[
  {
    "ref": "Berakhot.2a:1",
    "he": "מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בָּעֲרָבִין? מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכוֹל בִּתְרוּמָתָן. עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה. דִּבְרֵי רַבִּי אֱלִיעֶזֶר.",
    "en": "From when, one recite Shema in the evening? From the time when the priests enter to partake of their teruma. Until the end of the first watch. That is the statement of Rabbi Eliezer.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:2",
    "he": "וַחֲכָמִים אוֹמְרִים: עַד חֲצוֹת.",
    "en": "The Rabbis say: until midnight.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:3",
    "he": "רַבָּן גַּמְלִיאֵל אוֹמֵר עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר.",
    "en": "Rabban Gamliel says: until dawn,",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:4",
    "he": "מַעֲשֶׂה וּבָאוּ בָנָיו מִבֵּית הַמִּשְׁתֶּה, אָמְרוּ לוֹ: לֹא קָרִינוּ אֶת שְׁמַע, אָמַר לָהֶם: אִם לֹא עָלָה עַמּוּד הַשַּׁחַר חַיָּיבִין אַתֶּם לִקְרוֹת. וְלֹא זוֹ בִּלְבַד אָמְרוּ, אֶלָּא כָּל מַה שֶּׁאָמְרוּ חֲכָמִים ״עַד חֲצוֹת״, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר.",
    "en": "incident sons returned from a wedding hall. They said to him, We did not recite Shema. He said to them: If the dawn has not arrived, you are obligated to recite and not only but rather, wherever the Sages say until midnight, the mitzva until dawn.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:5",
    "he": "הֶקְטֵר חֲלָבִים וְאֵבָרִים, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר וְכָל הַנֶּאֱכָלִים לְיוֹם אֶחָד, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. אִם כֵּן, לָמָה אָמְרוּ חֲכָמִים ״עַד חֲצוֹת״ — כְּדֵי לְהַרְחִיק אָדָם מִן הָעֲבֵירָה:",
    "en": "the burning of fats and limbs And, all that are eaten for one day until dawn. If so, why did the Sages say until midnight? in order to distance a person from transgression,",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:6",
    "he": "גְּמָ׳ תַּנָּא הֵיכָא קָאֵי דְּקָתָנֵי ״מֵאֵימָתַי״?",
    "en": "On the basis of what does tanna From when?",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:7",
    "he": "וְתוּ: מַאי שְׁנָא דְּתָנֵי בְּעַרְבִית בְּרֵישָׁא? לִתְנֵי דְּשַׁחֲרִית בְּרֵישָׁא!",
    "en": "And furthermore, what distinguishes the evening first? Let teach the morning first.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:8",
    "he": "תַּנָּא אַקְּרָא קָאֵי, דִּכְתִיב: ״בְּשָׁכְבְּךָ וּבְקוּמֶךָ״. וְהָכִי קָתָנֵי: זְמַן קְרִיאַת שְׁמַע דִּשְׁכִיבָה אֵימַת? — מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִין לֶאֱכוֹל בִּתְרוּמָתָן.",
    "en": "The tanna bases himself on the verse as it is written: when you lie down, and when you arise” And the tanna teaches When is the time for the recitation of Shema of lying down From when the priests enter to partake of their teruma.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:9",
    "he": "וְאִי בָּעֵית אֵימָא: יָלֵיף מִבְּרִיָּיתוֹ שֶׁל עוֹלָם, דִּכְתִיב: ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד״.",
    "en": "If you wish, say derives from the creation of the world. As it is written “And there was evening, and there was morning, one day”",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:10",
    "he": "אִי הָכִי, סֵיפָא דְּקָתָנֵי ״בַּשַּׁחַר מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ, בָּעֶרֶב מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ״, לִתְנֵי דְּעַרְבִית בְּרֵישָׁא!",
    "en": "If so, latter clause teach: In the morning one recites two before and one afterward, and in the evening one recites two before and two afterward? should have taught evening first.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:11",
    "he": "תַּנָּא פָּתַח בְּעַרְבִית, וַהֲדַר תָּנֵי בְּשַׁחֲרִית, עַד דְּקָאֵי בְּשַׁחֲרִית, פָּרֵישׁ מִילֵּי דְשַׁחֲרִית, וַהֲדַר פָּרֵישׁ מִילֵּי דְעַרְבִית.",
    "en": "tanna began the evening and then taught the morning Once was already dealing with the morning he explained the matters of the morning and then explained the matters of the evening",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:12",
    "he": "אָמַר מָר מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכוֹל בִּתְרוּמָתָן. מִכְּדִי כֹּהֲנִים אֵימַת קָא אָכְלִי תְּרוּמָה? — מִשְּׁעַת צֵאת הַכּוֹכָבִים, לִתְנֵי: ״מִשְּׁעַת צֵאת הַכּוֹכָבִים״!",
    "en": "The Master said when the priests enter to partake of their teruma. When do the priests enter to partake of their teruma? From the time of the emergence of the stars. let teach from the time of the emergence of the stars.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:13",
    "he": "מִלְּתָא אַגַּב אוֹרְחֵיהּ קָמַשְׁמַע לַן — כֹּהֲנִים אֵימַת קָא אָכְלִי בִּתְרוּמָה — מִשְּׁעַת צֵאת הַכּוֹכָבִים. וְהָא קָמַשְׁמַע לַן דְּכַפָּרָה לָא מְעַכְּבָא. כִּדְתַנְיָא: ״וּבָא הַשֶּׁמֶשׁ וְטָהֵר״ — בִּיאַת שִׁמְשׁוֹ מְעַכַּבְתּוֹ מִלֶּאֱכוֹל בִּתְרוּמָה, וְאֵין כַּפָּרָתוֹ מְעַכַּבְתּוֹ מִלֶּאֱכוֹל בִּתְרוּמָה.",
    "en": "teaches us matter in passing: When do priests partake of their teruma? From the time of the emergence of the stars. And teaches us atonement does not prevent As it was taught “And the sun sets and it is purified,” the setting of his sun prevents him from partaking of teruma, but the atonement does not prevent him from partaking of teruma,",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2a:14",
    "he": "וּמִמַּאי דְּהַאי ״וּבָא הַשֶּׁמֶשׁ״ בִּיאַת הַשֶּׁמֶשׁ, וְהַאי ״וְטָהֵר״ — טְהַר יוֹמָא.",
    "en": "From where that the “And the sun sets” the setting of the sun, “and it is purified” the day is pure,",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:1",
    "he": "דִּילְמָא בִּיאַת אוֹרוֹ הוּא, וּמַאי ״וְטָהֵר״ — טְהַר גַּבְרָא?!",
    "en": "Perhaps the setting of light. what does and it is purified mean? the person will become purified.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:2",
    "he": "אָמַר רַבָּהּ בַּר רַב שֵׁילָא: אִם כֵּן, לֵימָא קְרָא: ״וְיִטְהָר״, מַאי ״וְטָהֵר״ — טְהַר יוֹמָא, כִּדְאָמְרִי אִינָשֵׁי: ״אִיעֲרַב שִׁמְשָׁא וְאִדַּכִּי יוֹמָא״.",
    "en": "Rabba bar Rav Sheila said: If so, let the verse say And he will become purified. What is And it is purified? the day is pure, as people say The sun has set and the day is purified.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:3",
    "he": "בְּמַעֲרָבָא, הָא דְּרַבָּהּ בַּר רַב שֵׁילָא לָא שְׁמִיעַ לְהוּ, וּבְעוֹ לַהּ מִיבַּעְיָא: הַאי ״וּבָא הַשֶּׁמֶשׁ״ בִּיאַת שִׁמְשׁוֹ הוּא, וּמַאי ״וְטָהֵר״ — טְהַר יוֹמָא, אוֹ דִילְמָא בִּיאַת אוֹרוֹ הוּא, וּמַאי ״וְטָהֵר״ — טְהַר גַּבְרָא.",
    "en": "In the West, they did not hear this by Rabba bar Rav Sheila. They raised the dilemma: Does the expression: And the sun sets, refer to the setting of the sun, and does: And it is purified, mean the day clears away? Or perhaps it refers to the setting of its light what is And it is purified? the purification of the person.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:4",
    "he": "וַהֲדַר פָּשְׁטוּ לַהּ מִבָּרַיְיתָא. מִדְּקָתָנֵי בְּבָרַיְיתָא, סִימָן לַדָּבָר — צֵאת הַכּוֹכָבִים. שְׁמַע מִינַּהּ — בִּיאַת שִׁמְשׁוֹ הוּא, וּמַאי ״וְטָהֵר״ — טְהַר יוֹמָא.",
    "en": "Ultimately they resolved from a baraita. It was taught in a baraita a sign for which is the emergence of the stars. derive from here the complete sunset, and the expression “and it is purified” the day clears away,",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:5",
    "he": "אָמַר מָר מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִין לֶאֱכוֹל בִּתְרוּמָתָן. וּרְמִינְהוּ: מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בָּעֲרָבִין — מִשֶּׁהֶעָנִי נִכְנָס לֶאֱכוֹל פִּתּוֹ בְּמֶלַח, עַד שָׁעָה שֶׁעוֹמֵד לִיפָּטֵר מִתּוֹךְ סְעוּדָּתוֹ.",
    "en": "the Master said: From the time when the priests enter to partake of their teruma. raises a contradiction From when a poor person enters to eat his bread with salt until he rises from his meal.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:6",
    "he": "סֵיפָא, וַדַּאי פְּלִיגָא אַמַּתְנִיתִין. רֵישָׁא, מִי לֵימָא פְּלִיגִי אַמַּתְנִיתִין?",
    "en": "The latter clause certainly disagrees with our mishna. the first clause shall we say that it disagrees with our mishna?",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:7",
    "he": "לָא, עָנִי וְכֹהֵן חַד שִׁיעוּרָא הוּא.",
    "en": "No, the poor person and the priest are one time.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:8",
    "he": "וּרְמִינְהוּ: מֵאֵימָתַי מַתְחִילִין לִקְרוֹת קְרִיאַת שְׁמַע בְּעַרְבִית — מִשָּׁעָה שֶׁבְּנֵי אָדָם נִכְנָסִין לֶאֱכוֹל פִּתָּן בְּעַרְבֵי שַׁבָּתוֹת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: מִשָּׁעָה שֶׁהַכֹּהֲנִים זַכָּאִין לֶאֱכוֹל בִּתְרוּמָתָן. סִימָן לַדָּבָר: צֵאת הַכּוֹכָבִים. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: ״וַאֲנַחְנוּ עֹשִׂים בַּמְּלָאכָה וְחֶצְיָם מַחֲזִיקִים בָּרְמָחִים מֵעֲלוֹת הַשַּׁחַר עַד צֵאת הַכּוֹכָבִים״, וְאוֹמֵר: ״וְהָיוּ לָנוּ הַלַּיְלָה מִשְׁמָר וְהַיּוֹם מְלָאכָה״.",
    "en": "raises a contradiction From when does one begin to recite in the evening? From the time when people enter to eat their bread on Shabbat eve. the statement of Rabbi Meir. the Rabbis say: From the time when the priests are eligible to partake of their teruma, a sign for which is the emergence of the stars. And although there is no proof there is an allusion it is stated “And we perform the work, and half of them grasp their spears from dawn until the emergence of the stars” And it says: “That in the night they may be a guard to us, and may labor in the day”",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:9",
    "he": "מַאי ״וְאוֹמֵר״?",
    "en": "What And it says?",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:10",
    "he": "וְכִי תֵּימָא מִכִּי עָרְבָא שִׁמְשָׁא, לֵילְיָא הוּא, וְאִינְהוּ דְּמַחְשְׁכִי וּמַקְדְּמִי, תָּא שְׁמַע ״וְהָיוּ לָנוּ הַלַּיְלָה מִשְׁמָר וְהַיּוֹם מְלָאכָה״.",
    "en": "As, if you say that night begins when the sun sets, but stayed late and arrived early; Come and hear, “That in the night they may be a guard to us, and may labor in the day,”",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:11",
    "he": "קָא סָלְקָא דַּעְתָּךְ דְּעָנִי וּבְנֵי אָדָם חַד שִׁעוּרָא הוּא. וְאִי אָמְרַתְּ עָנִי וְכֹהֵן חַד שִׁעוּרָא הוּא, חֲכָמִים הַיְינוּ רַבִּי מֵאִיר?",
    "en": "It might enter your mind poor person people are one time, if you say the poor person’s and the priest are one time, the Rabbis is Rabbi Meir.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:12",
    "he": "אֶלָּא, שְׁמַע מִינַּהּ עָנִי שִׁעוּרָא לְחוּד וְכֹהֵן שִׁעוּרָא לְחוּד. לָא, עָנִי וְכֹהֵן חַד שִׁעוּרָא הוּא, וְעָנִי וּבְנֵי אָדָם לָאו חַד שִׁעוּרָא הוּא.",
    "en": "Rather, learn from this a separate time poor person and a separate time priest. no, poor person and the priest are one time, the poor person and people are not the same.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:13",
    "he": "וְעָנִי וְכֹהֵן חַד שִׁעוּרָא הוּא? וּרְמִינְהוּ: מֵאֵימָתַי מַתְחִילִין לִקְרוֹת שְׁמַע בָּעֲרָבִין — מִשָּׁעָה שֶׁקָּדַשׁ הַיּוֹם בְּעַרְבֵי שַׁבָּתוֹת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מִשָּׁעָה שֶׁהַכֹּהֲנִים מְטוֹהָרִים לֶאֱכוֹל בִּתְרוּמָתָן. רַבִּי מֵאִיר אוֹמֵר, מִשָּׁעָה שֶׁהַכֹּהֲנִים טוֹבְלִין לֶאֱכוֹל בִּתְרוּמָתָן. אָמַר לוֹ רַבִּי יְהוּדָה: וַהֲלֹא כֹּהֲנִים מִבְּעוֹד יוֹם הֵם טוֹבְלִים? רַבִּי חֲנִינָא אוֹמֵר מִשָּׁעָה שֶׁעָנִי נִכְנָס לֶאֱכוֹל פִּתּוֹ בְּמֶלַח. רַבִּי אַחַאי וְאָמְרִי לַהּ רַבִּי אַחָא אוֹמֵר: מִשָּׁעָה שֶׁרוֹב בְּנֵי אָדָם נִכְנָסִין לְהָסֵב.",
    "en": "And is the time of the poor person and the priest the same? raises a contradiction From when does one begin to recite evening From the time when the day becomes sanctified on the eve of Shabbat, this is the statement of Rabbi Eliezer, Rabbi Yehoshua, says: From the time when the priests are eligible to partake of their teruma. Rabbi Meir says: from when the priests immerse themselves in order to partake of their teruma. Rabbi Yehuda said to Do the priests not immerse themselves during the day, Rabbi Ḥanina says when the poor person enters to eat his bread with salt. Rabbi Aḥai, and some say Rabbi Aḥa, says: From the time when most people enter to recline",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:14",
    "he": "וְאִי אָמְרַתְּ עָנִי וְכֹהֵן חַד שִׁעוּרָא הוּא, רַבִּי חֲנִינָא הַיְינוּ רַבִּי יְהוֹשֻׁעַ!",
    "en": "if you say the time of the poor person and the priest are one time, Rabbi Ḥanina is Rabbi Yehoshua.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:15",
    "he": "אֶלָּא לָאו שְׁמַע מִינַּהּ שִׁעוּרָא דְּעָנִי לְחוּד וְשִׁעוּרָא דְּכֹהֵן לְחוּד, שְׁמַע מִינַּהּ.",
    "en": "Rather, must not conclude from this the time for poor person is separate and the time for priest is separate? conclude from this.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:16",
    "he": "הֵי מִינַּיְיהוּ מְאוּחָר? מִסְתַּבְּרָא דְּעָנִי מְאוּחָר דְּאִי אָמְרַתְּ דְּעָנִי מוּקְדָּם רַבִּי חֲנִינָא הַיְינוּ רַבִּי אֱלִיעֶזֶר. אֶלָּא לָאו שְׁמַע מִינַּהּ דְּעָנִי מְאוּחָר. שְׁמַע מִינַּהּ.",
    "en": "which one is later? it is reasonable the poor person is later. As if you say the poor person is earlier, Rabbi Ḥanina is Rabbi Eliezer. Rather, must not conclude from this that the poor person is later? conclude from this.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:17",
    "he": "אָמַר מָר. אֲמַר לֵיהּ רַבִּי יְהוּדָה: וַהֲלֹא כֹּהֲנִים מִבְּעוֹד יוֹם הֵם טוֹבְלִים!",
    "en": "the Master said Rabbi Yehuda said Do the priests not immerse themselves during the day?",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:18",
    "he": "שַׁפִּיר קָאָמַר לֵיהּ רַבִּי יְהוּדָה לְרַבִּי מֵאִיר?",
    "en": "What Rabbi Yehuda said to Rabbi Meir seems correct,",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.2b:19",
    "he": "וְרַבִּי מֵאִיר הָכִי קָאָמַר לֵיהּ: מִי סָבְרַתְּ דַּאֲנָא אַבֵּין הַשְּׁמָשׁוֹת דִּידָךְ קָא אָמֵינָא? אֲנָא אַבֵּין הַשְּׁמָשׁוֹת דְּרַבִּי יוֹסֵי קָא אָמֵינָא, דְּאָמַר רַבִּי יוֹסֵי בֵּין הַשְּׁמָשׁוֹת כְּהֶרֶף עַיִן, זֶה — נִכְנָס, וְזֶה — יוֹצֵא, וְאִי אֶפְשָׁר לַעֲמוֹד עָלָיו.",
    "en": "Rabbi Meir said as follows Do you maintain that I am speaking of your twilight? I am speaking of Rabbi Yosei’s twilight, as Rabbi Yosei said: Twilight is like the blink of an eye; begins and ends and it is impossible to quantify.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.3a:1",
    "he": "קַשְׁיָא דְּרַבִּי מֵאִיר אַדְּרַבִּי מֵאִיר! תְּרֵי תַּנָּאֵי אַלִּיבָּא דְּרַבִּי מֵאִיר.",
    "en": "Rabbi Meir contradict Rabbi Meir Two tanna’im, in accordance with Rabbi Meir’s",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.3a:2",
    "he": "קַשְׁיָא דְּרַבִּי אֱלִיעֶזֶר אַדְּרַבִּי אֱלִיעֶזֶר!",
    "en": "of Rabbi Eliezer contradicts of Rabbi Eliezer",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.3a:3",
    "he": "תְּרֵי תַּנָּאֵי אַלִּיבָּא דְּרַבִּי אֱלִיעֶזֶר, וְאִיבָּעֵית אֵימָא: רֵישָׁא לָאו רַבִּי אֱלִיעֶזֶר הִיא.",
    "en": "two in accordance with Rabbi Eliezer’s or if you wish, say the first clause is not Rabbi Eliezer’s",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.3a:4",
    "he": "עַד סוֹף הָאַשְׁמוּרָה.",
    "en": "until the end of the first watch.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.3a:5",
    "he": "מַאי קָסָבַר רַבִּי אֱלִיעֶזֶר? אִי קָסָבַר שָׁלֹשׁ מִשְׁמָרוֹת הָוֵי הַלַּיְלָה, לֵימָא ״עַד אַרְבַּע שָׁעוֹת״. וְאִי קָסָבַר אַרְבַּע מִשְׁמָרוֹת הָוֵי הַלַּיְלָה, לֵימָא ״עַד שָׁלֹשׁ שָׁעוֹת״!",
    "en": "What does Rabbi Eliezer hold? If he holds that the night consists of three watches, let him say until the fourth hour. If he holds that the night consists of four watches, let him say until the third hour.",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.3a:6",
    "he": "לְעוֹלָם קָסָבַר שָׁלֹשׁ מִשְׁמָרוֹת הָוֵי הַלַּיְלָה, וְהָא קָמַשְׁמַע לָן: דְּאִיכָּא מִשְׁמָרוֹת בָּרָקִיעַ וְאִיכָּא מִשְׁמָרוֹת בְּאַרְעָא. דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: שָׁלֹשׁ מִשְׁמָרוֹת הָוֵי הַלַּיְלָה, וְעַל כָּל מִשְׁמָר וּמִשְׁמָר יוֹשֵׁב הַקָּדוֹשׁ בָּרוּךְ הוּא וְשׁוֹאֵג כָּאֲרִי, שֶׁנֶּאֱמַר: ״ה׳ מִמָּרוֹם יִשְׁאָג, וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ״.",
    "en": "Actually, holds that the night consists of three watches, in order to teach us: There are watches in heaven and there are watches on earth; As it was taught Rabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lion as it is stated: “The Lord roars [yishag] from on high, from His holy dwelling He makes His voice heard. He roars mightily shaog yishag over His dwelling place,",
    "category": "Talmud"
  },
  {
    "ref": "Berakhot.3a:7",
    "he": "וְסִימָן לַדָּבָר: מִשְׁמָרָה רִאשׁוֹנָה חֲמוֹר נוֹעֵר, שְׁנִיָּה כְּלָבִים צוֹעֲקִים, שְׁלִישִׁית, תִּינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ, וְאִשָּׁה מְסַפֶּרֶת עִם בַּעֲלָהּ.",
    "en": "And signs of these the first watch, the donkey brays; the second, dogs bark; the third a baby nurses from its mother’s breast and a wife converses with her husband.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:1",
    "he": "מַתְנִי׳ אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. כׇּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ, אֵין צָרִיךְ בְּדִיקָה. וּבַמָּה אָמְרוּ ״שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף״ — מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ. בֵּית שַׁמַּאי אוֹמְרִים: שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כׇּל הַמַּרְתֵּף, וּבֵית הִלֵּל אוֹמְרִים: שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת.",
    "en": "On the evening [or] of the fourteenth one searches for leavened bread by candlelight. Any place into which one does not take leavened bread does not require a search, And with regard to what said two rows in a cellar, a place into which one takes leavened bread, Beit Shammai say two rows across the entire cellar, and Beit Hillel say: the two external rows, which are the upper ones.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:2",
    "he": "גְּמָ׳ מַאי ״אוֹר״? רַב הוּנָא אָמַר: נַגְהֵי, וְרַב יְהוּדָה אָמַר: לֵילֵי. קָא סָלְקָא דַּעְתָּךְ דְּמַאן דְּאָמַר נַגְהֵי — נַגְהֵי מַמָּשׁ, וּמַאן דְּאָמַר לֵילֵי — לֵילֵי מַמָּשׁ.",
    "en": "What is or, Rav Huna said: light, and Rav Yehuda said: evening. it enter your mind the one who said light actual light and the one who said evening actual evening",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:3",
    "he": "מֵיתִיבִי: ״הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ״ — אַלְמָא ״אוֹר״ יְמָמָא הוּא! מִי כְּתִיב ״הָאוֹר בֹּקֶר״? ״הַבֹּקֶר אוֹר״ כְּתִיב, כְּמַאן דְּאָמַר: צַפְרָא נְהַר, וְכִדְרַב יְהוּדָה אָמַר רַב. דְּאָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יִכָּנֵס אָדָם בְּכִי טוֹב, וְיֵצֵא בְּכִי טוֹב.",
    "en": "raises an objection “As soon as the morning was or, the men were sent away, Apparently, or is day. Is it written: The light was morning? “The morning was light” is written. as the one who said: morning lightened. And in accordance with Rav Yehuda said Rav said, as Rav Yehuda said Rav said: A person always enter with “it is good” And he leave with “it is good,”",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:4",
    "he": "מֵיתִיבִי: ״וּכְאוֹר בֹּקֶר יִזְרַח שָׁמֶשׁ״ — אַלְמָא ״אוֹר״ יְמָמָא הוּא! מִי כְּתִיב ״אוֹר בֹּקֶר״? ״וּכְאוֹר בֹּקֶר״ כְּתִיב, וְהָכִי קָאָמַר: וּכְאוֹר בֹּקֶר בָּעוֹלָם הַזֶּה, כְּעֵין זְרִיחַת שֶׁמֶשׁ לַצַּדִּיקִים לָעוֹלָם הַבָּא.",
    "en": "raises an objection “And as the light [or] of the morning, when the sun rises, Apparently, or is day. Is it written the light was morning? “As the light of the morning” is written, and this is is saying: And as the morning light of this world so will be the rising of the sun for the righteous in the World-to-Come,",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:5",
    "he": "מֵיתִיבִי: ״וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם״ — אַלְמָא ״אוֹר״ יְמָמָא הוּא! הָכִי קָאָמַר: לַמֵּאִיר וּבָא קְרָאוֹ יוֹם. אֶלָּא מֵעַתָּה, ״וְלַחֹשֶׁךְ קָרָא לָיְלָה״ — לַמַּחְשִׁיךְ וּבָא קָרָא לַיְלָה?! וְהָא קַיְימָא לַן דְּעַד צֵאת הַכּוֹכָבִים יְמָמָא הוּא!",
    "en": "raises an objection: “And God called the or Day, Apparently, or is day. This is is saying: called the advancing light Day. However, if is so, “and the darkness He called Night,” He called the advancing darkness Night, as we maintain it is day until the emergence of the stars.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:6",
    "he": "אֶלָּא, הָכִי קָאָמַר: קַרְיֵיהּ רַחֲמָנָא לִנְהוֹרָא וּפַקְּדֵיהּ אַמִּצְוְתָא דִימָמָא, וְקַרְיֵיהּ רַחֲמָנָא לַחֲשׁוֹכָא וּפַקְּדֵיהּ אַמִּצְוְתָא דְלֵילָה.",
    "en": "Rather, this is what is saying: God called the light and commanded it the mitzva of the day, and God called the darkness and commanded it the mitzva of the night.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:7",
    "he": "מֵיתִיבִי: ״הַלְלוּהוּ כׇּל כּוֹכְבֵי אוֹר״ — אַלְמָא ״אוֹר״ אוּרְתָּא הוּא. הָכִי קָאָמַר: הַלְלוּהוּ כׇּל כּוֹכָבִים הַמְּאִירִים. אֶלָּא מֵעַתָּה, כּוֹכָבִים הַמְּאִירִים הוּא דְּבָעוּ שַׁבּוֹחֵי, שֶׁאֵינָן מְאִירִין לָא בָּעוּ שַׁבּוֹחֵי?! וְהָא כְּתִיב: ״הַלְלוּהוּ כָּל צְבָאָיו״!",
    "en": "raises an objection: praise Him, all the stars of or” Apparently, or is evening, This is is saying: Praise Him, all the stars that radiate, However, if is so, it is stars that radiate that are required to praise that do not radiate are not required to praise But isn’t it written “Praise Him, all His legions,”",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:8",
    "he": "אֶלָּא הָא קָא מַשְׁמַע לַן — דְּאוֹר דְּכוֹכָבִים נָמֵי אוֹר הוּא. לְמַאי נָפְקָא מִינַּהּ? לְנוֹדֵר מִן הָאוֹר. (דִּתְנַן:) הַנּוֹדֵר מִן הָאוֹר — אָסוּר בְּאוֹרָן שֶׁל כּוֹכָבִים.",
    "en": "Rather, this teach us that the light of stars is also light. What practical difference to one who vows from light. As we learned one who vows from light, it is prohibited to the light of stars.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2a:9",
    "he": "מֵיתִיבִי: ״לָאוֹר יָקוּם רוֹצֵחַ יִקְטׇל עָנִי וְאֶבְיוֹן וּבַלַּיְלָה יְהִי כַגַּנָּב״,",
    "en": "raises an objection: “A murderer rises with the or to kill the poor and needy; and in the night he is as a thief”",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:1",
    "he": "הָא מִדְּקָאָמַר ״וּבַלַּיְלָה יְהִי כַגַּנָּב״ — אַלְמָא ״אוֹר״ יְמָמָא הוּא! הָתָם הָכִי קָאָמַר: אִי פְּשִׁיטָא לָךְ מִילְּתָא כִּנְהוֹרָא דְּאַנְּפָשׁוֹת קָאָתֵי — רוֹצֵחַ הוּא, וְנִיתָּן לְהַצִּילוֹ בְּנַפְשׁוֹ. וְאִי מְסַפְּקָא לָךְ מִילְּתָא כְּלֵילְיָא — יְהִי בְּעֵינֶיךָ כְּגַנָּב, וְלֹא נִיתָּן לְהַצִּילוֹ בְּנַפְשׁוֹ.",
    "en": "From that states: “And in the night he is as a thief,” apparently or is day, There, this is is saying: If matter is as clear to you as light, that come a life, is a murderer; and may save himself by life And if the matter is as unclear to you as the night, he should be than a thief in your eyes one may not save himself by life",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:2",
    "he": "מֵיתִיבִי: ״יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו לְאוֹר וָאַיִן וְאַל יִרְאֶה בְּעַפְעַפֵּי שָׁחַר״, מִדְּקָאָמַר ״יְקַו לְאוֹר וָאַיִן״ אַלְמָא ״אוֹר״ יְמָמָא הוּא! הָתָם מֵילָט הוּא דְּקָא לָיֵיט לֵיהּ אִיּוֹב לְמַזָּלֵיהּ, אָמַר: יְהֵא רַעֲוָא דְּלִיצְפֵּיהּ הָךְ גַּבְרָא לִנְהוֹרָא, וְלָא לַישְׁכְּחֵיהּ.",
    "en": "raises an objection “Let the stars of the twilight be dark; let it look for or but have none; neither let it see the eyelids of the morning” From that states: “Let it look for or but have none,” apparently or is day. There, Job is cursing his fortune. He said: Let it be will that this man, will seek light and not find it.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:3",
    "he": "מֵיתִיבִי: ״וָאוֹמַר אַךְ חֹשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי״, אַלְמָא ״אוֹר״ יְמָמָא הוּא! הָתָם, הָכִי קָאָמַר דָּוִד: אֲנִי אָמַרְתִּי אַךְ חֹשֶׁךְ יְשׁוּפֵנִי לָעוֹלָם הַבָּא שֶׁהוּא דּוֹמֶה לְיוֹם, עַכְשָׁיו, הָעוֹלָם הַזֶּה שֶׁהוּא דּוֹמֶה לְלַיְלָה — אוֹר בַּעֲדֵנִי.",
    "en": "raises an objection: “And I say, yet the darkness shall envelop me, and the or about me shall be night” Apparently, or is day. This is David is saying there: I said darkness shall envelop me in the World-to-Come, which is like day. Now this world, which is like darkness, light for me.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:4",
    "he": "מֵיתִיבִי, רַבִּי יְהוּדָה אוֹמֵר: בּוֹדְקִין אוֹר (לְאַרְבָּעָה) עָשָׂר וּבְאַרְבָּעָה עָשָׂר שַׁחֲרִית וּבִשְׁעַת הַבִּיעוּר. מִדְּקָאָמַר רַבִּי יְהוּדָה: בּוֹדְקִין אוֹר אַרְבָּעָה עָשָׂר וּבְאַרְבָּעָה עָשָׂר שַׁחֲרִית, אַלְמָא ״אוֹר״ אוּרְתָּא הוּא. שְׁמַע מִינַּהּ.",
    "en": "raises an objection Rabbi Yehuda says: One searches or of the fourteenth on the fourteenth morning, and at the time of removal From that Rabbi Yehuda says one searches or of the fourteenth and on the fourteenth morning, apparently or is evening. learn from it",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:5",
    "he": "מֵיתִיבִי: מֵאֵימָתַי אַרְבָּעָה עָשָׂר אָסוּר בַּעֲשִׂיַּית מְלָאכָה? רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: מִשְּׁעַת הָאוֹר, רַבִּי יְהוּדָה אוֹמֵר: מִשְּׁעַת הָנֵץ הַחַמָּה.",
    "en": "raises an objection From when the fourteenth is prohibited to perform labor, Rabbi Eliezer ben Ya’akov says: From the time of or. Rabbi Yehuda says: From sunrise.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:6",
    "he": "אֲמַר לֵיהּ רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב לְרַבִּי יְהוּדָה: וְכִי הֵיכָן מָצִינוּ יוֹם שֶׁמִּקְצָתוֹ אָסוּר בַּעֲשִׂיַּית מְלָאכָה וּמִקְצָתוֹ מוּתָּר בַּעֲשִׂיַּית מְלָאכָה? אֲמַר לֵיהּ: הוּא עַצְמוֹ יוֹכִיחַ, שֶׁמִּקְצָתוֹ מוּתָּר בַּאֲכִילַת חָמֵץ וּמִקְצָתוֹ אָסוּר בַּאֲכִילַת חָמֵץ.",
    "en": "Rabbi Eliezer ben Ya’akov said to Rabbi Yehuda: And where have we found a day, part of which the performance of labor prohibited, and part of which the performance of labor permitted? He said to him: itself prove as part of it, the eating of leavened bread permitted, and part of it the eating of leavened bread prohibited.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:7",
    "he": "מִדְּקָאָמַר רַבִּי יְהוּדָה מִשְּׁעַת הָנֵץ הַחַמָּה, אַלְמָא ״אוֹר״ דְּקָאָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב — אוּרְתָּא הוּא! לָא, מַאי ״אוֹר״ — עַמּוּד הַשַּׁחַר.",
    "en": "From that Rabbi Yehuda says from sunrise, apparently or that Rabbi Eliezer ben Ya’akov is saying, is evening. No, What is or? dawn.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:8",
    "he": "אִי הָכִי, דְּקָאָמַר לֵיהּ: הֵיכָן מָצִינוּ יוֹם שֶׁמִּקְצָתוֹ מוּתָּר בַּעֲשִׂיַּית מְלָאכָה וּמִקְצָתוֹ אָסוּר בַּעֲשִׂיַּית מְלָאכָה, נֵימָא אִיהוּ לְנַפְשֵׁיהּ: הָא אִיכָּא לַיְלָה, דְּקָא שָׁרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב!",
    "en": "If so, which said to Where have we found a day, part of which the performance of labor prohibited, and part of which the performance of labor permitted? Let him say to himself: Isn’t there night, which Rabbi Eliezer ben Ya’akov permits",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:9",
    "he": "הָכִי קָאָמַר: בִּשְׁלָמָא לְדִידִי, אַשְׁכַּחְנָא דְּקָא פָּלְגִי רַבָּנַן בֵּין יְמָמָא לְלֵילְיָא. (דִּתְנַן) גַּבֵּי תַּעֲנִית צִבּוּר: עַד מָתַי אוֹכֵל וְשׁוֹתֶה — עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, דִּבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. רַבִּי שִׁמְעוֹן אוֹמֵר: עַד קְרוֹת הַגֶּבֶר. אֶלָּא לְדִידָךְ, הֵיכָא אַשְׁכַּחְנָא יְמָמָא גּוּפֵיהּ דְּפָלְגִי בֵּיהּ רַבָּנַן!",
    "en": "This is is saying: Granted, to my I find which the Sages distinguished between day and night, as we learned with regard to communal fast: Until when one eat and drink until dawn; the statement of Rabbi Eliezer ben Ya’akov. Rabbi Shimon says: until the call of the rooster, However, according to your where do we find the Sages divided the day itself?",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:10",
    "he": "אֲמַר לֵיהּ: הוּא עַצְמוֹ יוֹכִיחַ, שֶׁמִּקְצָתוֹ מוּתָּר בַּאֲכִילַת חָמֵץ וּמִקְצָתוֹ אָסוּר בַּאֲכִילַת חָמֵץ. שַׁפִּיר קָאָמַר לֵיהּ רַבִּי יְהוּדָה לְרַבִּי אֱלִיעֶזֶר? הָכִי קָאָמַר לֵיהּ רַבִּי אֱלִיעֶזֶר: אָמֵינָא לָךְ אֲנָא מְלָאכָה דְּרַבָּנַן וְאַתְּ אָמְרַתְּ לִי חָמֵץ דְּאוֹרָיְיתָא?! דְּעַד הָכָא אֲסַר רַחֲמָנָא, וְעַד הָכָא שְׁרָא רַחֲמָנָא.",
    "en": "said to itself can prove as part of it, the eating of leavened bread permitted, and part of it the eating of leavened bread prohibited. Rabbi Yehuda has spoken well to Rabbi Eliezer; this is Rabbi Eliezer is saying to him I said to you labor, by rabbinic law, and you said to me leavened bread, which is by Torah law. that until this God prohibited and until that God permitted",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:11",
    "he": "וְאִידַּךְ? שָׁעוֹת דְּרַבָּנַן.",
    "en": "And the other hours by rabbinic law.",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:12",
    "he": "וְאִידַּךְ? הַרְחָקָה הוּא דַּעֲבוּד רַבָּנַן לִדְאוֹרָיְיתָא.",
    "en": "And the other the Sages established a preventive measure for a Torah law,",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:13",
    "he": "מֵיתִיבִי: אֵין מַשִּׂיאִין מַשּׂוּאוֹת אֶלָּא עַל הַחֹדֶשׁ שֶׁנִּרְאָה בִּזְמַנּוֹ, לְקַדְּשׁוֹ. וְאֵימָתַי מַשִּׂיאִין מַשּׂוּאוֹת — לְאוֹר עִבּוּרוֹ. אַלְמָא ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.",
    "en": "raises an objection: kindle torches only for a month that appeared at its time, to sanctify it And when do kindle torches? or of its additional Apparently, or is evening, learn from it",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:14",
    "he": "מֵיתִיבִי: הָיָה עוֹמֵד כׇּל הַלַּיְלָה וּמַקְרִיב עַל הַמִּזְבֵּחַ, לָאוֹרָה טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם, דִּבְרֵי רַבִּי. ״אוֹרָה״ שָׁאנֵי.",
    "en": "raises an objection: was standing all night and sacrificing on the altar, in the ora required sanctify his hands and feet the statement of Rabbi ora is different,",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.2b:15",
    "he": "מֵיתִיבִי מָר זוּטְרָא:",
    "en": "Mar Zutra raises an objection",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:1",
    "he": "הַמַּפֶּלֶת אוֹר לִשְׁמוֹנִים וְאֶחָד, בֵּית שַׁמַּאי פּוֹטְרִין מִקׇּרְבָּן, וּבֵית הִלֵּל מְחַיְּיבִים.",
    "en": "a woman who miscarries or of the eighty-first Beit Shammai exempt from offering, And Beit Hillel obligate",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:2",
    "he": "אָמְרוּ (לָהֶן) בֵּית הִלֵּל לְבֵית שַׁמַּאי: מַאי שְׁנָא אוֹר שְׁמֹנִים וְאֶחָד מִיּוֹם שְׁמֹנִים וְאֶחָד? אִם שִׁיוָּה לוֹ לְטוּמְאָה — לֹא יִשְׁוֶה לוֹ לְקׇרְבָּן? מִדְּקָאָמַר בֵּית הִלֵּל לְבֵית שַׁמַּאי: מַאי שְׁנָא אוֹר שְׁמוֹנִים וְאֶחָד מִיּוֹם שְׁמוֹנִים וְאֶחָד, שְׁמַע מִינַּהּ ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.",
    "en": "Beit Hillel said to Beit Shammai: What is different or of the eighty-first and the day of the eighty-first? If they are equal to ritual impurity, will not be equal to the offering from that Beit Hillel said to Beit Shammai: What is different or of the eighty-first and the day of the eighty-first, learn from it that or is night. learn from it",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:3",
    "he": "מֵיתִיבִי: יָכוֹל יְהֵא נֶאֱכָל אוֹר לַשְּׁלִישִׁי, וְדִין הוּא: זְבָחִים נֶאֱכָלִים לְיוֹם אֶחָד, וּשְׁלָמִים נֶאֱכָלִים לִשְׁנֵי יָמִים. מָה לְהַלָּן — לַיְלָה אַחַר הַיּוֹם, אַף כָּאן — לַיְלָה אַחַר הַיּוֹם!",
    "en": "raises an objection might may be eaten or of the third And a logical derivation offerings, are eaten for one day, and peace-offerings are eaten for two days. Just as there, night follows the day, so too here, night follows the day,",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:4",
    "he": "תַּלְמוּד לוֹמַר: ״בְּיוֹם זִבְחֲכֶם יֵאָכֵל וּמִמׇּחֳרָת וְהַנּוֹתָר עַד יוֹם״ — בְּעוֹד יוֹם הוּא נֶאֱכָל, וְאֵינוֹ נֶאֱכָל לְאוֹר שְׁלִישִׁי.",
    "en": "the verse states: It shall be eaten the same day you sacrifice it, and on the next day; and if any remains until the day, it be eaten while it is still day, and it not be eaten or of the third",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:5",
    "he": "יָכוֹל יִשָּׂרֵף מִיָּד, וְדִין הוּא: זְבָחִים נֶאֱכָלִין לְיוֹם וְלַיְלָה אֶחָד, וּשְׁלָמִים נֶאֱכָלִין לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד, מָה לְהַלָּן — תֵּיכֶף לַאֲכִילָה שְׂרֵיפָה, אַף כָּאן — תֵּיכֶף לַאֲכִילָה שְׂרֵיפָה.",
    "en": "might be burned immediately and this a logical derivation: offerings are eaten for one day and night, and peace-offerings are eaten for two days and one night. Just as there, burned immediately for eating so too here, burned immediately after eating",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:6",
    "he": "תַּלְמוּד לוֹמַר: ״וְהַנּוֹתָר מִבְּשַׂר הַזֶּבַח בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף״ — בַּיּוֹם אַתָּה (שׂוֹרֵף), וְאִי אַתָּה שׂוֹרְפוֹ בַּלַּיְלָה. מִדְּקָאָמַר ״יְהֵא נֶאֱכָל אוֹר לַשְּׁלִישִׁי״ — אַלְמָא ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.",
    "en": "the verse states: “And if any remains of the flesh of the sacrifice on the third day, it shall be burnt with fire” You burn it during the day, and you do not burn it at night. from that states: it may be eaten or of the third apparently or is evening. learn from it",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:7",
    "he": "תָּא שְׁמַע: אוֹר שֶׁל יוֹם הַכִּפּוּרִים, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. שַׁחֲרִית, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. בְּמוּסָף, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. בְּמִנְחָה, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. בְּעַרְבִית, מִתְפַּלֵּל מֵעֵין שְׁמוֹנָה עָשָׂר. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם אֲבוֹתָיו: מִתְפַּלֵּל שְׁמוֹנָה עָשָׂר שְׁלֵימוֹת, מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדָּעַת. אַלְמָא ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.",
    "en": "Come hear or of Yom Kippur, one recites seven and confesses the morning prayer, one recites seven and confesses; in the additional prayer, one recites seven and confesses; in the afternoon prayer, one recites seven and confesses; in the evening one recites abridged eighteen Rabbi Ḥanina ben Gamliel says in the name of his forefathers: One recites the eighteen complete due to he is required to recite havdala in Apparently, or is evening. learn from it",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:8",
    "he": "תָּא שְׁמַע, דְּתָנֵי דְּבֵי שְׁמוּאֵל: לֵילֵי אַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. אַלְמָא ״אוֹר״ אוּרְתָּא הוּא.",
    "en": "Come hear as it was taught the school of Shmuel: On the evening of the fourteenth one searches for leavened bread by candlelight. Apparently, or is evening,",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:9",
    "he": "אֶלָּא: בֵּין רַב הוּנָא וּבֵין רַב יְהוּדָה דְּכוּלֵּי עָלְמָא ״אוֹר״ אוּרְתָּא הוּא, וְלָא פְּלִיגִי, מָר כִּי אַתְרֵיהּ וּמָר כִּי אַתְרֵיהּ. בְּאַתְרֵיהּ דְּרַב הוּנָא קָרוּ ״נַגְהֵי״, וּבְאַתְרֵיהּ דְּרַב יְהוּדָה קָרוּ ״לֵילֵי״.",
    "en": "Rather, as everyone, both Rav Huna and Rav Yehuda, agrees or is evening, and they do not disagree Master in accordance with his place, and Master in accordance with his place. In Rav Huna’s place, they call light, and in Rav Yehuda’s place they call it night,",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:10",
    "he": "וְתַנָּא דִּידַן מַאי טַעְמָא לָא קָתָנֵי ״לֵילֵי״? לִישָּׁנָא מְעַלְּיָא הוּא דְּנָקֵט. וְכִדְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: לְעוֹלָם אַל יוֹצִיא אָדָם דָּבָר מְגוּנֶּה מִפִּיו, שֶׁהֲרֵי עִקֵּם הַכָּתוּב שְׁמוֹנֶה אוֹתִיּוֹת, וְלֹא הוֹצִיא דָּבָר מְגוּנֶּה מִפִּיו. שֶׁנֶּאֱמַר: ״מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה״.",
    "en": "And the tanna our what is the reason didn’t teach: The night He employed a euphemism. And in accordance with Rabbi Yehoshua ben Levi. As Rabbi Yehoshua ben Levi said: A person should never express a crude matter, as the a verse distorted eight letters rather than express a crude matter, as it is stated: “From the pure animals and from the animals that are not pure [asher einena tehora]”",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:11",
    "he": "רַב פָּפָּא אָמַר: תֵּשַׁע, שֶׁנֶּאֱמַר: ״כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְּרֵה לָיְלָה״. רָבִינָא אָמַר: עֶשֶׂר, וָיו דְּ״טָהוֹר״. רַב אַחָא בַּר יַעֲקֹב אָמַר: שֵׁשׁ עֶשְׂרֵה, שֶׁנֶּאֱמַר: ״כִּי אָמַר מִקְרֶה הוּא בִּלְתִּי טָהוֹר הוּא כִּי לֹא טָהוֹר״.",
    "en": "Rav Pappa said: nine as it is stated: “If there be among you any man who is not ritually pure [asher lo yihye tahor] by reason of that which happened to him by night” Ravina said: ten vav of tahor, Rav Aḥa bar Ya’akov said: sixteen as it is stated: “For he said, something has happened to him, he is not ritually pure; surely he is not ritually pure [bilti tahor hu ki lo tahor]”",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:12",
    "he": "תַּנְיָא דְּבֵי רַבִּי יִשְׁמָעֵאל: לְעוֹלָם יְסַפֵּר אָדָם בְּלָשׁוֹן נְקִיָּה, שֶׁהֲרֵי בַּזָּב קְרָאוֹ ״מֶרְכָּב״, וּבָאִשָּׁה קְרָאוֹ ״מוֹשָׁב״. וְאוֹמֵר: ״וְתִבְחַר לְשׁוֹן עֲרוּמִים״. וְאוֹמֵר: ״וְדַעַת שְׂפָתַי בָּרוּר מִלֵּלוּ״.",
    "en": "was taught the school of Rabbi Yishmael: A person should always converse euphemistically, as a zav calls riding. And of a woman, calls sitting. And it says “And you choose the language of the crafty” And it says and that which my lips know they shall speak sincerely”",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:13",
    "he": "מַאי ״וְאוֹמֵר״? וְכִי תֵּימָא: הָנֵי מִילֵּי בִּדְאוֹרָיְיתָא, אֲבָל בִּדְרַבָּנַן לָא — תָּא שְׁמַע: וְאוֹמֵר ״וְתִבְחַר לְשׁוֹן עֲרוּמִים״. וְכִי תֵּימָא: הָנֵי מִילֵּי בִּדְרַבָּנַן, אֲבָל בְּמִילֵּי דְעָלְמָא לָא — וְאוֹמֵר ״וְדַעַת שְׂפָתַי בָּרוּר מִלֵּלוּ״.",
    "en": "What is And it says? lest you say: This applies only in the Torah, but in rabbinic no, come hear: And it says: “And you choose the language of the crafty,” And lest you say that this applies only to rabbinic but to ordinary speech, no, And it says: “And that which my lips know they shall speak sincerely,”",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3a:14",
    "he": "וּבְאִשָּׁה לָא כְּתִיב בָּהּ ״מֶרְכָּב״?! וְהָכְתִיב: ״וַתָּקׇם רִבְקָה וְנַעֲרֹתֶיהָ וַתִּרְכַּבְנָה עַל הַגְּמַלִּים״! הָתָם, מִשּׁוּם בִּיעֲתוּתָא דִגְמַלִּים — אוֹרְחָא הִיא. וְהָכְתִיב: ״וַיִּקַּח מֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּיבֵם עַל הַחֲמֹר״! הָתָם,",
    "en": "And with regard to a woman, is riding not written But isn’t it written: “And Rebecca and her damsels arose and they rode upon camels” There, due to fear of camels, that is standard conduct. But isn’t it written: “And Moses took his wife and his children and rode them upon his donkey” There,",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3b:1",
    "he": "מִשּׁוּם בָּנָיו — אוֹרְחָא הוּא.",
    "en": "due to his children, it is standard practice",
    "category": "Talmud"
  },
  {
    "ref": "Pesachim.3b:2",
    "he": "וְהָכְתִיב: ״וְהִיא רֹכֶבֶת עַל הַחֲמוֹר״! הָתָם, מִשּׁוּם בִּיעֲתוּתָא דְלֵילְיָא — אוֹרְחָא הוּא. וְאִיבָּעֵית אֵימָא: מִשּׁוּם בִּיעֲתוּתָא דְלֵילְיָא — לֵיכָּא, מִשּׁוּם בִּיעֲתוּתָא דְּדָוִד — אִיכָּא. וְאִיבָּעֵית אֵימָא: בִּיעֲתוּתָא דְּדָוִד — נָמֵי לֵיכָּא, מִשּׁוּם בִּיעֲתוּתָא דְהַר — אִיכָּא.",
    "en": "But isn’t it written as she rode on her donkey There, due to the fear of the night, it is standard practice And if you wish, say There is no due to the fear of the night there is due to fear of David. And if you wish, say There is no due to fear of David either; there is due to the fear of the mountain.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:1",
    "he": "שִׁבְעַת יָמִים קוֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּרְהֶדְרִין. וּמַתְקִינִין לוֹ כֹּהֵן אַחֵר תַּחְתָּיו שֶׁמָּא יֶאֱרַע בּוֹ פְּסוּל.",
    "en": "Seven days prior to Yom Kippur remove the High Priest, from his house to the Chamber of Parhedrin, And they would designate another priest in his stead lest a disqualification",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:2",
    "he": "רַבִּי יְהוּדָה אוֹמֵר: אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָּמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר: ״וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ״, ״בֵּיתוֹ״ — זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ: אִם כֵּן, אֵין לַדָּבָר סוֹף.",
    "en": "Rabbi Yehuda says: even designate another wife for him lest his wife die, as it is stated “And it will atone for him and for his house” His house, that is his wife. The Rabbis said If so, there is no end to the matter,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:3",
    "he": "גְּמָ׳ תְּנַן הָתָם: שִׁבְעַת יָמִים קוֹדֶם שְׂרֵיפַת הַפָּרָה הָיוּ מַפְרִישִׁין כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה מִבֵּיתוֹ לַלִּשְׁכָּה שֶׁעַל פְּנֵי הַבִּירָה צָפוֹנָה מִזְרָחָה, וְלִשְׁכַּת בֵּית הָאֶבֶן הָיְתָה נִקְרֵאת. וְלָמָּה נִקְרָא שְׁמָהּ לִשְׁכַּת בֵּית הָאֶבֶן — שֶׁכׇּל מַעֲשֶׂיהָ בִּכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, וּבִכְלֵי אֲדָמָה.",
    "en": "we learned there, Seven days prior to the burning of the heifer, would remove the priest who burns the heifer from his house to the chamber that was before the bira northeast was called the Chamber of the Stone House. And why was it called the Chamber of the Stone House? because all the actions in dung vessels, stone vessels, and earth vessels,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:4",
    "he": "מַאי טַעְמָא? כֵּיוָן דִּטְבוּל יוֹם כָּשֵׁר בַּפָּרָה, דִּתְנַן: מְטַמְּאִין הָיוּ הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה וּמַטְבִּילִין אוֹתוֹ, לְהוֹצִיא מִלִּבָּן שֶׁל צַדּוּקִין, שֶׁהָיוּ אוֹמְרִים: בִּמְעוֹרְבֵי הַשֶּׁמֶשׁ הָיְתָה נַעֲשֵׂית.",
    "en": "What is the reason since immersed that day is fit heifer as we learned They would render the priest who burns the heifer ritually impure and immerse him to remove from the hearts of the Sadducees As would say: Only those for whom the sun set was performed.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:5",
    "he": "תַּקִּינוּ לַהּ רַבָּנַן: כְּלֵי גְלָלִים, כְּלֵי אֲבָנִים, וּכְלֵי אֲדָמָה — דְּלָא לִיקַבְּלוּ טוּמְאָה, כִּי הֵיכִי דְּלָא לִיזַלְזְלוּ בַּהּ.",
    "en": "the Sages instituted dung vessels, stone vessels, and earth vessels, which do not become ritually impure, lest people to treat with contempt",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:6",
    "he": "מַאי שְׁנָא צָפוֹנָה מִזְרָחָה? כֵּיוָן דְּחַטָּאת הִיא, וְחַטָּאת טְעוּנָה צָפוֹנָה. וּכְתִיב בָּהּ: ״אֶל נֹכַח פְּנֵי אֹהֶל מוֹעֵד״ — תַּקִּינוּ לַהּ רַבָּנַן לִשְׁכָּה צָפוֹנָה מִזְרָחָה, כִּי הֵיכִי דְּלֶהֱוֵי לַהּ הֶיכֵּירָא.",
    "en": "What is different about northeast since it is a sin-offering, a sin-offering north and it is written with regard to before the opening of the Tent of Meeting” the established a chamber in the northeast that will have a distinctive indicator;",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:7",
    "he": "מַאי ״בִּירָה״? אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מָקוֹם הָיָה בְּהַר הַבַּיִת וּ״בִירָה״ שְׁמוֹ. וְרֵישׁ לָקִישׁ אָמַר: כׇּל הַמִּקְדָּשׁ כּוּלּוֹ קָרוּי ״בִּירָה״, שֶׁנֶּאֱמַר: ״הַבִּירָה אֲשֶׁר הֲכִינוֹתִי״.",
    "en": "What is bira Rabba bar bar Ḥana said Rabbi Yoḥanan said: There was a place on the Temple Mount and its name is bira, And Reish Lakish said: The entire Temple is called bira, as it is stated the bira for which I have made provision”",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:8",
    "he": "מְנָא הָנֵי מִילֵּי? אָמַר רַב מִנְיוֹמֵי בַּר חִלְקִיָּה אָמַר רַבִּי מַחְסֵיָא בַּר אִידִי אָמַר רַבִּי יוֹחָנָן, אָמַר קְרָא: ״כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה צִוָּה ה׳ לַעֲשׂוֹת לְכַפֵּר עֲלֵיכֶם״. ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂי פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂי יוֹם הַכִּפּוּרִים.",
    "en": "From where are these matters Rav Minyomi bar Ḥilkiya said Rabbi Maḥseya bar Idi said Rabbi Yoḥanan said as the verse states: “As has been done this day, so the Lord has commanded to do, to make atonement for you” “To do”; these are the actions the heifer “to make atonement”; these are the actions Yom Kippur,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:9",
    "he": "בִּשְׁלָמָא, כּוּלֵּיהּ קְרָא בְּפָרָה לֹא מִתּוֹקַם — ״לְכַפֵּר״ כְּתִיב, וּפָרָה לָאו בַּת כַּפָּרָה הִיא. אֶלָּא, אֵימָא כּוּלֵּיהּ קְרָא בְּיוֹם הַכִּפּוּרִים כְּתִיב!",
    "en": "Granted, the entire verse is not established as referring to heifer, “To atone,” is written, and the heifer is not capable of atonement; Rather, say the entire verse is written with regard to Yom Kippur,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2a:10",
    "he": "אָמְרִי: יָלֵיף ״צִוָּה״ ״צִוָּה״. כְּתִיב הָכָא: ״צִוָּה ה׳ לַעֲשׂוֹת״, וּכְתִיב הָתָם: ״זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר צִוָּה ה׳ לֵאמֹר״. מָה לְהַלָּן פָּרָה, אַף כָּאן פָּרָה. וּמָה כָּאן פְּרִישָׁה, אַף לְהַלָּן פְּרִישָׁה.",
    "en": "say Derive commanded commanded. It is stated here, “The Lord commanded to do,” and it is stated there, “This is the statute of the Torah that the Lord commanded, saying” Just as there to the heifer, so too here, to the heifer. And just as here, sequestering so too there, sequestering",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:1",
    "he": "וְאֵימָא, ״צִוָּה״ [״צִוָּה״] דְּיוֹם הַכִּפּוּרִים, דִּכְתִיב: ״וַיַּעַשׂ כַּאֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה״? דָּנִין ״צִוָּה״ דְּלִפְנֵי עֲשִׂיָּה מִ״צִּוָּה״ דְּלִפְנֵי עֲשִׂיָּה, וְאֵין דָּנִין ״צִוָּה״ דִּלְאַחַר עֲשִׂיָּה מִ״צִּוָּה״ דְּלִפְנֵי עֲשִׂיָּה.",
    "en": "And say commanded commanded of Yom Kippur, as it is written: and he did as the Lord commanded Moses” One derives commanded that is before performance, from commanded that is before performance and one does not derive commanded that is after performance from commanded that is before performance.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:2",
    "he": "וְאֵימָא ״צִוָּה״ דְּקׇרְבָּנוֹת, דִּכְתִיב: ״בְּיוֹם צַוֹּתוֹ אֶת בְּנֵי יִשְׂרָאֵל״? דָּנִין ״צִוָּה״ מִ״צִּוָּה״ וְאֵין דָּנִין ״צַוֹּתוֹ״ מִ״צִּוָּה״.",
    "en": "And say commanded offerings, as it is written: “On the day that He commanded [tzavoto] the children of Israel One derives commanded from commanded, and one does not derive that he commanded [tzavoto] from commanded [tziva].",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:3",
    "he": "וּמַאי נָפְקָא מִינַּהּ? וְהָתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְשָׁב הַכֹּהֵן״ ״וּבָא הַכֹּהֵן״, זוֹ הִיא ״שִׁיבָה״, זוֹ הִיא ״בִּיאָה״!",
    "en": "What is the practical difference Didn’t the school of Rabbi Yishmael teach “And the priest shall return [veshav]” “And the priest shall come [uva]” this is returning, this is coming,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:4",
    "he": "הָנֵי מִילֵּי, הֵיכָא דְּלֵיכָּא דְּדָמֵי לֵיהּ. אֲבָל הֵיכָא דְּאִיכָּא דְּדָמֵי לֵיהּ — מִדְּדָמֵי לֵיהּ יָלְפִינַן.",
    "en": "This applies where there are no that are identical to it; however, where there are terms that are identical to it, we derive from that are identical to it,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:5",
    "he": "״לְכַפֵּר״ אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים. וְאֵימָא כַּפָּרָה דְּקׇרְבָּנוֹת!",
    "en": "“to make atonement,” These are the actions Yom Kippur. And say the atonement of offerings",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:6",
    "he": "מִי יָדְעִינַן הֵי כֹּהֵן מִתְרְמֵי, דְּבָעֵי לֵיהּ פְּרִישָׁה? אָמְרִי, אַלְּמָה לָא?! נִיבְעֵי לֵיהּ פְּרִישָׁה לְכוּלֵּיהּ מִשְׁמֶרֶת בֵּית אָב! דָּנִין דָּבָר שֶׁקָּבוּעַ לוֹ זְמַן מִדָּבָר שֶׁקָּבוּעַ לוֹ זְמַן, לְאַפּוֹקֵי קׇרְבָּנוֹת, דְּכׇל יוֹמָא אִיתַנְהוּ.",
    "en": "Do we know which priest will happen who require sequestering? say: Why not? We could require sequestering for the entire patrilineal family of the watch We derive a matter that has a fixed time from a matter that has a fixed time, to the exclusion of offerings that are every day.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:7",
    "he": "וְאֵימָא רְגָלִים! דָּנִין דָּבָר שֶׁנּוֹהֵג פַּעַם אַחַת בַּשָּׁנָה מִדָּבָר הַנּוֹהֵג פַּעַם אַחַת בַּשָּׁנָה, לְאַפּוֹקֵי רְגָלִים, דְּלָאו פַּעַם אַחַת בַּשָּׁנָה נִינְהוּ.",
    "en": "And say Festivals, We derive a matter that is performed once a year, from a matter that is performed once a year, to the exclusion of Festivals, which is not once a year;",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:8",
    "he": "וְאֵימָא רֶגֶל אֶחָד! וְכִי תֵּימָא: לָא יָדְעִינַן הֵי מִינַּיְיהוּ, אִי חַג הַמַּצּוֹת, הוֹאִיל וּפָתַח בּוֹ הַכָּתוּב תְּחִלָּה, אִי חַג הַסּוּכּוֹת, הוֹאִיל וּמְרוּבָּה מִצְוָתוֹ!",
    "en": "And say one Festival And if you say: We do not know which of them Passover, with which the verse opened, or Sukkot, since its mitzva numerous",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:9",
    "he": "אֶלָּא: דָּנִין פְּרִישַׁת שִׁבְעָה לְיוֹם אֶחָד, מִפְּרִישַׁת שִׁבְעָה לְיוֹם אֶחָד. וְאֵין דָּנִין פְּרִישַׁת שִׁבְעָה לְשִׁבְעָה, מִפְּרִישַׁת שִׁבְעָה לְיוֹם אֶחָד.",
    "en": "Rather, One derives sequestering for seven days for one day, from sequestering for seven days for one day, And one does not derive sequestering for seven days for seven from sequestering for seven days for one day,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:10",
    "he": "וְאֵימָא שְׁמִינִי, דִּפְרִישַׁת שִׁבְעָה לְיוֹם אֶחָד הוּא! דָּנִין דָּבָר שֶׁאֵין קְדוּשָּׁה לְפָנָיו מִדָּבָר שֶׁאֵין קְדוּשָּׁה לְפָנָיו, וְאֵין דָּנִין דָּבָר שֶׁיֵּשׁ קְדוּשָּׁה לְפָנָיו מִדָּבָר שֶׁאֵין קְדוּשָּׁה לְפָנָיו.",
    "en": "And say Eighth sequestering for seven days for one day. One derives a matter before which there is not sanctity, from a matter before which there is not sanctity, And we do not derive a matter before which there is sanctity, from a matter before which there is not sanctity.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:11",
    "he": "וְלָאו קַל וָחוֹמֶר הוּא? הַשְׁתָּא דָּבָר שֶׁאֵין קְדוּשָּׁה לְפָנָיו בָּעֵי פְּרִישָׁה, דָּבָר שֶׁיֵּשׁ קְדוּשָּׁה לְפָנָיו — לָא כׇּל שֶׁכֵּן! אָמַר רַב מְשַׁרְשְׁיָא: לָא, ״הַזֶּה״ כְּתִיב: כָּזֶה.",
    "en": "And is it not an a fortiori inference? Now, a matter before which there is not sanctity requires sequestering, a matter before which there is sanctity, all the more so not Rav Mesharshiyya said No, this is written like this",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.2b:12",
    "he": "רַב אָשֵׁי אָמַר: מִי אִיכָּא מִידֵּי דְּעִיקַּר רֶגֶל לָא בָּעֵי פְּרִישָׁה, טָפֵל דִּידֵיהּ בָּעֵי פְּרִישָׁה? וַאֲפִילּוּ לְמַאן דְּאָמַר שְׁמִינִי רֶגֶל בִּפְנֵי עַצְמוֹ הוּא, הָנֵי מִילֵּי לְעִנְיַן",
    "en": "Rav Ashi said: there matter where the primary Festival, does not require sequestering, secondary to it requires sequestering? And even according to the one who said: The Eighth is a Festival in and of itself that applies only to the matter of",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3a:1",
    "he": "פָּזֵ״ר קֶשֶׁ״ב.",
    "en": "Peh, zayin, reish, kuf, shin, beit,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3a:2",
    "he": "אֲבָל לְעִנְיַן תַּשְׁלוּמִין, תַּשְׁלוּמִין דְּרִאשׁוֹן הוּא, דְּהָא תְּנַן: מִי שֶׁלֹּא חָג בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג — חוֹגֵג וְהוֹלֵךְ כָּל הָרֶגֶל כּוּלּוֹ, וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג.",
    "en": "However, with regard to compensation it is compensation for first as didn’t we learn One who did not celebrate on the first Festival day celebrate the whole Festival in its entirety, the last Festival day of the festival",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3a:3",
    "he": "וְאֵימָא עֲצֶרֶת, דִּפְרִישַׁת שִׁבְעָה לְיוֹם אֶחָד הוּא! אָמַר רַבִּי אַבָּא: דָּנִין פַּר אֶחָד וְאַיִל אֶחָד מִפַּר אֶחָד וְאַיִל אֶחָד, לְאַפּוֹקֵי עֲצֶרֶת דִּשְׁנֵי אֵילִים נִינְהוּ.",
    "en": "And say Shavuot, it is sequestering of seven for one day. Rabbi Abba said: one derives one bull and one ram, from one bull and one ram, to the exclusion of Shavuot, they are two rams",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3a:4",
    "he": "הָנִיחָא לְמַאן דְּאָמַר יוֹם הַכִּפּוּרִים אַיִל אֶחָד הוּא, אֶלָּא לְמַאן דְּאָמַר שְׁנֵי אֵילִים נִינְהוּ, מַאי אִיכָּא לְמֵימַר! דְּתַנְיָא, רַבִּי אוֹמֵר: אַיִל אֶחָד, הוּא הָאָמוּר כָּאן, הוּא הָאָמוּר בְּחוּמַּשׁ הַפְּקוּדִים. רַבִּי אֱלִיעֶזֶר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: שְׁנֵי אֵילִים הֵם, אֶחָד הָאָמוּר כָּאן, וְאֶחָד הָאָמוּר בְּחוּמַּשׁ הַפְּקוּדִים!",
    "en": "This well to the one who said Yom Kippur is one ram; however, to the one who said they are two rams what is there to say? As it was taught Rabbi says: One ram is the one that is mentioned here; it is the one that is mentioned in the book of Numbers: Rabbi Eliezer, son of Rabbi Shimon, says: They are two rams one mentioned here and one mentioned in the book of Numbers.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3a:5",
    "he": "אֲפִילּוּ תֵּימָא רַבִּי אֱלִיעֶזֶר בְּרַבִּי שִׁמְעוֹן: הָתָם חַד לְחוֹבַת הַיּוֹם, וְחַד לְמוּסָפִין. לְאַפּוֹקֵי עֲצֶרֶת, דְּתַרְוַיְיהוּ חוֹבַת הַיּוֹם נִינְהוּ.",
    "en": "Even you say Rabbi Eliezer, son of Rabbi Shimon, There, one for the obligation of the day, and one additional offerings. to the exclusion of Shavuot, where both are obligations of the day.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3a:6",
    "he": "וְאֵימָא רֹאשׁ הַשָּׁנָה, דִּפְרִישַׁת שִׁבְעָה לְיוֹם אֶחָד הוּא! אָמַר רַבִּי אֲבָהוּ: דָּנִין פָּר וָאַיִל שֶׁלּוֹ מִפָּר וָאַיִל שֶׁלּוֹ. לְאַפּוֹקֵי עֲצֶרֶת וְרֹאשׁ הַשָּׁנָה, דְּצִיבּוּר נִינְהוּ. הָנִיחָא לְמַאן דְּאָמַר ״קַח לְךָ״ — מִשֶּׁלְּךָ,",
    "en": "And say Rosh HaShana, as it is sequestering of seven for one day. Rabbi Abbahu said One derives a bull and a ram from his own from a bull and a ram from his own to the exclusion of Shavuot and Rosh HaShana, from community This well to the one who said Take you, from your own",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:1",
    "he": "״עֲשֵׂה לְךָ״ — מִשֶּׁלְּךָ, אֶלָּא לְמַאן דְּאָמַר מִשֶּׁל צִבּוּר, מַאי אִיכָּא לְמֵימַר?",
    "en": "Make you, from your own However, to the one who said from communal what is there to say",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:2",
    "he": "דְּתַנְיָא: ״קַח לְךָ״ — מִשֶּׁלְּךָ, וַ״עֲשֵׂה לְךָ״ — מִשֶּׁלְּךָ, ״וְיִקְחוּ אֵלֶיךָ״ — מִשֶּׁל צִבּוּר, דִּבְרֵי רַבִּי יֹאשִׁיָּה. רַבִּי יוֹנָתָן אוֹמֵר: בֵּין ״קַח לְךָ״, בֵּין ״וְיִקְחוּ אֵלֶיךָ״ — מִשֶּׁל צִבּוּר, וּמָה תַּלְמוּד לוֹמַר ״קַח לְךָ״ — כִּבְיָכוֹל מִשֶּׁלְּךָ אֲנִי רוֹצֶה יוֹתֵר מִשֶּׁלָּהֶם.",
    "en": "As it was taught Take you, from your own and Make you, from your own And they will bring to you, from community the statement of Rabbi Yoshiya. Rabbi Yonatan says both Take you, and And they will bring to you, from community And what does the verse state: Take you, as it were, I desire from your more than from theirs.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:3",
    "he": "אַבָּא חָנָן אָמַר מִשּׁוּם רַבִּי אֶלְעָזָר, כָּתוּב אֶחָד אוֹמֵר: ״וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ״, וְכָתוּב אֶחָד אוֹמֵר: ״וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים״, הָא כֵּיצַד? כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, כָּאן בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם!",
    "en": "Abba Ḥanan said in the name of Rabbi Elazar one verse says: “And make you an ark of wood” and one verse says “And they shall make an ark of acacia wood” How this Here, to a time when the Jewish people perform the will of God There, to a time when the Jewish people do not perform the will of God,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:4",
    "he": "עַד כָּאן לָא פְּלִיגִי אֶלָּא בְּקִיחוֹת דְּעָלְמָא וַעֲשִׂיּוֹת דְּעָלְמָא. קִיחוֹת דְּעָלְמָא — ״קַח לְךָ סַמִּים״. עֲשִׂיּוֹת דְּעָלְמָא — ״עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרוֹת כֶּסֶף״. אֲבָל הָנָךְ פָּרוֹשֵׁי קָא מְפָרֵשׁ דְּמִשֶּׁלְּךָ הוּא. בְּמִלּוּאִים מִכְּדֵי כְּתִיב: ״וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר קְחוּ שְׂעִיר עִזִּים לְחַטָּאת״. ״וַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ עֵגֶל בֶּן בָּקָר לְחַטָּאת״ לְמָה לִי? שְׁמַע מִינַּהּ: ״קַח לְךָ״ — מִשֶּׁלְּךָ הוּא.",
    "en": "They disagree only with regard to taking in general and making in general: taking in general “Take you spices” making in general “Make you two silver trumpets” However, these the verses explicitly from your own With regard to inauguration, now, since it is written: “And to the children of you will speak, saying: Take a goat kid for a sin-offering “And he said to Aaron: Take you a young calf for a sin-offering” why do I Learn from it Take you, from your own",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:5",
    "he": "בְּיוֹם הַכִּפּוּרִים מִכְּדֵי כְּתִיב: ״בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְגוֹ׳ ... וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי שְׂעִירֵי עִזִּים לְחַטָּאת״. ״וְהִקְרִיב אֶת פַּר הַחַטָּאת אֲשֶׁר לוֹ״ לְמָה לִי? שְׁמַע מִינַּהּ: הַאי ״לוֹ״ — מִשֶּׁלּוֹ הוּא.",
    "en": "with regard to Yom Kippur, now, since it is written: “With this Aaron will come into the Sanctuary, with a young bull for a sin-offering “And from the congregation of the children of Israel he will take two goat kids for a sin-offering and will offer his young bull as a sin-offering” why do I Learn from it this His, is from his own",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:6",
    "he": "רַב אָשֵׁי אָמַר: דָּנִין פַּר לְחַטָּאת וְאַיִל לְעוֹלָה מִפַּר לְחַטָּאת וְאַיִל לְעוֹלָה, לְאַפּוֹקֵי רֹאשׁ הַשָּׁנָה וַעֲצֶרֶת — דְּתַרְוַיְיהוּ עוֹלוֹת נִינְהוּ.",
    "en": "Rav Ashi stated One derives bull for a sin-offering and ram for a burnt-offering from bull for a sin-offering and ram for a burnt-offering to the exclusion of Rosh HaShana and Shavuot, on which both of them, are burnt-offerings.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:7",
    "he": "רָבִינָא אָמַר: דָּנִין עֲבוֹדָה בְּכֹהֵן גָּדוֹל מֵעֲבוֹדָה בְּכֹהֵן גָּדוֹל, לְאַפּוֹקֵי כּוּלְּהוּ קוּשְׁיָיתִין — דְּלָאו עֲבוֹדָה בְּכֹהֵן גָּדוֹל נִינְהוּ.",
    "en": "Ravina stated One derives service by the High Priest, from service by the High Priest, to the exclusion of all the difficulties as they are not service by the High Priest;",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:8",
    "he": "וְאִיכָּא דְּאָמְרִי אָמַר רָבִינָא: דָּנִין עֲבוֹדָה תְּחִלָּה מֵעֲבוֹדָה תְּחִלָּה, לְאַפּוֹקֵי הָנֵי — דְּלָאו תְּחִלָּה נִינְהוּ. מַאי תְּחִלָּה? אִילֵּימָא תְּחִלָּה בְּכֹהֵן גָּדוֹל — הַיְינוּ קַמַּיְיתָא. אֶלָּא, עֲבוֹדָה תְּחִלָּה בַּמָּקוֹם מֵעֲבוֹדָה תְּחִלָּה בַּמָּקוֹם.",
    "en": "And some say Ravina said: One derives initial service from an initial service, to the exclusion of all these that are not initial What initial If we say initial means by the High Priest; that is the first Rather, the initial service in the place, from the initial service in the place,",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:9",
    "he": "כִּי אֲתָא רַב דִּימִי, אָמַר: רַבִּי יוֹחָנָן מַתְנֵי חֲדָא, [רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי] מַתְנֵי תַּרְתֵּי. רַבִּי יוֹחָנָן מַתְנֵי חֲדָא: ״לַעֲשׂוֹת לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים. [וִיהוֹשֻׁעַ בֶּן לֵוִי] מַתְנֵי תַּרְתֵּי: ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂה פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים.",
    "en": "When Rav Dimi came he said: Rabbi Yoḥanan taught one Rabbi Yehoshua ben Levi taught two. Rabbi Yoḥanan taught one: To do, to make atonement; these are the actions Yom Kippur And Rabbi Yehoshua ben Levi taught two: To do, these are the actions of the heifer; to atone, these are the actions Yom Kippur.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:10",
    "he": "רַבִּי יוֹחָנָן מַתְנֵי חֲדָא? וְהָא אֲנַן תְּנַן: שִׁבְעַת יָמִים קוֹדֶם יוֹם הַכִּפּוּרִים, וְשִׁבְעַת יָמִים קוֹדֶם שְׂרֵיפַת הַפָּרָה! מַעֲלָה בְּעָלְמָא.",
    "en": "Rabbi Yoḥanan teach one Didn’t we learn Seven days prior to Yom Kippur, Seven days prior to the burning of the heifer, merely a higher standard.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:11",
    "he": "וְהָא אָמַר רַבִּי מִנְיוֹמֵי בַּר חִלְקִיָּה אָמַר רַבִּי מַחְסֵיָא בַּר אִידֵּי אָמַר רַבִּי יוֹחָנָן: ״כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה צִוָּה ה׳ לַעֲשׂוֹת לְכַפֵּר עֲלֵיכֶם״, ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂה פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים! הָהוּא דְּרַבֵּיהּ. דְּכִי אֲתָא רָבִין, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יִשְׁמָעֵאל: ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂה פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים.",
    "en": "But didn’t Rabbi Minyomi bar Ḥilkiya say Rabbi Maḥseya bar Idi said Rabbi Yoḥanan said “As has been done this day, so the Lord has commanded to do, to make atonement for you” To do, these are the actions of the heifer; to make atonement, these are the actions Yom Kippur? That is of his teacher; As when Ravin came Rabbi Yoḥanan said in the name of Rabbi Yishmael: To do, these are the actions of the heifer; to atone, these are the actions Yom Kippur.",
    "category": "Talmud"
  },
  {
    "ref": "Yoma.3b:12",
    "he": "אֲמַר לֵיהּ רֵישׁ לָקִישׁ לְרַבִּי יוֹחָנָן: מֵהֵיכָא קָא יָלְפַתְּ לַהּ — מִמִּלּוּאִים, אִי מָה מִלּוּאִים כׇּל הַכָּתוּב בָּהֶן מְעַכֵּב בָּהֶן, אַף הָכָא נָמֵי — כׇּל הַכָּתוּב בָּהֶן מְעַכֵּב בָּהֶן.",
    "en": "Reish Lakish said to Rabbi Yoḥanan: From where did you derive this from inauguration. If so, just as inauguration, all that are written in its invalidates so too here, all that are written in its invalidates",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:1",
    "he": "מְגִילָּה נִקְרֵאת בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, בִּשְׁלֹשָׁה עָשָׂר, בְּאַרְבָּעָה עָשָׂר, בַּחֲמִשָּׁה עָשָׂר. לֹא פָּחוֹת, וְלֹא יוֹתֵר. כְּרַכִּין הַמּוּקָּפִין חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן — קוֹרִין בַּחֲמִשָּׁה עָשָׂר, כְּפָרִים וַעֲיָירוֹת גְּדוֹלוֹת — קוֹרִין בְּאַרְבָּעָה עָשָׂר, אֶלָּא שֶׁהַכְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה.",
    "en": "The Megilla is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth, on the fifteenth not earlier and not later. Cities [kerakin] that have been surrounded by a wall since the days of Joshua, son of Nun, read on the fifteenth villages and large towns read on the fourteenth. However, that the villages may advance to the day of assembly,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:2",
    "he": "כֵּיצַד: חָל לִהְיוֹת אַרְבָּעָה עָשָׂר בַּשֵּׁנִי — כְּפָרִים וַעֲיָירוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמוּקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת בַּשְּׁלִישִׁי אוֹ בָּרְבִיעִי — כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה, וַעֲיָירוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמוּקָּפוֹת חוֹמָה לְמָחָר.",
    "en": "How so? the fourteenth occurs on Monday, the villages and large towns read on that day, and the walled cities on the next day, occurs on Tuesday or Wednesday, the villages advance to the day of assembly, the large towns read on that day, and the walled cities on the next day,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:3",
    "he": "חָל לִהְיוֹת בַּחֲמִישִׁי — כְּפָרִים וַעֲיָירוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמוּקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת עֶרֶב שַׁבָּת — כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה, וַעֲיָירוֹת גְּדוֹלוֹת וּמוּקָּפוֹת חוֹמָה קוֹרִין בּוֹ בַיּוֹם.",
    "en": "occurs on Thursday, the villages and large towns read on that day, and the walled cities on the next day, occurs on Shabbat eve, the villages advance to the day of assembly, and the large towns and the walled cities read on that day,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:4",
    "he": "חָל לִהְיוֹת בַּשַּׁבָּת — כְּפָרִים וַעֲיָירוֹת גְּדוֹלוֹת מַקְדִּימִין וְקוֹרִין לְיוֹם הַכְּנִיסָה, וּמוּקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת אַחַר הַשַּׁבָּת — כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה, וַעֲיָירוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמוּקָּפוֹת חוֹמָה לְמָחָר.",
    "en": "occurs on Shabbat, the villages and large towns advance to the day of assembly, and the walled cities on the day after occurs on Sunday, the villages advance to the day of assembly, and the large towns read on that day, and the walled cities on the next day,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:5",
    "he": "גְּמָ׳ מְגִילָּה נִקְרֵאת בְּאַחַד עָשָׂר. מְנָלַן? מְנָלַן?! כִּדְבָעֵינַן לְמֵימַר לְקַמַּן: חֲכָמִים הֵקֵילּוּ עַל הַכְּפָרִים לִהְיוֹת מַקְדִּימִין לְיוֹם הַכְּנִיסָה, כְּדֵי שֶׁיְּסַפְּקוּ מַיִם וּמָזוֹן לַאֲחֵיהֶם שֶׁבַּכְּרַכִּים.",
    "en": "The Megilla is read on the eleventh From where do we From where do we as we intend to say further on: The Sages were lenient with the villages to advance to the day of assembly, so that they supply water and food to their brethren in the cities",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:6",
    "he": "אֲנַן הָכִי קָאָמְרִינַן: מִכְּדִי כּוּלְּהוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה תַּקְּנִינְהוּ, דְּאִי סָלְקָא דַעְתָּךְ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה אַרְבָּעָה עָשָׂר וַחֲמִשָּׁה עָשָׂר תַּקּוּן — אָתוּ רַבָּנַן וְעָקְרִי תַּקַּנְתָּא דְּתַקִּינוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה? וְהָתְנַן: אֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵּית דִּין חֲבֵירוֹ אֶלָּא אִם כֵּן גָּדוֹל מִמֶּנּוּ בְּחָכְמָה וּבְמִנְיָן.",
    "en": "This is what we said, Now, all of these were enacted by the members of the Great Assembly As, if it enters your mind that the members of the Great Assembly enacted the fourteenth and fifteenth the Sages came and uprooted an ordinance that was enacted by the members of the Great Assembly? Didn’t we learn a rabbinical court cannot rescind the statements of another rabbinical court, unless it is superior to it in wisdom and in number?",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:7",
    "he": "אֶלָּא פְּשִׁיטָא כּוּלְּהוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה תַּקִּינוּ. הֵיכָא רְמִיזָא?",
    "en": "Rather, it is obvious all were enacted by the members of the Great Assembly, Where is the allusion",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:8",
    "he": "אָמַר רַב שֶׁמֶן בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן, אָמַר קְרָא: ״לְקַיֵּים אֵת יְמֵי הַפּוּרִים הָאֵלֶּה בִּזְמַנֵּיהֶם״, זְמַנִּים הַרְבֵּה תִּקְּנוּ לָהֶם.",
    "en": "Rav Shemen bar Abba said Rabbi Yoḥanan said: the verse states: “To confirm these days of Purim in their times” they enacted many times for them",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:9",
    "he": "הַאי מִיבַּעְיָא לֵיהּ לְגוּפֵיהּ! אִם כֵּן לֵימָא קְרָא ״זְמַן״, מַאי ״זְמַנֵּיהֶם״ — זְמַנִּים טוּבָא.",
    "en": "This is necessary for its own If so, let the verse say: time. What is “their times,” many times",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:10",
    "he": "וְאַכַּתִּי מִיבְּעֵי לֵיהּ: זְמַנּוֹ שֶׁל זֶה לֹא כִּזְמַנּוֹ שֶׁל זֶה! אִם כֵּן, לֵימָא קְרָא ״זְמַנָּם״, מַאי ״זְמַנֵּיהֶם״ — שָׁמְעַתְּ מִינַּהּ כּוּלְּהוּ.",
    "en": "But still, necessary the time of this is not the time of that If so, let the verse say: Their time, What “their times”? Learn from this all of",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:11",
    "he": "אֵימָא זְמַנִּים טוּבָא! ״זְמַנֵּיהֶם״ דּוּמְיָא דִּ״זְמַנָּם״: מָה ״זְמַנָּם״ תְּרֵי — אַף ״זְמַנֵּיהֶם״ תְּרֵי.",
    "en": "say many times, “their times,” similar to their time. Just as their time two so too, “their times” two",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:12",
    "he": "וְאֵימָא תְּרֵיסַר וּתְלֵיסַר? כִּדְאָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: שְׁלֹשָׁה עָשָׂר זְמַן קְהִילָּה לַכֹּל הִיא, וְלָא צְרִיךְ לְרַבּוֹיֵי, הָכָא נָמֵי: שְׁלֹשָׁה עָשָׂר זְמַן קְהִילָּה לַכֹּל הִיא, וְלָא צְרִיךְ לְרַבּוֹיֵי.",
    "en": "Say the twelfth and the thirteenth as Rav Shmuel bar Yitzḥak said The thirteenth is a time of assembly for all, there is no need to include it Here too, the thirteenth is a time of assembly for all, there is no need to include it",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:13",
    "he": "וְאֵימָא שִׁיתְּסַר וְשִׁיבְסַר! ״וְלֹא יַעֲבוֹר״ כְּתִיב.",
    "en": "And say the sixteenth and the seventeenth It is written: “And it shall not pass”",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:14",
    "he": "וְרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אָמַר קְרָא: ״כַּיָּמִים אֲשֶׁר נָחוּ בָהֶם הַיְּהוּדִים״. ״יָמִים״, ״כַּיָּמִים״ — לְרַבּוֹת אַחַד עָשָׂר וּשְׁנֵים עָשָׂר.",
    "en": "And Rabbi Shmuel bar Naḥmani said: the verse states: “As the days on which the Jews rested from their enemies” “days” “as the days” to include the eleventh and twelfth",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:15",
    "he": "וְאֵימָא תְּרֵיסַר וּתְלֵיסַר! אָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: שְׁלֹשָׁה עָשָׂר זְמַן קְהִילָּה לַכֹּל הִיא, וְלָא צְרִיךְ לְרַבּוֹיֵי. וְאֵימָא שִׁיתְּסַר וְשִׁיבְסַר! ״וְלֹא יַעֲבוֹר״ כְּתִיב.",
    "en": "And say the twelfth and thirteenth Rav Shmuel bar Yitzḥak said: The thirteenth is a time of assembly for all, and there is no need to include it Say the sixteenth and seventeenth It is written: “And it shall not pass.”",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:16",
    "he": "רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי מַאי טַעְמָא לָא אָמַר מִ״בִּזְמַנֵּיהֶם״? ״זְמַן״ ״זְמַנָּם״ ״זְמַנֵּיהֶם״ לָא מַשְׁמַע לֵיהּ.",
    "en": "What is the reason Rabbi Shmuel bar Naḥmani did not state based upon “in their times,” He does not learn time, their time, their times.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:17",
    "he": "וְרַב שֶׁמֶן בַּר אַבָּא מַאי טַעְמָא לָא אָמַר מִ״כַּיָּמִים״? אָמַר לָךְ: הָהוּא לְדוֹרוֹת הוּא דִּכְתִיב.",
    "en": "And what is the reason Rav Shemen bar Abba did not state based upon “as the days,” said to you: That is written to generations,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:18",
    "he": "אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי עֲקִיבָא סְתִימְתָּאָה, דְּדָרֵישׁ ״זְמַן״ ״זְמַנָּם״ ״זְמַנֵּיהֶם״, אֲבָל חֲכָמִים אוֹמְרִים: אֵין קוֹרִין אוֹתָהּ אֶלָּא בִּזְמַנָּהּ.",
    "en": "Rabba bar bar Ḥana said Rabbi Yoḥanan said: This is the statement of Rabbi Akiva the unattributed. As, he derives time, their time, and their times. However, the Sages say: One may read only in its time,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:19",
    "he": "מֵיתִיבִי, אָמַר רַבִּי יְהוּדָה: אֵימָתַי — בִּזְמַן שֶׁהַשָּׁנִים כְּתִיקְנָן וְיִשְׂרָאֵל שְׁרוּיִין עַל אַדְמָתָן, אֲבָל בִּזְמַן הַזֶּה, הוֹאִיל וּמִסְתַּכְּלִין בָּהּ — אֵין קוֹרִין אוֹתָהּ אֶלָּא בִּזְמַנָּהּ.",
    "en": "raises an objection Rabbi Yehuda said: When at a time when the years are established and the Jewish people dwell in their land. However, nowadays, since look one may read only in its time,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:20",
    "he": "רַבִּי יְהוּדָה אַלִּיבָּא דְמַאן? אִילֵימָא אַלִּיבָּא דְּרַבִּי עֲקִיבָא — אֲפִילּוּ בִּזְמַן הַזֶּה אִיתָא לְהַאי תַּקַּנְתָּא!",
    "en": "In accordance with whose Rabbi Yehuda If we say that it is in accordance with Rabbi Akiva, even nowadays this ordinance applies.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:21",
    "he": "אֶלָּא לָאו, אַלִּיבָּא דְרַבָּנַן, וּבִזְמַן שֶׁהַשָּׁנִים כְּתִיקְנָן וְיִשְׂרָאֵל שְׁרוּיִין עַל אַדְמָתָן — מִיהָא קָרֵינַן, תְּיוּבְתָּא דְּרַבִּי יוֹחָנָן תְּיוּבְתָּא.",
    "en": "Rather, is it not in accordance with the Sages, And, at least when the years are established and the Jewish people dwell in their land, is read The refutation of Rabbi Yoḥanan is a conclusive refutation.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:22",
    "he": "אִיכָּא דְּאָמְרִי: אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי עֲקִיבָא סְתִימְתָּאָה, אֲבָל חֲכָמִים אָמְרוּ: בִּזְמַן הַזֶּה, הוֹאִיל וּמִסְתַּכְּלִין בָּהּ — אֵין קוֹרִין אוֹתָהּ אֶלָּא בִּזְמַנָּהּ.",
    "en": "There are who say Rabba bar bar Ḥana said Rabbi Yoḥanan said: This is the statement of Rabbi Akiva, the unattributed. However, the Sages said: Nowadays, since look one may read only in its time.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:23",
    "he": "תַּנְיָא נָמֵי הָכִי, אָמַר רַבִּי יְהוּדָה: אֵימָתַי — בִּזְמַן שֶׁהַשָּׁנִים כְּתִיקְנָן וְיִשְׂרָאֵל שְׁרוּיִין עַל אַדְמָתָן, אֲבָל בִּזְמַן הַזֶּה, הוֹאִיל וּמִסְתַּכְּלִין בָּהּ — אֵין קוֹרִין אוֹתָהּ אֶלָּא בִּזְמַנָּהּ.",
    "en": "This is also taught Rabbi Yehuda said: When At a time when the years are established and the Jewish people dwell in their land. However, nowadays, since look one may read only in its time.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2a:24",
    "he": "רַב אָשֵׁי קַשְׁיָא לֵיהּ דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה,",
    "en": "Rav Ashi a difficulty Rabbi Yehuda Rabbi Yehuda,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:1",
    "he": "וּמוֹקֵים לַהּ לְבָרַיְיתָא כְּרַבִּי יוֹסֵי בַּר יְהוּדָה.",
    "en": "and he establishes the baraita in accordance with Rabbi Yosei bar Yehuda,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:2",
    "he": "וּמִי אָמַר רַבִּי יְהוּדָה ״בִּזְמַן הַזֶּה, הוֹאִיל וּמִסְתַּכְּלִין בָּהּ — אֵין קוֹרִין אוֹתָהּ אֶלָּא בִּזְמַנָּהּ״? וּרְמִינְהִי, אָמַר רַבִּי יְהוּדָה: אֵימָתַי — מָקוֹם שֶׁנִּכְנָסִין בַּשֵּׁנִי וּבַחֲמִישִׁי. אֲבָל מָקוֹם שֶׁאֵין נִכְנָסִין בַּשֵּׁנִי וּבַחֲמִישִׁי — אֵין קוֹרִין אוֹתָהּ אֶלָּא בִּזְמַנָּהּ.",
    "en": "And did Rabbi Yehuda say nowadays, since look one may read only in its time? raises a contradiction Rabbi Yehuda said: When a place where enter on Monday and Thursday. However, a place where they do not enter on Monday and Thursday, one may read only in its time,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:3",
    "he": "מְקוֹם שֶׁנִּכְנָסִין בַּשֵּׁנִי וּבַחֲמִישִׁי מִיהָא קָרֵינַן, וַאֲפִילּוּ בִּזְמַן הַזֶּה! וּמוֹקֵים לַהּ לְבָרַיְיתָא כְּרַבִּי יוֹסֵי בַּר יְהוּדָה.",
    "en": "at least a place where enter on Monday and Thursday, one may read even nowadays. And establishes the baraita in accordance with Rabbi Yosei bar Yehuda.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:4",
    "he": "וּמִשּׁוּם דְּקַשְׁיָא לֵיהּ דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה מוֹקֵים לָהּ לְבָרַיְיתָא כְּרַבִּי יוֹסֵי בַּר יְהוּדָה?!",
    "en": "Because a difficulty Rabbi Yehuda Rabbi Yehuda, he establishes the baraita in accordance with Rabbi Yosei bar Yehuda?",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:5",
    "he": "רַב אָשֵׁי שְׁמִיעַ לֵיהּ דְּאִיכָּא דְּתָנֵי לַהּ כְּרַבִּי יְהוּדָה וְאִיכָּא דְּתָנֵי לַהּ כְּרַבִּי יוֹסֵי בַּר יְהוּדָה, וּמִדְּקַשְׁיָא לֵיהּ דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה, אָמַר: מַאן דְּתָנֵי לַהּ כְּרַבִּי יְהוּדָה — לָאו דַּוְוקָא, מַאן דְּתָנֵי לַהּ כְּרַבִּי יוֹסֵי בַּר יְהוּדָה — דַּוְוקָא.",
    "en": "Rav Ashi heard that there were those who taught Rabbi Yehuda, and there were those who taught it Rabbi Yosei bar Yehuda. And since he had a difficulty Rabbi Yehuda and Rabbi Yehuda, he said: The one who taught it Rabbi Yehuda is not precise, the one who taught it Rabbi Yosei bar Yehuda is precise,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:6",
    "he": "כְּרַכִּים הַמּוּקָּפִים חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן קוֹרִין בַּחֲמִשָּׁה עָשָׂר וְכוּ׳. מְנָהָנֵי מִילֵּי? אָמַר רָבָא, דְּאָמַר קְרָא: ״עַל כֵּן הַיְּהוּדִים הַפְּרָזִים הַיּוֹשְׁבִים בְּעָרֵי הַפְּרָזוֹת וְגוֹ׳״. מִדִּפְרָזִים בְּאַרְבָּעָה עָשָׂר — מוּקָּפִין בַּחֲמִשָּׁה עָשָׂר.",
    "en": "Cities that have been surrounded by a wall since the days of Joshua, son of Nun, read on the fifteenth From where are these matters Rava said: as the verse states: “Therefore the Jews of the villages, who dwell in the unwalled towns, From the unwalled towns on the fourteenth, the walled cities on the fifteenth.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:7",
    "he": "וְאֵימָא: פְּרָזִים בְּאַרְבָּעָה עָשָׂר, מוּקָּפִין כְּלָל כְּלָל לָא! וְלָאו יִשְׂרָאֵל נִינְהוּ? וְעוֹד: ״מֵהוֹדּוּ וְעַד כּוּשׁ״ כְּתִיב.",
    "en": "Say unwalled towns on the fourteenth, the walled cities not at all. And are they not Jews? And furthermore: It is written “from Hodu until Cush”",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:8",
    "he": "וְאֵימָא: פְּרָזִים בְּאַרְבֵּיסַר מוּקָּפִין בְּאַרְבֵּיסַר וּבַחֲמֵיסַר, כְּדִכְתִיב: ״לִהְיוֹת עוֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וְאֵת יוֹם חֲמִשָּׁה עָשָׂר [בּוֹ] בְּכׇל שָׁנָה״!",
    "en": "Say the unwalled towns on the fourteenth the walled cities on the fourteenth and on the fifteenth, as it is written: “That they should keep the fourteenth day of the month of Adar and the fifteenth day of the same, in every year”",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:9",
    "he": "אִי הֲוָה כְּתִב ״אֵת יוֹם אַרְבָּעָה עָשָׂר וַחֲמִשָּׁה עָשָׂר״ — כִּדְקָאָמְרַתְּ, הַשְׁתָּא דִּכְתִיב ״אֵת יוֹם אַרְבָּעָה עָשָׂר וְאֵת יוֹם חֲמִשָּׁה עָשָׂר״ — אֲתָא ״אֵת״ וּפָסֵיק: הָנֵי בְּאַרְבָּעָה עָשָׂר, וְהָנֵי בַּחֲמִשָּׁה עָשָׂר.",
    "en": "If it had been written The fourteenth day and [ve] the fifteenth, as you said. now that it is written: The fourteenth day and [ve’et] the fifteenth day, et comes and interrupts, these on the fourteenth, and those on the fifteenth.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:10",
    "he": "וְאֵימָא: פְּרָזִים — בְּאַרְבֵּיסַר, מוּקָּפִין — אִי בָּעוּ בְּאַרְבֵּיסַר, אִי בָּעוּ בַּחֲמֵיסַר! אָמַר קְרָא ״בִּזְמַנֵּיהֶם״, זְמַנּוֹ שֶׁל זֶה לֹא זְמַנּוֹ שֶׁל זֶה.",
    "en": "Say unwalled towns on the fourteenth, walled cities, if they wish on the fourteenth, if they wish on the fifteenth. The verse states: “In their times” the time this is not the time that",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:11",
    "he": "וְאֵימָא בִּתְלֵיסַר! כְּשׁוּשָׁן.",
    "en": "Say on the thirteenth as Shushan,",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:12",
    "he": "אַשְׁכְּחַן עֲשִׂיָּיה, זְכִירָה מְנָלַן? אָמַר קְרָא: ״וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים״, אִיתַּקַּשׁ זְכִירָה לַעֲשִׂיָּיה.",
    "en": "We found observing from where do we remembering the verse states: “That these days should be remembered and observed” remembering is compared to observing.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:13",
    "he": "מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא. דְּתַנְיָא, רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: כְּרַכִּין הַמּוּקָּפִין חוֹמָה מִימוֹת אֲחַשְׁוֵרוֹשׁ קוֹרִין בַּחֲמִשָּׁה עָשָׂר.",
    "en": "the mishna is not in accordance with this tanna, as it is taught Rabbi Yehoshua ben Korḥa says: Cities that have been surrounded by a wall since the days of Ahasuerus read on the fifteenth.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:14",
    "he": "מַאי טַעְמָא דְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה? כִּי שׁוּשָׁן. מָה שׁוּשָׁן מוּקֶּפֶת חוֹמָה מִימוֹת אֲחַשְׁוֵרוֹשׁ וְקוֹרִין בַּחֲמִשָּׁה עָשָׂר — אַף כֹּל שֶׁמּוּקֶּפֶת חוֹמָה מִימוֹת אֲחַשְׁוֵרוֹשׁ קוֹרִין בַּחֲמִשָּׁה עָשָׂר.",
    "en": "What is the reason for Rabbi Yehoshua ben Korḥa? like Shushan: Just as Shushan that was surrounded by a wall since the days of Ahasuerus, and one reads on the fifteenth, so too every that was walled since the days of Ahasuerus reads on the fifteenth.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:15",
    "he": "וְתַנָּא דִּידַן, מַאי טַעְמָא? יָלֵיף ״פְּרָזִי״ ״פְּרָזִי״. כְּתִיב הָכָא: ״עַל כֵּן הַיְּהוּדִים הַפְּרָזִים״, וּכְתִיב הָתָם: ״לְבַד מֵעָרֵי הַפְּרָזִי הַרְבֵּה מְאֹד״. מָה לְהַלָּן מוּקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן, אַף כָּאן מוּקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן.",
    "en": "What is the reason for the tanna of our derived unwalled and unwalled. It is written here: “Therefore the Jews of the villages, and it is written there, besides unwalled towns, a great many” Just as there, that was surrounded by a wall from the days of Joshua, son of Nun, so too here that was surrounded by a wall from the days of Joshua, son of Nun.",
    "category": "Talmud"
  },
  {
    "ref": "Megillah.2b:16",
    "he": "בִּשְׁלָמָא רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה לָא אָמַר כְּתַנָּא דִּידַן — דְּלֵית לֵיהּ ״פְּרָזִי״ ״פְּרָזִי״, אֶלָּא תַּנָּא דִּידַן מַאי טַעְמָא לָא אָמַר כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה?",
    "en": "Granted Rabbi Yehoshua ben Korḥa did not state in accordance with the tanna of our because he did not hold unwalled unwalled. However, what is the reason the tanna our did not state in accordance with Rabbi Yehoshua ben Korḥa?",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:1",
    "he": "הַכֹּל חַיָּיבִין בִּרְאִיָּיה, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן, וְטוּמְטוּם וְאַנְדְּרוֹגִינוֹס, וְנָשִׁים, וַעֲבָדִים שֶׁאֵינָם מְשׁוּחְרָרִים, הַחִיגֵּר וְהַסּוֹמֵא, וְהַחוֹלֶה וְהַזָּקֵן, וּמִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו.",
    "en": "All are obligated in the appearance, except for a deaf-mute, an imbecile, and a minor; and a tumtum, and a hermaphrodite, and women, and slaves who are not emancipated; and the lame, and the blind, and the sick, and the old, and one who is unable to ascend on his legs.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:2",
    "he": "אֵיזֶהוּ קָטָן — כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפָיו שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, דִּבְרֵי בֵּית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים: כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחוֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, שֶׁנֶּאֱמַר: ״שָׁלֹשׁ רְגָלִים״.",
    "en": "Who a minor Any who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount; the statement of Beit Shammai. And Beit Hillel say: Any who is unable to hold his father’s hand and ascend from Jerusalem to the Temple Mount, as it is stated: “Three times [regalim]”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:3",
    "he": "בֵּית שַׁמַּאי אוֹמְרִים: הָרְאִיָּיה — שְׁתֵּי כֶסֶף, וְהַחֲגִיגָה — מָעָה כֶּסֶף. וּבֵית הִלֵּל אוֹמְרִים: הָרְאִיָּיה מָעָה כֶּסֶף, וְהַחֲגִיגָה שְׁתֵּי כֶסֶף.",
    "en": "Beit Shammai say: The appearance two silver and the Festival peace silver ma’a And Beit Hillel say: The appearance silver ma’a and the Festival peace two silver",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:4",
    "he": "גְּמָ׳ ״הַכֹּל״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין. וּלְרָבִינָא דְּאָמַר מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין פָּטוּר מִן הָרְאִיָּיה, ״הַכֹּל״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי חִיגֵּר בְּיוֹם רִאשׁוֹן וְנִתְפַּשֵּׁט בְּיוֹם שֵׁנִי.",
    "en": "to add what to add one who is half-slave half-freeman. And according to Ravina, who said: One who is half-slave half-freeman is exempt from the appearance All, to add what? to add lame on first day and was healed on second day",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:5",
    "he": "הָנִיחָא לְמַאן דְּאָמַר כּוּלָּן תַּשְׁלוּמִין זֶה לָזֶה. אֶלָּא לְמַאן דְּאָמַר כּוּלָּן תַּשְׁלוּמִין דְּרִאשׁוֹן, ״הַכֹּל״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי סוֹמֵא בְּאַחַת מֵעֵינָיו.",
    "en": "This works out well according to the one who said all redress one another, However, according to the one who said all redress the first All, to add what? to add blind in one of his eyes.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:6",
    "he": "וּדְלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: יוֹחָנָן בֶּן דַּהֲבַאי אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה: סוֹמֵא בְּאַחַת מֵעֵינָיו פָּטוּר מִן הָרְאִיָּיה, שֶׁנֶּאֱמַר: ״יִרְאֶה״, ״יֵרָאֶה״ — כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לֵירָאוֹת. מָה לִרְאוֹת בִּשְׁתֵּי עֵינָיו, אַף לֵירָאוֹת בִּשְׁתֵּי עֵינָיו.",
    "en": "And not in accordance with this tanna, as it is taught Yoḥanan ben Dehavai says in the name of Rabbi Yehuda: blind in one of his eyes is exempt from the appearance, as it is stated: will appear [yera’e] will see [yireh] in the manner that one comes to see, so he comes to be seen: Just as to see with both one’s eyes, so too to be seen with both his eyes.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:7",
    "he": "וְאִיבָּעֵית אֵימָא: לְעוֹלָם כִּדְאָמְרִי מֵעִיקָּרָא, וּדְקָא קַשְׁיָא לָךְ הָא דְּרָבִינָא — לָא קַשְׁיָא: כָּאן כְּמִשְׁנָה רִאשׁוֹנָה, כָּאן כְּמִשְׁנָה אַחֲרוֹנָה. דִּתְנַן: מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין — עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵּית הִלֵּל.",
    "en": "And if you wish, say Actually, as we said initially, And which a difficulty to of Ravina, not difficult: Here the initial mishna, there, in accordance with the ultimate mishna. As we learned One who is half-slave half-freeman serves his master one day himself one day. the statement of Beit Hillel.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2a:8",
    "he": "אָמְרוּ לָהֶם בֵּית שַׁמַּאי:",
    "en": "Beit Shammai said to them:",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:1",
    "he": "תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִּקַּנְתֶּם. לִישָּׂא שִׁפְחָה אֵינוֹ יָכוֹל, בַּת חוֹרִין אֵינוֹ יָכוֹל.",
    "en": "You have remedied his master, but his own you have not remedied. He is unable to marry a maidservant, He unable a free woman,",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:2",
    "he": "לִיבְטֵּיל — וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר: ״לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ״. אֶלָּא מִפְּנֵי תִּיקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶּן חוֹרִין, וְכוֹתֵב לוֹ שְׁטָר עַל חֲצִי דָּמָיו. וְחָזְרוּ בֵּית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵּית שַׁמַּאי.",
    "en": "he should be idle but isn’t it the world was created only for procreation, as it is stated: “He did not create it to be a waste; He formed it to be inhabited” Rather, for the betterment of the world we force his master to make him a freeman, and writes a bill to half his value And Beit Hillel retracted to rule in accordance with the statement of Beit Shammai",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:3",
    "he": "חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן כּוּ׳. קָתָנֵי חֵרֵשׁ דּוּמְיָא דְּשׁוֹטֶה וְקָטָן: מָה שׁוֹטֶה וְקָטָן — דְּלָאו בְּנֵי דֵעָה, אַף חֵרֵשׁ — דְּלָאו בַּר דֵּעָה הוּא. וְקָא מַשְׁמַע לַן כְּדִתְנַן: חֵרֵשׁ שֶׁדִּיבְּרוּ חֲכָמִים בְּכׇל מָקוֹם, שֶׁאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר. הָא מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר — חַיָּיב.",
    "en": "Except for a deaf-mute, an imbecile, and a minor. is teaching a deaf-mute is similar to an imbecile and a minor: Just as an imbecile and a minor who are not of sound mind, so too the deaf-mute [ḥeresh] who is not of sound mind. And teaches us as we learned The ḥeresh, whom the Sages discussed everywhere, who does not hear and does not speak, one who speaks but does not hear one who hears but does not speak are obligated",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:4",
    "he": "תְּנֵינָא לְהָא, דְּתָנוּ רַבָּנַן: הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ — זֶהוּ חֵרֵשׁ, שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר — זֶהוּ אִלֵּם, זֶה וָזֶה — הֲרֵי הֵן כְּפִקְחִין לְכׇל דִּבְרֵיהֶם.",
    "en": "We learned this, as the Sages taught One who speaks but does not hear, this is a deaf hears but does not speak, this is a mute. this and that are as those who can see and hear to all matters.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:5",
    "he": "וּמִמַּאי דִּמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ זֶהוּ חֵרֵשׁ, שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר זֶהוּ אִלֵּם? דִּכְתִיב: ״וַאֲנִי כְחֵרֵשׁ לֹא אֶשְׁמָע וּכְאִלֵּם לֹא יִפְתַּח פִּיו״. וְאִיבָּעֵית אֵימָא, כִּדְאָמְרִי אִינָשֵׁי: אִישְׁתְּקִיל מִילּוּלֵיהּ.",
    "en": "And from where that one who speaks but does not hear is a deaf hears but does not speak is a mute? As it is written: “But I am as a deaf man, I hear not; and I am as a dumb man [illem] who does not open his mouth” If you wish, say as people say: His speech has been taken [Ishtakeil Milulei];",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:6",
    "he": "מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר — חַיָּיב. וְהָתַנְיָא: מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר — פָּטוּר!",
    "en": "one who speaks but does not hear one who hears but does not speak obligated Isn’t it taught one who speaks but does not hear one who hears but does not speak exempt?",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:7",
    "he": "אָמַר רָבִינָא, וְאִיתֵּימָא רָבָא: חַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי: הַכֹּל חַיָּיבִין בִּרְאִיָּיה וּבְשִׂמְחָה, חוּץ מֵחֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר, שֶׁפָּטוּר מִן הָרְאִיָּיה. וְאַף עַל פִּי שֶׁפָּטוּר מִן הָרְאִיָּיה, חַיָּיב בְּשִׂמְחָה. וְאֶת שֶׁאֵינוֹ לֹא שׁוֹמֵעַ וְלֹא מְדַבֵּר, וְשׁוֹטֶה וְקָטָן — פָּטוּר אַף מִן הַשִּׂמְחָה, הוֹאִיל וּפְטוּרִים מִכׇּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה.",
    "en": "Ravina said, and some say Rava is incomplete and is teaching the following: All are obligated in appearance and rejoicing except for a deaf who speaks but does not hear who hears but does not speak, is exempt from appearance. And even though he is exempt from appearance, he is obligated in rejoicing. But one who does not hear and does not speak, and an imbecile and a minor, exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah,",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.2b:8",
    "he": "תַּנְיָא נָמֵי הָכִי: הַכֹּל חַיָּיבִין בִּרְאִיָּיה וּבְשִׂמְחָה, חוּץ מֵחֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר, שֶׁפְּטוּרִין מִן הָרְאִיָּיה. וְאַף עַל פִּי שֶׁפָּטוּר מִן הָרְאִיָּיה —",
    "en": "That is also taught All are obligated in appearance and in rejoicing, except for a deaf who speaks but does not hear one who hears but does not speak, as they are exempt from appearance. And even though they are exempt from appearance,",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:1",
    "he": "חַיָּיב בְּשִׂמְחָה. וְאֶת שֶׁאֵינוֹ לֹא שׁוֹמֵעַ וְלֹא מְדַבֵּר, וְשׁוֹטֶה וְקָטָן — פְּטוּרִין אַף מִן הַשִּׂמְחָה, הוֹאִיל וּפְטוּרִין מִכׇּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. מַאי שְׁנָא לְעִנְיַן רְאִיָּה דִּפְטִירִי, וּמַאי שְׁנָא לְעִנְיַן שִׂמְחָה דִּמְחַיְּיבִי?",
    "en": "obligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor are exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah. What is different with regard to appearance, that are exempt And what is different with regard to rejoicing, that they are obligated?",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:2",
    "he": "לְעִנְיַן רְאִיָּה גָּמַר ״רְאִיָּה״ ״רְאִיָּה״ מֵהַקְהֵל, דִּכְתִיב: ״הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף״, וּכְתִיב: ״בְּבֹא כׇּל יִשְׂרָאֵל לֵרָאוֹת״.",
    "en": "With regard to appearance, derives appearance appearance of assembly, As it is written, “Assemble the people, the men and the women and the little ones” and it is written “When all of Israel come to appear”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:3",
    "he": "וְהָתָם מְנָלַן? דִּכְתִיב: ״לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ״, וְתַנְיָא: ״לְמַעַן יִשְׁמְעוּ״ — פְּרָט לִמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, ״וּלְמַעַן יִלְמְדוּ״ — פְּרָט לְשׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר.",
    "en": "And there, from where do we As it is written “That they may hear, and that they may learn” and it is taught “that they may hear” excludes one who speaks but does not hear; “and that they may learn” excludes one who hears but does not speak,",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:4",
    "he": "לְמֵימְרָא דְּכִי לָא מִשְׁתַּעֵי לָא גָּמַר? וְהָא הָנְהוּ תְּרֵי אִילְּמֵי דַּהֲווֹ בְּשִׁבָבוּתֵיהּ דְּרַבִּי, בְּנֵי בְרַתֵּיה דְּרַבִּי יוֹחָנָן בֶּן גּוּדְגְּדָא, וְאָמְרִי לַהּ בְּנֵי אֲחָתֵיהּ דְּרַבִּי יוֹחָנָן, דְּכׇל אֵימַת דַּהֲוָה עָיֵיל רַבִּי לְבֵי מִדְרְשָׁא הֲווֹ עָיְילִי וְיָתְבִי קַמַּיְיהוּ וּמְנַיְּידִי בְּרֵישַׁיְיהוּ וּמְרַחֲשִׁין שִׂפְווֹתַיְיהוּ,",
    "en": "Is that to say that one who not speak not learn? But two mute people who were in the neighborhood of Rabbi sons of the daughter of Rabbi Yoḥanan ben Gudgeda, and some say sons of the sister of Rabbi Yoḥanan Whenever Rabbi would enter the study hall they would enter and sit before and they would nod their heads and move their lips.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:5",
    "he": "וּבָעֵי רַבִּי רַחֲמֵי עֲלַיְיהוּ וְאִיתַּסּוֹ, וְאִשְׁתַּכַּח דַּהֲווֹ גְּמִירִי הִלְכְתָא וְסִפְרָא וְסִפְרֵי, וְכוּלֵּהּ תַּלְמוּדָא!",
    "en": "And Rabbi prayed for mercy upon them, and they were healed. And it was discovered that they had learned halakha, Sifra, Sifrei, and the entire Talmud.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:6",
    "he": "אָמַר מָר זוּטְרָא: קְרִי בֵּיהּ ״לְמַעַן יְלַמְּדוּ״. רַב אָשֵׁי אָמַר: וַדַּאי ״לְמַעַן יְלַמְּדוּ״ הוּא, דְּאִי סָלְקָא דַעְתָּךְ ״לְמַעַן יִלְמְדוּ״, וְכֵיוָן דְּלָא מִשְׁתַּעֵי לָא גָּמַר, וְכֵיוָן דְּלָא שָׁמַע לָא גָּמַר,",
    "en": "Mar Zutra said read into That they may teach [yelamdu], Rav Ashi said is certainly That they may teach. As, if it enters your mind “That they may learn,” and since he is not speak he not learn, since he is not hear he is not learn,",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:7",
    "he": "הַאי מִ״לְּמַעַן יִשְׁמְעוּ״ נָפְקָא! אֶלָּא וַדַּאי ״לְמַעַן יְלַמְּדוּ״ הוּא.",
    "en": "this derived from: “That they may hear,” Rather, is certainly “That they may teach,”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:8",
    "he": "אָמַר רַבִּי תַּנְחוּם: חֵרֵשׁ בְּאׇזְנוֹ אַחַת פָּטוּר מִן הָרְאִיָּה, שֶׁנֶּאֱמַר ״בְּאׇזְנֵיהֶם״.",
    "en": "Rabbi Tanḥum said: One who is deaf in one ear is exempt from appearance as it is stated in their ears”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:9",
    "he": "וְהַאי ״בְּאׇזְנֵיהֶם״ מִבְּעֵי לֵיהּ ״בְּאׇזְנֵיהֶם״ דְּכוּלְּהוּ יִשְׂרָאֵל! הַהוּא מִ״נֶּגֶד כׇּל יִשְׂרָאֵל״ נָפְקָא. אִי מִ״נֶּגֶד כׇּל יִשְׂרָאֵל״, הֲוָה אָמֵינָא: אַף עַל גַּב דְּלָא שָׁמְעִי — כְּתַב רַחֲמָנָא ״בְּאׇזְנֵיהֶם״, וְהוּא דְּשָׁמְעִי.",
    "en": "But this “In their ears,” is necessary the ears of the entire Jewish people. That is derived from “Before all Israel” If from: “Before all Israel,” I would say even though they cannot hear; the Merciful One writes: “In their ears,” and that they hear.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:10",
    "he": "הָהוּא מִ״לְּמַעַן יִשְׁמְעוּ״ נָפְקָא.",
    "en": "That is derived from: “That they may hear”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:11",
    "he": "אָמַר רַבִּי תַּנְחוּם: חִיגֵּר בְּרַגְלוֹ אַחַת — פָּטוּר מִן הָרְאִיָּה, שֶׁנֶּאֱמַר: ״רְגָלִים״.",
    "en": "Rabbi Tanḥum said: One who is lame in one leg is exempt from appearance, as it is stated: times [regalim]",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:12",
    "he": "וְהָא ״רְגָלִים״ מִבְּעֵי לֵיהּ, פְּרָט לְבַעֲלֵי קַבִּין! הָהוּא מִ״פְּעָמִים״ נָפְקָא, דְּתַנְיָא: ״פְּעָמִים״, אֵין ״פְּעָמִים״ אֶלָּא רְגָלִים, וְכֵן הוּא אוֹמֵר: ״תִּרְמְסֶנָּה רָגֶל רַגְלֵי עָנִי פַּעֲמֵי דַלִּים״. וְאוֹמֵר: ״מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב״.",
    "en": "But “regalim” is necessary exclude people with artificial legs. That derived from: occasions [pe’amim] as it is taught “pe’amim”: Pe’amim means nothing other legs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps [pa’amei] of the needy” and it says: “How beautiful are your feet [fe’amayikh] in sandals, daughter of the prince”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:13",
    "he": "דָּרֵשׁ רָבָא, מַאי דִּכְתִיב: ״מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב״ — כַּמָּה נָאִין רַגְלֵיהֶן שֶׁל יִשְׂרָאֵל בְּשָׁעָה שֶׁעוֹלִין לָרֶגֶל. ״בַּת נָדִיב״ — בִּתּוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁנִּקְרָא נָדִיב, שֶׁנֶּאֱמַר: ״נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹהֵי אַבְרָהָם״. ״אֱלֹהֵי אַבְרָהָם״, וְלֹא אֱלֹהֵי יִצְחָק וְיַעֲקֹב? אֶלָּא: ״אֱלֹהֵי אַבְרָהָם״ — שֶׁהָיָה תְּחִילָּה לְגֵרִים.",
    "en": "Rava taught: What is which is written: “How beautiful are your feet in sandals, daughter of the prince [nadiv]”? How pleasant are the feet [raglehen] of the Jewish people when they ascend to on the pilgrimage Festival [regel]. “Daughter of the prince”: the daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham” “the God of Abraham,” and not the God of Isaac and Jacob? Rather, “the God of Abraham,” as was the first of the converts.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:14",
    "he": "אָמַר רַב כָּהֲנָא, דָּרֵשׁ רַב נָתָן בַּר מִנְיוֹמֵי מִשּׁוּם רַבִּי תַּנְחוּם: מַאי דִּכְתִיב ״וְהַבּוֹר רֵק אֵין בּוֹ מָיִם״, מִמַּשְׁמַע שֶׁנֶּאֱמַר ״וְהַבּוֹר רֵק״ — אֵינִי יוֹדֵעַ שֶׁאֵין בּוֹ מָיִם? אֶלָּא: מַיִם אֵין בּוֹ, אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ.",
    "en": "Rav Kahana said Rabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What is that which is written and the pit was empty, there was no water in it” By inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather, there was no water in it, but there were snakes and scorpions in it.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:15",
    "he": "תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי יוֹחָנָן בֶּן בְּרוֹקָה וְרַבִּי אֶלְעָזָר [בֶּן] חִסְמָא שֶׁהָלְכוּ לְהַקְבִּיל פְּנֵי רַבִּי יְהוֹשֻׁעַ בִּפְקִיעִין. אָמַר לָהֶם: מָה חִידּוּשׁ הָיָה בְּבֵית הַמִּדְרָשׁ הַיּוֹם? אָמְרוּ לוֹ: תַּלְמִידֶיךָ אָנוּ וּמֵימֶיךָ אָנוּ שׁוֹתִין. אָמַר לָהֶם: אַף עַל פִּי כֵן, אִי אֶפְשָׁר לְבֵית הַמִּדְרָשׁ בְּלֹא חִידּוּשׁ.",
    "en": "The Sages taught: an incident involving Rabbi Yoḥanan ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in. said to them: What novel was today in the study hall? They said to him: We are your students and we drink your water, He said to them: Even so, there cannot be a study hall without a novelty.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:16",
    "he": "שַׁבָּת שֶׁל מִי הָיְתָה? שַׁבָּת שֶׁל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הָיְתָה. וּבַמֶּה הָיְתָה הַגָּדָה הַיּוֹם? אָמְרוּ לוֹ: בְּפָרָשַׁת הַקְהֵל. וּמָה דָּרַשׁ בָּהּ?",
    "en": "Whose week was it, It was Rabbi Elazar ben Azarya’s week. And on what was the lecture today? They said to him: about the portion of assembly. And what did he interpret homiletically with regard to",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:17",
    "he": "״הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף״. אִם אֲנָשִׁים בָּאִים לִלְמוֹד, נָשִׁים בָּאוֹת לִשְׁמוֹעַ, טַף לָמָּה בָּאִין? כְּדֵי לִיתֵּן שָׂכָר לִמְבִיאֵיהֶן. אָמַר לָהֶם: מַרְגָּלִית טוֹבָה הָיְתָה בְּיַדְכֶם, וּבִקַּשְׁתֶּם לְאַבְּדָהּ מִמֶּנִּי?",
    "en": "“Assemble the people, the men and the women and the little ones” If men come to learn, women, come to hear, why do the little ones come? in order give a reward to those who bring them, said to them: good pearl was in your hands, and you tried to conceal it from me?",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:18",
    "he": "וְעוֹד דָּרַשׁ: ״אֶת ה׳ הֶאֱמַרְתָּ הַיּוֹם״, ״וַה׳ הֶאֱמִירְךָ הַיּוֹם״,",
    "en": "Additionally, interpreted homiletically: “You have affirmed, this day, the Lord And the Lord has affirmed you, this day,",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3a:19",
    "he": "אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: אַתֶּם עֲשִׂיתוּנִי חֲטִיבָה אַחַת בָּעוֹלָם, וַאֲנִי אֶעֱשֶׂה אֶתְכֶם חֲטִיבָה אַחַת בָּעוֹלָם. אַתֶּם עֲשִׂיתוּנִי חֲטִיבָה אַחַת בָּעוֹלָם, דִּכְתִיב: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״, וַאֲנִי אֶעֱשֶׂה אֶתְכֶם חֲטִיבָה אַחַת בָּעוֹלָם, שֶׁנֶּאֱמַר:",
    "en": "The Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity in the world, And I will make you a single entity in the world, You have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One” And I will make you a single entity in the world, as it is stated:",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3b:1",
    "he": "״וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ״.",
    "en": "“And who is like Your people, Israel, one nation in the land?”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3b:2",
    "he": "וְאַף הוּא פָּתַח וְדָרַשׁ: ״דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרוֹעֶה אֶחָד״, לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לְדָרְבָן? לוֹמַר לָךְ: מָה דָּרְבָן זֶה מְכַוֵּין אֶת הַפָּרָה לִתְלָמֶיהָ לְהוֹצִיא חַיִּים לְעוֹלָם — אַף דִּבְרֵי תוֹרָה מְכַוְּונִין אֶת לוֹמְדֵיהֶן מִדַּרְכֵי מִיתָה לְדַרְכֵי חַיִּים. אִי מָה דָּרְבָן זֶה מִטַּלְטֵל — אַף דִּבְרֵי תוֹרָה מִטַּלְטְלִין, תַּלְמוּד לוֹמַר: ״מַשְׂמְרוֹת״.",
    "en": "And also commenced and taught: “The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from one shepherd” Why are matters of Torah compared to a goad? To tell you just as this goad directs the cow to her furrow to bring forth life to the world, so too the words of Torah direct those who study them from the paths of death to the paths of life. If so, Just as this goad is movable so too matters of Torah are movable the verse states: “Nails,”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3b:3",
    "he": "אִי מָה מַסְמֵר זֶה חָסֵר וְלֹא יָתֵר — אַף דִּבְרֵי תוֹרָה חֲסֵירִין וְלֹא יְתֵירִין, תַּלְמוּד לוֹמַר: ״נְטוּעִים״, מָה נְטִיעָה זוֹ פָּרָה וְרָבָה — אַף דִּבְרֵי תוֹרָה פָּרִין וְרָבִין. ״בַּעֲלֵי אֲסֻפּוֹת״ — אֵלּוּ תַּלְמִידֵי חֲכָמִים, שֶׁיּוֹשְׁבִין אֲסוּפּוֹת אֲסוּפּוֹת וְעוֹסְקִין בַּתּוֹרָה. הַלָּלוּ מְטַמְּאִין וְהַלָּלוּ מְטַהֲרִין, הַלָּלוּ אוֹסְרִין וְהַלָּלוּ מַתִּירִין, הַלָּלוּ פּוֹסְלִין וְהַלָּלוּ מַכְשִׁירִין,",
    "en": "If so, Just as this nail is diminished and does not expand, so too matters of Torah are diminished and do not expand. the verse states: “Well fastened [netuim].” Just as this plant [neti’a] flourishes and multiplies, so too matters of Torah flourish and multiply. “Those that are composed in collections [ba’alei asufot]”: These are Torah scholars who sit in many groups [asupot] and engage in Torah these render ritually impure and these render it pure; these prohibit and these permit these deem invalid and these deem it valid.",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3b:4",
    "he": "שֶׁמָּא יֹאמַר אָדָם: הֵיאַךְ אֲנִי לָמֵד תּוֹרָה מֵעַתָּה — תַּלְמוּד לוֹמַר: ״כּוּלָּם נִתְּנוּ מֵרוֹעֶה אֶחָד״. אֵל אֶחָד נְתָנָן, פַּרְנָס אֶחָד אֲמָרָן, מִפִּי אֲדוֹן כׇּל הַמַּעֲשִׂים בָּרוּךְ הוּא, דִּכְתִיב: ״וַיְדַבֵּר אֱלֹהִים אֶת כׇּל הַדְּבָרִים הָאֵלֶּה״.",
    "en": "Lest a person say: Now, how can I study Torah The verse states they are all “given from one shepherd.” One God gave them; one leader, said them from the mouth of the Master of all creation, Blessed be He, as it is written: “And God spoke all these words”",
    "category": "Talmud"
  },
  {
    "ref": "Chagigah.3b:5",
    "he": "אַף אַתָּה, עֲשֵׂה אׇזְנֶיךָ כַּאֲפַרְכֶּסֶת, וּקְנֵה לְךָ לֵב מֵבִין לִשְׁמוֹעַ אֶת דִּבְרֵי מְטַמְּאִים וְאֶת דִּבְרֵי מְטַהֲרִים, אֶת דִּבְרֵי אוֹסְרִין וְאֶת דִּבְרֵי מַתִּירִין, אֶת דִּבְרֵי פוֹסְלִין וְאֶת דִּבְרֵי מַכְשִׁירִין. בַּלָּשׁוֹן הַזֶּה אָמַר לָהֶם: אֵין דּוֹר יָתוֹם שֶׁרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁרוּי בְּתוֹכוֹ.",
    "en": "So too you, make your ears like a funnel and acquire for yourself an understanding heart to hear the statements of who render ritually impure and the statements of who render pure; the statements of who prohibit and the statements of who permit the statements of who deem invalid and the statements of who deem valid. he said to them in these words: No generation orphaned, if Rabbi Elazar ben Azarya dwells among it.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:1",
    "he": "בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי וְאַלְמָנָה לַיּוֹם הַחֲמִישִׁי. שֶׁפַּעֲמַיִם בְּשַׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲיָירוֹת: בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַחֲמִישִׁי, שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים, הָיָה מַשְׁכִּים לְבֵית דִּין.",
    "en": "A virgin is married on Wednesday and a widow on Thursday. that twice a week courts convene in the towns, on Monday and Thursday, that if had a claim concerning virginity he would go early to court",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:2",
    "he": "גְּמָ׳ אָמַר רַב יוֹסֵף אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מִפְּנֵי מָה אָמְרוּ בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי? לְפִי שֶׁשָּׁנִינוּ: הִגִּיעַ זְמַן וְלֹא נִישְּׂאוּ — אוֹכְלוֹת מִשֶּׁלּוֹ, וְאוֹכְלוֹת בִּתְרוּמָה.",
    "en": "Rav Yosef said Rav Yehuda said Shmuel said: Due to what did they say that a virgin is married on Wednesday? because we learned If the time arrived, and they were not married, eat from his and, eat teruma.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:3",
    "he": "יָכוֹל הִגִּיעַ זְמַן בְּאֶחָד בְּשַׁבָּת יְהֵא מַעֲלֶה לָהּ מְזוֹנוֹת? לְכָךְ שָׁנִינוּ: בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי.",
    "en": "One might think time arrived on Sunday, he would provide her sustenance Therefore, we learned: A virgin is married on Wednesday.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:4",
    "he": "אָמַר רַב יוֹסֵף: מָרֵיהּ דְּאַבְרָהָם! תָּלֵי תַּנְיָא בִּדְלָא תַּנְיָא?! הֵי תַּנְיָא וְהֵי לָא תַּנְיָא? הָא תַּנְיָא וְהָא תַּנְיָא! אֶלָּא: תָּלֵי תַּנְיָא דִּמְפָרֵשׁ טַעְמָא בִּדְתַנְיָא דְּלָא מְפָרֵשׁ טַעְמָא.",
    "en": "Rav Yosef said Lord of Abraham, makes is taught dependent on is not taught, Which is taught and which is not taught? this is taught that is taught. Rather, makes is taught whose reason is explicit, dependent on is taught whose reason is not explicit.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:5",
    "he": "אֶלָּא אִי אִיתְּמַר הָכִי אִיתְּמַר. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מִפְּנֵי מָה אָמְרוּ בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי? שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים — הָיָה מַשְׁכִּים לְבֵית דִּין. וְתִינָּשֵׂא בְּאֶחָד בְּשַׁבָּת, שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין? שָׁקְדוּ חֲכָמִים עַל תַּקָּנַת בְּנוֹת יִשְׂרָאֵל, שֶׁיְּהֵא טוֹרֵחַ בִּסְעוּדָה שְׁלֹשָׁה יָמִים, אֶחָד בְּשַׁבָּת וְשֵׁנִי בַּשַּׁבָּת וּשְׁלִישִׁי בַּשַּׁבָּת, וּבָרְבִיעִי כּוֹנְסָהּ.",
    "en": "Rather, if it was stated, this it was stated: Rav Yehuda said Shmuel said: Due to what did say a virgin is married on Wednesday? that if had a claim concerning virginity, he would go early to court But let her marry on Sunday, as if had a claim concerning virginity, he would go early to court Sages were assiduous in seeing to the well-being of Jewish women so that would exert in the feast for three days: Sunday, Monday, and Tuesday, and on Wednesday, he marries her.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:6",
    "he": "וְעַכְשָׁו שֶׁשָּׁנִינוּ ״שָׁקְדוּ״, אוֹתָהּ שֶׁשָּׁנִינוּ ״הִגִּיעַ זְמַן וְלֹא נִישְּׂאוּ, אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בִּתְרוּמָה״, הִגִּיעַ זְמַן בְּאֶחָד בְּשַׁבָּת, מִתּוֹךְ שֶׁאֵינוֹ יָכוֹל לִכְנוֹס — אֵינוֹ מַעֲלֶה לָהּ מְזוֹנוֹת.",
    "en": "And now that we learned were assiduous that which we learned If the time arrived and they were not married, eat from his and eat teruma, If time arrived on Sunday, since unable to marry he is not obligated to provide her sustenance",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:7",
    "he": "לְפִיכָךְ: חָלָה הוּא אוֹ שֶׁחָלְתָה הִיא אוֹ שֶׁפֵּירְסָה נִדָּה — אֵינוֹ מַעֲלֶה לָהּ מְזוֹנוֹת.",
    "en": "Therefore, fell ill, or if fell ill, or where she began to menstruate [peirsa nidda] not provide her sustenance",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:8",
    "he": "וְאִיכָּא דְּבָעֵי לַהּ מִיבַּעְיָא: חָלָה הוּא, מַהוּ? הָתָם טַעְמָא מַאי — מִשּׁוּם דַּאֲנִיס, וְהָכָא נָמֵי הָא אֲנִיס. אוֹ דִּלְמָא: הָתָם אֲנִיס בְּתַקַּנְתָּא דְּתַקִּינוּ לֵיה רַבָּנַן, הָכָא לָא.",
    "en": "And there are who raised it as a dilemma: If fell ill, what is There, what is the reason due to that he was forced And here too, isn’t he forced Or, perhaps There, he was forced by an ordinance that was instituted by the Sages However, here, not",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:9",
    "he": "וְאִם תִּמְצֵי לוֹמַר חָלָה הוּא מַעֲלֶה לָהּ מְזוֹנוֹת: חָלְתָה הִיא, מַהוּ? מָצֵי אָמַר לַהּ: אֲנָא הָא קָאֵימְנָא, אוֹ דִלְמָא מָצְיָא אָמְרָה לֵיהּ: ״נִסְתַּחֲפָה שָׂדֵהוּ״.",
    "en": "And if you say that if he fell ill, he provides her sustenance if she fell ill, what is Can he say to her: I am standing here Or perhaps she can say to him that his field was inundated,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:10",
    "he": "וְאִם תִּמְצֵי לוֹמַר אָמְרָה לֵיהּ ״נִסְתַּחֲפָה שָׂדֵהוּ״ — פֵּירְסָה נִדָּה, מַהוּ?",
    "en": "And if you say that she say to him that his field was inundated, she became a menstruating woman what is",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2a:11",
    "he": "בִּשְׁעַת וִוסְתָּהּ, לָא תִּיבְּעֵי לָךְ",
    "en": "at the time of her set period [vista], do not raise the dilemma,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:1",
    "he": "דְּלָא מָצְיָא אָמְרָה לֵיהּ ״נִסְתַּחֲפָה שָׂדֵהוּ״. כִּי תִּיבְּעֵי לָךְ שֶׁלֹּא בִּשְׁעַת וִוסְתָּהּ, מַאי? כֵּיוָן דְּלָא בִּשְׁעַת וִוסְתָּהּ הָוְיָא, מָצְיָא אָמְרָה לֵיהּ ״נִסְתַּחֲפָה שָׂדֵהוּ״, אוֹ דִלְמָא כֵּיוָן דְּאִיכָּא נְשֵׁי דְּקָא מְשַׁנְּיָיא וִוסְתַּיְיהוּ — כִּשְׁעַת וִוסְתָּהּ דָּמֵי.",
    "en": "as she cannot say to him his field was inundated. When you raise a dilemma not at the time of her set period. What Since it is not the time of her set period, she can say to him that his field was inundated. Or, perhaps since there are some women whose set period changes, is like the time of her set period,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:2",
    "he": "פָּשֵׁיט רַב אַחַאי: הִגִּיעַ זְמַן וְלֹא נִישְּׂאוּ — אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בִּתְרוּמָה. ״לֹא נָשְׂאוּ״ לָא קָתָנֵי, אֶלָּא ״לֹא נִישְּׂאוּ״.",
    "en": "Rav Aḥai resolved If the time arrived and they were not married, eat from his and eat teruma. It doesn’t teach: And didn’t marry, Rather, And were not married,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:3",
    "he": "הֵיכִי דָמֵי: אִי דְּקָא מְעַכְּבָן אִינְהִי — אַמַּאי אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בִּתְרוּמָה? אֶלָּא לָאו, דְּאִיתְּנִיס כִּי הַאי גַוְונָא, וְקָתָנֵי: אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בִּתְרוּמָה.",
    "en": "What are the circumstances If the postpone why do they eat from his and eat teruma? Rather, is it not where they were compelled in that manner, and it teaches: eat from his and eat teruma,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:4",
    "he": "אָמַר רַב אָשֵׁי: לְעוֹלָם אֵימָא לָךְ כׇּל אוּנְסָא, לָא אָכְלָה, וּדְקָא מְעַכְּבִי אִינְהוּ. וּבְדִין הוּא דְּאִיבְּעִי לֵיהּ לְמִיתְנֵי ״לֹא נָשְׂאוּ״, וְאַיְּידֵי דִּתְנָא רֵישָׁא בְּדִידְהִי, תְּנָא נָמֵי סֵיפָא בְּדִידְהִי.",
    "en": "Rav Ashi said: Actually, I will say to you: In any of unavoidable circumstances, she doesn’t eat and where postpone the wedding. And by right, should have taught: They didn’t marry, And since the first clause in it taught the latter clause in",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:5",
    "he": "אָמַר רָבָא: וּלְעִנְיַן גִּיטִּין אֵינוֹ כֵּן. אַלְמָא קָסָבַר רָבָא אֵין אוֹנֶס בְּגִיטִּין.",
    "en": "Rava said: And to bills of divorce that is not so. Apparently, Rava maintains that unavoidable circumstances no to bills of divorce.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:6",
    "he": "מְנָא לֵיהּ לְרָבָא הָא? אִילֵּימָא מֵהָא דִּתְנַן: ״הֲרֵי זֶה גִּיטֵּיךְ אִם לֹא בָּאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ״, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ — אֵינוֹ גֵּט. מֵת הוּא דְּאֵינוֹ גֵּט, הָא חָלָה — הֲרֵי זֶה גֵּט.",
    "en": "From where does Rava this If we say it is from that which we learned This is your bill of divorce, if I do not return from now until twelve months, and he died within twelve months, is not a bill of divorce. he died, is when it is not a bill of divorce, he fell ill, it is a bill of divorce",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:7",
    "he": "וְדִלְמָא לְעוֹלָם אֵימָא לָךְ חָלָה נָמֵי אֵינוֹ גֵּט, וְהִיא גּוּפָא קָא מַשְׁמַע לַן, דְּאֵין גֵּט לְאַחַר מִיתָה.",
    "en": "And perhaps, actually I will say to you he falls ill it is also not a bill of divorce, And that itself to teach us that there is no bill of divorce posthumously.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:8",
    "he": "אֵין גֵּט לְאַחַר מִיתָה — הָא תְּנָא לֵיהּ רֵישָׁא: ״הֲרֵי זֶה גִּיטֵּיךְ אִם מַתִּי״, ״הֲרֵי זֶה גִּיטֵּיךְ מֵחוֹלִי זֶה״, ״הֲרֵי זֶה גִּיטֵּיךְ לְאַחַר מִיתָה״ — לֹא אָמַר כְּלוּם.",
    "en": "there is no bill of divorce posthumously? Wasn’t it taught in the first clause This is your bill of divorce if I die, This is your bill of divorce from this illness, This is your bill of divorce after I die, he said nothing.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:9",
    "he": "דִּלְמָא לְאַפּוֹקֵי מִדְּרַבּוֹתֵינוּ. דְּתַנְיָא: וְרַבּוֹתֵינוּ הִתִּירוּהָ לְהִנָּשֵׂא, וְאָמְרִינַן: מַאן רַבּוֹתֵינוּ? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: בֵּי דִינָא דִּשְׁרוֹ מִשְׁחָא. סָבְרִי לַהּ כְּרַבִּי יוֹסֵי, דְּאָמַר: זְמַנּוֹ שֶׁל שְׁטָר מוֹכִיחַ עָלָיו.",
    "en": "Perhaps to exclude that which our Rabbis as it is taught And our Rabbis permitted her to remarry, And we said: Who are our Rabbis Rav Yehuda said Shmuel said: the court that permitted oil they hold in accordance with Rabbi Yosei, who said: The time in a document proves it",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:10",
    "he": "וְאֶלָּא מִסֵּיפָא: ״מֵעַכְשָׁיו אִם לֹא בָּאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ״, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ — הֲרֵי זֶה גֵּט. מֵת, וְהוּא הַדִּין לְחָלָה.",
    "en": "And rather, latter clause from now if I do not return from now until twelve months, and he died within twelve months, this is a bill of divorce. he dies, the same is true he fell ill.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:11",
    "he": "דִּלְמָא מֵת דַּוְקָא, דְּלָא נִיחָא לֵיהּ דְּתִפּוֹל קַמֵּי יָבָם!",
    "en": "Perhaps specifically he died, he is not amenable happen before yavam,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:12",
    "he": "אֶלָּא מֵהָא: דְּהָהוּא דַּאֲמַר לְהוּ ״אִי לָא אָתֵינָא מִיכָּן וְעַד תְּלָתִין יוֹמִין לֶיהֱוֵי גִּיטָּא״, אֲתָא בְּסוֹף תְּלָתִין יוֹמִין וּפַסְקֵיהּ מַבָּרָא. אֲמַר לְהוּ: חֲזוֹ דַּאֲתַאי, חֲזוֹ דַּאֲתַאי. אָמַר שְׁמוּאֵל: לָאו שְׁמֵיהּ מַתְיָא.",
    "en": "Rather, from this where a certain who said to If I do not return from now until after thirty days let this be a bill of divorce. He came at the end of thirty days, but was prevented by the ferry He said to the See that I have come, see that I have come. Shmuel said: is not considered a return.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:13",
    "he": "וְדִלְמָא אוּנְסָא דִּשְׁכִיחַ שָׁאנֵי. דְּכֵיוָן דְּאִיבְּעִי לֵיהּ לְאַתְנוֹיֵי וְלָא אַתְנִי — אִיהוּ דְּאַפְסֵיד אַנַּפְשֵׁיהּ.",
    "en": "And perhaps unavoidable circumstances that are common are different, since he should have stipulated and he did not stipulate he brought the failure upon himself.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.2b:14",
    "he": "אֶלָּא רָבָא סְבָרָא דְנַפְשֵׁיהּ קָאָמַר: מִשּׁוּם צְנוּעוֹת וּמִשּׁוּם פְּרוּצוֹת. מִשּׁוּם צְנוּעוֹת — דְּאִי אָמְרַתְּ לָא לֶהֱוֵי גֵּט,",
    "en": "Rather, Rava is stating his own reasoning. due to virtuous women and due to licentious women. due to virtuous women as, if you said: Let it not be a bill of divorce,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:1",
    "he": "זִימְנִין דְּלָא אֲנִיס וְסָבְרָה דַּאֲנִיס, וּמִיעַגְּנָא וְיָתְבָה. וּמִשּׁוּם פְּרוּצוֹת — דְּאִי אָמְרַתְּ לָא לֶיהֱוֵי גִּיטָּא, זִימְנִין דַּאֲנִיס וְאָמְרָה לָא אֲנִיס, וְאָזְלָא וּמִינַּסְבָא, וְנִמְצָא גֵּט בָּטֵל וּבָנֶיהָ מַמְזֵרִים.",
    "en": "sometimes, where he was not unavoidably and thinks unavoidably, she will sit deserted, And due to licentious women as, if you said: Let it not be a bill of divorce, sometimes, when he was unavoidably and she thinks not unavoidably, and remarries. And that the bill of divorce is void, and her children mamzerim,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:2",
    "he": "וּמִי אִיכָּא מִידֵּי דְּמִדְּאוֹרָיְיתָא לָא לֶהֱוֵי גֵּט, וּמִשּׁוּם צְנוּעוֹת וּמִשּׁוּם פְּרוּצוֹת שָׁרִינַן אֵשֶׁת אִישׁ לְעָלְמָא?!",
    "en": "And is there a matter where by Torah it is not a bill of divorce, but due to virtuous women and due to licentious women we permit a married woman to others?",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:3",
    "he": "אִין, כׇּל דִּמְקַדֵּשׁ אַדַּעְתָּא דְּרַבָּנַן מְקַדֵּשׁ, וְאַפְקְעִינְהוּ רַבָּנַן לְקִידּוּשֵׁי מִינֵּיהּ.",
    "en": "Yes, anyone who betroths betroths upon the agreement of the Sages, the Sages invalidated his betrothal",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:4",
    "he": "אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: תִּינַח קַדֵּישׁ בְּכַסְפָּא. קַדֵּישׁ בְּבִיאָה מַאי אִיכָּא לְמֵימַר? שַׁוְּיוּהּ רַבָּנַן לִבְעִילָתוֹ בְּעִילַת זְנוּת.",
    "en": "Ravina said to Rav Ashi: works out well he betrothed with money, he betrothed with intercourse, what can be said? The Sages rendered his intercourse licentious intercourse.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:5",
    "he": "אִיכָּא דְּאָמְרִי: אָמַר רָבָא, וְכֵן לְעִנְיַן גִּיטִּין. אַלְמָא קָסָבַר רָבָא יֵשׁ אוֹנֶס בְּגִיטִּין.",
    "en": "Some say, Rava said: the same is true with regard to the matter of bills of divorce. apparently Rava maintains: Unavoidable circumstances with regard to bills of divorce.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:6",
    "he": "מֵיתִיבִי: ״הֲרֵי זֶה גִּיטֵּיךְ אִם לֹא בָּאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ״, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ — אֵינוֹ גֵּט. מֵת הוּא דְּאֵינוֹ גֵּט, הָא חָלָה — הֲרֵי זֶה גֵּט!",
    "en": "The Gemara raises an objection This is your bill of divorce if I do not return from now until twelve months, and he died within twelve months, is not a bill of divorce. he died, is when it is not a bill of divorce, he fell ill it is a bill of divorce",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:7",
    "he": "לְעוֹלָם אֵימָא לָךְ חָלָה נָמֵי אֵינוֹ גֵּט, וְהִיא גּוּפַהּ קָא מַשְׁמַע לַן: דְּאֵין גֵּט לְאַחַר מִיתָה.",
    "en": "Actually, I will say to you one falls ill it is also not a bill of divorce, And that itself teaches us that there is no bill of divorce posthumously.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:8",
    "he": "אֵין גֵּט לְאַחַר מִיתָה הָא תְּנָא לֵיהּ רֵישָׁא! דִּלְמָא לְאַפּוֹקֵי מִדְּרַבּוֹתֵינוּ.",
    "en": "there is no bill of divorce posthumously? Wasn’t it already taught in the first clause Perhaps to exclude of our Rabbis.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:9",
    "he": "תָּא שְׁמַע: ״מֵעַכְשָׁיו אִם לֹא בָּאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ״, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ — הֲרֵי זֶה גֵּט. מַאי לָאו, הוּא הַדִּין לְחָלָה! לָא, מֵת דַּוְקָא, דְּלָא נִיחָא לֵיהּ דְּתִפּוֹל קַמֵּי יָבָם.",
    "en": "Come and hear from now if I have not returned from now until twelve months, and he died within twelve months, this is a bill of divorce. What, is it not that the same is true he fell ill? specifically he died, he was not amenable happen before yavam,",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:10",
    "he": "תָּא שְׁמַע מֵהָהוּא דַּאֲמַר לְהוּ ״אִי לָא אָתֵינָא מִכָּאן וְעַד שְׁלֹשִׁים יוֹם לֶיהֱוֵי גִּיטָּא״, אֲתָא בְּסוֹף תְּלָתִין יוֹמִין וּפַסְקֵיהּ מַבָּרָא, וַאֲמַר לְהוּ: ״חֲזוֹ דַּאֲתַאי! חֲזוֹ דַּאֲתַאי!״ וַאֲמַר שְׁמוּאֵל: לָא שְׁמֵיהּ מַתְיָא!",
    "en": "Come and hear from a certain who said to If I do not return from now until thirty days let this be a bill of divorce. He came at the end of thirty days, but was prevented by the ferry He said to the See that I have come, see that I have come. Shmuel said: is not considered a return.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:11",
    "he": "אוּנְסָא דִּשְׁכִיחַ — שָׁאנֵי, דְּכֵיוָן דְּאִיבְּעִי לֵיהּ לְאַתְנוֹיֵי וְלָא אַתְנִי, אִיהוּ הוּא דְּאַפְסֵיד אַנַּפְשֵׁיהּ.",
    "en": "Perhaps unavoidable circumstances that are common are different, since he should have stipulated And stipulate he brought the failure upon himself.",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:12",
    "he": "אָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: לֹא שָׁנוּ אֶלָּא מִתַּקָּנַת עֶזְרָא וְאֵילָךְ, שֶׁאֵין בָּתֵּי דִינִין קְבוּעִין אֶלָּא בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל קוֹדֶם תַּקָּנַת עֶזְרָא, שֶׁבָּתֵּי דִינִין קְבוּעִין בְּכׇל יוֹם — אִשָּׁה נִשֵּׂאת בְּכׇל יוֹם.",
    "en": "Rav Shmuel bar Yitzḥak said: teach only from the ordinance of Ezra that courts are in regular session only on Monday and Thursday. However, prior to the ordinance of Ezra, when courts regular every day, a woman was married on any day",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:13",
    "he": "קוֹדֶם תַּקָּנַת עֶזְרָא? מַאי דַהֲוָה הֲוָה! הָכִי קָאָמַר: אִי אִיכָּא בָּתֵּי דִינִין דִּקְבוּעִין הָאִידָּנָא כְּקוֹדֶם תַּקָּנַת עֶזְרָא — אִשָּׁה נִשֵּׂאת בְּכׇל יוֹם.",
    "en": "Prior to the ordinance of Ezra? What was was This is what is saying: If there are courts regular today, as prior to the ordinance of Ezra, a woman is married on any day",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3a:14",
    "he": "הָא בָּעִינַן שָׁקְדוּ! דִּטְרִיחַ לֵיהּ.",
    "en": "Don’t we require were assiduous where he exerted himself",
    "category": "Talmud"
  },
  {
    "ref": "Ketubot.3b:1",
    "he": "מַאי ״שָׁקְדוּ״? דְּתַנְיָא: מִפְּנֵי מָה אָמְרוּ בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי? שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים, הָיָה מַשְׁכִּים לְבֵית דִּין. וְתִנָּשֵׂא בְּאֶחָד בְּשַׁבָּת, וְאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים הָיָה מַשְׁכִּים לְבֵית דִּין! שָׁקְדוּ חֲכָמִים עַל תַּקָּנַת בְּנוֹת יִשְׂרָאֵל, שֶׁיְּהֵא אָדָם טוֹרֵחַ בַּסְּעוּדָה שְׁלֹשָׁה יָמִים: אֶחָד בַּשַּׁבָּת וְשֵׁנִי בְּשַׁבָּת וּשְׁלִישִׁי בַּשַּׁבָּת, וּבָרְבִיעִי כּוֹנְסָהּ.",
    "en": "What is were assiduous? as it is taught Due to what did say a virgin is married on Wednesday? that if had a claim concerning virginity, he would go early to court But let her marry on Sunday, as if had a claim concerning virginity, he would go early to court were assiduous in seeing to the well-being of Jewish women so that would exert in the feast for three days, Sunday, Monday and Tuesday, and on Wednesday, he marries her.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2a:1",
    "he": "הַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם, צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם.",
    "en": "who brings a bill of divorce [get] from a country overseas, is required to state was written in my presence and it was signed in my presence.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2a:2",
    "he": "רַבָּן גַּמְלִיאֵל אוֹמֵר: אַף הַמֵּבִיא מִן הָרְקָם וּמִן הַחֶגֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֲפִילּוּ מִכְּפַר לוּדִּים לְלוֹד.",
    "en": "Rabban Gamliel says: Even one who brings from Rekem or from Ḥeger, Rabbi Eliezer says: Even from the village of Ludim to Lod",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2a:3",
    "he": "וַחֲכָמִים אוֹמְרִים: אֵינוֹ צָרִיךְ שֶׁיֹּאמַר ״בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם״, אֶלָּא הַמֵּבִיא מִמְּדִינַת הַיָּם וְהַמּוֹלִיךְ. וְהַמֵּבִיא מִמְּדִינָה לִמְדִינָה בִּמְדִינַת הַיָּם, צָרִיךְ שֶׁיֹּאמַר ״בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם״. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֲפִילּוּ מֵהֶגְמוֹנְיָא לְהֶגְמוֹנְיָא.",
    "en": "And the Rabbis say one is required to say: It was written in my presence and it was signed in my presence, only brings from a country overseas and one who delivers And who brings from region to region within overseas countries is required to say: It was written in my presence and it was signed in my presence. Rabban Shimon ben Gamliel says: even from district [hegmonya] to district",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2a:4",
    "he": "רַבִּי יְהוּדָה אוֹמֵר: מֵרְקָם לַמִּזְרָח, וּרְקָם – כַּמִּזְרָח; מֵאַשְׁקְלוֹן לַדָּרוֹם וְאַשְׁקְלוֹן – כַּדָּרוֹם; מֵעַכּוֹ לַצָּפוֹן, וְעַכּוֹ – כַּצָּפוֹן. רַבִּי מֵאִיר אוֹמֵר: עַכּוֹ – כְּאֶרֶץ יִשְׂרָאֵל לְגִיטִּין.",
    "en": "Rabbi Yehuda says: from Rekem eastward and Rekem is like east From Ashkelon southward and Ashkelon is like south from Akko northward and Akko is like north Rabbi Meir says: Akko is like Eretz Yisrael with regard to bills of divorce.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2a:5",
    "he": "הַמֵּבִיא גֵּט בְּאֶרֶץ יִשְׂרָאֵל, אֵינוֹ צָרִיךְ שֶׁיֹּאמַר ״בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם״. וְאִם יֵשׁ עָלָיו עוֹרְרִים, יִתְקַיֵּים בְּחוֹתְמָיו.",
    "en": "One who brings a bill of divorce within Eretz Yisrael is not required to say: It was written in my presence and it was signed in my presence. And if there are those who contest it, it should be ratified through its signatories.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2a:6",
    "he": "גְּמָ׳ מַאי טַעְמָא? רַבָּה אָמַר:",
    "en": "What is the reason Rabba says:",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:1",
    "he": "לְפִי שֶׁאֵין בְּקִיאִין לִשְׁמָהּ.",
    "en": "because are not experts for her sake.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:2",
    "he": "רָבָא אָמַר: לְפִי שֶׁאֵין עֵדִים מְצוּיִין לְקַיְּימוֹ.",
    "en": "Rava says because there are no witnesses available to ratify it.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:3",
    "he": "מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּאַתְיוּהוּ בֵּי תְרֵי. אִי נָמֵי, מִמְּדִינָה לִמְדִינָה בְּאֶרֶץ יִשְׂרָאֵל.",
    "en": "What is between There is between them where two brought Alternatively, from region to region within Eretz Yisrael.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:4",
    "he": "אִי נָמֵי, בְּאוֹתָהּ מְדִינָה בִּמְדִינַת הַיָּם.",
    "en": "Alternatively, within that region in a country overseas.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:5",
    "he": "וּלְרַבָּה דְּאָמַר לְפִי שֶׁאֵין בְּקִיאִין לִשְׁמָהּ – לִיבְעֵי תְּרֵי, מִידֵּי דְּהָוֵה אַכֹּל עֵדֻיוֹת שֶׁבַּתּוֹרָה! עֵד אֶחָד נֶאֱמָן בְּאִיסּוּרִין.",
    "en": "And according to Rabba, who said because they are not experts for her sake, let us require two just as is with regard to all testimonies in the Torah. One witness is deemed credible with regard to prohibitions.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:6",
    "he": "אֵימוֹר דְּאָמְרִינַן עֵד אֶחָד נֶאֱמָן בְּאִיסּוּרִין, כְּגוֹן חֲתִיכָה סָפֵק שֶׁל חֵלֶב סָפֵק שֶׁל שׁוּמָּן, דְּלָא אִיתַּחְזַק אִיסּוּרָא;",
    "en": "say that we say one witness is deemed credible with regard to prohibitions such as a piece uncertain fat ḥelev uncertain fat. as there is no presumption forbidden.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:7",
    "he": "אֲבָל הָכָא, דְּאִיתַּחְזַק אִיסּוּרָא דְּאֵשֶׁת אִישׁ, הָוֵי דָּבָר שֶׁבָּעֶרְוָה; וְאֵין דָּבָר שֶׁבְּעֶרְוָה פָּחוֹת מִשְּׁנַיִם!",
    "en": "However, here, where there is a presumption forbidden, as a married woman, is a matter of forbidden sexual relations, and there is no matter for forbidden sexual relations fewer than two",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.2b:8",
    "he": "רוֹב בְּקִיאִין הֵן. וַאֲפִילּוּ לְרַבִּי מֵאִיר דְּחָיֵישׁ לְמִיעוּטָא – סְתָם סָפְרֵי דְּדַיָּינֵי מִיגְמָר גְּמִירִי, וְרַבָּנַן הוּא דְּאַצְרוּךְ; וְהָכָא",
    "en": "most are experts And even according to Rabbi Meir, who is concerned about a minority ordinary judicial scribes, are learned And it is the Sages who required And here,",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:1",
    "he": "מִשּׁוּם עִיגּוּנָא אַקִּילוּ בַּהּ רַבָּנַן.",
    "en": "due to desertion, the Sages were lenient with her",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:2",
    "he": "הַאי קוּלָּא הוּא?! חוּמְרָא הוּא! דְּאִי מַצְרְכַתְּ לֵיהּ תְּרֵי – לָא אָתֵי בַּעַל מְעַרְעֵר וּפָסֵיל לֵיהּ; חַד – אָתֵי בַּעַל וּמְעַרְעֵר וּפָסֵיל לֵיהּ!",
    "en": "Is this a leniency? It is a stringency, since if you require two with regard to husband cannot come contest and invalidate it, one husband come and contest and invalidate",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:3",
    "he": "כֵּיוָן דְּאָמַר מָר: בִּפְנֵי כַּמָּה נוֹתְנוֹ לָהּ? רַבִּי יוֹחָנָן וְרַבִּי חֲנִינָא; חַד אָמַר: בִּפְנֵי שְׁנַיִם, וְחַד אָמַר: בִּפְנֵי שְׁלֹשָׁה; מֵעִיקָּרָא מִידָּק דָּיֵיק, וְלָא אָתֵי לְאוֹרוֹעֵי נַפְשֵׁיהּ.",
    "en": "Since the Master says: In the presence of how many give it to Rabbi Yoḥanan and Rabbi Ḥanina One said in the presence of two and one said in the presence of three at the outset careful and he will not act to his own detriment",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:4",
    "he": "וּלְרָבָא דְּאָמַר לְפִי שֶׁאֵין עֵדִים מְצוּיִין לְקַיְּימוֹ – לִיבְעֵי תְּרֵי, מִידֵּי דְּהָוֵה אַקִּיּוּם שְׁטָרוֹת דְּעָלְמָא! עֵד אֶחָד נֶאֱמָן בְּאִיסּוּרִין.",
    "en": "And according to Rava, who said because there are no witnesses available to ratify it, let us require two just as is typical ratification of documents, One witness is deemed credible with regard to prohibitions.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:5",
    "he": "אֵימַר דְּאָמְרִינַן עֵד אֶחָד נֶאֱמָן בְּאִיסּוּרִין, כְּגוֹן חֲתִיכָה סָפֵק שֶׁל חֵלֶב סָפֵק שֶׁל שׁוּמָּן, דְּלָא אִיתַּחְזַק אִיסּוּרָא; אֲבָל הָכָא אִיתַּחְזַק אִיסּוּרָא דְּאֵשֶׁת אִישׁ – הָוֵי דָּבָר שֶׁבָּעֶרְוָה, וְאֵין דָּבָר שֶׁבָּעֶרְוָה פָּחוֹת מִשְּׁנַיִם!",
    "en": "say that we say one witness is deemed credible with regard to prohibitions such as a piece uncertain fat uncertain fat. as there is no presumption forbidden. However, here there is a presumption forbidden as a married woman. is a matter of forbidden sexual relations, and there is no matter for forbidden sexual relations fewer than two",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:6",
    "he": "בְּדִין הוּא דִּבְקִיּוּם שְׁטָרוֹת נָמֵי לָא לִיבְעֵי, כִּדְרֵישׁ לָקִישׁ – דְּאָמַר רֵישׁ לָקִישׁ: עֵדִים הַחֲתוּמִים עַל הַשְּׁטָר, נַעֲשׂוּ כְּמִי שֶׁנֶּחְקְרָה עֵדוּתָן בְּבֵית דִּין – וְרַבָּנַן הוּא דְּאַצְרוּךְ; וְהָכָא מִשּׁוּם עִיגּוּנָא אַקִּילוּ בַּהּ רַבָּנַן.",
    "en": "By right that with regard to ratification of documents as well, should not require in accordance with of Reish Lakish. As Reish Lakish says: Witnesses signed on document become like whose testimony has been examined in court, And it is the Sages who required And here, the Rabbis were lenient with her due to desertion.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:7",
    "he": "הַאי קוּלָּא הוּא?! חוּמְרָא הוּא! דְּאִי מַצְרְכַתְּ לֵיהּ תְּרֵי – לָא אָתֵי בַּעַל מְעַרְעֵר וּפָסֵיל לֵיהּ; חַד – אָתֵי בַּעַל וּמְעַרְעֵר וּפָסֵיל לֵיהּ! כֵּיוָן דְּאָמַר מָר: בִּפְנֵי כַּמָּה נוֹתְנוֹ לָהּ? רַבִּי יוֹחָנָן וְרַבִּי חֲנִינָא; חַד אָמַר: בִּפְנֵי שְׁנַיִם, וְחַד אָמַר: בִּפְנֵי שְׁלֹשָׁה; מֵעִיקָּרָא מִידָּק דָּיֵיק וְלָא אָתֵי לְאוֹרוֹעֵי נַפְשֵׁיהּ.",
    "en": "Is this a leniency? It is a stringency, since if you require two with regard to husband cannot come contest and invalidate it, one husband can come and contest and invalidate it. Since the Master says: In the presence of how many give it to Rabbi Yoḥanan and Rabbi Ḥanina One said in the presence of two and one said in the presence of three at the outset careful and he will not act to his own detriment",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:8",
    "he": "וְרָבָא, מַאי טַעְמָא לָא אָמַר כְּרַבָּה? אָמַר לָךְ: מִי קָתָנֵי ״בְּפָנַי נִכְתַּב לִשְׁמָהּ, בְּפָנַי נֶחְתַּם לִשְׁמָהּ״?!",
    "en": "And Rava, what is the reason he did not say like Rabba, said to you: Is taught It was written in my presence for her sake, it was signed in my presence for her sake?",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:9",
    "he": "וְרַבָּה? בְּדִין הוּא דְּלִיתְנֵי הָכִי, אֶלָּא דְּאִי מַפְּשַׁתְּ לֵיהּ דִּיבּוּרָא – אָתֵי לְמִגְזְּיֵיהּ.",
    "en": "And Rabba By right that teach this However, as if you increase speak, he will come to shorten it.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:10",
    "he": "הַשְׁתָּא נָמֵי אָתֵי לְמִגְזְּיֵיהּ! חֲדָא מִתְּלָת גָּאֵיז, חֲדָא מִתַּרְתֵּי לָא גָּאֵיז.",
    "en": "Now too, he will come to shorten it shorten one of three, he will not shorten one of two.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:11",
    "he": "וְרַבָּה, מַאי טַעְמָא לָא אָמַר כְּרָבָא? אָמַר לָךְ: אִם כֵּן נִיתְנֵי ״בְּפָנַי נֶחְתַּם״ וְתוּ לָא; ״בְּפָנַי נִכְתַּב״ לְמָה לִי? שְׁמַע מִינַּהּ בָּעֵינַן לִשְׁמָהּ.",
    "en": "And Rabba, what is the reason he did not say like Rava, said to you: If so, let teach: It was signed in my presence, and nothing more, Why do I It was written in my presence? Conclude from it we need for her sake.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:12",
    "he": "וְרָבָא? בְּדִין הוּא דְּלִיתְנֵי הָכִי, אֶלָּא דְּאִם כֵּן, אָתֵי לְאִיחַלּוֹפֵי בְּקִיּוּם שְׁטָרוֹת דְּעָלְמָא – בְּעֵד אֶחָד.",
    "en": "And Rava by right that teach this But if so, will come to confuse with the typical ratification of documents. of one witness.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:13",
    "he": "וְרַבָּה: מִי דָּמֵי?! הָתָם ״יָדְעִינַן״, הָכָא ״בְּפָנַי״;",
    "en": "And Rabba are comparable There, We know here, in my presence.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:14",
    "he": "הָתָם אִשָּׁה לָא מְהֵימְנָא, הָכָא אִשָּׁה מְהֵימְנָא; הָתָם בַּעַל דָּבָר לָא מְהֵימַן, הָכָא בַּעַל דָּבָר מְהֵימַן.",
    "en": "there, a woman is not deemed credible, here, a woman is deemed credible there, an interested party is not deemed credible here, an interested party is deemed credible,",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:15",
    "he": "וְרָבָא אָמַר לָךְ: אַטּוּ הָכָא כִּי אָמְרִי ״יָדְעִינַן״ מִי לָא מְהֵימְנִי?! וְכֵיוָן דְּכִי אָמְרִי ״יָדְעִינַן״ מְהֵימְנִי, אָתֵי לְאִיחַלּוֹפֵי בְּקִיּוּם שְׁטָרוֹת דְּעָלְמָא – בְּעֵד אֶחָד.",
    "en": "And Rava, said to you: Is that to say here, if say: We know, they are not deemed credible? And since when say: We know, they are deemed credible, will come to confuse it with the typical ratification of documents, via one witness.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3a:16",
    "he": "וּלְרַבָּה דְּאָמַר לְפִי שֶׁאֵין בְּקִיאִין לִשְׁמָהּ, מַאן הַאי תַּנָּא דְּבָעֵי כְּתִיבָה לִשְׁמָהּ, וּבָעֵי",
    "en": "And according to Rabba, who said because they are not experts for her sake, who is this tanna who requires writing for her sake, and requires",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3b:1",
    "he": "חֲתִימָה לִשְׁמָהּ? אִי רַבִּי מֵאִיר – חֲתִימָה בָּעֵי, כְּתִיבָה לָא בָּעֵי! דִּתְנַן: אֵין כּוֹתְבִין בִּמְחוּבָּר לַקַּרְקַע. כְּתָבוֹ עַל הַמְחוּבָּר לַקַּרְקַע, תְּלָשׁוֹ, חֲתָמוֹ וּנְתָנוֹ לָהּ – כָּשֵׁר!",
    "en": "signing for her sake? If Rabbi Meir, requires signing he does not require writing As we learned One may not write on attached to the ground, he wrote it on attached to the ground, detached it, signed it, and gave it to her, valid.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3b:2",
    "he": "אִי רַבִּי אֶלְעָזָר – כְּתִיבָה בָּעֵי, חֲתִימָה לָא בָּעֵי! וְכִי תֵּימָא לְעוֹלָם רַבִּי אֶלְעָזָר הִיא, וְכִי לָא בָּעֵי רַבִּי אֶלְעָזָר חֲתִימָה לִשְׁמָהּ – מִדְּאוֹרָיְיתָא, מִדְּרַבָּנַן – בָּעֵי; וְהָא שְׁלֹשָׁה גִּיטִּין פְּסוּלִין דְּרַבָּנַן, וְלָא בָּעֵי רַבִּי אֶלְעָזָר חֲתִימָה לִשְׁמָהּ!",
    "en": "If Rabbi Elazar, requires writing he does not require signing And if you would say actually is Rabbi Elazar, and when Rabbi Elazar does not require signing for her sake, by Torah law, by rabbinic law he requires but three bills of divorce invalid by rabbinic law, and Rabbi Elazar does not require signing for her sake.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3b:3",
    "he": "דִּתְנַן: שְׁלֹשָׁה גִּיטִּין פְּסוּלִין, וְאִם נִיסַּת הַוָּלָד כָּשֵׁר: כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמַן, יֵשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד – הֲרֵי אֵלּוּ שְׁלֹשָׁה גִּיטִּין פְּסוּלִין, וְאִם נִיסַּת – הַוָּלָד כָּשֵׁר.",
    "en": "As we learned Three bills of divorce invalid but if married the offspring unflawed wrote in his handwriting but there are no witnesses on there are witnesses on but there is no date on it; there is a date on it but it has only one witness These are three invalid bills of divorce And if she married, the offspring unflawed",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3b:4",
    "he": "רַבִּי אֶלְעָזָר אוֹמֵר: אַף עַל פִּי שֶׁאֵין עָלָיו עֵדִים – אֶלָּא שֶׁנְּתָנוֹ לָהּ בִּפְנֵי עֵדִים; כָּשֵׁר, וְגוֹבֶה מִנְּכָסִים מְשׁוּעְבָּדִים. שֶׁאֵין הָעֵדִים חוֹתְמִים עַל הַגֵּט אֶלָּא מִפְּנֵי תִּיקּוּן הָעוֹלָם.",
    "en": "Rabbi Elazar says: Even though there are no witnesses on but he gave it to her in the presence of witnesses, a valid And can collect from liened property, as that witnesses sign the bill of divorce only for the betterment of the world.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.3b:5",
    "he": "וְאֶלָּא רַבִּי מֵאִיר הִיא, וְכִי לָא בָּעֵי רַבִּי מֵאִיר כְּתִיבָה לִשְׁמָהּ – מִדְּאוֹרָיְיתָא, מִדְּרַבָּנַן בָּעֵי; וְהָא אָמַר רַב נַחְמָן, אוֹמֵר הָיָה רַבִּי מֵאִיר: אֲפִילּוּ מְצָאוֹ בְּאַשְׁפָּה,",
    "en": "But rather, is Rabbi Meir, and when Rabbi Meir does not require writing for her sake, by Torah law, by rabbinic law he does require But didn’t Rav Naḥman say Rabbi Meir would say: even found in the garbage,",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.4a:1",
    "he": "וַחֲתָמוֹ וּנְתָנוֹ לָהּ – כָּשֵׁר! וְכִי תֵּימָא אֲנַן מִדְּאוֹרָיְיתָא קָא מַתְנִינַן לַהּ, אִי הָכִי, ״אוֹמֵר הָיָה רַבִּי מֵאִיר דְּבַר תּוֹרָה״ מִיבְּעֵי לֵיהּ!",
    "en": "and he signed it and gave it to a valid And if you would say we learned this by Torah law, if so, should have Rabbi Meir would say by Torah law",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.4a:2",
    "he": "אֶלָּא לְעוֹלָם רַבִּי אֶלְעָזָר הִיא, וְכִי לָא בָּעֵי רַבִּי אֶלְעָזָר חֲתִימָה – הֵיכָא דְּלֵיכָּא עֵדִים כְּלָל; הֵיכָא דְּאִיכָּא עֵדִים – בָּעֵי. דְּאָמַר רַבִּי אַבָּא: מוֹדֶה רַבִּי אֶלְעָזָר בִּמְזוּיָּיף מִתּוֹכוֹ, שֶׁהוּא פָּסוּל.",
    "en": "Rather, Actually, is Rabbi Elazar, and when does Rabbi Elazar not require signing Where there are no witnesses at all where there are witnesses, he does require that Rabbi Abba says: Rabbi Elazar concedes with regard to falsification is inherent in it, that it is invalid.",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.4a:3",
    "he": "רַב אָשֵׁי אָמַר: הָא מַנִּי? רַבִּי יְהוּדָה הִיא, דִּתְנַן: רַבִּי יְהוּדָה פּוֹסֵל, עַד שֶׁתְּהֵא כְּתִיבָתוֹ וַחֲתִימָתוֹ בְּתָלוּשׁ.",
    "en": "Rav Ashi said whose is this It is Rabbi Yehuda. As we learned Rabbi Yehuda invalidates unless its writing and signing on detached",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.4a:4",
    "he": "וּמֵעִיקָּרָא מַאי טַעְמָא לָא מוֹקְמִינַן לַהּ כְּרַבִּי יְהוּדָה?",
    "en": "And initially, what is the reason we did not establish in accordance with Rabbi Yehuda?",
    "category": "Talmud"
  },
  {
    "ref": "Gittin.4a:5",
    "he": "מְהַדְּרִינַן אַרַבִּי מֵאִיר, דִּסְתַם מַתְנִיתִין רַבִּי מֵאִיר; מְהַדְּרִינַן אַרַבִּי אֶלְעָזָר, דְּקַיְימָא לַן הִילְכְתָא כְּווֹתֵיהּ בְּגִיטִּין.",
    "en": "We seek in accordance with Rabbi Meir, that an unattributed mishna Rabbi Meir. we seek Rabbi Elazar, as we maintain the halakha is in accordance with his with regard to bills of divorce.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:1",
    "he": "שְׁנַיִם אוֹחֲזִין בְּטַלִּית, זֶה אוֹמֵר: ״אֲנִי מְצָאתִיהָ״, וְזֶה אוֹמֵר: ״אֲנִי מְצָאתִיהָ״. זֶה אוֹמֵר: ״כּוּלָּהּ שֶׁלִּי״, וְזֶה אוֹמֵר: ״כּוּלָּהּ שֶׁלִּי״. זֶה יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מֵחֶצְיָהּ, וְזֶה יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מֵחֶצְיָהּ – וְיַחְלוֹקוּ.",
    "en": "two holding a garment, this says: I found it, and that says: I found it; this says: All of it is mine, and that says: All of it is mine; This takes an oath that he does not have less than half of it, and that takes an oath that he does not have less than half of it, and they divide",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:2",
    "he": "זֶה אוֹמֵר: ״כּוּלָּהּ שֶׁלִּי״, וְזֶה אוֹמֵר: ״חֶצְיָהּ שֶׁלִּי״, הָאוֹמֵר כּוּלָּהּ שֶׁלִּי – יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מִשְּׁלֹשָׁה חֲלָקִים, וְהָאוֹמֵר חֶצְיָהּ שֶׁלִּי – יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מֵרְבִיעַ. זֶה נוֹטֵל שְׁלֹשָׁה חֲלָקִים, וְזֶה נוֹטֵל רְבִיעַ.",
    "en": "this says: All of it is mine, and that says: Half of it is mine, the one who says: All of it is mine, takes an oath that he does not have less than three parts, of it, and the one who says: Half of it is mine, takes an oath that he does not have less than one-quarter of it. This takes three parts, and that takes one-quarter.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:3",
    "he": "הָיוּ שְׁנַיִם רוֹכְבִין עַל גַּבֵּי בְּהֵמָה, אוֹ שֶׁהָיָה אֶחָד רוֹכֵב וְאֶחָד מַנְהִיג, זֶה אוֹמֵר: כּוּלָּהּ שֶׁלִּי, וְזֶה אוֹמֵר: כּוּלָּהּ שֶׁלִּי – זֶה יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מֵחֶצְיָהּ, וְזֶה יִשָּׁבַע שֶׁאֵין לוֹ בָּהּ פָּחוֹת מֵחֶצְיָהּ, וְיַחְלוֹקוּ.",
    "en": "two were sitting on an animal, or one was sitting and one was leading this says: All of it is mine, and that says: All of it is mine, This takes an oath that he does not have less than half of it, and that takes an oath that he does not have less than half of it, and they divide",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:4",
    "he": "בִּזְמַן שֶׁהֵם מוֹדִים אוֹ שֶׁיֵּשׁ לָהֶן עֵדִים – חוֹלְקִין בְּלֹא שְׁבוּעָה.",
    "en": "When they admit or when they have witnesses they divide without an oath,",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:5",
    "he": "גְּמָ׳ לְמָה לִי לְמִתְנָא זֶה אוֹמֵר אֲנִי מְצָאתִיהָ וְזֶה אוֹמֵר אֲנִי מְצָאתִיהָ, זֶה אוֹמֵר כּוּלָּהּ שֶׁלִּי וְזֶה אוֹמֵר כּוּלָּהּ שֶׁלִּי? לִיתְנֵי חֲדָא! חֲדָא קָתָנֵי: זֶה אוֹמֵר אֲנִי מְצָאתִיהָ וְכוּלָּהּ שֶׁלִּי, וְזֶה אוֹמֵר אֲנִי מְצָאתִיהָ וְכוּלָּהּ שֶׁלִּי.",
    "en": "Why do I to teach This says: I found it, and that says: I found it; This says: All of it is mine, and that says: All of it is mine? Let teach one it teaches one This says: I found it and all of it is mine, and that says: I found it and all of it is mine.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:6",
    "he": "וְלִיתְנֵי ״אֲנִי מְצָאתִיהָ״, וַאֲנָא יָדַעְנָא דְּכוּלָּהּ שֶׁלִּי! אִי תְּנָא ״אֲנִי מְצָאתִיהָ״, הֲוָה אָמֵינָא: מַאי ״מְצָאתִיהָ״ – רְאִיתִיהָ. אַף עַל גַּב דְּלָא אֲתַאי לִידֵיהּ – בִּרְאִיָּה בְּעָלְמָא קָנֵי, תְּנָא: ״כּוּלָּהּ שֶׁלִּי״ – דְּבִרְאִיָּה לָא קָנֵי.",
    "en": "But let teach I found it, and I would know that All of it is mine. If would teach I found it, I would say what found it? saw it. even though it did not reach his possession, he acquired through mere sight. teaches All of it is mine, that does not acquire through sight",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:7",
    "he": "וּמִי מָצֵית אָמְרַתְּ מַאי ״מְצָאתִיהָ״ – רְאִיתִיהָ, וְהָא אָמַר רַבְנַאי ״וּמְצָאתָהּ״ – דַּאֲתַאי לִידֵיהּ מַשְׁמַע.",
    "en": "But how can you say what found it, saw it? But didn’t Rabbenai say “and you have found it” indicates that it came into his possession?",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:8",
    "he": "אִין ״וּמְצָאתָהּ״ דִּקְרָא – דַּאֲתָא לִידֵיהּ מַשְׁמַע, וּמִיהוּ תַּנָּא לִישָּׁנָא דְעָלְמָא נָקֵט, וּמִדְּחָזֵי לֵיהּ אָמַר: אֲנָא אַשְׁכַּחִית, וְאַף עַל גַּב דְּלָא אֲתַאי לִידֵיהּ בִּרְאִיָּה בְּעָלְמָא קָנֵי, תָּנֵי: ״כּוּלָּהּ שֶׁלִּי״ – דְּבִרְאִיָּה בְּעָלְמָא לָא קָנֵי לַהּ.",
    "en": "Indeed, “and you have found it” in the verse indicates that it came into his possession. But tanna employed colloquial language once sees he says: I found it, even if it did not come into his possession, he acquired through mere sight. teaches All of it is mine, that does not acquire through sight",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:9",
    "he": "וְלִיתְנֵי ״כּוּלָּהּ שֶׁלִּי״ וְלָא בָּעֵי ״אֲנִי מְצָאתִיהָ״! אִי תָּנֵי ״כּוּלָּהּ שֶׁלִּי״ הֲוָה אָמֵינָא: בְּעָלְמָא דְּקָתָנֵי ״מְצָאתִיהָ״ בִּרְאִיָּה בְּעָלְמָא קָנֵי, תְּנָא ״אֲנִי מְצָאתִיהָ״ וַהֲדַר תְּנָא ״כּוּלָּהּ שֶׁלִּי״ דְּמִמִּשְׁנָה יַתִּירָה אַשְׁמְעִינַן דִּרְאִיָּה לָא קָנֵי.",
    "en": "But let him teach All of it is mine, and not need I found it. If taught All of it is mine, I would say in general, when teaches found it, acquires through mere sight. taught found it, and then taught All of it is mine, as the superfluous mishna he teaches us that one does not acquire sight",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:10",
    "he": "וּמִי מָצֵית אָמְרַתְּ חֲדָא קָתָנֵי? וְהָא ״זֶה״ וְ״זֶה״ קָתָנֵי: ״זֶה אוֹמֵר אֲנִי מְצָאתִיהָ וְזֶה אוֹמֵר אֲנִי מְצָאתִיהָ, זֶה אוֹמֵר כּוּלָּהּ שֶׁלִּי״ וְכוּ׳.",
    "en": "But how can you say is teaching one But doesn’t teach: This and This This says: I found it, and that says: I found it; This says: All of it is mine,",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:11",
    "he": "אָמַר רַב פָּפָּא, וְאִיתֵּימָא רַב שִׁימִי בַּר אָשֵׁי, וְאָמְרִי לַהּ כְּדִי: רֵישָׁא בִּמְצִיאָה, וְסֵיפָא בְּמִקָּח וּמִמְכָּר.",
    "en": "Rav Pappa said, and some say Rav Shimi bar Ashi, and some say an unattributed [kedi] The first clause, to a found item, And the latter clause, to buying and selling,",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2a:12",
    "he": "וּצְרִיכָא:",
    "en": "And necessary",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:1",
    "he": "דְּאִי תְּנָא מְצִיאָה הֲוָה אָמֵינָא: מְצִיאָה הוּא דִּרְמוֹ רַבָּנַן שְׁבוּעָה עֲלֵיהּ מִשּׁוּם דְּמוֹרֵי וְאָמַר, חַבְרַאי לָאו מִידֵּי חָסַר בָּהּ, אֵיזִל אֶתְפִּיס וְאִתְפְּלֵיג בַּהֲדֵיהּ! אֲבָל מִקָּח וּמִמְכָּר, דְּלֵיכָּא לְמֵימַר הָכִי – אֵימָא לָא.",
    "en": "As had taught a found item I would say it is a found item that the Sages imposed an oath upon him, as one can rationalize and say: The other is not losing anything it, I will go seize and divide with him. But buying and selling, where that cannot be said, say not",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:2",
    "he": "וְאִי תְּנָא מִקָּח וּמִמְכָּר, הוּא דִּרְמוֹ רַבָּנַן שְׁבוּעָה עֲלֵיהּ מִשּׁוּם דְּמוֹרֵי וְאָמַר: חַבְרַאי דְּמֵי קָא יָהֵיב וַאֲנָא דְּמֵי קָא יָהֵיבְנָא, הַשְׁתָּא דִּצְרִיכָא לְדִידִי אֶשְׁקְלֵיהּ אֲנָא, וְחַבְרַאי לֵיזִיל לִטְרַח לִיזְבַּן, אֲבָל מְצִיאָה, דְּלֵיכָּא לְמֵימַר הָכִי – אֵימָא לָא. צְרִיכָא.",
    "en": "And had taught buying and selling it is that the Sages imposed an oath upon him, because he could rationalize saying The other gave money and I gave money now that I need for myself, I will take it and let the other one go to the trouble to buy But a found item, where that cannot be said, say not necessary.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:3",
    "he": "מִקָּח וּמִמְכָּר, וְלִחְזֵי זוּזֵי מִמַּאן נָקֵט? לָא צְרִיכָא דְּנָקֵט מִתַּרְוַיְיהוּ, מֵחַד מִדַּעְתֵּיהּ וּמֵחַד בְּעַל כָּרְחֵיהּ, וְלָא יָדַעְנָא מִי הוּא מִדַּעְתֵּיהּ, וּמִי הוּא בְּעַל כָּרְחֵיהּ.",
    "en": "buying and selling? But let us see from whom took the money. No, necessary where he took from both of them. willingly from one and against his will from one and I do not know who is willingly, and who is against his will.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:4",
    "he": "לֵימָא מַתְנִיתִין דְּלָא כְּבֶן נַנָּס, דְּאִי בֶּן נַנָּס, הָאָמַר:",
    "en": "Let us say that the mishna is not in accordance with ben Nannas, as, if ben Nannas, doesn’t he say",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:5",
    "he": "כֵּיצַד אֵלּוּ וָאֵלּוּ בָּאִין לִידֵי שְׁבוּעַת שָׁוְא?",
    "en": "How these and those come to an oath in vain?",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:6",
    "he": "אֲפִילּוּ תֵּימָא בֶּן נַנָּס, הָתָם וַדַּאי אִיכָּא שְׁבוּעַת שָׁוְא. הָכָא אִיכָּא לְמֵימַר דְּלֵיכָּא שְׁבוּעַת שָׁוְא, אֵימוֹר דְּתַרְוַיְיהוּ בַּהֲדֵי הֲדָדֵי אַגְבְּהוּהָ.",
    "en": "even you to say ben Nannas. There, an oath is certainly vain, Here, there is to say that there is no oath vain. Say that they both lifted together,",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:7",
    "he": "לֵימָא מַתְנִיתִין דְּלָא כְּסוֹמְכוֹס, דְּאִי כְּסוֹמְכוֹס, הָאָמַר: מָמוֹן הַמּוּטָּל בְּסָפֵק – חוֹלְקִין בְּלֹא שְׁבוּעָה.",
    "en": "Let us say that the mishna is not in accordance with Sumakhos, as, if in accordance with Sumakhos, doesn’t he say property of uncertain ownership, divide without an oath.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:8",
    "he": "וְאֶלָּא מַאי, רַבָּנַן? הָא אָמְרִי הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה!",
    "en": "Rather, what the Rabbis, Don’t they say the burden of proof rests upon the claimant?",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:9",
    "he": "הַאי מַאי, אִי אָמְרַתְּ בִּשְׁלָמָא רַבָּנַן: הָתָם דְּלָא תָּפְסִי תַּרְוַיְיהוּ אֲמַרוּ רַבָּנַן הַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָיָה, הָכָא דְּתַרְוַיְיהוּ תָּפְסִי [פָּלְגִי] לַהּ בִּשְׁבוּעָה.",
    "en": "What is this Granted, if you say the Rabbis, There, where both are not grasping the Rabbis say the burden of proof rests upon the claimant Here, where both are grasping they divide it with an oath.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:10",
    "he": "אֶלָּא אִי אָמְרַתְּ סוֹמְכוֹס, הַשְׁתָּא וּמָה הָתָם דְּלָא תָּפְסִי תַּרְוַיְיהוּ – חוֹלְקִין בְּלֹא שְׁבוּעָה, הָכָא דְּתַרְוַיְיהוּ תָּפְסִי לַהּ – לֹא כׇּל שֶׁכֵּן!",
    "en": "But if you say Sumakhos, Now, if there, where they are not both grasping they divide without an oath, here, where they are both grasping not all the more so",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:11",
    "he": "אֲפִילּוּ תֵּימָא סוֹמְכוֹס: כִּי אָמַר סוֹמְכוֹס שֶׁמָּא וְשֶׁמָּא, אֲבָל בָּרִי וּבָרִי – לָא אָמַר.",
    "en": "You even say Sumakhos. When Sumakhos states an uncertain and an uncertain But a certain and a certain does not say",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:12",
    "he": "וּלְרַבָּה בַּר רַב הוּנָא, דְּאָמַר: אָמַר סוֹמְכוֹס אֲפִילּוּ בָּרִי וּבָרִי, מַאי אִיכָּא לְמֵימַר?",
    "en": "And according to Rabba bar Rav Huna, who said Sumakhos says even a certain and a certain what is there to say",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:13",
    "he": "אֲפִילּוּ תֵּימָא סוֹמְכוֹס, כִּי אָמַר סוֹמְכוֹס – הֵיכָא דְּאִיכָּא דְּרָרָא דְמָמוֹנָא, אֲבָל הֵיכָא דְּלֵיכָּא דְּרָרָא דְמָמוֹנָא – לָא.",
    "en": "You may even say Sumakhos. When Sumakhos says where have a financial association But where do not have a financial association",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.2b:14",
    "he": "וְלָאו קַל וָחוֹמֶר הוּא? וּמָה הָתָם דְּאִיכָּא דְּרָרָא דְמָמוֹנָא לְמָר, וְאִיכָּא דְּרָרָא דְמָמוֹנָא לְמָר,",
    "en": "But is it not an a fortiori If there, where Master has a financial association and Master has a financial association",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:1",
    "he": "וְאִיכָּא לְמֵימַר כּוּלָּהּ לְמָר, וְאִיכָּא לְמֵימַר כּוּלָּהּ לְמָר, אָמַר סוֹמְכוֹס: מָמוֹן הַמּוּטָּל בְּסָפֵק חוֹלְקִין בְּלֹא שְׁבוּעָה, הָכָא, דְּלֵיכָּא דְּרָרָא דְמָמוֹנָא, דְּאִיכָּא לְמֵימַר דְּתַרְוַיְיהוּ הִיא, לֹא כׇּל שֶׁכֵּן!",
    "en": "and there is to say it entirely to one and there is to say it entirely to one, Sumakhos says property of uncertain ownership they divide without an oath, here, where no financial association as there is to say that it both of them, all the more so not",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:2",
    "he": "אֲפִילּוּ תֵּימָא סוֹמְכוֹס, שְׁבוּעָה זוֹ מִדְּרַבָּנַן הִיא כִּדְרַבִּי יוֹחָנָן. דְּאָמַר רַבִּי יוֹחָנָן: שְׁבוּעָה זוֹ תַּקָּנַת חֲכָמִים הִיא, שֶׁלֹּא יְהֵא כׇּל אֶחָד וְאֶחָד הוֹלֵךְ וְתוֹקֵף בְּטַלִּיתוֹ שֶׁל חֲבֵירוֹ וְאוֹמֵר: שֶׁלִּי הוּא.",
    "en": "You may even say Sumakhos: This oath is by rabbinic in accordance with of Rabbi Yoḥanan. As Rabbi Yoḥanan says: This oath, is an ordinance by the Sages so that everyone will not go and seize the garment of another and say: It is mine.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:3",
    "he": "לֵימָא מַתְנִיתִין דְּלָא כְּרַבִּי יוֹסֵי, דְּאִי כְּרַבִּי יוֹסֵי – הָא אָמַר: אִם כֵּן מָה הִפְסִיד רַמַּאי? אֶלָּא הַכֹּל יְהֵא מוּנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ.",
    "en": "Let us say that the mishna not in accordance with Rabbi Yosei. As, if in accordance with Rabbi Yosei, doesn’t he say If so, what did swindler lose? Rather, the entire will be placed until Elijah comes.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:4",
    "he": "אֶלָּא מַאי רַבָּנַן – כֵּיוָן דְּאָמְרִי רַבָּנַן: ״הַשְּׁאָר יְהֵא מוּנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ״, הָא נָמֵי כִּשְׁאָר דָּמֵי, דִּסְפֵיקָא הִיא!",
    "en": "Rather, what the Rabbis, Since the Rabbis say The remainder is placed until Elijah comes, this is also comparable to the remainder as it is uncertain",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:5",
    "he": "הַאי מַאי? אִי אָמְרַתְּ בִּשְׁלָמָא רַבָּנַן, הָתָם דְּוַדַּאי הַאי מָנֶה דְּחַד מִינַּיְיהוּ הוּא אָמְרִי רַבָּנַן: יְהֵא מוּנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ. הָכָא דְּאִיכָּא לְמֵימַר דְּתַרְוַיְיהוּ הוּא, אָמְרִי רַבָּנַן: פָּלְגִי בִּשְׁבוּעָה.",
    "en": "What this Granted, if you say the Rabbis there, where these one hundred dinars certainly belong to one of them the Rabbis say it is placed until Elijah comes, here, where there is to say that it belongs to both of them, the Rabbis say they divide with an oath.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:6",
    "he": "אֶלָּא אִי אָמְרַתְּ רַבִּי יוֹסֵי הִיא, הַשְׁתָּא וּמָה הָתָם דִּבְוַדַּאי אִיכָּא מָנֶה לְמָר וְאִיכָּא מָנֶה לְמָר, אֲמַר רַבִּי יוֹסֵי יְהֵא מוּנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ, הָכָא דְּאִיכָּא לְמֵימַר דְּחַד מִינַּיְיהוּ הוּא – לֹא כׇּל שֶׁכֵּן!",
    "en": "But if you say is Rabbi Yosei, Now if there, where it is certain that there are one hundred dinars to one and there are one hundred dinars to one, Rabbi Yosei says is placed until Elijah comes, here, where there is to say that it belongs to one of them, all the more so not",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:7",
    "he": "אֲפִילּוּ תֵּימָא רַבִּי יוֹסֵי, הָתָם – וַדַּאי אִיכָּא רַמַּאי, הָכָא מִי יֵימַר דְּאִיכָּא רַמַּאי? אֵימָא תַּרְוַיְיהוּ בַּהֲדֵי הֲדָדֵי אַגְבְּהוּהָ.",
    "en": "You may even say Rabbi Yosei: There, there is certainly a swindler here, who is to say that there is a swindler? Say both of them lifted at the same time,",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:8",
    "he": "אִי נָמֵי: הָתָם קָנֵיס לֵיהּ רַבִּי יוֹסֵי לְרַמַּאי כִּי הֵיכִי דְּלוֹדֵי, הָכָא מַאי פְּסֵידָא אִית לֵיהּ דְּלוֹדֵי.",
    "en": "Alternatively, There, Rabbi Yosei penalizes swindler so that he will admit Here, what loss incur that admit",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:9",
    "he": "תִּינַח מְצִיאָה, מִקָּח וּמִמְכָּר מַאי אִיכָּא לְמֵימַר? אֶלָּא מְחַוַּורְתָּא כִּדְשַׁנִּין מֵעִיקָּרָא.",
    "en": "works out well a found item buying and selling, what is there to say? Rather, is clearly as we explained initially.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:10",
    "he": "בֵּין לְרַבָּנַן וּבֵין לְרַבִּי יוֹסֵי, הָתָם גַּבֵּי חֶנְוָנִי עַל פִּנְקָסוֹ דְּקָתָנֵי: זֶה נִשְׁבָּע וְנוֹטֵל, וְזֶה נִשְׁבָּע וְנוֹטֵל.",
    "en": "Both according to the Rabbis and according to Rabbi Yosei, there, with regard to a storekeeper on his ledger, As teaches this takes an oath and receives and that takes an oath and takes",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:11",
    "he": "מַאי שְׁנָא דְּלָא אָמְרִינַן נַפְּקֵיהּ לְמָמוֹנָא מִבַּעַל הַבַּיִת, וִיהֵא מוּנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ, דְּהָא בְּוַדַּאי אִיכָּא רַמַּאי!",
    "en": "What is different that we do not say: Appropriate the money from the employer, and it is placed until Elijah comes? because there is certainly a swindler",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:12",
    "he": "אָמְרִי הָתָם, הַיְינוּ טַעְמָא דְּאָמַר לֵיהּ חֶנְוָנִי לְבַעַל הַבַּיִת: אֲנָא שְׁלִיחוּתָא דִידָךְ קָא עָבְדִינָא, מַאי אִית לִי גַּבֵּי שָׂכִיר, אַף עַל גַּב דְּקָא מִשְׁתְּבַע לִי, לָא מְהֵימַן לִי בִּשְׁבוּעָה, אַתְּ הֶאֱמַנְתֵּיהּ, דְּלָא אֲמַרְתְּ לִי בְּסָהֲדֵי הַב לֵיהּ.",
    "en": "say There, this is the reason Because the storekeeper can say to the employer: I carried out your agency What do I have with the hired laborer? Even if he takes an oath to me not trustworthy to me by oath. You trusted him, as you did not say to me: Give him in witnesses.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:13",
    "he": "וְשָׂכִיר נָמֵי אָמַר לֵיהּ לְבַעַל הַבַּיִת: אֲנָא עֲבַדִי עֲבִידְתָּא גַּבָּךְ, מַאי אִית לִי גַּבֵּי חֶנְוָנִי, אַף עַל גַּב דְּמִשְׁתְּבַע לִי לָא מְהֵימָן לִי. הִלְכָּךְ, תַּרְוַיְיהוּ מִשְׁתַּבְעִי וְשָׁקְלִי מִבַּעַל הַבַּיִת.",
    "en": "And hired laborer can also say to the employer: I worked for you. What do I have with the storekeeper? Even if he takes an oath to me not trustworthy to me Therefore, both take an oath and take from the employer.",
    "category": "Talmud"
  },
  {
    "ref": "Bava Metzia.3a:14",
    "he": "תָּנֵי רַבִּי חִיָּיא: מָנֶה לִי בְּיָדְךָ, וְהַלָּה אוֹמֵר: אֵין לְךָ בְּיָדִי כְּלוּם, וְהָעֵדִים מְעִידִים אוֹתוֹ שֶׁיֵּשׁ לוֹ חֲמִשִּׁים זוּז – נוֹתֵן לוֹ חֲמִשִּׁים זוּז, וְיִשָּׁבַע עַל הַשְּׁאָר.",
    "en": "Rabbi Ḥiyya taught I one hundred dinars [maneh] in your possession and the other says: Nothing of yours in my possession, and the witnesses testify that he has fifty dinars he gives him fifty dinars and takes an oath about the remainder,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:1",
    "he": "מַתְנִי׳ דִּינֵי מָמוֹנוֹת – בִּשְׁלֹשָׁה, גְּזֵילוֹת וַחֲבָלוֹת – בִּשְׁלֹשָׁה, נֶזֶק וַחֲצִי נֶזֶק, תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה – בִּשְׁלֹשָׁה.",
    "en": "monetary law by three robbery and injury by three damage half the damage, payment of double and payment of four or five by three",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:2",
    "he": "הָאוֹנֵס וְהַמְפַתֶּה וְהַמּוֹצִיא שֵׁם רַע – בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי מֵאִיר.",
    "en": "one who rapes or one who seduces and a defamer by three the statement of Rabbi Meir.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:3",
    "he": "וַחֲכָמִים אוֹמְרִים: מוֹצִיא שֵׁם רַע – בְּעֶשְׂרִים וּשְׁלֹשָׁה, מִפְּנֵי שֶׁיֵּשׁ בּוֹ דִּינֵי נְפָשׁוֹת.",
    "en": "And the Rabbis say: a defamer by twenty-three because includes capital law.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:4",
    "he": "מַכּוֹת בִּשְׁלֹשָׁה. מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָמְרוּ: בְּעֶשְׂרִים וּשְׁלֹשָׁה.",
    "en": "lashes by three stated in the name of Rabbi Yishmael: by twenty-three",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:5",
    "he": "עִיבּוּר הַחֹדֶשׁ – בִּשְׁלֹשָׁה. עִיבּוּר הַשָּׁנָה – בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי מֵאִיר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: בִּשְׁלֹשָׁה מַתְחִילִין, וּבַחֲמִשָּׁה נוֹשְׂאִין וְנוֹתְנִין, וְגוֹמְרִין בְּשִׁבְעָה. וְאִם גָּמְרוּ בִּשְׁלֹשָׁה – מְעוּבֶּרֶת.",
    "en": "intercalation of the month by three intercalation of the year, by three the statement of Rabbi Meir. Rabban Shimon ben Gamliel says: begin with three and they debate with five and they conclude with seven And if they concluded with three a leap",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:6",
    "he": "סְמִיכַת זְקֵנִים וַעֲרִיפַת עֶגְלָה – בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יְהוּדָה אוֹמֵר: בַּחֲמִשָּׁה. הַחֲלִיצָה וְהַמֵּיאוּנִין – בִּשְׁלֹשָׁה.",
    "en": "laying of hands by the Sages and the breaking of the heifer’s neck of three the statement of Rabbi Shimon. Rabbi Yehuda says: of five ḥalitza, and the refusal of three",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:7",
    "he": "נֶטַע רְבָעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין – בִּשְׁלֹשָׁה. הַהֶקְדֵּשׁוֹת – בִּשְׁלֹשָׁה. הָעֲרָכִין הַמִּטַּלְטְלִים – בִּשְׁלֹשָׁה. רַבִּי יְהוּדָה אוֹמֵר: אֶחָד מֵהֶן כֹּהֵן.",
    "en": "a fourth-year sapling or second-tithe where their value is not known by three consecrated by three the valuations that are movable property by three Rabbi Yehuda says: One of a priest.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:8",
    "he": "וְהַקַּרְקָעוֹת – תִּשְׁעָה וְכֹהֵן. וְאָדָם – כַּיּוֹצֵא בָּהֶן.",
    "en": "And the land nine and, priest. And a person a similar manner to",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:9",
    "he": "דִּינֵי נְפָשׁוֹת – בְּעֶשְׂרִים וּשְׁלֹשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע – בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר: ״וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה״, וְאוֹמֵר: ״וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ״.",
    "en": "capital law by twenty-three An animal that copulated with a person and an animal that was the object of bestiality by twenty-three as it is stated: you shall kill the woman and the animal” and it states: and you shall kill the animal”",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:10",
    "he": "שׁוֹר הַנִּסְקָל – בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר: ״הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת״. כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי, הַדּוֹב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ – מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: כׇּל הַקּוֹדֵם לְהוֹרְגָן זָכָה. רַבִּי עֲקִיבָא אוֹמֵר: מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה.",
    "en": "an ox that is stoned by twenty-three as it is stated: the ox shall be stoned and also its owner shall be put to death” just as the death of the owner, so is the death of the ox. a wolf or a lion, a bear or a leopard, or a cheetah, or a snake Their death by twenty-three Rabbi Eliezer says anyone who kills them first merits Rabbi Akiva says: Their death by twenty-three",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:11",
    "he": "אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט, וְלֹא אֶת נְבִיא הַשֶּׁקֶר, וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת אֶלָּא עַל פִּי בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא עַל פִּי בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרָיוֹת לַשְּׁבָטִים אֶלָּא עַל פִּי בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד.",
    "en": "judges tribe or a false prophet or a High Priest only on the basis of a court of seventy-one And bring out to an optional war, only on the basis of a court of seventy-one They may extend the city or the courtyards only on the basis of a court of seventy-one And appoint Sanhedrin for the tribes only on the basis of a court of seventy-one",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:12",
    "he": "אֵין עוֹשִׂין עִיר הַנִּדַּחַת, אֶלָּא עַל פִּי בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר, וְלֹא שָׁלֹשׁ, אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתַּיִם.",
    "en": "may be designated an idolatrous city, only in accordance with a court of seventy-one may not designate an idolatrous city on the frontier, and three not But may designate one or two",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:13",
    "he": "סַנְהֶדְרִין גְּדוֹלָה הָיְתָה שֶׁל שִׁבְעִים וְאֶחָד, וּקְטַנָּה שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה. מִנַּיִן לַגְּדוֹלָה שֶׁהִיא שֶׁל שִׁבְעִים וְאֶחָד? שֶׁנֶּאֱמַר: ״אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל״, וּמֹשֶׁה עַל גַּבֵּיהֶן. רַבִּי יְהוּדָה אוֹמֵר: שִׁבְעִים.",
    "en": "Great Sanhedrin was of seventy-one and a lesser of twenty-three. From where that the Great was of seventy-one As it is stated: “Gather Me seventy men of the Elders of Israel, and Moses at the head of Rabbi Yehuda says: seventy",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:14",
    "he": "וּמִנַּיִן לַקְּטַנָּה שֶׁהִיא שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה? שֶׁנֶּאֱמַר: ״וְשָׁפְטוּ הָעֵדָה״, ״וְהִצִּילוּ הָעֵדָה״. עֵדָה שׁוֹפֶטֶת וְעֵדָה מַצֶּלֶת – הֲרֵי כָּאן עֶשְׂרִים.",
    "en": "And from where that a lesser is of twenty-three As it is stated: “And the congregation shall judge and the congregation shall save a congregation, judges and a congregation, save there are twenty here.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:15",
    "he": "וּמִנַּיִן לְעֵדָה שֶׁהִיא עֲשָׂרָה? שֶׁנֶּאֱמַר: ״עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת״, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב.",
    "en": "And from where that a congregation of ten As it is stated “How long shall I bear with this evil congregation excluding Joshua and Caleb,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2a:16",
    "he": "וּמִנַּיִן לְהָבִיא עוֹד שְׁלֹשָׁה? מִמַּשְׁמַע שֶׁנֶּאֱמַר ״לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת״ שׁוֹמֵעַ אֲנִי שֶׁאֶהְיֶה עִמָּהֶם לְטוֹבָה. אִם כֵּן, לָמָּה נֶאֱמַר ״אַחֲרֵי רַבִּים לְהַטֹּת״? לֹא כְּהַטָּיָיתְךָ לְטוֹבָה הַטָּיָיתְךָ לְרָעָה. הַטָּיָיתְךָ לְטוֹבָה – עַל פִּי אֶחָד, הַטָּיָיתְךָ לְרָעָה – עַל פִּי שְׁנַיִם.",
    "en": "And from where to bring three more From the implication of that is stated: “You shall not follow a multitude to convict” I derive that I should follow to exonerate. If so, why is it stated “To incline after a multitude,” Your inclination to exonerate is not like your inclination to convict. Your inclination to exonerate by one your inclination to convict by two.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:1",
    "he": "וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶם עוֹד אֶחָד. הֲרֵי כָּאן עֶשְׂרִים וּשְׁלֹשָׁה.",
    "en": "And a court may not an even they add another one to them, there are twenty-three here.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:2",
    "he": "וְכַמָּה יְהֵא בָּעִיר וּתְהֵא רְאוּיָה לְסַנְהֶדְרִין? מֵאָה וְעֶשְׂרִים. רַבִּי נְחֶמְיָה אוֹמֵר: מָאתַיִם וּשְׁלֹשִׁים, כְּנֶגֶד שָׂרֵי עֲשָׂרוֹת.",
    "en": "And how many be in the city for to be eligible for Sanhedrin? One hundred and twenty. Rabbi Neḥemya says: Two hundred and thirty, corresponding to the ministers of tens,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:3",
    "he": "גְּמָ׳ אַטּוּ גְּזֵילוֹת וְחַבָּלוֹת לָאו דִּינֵי מָמוֹנוֹת נִינְהוּ? אָמַר רַבִּי אֲבָהוּ: מָה הֵן קָתָנֵי, מָה הֵן דִּינֵי מָמוֹנוֹת? גְּזֵילוֹת וְחַבָּלוֹת. אֲבָל הוֹדָאוֹת וְהַלְוָאוֹת – לָא.",
    "en": "Is that to say robbery and injury are not monetary law? Rabbi Abbahu says: teaches What are these, What are these monetary law robbery and injury. But admissions, and loans not",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:4",
    "he": "וּצְרִיכָא, דְּאִי תְּנָא דִּינֵי מָמוֹנוֹת – הֲוָה אָמֵינָא דַּאֲפִילּוּ הוֹדָאוֹת וְהַלְוָאוֹת. תְּנָא גְּזֵילוֹת וַחֲבָלוֹת. וְאִי תְּנָא גְּזֵילוֹת וַחֲבָלוֹת, וְלָא קָתָנֵי דִּינֵי מָמוֹנוֹת – הֲוָה אָמֵינָא הוּא הַדִּין דַּאֲפִילּוּ הוֹדָאוֹת וְהַלְוָאוֹת. וְהַאי דְּקָתָנֵי גְּזֵילוֹת וַחֲבָלוֹת – מִשּׁוּם דְּעִיקַּר שְׁלֹשָׁה דִּכְתִיבִי, בִּגְזֵילוֹת וַחֲבָלוֹת כְּתִיבִי.",
    "en": "And is necessary, as had taught monetary law I would say that even admissions and loans. he taught: robbery and injury, And had he taught robbery and injury and had not taught monetary law, I would say the same is true even admissions and loans, And this that teaches robbery and injury, because primary three is written it is written with regard to robbery and injury.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:5",
    "he": "גְּזֵילוֹת, דִּכְתִיב: ״וְנִקְרַב בַּעַל הַבַּיִת אֶל הָאֱלֹהִים״. חֲבָלוֹת – מָה לִי חָבַל בְּגוּפוֹ, מָה לִי חָבַל בְּמָמוֹנוֹ! תְּנָא: מָה הֵן דִּינֵי מָמוֹנוֹת? גְּזֵילוֹת וַחֲבָלוֹת. אֲבָל הוֹדָאוֹת וְהַלְוָאוֹת – לֹא.",
    "en": "robbery, as it is written “The owner of the house shall come near the court [ha’elohim], injury, what is to me injured one’s body what is to me injured one’s property? taught: What are these monetary law? robbery and injury. But not admissions and loans.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:6",
    "he": "וּלְמַאי? אִילֵּימָא דְּלָא בָּעֵינַן שְׁלֹשָׁה, וְהָאָמַר רַבִּי אֲבָהוּ: שְׁנַיִם שֶׁדָּנוּ דִּינֵי מָמוֹנוֹת, לְדִבְרֵי הַכֹּל אֵין דִּינֵיהֶם דִּין.",
    "en": "And with regard to which If we say that we do not need three but doesn’t Rabbi Abbahu say: two that adjudicated monetary law everyone agrees their judgment is not judgment,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:7",
    "he": "אֶלָּא: דְּלָא בָּעֵינַן מוּמְחִין.",
    "en": "rather, that we do not require expert,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:8",
    "he": "מַאי קָסָבַר? אִי קָסָבַר עֵירוּב פָּרָשִׁיּוֹת כָּתוּב כָּאן, לִיבְעֵי נָמֵי מוּמְחִין. וְאִי קָסָבַר אֵין עֵירוּב פָּרָשִׁיּוֹת כָּתוּב כָּאן, שְׁלֹשָׁה לְמָה לִי?",
    "en": "What does hold? If he holds a merging of portions is written here, he should also require expert And if he holds there is no merging of portions written here, why do I three",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.2b:9",
    "he": "לְעוֹלָם קָסָבַר: עֵירוּב פָּרָשִׁיּוֹת כָּתוּב כָּאן, וּבְדִין הוּא דְּלִיבְעֵי נָמֵי מוּמְחִין. וְהַאי דְּלָא בָּעֵינַן מוּמְחִין – מִשּׁוּם דְּרַבִּי חֲנִינָא, דְּאָמַר רַבִּי חֲנִינָא: דְּבַר תּוֹרָה, אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת בִּדְרִישָׁה וּבַחֲקִירָה,",
    "en": "Actually, holds a merging of portions is written here, and by right should have required expert as well. And this that we do not require expert due to of Rabbi Ḥanina, as Rabbi Ḥanina says: By Torah law, both monetary law and capital law inquiry and interrogation",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:1",
    "he": "שֶׁנֶּאֱמַר: ״מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם״. וּמָה טַעַם אָמְרוּ דִּינֵי מָמוֹנוֹת לָא בָּעֵינַן דְּרִישָׁה וַחֲקִירָה? כְּדֵי שֶׁלֹּא תִּנְעוֹל דֶּלֶת בִּפְנֵי לוֹוִין.",
    "en": "as it is stated: “You shall have one manner of law” And what is the reason said monetary law we do not require inquiry and interrogation so as not to lock the door in the face of borrowers.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:2",
    "he": "אֶלָּא מֵעַתָּה, טָעוּ – לֹא יְשַׁלְּמוּ?! כׇּל שֶׁכֵּן אַתָּה נוֹעֵל דֶּלֶת בִּפְנֵי לוֹוִין!",
    "en": "If that is so, err they should not pay you are all the more so locking the door in the face of borrowers;",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:3",
    "he": "אִי הָכִי, תַּרְתֵּי קָתָנֵי: דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה הֶדְיוֹטוֹת, גְּזֵילוֹת וַחֲבָלוֹת בִּשְׁלֹשָׁה מוּמְחִין.",
    "en": "If that is so, two are taught monetary law, by three laymen [hedyotot], robbery and injury by three expert",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:4",
    "he": "וְעוֹד, שְׁלֹשָׁה שְׁלֹשָׁה לְמָה לִי?",
    "en": "And furthermore, why do I three three",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:5",
    "he": "אֶלָּא אָמַר רָבָא: תַּרְתֵּי קָתָנֵי, מִשּׁוּם דְּרַבִּי חֲנִינָא. רַב אַחָא בְּרֵיהּ דְּרַב אִיקָא אָמַר: מִדְּאוֹרָיְיתָא חַד נָמֵי כָּשֵׁר, שֶׁנֶּאֱמַר ״בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ״. אֶלָּא מִשּׁוּם יוֹשְׁבֵי קְרָנוֹת.",
    "en": "Rather, Rava said: Two are taught because of Rabbi Ḥanina Rav Aḥa, son of Rav Ika, said: By Torah law, one also valid as it is stated: “In righteousness shall you judge your neighbor” But due to those who sit corners,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:6",
    "he": "אַטּוּ בִּתְלָתָא מִי לָא הָווּ יוֹשְׁבֵי קְרָנוֹת? אִי אֶפְשָׁר דְּלֵית בְּהוּ חַד דִּגְמִיר. אֶלָּא מֵעַתָּה, טָעוּ – לֹא יְשַׁלְּמוּ?! כׇּל שֶׁכֵּן דִּנְפִישִׁי יוֹשְׁבֵי קְרָנוֹת!",
    "en": "Is that to say with three they not be those who sit corners? it is impossible, that there is not among them one who is learned. If that is so, they err they should not pay all the more so many those who sit corners",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:7",
    "he": "מַאי אִיכָּא בֵּין רָבָא לְרַב אַחָא בְּרֵיהּ דְּרַב אִיקָא? אִיכָּא בֵּינַיְיהוּ – דְּאָמַר שְׁמוּאֵל: שְׁנַיִם שֶׁדָּנוּ, דִּינֵיהֶן דִּין, אֶלָּא שֶׁנִּקְרְאוּ בֵּית דִּין חָצוּף. לְרָבָא לֵית לֵיהּ דִּשְׁמוּאֵל, לְרַב אַחָא בְּרֵיהּ דְּרַב אִיקָא אִית לֵיהּ דִּשְׁמוּאֵל.",
    "en": "What are between Rava, and Rav Aḥa, son of Rav Ika, between that Shmuel says: two adjudicated their judgment judgment, but they are called an impudent court. Rava is of not of Shmuel, Rav Aḥa, son of Rav Ika, is of of Shmuel,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:8",
    "he": "נֶזֶק וַחֲצִי נֶזֶק וְכוּ׳. נֶזֶק הַיְינוּ חֲבָלוֹת? מִשּׁוּם דְּקָא בָּעֵי לְמִיתְנֵא חֲצִי נֶזֶק, תָּנֵי נָמֵי נֶזֶק שָׁלֵם.",
    "en": "damage and half the damage Damage is injury, Since he needed to teach half the damage, he also taught full damage.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:9",
    "he": "חֲצִי נֶזֶק נָמֵי – הַיְינוּ חֲבָלוֹת! תְּנָא מָמוֹנָא, וְקָתָנֵי קְנָסָא.",
    "en": "half the damage is also injury, taught monetary matters, and taught a fine,",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:10",
    "he": "הָנִיחָא לְמַאן דְּאָמַר: ״פַּלְגָא נִיזְקָא קְנָסָא״, אֶלָּא לְמַאן דְּאָמַר: ״פַּלְגָא נִיזְקָא מָמוֹנָא״, מַאי אִיכָּא לְמֵימַר?",
    "en": "This works out well according to the one who says the half the damage a fine, But according to the one who says the half the damage monetary what can be said?",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3a:11",
    "he": "אֶלָּא, אַיְּידֵי דְּקָא בָּעֵי לְמִיתְנֵא תַּשְׁלוּמֵי כֶּפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, דְּמָמוֹן",
    "en": "Rather, since needed to teach payment of double and payment of four or five which money",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3b:1",
    "he": "שֶׁאֵינוֹ מִשְׁתַּלֵּם בְּרֹאשׁ הוּא, תְּנָא נָמֵי חֲצִי נֶזֶק, דְּמָמוֹן שֶׁאֵינוֹ מִשְׁתַּלֵּם בְּרֹאשׁ הוּא. וְאַיְּידֵי דְּקָא בָּעֵי לְמִיתְנֵא חֲצִי נֵזֶק, תְּנָא נָמֵי נֵזֶק.",
    "en": "that is not paid according to its value, he also taught half the damage, which is money that is not paid according to its value, And since he needs to teach half the damage, he also taught damage.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3b:2",
    "he": "שְׁלֹשָׁה מְנָלַן? דְּתָנוּ רַבָּנַן: ״וְנִקְרַב בַּעַל הַבַּיִת אֶל הָאֱלֹהִים״ – הֲרֵי כָּאן אֶחָד, ״עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם״ – הֲרֵי כָּאן שְׁנַיִם, ״אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים״ – הֲרֵי כָּאן שְׁלֹשָׁה, דִּבְרֵי רַבִּי יֹאשִׁיָּה.",
    "en": "From where do we three as the Sages taught: “The owner of the house shall come near the court, there is one here. “The cause of both parties shall come before the court,” there are two here. “He whom the court shall condemn there are three here, the statement of Rabbi Yoshiya.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3b:3",
    "he": "רַבִּי יוֹנָתָן אוֹמֵר: רִאשׁוֹן תְּחִילָּה נֶאֱמַר, וְאֵין דּוֹרְשִׁין תְּחִילּוֹת. אֶלָּא ״עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם״ – הֲרֵי כָּאן אֶחָד, ״אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים״ – הֲרֵי כָּאן שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל. מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד – הֲרֵי כָּאן שְׁלֹשָׁה.",
    "en": "Rabbi Yonatan says: The first is stated first And one does not derive first Rather, “The cause of both parties shall come before the court,” there is one here, “He whom the court shall condemn” there are two here. And a court may not an even they add an additional one to them, there are three here.",
    "category": "Talmud"
  },
  {
    "ref": "Sanhedrin.3b:4",
    "he": "נֵימָא בְּדוֹרְשִׁין תְּחִילּוֹת קָמִיפַּלְגִי? דְּמָר סָבַר: דּוֹרְשִׁין תְּחִילּוֹת, וּמַר סָבַר: אֵין דּוֹרְשִׁין תְּחִילּוֹת. לָא, דְּכוּלֵּי עָלְמָא אֵין דּוֹרְשִׁין תְּחִילּוֹת. אָמַר לָךְ רַבִּי יֹאשִׁיָּה: אִם כֵּן, נֵימָא קְרָא ״וְנִקְרַב בַּעַל הַבַּיִת אֶל הַשּׁוֹפֵט״. מַאי ״אֶל הָאֱלֹהִים״? שְׁמַע מִינַּהּ לְמִנְיָינָא.",
    "en": "Let us say disagree with regard to one derives first As Sage, holds one derives first and Sage, holds one does not derive first No, everyone one does not derive first Rabbi Yoshiya said to you: If it is true let the verse say: The owner of the house shall come near to the judge [hashofet]. What, “To the court [haelohim]”? Conclude from it to the tally.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:1",
    "he": "מַתְנִי׳ לִפְנַי אֵידֵיהֶן שֶׁל גּוֹיִם שְׁלֹשָׁה יָמִים — אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם, לְהַשְׁאִילָן וְלִשְׁאוֹל מֵהֶן, לְהַלְווֹתָן וְלִלְווֹת מֵהֶן, לְפוֹרְעָן וְלִפְרוֹעַ מֵהֶן. רַבִּי יְהוּדָה אוֹמֵר: נִפְרָעִין מֵהֶן, מִפְּנֵי שֶׁמֵּיצֵר הוּא לוֹ. אָמְרוּ לוֹ: אַף עַל פִּי שֶׁמֵּיצֵר הוּא עַכְשָׁיו, שָׂמֵחַ הוּא לְאַחַר זְמַן.",
    "en": "three days before the festivals of gentiles prohibited to engage in business with them; to lend to them or to borrow from them; to lend to them or to borrow from them; to repay them or to collect repayment from them. Rabbi Yehuda says: One may collect repayment from them because this causes distress. said to Even though he is distressed now, he is happy afterward",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:2",
    "he": "גְּמָ׳ רַב וּשְׁמוּאֵל, חַד תָּנֵי ״אֵידֵיהֶן״, וְחַד תָּנֵי ״עֵידֵיהֶן״. מַאן דְּתָנֵי ״אֵידֵיהֶן״ לָא מִשְׁתַּבַּשׁ, וּמַאן דְּתָנֵי ״עֵידֵיהֶן״ לָא מִשְׁתַּבַּשׁ.",
    "en": "Rav and Shmuel One teaches eideihen, and one teaches eideihen The one who teaches eideihen is not mistaken, and the one who teaches eideihen is not mistaken,",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:3",
    "he": "מַאן דְּתָנֵי ״אֵידֵיהֶן״ לָא מִשְׁתַּבַּשׁ, דִּכְתִיב: ״כִּי קָרוֹב יוֹם אֵידָם״, וּמַאן דְּתָנֵי ״עֵידֵיהֶן״ לָא מִשְׁתַּבַּשׁ, דִּכְתִיב: ״יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ״.",
    "en": "The one who teaches eideihen is not mistaken, as it is written: “For the day of their calamity [eidam] is at hand” And the one who teaches eideihen is not mistaken, as it is written: “Let them bring their witnesses [eideihem], that they may be justified”",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:4",
    "he": "וּמַאן דְּתָנֵי ״אֵידֵיהֶן״, מַאי טַעְמָא לָא תָּנֵי ״עֵידֵיהֶן״? אָמַר לָךְ: תְּבָרָא עֲדִיף. וּמַאן דְּתָנֵי ״עֵידֵיהֶן״, מַאי טַעְמָא לָא תָּנֵי ״אֵידֵיהֶן״? אָמַר לָךְ: מַאן קָא גָרֵים לְהוּ תְּבָרָא? עֵדוּת שֶׁהֵעִידוּ בְּעַצְמָן, הִלְכָּךְ עֵדוּת עֲדִיפָא.",
    "en": "And the one who teaches eideihen what is the reason he did not teach eideihen said to you a calamity is preferable. And the one who teaches eideihen what is the reason he did not teach eideihen said to you: What causes calamity them? the testimony that they testified against themselves. Therefore, testimony is preferable.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:5",
    "he": "וְהַאי ״יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ״ בְּאוּמּוֹת הָעוֹלָם כְּתִיב? הָא בְּיִשְׂרָאֵל כְּתִיב, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל מִצְוֹת שֶׁיִּשְׂרָאֵל עוֹשִׂין בָּעוֹלָם הַזֶּה בָּאוֹת וּמְעִידוֹת לָהֶם לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ״ — אֵלּוּ יִשְׂרָאֵל, ״יִשְׁמְעוּ וְיֹאמְרוּ אֱמֶת״ — אֵלּוּ אוּמּוֹת הָעוֹלָם.",
    "en": "But is this “Let them bring their witnesses that they may be justified,” written with regard to the nations of the world? Isn’t it written with regard to the Jewish people? As Rabbi Yehoshua ben Levi says: All the mitzvot that the Jews perform in this world come and bear witness for them in the World-to-Come, as it is stated: “Let them bring their witnesses that they may be justified.” These are the Jews, “And let them hear, and say: It is truth” these are the nations of the world,",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:6",
    "he": "אֶלָּא אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: מַאן דְּאָמַר ״עֵידֵיהֶן״ — מֵהָכָא: ״יֹצְרֵי פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה״.",
    "en": "Rather, Rav Huna, son of Rav Yehoshua, said: The one who says eideihen from here: “They that fashion a graven image are all of them vanity, and their delectable things shall not profit; and their own witnesses [eideihem]",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:7",
    "he": "דָּרֵשׁ רַבִּי חֲנִינָא בַּר פָּפָּא, וְאִיתֵּימָא רַבִּי שִׂמְלַאי: לְעָתִיד לָבֹא מֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְּחֵיקוֹ, וְאוֹמֵר: לְמִי שֶׁעָסַק בָּהּ יָבֹא וְיִטּוֹל שְׂכָרוֹ.",
    "en": "Rabbi Ḥanina bar Pappa taught, and some say Rabbi Simlai In the future, the Holy One, Blessed be He, bring a Torah scroll and place it in His lap and say: who engaged in its should come and take his reward.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2a:8",
    "he": "מִיָּד מִתְקַבְּצִין וּבָאִין אוּמּוֹת הָעוֹלָם בְּעִרְבּוּבְיָא, שֶׁנֶּאֱמַר: ״כׇּל הַגּוֹיִם נִקְבְּצוּ יַחְדָּו וְגוֹ׳״, אֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אַל תִּכָּנְסוּ לְפָנַי בְּעִרְבּוּבְיָא, אֶלָּא תִּכָּנֵס כׇּל אוּמָּה וְאוּמָּהּ",
    "en": "Immediately, the nations of the world gather and come intermingled as it is stated: “All the nations are gathered together The Holy One, Blessed be He, say to them: Do not enter before Me intermingled; rather, let each and every nation enter",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:1",
    "he": "וְסוֹפְרֶיהָ, שֶׁנֶּאֱמַר: ״וְיֵאָסְפוּ לְאֻמִּים״, וְאֵין ״לְאוֹם״ אֶלָּא מַלְכוּת, שֶׁנֶּאֱמַר: ״וּלְאֹם מִלְּאֹם יֶאֱמָץ״. וּמִי אִיכָּא עִרְבּוּבְיָא קַמֵּי הַקָּדוֹשׁ בָּרוּךְ הוּא? אֶלָּא כִּי הֵיכִי דְּלָא לִיעַרְבְּבוּ אִינְהוּ [בַּהֲדֵי הֲדָדֵי], דְּלִישְׁמְעוּ מַאי דְּאָמַר לְהוּ.",
    "en": "with their scholars, as it is stated: “And let the peoples [le’umim] be assembled” and le’om nothing other than kingdom, as it is stated: “And the one kingdom [ule’om] shall be stronger than the other kingdom [mile’om]” But is there intermingling before the Holy One, Blessed be He, Rather, so that they will not become intermingled with each other that they will hear what He says to them.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:2",
    "he": "[מִיָּד] נִכְנְסָה לְפָנָיו מַלְכוּת רוֹמִי תְּחִלָּה. מַאי טַעְמָא? מִשּׁוּם דַּחֲשִׁיבָא. וּמְנָלַן דַּחֲשִׁיבָא? דִּכְתִיב: ״וְתֵאכֻל כׇּל אַרְעָא וּתְדוּשִׁנַּהּ וְתַדְּקִינַּהּ״. אָמַר רַבִּי יוֹחָנָן: זוֹ רוֹמִי חַיֶּיבֶת שֶׁטִּבְעָהּ יָצָא בְּכׇל הָעוֹלָם.",
    "en": "Immediately, the Roman Empire enters first before Him. What is the reason because important And from where do we that it is important? As it is written “And it shall devour the whole earth, and shall tread it down, and break it in pieces” Rabbi Yoḥanan says: This the wicked Roman whose name spread throughout the world.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:3",
    "he": "וּמְנָא לַן דְּמַאן דַּחֲשִׁיב עָיֵיל בְּרֵישָׁא? כִּדְרַב חִסְדָּא, דְּאָמַר רַב חִסְדָּא: מֶלֶךְ וְצִבּוּר — מֶלֶךְ נִכְנָס תְּחִלָּה לְדִין, שֶׁנֶּאֱמַר: ״לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל וְגוֹ׳״. וְטַעְמָא מַאי? אִיבָּעֵית אֵימָא: לָאו אוֹרַח אַרְעָא לְמֵיתַב מַלְכָּא מֵאַבָּרַאי, וְאִיבָּעֵית אֵימָא: מִקַּמֵּי דְּלִיפּוֹשׁ חֲרוֹן אַף.",
    "en": "And from where do we that whoever is important enters first? in accordance with of Rav Ḥisda, as Rav Ḥisda says: a king and a community king enters for judgment first, as it is stated: “That He make the judgment of His servant and the judgment of His people Israel, And what is the reason If you wish, say not proper conduct for the king to stand outside And if you wish, say before anger intensifies",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:4",
    "he": "אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: בְּמַאי עֲסַקְתֶּם? אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הַרְבֵּה שְׁוָוקִים תִּקַנְּינוּ, הַרְבֵּה מֶרְחֲצָאוֹת עָשִׂינוּ, הַרְבֵּה כֶּסֶף וְזָהָב הִרְבֵּינוּ, וְכוּלָּם לֹא עָשִׂינוּ אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל כְּדֵי שֶׁיִּתְעַסְּקוּ בְּתוֹרָה.",
    "en": "The Holy One, Blessed be He, says to them: With what did you occupy yourselves? They say before Him Master of the Universe, we have established many marketplaces, we have built many bathhouses, we have increased much silver and gold. And we did all only for the Jewish people, so that they would engage in Torah",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:5",
    "he": "אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: שׁוֹטִים שֶׁבָּעוֹלָם, כׇּל מַה שֶּׁעֲשִׂיתֶם לְצוֹרֶךְ עַצְמְכֶם עֲשִׂיתֶם, תִּקַּנְתֶּם שְׁוָוקִים לְהוֹשִׁיב בָּהֶן זוֹנוֹת, מֶרְחֲצָאוֹת לְעַדֵּן בָּהֶן עַצְמְכֶם, כֶּסֶף וְזָהָב שֶׁלִּי הוּא, שֶׁנֶּאֱמַר: ״לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם ה׳ צְבָאוֹת״.",
    "en": "The Holy One, Blessed be He, says to them: Fools of the world! Everything that you did, you did for your own needs. You established marketplaces to place prostitutes in them; bathhouses for your own enjoyment; silver and gold it is Mine, as it is stated: “Mine is the silver, and Mine the gold, said the Lord of hosts”",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:6",
    "he": "כְּלוּם יֵשׁ בָּכֶם מַגִּיד זֹאת? שֶׁנֶּאֱמַר: ״מִי בָכֶם יַגִּיד זֹאת״, וְאֵין ״זֹאת״ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה״. מִיָּד יָצְאוּ בְּפַחֵי נֶפֶשׁ.",
    "en": "Is there no one among you who can declare this as it is stated: “Who among them can declare this?” And “this” nothing other than Torah, as it is stated: “And this is the Torah that Moses set Immediately, leave disappointed.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:7",
    "he": "יָצָאת מַלְכוּת רוֹמִי, וְנִכְנְסָה מַלְכוּת פָּרַס אַחֲרֶיהָ. מַאי טַעְמָא? דְּהָא חֲשִׁיבָא בָּתְרַהּ. וּמְנָלַן? דִּכְתִיב: ״וַאֲרוּ חֵיוָא אָחֳרִי תִּנְיָנָא דָּמְיָא לְדֹב״, וְתָנֵי רַב יוֹסֵף: אֵלּוּ פַּרְסִיִּים, שֶׁאוֹכְלִין וְשׁוֹתִין כְּדוֹב, וּמְסוּרְבָּלִין [בָּשָׂר] כְּדוֹב, וּמְגַדְּלִין שֵׂעָר כְּדוֹב, וְאֵין לָהֶם מְנוּחָה כְּדוֹב.",
    "en": "The Roman Empire leaves, and the Persian Empire enters after it. What is the reason that after important. And from where do we As it is written “And behold another beast, a second, like a bear” And Rav Yosef teaches: These are the Persians, as they eat and drink as a bear, and they are fleshy like a bear, and they grow hair as a bear, and they never rest, like a bear,",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:8",
    "he": "אֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: בְּמַאי עֲסַקְתֶּם? אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הַרְבֵּה גְּשָׁרִים גָּשַׁרְנוּ, הַרְבֵּה כְּרַכִּים כָּבַשְׁנוּ, הַרְבֵּה מִלְחָמוֹת עָשִׂינוּ, וְכוּלָּם לֹא עָשִׂינוּ אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל כְּדֵי שֶׁיִּתְעַסְּקוּ בַּתּוֹרָה.",
    "en": "The Holy One, Blessed be He, says to them: With what did you occupy yourselves? They say before Him Master of the Universe, we have built many bridges, we have conquered many cities, we have fought many wars. And we did all only for the Jewish people, so that they would engage in Torah",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:9",
    "he": "אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: כׇּל מַה שֶּׁעֲשִׂיתֶם לְצוֹרֶךְ עַצְמְכֶם עֲשִׂיתֶם, תִּקַּנְתֶּם גְּשָׁרִים לִיטּוֹל מֵהֶם מֶכֶס, כְּרַכִּים לַעֲשׂוֹת בָּהֶם אַנְגַּרְיָא, מִלְחָמוֹת אֲנִי עָשִׂיתִי, שֶׁנֶּאֱמַר: ״ה׳ אִישׁ מִלְחָמָה״, כְּלוּם יֵשׁ בָּכֶם מַגִּיד זֹאת? שֶׁנֶּאֱמַר: ״מִי בָכֶם יַגִּיד זֹאת״, וְאֵין ״זֹאת״ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה״, מִיָּד יָצְאוּ מִלְּפָנָיו בְּפַחֵי נֶפֶשׁ.",
    "en": "The Holy One, Blessed be He, says to them: Everything that you did, you did for your own needs. You established bridges to collect taxes from them. cities to use forced labor [angareya]; wars, I wage as it is stated: “The Lord is a man of war” Is there no one among you who can declare this As it is stated: “Who among them can declare this” and “this” nothing other than the Torah, as it is stated: “And this is the Torah that Moses set” Immediately, leave from before Him disappointed.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:10",
    "he": "וְכִי מֵאַחַר דַּחֲזָית מַלְכוּת פָּרַס לְמַלְכוּת רוֹמִי דְּלָא מַהְנְיָא וְלָא מִידֵּי, מַאי טַעְמָא עָיְילָא? אָמְרִי: אִינְהוּ סָתְרִי בֵּית הַמִּקְדָּשׁ וַאֲנַן בָּנִינַן, וְכֵן לְכׇל אוּמָּה וְאוּמַהּ.",
    "en": "But once the Persian Empire sees that the Roman Empire is completely ineffective, what is the reason come they say: destroyed the Temple, and we built And likewise, with each and every nation.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:11",
    "he": "וְכִי מֵאַחַר דַּחֲזוֹ לְקַמָּאֵי דְּלָא מַהֲנֵי וְלָא מִידֵּי, מַאי טַעְמָא עָיְילִי? סָבְרִי: הָנָךְ אִישְׁתַּעְבַּדוּ בְּהוּ בְּיִשְׂרָאֵל, וַאֲנַן לָא שַׁעְבַּדְנוּ בְּיִשְׂרָאֵל. מַאי שְׁנָא הָנֵי דַּחֲשִׁיבִי, וּמַאי שְׁנָא הָנֵי דְּלָא חֲשִׁיבִי לְהוּ? מִשּׁוּם דְּהָנָךְ מָשְׁכִי בְּמַלְכוּתַיְיהוּ עַד דְּאָתֵי מְשִׁיחָא.",
    "en": "But once see that the first ones, is completely ineffective, what is the reason come they think: Those subjugated the Jewish people, but we did not subjugate the Jewish people. What is different these, which were singled out and what is different those which were not singled out because these, their kingship extends until the coming of the Messiah.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:12",
    "he": "אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּלוּם נָתַתָּ לָנוּ וְלֹא קִיבַּלְנוּהָ? וּמִי מָצֵי לְמֵימַר הָכִי? וְהָכְתִיב: ״וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ״, וּכְתִיב: ״אֱלוֹהַּ מִתֵּימָן יָבוֹא וְגוֹ׳״. מַאי בָּעֵי בְּשֵׂעִיר, וּמַאי בָּעֵי בְּפָארָן?",
    "en": "say before Master of the Universe, did You give us and we did not accept it? And can one say that But isn’t it written “And he said: The Lord came from Sinai, and rose from Seir unto them” and it is written: “God comes from Teman, What require in Seir and what require in Paran?",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:13",
    "he": "אָמַר רַבִּי יוֹחָנָן: מְלַמֵּד שֶׁהֶחְזִירָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כׇּל אוּמָּה וְלָשׁוֹן, וְלֹא קִבְּלוּהָ, עַד שֶׁבָּא אֵצֶל יִשְׂרָאֵל וְקִבְּלוּהָ!",
    "en": "Rabbi Yoḥanan says: teaches that the Holy One, Blessed be He, took around to every nation and language, but they did not accept it, until He came to the Jewish people and they accepted it.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:14",
    "he": "אֶלָּא הָכִי אָמְרִי: כְּלוּם קִיבַּלְנוּהָ וְלֹא קִיַּימְנוּהָ? וְעַל דָּא תְּבָרְתְּהוֹן, אַמַּאי לָא קַבֵּלְתּוּהָ? אֶלָּא כָּךְ אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּלוּם כָּפִיתָ עָלֵינוּ הַר כְּגִיגִית וְלֹא קִבַּלְנוּהָ, כְּמוֹ שֶׁעָשִׂיתָ לְיִשְׂרָאֵל?",
    "en": "Rather, this they say: Did we accept and not fulfill But this serves as the refutation of their Why didn’t you accept it? Rather, this say before Him: Master of the Universe, did You overturn the mountain above us like a basin, and we did not accept as You did for the Jewish people?",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:15",
    "he": "דִּכְתִיב: ״וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר״, וְאָמַר רַב דִּימִי בַּר חָמָא: מְלַמֵּד שֶׁכָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא הַר כְּגִיגִית עַל יִשְׂרָאֵל, וְאָמַר לָהֶם: אִם אַתֶּם מְקַבְּלִין אֶת הַתּוֹרָה — מוּטָב, וְאִם לָאו — שָׁם תְּהֵא קְבוּרַתְכֶם!",
    "en": "As it is written: “And they stood at the nether part of the mount” and Rav Dimi bar Ḥama says: teaches that the Holy One, Blessed be He, overturned the mountain, above the Jews like a basin, and said to them: If you accept the Torah, excellent, and if not, there, will be your burial.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:16",
    "he": "מִיָּד אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: הָרִאשׁוֹנוֹת יַשְׁמִיעוּנוּ, שֶׁנֶּאֱמַר: ״וְרִאשׁוֹנוֹת יַשְׁמִיעֻנוּ״, שֶׁבַע מִצְוֹת שֶׁקִּיבַּלְתֶּם הֵיכָן קִיַּימְתֶּם?",
    "en": "Immediately, the Holy One, Blessed be He, says to them: The first will let us hear as it is stated “And announce to us the first things” seven mitzvot that you accepted, where you fulfilled them?",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:17",
    "he": "וּמְנָלַן דְּלֹא קִיְּימוּם? דְּתָנֵי רַב יוֹסֵף: ״עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם״, מַאי רָאָה? רָאָה שֶׁבַע מִצְוֹת שֶׁקִּבְּלוּ עֲלֵיהֶן בְּנֵי נֹחַ וְלֹא קִיְּימוּם, כֵּיוָן שֶׁלֹּא קִיְּימוּם עָמַד וְהִתִּירָן לָהֶן. אִיתְּגוֹרֵי אִיתְּגוּר? אִם כֵּן מָצִינוּ חוֹטֵא נִשְׂכָּר!",
    "en": "And from where do we that they did not fulfill them? As Rav Yosef teaches “He stands, and shakes the earth, He sees, and makes the nations tremble [vayater]” What did see? He saw seven mitzvot that the descendants of Noah accepted upon themselves, and did not fulfill them. Since they did not fulfill them, He arose and nullified for them [vehitiran] gain If so, we find a sinner profits",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.2b:18",
    "he": "אָמַר מָר בְּרֵיהּ דְּרָבִינָא:",
    "en": "Mar, son of Ravina, said:",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:1",
    "he": "לוֹמַר, שֶׁאַף עַל פִּי שֶׁמְּקַיְּימִין אוֹתָן אֵין מְקַבְּלִין עֲלֵיהֶם שָׂכָר.",
    "en": "to say that even if they fulfill they do not receive a reward for their",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:2",
    "he": "וְלָא? וְהָתַנְיָא: הָיָה רַבִּי מֵאִיר אוֹמֵר: מִנַּיִן שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה שֶׁהוּא כְּכֹהֵן גָּדוֹל? תַּלְמוּד לוֹמַר: ״אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם״, כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים לֹא נֶאֱמַר, אֶלָּא ״הָאָדָם״, הָא לָמַדְתָּ שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה הֲרֵי הוּא כְּכֹהֵן גָּדוֹל.",
    "en": "And not But isn’t it taught Rabbi Meir would say: From where that even a gentile who engages in Torah is like a High Priest? The verse states: which if a person do, and shall live by them” is not stated: Priests, Levites, and Israelites, but rather “person.” you learn that even a gentile who engages in Torah is like a High Priest.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:3",
    "he": "אֶלָּא לוֹמַר לָךְ, שֶׁאֵין מְקַבְּלִין עֲלֵיהֶם שָׂכָר כִּמְצוֶּּוה וְעוֹשֶׂה, אֶלָּא כְּמִי שֶׁאֵינוֹ מְצוֶּּוה וְעוֹשֶׂה, דְּאָמַר רַבִּי חֲנִינָא: גָּדוֹל הַמְצוֶּּוה וְעוֹשֶׂה יוֹתֵר מִשֶּׁאֵינוֹ מְצוֶּּוה וְעוֹשֶׂה.",
    "en": "Rather, to tell you that they do not receive a reward for their as one who is commanded and performs Rather, like one who is not commanded and performs As Rabbi Ḥanina says: Greater is one who is commanded and performs than one who is not commanded and performs",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:4",
    "he": "אֶלָּא כָּךְ אוֹמְרִים הַגּוֹיִם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, יִשְׂרָאֵל שֶׁקִּיבְּלוּהָ הֵיכָן קִיְּימוּהָ?",
    "en": "Rather, this is what the gentiles say before the Holy One, Blessed be He: Master of the Universe, the Jewish people who accepted where they fulfilled its",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:5",
    "he": "אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי מֵעִיד בָּהֶם שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ. אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּלוּם יֵשׁ אָב שֶׁמֵּעִיד עַל בְּנוֹ? דִּכְתִיב: ״בְּנִי בְּכוֹרִי יִשְׂרָאֵל״. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: שָׁמַיִם וָאָרֶץ יָעִידוּ בָּהֶם שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ.",
    "en": "The Holy One, Blessed be He, says to them I testify about that they fulfilled the Torah its entirety. say before Him: Master of the Universe, is there a father who can testify about his son? As it is written: “Israel is My son, My firstborn” The Holy One, Blessed be He, said to them: Heaven and earth will testify about them that they fulfilled the Torah its entirety.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:6",
    "he": "אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, שָׁמַיִם וָאָרֶץ נוֹגְעִין בְּעֵדוּתָן, שֶׁנֶּאֱמַר: ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״, (דְּאָמַר) [וְאָמַר] רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: מַאי דִּכְתִיב: ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי״? מְלַמֵּד שֶׁהִתְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם מַעֲשֵׂה בְרֵאשִׁית, וְאָמַר: אִם יִשְׂרָאֵל מְקַבְּלִין אֶת תּוֹרָתִי מוּטָב, וְאִם לָאו — אֲנִי אַחֲזִיר אֶתְכֶם לְתוֹהוּ וָבוֹהוּ.",
    "en": "say before Him: Master of the Universe, testimony of heaven and earth is a conflict of interest, as it is stated: “If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth” And Rabbi Shimon ben Lakish says: What which is written: “And there was evening and there was morning, the sixth day” teaches that the Holy One, Blessed be He, established a condition with the acts of Creation, and said: If the Jewish people accept My Torah well, but if not I will return you to chaos and disorder.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:7",
    "he": "וְהַיְינוּ דְּאָמַר חִזְקִיָּה, מַאי דִּכְתִיב: ״מִשָּׁמַיִם הִשְׁמַעְתָּ דִּין אֶרֶץ יָרְאָה וְשָׁקָטָה״? אִם יָרְאָה לָמָּה שָׁקְטָה, וְאִם שָׁקְטָה לָמָּה יָרְאָה? אֶלָּא בַּתְּחִלָּה יָרְאָה, וּלְבַסּוֹף שָׁקְטָה.",
    "en": "And this is that which Ḥizkiyya says What which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent” If feared, why was it silent, and if it was silent, why did it fear? Rather, At first, feared But ultimately, was silent.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:8",
    "he": "אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: מִכֶּם יָבֹאוּ וְיָעִידוּ בָּהֶן בְּיִשְׂרָאֵל שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ, יָבֹא נִמְרוֹד וְיָעִיד בְּאַבְרָהָם שֶׁלֹּא עָבַד עֲבוֹדָה זָרָה, יָבֹא לָבָן וְיָעִיד בְּיַעֲקֹב שֶׁלֹּא נֶחְשַׁד עַל הַגָּזֵל, תָּבֹא אֵשֶׁת פּוֹטִיפֶרַע וְתָעִיד בְּיוֹסֵף שֶׁלֹּא נֶחְשַׁד עַל הָעֲבֵירָה.",
    "en": "the Holy One, Blessed be He, says to Let come from among you and testify that the Jewish people fulfilled the Torah its entirety. Let Nimrod come and testify about Abraham that he did not engage in idol worship. Let Laban come and testify about Jacob that he is not suspect with regard to robbery Let the wife of Potiphar come and testify about Joseph that he is not suspect with regard to the sin",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:9",
    "he": "יָבֹא נְבוּכַדְנֶצַּר וְיָעִיד בַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁלֹּא הִשְׁתַּחֲווּ לַצֶּלֶם, יָבֹא דָּרְיָוֶשׁ וְיָעִיד בְּדָנִיֵּאל שֶׁלֹּא בִּיטֵּל אֶת הַתְּפִלָּה, יָבֹא בִּלְדַּד הַשּׁוּחִי וְצוֹפַר הַנַּעֲמָתִי וֶאֱלִיפַז הַתֵּימָנִי וֶאֱלִיהוּ בֶּן בַּרַכְאֵל הַבּוּזִי וְיָעִידוּ בָּהֶם בְּיִשְׂרָאֵל שֶׁקִּיְּימוּ אֶת כָּל הַתּוֹרָה כּוּלָּהּ, שֶׁנֶּאֱמַר: ״יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ״.",
    "en": "Let Nebuchadnezzar come and testify about Hananiah, Mishael, and Azariah that they did not prostrate themselves before image. Let Darius come and testify about Daniel that he did not neglect prayer Let Bildad the Shuhite, and Zophar the Naamathite, and Eliphaz the Temanite, and Elihu, son of Barachel, the Buzite, come and testify about the Jewish people that they fulfilled the Torah its entirety. As it is stated: let them bring their witnesses, that they may be justified”",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:10",
    "he": "אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, תְּנֶהָ לָנוּ מֵרֹאשׁ וְנַעֲשֶׂנָּה. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא: שׁוֹטִים שֶׁבָּעוֹלָם! מִי שֶׁטָּרַח בְּעֶרֶב שַׁבָּת יֹאכַל בְּשַׁבָּת, מִי שֶׁלֹּא טָרַח בְּעֶרֶב שַׁבָּת מֵהֵיכָן יֹאכַל בְּשַׁבָּת? אֶלָּא אַף עַל פִּי כֵן, מִצְוָה קַלָּה יֵשׁ לִי וְסוּכָּה שְׁמָהּ, לְכוּ וַעֲשׂוּ אוֹתָהּ.",
    "en": "say before Him: Master of the Universe, give us afresh and we will perform The Holy One, Blessed be He, says to them Fools of the world! One who takes pains on Shabbat eve will eat on Shabbat, one who did not take pains on Shabbat eve, from where will he eat on Shabbat? But even so, I have an easy mitzva and its name is sukka; go and perform it.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:11",
    "he": "וּמִי מָצֵית אָמְרַתְּ הָכִי? וְהָא אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי דִּכְתִיב ״אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם״, הַיּוֹם לַעֲשׂוֹתָם וְלֹא לְמָחָר לַעֲשׂוֹתָם, הַיּוֹם לַעֲשׂוֹתָם וְלֹא הַיּוֹם לִיטּוֹל שָׂכָר.",
    "en": "And how can you say so, But doesn’t Rabbi Yehoshua ben Levi say: What which is written: which I command you this day, today, to do them, but tomorrow, is not to do them. today to do them, but today is not to receive reward,",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:12",
    "he": "אֶלָּא, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו. וְאַמַּאי קָרֵי לֵיהּ ״מִצְוָה קַלָּה״? מִשּׁוּם דְּלֵית בַּיהּ חֶסְרוֹן כִּיס.",
    "en": "But as The Holy One, Blessed be He, does not deal tyrannically [beteruneya] with His creations, And why call an easy mitzva Because involves no monetary loss.",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3a:13",
    "he": "מִיָּד כׇּל אֶחָד וְאֶחָד נוֹטֵל וְהוֹלֵךְ וְעוֹשֶׂה סוּכָּה בְּרֹאשׁ גַּגּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַקְדִּיר עֲלֵיהֶם חַמָּה בִּתְקוּפַת תַּמּוּז, וְכׇל אֶחָד וְאֶחָד מְבַעֵט בְּסוּכָּתוֹ וְיוֹצֵא, שֶׁנֶּאֱמַר: ״נְנַתְּקָה אֶת מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ״. מַקְדִּיר? וְהָא אָמְרַתְּ: אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו! מִשּׁוּם דְּיִשְׂרָאֵל נָמֵי זִימְנֵי",
    "en": "Immediately, each and every take and go and construct a sukka on top of his roof. And the Holy One, Blessed be He, set upon them the heat [makdir] of the sun in the season of Tammuz, and each and every one kick his sukka and leave, as it is stated: “Let us break their bands asunder, and cast away their cords from us” heat But didn’t you say the Holy One, Blessed be He, does not deal tyrannically with His creations? because for the Jewish people as well, times",
    "category": "Talmud"
  },
  {
    "ref": "Avodah Zarah.3b:1",
    "he": "דְּמָשְׁכָא לְהוּ תְּקוּפַת תַּמּוּז עַד חַגָּא, וְהָוֵי לְהוּ צַעֲרָא. וְהָאָמַר רָבָא: מִצְטַעֵר פָּטוּר מִן הַסּוּכָּה! נְהִי דְּפָטוּר, בַּעוֹטֵי מִי מְבַעֲטִי?",
    "en": "when the season of Tammuz extends until the festival and causes them suffering. But doesn’t Rava say one who suffers is exempt from the sukka, Granted that one is exempt should one kick",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2a:1",
    "he": "מתני׳ הכל שוחטין ושחיטתן כשרה חוץ מחרש שוטה וקטן שמא יקלקלו את שחיטתן וכולן ששחטו ואחרים רואין אותן שחיטתן כשרה:",
    "en": "Everyone slaughters and their slaughter is valid, except for a deaf-mute, an imbecile, and a minor, lest they ruin their slaughter And all of them, when they slaughtered and others see them, their slaughter is valid.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2a:2",
    "he": "גמ׳ הכל שוחטין לכתחלה ושחיטתן כשרה דיעבד",
    "en": "Everyone slaughters ab initio, And their slaughter is valid, after the fact.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2a:3",
    "he": "אמר ליה רב אחא בריה דרבא לרב אשי וכל הכל לכתחלה הוא אלא מעתה הכל ממירין אחד האנשים ואחד הנשים ה\"נ דלכתחלה הוא והא כתיב (ויקרא כז, י) לא יחליפנו ולא ימיר אותו טוב ברע או רע בטוב",
    "en": "Rav Aḥa, son of Rava, said to Rav Ashi: And every Everyone, ab initio? If that is so, Everyone substitutes both men and women, is also that ab initio? But isn’t it written: “He shall neither exchange it, nor substitute it, good for bad, or bad for good”",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2a:4",
    "he": "התם כדקתני טעמא לא שהאדם רשאי להמיר אלא שאם המיר מומר וסופג את הארבעים",
    "en": "There, the reason that it teaches: not that it is permitted for a person to substitute; rather, that if one did substitute substitution takes effect, and incurs [vesofeg] the forty",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2a:5",
    "he": "אלא הכל מעריכין ונערכין נודרין ונידרין הכי נמי דלכתחלה והא כתיב (דברים כג, כג) וכי תחדל לנדור לא יהיה בך חטא",
    "en": "But Everyone takes valuation and is valuated, vows and a vow also that ab initio? But it is written: “And if you shall cease to vow, there shall be no sin in you”",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2a:6",
    "he": "וכתיב (קהלת ה, ד) טוב אשר לא תדור משתדור ולא תשלם ותניא טוב מזה ומזה שאינו נודר כל עיקר דברי רבי מאיר ר' יהודה אומר טוב מזה ומזה נודר ומשלם ואפי' רבי יהודה לא קאמר אלא באומר הרי זו אבל",
    "en": "And it is written: “It is better that you should not vow, than that you should vow and not pay” and it is taught Better than this and that one who does not take a vow at all; the statement of Rabbi Meir. Rabbi Yehuda says: Better than this and that one who vows and pays And even Rabbi Yehuda states only in says: This is",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:1",
    "he": "אבל אמר הרי עלי לא",
    "en": "But says: It upon me no,",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:2",
    "he": "וכל הכל לאו לכתחלה הוא אלא הכל חייבים בסוכה הכל חייבין בציצית הכי נמי דלאו לכתחלה",
    "en": "And every Everyone, is not ab initio? Rather, Everyone is obligated in sukka, Everyone is obligated in ritual fringes, also that not ab initio?",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:3",
    "he": "חייבין לא קאמינא אלא מעתה הכל סומכין אחד האנשים ואחד הנשים הכי נמי דלאו לכתחלה והא כתיב (ויקרא א, ד) וסמך ידו ונרצה",
    "en": "I am not speaking obligated, If that is so, Everyone places hands both men and women also that not ab initio? But isn’t it written: “And he shall place his hand and it shall be accepted",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:4",
    "he": "אין איכא הכל לכתחלה ואיכא הכל דיעבד אלא הכל דהכא ממאי דלכתחלה הוא דתקשי לך דלמא דיעבד הוא ולא תקשי לך",
    "en": "Indeed, there are Everyone, ab initio, and there are Everyone, after the fact. Rather, Everyone, that here from where that it is ab initio, that will be difficult for you? Perhaps after the fact, and not will be difficult for you.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:5",
    "he": "א\"ל אנא שחיטתן כשרה קשיא לי מדקתני שחיטתן כשר' דיעבד מכלל דהכל לכתחלה הוא דאי דיעבד תרתי דיעבד למה לי",
    "en": "said to I And their slaughter is valid, difficult for me. From that teaches: And their slaughter is valid, after the fact, by inference that Everyone is ab initio. As, if after the fact, why do I two after the fact?",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:6",
    "he": "אמר רבה בר עולא הכי קתני הכל שוחטין ואפי' טמא בחולין טמא בחולין מאי למימרא בחולין שנעשו על טהרת הקדש וקסבר חולין שנעשו על טהרת הקדש כקדש דמו",
    "en": "Rabba bar Ulla said, this is teaching: Everyone slaughters, and even a ritually impure a non-sacred What of stating a ritually impure a non-sacred to non-sacred that were prepared according to sacrificial and holds non-sacred that were prepared according to sacrificial like sacrificial",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:7",
    "he": "כיצד הוא עושה מביא סכין ארוכה ושוחט בה כדי שלא יגע בבשר",
    "en": "How does act He brings a long knife and slaughters with it, so that he will not come into contact with the flesh",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:8",
    "he": "ובמוקדשים לא ישחוט שמא יגע בבשר ואם שחט ואומר ברי לי שלא נגעתי שחיטתו כשרה",
    "en": "And with regard to sacrificial he may not slaughter lest he come into contact with the flesh. But if he slaughtered and says: clear to me that I did not come into contact his slaughter is valid",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:9",
    "he": "חוץ מחרש שוטה וקטן דאפילו בחולין גרידי דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו",
    "en": "except for a deaf-mute, an imbecile, and a minor, who, even only non-sacred not even after the fact. lest interrupt lest they press and lest they conceal",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:10",
    "he": "וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מיבעי ליה אלא אטמא בחולין הא אמרת לכתחלה נמי שחיט",
    "en": "And any of them who slaughtered to which If we say of a deaf-mute, an imbecile, and a minor, it stands adjacent should have And if they slaughtered. Rather, of a ritually impure a non-sacred But didn’t you say He slaughters even ab initio?",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:11",
    "he": "ואלא אטמא במוקדשים בברי לי סגי דליתיה קמן דנשייליה",
    "en": "And rather, of a ritually impure a sacrificial in clear to me sufficient, where is not before us that we ask him",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:12",
    "he": "האי טמא במוקדשים מהכא נפקא מהתם נפקא כל הפסולין ששחטו שחיטתן כשרה שהשחיטה כשרה בזרים בנשים ובעבדים ובטמאים ואפילו בקדשי קדשים ובלבד שלא יהיו טמאין נוגעין בבשר",
    "en": "this a ritually impure a sacrificial learned from here? learned from there all who are unfit who slaughtered their slaughter is valid, as the slaughter is valid by non-priests, by women, by slaves, and by ritually impure And even with offerings of the most sacred order, provided that the ritually impure will not touch the flesh",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:13",
    "he": "הכא עיקר התם איידי דתנא שאר פסולין תנא נמי טמא במוקדשים ואב\"א התם עיקר דבקדשים קאי הכא איידי דתנא טמא בחולין תני נמי טמא במוקדשים",
    "en": "here primary There, since taught the rest of disqualified he taught a ritually impure a sacrificial as well. And if you wish, say there primary is standing which with sacrificial Here, since taught a ritually impure a non-sacred he also teaches a ritually impure a sacrificial",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.2b:14",
    "he": "האי טמא דאיטמא במאי אילימא דאיטמי במת (במדבר יט, טז) בחלל חרב אמר רחמנא",
    "en": "This ritually impure who became impure with what If we say that he became impure with a corpse, the Merciful One states: one slain with a sword”",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:1",
    "he": "חרב הרי הוא כחלל אב הטומאה הוא לטמייה לסכין ואזל סכין וטמיתיה לבשר",
    "en": "a sword is like a corpse is a primary source of ritual impurity, let him render the knife impure, and the knife goes and renders the flesh impure.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:2",
    "he": "אלא דאיטמי בשרץ ואי בעית אימא לעולם דאיטמי במת וכגון שבדק קרומית של קנה ושחט בה דתניא בכל שוחטים בין בצור בין בזכוכית בין בקרומית של קנה",
    "en": "Rather, where became impure with a creeping animal; And if you wish, say that actually he became impure with a corpse, and where one examined the stalk of a reed, and slaughtered with it, as it is taught One may slaughter with any whether with a flint, or with glass or with the stalk of a reed.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:3",
    "he": "אביי אמר הכי קתני הכל שוחטין ואפילו כותי במה דברים אמורים כשישראל עומד על גביו אבל יוצא ונכנס לא ישחוט",
    "en": "Abaye said that this is teaching: Everyone slaughters, and even a Samaritan. In what is this statement said? where a Jew is standing over him but exits and enters may not slaughter",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:4",
    "he": "ואם שחט חותך כזית בשר ונותן לו אכלו מותר לאכול משחיטתו לא אכלו אסור לאכול משחיטתו",
    "en": "And if slaughtered cuts an olive-bulk of meat and gives it to ate it, permitted to eat from slaughtered. did not eat prohibited to eat from slaughtered.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:5",
    "he": "חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו",
    "en": "except for a deaf-mute, an imbecile, and a minor, who, not even after the fact. lest interrupt lest they press and lest they conceal",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:6",
    "he": "וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מבעי ליה",
    "en": "And any of them who slaughtered to which If we say of a deaf-mute, an imbecile, and a minor, it stands adjacent, should have And if they slaughtered,",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:7",
    "he": "אלא אכותי הא אמרת כשישראל עומד על גביו שחיט אפילו לכתחלה קשיא",
    "en": "Rather, of a Samaritan But didn’t you say When a Jew is standing over him, slaughter even ab initio? difficult",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:8",
    "he": "אמר רבא ויוצא ונכנס לכתחלה לא והתנן המניח עובד כוכבים בחנותו וישראל יוצא ונכנס מותר התם מי קתני מניח המניח קתני דיעבד",
    "en": "Rava said: And exits and enters, not ab initio? But didn’t we learn one who leaves a gentile in his store and a Jew exits and enters, permitted? There, does teach: One leaves teaches: One who leaves, after the fact.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:9",
    "he": "אלא מהכא אין השומר צריך להיות יושב ומשמר אלא אע\"פ שיוצא ונכנס מותר",
    "en": "Rather, from here the supervisor need not be sitting and supervising rather, even if exits and enters, permitted.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:10",
    "he": "אלא אמר רבא הכי קתני הכל שוחטין ואפי' כותי בד\"א כשישראל יוצא ונכנס אבל בא ומצאו ששחט חותך כזית בשר ונותן לו אכלו מותר לאכול משחיטתו לא אכלו אסור לאכול משחיטתו",
    "en": "Rather, Rava said this is teaching: Everyone slaughters, and even a Samaritan. In what is this statement said? where a Jew exits and enters; but came and found that slaughtered cuts an olive-bulk of meat and gives it to ate it, permitted to eat from slaughtered. did not eat prohibited to eat from slaughtered.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:11",
    "he": "חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו ושמא ידרסו ושמא יחלידו וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מבעי ליה",
    "en": "except for a deaf-mute, an imbecile, and a minor, whose not even after the fact. lest interrupt lest they press and lest they conceal And any of them who slaughtered to which If we say of a deaf-mute, an imbecile, and a minor, it stands adjacent, should have And if they slaughtered,",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:12",
    "he": "אלא אכותי הא אמרת אפילו יוצא ונכנס שחיט לכתחלה קשיא",
    "en": "Rather, of a Samaritan But didn’t you say even exits and enters slaughter even ab initio? difficult",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3a:13",
    "he": "רב אשי אמר הכי קתני הכל שוחטין ואפילו ישראל מומר מומר למאי לאכול נבילות לתיאבון וכדרבא דאמר רבא ישראל מומר אוכל נבילות לתיאבון",
    "en": "Rav Ashi said this is teaching: Everyone slaughters, and even a Jewish transgressor [meshummad]. A transgressor of what to eat animal carcasses to appetite, And in accordance with of Rava, as Rava says: a Jewish transgressor eats animal carcasses to appetite,",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3b:1",
    "he": "בודק סכין ונותן לו ומותר לאכול משחיטתו אבל לא בדק ונתן לו לא ישחוט ואם שחט בודק סכינו אחריו נמצאת סכינו יפה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו",
    "en": "one examines a knife and gives it to and permitted to eat from he slaughtered. But if one did not examine and give it to may not slaughter And if slaughtered one examines his knife after his his knife is found perfectly permitted to eat from he slaughtered, and if not, prohibited to eat from he slaughtered.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3b:2",
    "he": "חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מיבעי ליה",
    "en": "except for a deaf-mute, an imbecile, and a minor, whose not even after the fact. lest interrupt lest they press and lest they conceal And any of them who slaughtered to which If we say of a deaf-mute, an imbecile, and a minor, it stands adjacent, should have And if they slaughtered,",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3b:3",
    "he": "אלא אישראל מומר אי דבדק סכין ונותן לו הא אמרת שוחט לכתחלה אלא דלא בדק אי דאיתיה לסכין ליבדקיה השתא ואי דליתיה לסכין כי אחרים רואין אותו מאי הוי דלמא בסכין פגומה שחיט קשיא",
    "en": "Rather, of a Jewish transgressor If where one examined a knife and gave it to didn’t you say may slaughter ab initio? Rather, where one did not examine If where the knife is let him examine now And if where the knife is not when others see him what of it? Perhaps he slaughtered the animal with a notched knife. difficult",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3b:4",
    "he": "רבינא אמר הכי קתני הכל שוחטין הכל מומחין שוחטין מומחין ואע\"פ שאין מוחזקין",
    "en": "Ravina said that this is teaching: Everyone slaughters, everyone an expert slaughters; experts and even if they are not established",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3b:5",
    "he": "בד\"א שיודעין בו שיודע לומר הלכות שחיטה אבל אין יודעין בו שיודע לומר הלכות שחיטה לא ישחוט ואם שחט בודקין אותו אם יודע לומר הלכות שחיטה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו",
    "en": "In what is this statement said? where know about him that he knows to recite the halakhot of ritual slaughter. But if do not know about him that he knows to recite the halakhot of ritual slaughter, he may not slaughter And if he slaughtered one examines him; if he knows to recite the halakhot of ritual slaughter permitted to eat from he slaughtered, and if not, prohibited to eat from he slaughtered.",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3b:6",
    "he": "חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו וכולן ששחטו אהייא אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מבעי ליה",
    "en": "except for a deaf-mute, an imbecile, and a minor, whose not even after the fact. lest interrupt lest they press and lest they conceal And any of them who slaughtered to which If we say of a deaf-mute, an imbecile, and a minor, it stands adjacent, should have And if they slaughtered,",
    "category": "Talmud"
  },
  {
    "ref": "Chullin.3b:7",
    "he": "אלא אשאין מומחין בבודקין אותו סגי דליתיה לקמן דליבדקיה",
    "en": "Rather, to where they are not experts. one examines him sufficient. is not before us that we examine him.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2a:1",
    "he": "מַתְנִי' שַׁמַּאי אוֹמֵר: כׇּל הַנָּשִׁים דַּיָּין שְׁעָתָן. הִלֵּל אוֹמֵר: מִפְּקִידָה לִפְקִידָה, וַאֲפִילּוּ לְיָמִים הַרְבֵּה.",
    "en": "says: all women their time is sufficient. Hillel says: From examination [mipekida] to examination, and even several days",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2a:2",
    "he": "וַחֲכָמִים אוֹמְרִים: לֹא כְּדִבְרֵי זֶה, וְלֹא כְּדִבְרֵי זֶה, אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יָד מִפְּקִידָה לִפְקִידָה, וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יָד מֵעֵת לְעֵת.",
    "en": "And the Rabbis say: neither in accordance with the statement of this nor in accordance with the statement of that rather, period reduces from examination to examination. And from examination to examination reduces from period.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2a:3",
    "he": "כׇּל אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת — דַּיָּה שְׁעָתָהּ, וְהַמְשַׁמֶּשֶׁת בְּעֵדִים — הֲרֵי זוֹ כִּפְקִידָה, וּמְמַעֶטֶת עַל יָד מֵעֵת לְעֵת וְעַל יָד מִפְּקִידָה לִפְקִידָה.",
    "en": "any woman who has a fixed cycle [veset], her time is sufficient, And who engages in intercourse while examination cloths [be’edim] is like that of an examination, and it reduces from period, and from examination to examination.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2a:4",
    "he": "כֵּיצַד דַּיָּה שְׁעָתָהּ? הָיְתָה יוֹשֶׁבֶת בַּמִּטָּה וַעֲסוּקָה בִּטְהָרוֹת, וּפָרְשָׁה וְרָאֲתָה — הִיא טְמֵאָה וְהֵן טְהוֹרוֹת.",
    "en": "Her time is sufficient, how so? was sitting in the bed and engaged in ritually pure items, and she left and saw she is ritually impure and are ritually pure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2a:5",
    "he": "אַף עַל פִּי שֶׁאָמְרוּ, מְטַמְּאָה מֵעֵת לְעֵת, אֵינָהּ מוֹנָה אֶלָּא מִשָּׁעָה שֶׁרָאֲתָה.",
    "en": "Although said transmits ritual impurity for period, counts only from the moment that she saw",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2a:6",
    "he": "גְּמָ' מַאי טַעְמֵיהּ דְּשַׁמַּאי? קָסָבַר: הַעֲמֵד אִשָּׁה עַל חֶזְקָתָהּ, וְאִשָּׁה בְּחֶזְקַת טְהוֹרָה עוֹמֶדֶת. וְהִלֵּל? כִּי אָמַר: הַעֲמֵד דָּבָר עַל חֶזְקָתוֹ — הֵיכָא דְּלֵית לֵיהּ רֵיעוּתָא מִגּוּפֵיהּ, אֲבָל אִיתְּתָא",
    "en": "What is the reason of Shammai? holds Establish woman in her presumptive status, and a woman remains with the presumptive status of ritually pure. And Hillel? when states Establish an item in its presumptive status, where there is no weakening of itself. But a woman,",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:1",
    "he": "כֵּיוָן דְּמִגּוּפַהּ קָחָזְיָא — לָא אָמְרִינַן אוֹקְמַהּ אַחֶזְקָתַהּ.",
    "en": "since to see from her body we do not say: Establish her in her presumptive status",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:2",
    "he": "וּמַאי שְׁנָא מִמִּקְוֶה? דִּתְנַן: מִקְוֶה שֶׁנִּמְדַּד וְנִמְצָא חָסֵר — כׇּל טְהָרוֹת שֶׁנַּעֲשׂוּ עַל גַּבָּיו לְמַפְרֵעַ, בֵּין בִּרְשׁוּת הָרַבִּים בֵּין בִּרְשׁוּת הַיָּחִיד — טְמֵאוֹת.",
    "en": "And what is different from a ritual bath? As we learned a ritual bath which was measured and found lacking all pure items that had been rendered in it, retroactive whether in the private domain or in the public domain, are impure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:3",
    "he": "לְשַׁמַּאי קַשְׁיָא לְמַפְרֵעַ.",
    "en": "According to Shammai, a difficulty from retroactive",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:4",
    "he": "לְהִלֵּל קַשְׁיָא וַדַּאי, דְּאִילּוּ מֵעֵת לְעֵת שֶׁבְּנִדָּה תּוֹלִין — לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין, וְאִילּוּ הָכָא טוּמְאָה וַדַּאי!",
    "en": "According to Hillel, a difficulty certainty, whereas period of a menstruating woman, suspended, neither eat nor burn Whereas here, definitely impure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:5",
    "he": "הָתָם, מִשּׁוּם דְּאִיכָּא לְמֵימַר: הַעֲמֵד טָמֵא עַל חֶזְקָתוֹ, וְאֵימָא לֹא טָבַל. אַדְּרַבָּה, הַעֲמֵד מִקְוֶה עַל חֶזְקָתוֹ, וְאֵימָא לֹא חָסַר! הֲרֵי חָסֵר לְפָנֶיךָ!",
    "en": "There, since it can be said: Establish impure in its presumptive status and say it was not immersed. On the contrary, establish the ritual bath in its presumptive state and say that was not lacking is lacking before you,",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:6",
    "he": "הָכָא נָמֵי, הֲרֵי דָּם לְפָנֶיךָ! הַשְׁתָּא הוּא דַּחֲזַאי. הָכָא נָמֵי, הַשְׁתָּא הוּא דַּחֲסַר!",
    "en": "Here too, blood before you, it is now that she saw Here too, it is now that became lacking",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:7",
    "he": "הָכִי הַשְׁתָּא? הָתָם אִיכָּא לְמֵימַר: חֲסַר וַאֲתָא, חֲסַר וַאֲתָא. הָכָא מִי אִיכָּא לְמֵימַר: חֲזַאי וַאֲתָא, חֲזַאי וַאֲתָא? וּמַאי קוּשְׁיָא?! דִּלְמָא הַגַּס הַגַּס חֲזֵיתֵיהּ!",
    "en": "How can be compared? There, it can be said continuously diminishing. here, can it be said continuously seeing And what is the difficulty? perhaps she saw bit [hagas] by bit.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:8",
    "he": "הָתָם אִיכָּא תַּרְתֵּי לְרֵיעוּתָא, הָכָא אִיכָּא חֲדָא לְרֵיעוּתָא.",
    "en": "There, there are two that weaken Here, there is one that weakens",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:9",
    "he": "וּמַאי שְׁנָא מֵחָבִית? דִּתְנַן: הָיָה בּוֹדֵק אֶת הֶחָבִית לִהְיוֹת מַפְרִישׁ עָלֶיהָ תְּרוּמָה וְהוֹלֵךְ, וְאַחַר כָּךְ נִמְצָא חוֹמֶץ — כׇּל שְׁלֹשָׁה יָמִים (הָרִאשׁוֹנִים) וַדַּאי,",
    "en": "And what is different of a barrel? As it is taught would inspect a barrel to continually separate teruma from it, and afterward were found vinegar, all of the first three days definitely",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:10",
    "he": "מִכָּאן וְאֵילָךְ — סָפֵק. קַשְׁיָא לְשַׁמַּאי!",
    "en": "From that forward, uncertain a difficulty for Shammai,",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:11",
    "he": "הָתָם, מִשּׁוּם דְּאִיכָּא לְמֵימַר: הַעֲמֵד טֶבֶל עַל חֶזְקָתוֹ, וְאֵימַר לֹא נִתְקַן. אַדְּרַבָּה, הַעֲמֵד יַיִן עַל חֶזְקָתוֹ, וְאֵימַר לֹא הֶחְמִיץ!",
    "en": "There, since it can be said: Establish the untithed produce in its presumptive status, and say not amended, On the contrary, establish the wine in its presumptive status, and say not turned to vinegar.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:12",
    "he": "הֲרֵי הֶחְמִיץ לְפָנֶיךָ! הָכָא נָמֵי, הֲרֵי דָּם לְפָנֶיךָ! הַשְׁתָּא הוּא דַּחֲזַאי. הָתָם נָמֵי, הַשְׁתָּא הוּא דְּהֶחְמִיץ!",
    "en": "it is turned to vinegar before you, Here too, blood before you, it is now that she saw There too, it is now that it turned to vinegar,",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:13",
    "he": "הָכִי הַשְׁתָּא? הָתָם אִיכָּא לְמֵימַר: הֶחְמִיץ וַאֲתָא, הֶחְמִיץ וַאֲתָא. הָכָא מִי אִיכָּא לְמֵימַר: חֲזַאי וַאֲתָא, חֲזַאי וַאֲתָא? וּמַאי קוּשְׁיָא?! דִּלְמָא הַגַּס הַגַּס חֲזֵיתֵיהּ!",
    "en": "How can be compared? There, it can be said continuously turning to vinegar. can it be said continuously seeing And what is the difficulty? perhaps she saw bit by bit.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:14",
    "he": "הָתָם אִיכָּא תַּרְתֵּי לְרֵיעוּתָא, הָכָא אִיכָּא חֲדָא לְרֵיעוּתָא.",
    "en": "There, two that weaken Here, there is one that weakens",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:15",
    "he": "וּרְמִי חָבִית אַמִּקְוֶה: מַאי שְׁנָא הָכָא וַדַּאי, וּמַאי שְׁנָא הָכָא סָפֵק?",
    "en": "And raises a contradiction between barrel of ritual bath: What is different here, definitely and what is different there, uncertain",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:16",
    "he": "אָמַר רַבִּי חֲנִינָא מִסּוּרָא: מַאן תְּנָא חָבִית? רַבִּי שִׁמְעוֹן הִיא, דִּלְגַבֵּי מִקְוֶה נָמֵי סְפֵקָא מְשַׁוֵּי לֵיהּ.",
    "en": "Rabbi Ḥanina of Sura says: Who taught barrel? It is Rabbi Shimon, who, with regard to a ritual bath also considers it uncertainty,",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:17",
    "he": "דִּתְנַן: מִקְוֶה שֶׁנִּמְדַּד וְנִמְצָא חָסֵר — כָּל הַטְּהָרוֹת שֶׁנַּעֲשׂוּ עַל גַּבָּיו לְמַפְרֵעַ, בֵּין בִּרְשׁוּת הָרַבִּים בֵּין בִּרְשׁוּת הַיָּחִיד, טְמֵאוֹת.",
    "en": "As we learned a ritual bath which was measured and found lacking all pure items that had been rendered in it, retroactive whether in the private domain or in the public domain, are impure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.2b:18",
    "he": "רַבִּי שִׁמְעוֹן אוֹמֵר: בִּרְשׁוּת הָרַבִּים טְהוֹרוֹת, בִּרְשׁוּת הַיָּחִיד תּוֹלִין.",
    "en": "Rabbi Shimon says: in the public domain, pure. in a private domain, suspended,",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:1",
    "he": "וּשְׁנֵיהֶם לֹא לְמָדוּהָ אֶלָּא מִסּוֹטָה.",
    "en": "And both derived only from a woman suspected by her husband of having been unfaithful [sota],",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:2",
    "he": "רַבָּנַן סָבְרִי: כִּי סוֹטָה, מָה סוֹטָה סָפֵק הִיא, וַעֲשָׂאוּהָ כְּוַדַּאי — הָכָא נָמֵי סָפֵק, וַעֲשָׂאוּהָ כְּוַדַּאי.",
    "en": "The Rabbis hold: like a sota. Just as a sota uncertain she and rendered her like definitely here too, uncertain and rendered it as definitely",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:3",
    "he": "אִי מִסּוֹטָה, אֵימָא כִּי סוֹטָה: מָה סוֹטָה בִּרְשׁוּת הָרַבִּים טָהוֹר, הָכָא נָמֵי בִּרְשׁוּת הָרַבִּים טָהוֹר!",
    "en": "If from a sota, say like sota Just as a sota in a public domain pure, here too, in a public domain pure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:4",
    "he": "הָכִי הַשְׁתָּא? הָתָם מִשּׁוּם סְתִירָה הוּא, וּסְתִירָה בִּרְשׁוּת הָרַבִּים לֵיכָּא. הָכָא מִשּׁוּם חָסֵר הוּא, מָה לִי חָסֵר בִּרְשׁוּת הָרַבִּים, מָה לִי חָסֵר בִּרְשׁוּת הַיָּחִיד.",
    "en": "How can be compared? There, due to seclusion And seclusion in the public domain is not here, is due to lack what to me lacking in a public domain lacking in a private domain?",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:5",
    "he": "וְכִי תֵּימָא, הָא כׇּל סְפֵק טוּמְאָה בִּרְשׁוּת הָרַבִּים טָהוֹר! כֵּיוָן דְּאִיכָּא תַּרְתֵּי לְרֵיעוּתָא — כְּוַדַּאי טוּמְאָה דָּמֵי.",
    "en": "And if you would say any uncertainty impurity in a public domain ritually pure, Since there are two that weaken considered as definite impurity.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:6",
    "he": "וְרַבִּי שִׁמְעוֹן סָבַר: כִּי סוֹטָה, מָה סוֹטָה בִּרְשׁוּת הָרַבִּים — טָהוֹר, הָכָא נָמֵי בִּרְשׁוּת הָרַבִּים — טָהוֹר.",
    "en": "And Rabbi Shimon holds: like a sota. Just as a sota in a public domain pure, here too, in a public domain pure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:7",
    "he": "אִי מִסּוֹטָה, אֵימָא כִּי סוֹטָה: מָה סוֹטָה בִּרְשׁוּת הַיָּחִיד — טְמֵאָה וַדַּאי, הָכָא נָמֵי בִּרְשׁוּת הַיָּחִיד — טְמֵאָה וַדַּאי!",
    "en": "If from a sota, say like sota Just as a sota in a private domain definitely impure, here too, in a private domain definitely impure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:8",
    "he": "הָכִי הַשְׁתָּא?! הָתָם יֵשׁ רַגְלַיִם לַדָּבָר, שֶׁהֲרֵי קִינֵּא לָהּ וְנִסְתְּרָה. הָכָא מַאי רַגְלַיִם לַדָּבָר אִיכָּא?",
    "en": "How can be compared? There, there is a basis for the matter. as issued a warning to her and she secluded here, what basis for the matter is there?",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:9",
    "he": "וְאִי בָּעֵית אֵימָא, הַיְינוּ טַעְמָא דְּרַבִּי שִׁמְעוֹן: גָּמַר סוֹף טוּמְאָה מִתְּחִלַּת טוּמְאָה.",
    "en": "And if you wish, say this is reason of Rabbi Shimon: derives the end of impurity from the beginning of impurity,",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:10",
    "he": "מָה תְּחִלַּת טוּמְאָה, סָפֵק נָגַע סָפֵק לֹא נָגַע — בִּרְשׁוּת הָרַבִּים טָהוֹר, אַף סוֹף טוּמְאָה, סָפֵק טָבַל סָפֵק לֹא טָבַל — בִּרְשׁוּת הָרַבִּים טָהוֹר.",
    "en": "Just as beginning of impurity, uncertainty whether or not came into contact in the public domain pure; so too end of impurity, uncertainty whether or not immersed in the public domain, pure.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:11",
    "he": "וְרַבָּנַן? הָכִי הַשְׁתָּא?! הָתָם גַּבְרָא בְּחֶזְקַת טׇהֳרָה קָאֵי, מִסְּפֵקָא לָא מַחֲתִינַן לֵיהּ לְטוּמְאָה. הָכָא גַּבְרָא בְּחֶזְקַת טוּמְאָה קָאֵי, מִסְּפֵקָא לָא מַפְּקִינַן לֵיהּ מִטּוּמְאָתוֹ.",
    "en": "And the Rabbis How can be compared? There, the man remains with the presumptive status ritual purity. we do not lower his ritual impurity due to uncertainty. Here, the man has the presumptive status ritual impurity. we do not remove him his of ritual impurity due to uncertainty.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:12",
    "he": "וּמַאי שְׁנָא מִמָּבוֹי? דִּתְנַן: הַשֶּׁרֶץ שֶׁנִּמְצָא בַּמָּבוֹי — מְטַמֵּא לְמַפְרֵעַ, עַד שֶׁיֹּאמַר: ״בָּדַקְתִּי אֶת הַמָּבוֹי הַזֶּה וְלֹא הָיָה בּוֹ שֶׁרֶץ״, אוֹ עַד שְׁעַת הַכִּיבּוּד!",
    "en": "what is different from an alleyway? As we learned a creeping animal that is found in an alleyway, renders ritually impure retroactively to that say: I examined this alleyway and there was no a creeping animal in it, or until the time of the sweeping",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:13",
    "he": "הָתָם נָמֵי, כֵּיוָן דְּאִיכָּא שְׁרָצִים דְּגוּפֵיהּ, וּשְׁרָצִים דְּאָתוּ מֵעָלְמָא — כְּתַרְתֵּי לְרֵיעוּתָא דָּמֵי.",
    "en": "There too, Since there creeping animals from itself and creeping animals that came from the world it is compared to are two that weaken",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:14",
    "he": "וְאִי בָּעֵית אֵימָא, הַיְינוּ טַעְמָא דְּשַׁמַּאי: הוֹאִיל וְאִשָּׁה מַרְגֶּשֶׁת בְּעַצְמָהּ, וְהִלֵּל — כִּסְבוּרָה הַרְגָּשַׁת מֵי רַגְלַיִם הִיא.",
    "en": "And if you wish, say this is the reason of Shammai: Since a women senses within herself And Hillel she thought it the sensation of urine.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:15",
    "he": "וּלְשַׁמַּאי, הָאִיכָּא יְשֵׁנָה? יְשֵׁנָה נָמֵי, אַגַּב צַעֲרַהּ מִיתַּעְרָא, מִידֵּי דְּהָוֵה אַהַרְגָּשַׁת מֵי רַגְלַיִם.",
    "en": "And according to Shammai, isn’t there a sleeping A sleeping also due to her discomfort would awaken, just as it is with the sensation urinate.",
    "category": "Talmud"
  },
  {
    "ref": "Niddah.3a:16",
    "he": "וְהָאִיכָּא שׁוֹטָה! מוֹדֶה שַׁמַּאי בְּשׁוֹטָה. הָא ״כׇּל הַנָּשִׁים״ קָתָנֵי! ״כׇּל הַנָּשִׁים״ — פִּקְּחוֹת.",
    "en": "But there a mentally incompetent Shammai concedes of a mentally incompetent But teaches all women, All women, mentally competent",
    "category": "Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.3:1",
    "he": "משנה: בֵּית שַׁמַּאי אוֹמְרִים בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרוּ וּבַבּוֹקֶר יַעֲמוֹדוּ שֶׁנֶּאֱמַר בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים כָּל אָדָם קוֹרִין כְּדַרְכָּן. שֶׁנֶּאֱמַר וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. אֶלָּא בְשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִין וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִין.",
    "en": "MISHNAH: The school of Shammai say: In the evening, everyone must bend down and recite and in the morning they should stand up since it is said (Deut. 6:7): “when you sit in your house or go on the road, when you are lying down and when you are getting up.” But the school of Hillel say: everyone should recite in the position he is in, since it says “or go on the road.” In that case, why does it say: “when you are lying down and when you are getting up;” this means the time when people go to sleep and the time when they are getting up.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.3:2",
    "he": "הלכה: הָא דְבֵית הִלֵּל מְקַיְימִין תְּרֵין קָרְיָא מַה מְקַיְימִין דְּבֵית שַׁמַּאי בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ. בְּשִׁבְתְּךָ בְּבֵיתֶךָ פְּרָט לְעוֹסְקִים בְּמִצְוֹת. וּבְלֶכְתְּךָ בַדֶּרֶךְ פְּרָט לַחֲתָנִים.",
    "en": "HALAKHAH: They of the school of Hillel are able to explain both parts of the verse. How do those of the school of Shammai explain “when you sit in your house or go on the road”? “When you sit in your house”, to exclude those who are occupied with other religious commandments, “or go on the road” to exclude bridegrooms.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.3:3",
    "he": "תַּנִּי מַעֲשֵׂה בְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי יִשְׁמָעְאֵל שֶׁהָיוּ שְׁרוּיִּין בְּמָקוֹם אֶחָד וְהָיָה רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מוּטָּה וְרִבִּי יִשְׁמָעְאֵל זָקוּף. הִגִּיעַ זְמַן עוֹנָת קִרְיַת שְׁמַע זָקַף רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְהִיטָּה רִבִּי יִשְׁמָעְאֵל. אָמַר רִבִּי אֶלְעָזָר לְרִבִּי יִשְׁמָעְאֵל אוֹמֵר לְאֶחָד בְּשׁוּק מַה לְךָ זְקָנְךָ מְגוּדָּל וְהוּא אוֹמֵר יִהְיֶה כְּנֶגֶד הַמַּשְׁחִיתִים. אֲנִי שֶׁהָיִיתִי מוּטָּה נִזְקַפְתִּי וְאַתָּה שֶׁהָיִיתָ זָקוּף הִטִּיתָ. אָמַר לוֹ אַתָּה נִזְקַפְתָּ כְדִבְרֵי בֵית שַׁמַּאי. וַאֲנִי הִיטִּיתִי כְדִבְרֵי בֵית הִלֵּל. דָּבָר אַחֵר שֶׁלֹּא יִרְאוּנִי הַתַּלְמִידִים וְיַעֲשׂוּ הֲלָכָה קֶבַע כְּדִבְרֵי בֵית שַׁמַּאי.",
    "en": "We have stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Ismael stayed at the same place and Rebbi Eleazar ben Azariah was reclining while Rebbi Ismael was standing. When the time for the recital of the Shema‘ arrived did Rebbi Eleazar ben Azariah stand and Rebbi Ismael reclined. Rebbi Eleazar said to Rebbi Ismael, this is as when one says to someone in the market place, your beard is overgrown, and he says, that is against those who shave. I, who was reclining, stood up and you, who were standing, went on to recline. He answered him: You stood up following the school of Shammai, I reclined following the school of Hillel. Another explanation: That the students should not see me and make it the permanent practice to follow the school of Shammai.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.4:1",
    "he": "משנה: אָמַר רִבִּי טַרְפוֹן אֲנִי הָיִיתִי בָא בַדֶּרֶךְ וְהִטֵּיתִי לִקְרוֹת כְּדִבְרֵי בֵית שַׁמַּאי וְסִיכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּיסְטִין. אָמְרוּ לוֹ כְדַיי הָיִיתָ לָחוֹב עַל עַצְמְךָ שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל.",
    "en": "MISHNAH: Rebbi Ṭarphon said: I was on the road and reclined to recite the Shema‘ following the school of Shammai. There I put myself in danger because of the robbers. They told him: It would have served you right to be in mortal danger since you transgressed the words of the school of Hillel.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.4:2",
    "he": "הלכה: בְּשֵׁם רִבִּי יוֹחָנָן דּוֹדִים דִּבְרֵי סוֹפְרִים לְדִבְרֵי תוֹרָה וַחֲבִיבִין כְּדִבְרֵי תוֹרָה. חִכֵּךְ כְּיֵין הַטּוֹב. שִׁמְעוֹן בַּר וָוא בְשֵׁם רִבִּי יוֹחָנָן דּוֹדִים דִּבְרֵי סוֹפְרִים לְדִבְרֵי תוֹרָה וַחֲבִיבִין יוֹתֵר מִדִּבְרֵי תוֹרָה. כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן. רִבִּי בָא בַּר כֹהֶן בְּשֵׁם רִבִּי יוּדָה בֶן פָּזִי תֵּדַע לְךָ שֶׁחֲבִיבִין דִּבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה שֶׁהֲרֵי רִבִּי טַרְפוֹן אִילּוּ לֹא קָרָא לֹא הָיָה עוֹבֵר אֶלָּא בַעֲשֵׂה. וְעַל יְדֵי שֶׁעָבַר עַל דִּבְרֵי בֵית הִלֵּל נִתְחַיָיב מִיתָה עַל שֶׁם וּפוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ.",
    "en": "HALAKHAH: In the name of Rebbi Yoḥanan: The words of the scribes are related to the words of Scripture and are pleasant like the words of Scripture. (Song of Songs 7:10) “Your throat is like the good wine”; Simeon ben Abba in the name of R. Yoḥanan: The words of the scribes are related to the words of Scripture and are more pleasant than the words of Scripture. (Song of Songs 1:2) “Since your friendship is better than wine”; Rebbi Abba bar Cohen in the name of Rebbi Judah ben Pazi: You can know that the words of the scribes are more pleasant than those of Scripture because if Rebbi Tarphon did not recite at all he would have transgressed only a positive commandment. But because he transgressed the words of the school of Hillel he should have suffered death since it says: (Proverbs 10:8) “He who breaches a fence will be bitten by a snake.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.4:3",
    "he": "תַּנִּי רִבִּי יִשְׁמָעְאֵל דִּבְרֵי תוֹרָה יֵשׁ בָּהֶן אִיסּוּר וְיֵשׁ בָּהֶן הֵיתֵר. יֵשׁ בָּהֶן קוּלִּין יֵשׁ בָּהֶן חוּמְרִין. אֲבָל דִּבְרֵי סוֹפְרִין כּוּלָּן חֲמוּרִין הֶן. תֵּדַע לָךְ שְׁהוּא כֵן. דְּתַנִּינָן תַּמָּן הָאוֹמֵר אֵין תְּפִילִּין לַעֲבוֹר עַל דִּבְרֵי תוֹרָה פָּטוּר. חָמֵשׁ טוֹטָפוֹת לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים חַיָיב. רִבִּי חֲנַנְיָה בְרֵיהּ דְּרִבִּי אָדָא בְשֵׁם רִבִּי תַנְחוּם בֵּירִבִּי חִיָיא חֲמוּרִים דִּבְרֵי זְקֵנִים מִדִּבְרֵי נְבִיאִים דִּכְתִיב אַל תַּטִּיפוּ יַטִּיפוּן אַל יַטִּיפוּ לָאֵלֶּה לֹא יִסַּג כְּלִימוֹת. וּכְתִיב אַטִּיף לְךָ לַיַּיִן וְלַשֵּׁכָר. נָבִיא וְזָקֵן לְמָה הֵן דּוֹמִין לַמֶּלֶךְ שֶׁשּׁוֹלֵחַ שְׁנֵי פַּלְמַטָּרִין שֶׁלּוֹ לִמְדִינָה. עַל אֶחָד מֵהֶן כָּתַב אִם אֵינוֹ מַרְאֶה לָכֶם חוֹתָם שֶׁלִּי וְסֵמַנְטֵירִין שֶׁלִּי אַל תַּאֲמִינוּ לוֹ. וְעַל אֶחָד מֵהֶן כָּתַב אַף עַל פִּי שֶׁאֵינוֹ מַרְאֶה לָכֶם חוֹתָם שֶׁלִּי הֶאֱמִינוּהוּ בְּלא חוֹתָם וְסֵמַנְטֵירִין. כַּךְ בְּנָבִיא כְתִיב וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת. בְּרַם הָכָא עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ.",
    "en": "Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.4:4",
    "he": "הֲדָא דְתֵימַר מִשֶּׁיָּצָאת בַּת קוֹל. אֲבָל עַד שֶׁלֹּא יָּצָאת בַּת קוֹל כָּל הָרוֹצֶה לְהַחְמִיר עַל עַצְמוֹ וְלִנְהוֹג כְּחוּמְרֵי בֵית שַׁמַּאי וּכְחוּמְרֵי בֵית הִלֵּל עַל זֶה נֶאֱמַר הַכְּסִיל בַּחוֹשֶׁךְ הוֹלֵךְ. כְּקוּלֵּי אֵילּוּ וָאֵילּוּ נִקְרָא רָשָׁע אֶלָּא אִי כְקוּלֵּי וּכְחוּמְרֵי דְדֵין. אִי כְקוּלֵּי וּכְחוּמְרֵי דְדֵין. הָדֵין דְּתֵימַר עַד שֶׁלֹּא יָצָאת בַּת קוֹל. אֲבָל מִשֶׁיָּצָאת בַּת קוֹל לָעוֹלָם הֲלָכָה כְדִבְרֵי בֵית הִלֵּל וְכָל הָעוֹבֵר עַל דִּבְרֵי בֵית הִלֵּל חַיָיב מִיתָה. תַּנִּי יָצָאת בַּת קוֹל וְאָמְרָת אֵילּוּ וָאֵילּוּ דִּבְרֵי אֱלֹהִים חַיִּים אֲבָל הֲלָכָה כְדִבְרֵי בֵית הִלֵּל. אֵיכַן יָצָאת בַּת קוֹל. רִבִּי בִיבִי אָמַר בְשֵׁם רִבִּי יוֹחָנָן בְּיַבְנֶה יָצָאת בַּת קוֹל.",
    "en": "That means after the divine voice was heard. But before the divine voice was heard, it was said of anyone who wanted to restrict himself and follow the restrictions both of the school of Shammai and that of Hillel: (Eccl. 2:14) “the fool walks in darkness;” anyone who followed the leniencies of both of them was called an evildoer. But one had to follow either the leniencies and restrictions of one school or the leniencies and restrictions of the other. That was before the divine voice was heard. But after the divine voice was heard, practice always follows the school of Hillel and everyone who transgresses the rulings of the school of Hillel merits death. We have stated: “A divine voice came and said: Both of them are the words of the Living God but practice follows the school of Hillel”. Where was the divine voice heard? Rebbi Bibi in the name of Rebbi Yoḥanan: The divine voice came in Jabneh.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:1",
    "he": "משנה: בְּשַׁחַר מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וְאַחַת לְאַחֲרֶיהָ. בָּעֶרֶב מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ וּשְׁתַּיִם לְאַחֲרֶיהָ. אַחַת אֲרוּכָה וְאַחַת קְצָרָה. מָקוֹם שֶׁאָמְרוּ לְהַאֲרִיךְ אֵינוֹ רְשָׁאִי לְקַצֵּר. לְקַצֵּר אֵינוֹ רְשָׁאִי לְהַאֲרִיךְ. לַחֲתוֹם אֵינוֹ רְשָׁאִי שֶׁלֹּא לַחֲתוֹם. שֶׁלֹּא לַחֲתוֹם אֵינוֹ רְשָׁאִי לַחֲתוֹם.",
    "en": "MISHNAH: In the morning he offers two blessings before [the Shema‘] and one after. In the evening he offers two blessings before and two after, one long and one short. At a place where they said to make it long he is not allowed to make it short, short he is not allowed to make it long. To seal he is not allowed not to seal, not to seal he is not allowed to seal.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:2",
    "he": "הלכה: רִבִּי סִימוֹן בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן עַל שֵׁם וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה שֶׁתְּהֵא הַגָּיַית הַיּוֹם וְהַלַּיְלָה שָׁוִין. רִבִּי יוֹסֵי בְּרִבִּי אָבִין בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי עַל שֵׁם שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ. רִבִּי נַחְמָן בְּשֵׁם רִבִּי מָנִי כָּל הַמְּקַיֵּים שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ כְּאִילּוּ קִיַּים וְהָגִיתָ בוֹ יוֹמָם וָלַיְלָה.",
    "en": "HALAKHAH: Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Because of (Jos. 1:8): “You should think about it day and night”, that the thinking of day and night should be equal. Rebbi Yose bar Rebbi Abin in the name of Rebbi Joshua ben Levi: Because of (Ps. 119:164): “Seven times a day I praise You for Your just laws.” Rebbi Nachman in the name of Rebbi Mani: Everybody who keeps “seven times a day I praise you” is as if he kept also “you should think about it day and night”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:3",
    "he": "מִפְּנֵי מַה קוֹרִין שְׁתֵּי פַּרְשִׁיּוֹת הַלָּלוּ בְכָל יוֹם. רִבִּי לֵוִי וְרִבִּי סִימוֹן. רִבִּי סִימוֹן אָמַר מִפְּנֵי שֶׁכָּתוּב בְּהֶן שְׁכִיבָה וְקִימָה. רִבִּי לֵוִי אָמַר מִפְּנֵי שֶׁעֲשֶׂרֶת הַדִּבְּרוֹת כְּלוּלִין בָּהֶן. אָנֹכִי יי אֱלֹהֶיךָ. שְׁמַע יִשְׂרָאֵל יי אֱלֹהֵינוּ. לֹא יִהְיֶה לְךָ אֱלֹהִים אַחֵרִים עַל פָּנָי. יי אֶחָד. לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא. וְאָהַבְתָּ אֶת יי אֱלֹהֶיךָ. מַאן דְּרָחִים מַלְכָּא לֹא לִישְׁתַּבַּע בִּשְׁמֵיהּ וּמְשַׁקֵּר. זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. לְמַעַן תִּזְכְּרוּ. רִבִּי אוֹמֵר זוּ מִצְוַת שַׁבָּת שֶׁהִיא שְׁקוּלָה כְּנֶגֶד כָּל מִצְוֹתֶיהָ שֶׁל תּוֹרָה דִּכְתִיב וְאֶת שַׁבַּת קָדְשְׁךָ הוֹדַעְתָּ לָהֶם וּמִצְוֹת וְחוּקִּים וְתוֹרָה צִוִּיתָ וגו׳ לְהוֹדִיעֲךָ שֶׁהִיא שְׁקוּלָה כְּנֶגֶד מִצְוֹתֶיהָ שֶׁל תּוֹרָה. כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ. לְמַעַן יִרְבּוּ יְמֵיכֶם וִיְמֵי בְנֵיכֶם. לֹא תִרְצַח. וַאֲבַדְתֶּם מְהֵרָה. מַאן דְּקָטֵיל מִתְקַטֵּיל. לֹא תִנְאַף. לֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם. אָמַר רִבִּי לֵוִי לִיבָּא וְעֵינָא תְּרֵין סִרְסוּרֵי דְחַטָּאָה כְּתִיב תְּנָה בְנִי לִבְּךָ לִי וְעֵינֶיךָ דְּרָכָי תִּצֹּרְנָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִי יְהָבַת לִי לִיבָּךְ וְעֵינָךְ אֲנָא יְדַע דְּאַתְּ לִי. לֹא תִגְנֹב. וְאָסַפְתָּ דְגָנְךָ וְלֹא דְגָנוֹ שֶׁל חֲבֵרְךָ. לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר. אֲנִי יי אֱלֹהֵיכֶם. וּכְתִיב וַיי אֱלֹהִים אֱמֶת. מַהוּ אֱמֶת אָמַר רִבִּי אַבוּן שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר רִבִּי לֵוִי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הֵיעַדְתָּ לַחֲבֵירָךְ עֵדוּת שֶׁקֶר מַעֲלֵה אֲנִי עָלֶיךָ כְּאִילּוּ הֵיעַדְתָּ עָלַי שֶׁלֹּא בָרָאתִי שָׁמַיִם וָאָרֶץ. לֹא תַחְמוֹד בֵּית רְעֶךָ. וּכְתַבְתָּם עַל מְזוּזּוֹת בֵּיתֶךָ. בֵּיתֶךָ וְלֹא בֵית חֲבֵירָךְ.",
    "en": "Why does one read these two sections every day? Rebbi Simon says because they mention lying down and getting up. Rebbi Levi said, because the Ten Commandments are contained in them. “I am the Eternal, your God.” - “Hear, o Israel, The Eternal, our God.” “You should not have any other gods before me.” - “The Eternal is One.” “Do not take the name of the Eternal, your God, in vain.” - “You must love the Eternal, your God.” He who loves the king will not swear in his name and lie. “Remember the Sabbath day to sanctify it.” - “So that you shall remember;” Rebbi said: that is the commandment of Sabbath which is as important as all other commandments of the Torah together, as it is written (Neh. 9:14): “You informed them about Your Sabbath, commandments, laws, and Torah you commanded them, …” to show that it is as important as the other commandments of the Torah. “Honor your father and mother” - “So that your days and the days of your children should increase.” “Do not murder” - “You will soon be lost.” He who kills will be killed. “Do not commit adultery” - “Do not stray after your hearts and after your eyes.” Rebbi Levi said: heart and eye are the two agents of sin. It is written (Prov. 23:26) “My son, give Me your heart; your eyes should watch My ways.” The Holy One, Praise to Him, says: If you give me your heart and eyes I know that you are mine. “Do not steal” - “You shall harvest your grain,” not your neighbor’s grain” “Do not testify against your neighbor as a false witness,” - “I am the Lord, your God.” And it is written (Jer. 10:10) “But the Lord is the God of truth.” What is truth? Rebbi Abun said: that (Jer. 10:10) “He is God of life and king of the world.” Rebbi Levi said: The Holy One, praise to Him, said, if you gave false testimony against your neighbor, I count that against you as if you gave testimony against Me that I did not create heaven and earth. “Do not covet your neighbor’s house” - “You shall write them on the doorposts of your house,” your house and not your neighbor’s house.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:4",
    "he": "תַּמָּן תַּנִּי אָמַר לָהֶן הַמְּמוּנֶּה בָּרְכוּ בְרָכָה אַחַת וְהֵן בֵּירְכוּ. מַה בֵּירְכוּ. רַב מַתָּנָה אָמַר בְּשֵׁם שְׁמוּאֵל זוּ בִּרְכַּת תּוֹרָה. וְקָרְאוּ עֲשֶׂרֶת הַדְּבָרִים שְׁמַע וְהָיָה אִם שְׁמוֹעַ. וַיֹּאמֶר. רִבִּי אַמִּי בְשֵׁם רֵישׁ לָקִישׁ זֹאת אוֹמֶרֶת שֶׁאֵין הַבְּרָכוֹת מְעַכְּבוֹת. אָמַר רִבִּי בָא אִין מִן הֲדָא לֵית שְׁמַע מִינָּהּ כְּלוּם שֶׁעֲשֶׂרֶת הַדִּבְּרוֹת הֵן הֵן גּוּפָהּ שֶׁל שְׁמַע. דְּרַב מַתָּנָה וְרִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר תְּרַוֵּיהוֹן אָמְרִין בְּדִין הֲוָה שֶׁיְּהוּ קוֹרִין עֲשֶׂרֶת הַדִּיבְּרוֹת בְּכָל יוֹם וּמִפְּנֵי מַה אֵין קוֹרִין אוֹתָן מִפְּנֵי טַעֲנַת הַמִּינִין שֶׁלֹּא יְהוּ אוֹמְרִין אֵלּוּ לְבַדָּם נִיתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי.",
    "en": "There it was stated (Tamid Mishnah 5:1): “The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. “Then they recited the Ten Commandments and the three sections of Shema‘.” Rebbi Ammi in the name of Rebbi Simeon ben Laqish: that means that the benedictions are no obstacle. Rebbi Abba said: From here you cannot draw any inference because the Ten Commandments contain the essence of Shema‘. Rav Mattanah and Rebbi Samuel ben Naḥman both say that it would have been logical to require that the Ten Commandments should be recited every day. Why does one not recite them? Because of the arguments of the Christians, that they should not say that only these were given to Moses at Sinai.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:5",
    "he": "רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוּדָה בַּר זְבוּדָא בְּדִין הָיָה שֶׁיְּהוּ קוֹרִין פָּרָשַׁת בָּלָק וּבִלְעָם בְּכָל יוֹם וּמִפְּנֵי מַה אֵין קוֹרִין אוֹתָם שֶׁלּא לְהַטְרִיחַ עַל הַצִּיבּוּר. רִבִּי חוּנָה אָמַר מִפְּנֵי שֶׁכָּתוּב בָהּ שְׁכִיבָה וְקִימָה. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן אָמַר מִפְּנֵי שֶׁכָּתוּב בָּהֶן יְצִיאָה וּמַלְכוּת. אָמַר רִבִּי אֶלְעָזָר מִפְּנֵי שֶׁכְּתוּבָה בַתּוֹרָה בִנְבִיאִים וּבִכְתוּבִים.",
    "en": "Rebbi Samuel bar Naḥman in the name of Rebbi Yehudah bar Zebida: It would have been logical that one also would have to recite the chapter of Balaq and Balaam every day. Why does one not recite it? Not to incommodate the public too much. Rebbi Ḥuna said, because it mentions lying down and standing up. Rebbi Yose bar Abun said, because it contains the Exodus and God’s kingdom. Rebbi Eleazar said, because it is written in the Torah, in the Prophets, and in the Hagiographs.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:6",
    "he": "אָמַר לָהֶן הַמְּמוּנֶּה בָּרְכוּ בְרָכָה אַחַת וְהֵן בֵּירְכוּ. מַה בֵּירְכוּ. מַר רַב מַתָּנָה אָמַר בְּשֵׁם שְׁמוּאֵל זוּ בִּרְכַּת תּוֹרָה. וַהֲלֹא לֹא בֵרְכוּ יוֹצֵר הַמְּאוֹרוֹת. רִבִּי שְׁמוּאֵל אָחוּי דְּרִבִּי בְּרֶכְיָה עֲדַיִין לֹא יָצְאוּ הַמְּאוֹרוֹת וְתֵימַר יוֹצֵר הַמְּאוֹרוֹת.",
    "en": "“The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. But they did not yet recite “Creator of the Lights!” Rebbi Samuel, brother of Rebbi Berekhiah, said: there is no light yet and you want to recite “Creator of the Lights”?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:7",
    "he": "וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לְמִשְׁמָר הַיּוֹצֵא. מַהוּ בְרָכָה. אָמַר רִבִּי חֶלְבּוֹ זוּ הִיא הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִטַּע בֵּינֵיכֶם אַחֲוָה וְאַהֲבָה שָׁלוֹם וְרֵיעוּת.",
    "en": "(Tamid Mishnah 5:1) On the Sabbath they add one benediction for the departing watch. What kind of benediction? Rebbi Ḥelbo said, that is it: May He Who resides in the Temple plant among you brotherliness and love, peace and neighborliness.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:8",
    "he": "שְׁמוּאֵל אָמַר הִשְׁכִּים לְשַׁנּוֹת קוֹדֶם קִרְיַת שְׁמַע צָרִיךְ לְבָרֵךְ. לְאַחַר קִרְיַת שְׁמַע אֵין צָרִיךְ לְבָרֵךְ. אָמַר רִבִּי בָּא וְהוּא שֶׁשִּׁנָּה עַל אָתָר. רִבִּי חוּנָא אָמַר נִרְאִין הַדְּבָרִים מִדְרַשׁ צָרִיךְ לְבָרֵךְ. הֲלָכוֹת אֵין צָרִיךְ לְבָרֵךְ. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בֵּין מִדְרַשׁ בֵּין הֲלָכוֹת צָרִיךְ לְבָרֵךְ. אָמַר רַב חִיָיא בַּר אַשִׁי נְהָגִין הֲוִינָן וְיָתְבִין קוֹמוֹי רַב בֵּין מִדְרַשׁ בֵּין הֲלָכוֹת זְקִיקִינָן לְמִיבְרְכָה.",
    "en": "Samuel said: If one got up early to study before he recited the Shema‘ he has to recite the benediction. After the recitation of Shema‘ he does not have to recite the benediction. Rebbi Abba said, that is only if he studied immediately. Rebbi Ḥuna said: It is reasonable to say that for exegesis one has to recite the benediction, for practical rules one does not have to recite the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Both for exegesis and for practical rules one has to recite the benediction. Rav Ḥiyya bar Ashi said: When we were sitting before Rav, he always required us to recite the benediction both for exegesis and for practical rules.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:9",
    "he": "תַּנִּי הַקּוֹרֵא עִם אַנְשֵׁי מַעֲמָד לֹא יָצָא כִּי מְאַחֲרִין הָיוּ. רִבִּי זְעִירָא בְשֵׁם רִבִּי אַמִּי בְּיוֹמֵי דְרִבִּי יוֹחָנָן הֲוִינָן נַפְקִין לְתַעֲנִיתָא וְקָרוֹי שְׁמַע בָּתָר תְּלַת שָׁעִין וְלֹא הֲוָה מַמְחֵי בְיָדָן. רִבִּי יוֹסֵי וְרִבִּי אָחָא נַפְקָן לְתַעֲנִיתָא אָתָא צִיבּוּרָא וּמִיקְרֵי שְׁמַע בָּתָר תְּלַת שָׁעִין. בָּעָא רַב אָחָא מְחוּיֵי בְיָדָן. אָמַר לֵיהּ רִבִּי יוֹסֵה וַהֲלֹא כְּבַר קָרְאוּ אוֹתָהּ בְּעוֹנָתָהּ. כְּלוּם קוֹרִין אוֹתָהּ אֶלָּא כְּדֵי לַעֲמוֹד בִּתְפִילָּה מִתּוֹךְ דְּבַר תּוֹרָה. אָמַר לֵיהּ מִפְּנֵי הַהֵדְיוֹטוֹת שֶׁלֹּא יְהוּ אוֹמְרִין בְּעוֹנָתָהּ הֵן קוֹרִין אוֹתָהּ.",
    "en": "It was stated: He who recites with the men of Maämad has not done his duty since they were too late. Rebbi Zeïra in the name of Rebbi Ammi: In the days of Rebbi Yoḥanan we went out for a fast-day and recited Shema‘ after three hours and he did not oppose us. Rebbi Yose and Rebbi Aḥa went out for a fast-day. The public came and recited Shema‘ after three hours. Rebbi Aḥa wanted to oppose them. Rebbi Yose said to him: Did they not recite at its due time, now they only recite it in order to stand in prayer after words of the Torah. He answered back: It is because of the uneducated, who should not say that the recitation was in its correct time.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:10",
    "he": "אֵלּוּ בְּרָכוֹת שֶׁמַּאֲרִיכִין בָּהֶן בִּרְכוֹת רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים וּבִרְכוֹת תַּעֲנִית צִיבּוּר. מִבִּרְכוֹתָיו אָדָם נִיכַּר אִם תַּלְמִיד חָכָם הוּא אִם בּוּר הוּא. אֵלּוּ בְּרָכוֹת שֶׁמְּקַצְּרִין בָּהֶן הַמְּבָרֵךְ עַל הַמִּצְוֹת וְעַל הַפֵּירוֹת וּבִרְכַּת הַזִּימּוּן וּבְרָכָה אַחֲרוֹנָה שֶׁל בִּרְכַּת הַמָּזוֹן אַחַר הַמָּזוֹן. הָא כָּל שְׁאָר הַבְּרָכוֹת אָדָם מַאֲרִיךְ. אָמַר חִזְקִיָּה מִן מַה דְתַנִּי הַמַּאֲרִיךְ הֲרֵי זֶה מְגוּנֶּה וְהַמְּקַצֵּר הֲרֵי זֶה מְשׁוּבָּח הֲדָא אָמְרָה שֶׁאֵין זֶה כְּלָל. תַּנִּי צָרִיךְ לְהַאֲרִיךְ בְּגוֹאֵל יִשְׂרָאֵל בְּתַעֲנִית. הָא בְשֵׁשׁ שֶׁהוּא מוֹסִיף אֵינוֹ מַאֲרִיךְ. אָמַר רִבִּי יוֹסֵה שֶׁלֹּא תאֹמַר הוֹאִיל וְהוּא מֵעֵין שְׁמוֹנָה עֶשְׂרֵה לֹא יַאֲרִיךְ בָּהּ. לְפוּם כֵּן צָרִיךְ מֵימַר צָרִיךְ לְהַאֲרִיךְ בְּגוֹאֵל יִשְׂרָאֵל בְּתַעֲנִית.",
    "en": "These are the benedictions that one makes long: the benedictions for Rosh Hashanah and Yom Kippur, and the benedictions for a public fast day. From his benedictions one can tell whether someone is a scholar or is uneducated. These are the benedictions that one makes short: He who makes a benediction over a commandment and on fruits, the introductory paragraph of Grace, and the last benediction in Grace after the meal. Hence, all other benedictions one should make long. Ḥizqiah said: From what we have stated: He who makes it long is despicable, he who makes is short is praiseworthy, which means that this is not a principle. We have stated: One has to make long the benediction “Who saves Israel” on a fast day. Hence, the six additional benedictions he should not make long. Rebbi Yose said: You should not say: because this is part of Shemoneh Esreh one should not make it long, therefore it is necessary to say: One has to make long the benediction “Who saves Israel” on a fast day.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:11",
    "he": "אֵלּוּ בְּרָכוֹת שֶׁשׁוֹחֲחִין בָּהֶן בְּרֹאשׁוֹ תְּחִילָּה וְסוֹף. וּבְמוֹדִים תְּחִילָּה וְסוֹף. הַשּׁוֹחֵחַ עַל כָּל בְּרָכָה וּבְרָכָה מְלַמְּדִין אוֹתוֹ שֶׁלֹּא יְשׁוּחַ. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כֹּהֵן גָּדוֹל שׂוֹחֵחַ עַל סוֹף כָּל בְּרָכָה וּבְרָכָה. הַמֶּלֶךְ רֹאשׁ כָּל בְּרָכָה וּבְרָכָה וְסוֹף כָּל בְּרָכָה וּבְרָכָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הַמֶּלֶךְ מִשֶּׁהוּא כּוֹרֵעַ אֵינוֹ נִזְקַף עַד שֶׁהוּא מַשְׁלִים כָּל תְּפִילָּתוֹ. מַאי טַעֲמָא וַיְּהִי כְּכַלוֹת שְׁלֹמֹה לְהִתְפַּלֵּל אֶל יי אֶת כָּל הַתְּפִילָּה וְאֶת כָּל הַתְּחִינָּה הַזֹּאת קָם מִלִּפְנֵי מִזְבַּח יי מִכְּרוֹעַ עַל בִּרְכָּיו.",
    "en": "These are the benedictions for which one bows down: The first, beginning and end; “thanks”, beginning and end. One who bows down for every benediction is taught that he should not bow down. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: The High Priest bows down at the end of every benediction; the king at the start and the end of every benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Once the king bows down deeply he does not get up until he finishes his entire prayer. What is the reason? (1Kings 8:54) “It was when Solomon finished all this prayer and supplication to the Eternal, he got up before the Eternal’s altar and did no longer bow down on his knees.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:12",
    "he": "אֵי זוּ כְּרִיעָה וְאֵי זוּ בְּרִיכָה. רִבִּי חִיָיא רַבָּא הֶרְאָה בְּרִיכָה לִפְנֵי רִבִּי וְנִפְסַח וְנִתְרַפֵּא. רִבִּי לֵוִי בַּר סִיסִי הֶרְאָה כְּרִיעָה לִפְנֵי רִבִּי וְנִפְסַח וְלֹא נִתְרַפֵּא.",
    "en": "What is bowing down to one’s knees and what is kneeling? The great Rebbi Ḥiyya demonstrated kneeling before Rebbi, he got up lame and was healed. Rebbi Levi ben Sisi demonstrated bowing down to his knees before Rebbi, he got up lame and was not healed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:13",
    "he": "וְכַפָּיו פְּרוּשׂוֹת הַשָּׁמָיִם אָמַר רִבִּי אַיְיבוּ כְּגוֹן הָדֵין נֶקְרִיס הָיָה עוֹמֵד. אָמַר רִבִּי אֶלְעָזָר בַּר אֲבִינָא כַּכַּפַּיִם הַלָּלוּ שֶׁלֹּא נָטְפוּ בְּבִנְיַין בֵּית הַמִּקְדָּשׁ כְּלוּם.",
    "en": "(1Kings 8:54) “His hands raised to Heaven.” Rebbi Ayvu said: He was standing as if inanimate. Rebbi Eleazar bar Avina said: He made clear that these palms did not get at all dirty during the building of the Temple.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:14",
    "he": "תָּנָא רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל הַכֹּל שׁוֹחֲחִין עִם שְׁלִיחַ צִיבּוּר בְּהוֹדָאָה. רִבִּי זְעִירָא אָמַר וּבִלְבַד בְּמוֹדִים. רִבִּי זְעִירָא סָבַר לִקְרוֹבָה כְּדֵי לְשׁוּחַ עִמּוֹ תְּחִילָּה וְסוֹף. רִבִּי יֹסֵא כַּד סַלִּיק לְהָכָא חַמְתֵּין גְּחָנִין וּמְלַחֲשִׁין. אָמַר לוֹן מַהוּ דֵין לְחִישָׁה וְלֹא שְׁמִיעַ דָּמַר רִבִּי חֶלְבּוֹ רִבִּי שִׁמְעוֹן בְּשֵׁם רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יִרְמְיָה רִבִּי חֲנִינָא בְשֵׁם רִבִּי מְיָישָׁא רִבִּי חִיָּיא בְשֵׁם רִבִּי סִימַאי. וְאִית דְּאָמְרִין לֵיהּ חֲבֵרַיָּא בְשֵׁם רִבִּי סִימַאי מוֹדִים אֲנַחְנוּ לָךְ אֲדוֹן כָּל הַבִּרְיוֹת אֱלוֹהַּ הַתּוּשְׁבָּחוֹת צוּר עוֹלָמִים חַי הָעוֹלָם יוֹצֵר בְּרֵאשִׁית מְחַיֵּה הַמֵּתִים שֶׁהֶחֱיִיתָנוּ וְקִיַימְתָּנוּ וּזְכִיתָנוּ וְסִיַיעְתָּנוּ וְקֵרַבְתָּנוּ לְהוֹדוֹת לִשְׁמָךְ בָּרוּךְ אַתָּה יי אֵל הָהוֹדָאוֹת. רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רַב מוֹדִים אֲנַחְנוּ לָךְ שֶׁאָנוּ חַיָיבִין לְהוֹדוֹת לִשְׁמָךְ תְּרַנֵּנָּה שְׂפָתַי כִּי אֲזַמְּרָה לָךְ וְנַפְשִׁי אֲשֶׁר פָּדִיתָ בָּרוּךְ אַתָּה יי אֵל הָהוֹדָאוֹת. רִבִּי שְׁמוּאֵל בַּר [אִינְיָא] בְשֵׁם רִבִּי אָחָא הוֹדָיָיה וּשְׁבָח לִשְׁמָךְ לָךְ גְּדוּלָּה לָךְ גְּבוּרָה לָךְ תִּפְאֶרֶת יְהִי רָצוֹן מִלְּפָנֶיךְ יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבֹתֵינוּ שֶׁתִּסְמְכֵינוּ מִנְּפִילָתֵינוּ וְתִזְקָפֵנוּ מִכְּפִיפָתֵינוּ כִּי אַתָּה הוּא סוֹמֵךְ נוֹפְלִים וְזוֹקֵף כְּפוּפִים וּמָלֵא רַחֲמִים וְאֵין עוֹד מִלְּבַדֶּךָ בָּרוּךְ אַתָּה יי אֵל הָהוֹדָאוֹת. בַּר קַפָּרָא אָמַר לָךְ כְּרִיעָה לָךְ כְּפִיפָה לָךְ הִשְׁתַּחֲוָיָה כִּי לָךְ בְּרִיכָה לְךָ תִּכְרַע כָּל בֶּרֶךְ תִּשָּׁבַע כָּל לָשׁוֹן לְךָ יי הַגְּדוּלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֶּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יי הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לָרֹאשׁ וְהָעוֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךְ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ בּכָל לֵב וּבְכָל נֶפֶשׁ מִשְׁתַּחֲוִים כָּל עַצְמוֹתָי תֹאמַרְנָה יי מִי כָמוֹךָ מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְעָנִי וְאֶבְיוֹן מִגּוֹזְלוֹ בָּרוּךְ אַתָּה יי אֵל הָהוֹדָאוֹת. אָמַר רִבִּי יוּדָן נְהִגִּין רַבָּנִין אָמְרִין כּוּלְּהוֹן. וְאִית דְּאָמְרִין אוֹ הֲדָא אוֹ הֲדָא.",
    "en": "Rebbi Ḥalaphta ben Shaül stated: Everybody bows down with the cantor for the benediction of thanksgiving. Rebbi Zeïra said: But only for the word modim. Rebbi Zeïra was attentive to the Qeroba to bow his head at the beginning and at the end. Rebbi Yose when he came up here saw them bowing down and whispering. He said to them: What is this whispering? He had not heard what Rebbi Ḥelbo, Rebbi Simeon said in the name of Rebbi Yoḥanan, in the name of Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Miasha, Rebbi Ḥiyya in the name of Rebbi Simai, and some say, the colleagues in the name of Rebbi Simai: We thank You, Master of all creatures, God of praises, eternal Rock, Life of the Universe, Creator, Who resurrects the dead, that You have made us alive, kept us, gave us merit, supported us, and brought us near to give thanks to Your name; praised be You, o Eternal, God of thanksgiving. Rebbi Abba bar Zavda in the name of Rav: We thank You since we are obliged to give thanks; may my lips sing, for I shall sing to You with my soul that You have redeemed; praised are You, o Eternal, God of thanksgiving. Rebbi Samuel bar Inia in the name of Rebbi Aḥa: Thanksgiving and praise to Your name, Yours is greatness, Yours is strength, Yours is glory! May it please You, o Eternal, our God and God of our fathers, that You may support us in our fall, straighten us up from our bent state, because You support the falling and straighten up the bent ones, You are full of mercy and nothing exists except You; praised are You, o Eternal, God of thanksgiving. Bar Qappara said: For You we fall down, for You we bend down, for You we prostrate ourselves, for You we kneel, to You every knee should fall down and every tongue swears. (1Chr. 29:11–13): Yours, o Eternal, is greatness, strength, glory, victory, and majesty, truly all that is in heaven and on earth; Yours, o Eternal, is the kingdom, and You lift Yourself over all as head. Riches and honor are before You, You rule over all; in Your hand is power and strength, it is in Your hand to make great and strengthen everything. And now, our God, we thank You and praise Your glorious name; with all our heart and soul we prostrate ourselves before You. (Ps. 35:10) My entire self shall say: O Eternal, who is like You, Who saves the destitute from one who is stronger than he is, the destitute and poor from the one who robs him. Praised are You, o Eternal, God of thanksgiving. Rebbi Yudan said: the rabbis used to say all of these. But some say, either one or the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:15",
    "he": "תַּנִּי וּבִלְבַד שֶׁלֹּא יָשׁוּחַ יוֹתֵר מִדַּאי. אָמַר רִבִּי יִרְמְיָה וּבִלְחוּד דְּלֹא יַעֲבִיד כְּהָדֵין חַרְדּוֹנָה אֶלָּא כָּל עַצְמוֹתָי תֹאמַרְנָה יי מִי כָמוֹךָ. מִילְתָא דְּחָנָן בַּר בָּא פְּלִיגָא דְּחָנָן בַּר בָּא אָמַר לַחֲבֵרַיָּא נֵימוֹר לְכוֹן מִילְתָא טָבָא דְּחָמִית לְרַב עָבֵיד וָאָמְרִיתָהּ קוֹמֵי שְׁמוּאֵל וְקָם וְנָשַׁק עַל פּוּמִי. בָּרוּךְ אַתָּה שׁוֹחֵחַ. בָּא לְהַזְכִּיר אֶת הַשֵּׁם זוֹקֵף. שְׁמוּאֵל אָמַר אֲנָא אָמְרִית טַעֲמָא יי זוֹקֵף כְּפוּפִים. אָמַר רִבִּי אַמִּי לֹא מִסְתַּבְּרָא אֶלָּא מִפְּנֵי שְׁמִי נִיחַת הוּא. אָמַר רִבִּי אָבוּן אִילּוּ הֲוָה כְתִיב בִּשְׁמִי נִיחַת הוּא יֵאוּת. לֵית כְּתִיב אֶלָּא מִפְּנֵי שְׁמִי נִיחַת הוּא. קוֹדֶם עַד שֶׁלֹּא הִזְכִּיר אֶת הַשֵּׁם כְּבָר נִיחַת הוּא.",
    "en": "We have stated: Only that one should not bow down too much. Rebbi Jeremiah said: On condition that one should not behave like that large lizard, but (Ps. 35:10) “All my bones should say, o Eternal, who is like You?” The word of Ḥanan bar Abba disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel, he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Eternal straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:16",
    "he": "רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חָמָא בַּר חֲנִינָא מַעֲשֵׂה בְּאֶחָד שֶׁשָּׁחַח יוֹתֵר מִדַּאי וְהֶעֱבִירוֹ רִבִּי. רִבִּי אַמִּי אָמַר רִבִּי יוֹחָנָן הֲוָה מַעֲבִר. אָמַר לֵיהּ רִבִּי חִיָיא בַּר בָּא לֹא הֲוָה מַעֲבִיר אֶלָּא גֹּעֵר.",
    "en": "Rebbi Samuel bar Nathan in the name of Rebbi Ḥama bar Ḥanina: It happened that one bowed down too much and Rebbi removed him. Rebbi Ammi said, Rebbi Yoḥanan did remove. Rebbi Ḥiyya bar Abba said, he did not remove but scold.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:17",
    "he": "אֵלּוּ בְּרָכוֹת שֶׁפּוֹתְחִין בָּהֶן בְּבָרוּךְ. כָּל הַבְּרָכוֹת פּוֹתְחִין בָּהֶן בְּבָרוּךְ וְאִם הָיְתָה בְרָכָה סְמוּכָה לַחֲבֵירָתָהּ כְּגוֹן קִרְיַת שְׁמַע וּתְפִילָּה אֵין פּוֹתְחִין בָּהֶן בְּבָרוּךְ.",
    "en": "These are the benedictions one begins with “Praised”. All benedictions one begins with “Praised”, but a benediction following another one, e. g., the recitation of Shema‘ and Amidah, one does not begin with “Praised”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:18",
    "he": "הָתִיב רִבִּי יִרְמְיָה הֲרֵי גְּאוּלָּה. שַׁנְיָיא הִיא. דָּמַר רִבִּי יוֹחָנָן הַלֵּל אִם שָׁמְעָהּ בְּבֵית הַכְּנֶסֶת יָצָא. הָתִיב רִבִּי אֶלְעָזָר בֵּי רִבִּי יוֹסֵה קוֹמֵי רִבִּי יוֹסֵה וַהֲא סוֹפָהּ. אָמַר לֵיהּ שְׁתַּיִם הֵנָּה אַחַת לָבֹא וְאַחַת לְשֶׁעָבַר.",
    "en": "Rebbi Jeremiah objected: But there is “redemption”. There is a difference since Rebbi Yoḥanan said: If he heard Hallel in the synagogue he has fulfilled his obligation. Rebbi Eleazar, the son of Rebbi Yose, objected before Rebbi Yose, but there is its ending. He said to him: there are two, one for the future and one for the past.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:19",
    "he": "הָתִיבוּן הֲרֵי הַבְדָּלָה. שַׁנְיָיא הִיא. דָּמַר רִבִּי בָּא בַּר זַבְדָּא רִבִּי הָיָה מְפַזְּרָן וְחוֹזַר וְכוֹלְלָן עַל הַכּוֹס. רִבִּי חִיָיא רַבָּא הָיָה מְכַנְּסָן.",
    "en": "They objected: There is Havdalah. There is a difference since Rebbi Abba bar Zavda said that Rebbi was dispersing them and collecting them on the cup. The great Rebbi Ḥiyya was collecting them.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:20",
    "he": "הָתִיבוּן הֲרֵי נְבָרֵךְ. שַׁנְיָיא הִיא. שֶׁאִם הָיוּ שְׁנַיִם יוֹשְׁבִין וְאוֹכְלִין שֶׁאֵינָן אוֹמְרִים נְבָרֵךְ. הֲרֵי הַזָּן אֶת הַכֹּל. קַשְׁיָא.",
    "en": "They objected: There is Nevarekh. There is a difference, because if there were two sitting together and eating they would not say Nevarekh. There is “He Who feeds all”; that is difficult.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:21",
    "he": "הֲרֵי הַטּוֹב וְהַמֵּטִיב. שַׁנְיָיא הִיא. דָּמַר רַב הוּנָא מִשֶּׁנִּיתְּנוּ הֲרוּגֵי בֵיתַר לִקְבוּרָה נִקְבְעָה הַטּוֹב וְהַמֵּטִיב. הַטּוֹב שֶׁלֹּא נִסְרְחוּ. וְהַמֵּטִיב שֶׁנִּיתְּנוּ לִקְבוּרָה.",
    "en": "There is “He Who is good and does good”. There is a difference since Rav Ḥuna said: When permission was received to bury the slain of Bethar, “He Who is good and does good” was fixed, “He Who is good” because they did not rot, “He Who does good” because permission was received to bury them.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:22",
    "he": "הָא קִדּוּשָׁה. שַׁנְיָיא הִיא. שֶׁאִם הָיָה יוֹשֵׁב וְשׁוֹתֶה מִבְּעוֹד יוֹם וְקִדַּשׁ עָלָיו הַיּוֹם שֶׁאֵינוֹ אוֹמֵר בּוֹרֵא פְרִי הַגָּפֶן. וְהָא סוֹפָהּ. אָמַר רִבִּי מָנָא טוֹפֶס בְּרָכוֹת כַּךְ הוּא. אָמַר רִבִּי יוּדָן מַטְבֵּעַ קָצַר פּוֹתֵחַ בָּהֶן בְּבָרוּךְ וְאֵינוֹ חוֹתֵם בָּהֶן בְּבָרוּךְ. מַטְבֵּעַ אָרוֹךְ פוֹתֵחַ בּוֹ בְּבָרוּךְ וְחוֹתֵם בְּבָרוּךְ.",
    "en": "There is Qiddush. There is a difference since if one was sitting and drinking when it still was day and the holy day came upon him, he does not say “Creator of the fruit of the vine.” But there is its final sentence? Rebbi Mana said, the type of benedictions is like that. Rebbi Yudan said: A short form starts with “Praised” and does not end with “Praised”, a long form starts with “Praised” and ends with “Praised”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.5:23",
    "he": "כָּל הַבְּרָכוֹת אַחַר חִיתוּמֵיהֶן אֵין אוֹמְרִין בְּרָכָה פָסוּק. הָתִיב רִבִּי יִצְחָק בֵּרִבִּי אֶלְעָזָר קוֹמוֹי רִבִּי יוֹסֵה מִכֵּיוָן דְּתֵימַר אַחַר חִיתוּמֵיהֶן אֵין אוֹמְרִין בְּרָכָה פָסוּק. אָמְרִין חֲכִימֵי הָדֵין טַלְיָיא דְּהוּא סָבַר מַהוּ אַחַר חִיתוּמֵיהֶן שֶׁאִם הָיָה עוֹמֵד בְּשַׁחֲרִית וְשָׁכַח וְהִזְכִּיר אֶת שֶׁל עַרְבִית וְחָזַר וְחָתַם בְּשֶׁל שַׁחֲרִית יָצָא. אָמַר רִבִּי אָחָא כָּל הַבְּרָכוֹת כְּעֵין חוֹתְמוֹתֵיהֶן. וְאִילֵּין דְּאָמְרִין צַהֲלִי וְרֹנִי יוֹשֶׁבֶת צִיּוֹן וְגוֹמֵר אֵין בּוֹ מִשּׁוּם בְּרָכָה פָּסוּק.",
    "en": "All benedictions after their seals; one does not say a verse as benediction. Rebbi Isaac ben Rebbi Eleazar objected before Rebbi Yose: Because you say after their seals, one does not say a verse as benediction? They said, that young man is intelligent because he thinks! What is the meaning of “after their seals”? It is that when he was standing in the morning prayer and forgot and mentioned the text of evening prayers but he caught himself and finished with the text of morning prayers, then he did his duty. Rebbi Aḥa said, all benedictions in the kind of their seals. But those who say (Is. 12:6): “Jubilate and sing, inhabitant of Zion …” do not violate the rule that no benediction is a verse.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:1",
    "he": "משנה: מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. אָמַר לָהֶן רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה וְלֹא זָכִיתִי שֶׁתֵּאָמַר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא שֶׁנֶּאֱמַר לְמַעַן תִּזְכּוֹר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ. יְמֵי חַיֶּיךָ הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים יְמֵי חַיֶּיךָ הָעוֹלָם הַזֶּה. כֹּל יְמֵי חַיֶּיךָ לְהָבִיא לִימוֹת הַמָּשִׁיחַ.",
    "en": "MISHNAH: One must mention the Exodus in the night. Rebbi Eleazar ben Azariah said to them: Here I am about 70 years old and I could not succed in proving that the Exodus must be mentioned every night until Ben Zoma derived it from the verse (Deut. 16:3): “… that you should remember the day of your leaving Egypt the entire days of your life.” The days of your life - the days. The entire days of your life - the nights. But the Sages say, the days of your life - this world; The entire days of your life - this includes the times of the Messiah.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:2",
    "he": "הלכה: אַף עַל פִּי שֶׁנִּכְנַס לִגְדוּלָּה הֶאֱרִיךְ יָמִים. הֲדָא אָמְרָה שֶׁהַגְּדוּלָּה מְקַצֶּרֶת יָמִים.",
    "en": "HALAKHAH: Even though he entered high office he lived long. This means that high office shortens one’s life.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:3",
    "he": "תַּמָּן אָמְרִין לֹא יַתְחִיל וַיֹּאמֶר וְאִם הִתְחִיל גּוֹמֵר. וְרַבָּנָן [דְּהָכָא] אָמְרִין מַתְחִיל וְאֵינוֹ גּוֹמֵר. מַתְנִיתִין פְּלִיגָא עַל רַבָּנָן דְּהָכָא מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. רִבִּי בָּא רַב יְהוּדָה בְשֵׁם רַב מוֹדִים אֲנַחְנוּ לָךְ שֶׁהוֹצֵאתָנוּ מִמִּצְרַיִם וּפְדִּיתָנוּ מִבֵּית עֲבָדִים לְהוֹדוֹת לִשְׁמָךְ. מַתְנִיתָא פְלִיגָא עַל רַבָּנָן דְּתַמָּן וַיֹּאמֶר אֵינוֹ נוֹהֵג אֶלָּא בַיּוֹם כָּל פָּרָשַת וַיֹּאמֶר אֵינוֹ נוֹהֵג אֶלָּא בַיּוֹם.",
    "en": "There they say one should not start wayyomer but if one did start he has to finish. The rabbis here say one starts but does not finish. The Mishnah disagrees with the rabbis here: “One must mention the Exodus in the night.” Rebbi Abba, Rav Yehudah in the name of Rav: We thank You that You took us out of Egypt and redeemed us from the house of slavery to give thanks to Your Name. A baraita disagrees with the rabbis there: Wayyomer is used only during daytime. The entire section of wayyomer is used only during daytime.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:4",
    "he": "רִבִּי בָּא בַּר אָחָא נָחֵית לְתַמָּן חָמֵיתוֹן מַתְחִילִין וְגוֹמְרִין וְלָא שְׁמִיעַ דְּתַמָּן אָמְרִין לֹא יַתְחִיל וַיֹּאמֶר וְאִם הִתְחִיל גּוֹמֵר. וְרַבָּנָן דְּהָכָא אָמְרִין מַתְחִיל וְאֵינוֹ גּוֹמֵר.",
    "en": "Rebbi Abba bar Aḥa descended there and saw them start and finish; he had not heard that there they say one does not have to start but if he started he has to finish. The rabbis here say one starts and does not finish.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:5",
    "he": "בָּעוּן קוֹמוֹי רִבִּי אֲחִיָיא בֵּרִבִּי זְעִירָא הֵיךְ הֲוָה אֲבוּךְ נָהוּג עֲבֵיד כְּרַבָּנָן דְּהָכָא אוֹ כְּרַבָּנָן דְּהָתָם. רִבִּי חִזְקִיָּה אָמַר כְּרַבָּנָן דְּהָכָא. רִבִּי יוֹסֵה אָמַר כְּרַבָּנָן דְּהָתֶָם. אָמַר רִבִּי חֲנִינָא מִסְתַּבְּרָא דְּרִבִּי יוֹסֵה דְּרִבִּי זְעִירָא מַחְמִיר וִינוּן מַחְמִרִין וְהוּא עֲבַד נְהִיג דִּכְוָותְהוֹן.",
    "en": "They asked before Rebbi Aḥiyya ben Rebbi Zeïra: How did your father do in practice, like the teachers here or the teachers there. Rebbi Ḥizqiah said, like the teachers here. Rebbi Yose said, like the teachers there. Rebbi Ḥanina said, it is reasonable like R. Yose, since R. Zeïra always chose the harder way and they chose the harder way, so he did what he was used to, like them.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:6",
    "he": "תַּנִּי הַקּוֹרֵא אֶת שְׁמַע בַּבּוֹקֶר צָרִיךְ לְהַזְכִּיר יְצִיאַת מִצְרַיִם בֶּאֱמֶת וְיַצִּיב. רִבִּי אוֹמֵר צָרִיךְ לְהַזְכִּיר בָּהּ מַלְכוּת. אֲחֵרִים אוֹמְרִים צָרִיךְ לְהַזְכִּיר בָּהּ קְרִיעַת יַם סוּף וּמַכַּת בְּכוֹרִים. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אוֹמֵר צָרִיךְ לְהַזְכִּיר אֶת כּוּלָּן וְצָרִיךְ לוֹמַר צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ.",
    "en": "We have stated: “He who recites Shema‘ in the morning must mention the Exodus in Emet veyaẓiv. Rebbi says, he must mention [God’s] kingdom. Others say, he has to mention the splitting of the Reed Sea and the slaying of the firstborn.” Rebbi Joshua ben Levi says, he has to mention all these and has to say “Rock of Israel and its Redeemer”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:7",
    "he": "רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לֹא הִזְכִּיר תּוֹרָה בָּאָרֶץ מַחֲזִירִין אוֹתוֹ. מַה טַּעַם וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם מִפְּנֵי מַה בַּעֲבוּר יִשְׁמְרוּ חוּקָּיו וְתוֹרוֹתָיו יִנְצוֹרוּ. רִבִּי בָּא בֵּרִבִּי אָחָא בְּשֵׁם רִבִּי אִם לֹא הִזְכִּיר בְּרִית בָּאָרֶץ אוֹ שֶׁלֹּא הִזְכִּיר בְּבוֹנֵה יְרוּשָׁלַיִם מַלְכוּת בֵּית דָּוִד מַחֲזִירִין אוֹתוֹ. אָמַר רִבִּי אִילָא אִם אָמַר מְנַחֵם יְרוּשָׁלַיִם יָצָא.",
    "en": "Rebbi Simon in the name of Rebbi Joshua ben Levi says: If someone did not mention Torah in the benediction on the Land one tells him to repeat. What is the reason? (Ps. 105:44) “He gave them the lands of peoples”; why? “That they should keep His decrees and preserve His teachings.” Rebbi Abba ben Rebbi Aḥa in the name of Rebbi: If one did not mention the covenant in the benediction on the Land or the kingdom of David’s dynasty in “Builder of Jerusalem”, one tells him to repeat. Rebbi Ilaï said: if he said “He Who consoles Jerusalem”, he did his duty.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:8",
    "he": "בַּר קַפָּרָא אָמַר הַקּוֹרֵא לְאַבְרָהָם אַבְרָם עוֹבֵר בַּעֲשֵׂה. רִבִּי לֵוִי אָמַר בַּעֲשֵׂה וְלֹא תַעֲשֶׂה. וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם הֲרֵי בְּלֹא תַעֲשֶׂה. וְהָיָה שִׁמְךָ אַבְרָהָם הֲרֵי בַּעֲשֵׂה. הָתִיבוּן הֲרֵי אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה קָרְאוּ אוֹתוֹ אַבְרָם. אַתָּה הוּא יי הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם. שַׁנְיָיא הִיא שֶׁעַד שֶׁהוּא אַבְרָם בָּחַרְתָּ בוֹ.",
    "en": "Bar Qappara said: He who calls Abraham Abram transgresses a positive commandment. Rebbi Levi said, a positive and a negative commandment. (Gen. 17:4) “Your name shall not in the future be called Abram”, that is the negative commandment, “But your name shall be Abraham”, that is the positive commandment. They objected: But the Men of the Great Assembly called him Abram, (Neh. 9:7) “You are, o Eternal, the God Who selected Abram”. There is a difference, while he was still Abram You selected him.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:9",
    "he": "וְדִכְוָתָהּ הַקּוֹרֵא לְשָׂרָה שָׂרַי עוֹבֵר בַּעֲשֵׂה. הוּא נִצְטַוָּה עָלֶיהָ. וְדִכְוָותָהּ הַקּוֹרֵא לְיִשְׂרָאֵל יַעֲקֹב עוֹבֵר בַּעֲשֵׂה. שֵׁינִי נִיתְוַסֵּף לוֹ הָרִאשׁוֹן לֹא נֶעֱקַר מִמֶּנּוּ.",
    "en": "Similarly, does he who calls Sarah Sarai transgress a commandment? He was commanded regarding her. Similarly, does he who calls Israel Jacob transgress a commandment? The second name was given him in addition, the first was not taken away from him.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Berakhot.1.6:10",
    "he": "וְלָמָּה נִשְׁתַּנָּה שְׁמוֹ שֶׁל אַבְרָֹהָם וּשְׁמוֹ שֶׁל יַעֲקֹב וּשְׁמוֹ שֶׁל יִצְחָק לֹא נִשְׁתַּנָּה. אֵילּוּ אֲבוֹתָן קָרְאוּ אוֹתָן בִּשְׁמָן. אֲבָל יִצְחָק הַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ יִצְחָק שֶׁנֶּאֱמָר וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק. אַרְבָּעָה נִקְרְאוּ עַד שֶׁלֹּא נוֹלְדוּ וְאֵילּוּ הֵן. יִצְחָק וְיִשְׁמָעֵאל יֹאשִׁיָּהוּ וּשְׁלֹמֹה. יִצְחָק וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק. יִשְׁמָעֵאל דִּכְתִיב וְקָרָאת אֶת שְׁמוֹ יִשְׁמָעֵאל. יֹאשִׁיָּהוּ הִנֵּה בֶן נוֹלָד לְבֵית דָּוִד יֹאשִׁיָּהוּ שְׁמוֹ. שְׁלֹמֹה כִּי שְׁלֹמֹה יִהְיֶה שְׁמוֹ. עַד כְּדוֹן בְצַדִּיקִים. אֲבָל בָּרְשָׁעִים זוֹרוּ רְשָׁעִים מֵרָחֶם.",
    "en": "Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.3:1",
    "he": "משנה: הַלֶּפֶת וְהַנַּפּוּס וְהַכְּרוּב וְהַתְּרוֹבְתּוֹר הַתְּרָדִים וְהַלְּעוּנִים אֵינָן כִּלְאַיִם זֶה בָזֶה. הוֹסִיף רִבִּי עֲקִיבָה הַשּׁוּם וְהַשּׁוּמָנִית וְהַבָּצֵל וְהַבְּצַלְצוֹל וְהַתּוּרְמוֹס וְהַפֵּלוֹסְלוֹס אֵינָן כִּלְאַיִם זֶה בָזֶה.",
    "en": "MISHNAH: Turnips and naphew, cabbage and cauliflower, beets and orach, are not kilaim one with the other. Rebbi Aqiba added that garlic and dwarf garlic, onion and dwarf onion, lupine and wild lupine are not kilaim one with the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.3:2",
    "he": "הלכה: הַלֶּפֶת וְהַנַּפּוּס הַכְּרוּב וְהַתְּרוֹבְתּוֹר. כּוּרָב דַּקִּיק. הַתְּרָדִין וְהַלְּעוּנִין הַמְּעוּיִין. הוֹסִיף רִבִּי עֲקִיבָה הַשּׁוּם וְהַשּׁוּמָנִית תּוּמֲנִיתָה. הַבָּצַל וְהַבְּצַלְצָל פְּגַלְגּוּלָה. הַתּוּרְמוֹס וְהַפֵּלוֹסְלוֹס פרמועה וְאֵינָן כִּלְאַיִם זֶה בָזֶה.",
    "en": "HALAKHAH: “Turnips and naphew, cabbage and cauliflower,” thin cabbage. “Beets and orach,” orach. “Rebbi Aqibah added garlic and dwarf garlic,” little garlic. “Onion and dwarf onion,” little “radish.” “Lupine and wild lupine,” pdmw‘h, are not kilaim one with the other",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.4:1",
    "he": "משנה: וּבְאִילָן הָאֲגַסִּין וְהַקְּרוּסְטָמֵלִין וְהַפְּרִישִׂים וְהָעֲזָרְדִים אֵינָן כִּלְאַיִם זֶה בְזֶה. הַתַּפּוּחַ וְהַחִזְרָר הַפֶּרְסִקִּין וְהַשְּׁקֵדִין הַשִּׁיזְפִין וְהָרִימִין אַף עַל פִּי שֶׁדּוֹמִין זֶה לַזֶּה כִּלְאַיִם זֶה בְזֶה.",
    "en": "MISHNAH: Among trees, pears and golden apples, quince and sorbs are not kilaim one with the other. Apple and ḥizrar, peaches and almonds, jujubes and lotus fruit, even though they resemble one another, they are kilaim one with the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.4:2",
    "he": "הלכה: פְּרִישִׂין אָמַר רִבִּי יוֹנָה אֲסָפַרְלְגִין וְלָמָּה נִקְרָא שְׁמָן פְּרִישִׂין שֶׂאֵין לָךְ מִין אִילָן פָּרִישׂ לִקְדֵירָה אֶלָּא מִין זֶה בִלְבָד.",
    "en": "HALAKHAH: “Quince.” Rebbi Jonah said, quince. Why are they called “prepared”, because there is no tree only producing for the pot except that kind.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.4:3",
    "he": "שַׂלְמָן בַּר לֵוִי אַחוֹי דְּזַבְדִּי בַּר לֵוִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כּוּלְּהוֹן זוּגוֹת זוּגוֹת. רַב אָמַר כּוּלְּהוֹן מִין אֶחָד. מַתְנִיתָא פְלִיגָא עַל רַב דְּתַנֵּי אַף הַבְּכָיִים. הָתִיב רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְהָתַנֵּי אַף הָרוֹגְיָינִים.",
    "en": "Salman the Levite, the brother of Zavdi the Levite, in the name of Rebbi Joshua ben Levi: All statements are pair by pair. Rav said, all are one kind. A baraitha disagrees with Rav, for we have stated: also the baka-bush. Rebbi Yose ben Rebbi Abun objected, did we not also state oregano?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.4:4",
    "he": "בְּשׁוּקֵי שֶׁל צִיפּוֹרִין הָיוּ מַרְכִּיבִין קְרוּסְטָמֵלִין עַל גַּבֵּי אֲגַס. רָאָם תַּלְמִיד אֶחָד אָמַר לָהֶן אֲסוּרִים אַתֶּם הָלְכוּ וּקְצָצוּם וּבָאוּ וְשָׁאֲלוּ בְיַבְנֶה אָמַר לָהֶן מִי שֶׁפָּגַע בָּכֶם מִתַּלְמִידֵי בֵית שַׁמַּאי הֲווּ. לֹא אָמַר אֶלָּא קְרוּסְטָמֵיל עַל גַּבֵּי אֲגַס. הָא אֲגַס עַל גַּבֵּי חִיזְרָר לֹא.",
    "en": "“ They used to graft quince onto pears in the markets of Sepphoris. A student saw them and said to them, you are forbidden [to do so.] They went and cut them down. Then they went and asked at Jabneh. They said to them, the one who hit you was from the students of the House of Shammai.” It says only, quince on a pear tree. Hence, not a pear tree on a ḥizrar.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.4:5",
    "he": "בִּתְחוּם אָרִיחַ הָיוּ מַרְכִּיבִין תַּפּוּחַ עַל גַּבֵּי חִיזְרָר וּבָא תַּלְמִיד אֶחָד אָמַר לָהֶן אֲסוּרִין אַתֶּם הָלְכוּ וּקְצָצוּם וּבָאוּ וְשָׁאֲלוּ בְיַבְנֶה אָמַר לָהֶן יָפֶה אָמַר הַתַּלְמִיד. לֹא אָמַר אֶלָּא הַתַּפּוּחַ עַל גַּבֵּי חִיזְרָר. הָא חִיזְרָר עַל גַּבֵּי אֲגַס לֹא. מַה דַהֲוָה עוּבְדָּא הֲוָה עוּבְדָּא.",
    "en": "“ In the region of Ariaḥ they grafted apple on ḥizrar. A student came and told them, this is forbidden to you. They went, cut them down, and came to ask at Jabneh. They said to them, that student said correctly.” He said only, apple on ḥizrar. Hence, not about ḥizrar on pear? What the occasions were, they were.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.4:6",
    "he": "תַּנֵּי גּוֹי שֶׁהִרְכִּיב אֱגוֹז עַל גַּבֵּי פֶּרְסִק אַף עַל פִּי שֶׁאֵין יִשְׂרָאֵל רַשַּׁאי לַעֲשׂוֹת כֵּן נוֹטֵל מִמֶּנּוּ יִיחוּר וְהוֹלֵךְ וְנוֹטֵעַ בְּמָקוֹם אַחֵר. מַה נְפַק מִינְהוֹן קדריה פֶּרְסִקִּיָּה. הִרְכִּיב תְּרִיד עַל גַּבֵּי יַרְבּוּן אַף עַל פִּי שֶׁאֵין יִשְׂרָאֵל רַשַּׁאי לַעֲשׂוֹת כֵּן נוֹטֵל הִימֶינּוּ זֶרַע וְהוֹלֵךְ וְזוֹרֵעַ בְּמָקוֹם אַחֵר. מַה נְפַק מִינְהוֹן כְּרוּסָלַבַּיִנין. זַרְגּוּן וְלֶפֶת מַה נְפַק מִינְהוֹן פֵיטְרָה סֵילִינוֹן. לוּזִין וּבוֹטְמִין מַה נְפַק מִבֵּינֵיהוֹן פִּיסְטַקִּין. זֵיתִין וְרִימּוֹן מַה נְפַק מִבֵּינֵיהוֹן שִׁיזְפִין.",
    "en": "It was stated: If a Gentile grafted walnut on a peach stump, a Jew, even though he is not permitted to do this, may take a shoot and go and plant it at another location. What results from them? Persian qdryh. If he crosses beet and purslain, a Jew, even though he is not permitted to do this, may take a seed and go and plant it at another location. What results from them? Groundsel. Zargun and turnips, what results from them? Parsley. Almonds and terebinths, what results from them? Pistachios. Olive trees and pomegranate trees, what results from them? Zizyphus.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.5:1",
    "he": "משנה: הַצְּנוֹן וְהַנַּפּוּס וְהַחַרְדָּל וְהַלַּפְסָן וּדְלַעַת יְוָנִית עִם הַמִּצְרִית וְהָרְמוּצָה אַף עַל פִִּי שֶׁדּוֹמִין זֶה לְזֶה כִּלְאַיִם זֶה בְזֶה.",
    "en": "MISHNAH: Radish and naphew, mustard and hoar-hound; Greek gourd with the Egyptian and ash ones, even though they look similar, are kilaim one with the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.5:2",
    "he": "הלכה: אָמַר רִבִּי יוֹנָתָן יֵשׁ מֵהֶן שֶׁהִילְּכוּ אַחַר הַפֶּירִי וְיֵשׁ מֶהֶן שֶׁהִילְּכוּ אַחַר הֶעָלִין. הַלֶּפֶת וְהַצְּנוֹן הִילְּכוּ בָהֶן אַחַר הַפֶּירִי. הַלֶּפֶת וְהַנַּפּוּס הִילְּכוּ בָהֶן אַחַר הֶעָלִין. הָתִיבוּן. הֲרֵי צְנוֹן וְנַפּוּס הֲרֵי פֶרִי דוֹמֶה וְהֶעָלִין דּוֹמִין וְתֵימַר כִּלְאַיִם. אָמַר רִבִּי יוֹנָה בְּזֶה הִילְּכוּ בָהֶן אַחַר טַעַם הַפֶּרִי.",
    "en": "HALAKHAH: Rebbi Jonathan said, there are some where they considered the fruit, and there are some where they considered the leaves. Turnips and radish, they went in their regard after the fruit. Turnips and naphew, they considered after the leaves. They objected: But radish and naphew have similar fruits and similar leaves, and you say, they are kilaim? Rebbi Jonah said, in that case, they considered the taste of the produce.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.6:1",
    "he": "משנה: הַזְּאֵב וְהַכֶּלֶב כֶּלֶב הַכּוּפְרִי וְהַשּׁוּעַל וְהָעִזִּים וְהַצְּבָאִים הַיְּעֵילִים וְהָרְחֵלִים הַסּוּס וְהַפֶּרֶד הַפֶּרֶד וְהַחֲמוֹר הַחֲמוֹר וְהָעֲרוֹד אַף עַל פִּי שֶׁדּוֹמִין זֶה לְזֶה כִּלְאַיִם זֶה בְזֶה.",
    "en": "MISHNAH: Wolf and dog, rural dog and fox, goat and deer, mountain goats and sheep, horse and mule, mule and donkey, donkey and wild donkey, even though they look similar, they are kilaim one with the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.6:2",
    "he": "הלכה: הָא כֶּלֶב עִם כֶּלֶב כּוּפְרִין אֵינָן כִלְאַיִם. וּדְלֹא כְרִבִּי מֵאִיר דְּרִבִּי מֵאִיר אוֹמֵר כִּלְאַיִם. אַף עַל גַּב דְּרִבִּי מֵאִיר אָמַר כֶּלֶב מִין בְּהֵמָה מוֹדֶה בְּכֶלֶב כּוּפְרִי שֶׁהוּא מִין חַיָּה. הָא כֶּלֶב עִם כֶּלֶב כּוּפְרִי עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר כִּלְאַיִם.",
    "en": "HALAKHAH: Hence, dog and rural dog are not kilaim. This is not following Rebbi Meïr, since Rebbi Meïr says that they are kilaim. Even though Rebbi Meïr says that the dog is a domesticated animal, he agrees that the rural dog is a wild animal. Hence, according to Rebbi Meïr, dog and rural dog are kilaim.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.6:3",
    "he": "עוֹף לֹא תַנִּיתָהּ. אָמַר רִבִּי יוֹחָנָן אַיְיתִיתֵיהּ מִן דְּבַר דְּלָיָה תַּרְנְגוֹל עִם הַפִּיסְּיוֹנִי תַּרְנְגוֹל עִם הַטַּוָוס אַף עַל פִּי שֶׁדּוֹמִין זֶה לְזֶה כִּלְאַיִם זֶה בְזֶה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר מִשְׁנָה שְׁלֵימָה שָׁנָה לָנוּ רִבִּי וְכֵן חַיָּה וְעוֹף כְּיוֹצֵא בָהֶן. אָמַר רִבִּי יוֹנָה צֻרְכָא לְהָדָא דְּרִבִּי יוֹחָנָן תַּנִּינָן הָכָא חַיָּה וּפֵרַשְׁתָּנָהּ תַּמָּן. תַּנִּינָן בְּהֵמָה הָכָא וּפִרְשַׁנְתָּהּ תַּמָּן. עוֹף תַּנִּיתָהּ תַּמָּן אָתָא וּפִרְשַׁנְתָּהּ הָכָא. אָמַר רִבִּי יוֹסֵי וְיֵאוּת. בָּא לְהוֹדִיעָךְ שֶׁהָעוֹף אָסוּר בְּכִלְאַיִם.",
    "en": "Birds are not mentioned in the Mishnah. Rebbi Joḥanan said, it is inferred from [the statement of] Bar Dalaiah: “Chicken with pheasant, chicken with peacock, even though they look similar, are kilaim one with the other.” Rebbi Simeon ben Laqish said that Rebbi stated for us a complete Mishnah: “The same applies to wild animals and birds.” Rebbi Jonah said, we need that of Rebbi Joḥanan, we state here “wild animal” and explain it there. We state here “domesticated animal” and explain it there. Birds, we stated there and explain it here. Rebbi Jose said, is that correct? It comes to tell you that birds are forbidden in kilaim!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.6:4",
    "he": "רִבִּי יִרְמְיָה אָמַר כַּהֲנָא שָׁאַל לְרֵישׁ לָקִישׁ הַמַּרְבִּיעַ בְּחַיּוֹת הַיָּם מַהוּ. אָמַר לֵיהּ עוֹד הֵן כְּתִיב בָּהֶן לְמִינֵיהֶן. רִבִּי אָחָא לֹא אָמַר כֵּן אֶלָּא הֲוָה אָמַר רִבִּי אָחָא בְשֵׁם רֵישׁ לָקִישׁ כָּל שֶׁכָּתוּב בּוֹ לְמִינֵהוּ כִּלְאַיִם נוֹהֵג בּוֹ. הָתִיב כַּהֲנָא הֲרֵי חַייֹת הַיָּם הֲרֵי כְתִיב בָּהֶן לְמִינֵהֶן מֵעַתָּה כִּלְאַיִם בָּהֶן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוֹן הָכָא פָרַס כַּהֲנָא מְצוּדָתֵיהּ עַל רֵישׁ לָקִישׁ וְצַדֵייהּ. אָמַר רִבִּי יוֹנָה יָכִול אֲנָא פָּתַר לָהּ מִשּׁוּם מַנְהִיג. מַיְיתִי חוּט וְקָטַר בְּאוּדְנֵיהּ דְּלָכִיסָא וּבְאוּדְנֵיהּ דִּירִיקָא וְאִינּוּן שַׁיְיפִין דֵּין עִם דֵּין וּמַזְרִעִין.",
    "en": "Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish: What is the rule for someone who mates sea animals? He said to him, it is written about them (Gen. 1:21): “By their kinds.” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him. Rebbi Jonah said, I can explain it, because of one who leads. He brings a string and binds it to the gills of a white fish and a green fish; they rub one another and spawn.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.7:1",
    "he": "משנה: אֵין מְבִיאִין אִילָן בְּאִילָן יֶרֶק בְּיֶרֶק וְלֹא אִילָן בְּיֶרֶק וְלֹא יֶרֶק בְּאִילָן. רִבִּי יְהוּדָה מַתִּיר יֶרֶק בְּאִילָן.",
    "en": "MISHNAH: One does not bring a tree on a tree, a vegetable on a vegetable, and neither a tree on a vegetable nor a vegetable on a tree. Rebbi Jehudah permits vegetable on tree.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.7:2",
    "he": "הלכה: מֻחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר נוֹטֵל הוּא אָדָם מָעָה אַחַת מִפִּיטְמָא שֶׁל אֲבַטִּיחַ וּמָעָה אַחַת מִפִּיטְמוֹ שֶׁל תַּפּוּחַ וְנוֹתְנָן לְתוֹךְ גּוּמָא אַחַת וְהֵן מִתְאָחִין וְנַעֲשִׂין כִּלְאַיִם. וָכָא הוּא אָמַר הָכֵין. תַּמָּן עַל יְדֵי שֶׁהוּא נוֹתֵן זֶה בְצַד זֶה הֵן מִתְאָחִין וְנַעֲשִׂין כִּלְאַיִם. בְּרַם הָכָא יֶרֶק בְּאִילָן הוּא.",
    "en": "HALAKHAH: The opinion of Rebbi Jehudah seems inverted. There, he says that a man takes a small piece from the pericarp of a water melonand a small piece from the pericarp of an apple, places them into one cavity where they unite and become kilaim, and here he says so? There, because he places them so that they touch one another, unite and become kilaim, but here it is vegetable on tree.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.7:3",
    "he": "תַּנֵּי מְנַיִין שֶׁאֵין מַרְכִּיבִין עֵץ סְרָק עַל גַּבֵּי עֵץ מַאֲכָל וְלֹא עֵץ מַאֲכָל עַל גַּבֵּי עֵץ מַאֲכָל מִין בְּשֶׁאֵינוֹ מִינוֹ מְנַיִין תַּלְמוּד לוֹמַר אֶת חֻקּוֹתַי תִשְׁמוֹרוּ. רִבִּי יוֹנָה רִבִּי לָעְזָר בְשֵׁם כַּהֲנָא דְּרִבִּי לָעְזָר הִיא מִשּׁוּם חוּקִּים שֶׁחָקַקְתִּי בְעוֹלָמִי. מֵעַתָּה אָסוּר לְאָדָם הָרִאשׁוֹן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא דִּבְרֵי הַכֹּל הִיא מִשּׁוּם חוּקִּים שֶׁחָקַקְתִּי בְעוֹלָמִי. מֵעַתָּה אָסוּר לְהַרְכִּיב תְּאֵינָה שְׁחוֹרָה עַל גַּבֵּי תְאֵינָה לְבָנָה. אָמַר רִבִּי אָבִין וְלֹא מִכִּלְאֵי הַבְּגָדִים לָמַדְתָּ. מַה כִלְאֵי בְגָדִים שֶׁאָסַרְתִּי לָךְ שְׁנֵי מִינִין לֹא זֶה מִמִּין זֶה וְלֹא זֶה מִמִּין זֶה אַף כִּלְאַיִם שֶׁאָסַרְתִּי לָךְ בְּכָל מָקוֹם לֹא זֶה מִמִּין זֶה וְלֹא זֶה מִמִּין זֶה.",
    "en": "It was stated: From where that one may not graft a tree bearing no edible fruit onto a fruit-bearing tree, or a fruit-bearing tree onto another fruit-bearing tree of a kind that is not his own kind, from where? The verse says (Lev. 19:19): “You must keep My basic Laws.” Rebbi Jonah, Rebbi Eleazar, in the name of Cahana: This is Rebbi Eleazar’s, “because of the basic Laws I gave.” If this is so, it was forbidden to Adam, the first man! Rebbi Yose in the name of Rebbi La, it is the opinion of everybody, because of the basic Laws that I gave to My world. If it is so, is should be forbidden to graft a black fig tree on a white fig tree. Rebbi Avin said, did you not infer the rules from kilaim of textiles? Just as for kilaim of textiles two kinds, not one from this kind and the other from the other kind, also any other kilaim that I forbade you, not one from this kind and the other from the other kind.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.7:4",
    "he": "תַּנֵּי בְשֵׁם רִבִּי לָעְזָר מוּתָּר הוּא גוֹי לִזְרוֹעַ וְלִלְבּוֹשׁ כִּלְאַיִם אֲבָל לֹא לְהַרְבִּיעַ בְּהֶמְתּוֹ כִלְאַיִם וְלֹא לְהַרְכִּיב אִילָנֵי כִלְאַיִם. לָמָּה מִפְּנֵי שֶׁכָּתוּב בָּהֶן לְמִינֵיהֶן. וַהֲרֵי דְשָׁאִין כְּתִיב בָּהֶן לְמִינֵיהֶן. אֵין כְּתִיב בְּצִיוֻּי אֶלָּא בְהוֹצָאָה. וְאִם כֵּן לָמָּה נִתְקַלְלָה הָאָרֶץ. רִבִּי יוּדָן בַּר שָׁלוֹם אָמַר עַל יְדֵי שֶׁעָבְרָה עַל גְּזֵירוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. תַּדְשֶׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מִזְרִיעַ זֶרַע וְהִיא לֹא עָשְׂתָ אֶלָּא וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ. רִבִּי פִינְחָס אָמַר שָׂמְחָה בְצִיווּיֶהָ וְהוֹסִיפָה אִילָנֵי סְרָק. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָן בַּר שָׁלוֹם יָפֶה נִתְקַלְלָה הָאָרֶץ. עַל דַּעְתֵּיהּ דְּרִבִּי פִינְחָס לָמָּה נִתְקַלְלָה הָאָרֶץ. כְּאִינַשׁ דַּאֲמַר לִיט בִּיזָא דְּכֵן אַיְינִיק. וְאַתְיָא כַּיי רִבִּי נָתָן שְׁלֹשָׁה נִכְנְסוּ לְדִין וְאַרְבָּעָה יָצְאוּ מְקוּלָּלִין. אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ.",
    "en": "It was stated in the name of Rebbi Eleazar: “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds?” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds.” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.7:5",
    "he": "עַד כְּדוֹן לֵית כְּתִיב אֶלָּא בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם. עוֹף מְנַיִין. אִית תַּנָּיֵי תַּנֵּי מֵאֶת חוּקּוֹתַי תִשְׁמוֹרוּ וְאִית תַּנֵּי מִבְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם. הִרְכִּיב אִילָן וְהִרְבִּיעַ עוֹף מָאן דַּאֲמַר מֵחֻקּוֹתַי תִּשְׁמֹרוּ חַיָיב שְׁתַּיִם. מָאן דְּאָמַר מִבְּהֶמְתְּךָ לֹא תַרְבִּיעַ אֵינוֹ חַיָיב אֶלָּא אַחַת. כְּשֶׁהִרְבִּיעַ בְּהֵמָה וְהִרְבִּיעַ עוֹף מָאן דְּאָמַר מֵחֻקּוֹתַי תִשְׁמוֹרוּ אֵינוֹ חַיָיב אֶלָּא אַחַת. מָאן דְּאָמַר מִבְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם חַיָיב שְׁתַּיִם.",
    "en": "So far it only is written, “do not mate your animals kilaim.” Birds from where? Some Tannaim state from (Lev. 19:19): “You must keep My basic Laws,” some state from: “your animals you shall not mate kilaim.” If somebody grafted a tree and mated birds, following him who says “you must keep My basic Laws,” he is guilty of two offenses, according to him who says, “your animals you shall not mate kilaim,” he is guilty only of one offense. When he mated animals and birds, following him who says “you must keep My basic Laws,” he is guilty only of one offense; according to him who says, “your animals you shall not mate kilaim,” he is guilty of two offenses.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.7:6",
    "he": "תַּנֵּי אֵין מַרְכִּיבִין זֵתִים בְּרֶכֶב שֶׁל תְּמָרָה מִפְּנֵי שֶׁהוּא אִילָן בְּאִילָן. רִבִּי יוּדָן בָּעֵי וְלֵית הָדָא פְלִיגָא עַל רִבִּי לֵוִי. אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִּילֵי זֵתִים סָבִיב לְשׁוּלְחָנֶךָ. מַה זֵיתִים אֵין בָּהֶן הַרְכָּבָה אַף בָּנֶיךָ לֹא יְהֵא בְהֶן פְּסוֹלֶת. הָא מִכְלָל שֶׁיֵּשׁ בָּהֶן פְּסוֹלֶת. שַׁנְיָיא הִיא הָכָא שֶׁהוּא עָתִיד לְמָתְקָהּ. כְּהָדָא רִבִּי שִׁמְעוֹן בְּרִבִּי הֲוָה מַשְׁקֶי פֶּרְסִתְקֵיהּ יַיִן מְבוּשָּׁל בִּשְׁבִיל לְמָתְקָהּ.",
    "en": "It was stated: “One does not graft olives on the stem of a date palm because that would be tree on tree.” Rebbi Yudan asked, does that not disagree with Rebbi Levi? “(Ps. 128:3) ‘Your wife be like a fruitful vine on the sides of your house, your sons like saplings of olive trees around your table.’ Just as olive trees are not subject to grafting, thus in your sons shall not be found any flaws.” But here it follows that there are flaws in them. There is a difference here, because in the end it will sweeten its fruit. Similar to that, Rebbi Simeon, the son of Rebbi, used to water his peach tree with cooked wine in order to sweeten its fruit.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.8:1",
    "he": "משנה: אֵין נוֹטְעִין יֶרֶק בְּתוֹךְ סַדֵּין שֶׁל שִׁיקְמָא אֵין מַרְכִּיבִין פֵּיגָם עַל גַּבֵּי קִידָּה לְבָנָה מִפְּנֵי שֶׁהוּא יֶרֶק בְּאִילָן. אֵין נוֹטְעִין יִיחוּר שֶׁל תְּאֵינָה לְתוֹךְ הֶחָצוּב שֶׁיִּהְיֶה מַקּוֹרוֹ. אֶין תּוֹחְבִין זְמוֹרָה שֶׁל גֶּפֶן לְתוֹךְ הָאֲבַטִּיחַ שֶׁתְּהֵא זוֹרֶקֶת מֵימֵיהָ לְתוֹכוֹ מִפְּנֵי שֶׁהוּא אִילָן בְּיֶרֶק. אֵין נוֹתְנִין זֶרַע דְּלַעַת לְתוֹךְ הֶחָלַמּוּת שֶׁתְּהֵא מְשַׁמְּרָתוֹ מִפְּנֵי שֶׁהוּא יֶרֶק בְּיֶרֶק.",
    "en": "MISHNAH: One does not plant vegetables in the stump of a Sycamore tree, one does not graft rue on white cassia, because that would be vegetable on tree. One does not plant a fig tree shoot into rue so that the latter should cool it; one does not put a shoot of a vine into a watermelon so that it should supply the shoot with its fluid, because that would be tree on vegetable. One does not put a pumpkin seed into a mallow so that it should protect it, because that would be vegetable on vegetable.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.8:2",
    "he": "הלכה: רִבִּי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי בָּעֵי בְּלֹא כָּךְ אֵינוֹ אָסוּר מִשּׁוּם זְרָעִים תַּחַת הַגֶּפֶן. אָמַר רִבִּי יוֹסֵי תִּיפְתָּר בְּמַעֲמִיק שׁוֹרֶשׁ לְמַטָּה מִשְּׁלֹשָׁה טְפָחִים חוּץ לְשִׁשָּׁה. כְּהָדָא דְּתַנֵּי שָׁרְשֵׁי פיאה הַנִּכְנָסִין לְתוֹךְ אַרְבַּע אַמּוֹת שֶׁבְּכֶרֶם. לְמַטָּה מִשְּׁלֹשָׁה טְפָחִים הֲרֵי אֵילּוּ מוּתָּרִין.",
    "en": "HALAKHAH: Rebbi Zachariah, son-in-law of Rebbi Levy, asked: Apart from that, is it not forbidden because of seeds under a vine? Rebbi Yose said, explain it if he sets its root down more than three hand-breadths, distant more than six hand-breadths [from the vine], following what was stated: “roots of madder that enter within four cubits of a vineyard are permitted below three hand-breadths.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.9:1",
    "he": "משנה: הַטּוֹמֵן לֶפֶת וּצְנוֹנוֹת תַּחַת הַגֶּפֶן אִם הָיוּ מִקְצַת הֶעָלִין מְגוּלִּין אֵינוֹ חוֹשֶׁשׁ לֹא מִשּׁוּם כִּלְאַיִם וְלֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם מַעְשְׂרוֹת וְנִיטָּלִין בַּשַּׁבָּת. הַזּוֹרֵעַ חִיטָּה וּשְׂעוֹרָה כְּאַחַת הֲרֵי זֶה כִלְאַיִם. רִבִּי יוּדָה אוֹמֵר אֵינוֹ כִלְאַיִם עַד שֶׁיְּהוּ שְׁתֵּי חִטִּים וּשְׂעוֹרָה אוֹ חִיטָּה וּשְׁתֵּי שְׂעוֹרִים אוֹ חִטָּה וּשְׂעוֹרָה וְכוּסֶּמֶת.",
    "en": "MISHNAH: If someone hides turnips and radishes under a vine and some of the leaves were showing he does not have to worry either because of kilaim, or because of the Sabbatical year, or because of tithes, and they may be removed on the Sabbath. If someone sows wheat and barley together, that is kilaim. Rebbi Jehudah says, it is not kilaim unless there are two wheat kernels and a barley kernel, or a wheat kernel and two barley kernels, or one each of wheat, barley, and spelt.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.9:2",
    "he": "הלכה: חִזְקִיָּה אָמַר לֹא שָׁנוּ אֶלָּא לֶפֶת וּצְנוֹנוֹת הָא שְׁאָר דְּבָרִים לֹא. רִבִּי יוֹחָנָן אָמַר לֹא שַׁנְיָיא הִיא לֶפֶת הִיא צְנוֹנוֹת הִיא שְׁאָר כָּל הַדְּבָרִים. מַה נָן קַיָימִין אִי מִשּׁוּם זְרָעִים בְּאִילָן לָמָּה לִי גֶּפֶן וּצְנוֹנוֹת אֲפִילוּ שְׁאָר כָּל הַדְּבָרִים הָאֵילּוּ. אִי מִשּׁוּם שֶׁאֵינוֹ רוֹצֶה בְּהַשְׁרָשָׁתָן לָמָּה לִי לֶפֶת וּצְנוֹנוֹת אֲפִילוּ שְׁאָר כָּל הַדְּבָרִים. מִן מַה דְּתַּנֵּי רִבִּי חִיָיא כְּגוֹן אֲגוּדָה שֶׁל לֶפֶת וַאֲגוּדָה שֶׁל צְנוֹנוֹת. הֲוֵי לֵית טַעֲמָא דְּלֹא מִשּׁוּם שֶׁאֵינוֹ רוֹצֶה בְּהַשְׁרָשָׁתָן.",
    "en": "HALAKHAH: Ḥizqiah said, they stated only turnips and radishes, nothing else. Rebbi Joḥanan said, there is no difference whether turnips, radishes, or any other plants. What are we talking about? If because of the rules of vegetables and trees, why do I need vine and radishes, even any other plants? If because he does not want them to take root, why turnips and radishes, even any other species also? From what Rebbi Ḥiyya stated, “for example bunches of turnips and bunches of radishes,” it follows that the reason is only because he does not want them to take root.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.9:3",
    "he": "תַּנֵּי פַּגָּה שֶׁטְּמָנָהּ בְּטֵבֵל וַחֲרָרָה שֶׁטְּמָנָהּ בִּגְחָלִים אִם הָיוּ מִקְצָתָן מְגוּלִּין נִיטָּלִין בַּשַּׁבָּת וְאִם לָאו אֵין נִיטָּלִין בַּשַּׁבָּת. רִבִּי לָעְזָר בֶּן תַּדַּאי אָמַר בֵּין כָּךְ וּבֵין כָּךְ תּוֹחֵב בִּשְׁפוּד אוֹ בְסַכִּין וְנוֹטְלָן. אַתְיָא דְּרִבִּי לָעְזָר בֶּן תַּדַּאי כְּרִבִּי שִׁמְעוֹן דְּתַנֵּי לֹא יִגּוֹר אָדָם אֶת הַכִּסֵּא וְאֶת הַמִּיטָּה וְאֶת הַקַּתֵּידְרָה מִפְּנֵי שֶׁהוּא עוֹשֶׂה חָרִיץ. רִבִּי שִׁמְעוֹן מַתִּיר. רַבָּא בְשֵׁם רַב הוּנָא רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא מוֹדִין חֲכָמִים לְרִבִּי שִׁמְעוֹן בְּכִסֵּא שֶׁרַגְלָיו מְשׁוּקָּעוֹת בְּטִיט שֶׁמּוּתָּר לְטַלְטְלוֹ. וּכְמַה דְתֵימַר מוּתָּר לְטַלְטְלוֹ. וְדִכְוָותָהּ מוּתָּר לְהַחֲזִירוֹ. אָמַר רִבִּי יוֹסֵי אוּף נָן תַּנִּינָן נִיטָּלִין בְּשַׁבָּת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן דְּרִבִּי שִׁמְעוֹן הִיא. וְהָא תַּנִּינָן שְׁבִיעִית. אִית לָךְ מֵימַר שְׁבִיעִית דְּרִבִּי שִׁמְעוֹן. פָּתַר לָהּ שְׁבִיעִית דְּרִבִּי שִׁמְעוֹן מַתִּיר בִּסְפִיחֵי שְׁבִיעִית וְהָכָא אָמַר הָכֵן. אַף עַל גַּב דְּרִבִּי שִׁמעוֹן מַתִּיר בִּסְפִיחֵי שְׁבִיעִית אִית לֵיהּ מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית. אוּף הָכָא אֵינוֹ חוֹשֵׁשׁ לֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית.",
    "en": "It was stated: “If unripe figs that one hid in ṭevel or a flat pita that one hid in glowing charcoal were partially uncovered they may be taken on the Sabbath, otherwise they may not be taken on the Sabbath. Rebbi Eleazar ben Taddeus said, in either case he pushes in a spear or a knife and lifts them out.” The statement of Rebbi Eleazar ben Taddeus turns out following Rebbi Simeon, as we have stated: “One should not drag a chair, or a bed, or an easy chair because one makes a groove, but Rebbi Simeon permits it.” Rebbi Abba in the name of Rav Huna, Rebbi Ḥaggai in the name of Rebbi Zeïra, Rebbi Yose in the name of Rebbi Illaï: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move. And just as you say that one is permitted to move it, so one is permitted to bring it back. Rebbi Yose said, we also have stated: “They may be taken on the Sabbath.” Rebbi Yose ben Rebbi Abun said, that is from Rebbi Simeon. But we have stated: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon? Explain “the Sabbatical year!” For Rebbi Simeon permits the aftergrowth of the Sabbatical year, and here he says so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the holiness of the Sabbatical year. Here also, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.9:4",
    "he": "זָרַע שְׁנֵי מִינִין בְּבִקְעָה שְׁנֵי מִינִין בְּחוֹרֵבָה שְׁנֵי מִינִין וְחִלְּקָן גֶּדֶר. רִבִּי יוֹחָנָן אָמַר פָּטוּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר חַיָיב. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּזוֹרֵעַ עַל גַּבֵּי הַיָּם עַל גַּבֵּי פֵּיטְרָא עַל גַּבֵּי סְלָעִים עַל גַּבֵּי טְרָשִׁים שֶׁהוּא פָּטוּר. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּזוֹרֵעַ עַל מְנָת לְהַתְקִין גֶּדֶר שֶׁהוּא פָּטוּר. אָמַר רִבִּי בָּא קַּרְתָּיגֵנִיָּא מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְעִנְיַין שַׁבָּת עַד שֶׁתָּנוּחַ. מַתְנִיתִין פְּלִיגָא עַל רִבִּי יוֹחָנָן הַזּוֹרֵעַ חִיטָּה וּשְׂעוֹרָה כְּאַחַת הֲרֵי זֶה כִלְאַיִם. פָּתַר לָהּ בִּנְתוּנִּים בְּתוֹךְ שִׁשָּׁה עַל שִׁשָּׁה. דְּאָמַר רִבִּי יוֹחָנָן אֵינוֹ חַיָיב עַד שֶׁיְּהוּ שִׁשָּׁה עַל שִׁשָּׁה מוּקְרָחִין בְּתוֹךְ שְׂדֵה תְבוּאָה אוֹ מוּקָּפִין גֶּדֶר.",
    "en": "One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.1.9:5",
    "he": "בְּהָדָא רִבִּי יוּדָה אוֹמֵר אֵינוֹ כִּלְאַיִם. אָמַר רִבִּי זְעִירָא רִבִּי יוּדָה כְדַעְתֵּיהּ. דְּרִבִּי יוּדָה אָמַר בִּשְׂדֵה יֶרֶק טֶפַח. אָמַר רִבִּי יוֹסֵי מָאן דְּבָעֵי מַקְשַׁיָּיא עַל הָדָא דְּרִבִּי זְעִירָא יְלִיף הָדָא דְרִבִּי יוּדָה מִן דְּרַבָּנִין. כְּמַה דְּרַבָּנִין אָמְרִין בְּאִיסּוּר בֵּית רוֹבַע לִלְקוֹת שִׁשָּׁה עַל שִׁשָּׁה. כֵּן רִבִּי יוּדָה אָמַר בְּאִיסּוּר שִׁשָּׁה עַל שִׁשָּׁה לִלְקוֹת טֶפַח. וְהָתַנֵּי רִבִּי יוּדָה מַתִּיר. וְקַשְׁיָיא מַה טַעְמָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מִכֵּיוָן שֶׁהוֹצִיא מִתּוֹךְ יָדוֹ לְזֶרַע חַיָיב. וְהָא תַנִּינָן רִבִּי יוּדָה אוֹמֵר אֵינוֹ כִלְאַיִם. פָּתַר לָהּ עַד שָׁעָה שֶׁתָּנוּחַ. וְהָתַנֵּי רִבִּי יוּדָה מַתִּיר לֹא אֲפִילוּ נָחָה רִבִּי יוּדָה מַתִּיר. אָמַר רִבִּי הִילָא רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּדַעְתֵּיהּ. דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם חִזְקִיָּה רֹאשׁ תּוֹר מֵחוֹרֵבָה מוּתָּר. מֵעַתָּה אֲפִילוּ שְׁנֵי חִיטִּין וּשְׂעוֹרָה. וְכֵן הִיא וְהָתַנִּינָן עַד שֶׁיְּהוּ שְׁנֵי חִיטִּין וּשְׂעוֹרָה אוֹ חִיטָּה אַחַת וּשְׁנֵי שְׂעוֹרִין אוֹ חִיטָּה אַחַת וּשְׂעוֹרָה וְכוּסֶּמֶת. פָּתְרי לָהּ חִיטָּה מִיכָּן וְחִיטָּה מִיכָּן גֶּדֶר מִיכָּן וְגֶדֶר מִיכָּן וּשְׂעוֹרָה חֲבוּשָׁה בְאֶמְצַע. אָמַר רִבִּי מַתַּנְיָא הָדָא דְּתֵימַר שֶׁאֵין שָׁם חוֹרֵבָה אֲבַל אִם יֵשׁ שָׁם חוֹרֵבָה מוּתָּר.",
    "en": "Does Rebbi Judah say that in this case it is not kilaim? Rebbi Zeïra said, Rebbi Jehudah follows his own opinion, since Rebbi Jehudah said, in the case of a vegetable field one hand-breadth. Rebbi Yose said, he who wants to question this statement of Rebbi Zeïra might deduce the opinion of Rebbi Jehudah from that of the rabbis. Just as the rabbis say, in the case of the prohibition of bet rova‘ one needs six-by-six to whip, so Rebbi Judah said in the case of the prohibition of six-by-six that one needs a hand-breadth to whip. But did we not state, Rebbi Judah permits it? Then it is difficult: what is the reason of Rebbi Simeon ben Laqish? Since he threw it out from his hand as seed, he is guilty. But did we not state that “Rebbi Jehudah says, it is not kilaim?” Explain it, until the moment that it comes to rest. But was it not stated that Rebbi Judah permits it? Even if it came to rest, Rebbi Jehudah permits it. Rebbi Illaï said, Rebbi Simeon ben Laqish follows his own opinion, since Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted. Then it also should be thus in the case of two wheat grains and one of barley? That is correct. But did we not state, “unless there are two wheat kernels and one barley kernel, or one wheat kernel and two barley kernels, or one each of wheat, barley, and spelt?” Explain it if there is a grain of wheat on each side, a fence on each side, and the grain of barley caught in the middle. Rebbi Mattaniah said, that is only if there is no dry spot, but if there is a dry spot there, it is permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:1",
    "he": "משנה: כָּל סְאָה שֶׁיֵּשׁ בָּהּ רוֹבַע זֶרַע מִמִּין אַחֵר יְמָעֵט. רִבִּי יוֹסֵי אוֹמֵר יָבוֹר בֵּין מִמִּין אֶחָד בֵּין מִשְּׁנֵי מִינִין. רִבִּי שִׁמְעוֹן אוֹמֵר לֹא אָמְרוּ אֶלָּא מִמִּין אֶחָד. וַחֲכָמִים אוֹמְרִים כָּל שֶׁהוּא כִלְאַיִם בִּסְאָה מִצְטָרֵף לְרוֹבַע. בְּמַה דְּבָרִים אֲמוּרִים תְּבוּאָה בִתְבוּאָה וְקִטְנִית בְּקִטְנִית תְּבוּאָה בְקִטְנִית וְקִטְנִית בִּתְבוּאָה. בֶּאֱמֶת אָמְרוּ זֵירְעוֹנֵי גִינָּה שֶׁאֵינָן נֶאֱכָלִין מִצְטָרְפִין אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה בְּנוֹפֵל לְבֵית סְאָה. אָמַר רִבִּי שִׁמְעוֹן כְּשֵׁם שֶׁאָמְרוּ לְהַחֲמִיר אַף לְהָקֵל. הַפִּשְׁתָּן בִּתְבוּאָה מִצְטָרֶפֶת אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה בְּנוֹפֵל לְבֵית סְאָה.",
    "en": "MISHNAH: Every seah that contains a quarter of seeds from another kind should be diminished; Rebbi Yose says, he must pick it out, whether it be from one kind or from two kinds. Rebbi Simeon said, they said it only for one kind, but the Sages say, everything that is kilaim with the seah counts together for a quarter.When is this said? Grain with grain, legumes with legumes, grain with legumes, legumes with grain. In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah. Rebbi Simeon said, that which they said to restrict, they also said for leniency. Flax seeds in grain add up together for one in 24 when they fall on a bet seah.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:2",
    "he": "הלכה: אֲנָן תַּנִּינָן שֶׁיֵּשׁ בָּהּ. אִית תַּנָּיֵי תַּנֵּי שֶׁנָּפַל לְתוֹכָהּ. אָמַר רִבִּי מָנָא מָאן דְּאָמַר שֶׁיֵּשׁ בָּהּ אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. מָאן דְּאָמַר שֶׁנָּפַל לְתוֹכָהּ אֶחָד מֵעֶשְׂרִים וַחֲמִשָּׁה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בֵּין כְּמָאן דְּאָמַר שֶׁיֵּשׁ בָּהּ בֵּין כְּמָאן דְּאָמַר שֶׁנָּפַל לְתוֹכָהּ אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. מַיי כְדוֹן מָאן דְּאָמַר שֶׁיֵּשׁ בָּהּ בְּתָלוּשׁ. מָאן דְּאָמַר שִֶׁנָּפַל לְתוֹכָהּ בִּמְחוּבָּר.",
    "en": "HALAKHAH: We have stated, “which contains.” Some Tannaïm state, “into which fell.” Rebbi Mana said, he who says “which contains” means one in 24, he who says “into which fell” means one in 25. Rebbi Yose ben Rebbi Abun said, both for him who says “which contains” and for him who says “into which fell,” it means one in 24. How is that? “Which contains,” if it is cut, “into which fell,” if it is standing.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:3",
    "he": "מַה נָן קַיָימִין. אִם בְּמִתְכַּוֵּין לְזֶרַע אֲפִילוּ חִיטָּה אַחַת אָסוּר. אִם לְעָרֵב אֲפִילוּ כָּל שֶׁהוּא אָסוּר לְעָרֵב. רִבִּי יַעֲקֹב בַּר אָחָא אַבָּא בַּר חִיָיא בְשֵׁם רַב הַבּוֹרֵר צְרוֹרוֹת מִתּוֹךְ כֵּירִיּוֹ שֶׁל חֲבֵירוֹ חַיָיב לְהַעֲמִיד לוֹ חִיטִּין יָפוֹת תַּחְתֵּיהֶן. אָמַר רִבִּי יוֹסֵי זֹאת אוֹמֶרֶת שֶׁהוּא אָסוּר לְעָרֵב. אִם אָמַר אַתְּ שֶׁמּוּתָּר לְעָרֵב לָמָּה לִי חִיטִּין יָפוֹת תַּחְתֵּיהֶן.",
    "en": "What are we talking about? If he intended it for seed then even one grain of wheat is forbidden. If to mix in, it is forbidden to mix. Rebbi Jacob bar Aḥa, Abba bar Ḥiyya in the name of Rav: He who takes out impurities from his neighbor’s heap has to give him good grain in their stead. Rebbi Yose said, this implies that one is forbidden to mix in; if you say that one is permitted to mix them back in, why require good grain instead?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:4",
    "he": "מָכַר לוֹ חִיטִּין יָפוֹת וְנִמְצְאוּ בְּרוּרוֹת. מַהוּ שֶׁיְּנַכֶּה לוֹ דְּמֵי אוֹתוֹ הָרוֹבַע. מִילֵּיהוֹן דְּרַבָּנִין אָמְרִין אֵינוֹ מְנַכֶּה לוֹ דְּמֵי אוֹתוֹ הָרוֹבַע. דְּאָמַר רִבִּי יַעֲקֹב בַּר אָחָא אַבָּא בַּר חִיָיא בְשֵׁם רַב הַבּוֹרֵר צְרוֹרוֹת מִתּוֹךְ חִיטִּין שֶׁל חֲבֵירוֹ חַיָיב לְהַעֲמִיד לוֹ חִטִּין יָפוֹת תַּחְתֵּיהֶן. בִּירֵר רוֹבַע אֶחָד וּמֶחֱצָה מַהוּ שֶיְּנַכֶּה לוֹ דְמֵי אוֹתוֹ הָרוֹבַע. רִבִּי חִינְנָא וְרִבִּי מָנָא. רִבִּי חִינְנָא אָמַר מְנַכֶּה לוֹ. רִבִי מָנָא אָמַר אֵינוֹ מְנַכֶּה לוֹ. דְּהוּא אָמַר לֵיהּ אִילּוּ יְהַבְתּוּן לִי הֲוֵינָא צְרַר לוֹן בְּסִירְקִי מַה דַהֲוָה זְבוּנָה חֲמִי הוּא זְבַן.",
    "en": "If one sold wheat as [standard] good quality and it turned out to be sifted, may he take out the value of that quarter? The words of the rabbis say that he cannot take out the value of that quarter, for Rebbi Jacob bar Aḥa, Abba bar Ḥiyya said in the name of Rav: He who takes out impurities from his neighbor’s grain has to give him good grain in their stead. If he removed one and one half quarters, may he take out the value of that quarter? Rebbi Ḥinena and Rebbi Mana. Rebbi Ḥinena said, he takes it out. Rebbi Mana said, he does not take it out, because he can say to him, if you had returned it to me, I would have bundled it for the Saracens who would have bought it; what that buyer sees is what he buys.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:5",
    "he": "אֶלָּא בְּשֶׁנִּתְעָרְבוּ דֶּרֶךְ מַכְנֵס. וְהָא תַנִּינָן בֶּאֱמֶת אָמְרוּ זֵירְעוֹנֵי גִינָּה שֶׁאֵינָן נֶאֱכָלִין מִצְטָרְפִין אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. בְּנוֹפֵל לְבֵית סְאָה. וְתַנֵּי עֲלָהּ בְּגִין קַב וַחֲצִי קַב. וְאֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה לַחֲצִי קַב טָב הוּא כְּלוּם. עַד כָּאן חָשׁוּ לְמַרְאִית הָעַיִן. מִיכַּן וְאֵילַךְ לֹא חָשׁוּ לְמַרְאִית הָעַיִן.",
    "en": "But when they were mixed up during transport. But did we not state: “In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah.” And we stated on that, this is a qab or half a qab. What could one do with the twenty-fourth part of half a qab? For that, they are worried because of the bad impression. They were not worried because of the bad impression from a lesser amount.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:6",
    "he": "יְמָעֵט. כְּאֵי זֶה צַד הוּא מְמָעֵט אוֹ פּוֹחֵת מִן הָרוֹבַע אוֹ מוֹסִיף עַל הַסְּאָה. לֹא כֶן אָמַר רִבִּי יוֹחָנָן רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן כָּל הָאִיסּוּרִין שֶׁרִיבָה עֲלֵיהֶן שׁוֹגֵג מוּתָּר מֵזִיד אָסוּר. תַּמָּן אַתְּ מַרְבֶּה לְבַטֵּל אִיסּוּר תּוֹרָה. בְּרַם הָכָא אַתְּ מַרְבֶּה לְבַטֵּל מִפְּנֵי מַרְאִית הָעַיִן.",
    "en": "“Should be diminished.” How does he diminish? Either he removes from the quarter or he adds to the seah. But did not Rebbi Joḥanan say (Rebbi Abbahu in the name of Rebbi Joḥanan), for all prohibitions, if one added in error, it is permitted, if intentionally, it is forbidden. There you add to annul a Torah prohibition, but here you add because of the bad impression.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:7",
    "he": "רִבִּי יוֹסֵי אוֹמֵר יְבָרֵר. מַה טַעְמָא דְּרִבִּי יוֹסֵי. מִכֵּיוָן שֶׁהִתְחִיל בְּרוֹבַע צָרִיךְ לְהַשְׁלִים אֶת כָּל הָרוֹבַע. מוֹדֵה רִבִּי יוֹסֵי שֶׁאִם הָיָה שָׁם פָּחוֹת מִן הָרוֹבַע מִשָּׁעָה רִאשׁוֹנָה אֵינוֹ זָקוּק לוֹ. הֵיךְ עֲבִידָה. הָיָה שָׁם רוֹבַע אֶחָד מִשְּׁנֵי מִינִין בּוֹרֵר מִין אֶחָד וְדַיוֹ אוֹ צָרִיךְ לָבוּר אֶת כּוּלּוֹ.",
    "en": "“Rebbi Yose says, he must pick it out.” What is the reason of Rebbi Yose? Because he started with the quarter, he must finish the entire quarter. Rebbi Yose agrees that if there was less than a quarter when he started, he does not need to attend to it. How is that done? If there was a quarter composed of two kinds, does he pick out one kind and that is sufficient, or does he have to pick out everything?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:8",
    "he": "רִבִּי שִׁמְעוֹן אוֹמֵר לֹא אָמְרוּ אֶלָּא מִין אֶחָד שְׁנֵי מִינִין לֹא. עַד הֵיכָן. עַד רוּבָּהּ שֶׁל סְאָה. חָזַר וְהוֹסִיף חָזְרָה הַתְּבוּאָה לְהֵתֵירָהּ. כְּמַה דְּרִבִּי שִׁמְעוֹן אָמַר אֵין שְׁנֵי מִינִין מִצְטָרְפִין לְאִסּוּר. כֵּן הוּא אָמַר הָכָא אֵין שְׁנֵי מִינִין מִצְטָרְפִין לְהֵיתֵר. הֵיךְ עֲבִידָא. הָיָה שָׁם עֶשְׂרִים וּשְׁנַיִם רְבָעִים וּמֶחֱצָה שֶׁל חִיטִּים וַחֲצִי רוֹבַע שְׂעוֹרִין וְנָפַל לְתוֹכוֹ פָּחוֹת מֵרוֹבַע עֲדָשִׁים אֲפִילוּ כֵּן אֵין שְׁנֵי מִינִין מִצְטָרְפִין לְהֵיתֵר.",
    "en": "“Rebbi Simeon said, they said it only for one kind,” not two kinds. How far? Up to the greater part of the seah. If he added afterwards, the grain returned to its permitted status. Just as Rebbi Simeon said, two kinds do not combine for prohibition, so he says that they do not combine for permission. How is that done? If there were twenty-three and one half quarters of wheat and half a quarter of barley, and into that fell less than a quarter of lentils, even so the two kinds would not combine for permission.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:9",
    "he": "וְתַנֵּי עַלָּהּ כְּגוֹן שְׁלֹשֶׁת קַבִּין וְאַרְבָּעַת קַבִּין הָא קַבַּיִים אֶחָד מֵעֶשְׂרִים וְאַרְבַּע. בֶּאֱמֶת אָמַר רִבִּי לָעְזָר כָּל מָקוֹם שֶׁשָּׁנוּ בֶּאֱמֶת הֲלָכָה לְמֹשֶׁה מִסִּינַי. וְתַנֵּי עֲלָהּ כְּגוֹן קַב וַחֲצִי קַב. הָא קַבַּיִים בְּרוֹבַע. הָכָא אַתְּ אָמַר קַבַּיִים בְּרוֹבַע. וְהָכָא אַתְּ אָמַר קַבַּיִים אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה. רִבִּי זְעִירָא וְרִבִּי אָבוּנָא בְשֵׁם רַב הוּנָא. חַד אָמַר תִּשְׁעַת קַבִּין וְחָרָנָה אָמַר עַד שְׁמוֹנֶה.",
    "en": "We have stated about this, “three or four qab,” hence two qab go by one in 24. “In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai. And we stated about this, for example a qab or half a qab.Hence, two qab go by a quarter. Here you say, two qab by a quarter, and there you say, two qab by one in 24. Rebbi Zeïra and Rebbi Abun in the name of Rav Huna; one says, nine qab, the other says, eight qab.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:10",
    "he": "תִּשְׁעָה וַעֲשָׂרָה מַהוּ שֶׁיִּצְטָרְפוּ. אִיתָא חֲמִי תִּשְׁעָה וּשְׁלֹשָׁה מִצְטָרְפִין. תִּשְׁעָה וַעֲשָׂרָה לֹא כָּל שֶׁכֵּן.",
    "en": "Do nine and ten join together? Come and see, nine and three come together, so much more nine and ten!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.1:11",
    "he": "רִבִּי אָבִין וְרִבִּי חֲנִינָה תְּרַוֵּיהוֹן אָמְרִין סְאָה חוֹלֶקֶת בֵּינֵיהוֹן וְרוֹבַע סְאָה אָסוּר בִּשְׁלֹשֶׁת קַבִּין וְרוֹבַע שְׁלֹשֶׁת קַבִּין אָסוּר בִּסְאָה. רוֹבַע סְאָה אָסוּר בְּתִשְׁעָת קַבִּין וְרוֹבַע תִּשְׁעַת קַבִּין אֲסוּרִין בִּסְאָה. שְׁלֹשֶׁת רְבָעִים שֶׁל פִּשְׁתָּן אוֹסְרִין בִּסְאָה. הֵיךְ עֲבִידָא. אֲתַר דִּזְרַע רוֹבַע דְּחִיטִּין זְרַע תְּלָתָא רוֹבָעִין דְּכִיתָּן.",
    "en": "Rebbi Abin and Rebbi Ḥanina both say that a split seah is between them. A quarter seah may prohibit three qab, and a quarter of three qab may prohibit a seah. A quarter seah may prohibit nine qab, and a quarter of nine qab may prohibit a seah. Three quarters of flax seed prohibit a seah. How is this? On a plot on which one sows one quarter of wheat, one sows three quarters of flax seed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.2:1",
    "he": "משנה: הָיְתָה שָׂדֵהוּ זְרוּעָה חִטִּים וְנִמְלַךְ לְזוֹרְעָהּ שְׂעוֹרִים יַמְתִּין לָהּ עַד שֶׁיַּתְלִיעַ וְיוֹפֵךְ וְאַחַר כָּךְ יִזְרַע. אִם צָמְחָה לֹא יֹאמַר אֶזְרַע וְאַחַר כָּךְ אוֹפֵךְ. אֶלָּא הוֹפֵךְ וְאַחַר כָּךְ זוֹרֵעַ. כַּמָּה יְהִי חָרוּשׁ כְּתַלְמֵי הָרְבִיעָה. אַבָּא שָׁאוּל אוֹמֵר כְּדֵי שֶׁלֹּא יְשַׁיֵיר רוֹבַע לְבֵית סְאָה.",
    "en": "MISHNAH: If his field was sown with wheat and he changes his mind to sow it with barley, he should wait until it gets wormy, then he turns it over and after that he may sow. If it is sprouting, he should not say, I am going to sow and then turn it over, but he turns it over and then he sows. How deep does he have to plough? Like furrows for the rainy season. Abba Shaul says, so that there should not remain a quarter for a bet seah.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kilayim.2.2:2",
    "he": "הלכה: עַד כַּמָּה הִיא מַזְרָעַת עַד כְּדֵי שֶׁתְּהֵא בָאָרֶץ שְׁלֹשָׁה יָמִים בִּמְקוֹם הַטִּינָּא אֲבָל לֹא בִּמְקוֹם הַגְּרִיד בְּעָיָא הִיא יָתֵר. וְתַנֵּי כֵּן מִקְצַת הַיּוֹם כְּכוּלּוֹ בִּמְקוֹם הַטִּינָּא וְאִם צִימְּחָה וְהוֹרִיד בְּהֶמְתּוֹ לְתוֹכָהּ וְקִירְטְמָתָהּ הֲרֵי זוּ מוּתֶּרֶת.",
    "en": "HALAKHAH: “ How long can it remain sprouting? That it should remain in the ground three days in a muddy place, but in a dry place it needs more [time].” We have stated on that: Part of the day is like an entire day in a muddy place, and if it started growing but he brought his animals and they browsed it clean it is permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.3:1",
    "he": "משנה: אֵין תּוֹרְמִין מִן הַלֶּקֶט וּמִן הַשִּׁכְחָה וּמִן הַפֵּיאָה וּמִן הַהֶבְקֵר וְלֹא מִמַּעֲשֵׂר רִאשׁוֹן שֶׁנִּיטְּלָה תְרוּמָתוֹ וְלֹא מִמַּעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּיפְדּוּ וְלֹא מִן הַחַיָיב עַל הַפָּטוּר וְלֹא מִן הַפָּטוּר עַל הַחַיָיב וְלֹא מִן הַתָּלוּשׁ עַל הַמְּחוּבָּר וְלֹא מִן הַמְּחוּבָּר עַל הַתָּלוּשׁ וְלֹא מִן הֶחָדָשׁ עַל הַיָּשָׁן וְלֹא מִן הַיָּשָׁן עַל הֶחָדָשׁ וְלֹא מִפֵּירוֹת הָאָרֶץ עַל פֵּירוֹת חוּצָה לָאָרֶץ וּמִפֵּירוֹת חוּצָה לָאָרֶץ עַל פֵּירוֹת הָאָרֶץ וְאִם תָּרְמוּ אֵין תְּרוּמָתָן תְּרוּמָה.",
    "en": "MISHNAH: One may not give heave from gleanings, abandoned sheaves, peah, and ownerless property; not from First Tithe of which its heave was taken; not from Second Tithe and dedicated produce which were redeemed; not from what is obligated on what is free from obligation or from what is free on what is obligated; not from harvested produce for what is standing or from what is standing for what was harvested; not from new produce for old or from old for new; not from produce of the Land for that of foreign countries or from foreign countries for produce of the Land. If heave was given, it is not heave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.3:2",
    "he": "הלכה: רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי זֶה אֶחָד מִשְּׁלֹשָׁה מִקְרִיּוֹת מְחוּוָרִין בַּתּוֹרָה וּבָא הַלֵּוִי כִּי אֵין לֹו חֵלֶק וְנַחֲלָה עִמָּךְ. מִמַּה שֶׁיֵּשׁ לָךְ וְאֵין לוֹ אַתְּ חַיָיב לִיתֵּן לוֹ. יָצָא הֶבְקֵר שֶׁיָּדָךְ וְיָדוֹ שָׁוִין בּוֹ.",
    "en": "HALAKHAH: Rebbi Joḥanan in the name of Rebbi Yannai: This is one of three well-explained verses in the Torah (Deut. 14:27): “The Levite shall come, for he has neither part nor inheritance with you.” You must give him from what you have while he has not. This excludes ownerless property where your and his hands are equal.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.3:3",
    "he": "הִיא לֶקֶט הִיא שִׁכְחָה הִיא פֵּיאָה הִיא הֶבְקֵּר וְלֹא כְּבָר תַּנַּיָית הֵן כּוּלְּהוֹן. כֵּן הִיא מַתְנִיתָא וְלֹא מִפֵּירוֹת שֶׁהֵבִיאוּ שְׁלִישׁ עַל פֵּירוֹת שֶׁלֹּא הֵבִיאוּ שְׁלִישׁ וְאִם תָּרַם אֵין תְרוּמָתוֹ תְרוּמָה. עַל דַּעְתֵּיהּ דְּחִזְקִיָּה בְּמַחְלוֹקֶת. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דִּבְרֵי הַכֹּל.",
    "en": "Gleanings, forgotten sheaves, peah, and ownerless property all have the same rule. Did one not already state everything? Thus you have to understand the Mishnah: [One may] not [give] from produce one third ripe for produce not yet one third ripe, and when he gave heave, it is not heave. For Ḥizqiah it is a point of contention, for Rebbi Joḥanan it is everybody’s opinion.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.4:1",
    "he": "משנה: חֲמִשָּׁה לֹא יִתְרוֹמוּ וְאִם תָּרְמוּ תְרוּמָתָן תְּרוּמָה. הָאִילֵּם וְהַשִּׁיכּוֹר וְהֶעָרוֹם וְהַסּוֹמֶא וּבַעַל קֶרִי לֹא יִתְרוֹמוּ וְאִם תָּרְמוּ תְרוּמָתָן תְּרוּמָה. אֵין תּוֹרְמִין לֹא בְמִידָּה וְלֹא בְמִשְׁקָל וְלֹא בְמִנְיָין אֲבָל תּוֹרֵם הוּא אֶת הַמָּדוּד וְאֶת הַשָּׁקוּל וְאֶת הַמָּנוּי. אֵין תּוֹרְמִין בְּסַל וּבְקוּפָּה שֶׁהֵן שֶׁל מִידָּה. אֲבָל תּוֹרֵם הוּא בָּהֶן חֶצְיָין אוֹ שְׁלִישָׁן. לֹא יִתְרוֹם בִּסְאָה חֶצְיָיהּ שֶׁחֶצְיָיהּ מִידָּה.",
    "en": "MISHNAH: Five categories of persons should not give heave but if they gave, their heave is heave. The mute, the drunk, the naked person, the blind, and a man who had an emission of semen should not give heave but if they gave, their heave is heave.One gives heave neither by measure, nor by weight, nor by count. But one may give heave from what was measured, weighed, or counted. One does not give heave in a measuring basket or box, but one may give in them a half or a third. One should not give half a seah of heave in a seah vessel because half of it is a [standard] measure.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.4:2",
    "he": "הלכה: יֵשׁ מֵהֶן מִפְּנֵי בְרָכָה וְיֵשׁ מֵהֶן מִפְּנֵי שֶׁאֵין יְכוֹלִין לִתְרוֹם מִן הַמּוּבְחָר. הָאִילֵּם וְהֶעָרוֹם וּבַעַל קֶרִי מִפְּנֵי בְרָכָה הַסּוֹמֵא וְהַשִּׁיכּוֹר שֶׁאֵין יְכוֹלִין לִתְרוֹם מִן הַמּוּבְחָר.",
    "en": "HALAKHAH: “Some of these [rules] are because of the benediction, some because the [persons] are unable to give from the best. The mute, the naked person, and the man who had an emission because of the benediction, the blind and the drunk because they cannot give from the best.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.4:3",
    "he": "אַבָּא בַּר רַב הוּנָא אָמַר שָׁתוּי אַל יִתְפַּלֵּל וְאִם הִתְפַּלֵּל תְּפִילָּתוֹ תַחֲנוּנִים. שִׁיכּוֹר אַל יִתְפַּלֵּל וְאִם הִתְפַּלֵּל תְּפִילָּתוֹ גִדּוּפִין. אֵי זֶהוּ שָׁתוּי כָּל שֶׁשָּׁתָה רְבִיעִית שִׁיכּוֹר שֶׁשָּׁתָה יוֹתֵר. תַּמָּן אָמַר כָּל שֶׁאֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ. רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי אִיסִּי שִׁיכּוֹר מָהוּ שֶׁיְּבָרֵךְ. אָמַר לֵיהּ וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ וַאֲפִילוּ מְדוּמְדָּם. לֹא צוֹרְכָא דְּלֹא מָהוּ שֶׁיִּקְרָא שְׁמַע אָמַר אַבָּא בַּר אָבִין חַד חָסִיד שָׁאַל לְאֱלִיָּה זָכוּר לַטּוֹב עָרוּם מָהוּ שֶׁיִּקְרָא שְׁמַע. אָמַר לֵיהּ וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר עֶרְוַת דִּיבּוּר. תַּנֵּי חִזְקִיָּה בֵּין לִקְרוֹת בֵּין לְבָרֵךְ.",
    "en": "Abba bar Rav Huna said, one who drank [wine] should not pray but if he did pray, his prayer is a supplication. A drunk should not pray but if he did pray, his prayer is blasphemy. What is one who drank [wine]? Someone who drank a quartarius; a drunk is one who drank more. There, it is said if he cannot speak before a king. Rebbi Zeïra asked before Rebbi Assi: May a drunk recite Grace? He said to him (Deut. 11:15): “When you will eat and be satiated, then you must praise”, even if you are sleepy. The question is only, may he recite the Shema‘? Abba bar Avin said, a pious person asked Elijah, may he be remembered for the good, may a naked person recite the Shema‘? He said to him (Deut. 23:15): “He should not see in you a thing of turpitude,” a word of turpitude. Ḥizqiah stated: both for reciting [Grace] and reading [the Shema‘].",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.4:4",
    "he": "תַּמָּן תַּנִּינָן הַמּוֹנֶה מְשׁוּבָּח וְהַמּוֹדֵד מְשׁוּבָּח הִימֶּנּוּ וְהַשּׁוֹקֵל מְשׁוּבָּח מִשְּׁלָשְׁתָּן. וָכָא אַתְּ אָמַר כֵּן. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּאן בִּתְרוּמָה גְדוֹלָה כָּאן בִּתְרוּמַת מַעֲשֵׂר. וְתַנֵּי כֵן אֱלִיעֶזֶר בֶּן גִּימֶל אוֹמֵר מְנַיִין שֶׁאֵין תּוֹרְמִין לֹא בְמִידָּה וְלֹא בְמִשְׁקָל וְלֹא בְמִנְיָין תַּלְמוּד לוֹמַר וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם. בְּמַחֲשָׁבָה אַתְּ תּוֹרֵם וְאֵין אַתְּ תּוֹרֵם בְּמִידָּה בְּמִשְׁקָל וּבְמִנְיָין. מָה תְרוּמָה גְדוֹלָה בְּמַחֲשָׁבָה אַף תְּרוּמַת מַעֲשֵׂר בְּמַחֲשָׁבָה.",
    "en": "There, we have stated: “One who counts is praiseworthy, he who measures is better, and he who weighs is the best of the three.” And here, you say so? Rebbi Joshua ben Levi said, here for the Great Heave, there for the heave of the tithe. We have stated so: “Eliezer ben Gimel says, from where that one does not give heave by measurement, weight, or count? The verse says (Num. 18:27): ‘Your heave will be thought of for you’. You give heave by thought, you do not give heave by measurement, weight, or count. Just as this is for the Great Heave, so it is for the heave of the tithe.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.4:5",
    "he": "וְהָתַנִּינָן אֲבָל תּוֹרֵם הוּא אֶת הַמָּדוּד וְאֶת הַשָּׁקוּל וְאֶת הַמָּנוּי. אָמַר רִבִּי לָעְזָר כֵּינִי מַתְנִיתָא מוֹדֵד אָדָם אֶת טִיבְלוֹ וּמַכְנִיסָהּ לְתוֹךְ בֵּיתוֹ וּבִלְבַד שֶׁלֹּא יִתְרוֹם בְּמִידָּה. שׁוֹקֵל אָדָם טִיבְלוֹ וּמַכְנִיסוֹ לְתוֹךְ בֵּיתוֹ וּבִלְבַד שֶׁלֹּא יִשְׁקְלֶנּוּ בְּמִשְׁקָל. מוֹנֶה הוּא אָדָם טִיבְלוֹ וּמַכְנִיסוֹ לְתוֹךְ בֵּיתוֹ וּבִלְבַד שֶׁלֹּא יִתְרוֹם בְּמִינְיָין.",
    "en": "Did we not state: “But one may give heave from what was measured, weighed, or counted”? Rebbi Eleazar said, so is the Mishnah: “A person may measure his ṭevel and bring it into his house on condition that he not give heave by measure. A person may weigh his ṭevel and bring it into his house on condition that he not weigh by weight. A person may count his ṭevel and bring it into his house on condition that he not give heave by count.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:1",
    "he": "משנה: אֵין תּוֹרְמִין שֶׁמֶן עַל זֵיתִים הַנִּכְתָּשִׁין וְלֹא יַיִן עַל עֲנָבִים הַנִּדְרָכוֹת. וְאִם תָּרַם תְּרוּמָה יַחְזוֹר וְיִתְרוֹם. הָרִאשׁוֹנָה מְדַמָּעַת בִּפְנֵי עַצְמָהּ וְחַיָיבִין עָלֶיהָ חוֹמֶשׁ אֲבָל לֹא שְׁנִיָיה. וְתוֹרְמִין שֶׁמֶן עַל זֵיתִים הַנִּכְבָּשִׁין וְיַיִן עַל עֲנָבִים לַעֲשוֹתָן צִימּוּקִין. מִי שֶׁתָּרַם שֶׁמֶן עַל זֵתִים לַאֲכִילָה וְזֵתִים עַל זֵתִים לַאֲכִילָה וְיַיִן עַל עֲנָבִים לַאֲכִילָה וַעֲנָבִים עַל עֲנָבִים לַאֲכִילָה וְנִמְלַךְ לְדוֹרְכָן אֵינוֹ צָרִיךְ לִתְרוֹם. אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ וְאִם תָּרְמוּ תְּרוּמָתָן תְרוּמָה.",
    "en": "MISHNAH: One does not give oil as heave on crushed olives, nor wine on pressed grapes. If one did, it is heave and he has to give another heave. The first one creates dema‘ by itself and one has to pay the fifth but not the second.One may give oil as heave for olives being pickled and wine for grapes to be made into raisins. If one gave oil as heave for table olives, or olives for table olives, or wine for table grapes, or grapes for table grapes, when he changed his mind to press them he does not have to give heave.One does not give heave from finished, produce for unfinished, or from unfinished for finished, or from unfinished for unfinished. If heave was given, it is heave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:2",
    "he": "הלכה: תַּמָּן תַּנִּינָן אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ וְהָכָא אַתְּ אָמַר הָכֵן. רִבִּי הִילָא בְשֵׁם רִבִּי יוֹחָנָן מִפְּנֵי גֶּדֶר מֵי חַטָּאת שֶׁלֹּא יְהוּ מֵי חַטָּאת בְּטֵילִין. מִי חָמוּר גֶּזֶל הַשֵּׁבֶט אוֹ גֶדֶר מֵי חַטָּאת. נִישְׁמְעִינָהּ מִן הָדָא זֵיתִין עַל הַזֵּיתִין וְהוּא עָתִיד לְכוֹתְשָׁן עֲנָבִים עַל עֲנָבִים וְהוּא עָתִיד לְדוֹרְכָן תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם. הֲרֵי יֵשׁ כָּאן גֶּזֶל הַשֵּׁבֶט וְגֶדֶר מֵי חַטָּאת. וְתַנֵּי עֲלָהּ תְּרוּמָה וְיִתְרוֹם. הָדָא אָמְרָה שֶׁגֶּדֶר מֵי חַטָּאת חָמוּר מִגֶּזֶל הַשֵּׁבֶט.",
    "en": "HALAKHAH: There, we have stated: “One does not give heave from incompletely processed produce for completely processed produce,” and here you say so? Rebbi Hila in the name of Rebbi Joḥanan: Because of a “fence” for the purification water, lest purification water become useless. What is more serious, robbing the tribe or [breaching] the “fence” for purification water? Let us hear from the following: “[If one gave heave of] olives for olives and in the future he will crush them, grapes for grapes and in the future he will press them, it is heave and he has to give heave a second time.” In this case there is both robbing the tribe and the “fence” for the purification water, but we have stated that it is heave and he has to give heave a second time. This proves that the “fence” for the purification water is more serious than robbing the tribe.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:3",
    "he": "מָה אָמַר רִבִּי יוֹסֵי הָכָא. וּמָה אִין רִבִּי מֵאִיר דְּמֵיקַל בְּגֶזֶל הַשֵּׁבֶט וּמַחְמִיר בְּגֶדֶר מֵי חַטָּאת. רִבִּי יוֹסֵי דְּמַחְמִיר בְּגֶזֶל הַשֵּׁבֶט לֹא כָּל שֶׁכֵּן דּוּ מַחְמִיר בְּגֶדֶר מֵי חַטָּאת. אַשְׁכָּח תַּנֵּי בְשֵׁם רִבִּי יוֹסֵי אֵין תּוֹרְמִין זֵתִים עַל הַשֶּׁמֶן וְלֹא עֲנָבִים עַל הַיַּיִן וְאִם תָּרַם תְּרוּמָתוֹ תְרוּמָה וְאֵין צָרִיךְ לִתְרוֹם דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר בֵּית שַׁמַּאי אוֹמְרִים תּוֹרְמִין וּבֵית הִלֵּל אוֹמְרִים אֵין תּוֹרְמִין. הַכֹּל מוֹדִין שֶׁאִם תָּרַם שֶׁאֵינוֹ צָרִיךְ לִתְרוֹם שְׁנִיָיה. הֲוֵי רְעָיוֹן רִבִּי מֵאִיר מֵיקֵל בְּגֶזֶל הַשֶּׁבֵט וּמַחְמִיר בְּגֶדֶר מֵי חַטָּאת. רִבִּי יוֹסֵי מַחְמִיר בְּגֶזֶל הַשֵּׁבֶט וּמֵיקֵל בְּגֶדֶר מֵי חַטָּאת.",
    "en": "What would Rebbi Yose say here? Since Rebbi Meïr takes “robbing the tribe” lightly but takes the “fence” for purification water seriously, Rebbi Yose who takes “robbing the tribe” seriously, certainly must take the “fence” for purification water seriously! It was found stated in the name of Rebbi Yose: “One may not give olives as heave for oil or grapes for wine; if one did, his heave is heave and he does not have to give heave [a second time], the words of Rebbi Meïr. Rebbi Yose says, the House of Shammai say one gives heave but the House of Hillel say one does not give heave. Everybody agrees that if he gave heave, he does not have to give heave a second time.” There is proof that Rebbi Meïr takes “robbing the tribe” lightly but the “fence” for purification water seriously, Rebbi Yose takes “robbing the tribe” seriously but the “fence” for purification water lightly!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:4",
    "he": "תַּמָּן תַּנִּינָן רִבִּי יוֹסֵי אוֹמֵר שִׁשָּׁה דְבָרִים מִקּוּלֵּי בֵית שַׁמַּאי וּמֵחוּמְרֵי בֵית הִלֵּל הָעוֹף עוֹלֶה עַל הַשּׁוּלְחָן עִם הַגְּבִינָה וְאֵינוֹ נֶאֱכַל כְּדִבְרֵי בֵית שַׁמַּאי וּבֵית הִלֵּל אוֹמְרִים לֹא עוֹלֶה וְלֹא נֶאֱכַל. תּוֹרְמִין זֵתִים עַל שֶׁמֶן וַעֲנָבִים עַל יַיִן כְדִבְרֵי בֵית שַׁמַּאי וּבֵית הִלֵּל אוֹמְרִים אֵין תּוֹרְמִין. אָמַר רִבִּי מָנָא לֵית כָּאן זֵיתִים עַל שֶׁמֶן אֶלָּא שֶׁמֶן עַל זֵיתִים. דְּהִיא דְּרִבִּי יוֹסֵי דְּרִבִּי יוֹסֵי אוֹמֵר תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם בְּשֶׁאֵין הָרִאשׁוֹנָה קַיֶימֶת אֲבָל אִם הָיְתָה הָרִאשׁוֹנָה קַיֶימֶת קוֹרֵא לָהּ שֵׁם וְדַיּוֹ.",
    "en": "There we have stated: “Rebbi Yose says, in six matters are the House of Shammai lenient and the House of Hillel restrictive: Fowl may be served on the table together with cheese but cannot be eaten together according to the House of Shammai, but the House of Hillel say it may not be served or eaten. One gives heave from olives on oil and from grapes on wine according to the House of Shammai, but the House of Hillel say one may not.” Rebbi Mana said, it cannot be “from olives on oil” but “from oil on olives” because this is Rebbi Yose’s! For Rebbi Yose says it is heave and he has to give another heave; that is, if the first [heave] does no longer exist but if the first exists he gives it its name and that is enough.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:5",
    "he": "תַּנֵּי שְׁנִיָיה לֹא תֵאָכֵל עַד שֶׁיּוֹצִיא עָלֶיהָ תְּרוּמָה וּמַעְשְׂרוֹת רִאשׁוֹנָה מָה הִיא. מִן מַאן דְתַנֵּי חָזַר וְעָשָׂה זֵתִים רִאשׁוֹן שֶׁמֶן וַעֲנָבִים יַיִן קוֹרֵא שֵׁם וְאֵינוֹ צָרִיךְ לִתְרוֹם שְׁנִיָיה הָדָא אָמְרָה שֶׁהוּא צָרִיךְ לִקְרוֹת שֵׁם לְמַעְשְׂרוֹתָיו.",
    "en": "It was stated: “The second [heave] should not be eaten until one takes from it heaves and tithes.” What is the status of the first? From what was stated: “If he came back and made the first olives into oil or the grapes into wine, he gives it a name and does not have to give a second heave.” That means that he has to give a name to his tithes.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:6",
    "he": "תַּנִּינָן דְּבַתְרָהּ אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. וְהָכָא לְשֶׁעָבַר הָא לְכַתְּחִילָּה לֹא אֲפִילוּ בַתְּחִילָּה. אִין תֵּימַר שַׁנְיָיא הִיא מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ הָא תַנִּינָן הַפֶּרֶד וְהַצִּימּוּקִים וְהֶחָרוּבִים מִשֶּׁיְּעַמֵּר עֲרֵימָה. רִבִּי יוֹסֵי בֶּן יוֹסֵי בְשֵׁם רִבִּי יִצְחָק בֶּן לָעְזָר אֵין לָךְ אָסוּר מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ אֶלָּא גוֹרֶן וְיֵקֶב בִּלְבַד.",
    "en": "We have stated after this: “One does not give heave from finished produce for unfinished;” there it is for the past, therefore not to start, [and here] even to start? If you say, is this different from when it is finished, did we not state: “Dried pomegranate kernels, raisins, and carob from when he made an orderly heap”? Rebbi Yose ben Yose in the name of Rebbi Isaac ben Eleazar: From finished product on unfinished is only forbidden from threshing floor and wine (or oil) press.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:7",
    "he": "לְפִי מָה הוּא תוֹרֵם לְפִי שַׁמְנָן אוֹ לְפִי אוֹכְלָן. אָמַר רִבִּי יוֹחָנָן אַיְיתִיתֵיהּ מִדְּחִלְפַיי רִבִּי אוֹמֵר לְפִי אוֹכְלָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר לְפִי שַׁמְנָן אֲבָל לֹא עַל גַּרְעִינֵיהֶן. הַכֹּל מוֹדִין בִּכְלוֹכְסִין שֶׁהֵן תּוֹרְמִין לְפִי אוֹכְלָן אֲבָל לֹא עַל גַּרְעִינֵיהֶן. חֲנַנְיָה בָּעֵי וְאַף לְעִנְיַין שַׁבָּת כֵּן. אַשְׁכָּח תַּנֵּי רִבִּי אוֹמֵר בִּרְבִיעִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כִּגְרוֹגֶרֶת.",
    "en": "What is the basis of his giving heave, on basis of their oil or as solid food? Rebbi Yoḥanan said, this was brought from Ḥilfai: “Rebbi said as food, Rabban Simeon ben Gamliel said on basis of their oil, excluding the pits. Everybody agrees that one gives heave for pickled olives as food but not including their pits. Ḥananiah asked, is this the same for the Sabbath? It was found stated: “Rebbi said, by a quartarius; Rabban Simeon ben Gamliel said, by the size of a dried fig.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:8",
    "he": "אָמַר רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי הִלֵּל וְאַף אֲנָן תַּנִּינָן הָדָא דִמְסַיֵיעַ לְהָדָא דְתַנֵּי רִבִּי הוֹשַׁעְיָה. זֵיתִין עַל זֵיתִין וְהוּא עָתִיד לְכוֹתְשָׁן עֲנָבִים עַל עֲנָבִים וְהוּא עָתִיד לְדוֹרְכָן תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם. וְתַנִּינָן מִי שֶׁתָּרַם שֶׁמֶן עַל זֵתִים לַאֲכִילָה זֵתִים עַל זֵיתִים לַאֲכִילָה יַיִן עַל עֲנָבִים לַאֲכִילָה וַעֲנָבִים עַל עֲנָבִים לַאֲכִילָה וְנִמְלַךְ לְדוֹרְכָן אֵינוֹ צָרִיךְ לִתְרוֹם. מִפְּנֵי שֶׁנִּמְלַךְ הָא לֹא נִמְלַךְ תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם.",
    "en": "Rebbi Ḥananiah said in the name of Rebbi Hillel: We have stated in support of the statement of Rebbi Hoshaiah: “[If one gave heave of] olives for olives and in the future he will crush them, grapes for grapes and in the future he will press them, it is heave and he has to give heave a second time.” And we have stated: “If one gave oil as heave for table olives, olives for table olives, wine for table grapes, or grapes for table grapes when he changed his mind to press them he does not have to give heave.” Because he changed his mind! Therefore, if he did not change his mind he has to give a second heave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.1.5:9",
    "he": "רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כְּדָגָן מִן הַגּוֹרֶן. מִמַּה שֶׁהוּא מְצַוֶּה אֶת בְּנֵי לֵוִי לִתְרוֹם מִן הַגָּמוּר. הָדָא אָמְרָה שֶׁאָסוּר לִיתֵּן לוֹ שִׁבֳּלִים. חִיָיה בַּר אָדָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַעֲשֵׂר רִאשּׁוֹן שֶׁהִקְדִּימוֹ בַשִּׁבֳּלִים אָסוּר לוֹכַל מִמֶּנּוּ עֲרַאי וּמַה טַעַם אֶת קָדְשֵּׁי בְּנֵי יִשְׂרָאֵל לֹא תְחַלְלוּ וְלֹא תָמוּתוּ. מָהוּ שֶׁיִּלְקוּ עַל טִבְלוֹ דְּבַר תּוֹרָה. רִבִּי אַשִּׁיאָן בְּשֵׁם רִבִּי יוֹנָה מַתְנִיתָא אָמְרָה אֵין לוֹקִין עַל טִיבְלוֹ דְּבַר תּוֹרָה. דְּתַנִּינָן תַּמָּן תְּרוּמַת מַעֲשֵׂר שָׁוָה לַבִּיכּוּרִים בִּשְׁנֵי דְּרָכִים וְלִתְרוּמָה בִשְׁנֵי דְּרָכִים. וְנִיטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא וּשֶׁלֹּא מִן הַמּוּקָּף כְּבִיכּוּרִים. וְאוֹסֶרֶת מִן הַגּוֹרֶן וְיֵשׁ לוֹ שִׁיעוּר כִּתְרוּמָה. אִית לָךְ מֵימַר אוֹסֶרֶת מִן הַגּוֹרֶן לֹא לְאַחַר מֵירוּחַ. הָדָא אָמְרָה שֶׁאֵין לֹוקִין עַל טִיבְלוֹ דְּבַר תּוֹרָה.",
    "en": "Rebbi Immi in the name of Rebbi Simeon ben Laqish (Num. 18:27): “Your heave will be counted as if it were grain from the threshing-floor.” From what He commanded the Levites to give heave, from the finished product. That means it is forbidden to give him ears. Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: If First Tithe was given from grain ears, it is forbidden to eat a snack from it. What is the reason? (Num. 18:32): “You should not desecrate the holy things of the Children of Israel lest you die.” Will one be whipped for its ṭevel as biblical law? Rebbi Ashian in the name of Rebbi Jonah: A Mishnah states that one is not whipped for its ṭevel as biblical law, as we have stated there: “Heave of the tithe is like First Fruits in two respects and like tithe in two respects. One may give it from pure for impure or not earmarked produce, like First Fruits. It makes forbidden from the threshing floor and has a tariff similar to heave.” When can you say “from the threshing floor”, does this not mean after smoothing? That implies that one is not whipped for its ṭevel as biblical law.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:1",
    "he": "משנה: אֵין תּוֹרְמִין מִן הַטָּהוֹר עַל הַטָּמֵא וְאִם תָּרְמוּ תְּרוּמָתָן תְּרוּמָה. בֶּאֱמֶת אָמְרוּ הָעִיגּוּל שֶׁל דְּבֵילָה שֶׁנִּטְמָא מִקְצָתוֹ תּוֹרֵם מִן הַטָּהוֹר שֶׁיֵּשׁ בּוֹ עַל הַטָּמֵא שֶׁיֵּשׁ בּוֹ וְכֵן אֲגוּדָה שֶׁל יָרָק וְכֵן עֲרֵימָה. הָיוּ שְׁנֵי עִיגּוּלִין שְׁנֵי אֲגוּדוֹת שְׁתֵּי עֲרֵימוֹת אַחַת טְהוֹרָה וְאַחַת טְמֵאָה לֹא יִתְרוֹם מִזֶּה עַל זֶה. רִבִּי אֱֱלִיעֶזֶר אוֹמֵר תּוֹרְמִין מִן הַטָּהוֹר עַל הַטָּמֵא. אֵין תּוֹרְמִין מִן הַטָּמֵא עַל הַטָּהוֹר וְאִם תָּרַם שׁוֹגֵג תְּרוּמָתוֹ תְרוּמָה. מֵזִיד לֹא עָשָׂה וְלֹא כְלוּם. וְכֵן בֶּן לֵוִי שֶׁהָיָה לוֹ מַעֲשֵׂר טֵבֵל הָיָה מַפְרִישׁ עָלָיו וְהוֹלֵךְ. שׁוֹגֵג מַה שֶׁעָשָׂה עָשׂוּי. מֵזִיד לֹא עָשָׂה כְלוּם. רִבִּי יְהוּדָה אוֹמֵר אִם הָיָה יוֹדֵעַ בּוֹ מִתְּחִילָּה אַף עַל פִּי שֶׁהוּא שׁוֹגֵג לֹא עָשָׂה כְלוּם. הַמַּטְבִּיל כֵּלִים בַּשַּׁבָּת בְּשׁוֹגֵג יִשְׁתַּמֵּשׁ בָּהֶן וּמֵזִיד לֹא יִשְׁתַּמֵּשׁ בָּהֶן. הַמְעַשֵּׂר וְהַמְבַשֵּׁל בַּשַּׁבָּת שׁוֹגֵג יֵאָכֵל מֵזִיד לֹא יֵאָכֵל. הַנּוֹטֵעַ בַּשַּׁבָּת שׁוֹגֵג יְקַיֵים מֵזִיד יַעֲקוֹר וּבַשְּׁבִיעִית בֵּין שׁוֹגֵג בֵּין מֵזִיד יַעֲקוֹר.",
    "en": "MISHNAH: One does not give heave from pure produce for impure, but if heave was given it is heave. In truth, they said if a cake of dried figs became partially impure one may give heave from its pure part for its impure part, and similarly for a bunch of vegetable or a heap [of grain]. If there were two cakes, two bundles, two heaps, one pure and one impure, one should not give heave from one for the other. Rebbi Eliezer says, one may give heave from pure produce for impure.One may not give heave from impure produce for pure, but if he gave in error, his heave is heave, if intentionally, he did not do anything. Similarly, a Levite who has ṭevel tithe which he continually uses to give, if he is in error, what he did is done, if intentionally, he did nothing. Rebbi Jehudah says, if he had known of it earlier, even if he did it in error, he did not do anything.He who immerses vessels on the Sabbath, if unintentionally he may use them, if intentionally he may not use them. He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten. He who plants on the Sabbath, if unintentionally he may keep it, if intentionally it must be uprooted. In the Sabbatical year it must be uprooted, whether in error or intentionally.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:2",
    "he": "הלכה: אֵין תּוֹרְמִין מִן הַטָּהוֹר כו׳. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כְּדָגָן מִן הַגּוֹרֶן וְכִמְלֵאָה מִן הַיֶּקֶב. מַה גּוֹרֶן וְיֶקֶב אֵיפְשָׁר שֶׁיְּהֵא מִקְצָתוֹ טָמֵא וּמִקְצָתוֹ טָהוֹר. וְזֶה אַף עַל פִּי שֶׁאֶיפְשָׁר לְמֵידִין אֶיפְשָׁר מִשֶׁאֵי אֶיפְשָׁר. מֵעַתָּה לֹא יְהֵא תְרוּמָתוֹ תְּרוּמָה מִמֶּנּוּ כְְּתִיב.",
    "en": "HALAKHAH: “One does not give heave from pure produce”, etc. Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:27): “Your heave will be counted as if it were grain from the threshing-floor and what was drawn off from the wine-press..” Since for threshing-floor and wine-press it is impossible that part of it be impure and part pure, even so one infers what is possible from what is impossible. In that case, the heave given should not be heave! It is written: “From itself”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:3",
    "he": "כָּל הַדְּבָרִים לְמֵידֵין וּמְלַמְּדִין תְּרוּמַת מַעֲשֵׂר הִיא מְלַמֶּדֶת וְאֵינָהּ לְמֵידָה תְּרוּמַת מַעֲשֵׂר לִימְּדָה עַל תְּרוּמָה גְדוֹלָה שֶׁלֹּא תְּהֵא נִיטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא וְהִיא נִיטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא. מְנַיִין רִבִּי יוֹסֵי בְשֵׁם חִזְקִיָּה. רִבִּי יוֹנָה בְשֵׁם רִבִּי יַנַּיי וּנְתַתֶּם מִמֶּנּוּ אֶת תְּרוּמַת יי לְאַהֲרֹן הַכֹּהֶן עֲשֵׂה שֵׁיִּנָּתְנוּ לְאַהֲרֹן הַכֹּהֶן בְּכְהוּנָּתוֹ. כַּהֲנָא אָמַר מִכָּל חֶלְבּוֹ אֶת מִקְדְּשׁוֹ מִמֶּנּוּ טוּל מִן הַמְקוּדָּשׁ שֶׁבּוֹ. תְּרוּמַת מַעֲשֵׂר לִימְּדָה עַל תְּרוּמָה גְדוֹלָה שֶׁהִיא נִיטֶּלֶת מִן הַמּוּקָּף וְהִיא נִיטֶּלֶת שֶׁלֹּא מִן הַמּוּקָּף. מְנַיִין שֶׁתְּרוּמַת מַעֲשֵׂר נִיטֶּלֶת שֶׁלֹּא מִן הַמּוּקָּף. מִכָּל מַעְשְׂרוֹתֵיכֶם אֶחַד בִּיהוּדָה וְאֶחַד בְּגָלִיל. תְּרוּמַת מַעֲשֵׂר לִימְּדָה עַל תְּרוּמָה גְדוֹלָה שֶׁלֹּא תְהֵא נִיטֶּלֶת אֶלָּא מִן הַגָּמוּר וְאַף הִיא נִיטֶּלֶת מִן הַגָּמוּר.",
    "en": "Everything teaches for itself and for others, the heave of the tithes teaches for others what it does not teach for itself. The heave of the tithe teaches for Great Heave that it should not be taken from pure produce for impure but itself can be taken from pure produce for impure. From where? Rebbi Yose in the name of Ḥizqiah, Rebbi Jonah in the name of Rebbi Yannai (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” it should be given to Aharon in his status as priest. Cahana said (Num. 18:29): “From its best, the sanctified part from it;” take from its sanctifiable part. The heave of the tithe teaches for Great Heave that it should be taken from earmarked produce but itself may be taken from non-earmarked. From where that heave of the tithe may be taken from non-earmarked produce? (Num. 18:28) “From all of your tithes,” one in Judea and one in Galilee. The heave of the tithe teaches for Great Heave that it should be taken only from finished produce, itself also should be taken from finished produce.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:4",
    "he": "תְּרוּמַת מַעֲשֵׂר נִיטֶּלֶת מִן הַטָּהוֹר עַל הַטָּהוֹר וּמִן הַטָּמֵא עַל הַטָּמֵא מִן הַטָּהוֹר עַל הַטָּמֵא וְאֵינָהּ נִיטֶּלֶת מִן הַטָּמֵא עַל הַטָּהוֹר. רִבִּי נְחֶמְיָה אוֹמֵר כְּשֵׁם שֶׁאֵינָהּ נִיטֶּלֶת מִן הַטָּמֵא עַל הַטָּהוֹר כָּךְ אֵינָהּ נִיטֶּלֶת מִן הַטָּמֵא עַל הַטָּמֵא וּמוֹדֵי רִבִּי נְחֶמְיָה בִדְמַיי. עַד כְּדוֹן בְּשֶׁהָיָה לוֹ מֵאוֹתוֹ הַמִּין לֹא הָיָה לוֹ מֵאוֹתוֹ הַמִּין נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי חֲנִינָה עֵנְתָּנָיָא סְלַק עִם רִבִּי זְעִירָא לְחַמַּת גָּדֶר זְבַן לֵיהּ קְלוֹסְקִין בְּעָא מְתַקְּנֵהּ מִיּוֹם לְחַבְרֵיהּ אֲמַר לֵיהּ לֵית אֲנָן צְרִיכִין חֲשָׁשִׁין לִיחִידָא אִית לָךְ מֵימַר בְּשֶׁהָיָה לוֹ מֵאוֹתוֹ הַמִּין.",
    "en": "Heave of the tithe is taken from pure produce for pure, from impure for impure, from pure for impure, but not from impure for pure. Rebbi Neḥemiah says, just as it may not be taken from impure for pure, so it may not be taken from impure for impure. Rebbi Neḥemiah agrees in the case of demay. That is, if he has from the same kind. If he does not have anything from the same kind, let us hear from the following: Rebbi Ḥanina Eyntanaya went with Rebbi Zeïra to Ḥammat Gader. He bought him a roll and wanted to put it in order from one day to the next. He said to him: We do not have to worry about a single opinion! Can you say that he had from the same kind?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:5",
    "he": "בֶּאֱֱמֶת אָמַר רִבִּי לָעְזָר כָּל מָקוֹם שֶׁשָּׁנִינוּ בֶּאֱמֶת הֲלָכָה לְמֹשֶׁה מִסִּינַי.",
    "en": "“In truth;” Rebbi Eleazar said that every place where they stated “in truth,” it is practice going back to Moses on Mount Sinai.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:6",
    "he": "וְעִיגוּל שֶׁל דְּבֵילָה שֶׁנִּיטְמָא מִקְצָתוֹ מִכֵּיוָן שֶׁנִּיטְמָא מִקְצָתוֹ אֵין כּוּלּוֹ טָמֵא בִּמְחוּבָּר בְּמֵי פֵּירוֹת הִיא מַתְנִיתָא. וְאֵין סוֹפוֹ לֵיחָלֵק וְלַעֲשׂוֹתוֹ שְׁנַיִם. תִּיפְתַּר שֵׁקָּרָא לָהּ שֵׁם בִּמְחוּבָּר.",
    "en": "“If a cake of dried figs became partially impure one may give heave from its pure part for its impure part;” but if part of it becomes impure is not all of it impure? The Mishnah deals with the case that they are connected only by fruit juice. But will it not be cut into two parts in the end? Explain it if he gave it a name when it still was connected.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:7",
    "he": "וְכֵן אֲגוּדָה שֶׁל יָרָק. מַתְנִיתָן שֶׁנִּיטְמָאָת וְעוֹדָהּ אֲגוּדָה אֲבָל נִיטְמָאָת קְלָחִין וַאֲגָדָן לֹא בְדָא. וְאֵין סוֹפָהּ לֵיחָלֵק וְלֵעָשׂוֹת שְׁתַּיִם. תִּיפְתַּר שֶׁקָּרָא לָהּ שֵׁם בִּמְחוּבָּר. אֶגֶּד שֶׁנִּיטְמָא וְהִתִּירוֹ וַאֲגָדוֹ מַהוּ.",
    "en": "“And similarly for a bunch of vegetable.” The Mishnah deals with the case that it became impure as a bunch but when the single stalks were impure and he bound them together, this does not apply. But will it not be split and made into two parts in the end? Explain it if he gave it a name when it still was connected. What is the situation if a bundle became impure, he unbound it and bound it again?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:8",
    "he": "וְלִיתְנֵי עִיגּוּל וְלָא לִיתְנֵי אֲגוּדָה וְנִיתְנֵי אֲגוּדָה וְלָא לִיתְנֵי עֲרֵימָה. אִילּוּ תַנִּינָן עִיגּוּל וְלָא תַנִּינָן אֲגוּדָה הֲוֵינָן אָמְרִין עִיגּוּל שֶׁכּוּלּוֹ גוּף אֶחָד תּוֹרֵם. אֲגוּדָה שֶׁאֵין כּוּלָּהּ גוּף אֶחָד אֵינוֹ תּוֹרֵם. הֲוֵי צוֹרְכָה מִיתְנֵי אֲגוּדָה. וְאִילּוּ תַנִּינָן אֲגוּדָה וְלָא תַנִּינָן עֲרֵימָה הֲוִינָן אָמְרִין אֲגוּדָה שֶׁכּוּלָּהּ תְּפוּשָׂה אַחַת תּוֹרֵם עֲרֵימָה שֶׁאֵין כּוּלָּהּ תְּפוּשָׂה אַחַת אֵינוֹ תוֹרֵם. הֲוֵי צוֹרְכָא מִיתְנֵי עִיגּוּל וְצוֹרְכָא נִיתְנֵי אֲגוּדָה וְצוֹרְכָא מִיתְנֵי עֲרֵימָה.",
    "en": "Should we have stated only fig cake and neither bunch nor heap? If we had stated about fig cake and not bunch we would have said he may give heave for the fig cake which is all one body but not for the bunch which is not one body. So it is necessary to state also “bunch”. If we had stated bunch not heap, we would have said he may give heave for the bunch because it is all held together but not for the heap which is not held together in one piece. So it is necessary to state fig-cake, necessary to state bunch, and necessary to state heap.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:9",
    "he": "מִכֵּיוָן דְּתַנִּינָן הָיוּ שְׁנֵי עִיגּוּלִין וּשְׁתֵּי אֲגוּדוֹת וּשְׁתֵי עֲרֵימוֹת. מַה צוֹרְכָא דְּהָהִיא דָּמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּיי וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כְּדָגָן וגו׳. אָמַר רִבִּי חִיָיה בַּר אָדָא בַּעֲרֵימָה שֶׁל קִישּׁוּאִין וְדִילוּעִין הִיא מַתְנִיתָא.",
    "en": "Since we stated: “If there were two fig-cakes, two bunches, and two heaps,” why do we need this since Rebbi Joḥanan said in the name of Rebbi Yannai (Num. 18:27): “Your heave will be counted as if it were grain,” etc.? Rebbi Ḥiyya bar Ada said, the Mishnah speaks about heaps of green melons or squash.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:10",
    "he": "הָיוּ שְׁנֵי עִיגוּלִין אֶחָד מִקְצָתוֹ טָמֵא וְאֶחָד מִקְצָתוֹ טָהוֹר מָהוּ שֶׁיִּתְרוֹם מִזֶּה עַל זֶה. וְיֵיבַא כְּהָדָא. הָיוּ לְפָנָיו שְׁנֵי כְּרִיִים אֶחָד הִפְרִישׁ מִמֶּנּוּ מִקְצָת תְּרוּמוֹת וּמַעְשְׂרוֹת. וְאֶחָד הִפְרִישׁ מִמֶּנּוּ מִקְצָת תְּרוּמוֹת וּמַעְשְׂרוֹת. מָהוּ שֶׁיִּתְרוֹם מִזֶּה עַל זֶה. תַּלְמִידוֹי דְרִבִּי חִיָיה רוֹבָה שָׁאֲלוֹן לְרִבִּי חִיָיא רוֹבָא וְאָמַר לוֹן הַכְּסִיל חוֹבֵק אֶת יָדָיו וְאוֹכֵל אֶת בְּשָׂרוֹ. רִבִּי לָעְזָר בְּשֵׁם רִבִּי חִיָיה רֹבָה אֵין תּוֹרְמִין וּמְעַשְּׂרִין מִזֶּה עַל זֶה.",
    "en": "If there were two fig cakes, one partially impure and one partially pure, may one give heave from one for the other? If he had two heaps, and from both of them he had given part of heaves and tithes, may he give heave from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave from one for the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:11",
    "he": "הֲרֵי שֶׁהֵבִיא מִינִין הַרְבֶּה בְקוּפָּה וּכְרוּב מִלְּמַעֲלָן וּכְרוּב מִלְּמַטָּן וְדָבָר אַחֵר בְּאֶמְצַע אֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה. הָּדָא דְתֵימָא בְּשֶׁאֵין שָׁם חָלָל. אֲבָל אִם יֵשׁ שָׁם חָלָל תּוֹרְמִין וּמְעַשְּׂרִין מִזֶּה עַל זֶה. כָּל בֵּית הַגִּיתּוֹת אֶחָד. כָּל בֵּית הַגְּרָנוֹת אֶחָד. תַּנֵּי אָמַר רִבִּי יוּדָה וְהִיא שֶׁתְּהֵא תּוֹפֶסֶת הַגּוֹרֶן בְּאֶמְצַע. עַד כְּדוֹן חִיטִּין וַאֲפִילוּ קַשׁ וַאֲפִילוּ תֶּבֶן.",
    "en": "“If somebody brought many kinds in a box, cabbage on top and cabbage on the bottom but something else in between, he may not give heave or tithe from one for the other.” That means, if there is no empty space. But if there is empty space he may give heave or tithe from one for the other. “The entire house of the wine press is one.” The entire threshing house is one. It was stated: Rebbi Jehudah said, only if the main threshing place is in the middle. So far this is for wheat; [it is] the same even for stubbles, even for straw.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:12",
    "he": "רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי הָיָה טָמֵא בְאֶמְצַע אָמַר לֵיהּ וְהַיְינוּ נָשׁוּךְ. חֲבֵרַיָּא בָּעוֹן קוֹמֵי רִבִּי יוֹסֵי הָיְתָה מַפָּה בְאֶמְצַע אָמַר לוֹן וְהַיְינוֹ חֲמִשָּׁה שַׂקִּין בְּגוֹרֶן דְּתַנֵּי חֲמִשָּׁה שַׂקִּין בְּגוֹרֶן אֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה.",
    "en": "Rebbi Ḥaggai asked before Rebbi Yose: Was impure [produce] between them? He said to him, is that biting? The colleagues asked before Rebbi Yose: If there was a blanket between them? He said to them, that is the case of the five sacks, as it was stated: “Five sacks on the threshing floor, one does not give heave and tithes from one for the other.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:13",
    "he": "תַּנֵּי רִבִּי לַעִאיי אוֹמֵר מִשּׁוּם רִבִּי לִיעֶזֶר תּוֹרְמִין מִן הַטָּהוֹר עַל הַטָּמֵא בְּלַח. כֵּיצַד כָּבַשׁ זֵיתִים בְּטוּמְאָה וְהוּא רוֹצֶה לְתוֹרְמָן בְּטָהֳרָה מֵבִיא מַשְׁפֵּךְ שֶׁאֵין בְּפִיו כְּבֵיצָה וּמְמַלֵּא אוֹתוֹ בֵּיצִים וְנוֹתְנוֹ עַל פִּי חָבִית. וְנִמְצָא תוֹרֵם מִן הַמּוּקָּף. לָמָּה לִי פָּחוֹת מִכְּבֵיצָה. אֲפִילוּ כְבֵיצָה לֹא פֵּירוּרִין אִינּוּן שֶׁלֹּא יְטַמֵּא זֵיתִין הַרְבֶּה. אָמְרוּ לוֹ אֵין לְךָ כָּל לַח קָרוּי לַח אֶלָּא יַיִן וְשֶׁמֶן בִּלְבַד. הֵיךְ עֲבִידָא קוֹרָה אַחַת לִשְׁנֵי בּוֹרוֹת. שְׁנֵי קוֹרוֹת לְבוֹר אֶחָד. נִיחָא קוֹרָה אַחַת לִשְׁנֵי בּוֹרוֹת. אֶלָּא שְׁנֵי קוֹרוֹת לְבוֹר אֶחָד לֹא מִתּוֹךְ שֶׁנִּיטְמָא מִקְצָתָן נִיטְמְאוּ כוּלָּן. רִבִּי לָא בְשֵׁם רִבִּי לָעְזָר תִּיפְתַּר שֶׁהָיָה בְלִיבּוֹ לַעֲשׂוֹת תְּפוּשָׂה אַחַת וְנִמְלַךְ לַעֲשׂוֹתוֹ שְׁתֵּי תְפוּסוֹת. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן הָדָא דְתֵימַר בְּשֶׁנִּיטְמָא מִשֶּׁיִּשְׁלֶה וּמִשֶּׁיַּקִּיפָהּ שֶׁכְּבָר נִרְאוּ לְתוֹרְמָן בְּטָהֳרָה. אֲבָל אִם נִיטְמָא עַד שֶׁלֹּא שִׁילֶּה וְעַד שֶׁלֹּא קִיפֶּה לֹא בְדָא. רִבִּי טָבִי רִבִּי יֹאשַׁיָּה בֵּי רִבִּי יַנַּאי הֲלָכָה כְרִבִּי לִיעֶזֶר. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי הוֹשַׁעְיָא הֲלָכָה כְרִבִּי לִיעֶזֶר. רִבִּי הוּנָא רִבִּי חֲנַנְיָה אֵין הֲלָכָה כְרִבִּי לִיעֶזֶר. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל אֵין הֲלָכָה כְרִבִּי לִיעֶזֶר. אָתָא עוּבְדָא קוֹמֵי רִבִּי אִימִּי וְלֹא הוֹרֵי אָמַר תְּרֵין כָּל קֳבֵיל תְּרֵין אִינּוּן. אָמְרִין לֵיהּ וְהָא רִבִּי יִצְחָק בַּר נַחְמָן הוֹרֵי. אֲפִילוּ כֵן לֹא הוֹרֵי.",
    "en": "It was stated: “Rebbi Illaï says in the name of Rebbi Eliezer: For food in fluids, one gives heave from pure for impure. How is this? If somebody pickled olives in impurity and wants to give heave in purity, he brings a funnel whose opening is less than [the width of] an egg, fills it with eggs and puts it on top of the amphora; it turns out that he gives heave from what is earmarked.” Why does it have to be less than [the width of] an egg? Are these not single pieces? It is only that not many olives should become impure. “ They said to him, the only food fluid called fluid is wine and olive oil.” How is that? One beam for two pits or two beams for one pit. One understands one beam for two pits, but two beams for one pit? Is it not that if it is partially impure it is totally impure? Rebbi La in the name of Rebbi Eleazar: Explain it, if he had intended to process it in one batch, and he changed his mind to make it in two batches. Rebbi Yose ben Rebbi Abun said, this applies if it became impure after he syphoned off [the froth] and [the seeds] formed lumps. But if it became impure before he syphoned off and lumps were formed, it does not apply. Rebbi Tabi, Rebbi Joshia the son of Rebbi Yannai: Practice follows Rebbi Eliezer. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: Practice follows Rebbi Eliezer. Rebbi Ḥuna, Rebbi Ḥanania: Practice does not follow Rebbi Eliezer. Rebbi Yose ben Rebbi Abun in the name of Samuel: Practice does not follow Rebbi Eliezer. There came a case before Rebbi Immi and he did not decide; he said there are two against two. They said to him, but Rebbi Isaac bar Naḥman decided! Nevertheless, he gave no opinion.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:14",
    "he": "תַּמָּן תַּנִּינָן הַתּוֹרֵם אֶת הַבּוֹר וְאָמַר הֲרֵי זוֹ תְרוּמָה עַל מְנָת שֶׁתַּעֲלֶה בְשָׁלוֹם שָׁלוֹם מִן הַשֶּׁבֶר שָׁלוֹם מִן הַשְּׁפִיכָה אֲבָל לֹא מִן הַטּוּמְאָה. רִבִּי שִׁמְעוֹן אָמַר אַף מִן הַטּוּמְאָה. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה בְּטוּמְאַת טְבוּלֵי יוֹם הִיא מַתְנִיתָא. אָמַר רִבִּי אִילָא שֶׁכֵּן טְבוּלֵי יוֹם מְצוּיִין בֵּין הַגִּיתּוֹת. אָמַר רִבִּי יוֹסֵי אֵין לִטְבוּל יוֹם מַגַּע אֶצֶל טֵבֵל.",
    "en": "There, we have stated: “If somebody gives heave from a wine cistern and says: ‘This should be heave on condition that it be removed whole’, it means whole from breakage and whole from spillage but not from impurity. Rebbi Simeon says, also from impurity.” Rebbi Yose ben Ḥanina said, this Mishnah speaks of the impurity of ṭevul yom. Rebbi Ila said, since ṭevulê yom may be present around wine presses. Rebbi Yose said, a ṭevul yom has no touch for ṭevel.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:15",
    "he": "תַּנֵּי אָמַר רִבִּי יוּדָן בְּמַה דְבָרִים אֲמוּרִים בִּתְרוּמָה גְדוֹלָה שֶׁהִיא צְרִיכָה לִתְרוֹם מִן הַמּוּקָּף. אֲבָל בִּתְרוּמַת מַעֲשֵׂר אֲפִילוּ שְׁאָר כָּל הַדְּבָרִים שָׁלוֹם הֵם. הָיָה תוֹרֵם תְּרוּמָה וּתְרוּמַת מַעֲשֵׂר כְּאַחַת אֵינָהּ שָׁלוֹם. יְהוּדָה בְּרִבִּי אוֹמֵר לֹא עָלְתָה עַל דַּעְתּוֹ שֶׁל זֶה לַעֲבוֹר עַל דִּבְרֵי תוֹרָה לְהַקְדִּים תְּרוּמַת מַעֲשֵׂר לִתְרוּמָה גְדוֹלָה. מָתִיב רִבִּי בָּא בַר מָמָל וְהָא תַנִּינָן אֵין תּוֹרְמִין מִן הַטָּמֵא עַל הַטָּהוֹר הַגַּע עַצְמָךְ שֶׁתָּרַם וְאָמַר לֹא עָלְתָ עַל דַּעְתּוֹ לַעֲבוֹר עַל דִּבְרֵי תוֹרָה. אָמַר רִבִּי בָּא בַר מָמָל אִם אָמַר אַתְּ כֵּן נִמְצֵאת מַבְרִיחוֹ מִן הַקַּלָּה וּמַכְנִיסוֹ לַחֲמוּרָה. טֵבֵל בַּעֲוֹן מִיתָה. טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר בַּעֲשֵׂה.",
    "en": "It was stated: “Rebbi Jehudah said, about what was this said? About Great Heave which must be given from what is earmarked. But for the heave of the tithe, everything is supposed to be whole. If he gave Great Heave and heave of the tithe together, it is not whole.” Jehudah ben Rebbi said, he certainly did not want to overstep the words of the Torah in giving heave of the tithe before the Great Heave. Rebbi Abba bar Mamal objected: Did we not state that “one may not give heave from impure produce for pure”? Think about it, when he did it and said, I did not intend to transgress the words of the Torah! Rebbi Abba bar Mamal said, if you say so, you let him flee from a minor sin to a major one! Ṭevel is a deadly sin, but an impure person who ate pure food oversteps a positive commandment.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:16",
    "he": "תַּנֵּי בְשֵׁם רִבִּי יוֹסֵי אִם תָּרַם מִן הַטָּמֵא עַל הַטָּהוֹר בֵּין בְּשׁוֹגֵג בֵּין בְמֵזִיד מַה שֶׁעָשָׂה עָשׂוּי. רִבִּי פִינְחָס בְּעָא קוֹמֵי רִבִּי יָסָא עַד כְּדוֹן בְּסָבוּר בָּהֶן שֶׁהֵן טְהוֹרִין וְהָיָה יוֹדֵעַ שֶׁהֵן טְמֵיאִין וְסָבַר שֶׁמּוּתָּר לִתְרוֹם מִן הַטָּמֵא עַל הַטָּהוֹר. אָמַר לֵיהּ יְאוּת רִבִּי סָבַר כְּרִבִּי יוּדָה בְּרַם כְּרִבִּי יוֹסֵי הִיא הָדָא הִיא הָדָא.",
    "en": "It was stated in the name of Rebbi Yose: “If somebody gave heave from impure for pure produce, whether it was in error or intentionally, what he did is done.” Rebbi Phineas asked before Rebbi Assi: There, it is when he thought that it was pure when he had known that it was impure, but he was of the opinion that one may give heave from impure for pure produce? He said to him, that is so, Rebbi holds with Rebbi Jehudah. But for Rebbi Yose it would not make any difference.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:17",
    "he": "מַתְנִיתָא בְּכֵלִים גְּדוֹלִים אֲבָל בְּכֵלִים קְטַנִּים מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. וְתַנֵּי רִבִּי הוֹשַׁעְיָה מְמַלֵּא הוּא אָדָם כֵּלִי טָמֵא מִן הַבּוֹר וּמַעֲרִים עָלָיו וּמַטְבִּילוֹ. וְתַנֵּי נָפַל דְּלָייוֹ בְּתוֹךְ הַבּוֹר נָפַל כֵּלָייו לְתוֹךְ הַבּוֹר מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. תְּרֵין אֲמוֹרִין חַד אָמַר בְכֵלִים שֶׁנִּיטְמְאוּ בְּאַב הַטּוּמְאָה. וְחָרֵינָה אָמַר בְכֵלִים שֶׁנִּיטְמְאוּ בִּוְלַד הַטּוּמְאָה. מָתִיב מָאן דְּאָמַר בִּוְולַד הַטּוּמְאָה לְמָאן דְּאָמַר בְּאַב הַטּוּמְאָה וַאֲפִילוּ בְחוֹל טָעוּן הַעֲרֵב שֶׁמֶשׁ. אָמַר לֵיהּ בְּרוֹצֶה לְהִשְׁתַּמֵּשׁ בָּהֶן חוּלִין בְּטָהֳרָה.",
    "en": "Our Mishnah is about large vessels, but with small vessels one may use a ruse and immerse them, as Rebbi Hoshaia had stated: “A person may fill an impure vessel from the cistern as a ruse and immerse it.” Also, we have stated: “If his pail or garment fell into the cistern, one may use this as a ruse and immerse them.” Two Amoraïm, one says [one may use a ruse] for vessels impure in original impurity; but the other one says [only] for vessels impure in derivative impurity. The one who said in derivative impurity objected to the one who said in original impurity: Even on weekdays, would it not need sundown? He said to him, if he wants to use them in purity for profane food.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:18",
    "he": "רִבִּי ירְמְיָה רִבִּי זְעִירָא בְשֵׁם רִבִּי חִיָיה בַּר אַשִּׁי אִשָּׁה פִיקָחַת מַדִּיחָה כּוֹס כָּן קְעָרָה כָן תַּמְחוֹי כָן. נִמְצֵאת מַרְבֶּצֶת בֵּיתָהּ בַַּשַּׁבָּת.",
    "en": "Rebbi Jeremiah, Rebbi Zeïra in the name of Rebbi Ḥiyya bar Ashi: An intelligent woman washes a cup here, a bowl there, a dish there; it turns out that her entire house was wetted on the Sabbath.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:19",
    "he": "רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי אַבָּהוּ בְּשׁוֹגֵג בְּאִיסּוּר וּבְמֵזִיד בְּאִיסּוּר. אָמַר רִבִּי יוֹסֵי מַתְנִיתָא אָמְרָה כֵּן הַמְעַשֵּׂר וְהַמְבַשֵּׁל בַּשַּׁבָּת שׁוֹגֵג יֵאָכֵל מֵזִיד לֹא יֵאָכֵל. בְּשׁוֹגֵג בְּאִיסּוּר וּבְמֵזִיד בְּאִיסּוּר. תַּנֵּי הַמְבוּשָּׁל בְּשַׁבָּת שׁוֹגֵג יֵאָכֵל מֵזִיד לֹא יֵאָכֵל דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר בְּשׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת. בְּמֵזִיד לֹא יֵאָכֵל עוֹלָמִית. רִבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר בְּשׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת לַאֲחֵרִים וְלֹא לוֹ. בְּמֵזִיד לֹא לוֹ וְלֹא לַאֲחֵרִים. שְׁמוּאֵל כְּרִבִּי יוֹחָנָן הַסַּנְדְּלָר. רַב כַּד הֲוֵה מוֹרֵי בַּחֲבוּרָתֵיהּ מוֹרֵי כְּרִבִּי מֵאִיר. בְּצִיבּוּרָא כְּרִבִּי יוֹחָנָן הַסַּנְדְּלָר. אָמַר רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָא כְּרִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה הוֹרֵי לוֹן. דְּתַנֵּי רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה כָּל דָּבָר שֶׁחַיָיבִין עַל זְדוֹנוֹ כָרֶת וְעַל שִׁגְגָתוֹ חַטָּאת וַעֲשָׂאוֹ בַּשַּׁבָּת בֵּין בְּשׁוֹגֵג בֵּין בְמֵזִיד אָסוּר בֵּין לוֹ בֵּין לַאֲחֵרִים לֹא יֵאָכֵל וְכָל דָּבָר שֶׁאֵין חַיָיבִין עַל זְדוֹנוֹ כָרֶת וְעַל שִׁגְגָתוֹ חַטָּאת וַעֲשָׂאוֹ בַּשַּׁבָּת בְּשׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת לַאֲחֵרִים וְלֹא לוֹ בְּמֵזִיד לֹא לוֹ וְלֹא לַאֲחֵרִים. בָּעוּן קוֹמֵי רִבִּי יוֹחָנָן אַתְּ מַה אַתְּ אָמַר אָמַר לוֹן אֲנִי אֵין לִי אֶלָּא מִשְׁנָה הַמְעַשֵּׂר וְהַמְבַשֵּׁל בַּשַּׁבָּת בְּשׁוֹגֵג יֵאָכֵל בְּמֵזִיד לֹא יֵאָכֵל. שָׁמַע רַב חִסְדָּא וָמַר הוּתְּרוּ שַׁבָּתוֹת לֹא כֵן אָמַר רַב הוּנָא בְשֵׁם רַב וְתַנֵּי רִבִּי חִיָיה כֵן בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים הַשּׁוֹכֵחַ תַּבְשִׁיל עַל גַּבֵּי כִירָתוֹ בַשַּׁבָּת בְּשׁוֹגֵג יֵאָכֵל בְּמֵזִיד לֹא יֵאָכֵל. נֶחְשְׁדוּ שֶׁהָיוּ מַנִּיחִין מֵזִידִין וְאוֹמְרִים שְׁכֵיחִין הָיִינוּ וְאָסְרוּ לָהֶן אֶת הַשּׁוֹכֵחַ. וְאַתְ אָמַר הָכָא הָכֵין. אָמַר רִבִּי הִילָא נֶחְשְׁדוּ לִהְיוֹת מַנִּיחִין וְלֹא נֶחְשְׁדוּ לִהְיוֹת מְבַשְּׁלִין. קָנְסוּ בְמַנִּיחַ וְלֹא קָנְסוּ בִמְבַשֵּׁל.",
    "en": "Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden. It was stated: “What was cooked on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah said, unintentionally it may be eaten at the end of the Sabbath, intentionally never. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. Rav in his own group instructed following Rebbi Meïr, in public following Rebbi Joḥanan the Alexandrian. Rebbi Simeon bar Karsana said, he instructed us following Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa. As it was stated: “Rebbi Joḥanan ben Beroqa said, in any case where an intentional sin is punished by extirpation and an unintentional sin by an expiatory offering, if the sin was committed on the Sabbath unintentionally or intentionally, the result is forbidden both for him and for others; it may not be eaten. In any case an intentional sin is not punished by extirpation and for the unintentional sin no expiatory offering is due; if it was done on the Sabbath unintentionally the result may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan: What do you say? He said, I have only the Mishnah: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten”. Rav Ḥisda heard this and said, the Sabbaths have been permitted! Did not Rav Huna say in the name of Rav and did not Rebbi Ḥiyya state: “In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:20",
    "he": "חָזְרוּ לוֹמַר תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ אָסוּר מִצְטַמֵּק וְרַע לוֹ מוּתָּר. אֵי זֶהוּ תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ כְּרוּב וַאֲפוּנִין וּבָשֶָׂר טָרוּף. אָמַר רִבִּי תַּנְחוּם בַּר עִילַאי אַף רָאשֵׁי לִפְתּוֹת וְרָאשֵׁי קֵפַלּוֹטוֹת עָשׂוּ אוֹתָן כְּתַבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ. בֵּצִים מָה הֵן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יִשְׁמָעֵאל. רִבִּי יִרְמְיָה רִבִּי חֲנִינָה בְשֵׁם רִבִּי יִשְׁמָעֵאל בֵּי רִבִּי יוֹסֵי אַבָּא עָלָה לְבֵיתוֹ וּמָצָא שָׁם בֵּצִים וְאָסַר חַמִּין וְהִתִּיר. רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חָמָא בַּר חֲנִינָה אֲנִי וְאַבָּא עָלִינוּ לְחַמַּת גָּדֵר וְהֵבִיאוּ לְפָנֵינוּ בֵּצִים קְטָנוֹת כְּחִזְרִרִין וְטַעֲמוֹן יָפֶה כְּפִינְקְרֵסִין.",
    "en": "“ They came back to say, a dish which will improve the more it shrinks is forbidden, deteriorate the more it shrinks is permitted. What is a dish better the more it shrinks? Cabbage, peas, and chopped meat.” Rebbi Tanḥum bar Illa said, they also considered heads of turnips and leeks as dishes better the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael: Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found eggs and forbade them, hot water and permitted it. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like ḥizrar apples and they tasted delicious like sweet bread.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.1:21",
    "he": "תַּנֵּי לֹא תְמַלֵּא אִשָּׁה קְדֵירָה עֲסָסִיּוֹת וְתוֹרְמוֹסִין וְתִתְּנֵם לְתוֹךְ הַתַּנּוּר עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְאִם נָתְנָה אֲסוּרִין לְמוֹצָאֵי שַׁבָּת עַד כְּדֵי שֶׁיֵּעָשׂוּ. רִבִּי אָחָא אָמַר בְּמֵזִיד כְּרִבִּי מֵאִיר רִבִּי יוֹסֵי אוֹמֵר בְּשׁוֹגֵג כְּרִבִּי יְהוּדָה. אָמַר רִבִּי מָנָא יֵאוּת. אָמַר רִבִּי יוֹסֵי הַנּוֹטֵעַ בְּשׁוֹגֵג בַּשַּׁבָּת יְקַיֵים בְּמֵזִיד יַעֲקוֹר בַּשְּׁבִיעִית בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד יַעֲקוֹר. רִבִּי יוּדָה אוֹמֵר חִילּוּף הַדְּבָרִים בַּשְּׁבִיעִית בְּשׁוֹגֵג יְקַיֵים בְּמֵזִיד יַעֲקוֹר בַּשַּׁבָּת בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד יַעֲקוֹר מִפְּנֵי שֶׁהֲנָיַית שַׁבָּת עָלָיו. וְכָאן מִכֵּיוָן שֶׁאַתָּה אוֹמֵר הַמְתֵּן לְמוֹצָאֵי שַׁבָּת עַד כְּדֵי שֶׁיֵּעָשׂוּ כְּמִי שֶׁלֹּא נֶהֱנֶה מַחְמַת שַׁבָּת כְּלוּם. מַה טַעַם דְּרַבָּנִין נֶחְשַׁד עַל הַשְּׁבִיעִית וְלֹא נֶחְשְׁדוּ עַל הַשַּׁבָּתוֹת. דָּבָר אַחֵר מוֹנִין לַשְּׁבִיעִית וְאֵין מוֹנִין לְשַׁבָּתוֹת. הֵיךְ עֲבִידָא נָטַע פָּחוֹת מִשְּׁלֹשִׁים לִפְנֵי שְׁבִיעִית וְנִכְנְסָה לַשְּׁבִיעִית. אִין תֵּימַר חֲשָׁד אֵין כָּאן חֲשָׁד. אִין תֵּימַר מוֹנִין יֵשׁ כָּאן מוֹנִין. נָטַע פָּחוֹת מִשְּׁלֹשִׁים יוֹם לִפְנֵי שְׁמִינִית וְנִכְנְסָה שְׁמִינִית אִין תֵּימַר חֲשָׁד יֵשׁ כָּאן חֲשָׁד וְאַתְיָא כְּמָאן דְּאָמַר מִפְּנֵי מוֹנִין בְּרַם כְּמָאן דְּאָמַר מִפְּנֵי חֲשָׁד וְקָנְסוּ שׁוֹגֵג מִפְּנֵי מֵזִיד.",
    "en": "It was stated: “A woman should not fill a pot with ‘assasiot and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, that is correct, did not Rebbi Yose say, “ He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. In the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out, on the Sabbath he must tear it out whether [planting was] unintentional or intentional because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; can it be explained for counting? But you have to say because of suspicion; they fined for the unintentional because of the intentional.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.2:1",
    "he": "משנה: אֵין תּוֹרְמִין מִמִּין עַל שֶׁאֵינוֹ מִינוֹ וְאִם תָּרַם אֵין תְּרוּמָתוֹ תְרוּמָה. כָּל מִין חִטִּים אֶחָד. כָּל מִין תְּאֵנִים וּגְרוֹגֶרֶת וּדְבֵילָה אֶחָד וְתוֹרֵם מִזֶּה עַל זֶה. כָּל מָקוֹם שֶׁיֵּשׁ כֹּהֵן תּוֹרֵם מִן הַיָּפֶה וְכָל מָקוֹם שֶׁאֵין כֹּהֵן תּוֹרֵם מִן הַמִּתְקַיֵים. רִבִּי יְהוּדָה אוֹמֵר לְעוֹלָם הוּא תּוֹרֵם מִן הַיָּפֶה. וְתוֹרְמִין בָּצָל קָטָן שָׁלֵם לֹא חֲצִי בָּצָל גָּדוֹל. רִבִּי יְהוּדָה אוֹמֵר לֹא כִּי אֶלָּא חֲצִי בָּצָל גָּדוֹל. וְכֵן הָיָה רִבִּי יְהוּדָה אוֹמֵר תּוֹרְמִין בְּצָלִים מִבְּנֵי הַמְּדִינָה עַל הַכּוֹפְרִיִּם וְלֹא כוֹפְרִיִּם עַל בְּנֵי הַמְּדִינָה מִפְּנֵי שֶׁהוּא מַאֲכַל פּוֹלִיטִיקִים.",
    "en": "MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best.One gives a small whole onion as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’ food.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Terumot.2.2:2",
    "he": "הלכה: רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי זֶה אֶחָד מִשְּׁלֹשָׁה מִדְרָשׁוֹת שֶׁהֵן מְחוּוָרִין בַּתּוֹרָה כֹּל חֵלֶב יִצְהָר וְכָל חֵלֶב תִּירוֹשׁ וְדָגָן מַה נָן קַיָימִין אִם לְלַמֵּד שֶׁהֵן תּוֹרְמִין מִן הַתִּירוֹשׁ עַל הַדָּגָן וּמִן הַדָּגָן עַל הַתִּירוֹשׁ. הָתֵיבוּן הֲרֵי תִּירוֹשׁ וְיִצְהָר הֲרֵי שְׁנֵי מִינֵי אִילָן וְאֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה. דּוּ אָמַר מַה תִּירוֹשׁ וְיִצְהָר שֶׁהֵן מְיוּחָדִין שֶׁהֵן שְׁנֵי מִינֵי אִילָן אֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה. וְאִם אֲנִי מַרְבֶּה שְׁנֵי מִינִין שֶׁבְּדָגָן שְׁנֵי מִינִין שֶׁבִּתְבוּאָה שֶׁאֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה.",
    "en": "HALAKHAH: Rebbi Yoḥanan in the name of Rebbi Yannai: This is one of three obvious inferences in the Torah. (Num. 18:12): “All the best of olive oil, all the best of cider and grain.” Where do we hold? Is it to conclude that one may give heave from cider for grain and from grain for cider? One must object that cider and olive oil come from two different species of tree and one may not give heave or tithe from one for the other! This means that cider and olive oil are paradigms for two species of trees, in which case one may not give heave or tithe from one for the other. Then I have to add two species of grain, two kinds of produce of which one may not give heave or tithe from one for the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:1",
    "he": "משנה: לֹא יֵצֵא הַחַיָיט בְּמַחֲטוֹ סָמוּךְ לַחֲשֵׁיכָה שֶׁמָּא יִשְׁכַּח וְיֵצֵא. לֹא הַלּיבֶּלָּר בְּקוּלְמוֹסוֹ. וְלֹא יְפַלֶּא אֶת כֵּלָיו וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת הַחַזָּן רוֹאֶה מֵאֵיכָן הַתִּינוֹקוֹת קוֹרִין אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה מִפְּנֵי הֶרְגֵּל עֲבֵרָה:",
    "en": "MISHNAH: A tailor should not leave with his needle close to sundown lest he forget and leave; nor the scribe with his pen. He should not check his garments for lice nor read by candlelight. In truth they said that the teacher may look where the children are reading but he may not read himself. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:2",
    "he": "הלכה: מתני׳ לֹא יֵצֵא הַחַיָיט בְּמַחֲטוֹ סָמוּךְ לַחֲשֵׁיכָה שֶׁמָּא יִשְׁכַּח וְיֵצֵא כול׳. תַּנֵּי. לֹא יֵצֵא הַחַיָיט בְּמַחַט שֶׁבְּכֵלָיו. וְלֹא הַלִּיבֶּלָּר בְּקוֹלְמוֹס שֶׁבְּאָזְנוֹ. וְלֹא הַצַּבָּע בְּדֵיגְמָא שֶׁבְּאָזְנוֹ. וְלֹא הַשּׁוּלְחָנִי בְּדֵינָר שֶׁבְּאָזְנוֹ. וְאִם יָצָא הֲרֵי אֵילּוּ פְטוּרִין. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. אוּמָּן דֶּרֶךְ אוּמְנָותוֹ חַיָיב. הָא שְׁאָר כָּל אָדָם יוֹצְאִין בְּכָךְ. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. דְּתַנִּינָן תַּמָּן. יָצָאת חַיֶיבֶת חַטָּאת. דִּבְרֵי רַבִּי מֵאִיר. וָכָא הוּא אָמַר הָכֵין. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוֹחָנָן. תַּמָּן דֶּרֶךְ הוֹצָאָה בַנָּשִׁים. בְּרַם הָכָא טְפֵילִין יוֹצְאִין בְּכָךְ. מִחְלְפִין שִׁיטָּתִין דְּרַבָּנִן. דְּתַנִּינָן תַּמָּן. וַחֲכָמִים פּוֹטְרִין בַכּוֹכֶלֶת וּבִצְלוֹחִית שֶׁל פִּילְיָיטוֹן. הָא בְמַחַט נְקוּבָה חַיָיב. הָדָא הִיא אוּמָּן בְּאוּמְנָותוֹ חַיָיב. אָמַר רִבִּי יוֹסֵי בַּר אָבוּן. תִּיפְתָּר בְּאִשָׁה גַּדֶּלֶת.",
    "en": "HALAKHAH: Mishnah: “A tailor should not leave with his needle close to sundown lest he forget and leave,” etc. It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If one of these left they are not liable, the words of Rebbi Meïr. Rebbi Jehudah says, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.”The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume.” Therefore with a needle with ear she is liable. Is that a craftsman who is liable in the way of his craft? Rebbi Yose ben Abun said, explain it for a woman hairdresser.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:3",
    "he": "וְלֹא יְפַלֶּא אֶת כֵּלָיו וְלֹא יִקְרָא לְאוֹר הַנֵּר כול׳. אֲפִילוּ בַחוֹל אָסוּר. שֶׁאֵינֹה דֶּרֶךְ כָּבוֹד. תַּנֵּי. הַמְפַלֶּא אֶת כֵּלָיו נוֹטֵל וְזוֹרֵק וּבִלְבַד שֶׁלֹּא יִמְלוֹל. אַבָּא שָׁאוּל אוֹמֵר. מוֹלֵל וְזוֹרֵק וּבִלְבַד שֶׁלֹּא יַהֲרוֹג. חִזְקִיָּה אָמַר. הַהוֹרֵג כִּינָּה בַשַּׁבָּת כְּהוֹרֵג גָּמָל. שְׁמוּאֵל מְקַטֵּעַ יָדָהּ וְרִיגְלָהּ וִיהַב לָהּ קוֹמֵי מַיְינוּקָה. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן יְהִיב לֵי גַּו צְלוֹחִיתָא. אָמַר רִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא. וְלֹא מֵחֲלָזוֹן שָׁמַעְנוּ. וַחֲלָזוֹן יֵשׁ לוֹ גִידִּים וָעֲצָמוֹת. וְלֹא כֵן תַּנֵּי. כָּל דָּבָר שֶׂאֵין לוֹ גִידִּים וָעֲצָמוֹת אֵינוֹ חַי יוֹתֵר מֵשִׁשָּׁה חֱדָשִׁים. דָּמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב זְבִיד. אַחַת לְשֶׁבַע שָׁנִים הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲלִף אֶת עוֹלָמוֹ. קָמְקָמָה מִיתְעַבֵּיד חו רב פדה. חר אפר מִיתְעַבֵּיד שֵׁר. מִימִיתה דְרֵישָׁא מִיעַבֵּיד עַקְרָב. ודמנייא סממי. תּוֹלַעְתָּא דְסוּסְיָא מִתְעַבְּדָא אורעי. וּדְתוֹרְתָא דברי. צָבוּעַ הַזָּכָר נַעֲשֶׂה נְקֵיבָה. עַכְּבְּרָא דְטוּרָא מִתְעַבֵּיד חֲזִיר בָּר. שִׁיזַרְתָּא דְּנוּנָא מִיתְעַבֵּיד נַדָּל. וּדְבַר נַשָּׁא חִיוִּי. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ כּוֹרֵעַ כָּל קוֹמָתוֹ עַד הַשִּׁזְרָה.",
    "en": "Mishnah “He should not check his garments for lice nor read by candlelight,” etc. Even on weekdays it is forbidden since it is not decent. It was stated: One who checks his garments takes and throws away; only he should not rub. Abba Shaul says, he may rub and throw away, only he should not kill. Ḥizqiah said, one who kills a louse is like one who kills a camel. Samuel broke off its hands and feet and gave if to the children. Rebbi Yose ben Rebbi Abun put it in a flask. Rebbi Simeon ben Ḥalafta said, did we not understand this from the purple snail? Does the purple snail have sinews and bones? But was it not stated: Any which has neither sinews nor bones does not live more than six months? For Rebbi Yose ben Rebbi Abun said in the name of Rav Zevid, the Holy One, praise to Him, turns around His world once in seven years. Qamqama turns into Ḥu-Rav-Padah. Ḥar-Efer turns into Šer. The head louse turns into a scorpion and the one of garments into a lizard. A horse worm turns into a wasp, that of cattle into a bee. A male hyena turns into a female, a field rat turns into a wild boar. The spine of a fish turns into a centipede, of a human into a snake. When? If he does not bow down with his entire spine.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:4",
    "he": "תַּנֵּי רִבִּי חִיָיה. אֲבָל מִסְתַּכֵּל הוּא מַה שֶׁבְּכוֹס וּמַה שֶׁבִּקְעָרָה וְאֵינוֹ חוֹשֵׁשׁ. אִית דְּבָעֵי מֵימַר. שֶׁהוּא לְשָׁעָה. וְאִית דְּבָעֵי מֵימַר. מִפְּנֵי הַנְּקִיּוּת וּמִפְנֵי הַַסַּכָּנָה. מַה נְפִיק מִבֵּינֵיהוֹן. לְקַנֵּב חִיזְרִין. מַה דָּמַר. שֶׁהוּא לְשָׁעָה. אָסוּר. וּמַה דָּמַר. מִפְּנֵי הַנְּקִיּוּת וּמִפְנֵי הַסַּכָּנָה. מוּתָּר. רַב יִרְמְיָה סְלַק לְגַבֵּי רַבַסִּי. מְזַג לֵיהּ כַּסָּא. שְׁרֵי מִסְתַּכֵּל בֵּיהּ. אָמְרָה לֵיהּ בְּנֵי בֵיתֵיהּ. חֲמִי מַה הוּא עֲבִיד. אֲמַר לָהּ. דְּהוּא נָהוּג בְּשִׁיטָּתֵיהּ דְּרַבּוֹ. דְּתַנֵּי רִבִּי חִיָיה. מִסְתַּכֵּל הוּא מַה שֶׁבְּכוֹס וּמַה שֶׁבִּקְעָרָה וְאֵינוֹ חוֹשֵׁשׁ.",
    "en": "Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry. Some want to say, because it is for a short time; but some want to say because of cleanliness or danger. What is the difference between them? To separate lettuce leaves. For him who says, because it is for a short time, it is forbidden. For him who says, because of cleanliness or danger, it is permitted. Rav Jeremiah visited Rav Assi, who mixed a cup for him. He started inspecting it. His house companion said to him, look what he is doing! He told her, because he follows his teacher’s argument, as Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:5",
    "he": "וְלֹא יִקְרָא לְאוֹר הַנֵּר. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא אֶחָד. הָא שְׁנַיִם מֵאַחַר שֶׁהֵן יְכוֹלִין לִמְחוֹת זֶה עַל יְדֵי זֶה מוּתָּר. מַתְנִיתָא דִשְׁמוּאֵל פְּלִיגָא עֲלוֹי. אֶחָד הַנֵּר שֶׁהוּא יָכוֹל לְהַטּוֹתוֹ וְאֶחָד הַנֵּר שֶׁאֵינוֹ יָכוֹל לְהַטּוֹתוֹ. עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי לָעְזָר. אֲפִילוּ כַּמָּה. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר אֲפִילוּ גָבוֹהַּ כַּמָּה. אֲפִילוּ נָתוּן בְּבַיִת אֶחָד. אֲפִילוּ נָתוּן בִּסְפֵּיקֻלָה.",
    "en": "“Nor read by candlelight”. Samuel said, they stated that only for a single person. Therefore for two, who can hinder one another, it is permitted. Samuel’s baraita disagrees with him: “Both a light which he can turn as one which he cannot turn.” Ulla bar Ismael in the name of Rebbi Eleazar: Even many. In the opinion of Rebbi Eleazar even if it is very high, even if it is in (one) house, even if it is on a look-out.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:6",
    "he": "תַּנֵּי. שֶׁמָּא יִשְׁכָּח וְיַטֶּה. אָמַר רִבִּי יִשְׁמָעֵאל. אֲנִי אֶקְרָא וְלֹא אַטֶּה. וְשָׁכַח וְהָיָה קָרוּב לְהַטּוֹת. וְאָמַר. גְּדוֹלִים הֵן דִּבְרֵי חֲכָמִים שֶׁאָמְרוּ. שֶׁמָּא יִשְׁכָּח וְיַטֶּה. רִבִּי נָתָן אוֹמֵר. הִיטָּה אוֹתוֹ מַמָּשׁ. וְכָתַב עַל פִּנְקָסוֹ וְאָמַר. יִשְׁמָעֵאל בֶּן אֱלִישָׁע הִיטָָּה הַנֵּר בַּשַּׁבָּת. לִכְשֶׁיִּבָּנֶה הַבַּיִת יְהֵא חַיָיב חַטָּאת.",
    "en": "It was stated, lest he forget and turn. “Rebbi Ismael said, I will read but not turn. He forgot and almost turned. He said, how great are the words of the Sages who said, lest he forget and turn. Rebbi Nathan says, he actually turned and wrote on his writing tablet, Ismael ben Elisha turned the light on the Sabbath. When the Temple will be rebuilt he is liable for a purification sacrifice.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:7",
    "he": "תַּמָּן תַּנִּינָן. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם מוֹתָךְ. מַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁהָיָה יוֹשֵׁב וְשׁוֹנֶה. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם זִקְנוּתָךְ. כְּגוֹן אֲנִי. אֲתַת חָדָא רוּחָא וּנְסִיתֵיהּ. וּשְׁרֵי תָהִי בֵיהּ. אָמְרָה לֵיהּ. לֹא תִצּוֹק. רוּחַ אֲנָא. אֲזִיל וְאִישְׁתַּוֵּי לַחֲבֵרֶיךָ.",
    "en": "There, we have stated: “Do not believe in yourself up to the day of your death.” It happened that a pious man sat and stated, do not believe in yourself up to your old age, as I Am. There came a spirit to tempt him, and he started to err after her. She told him, do not feel bad, I am a spirit. Go and be equal to your colleagues.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:8",
    "he": "בֶּאֱמֶת הַחַזָּן רוֹאֶה אֵיכָן הַתִּינוֹקוֹת קוֹרִין כול׳. אָמַר רִבִּי לָעְזָר. כָּל מָקוֹם שֶׁשָּׁנִינוּ. בְּאֱמֶת. הֲלָכָה לְמֹשֶׁה מִסִּינַי. מָהוּ מְתַקֵּן. רָאשֵׁי פְרָקִים פְּסוּקִין. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַתִּינּוֹקוֹת מְתַקְּינִין לָהֶן רָאשֵׁי פְסוּקֵיהֶן לְאוֹר הַנֵּר. מַיי כְדוֹן. אִילֵּין בָעֵיי דְּיִטְפֵי בוּצִינָּא. וְאִילֵּין לָא בָעֵיי דְּיִטְפֵי בוּצִינָּא.",
    "en": "Mishnah: “In truth they said that the teacher may look where the children are reading.” Rebbi Eleazar said that every place where they stated “in truth” it is practice going back to Moses on Mount Sinai. What does he have to put in order? The beginnings of paragraphs [or] verses. It was stated: “Rabban Simeon ben Gamliel said, children prepare the beginnings of verses by candlelight.” What about it? These want the light to go out, those do not want the light to go out.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:9",
    "he": "כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה כול׳. תַּנֵּי. רִבִּי שִׂמְעוֹן בֶּן לָעְזָר אוֹמֵר. רְאֵה עַד אֵיכַן פָּרְצָה טַהֳרָה. שֶׁנֶּאֱמַר כִּי מְעַט אֲשֶׁר הָיָה לְךָ לְפָנַי וַיִּפְרוֹץ לָרוֹב. וּבֵית אֲבוֹתֵיהֶן פָּרְצוּ לָרוֹב. שֶׁלֹּא גָזְרוּ לוֹמַר שֶׁלֹּא יֹאכַל טָהוֹר עִם הַטָּמֵא. אֶלָּא אָמְרוּ לֹא יֹאכַל הַזָּב עִם הַזָּבָה. הָא זָב עִם מְצוֹרָעַת מוּתָּר. וְיָשַׁב מִחוּץ לְאָהֳלוֹ וְלֹא מִחוּץ לְאָהֳלָהּ. מְצוֹרָע עִם זָבָה אָסוּר. מְצוֹרָע עִם מְצוֹרָעַת אָסוּר.",
    "en": "Mishnah: “Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux.” It was stated: Rebbi Simeon ben Eleazar says, look how far purity did spread, as it is said, for the little which you had expanded mightily; and their families expanded mightily. They did not decide to say, the pure may not eat with the impure, but they said, the male sufferer from gonorrhea should not eat with a female sufferer from flux; therefore the male sufferer from gonorrhea with a female sufferer from skin disease is permitted. He shall dwell outside his tent but not outside her tent. A male sufferer from skin disease with a female sufferer from flux is forbidden; a male sufferer from skin disease with a female sufferer from skin disease is forbidden.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:10",
    "he": "תַּנֵּי. בֵּית שַׁמַּי אוֹמְרִים. לֹא יֹאכַל זָב פָּרוּשׁ עִם זָב עַם הָאָרֶץ. וּבֵית הִלֵּל מַתִּירִין. וּמַה טַעֲמֵיהוֹן דְּבֵית הִלֵּל. זֶה זָב וְזֶה זָב. וּמַה טַעֲמְהוֹן דְּבֵית שַׁמַּי. שֶׁהוּא מִתְרַגֵּל עִמּוֹ בִימֵי טוּמְאָתוֹ הוּא מִתְרַגֵּל עִמּוֹ בִימֵי טַהֳרָתוֹ. רִבִּי חִיָיה רוֹבָה מְפַקֵּד לְרַב. אִין אַתְּ יְכִיל מֵיכוּל כָּל שַׁתָּה חוּלִין בְּטָהֳרָה אֲכוֹל. וְאִם לָאו תְּהֵא אֲכִיל שִׁבְעָה יוֹמִין מִן שַׁתָּא.",
    "en": "It was stated: “The House of Shammai say, a Pharisee sufferer from gonorrhea may not eat with a vulgar sufferer from gonorrhea, but the House of Hillel permit it.” What is the reason of the House of Hillel? This one suffers from gonorrhea and that one suffers from gonorrhea. But what is the reason of the House of Shammai? If he gets used to him during the days of his impurity he will remain used to him in the days of his purity. The Elder Rebbi Ḥiyya commanded Rav, if you are able to eat profane food in purity the entire year long, eat it. But if not, eat it seven days per year.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.3:11",
    "he": "מִיכָּן הָיָה רִבִּי פִינְחָס בֶּן יָאִיר אוֹמֵר. זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת. נְקִיּוּת מְבִיאָה לִידֵי טַהֳרָה. טַהֳרָה מְבִיאָה לִידֵי קְדוּשָּׁה. קְדוּשָּׁה לִידֵי עֲנָוָה. עֲנָוָה לִידֵי יִרְאַת חֵטְ. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. רוּחַ הַקּוֹדֶשׁ לִידֵי חֲסִידוּת. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. תְּחִיַּית הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. זְרִיזוּת לִידֵי נְקִיּוּת. וְכִלָּה וְכִיפֵּר. נְקִיּוּת לִידֵי טַהֳרָה. וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה. טַהֳרָה לִידֵי קְדוּשָּׁה. וְטִיהֲרוֹ וְקִידְּשׁוֹ. קְדוּשָּׁה לִידֵי עֲנָוָה. כִּי כֹה אָמַר רָם וְנִישָּׂא שׁוֹכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת דַּכָּא וּשְׁפַל רוּחַ. עֲנָוָה לִידֵי יִרְאַת חֵטְ. דִּכְתִיב עֵקֶב עֲנָוָה יִרְאַת יְי. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר. מַה שֶׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשָׂת עֲנָוָה עֵקֶב לְסוּלְיָיסָהּ. דִּכְתִיב רֵאשִׁית חָכְמָה יִרְאַת יְי. וּכְתִיב עֵקֶב עֲנָוָה יִרְאַת יְי. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. דִּכְתִיב אָז תָּבִין יִרְאַת ה' וְדַעַת אֱלֹקִים תִּמְצָא. רוּחַ הַקֹּדֶשׁ לִידֵי חֲסִידוּת. דִּכְתִיב אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. דִּכְתִיב וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם. תְּחִיַית הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. דִּכְתִיב הִנֵּה אָנֹכִי שׁוֹלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְי הַגָּדוֹל וְהַנּוֹרָא וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. כָּל מִי שֶׁהוּא קָבוּעַ בְּאֶרֶץ יִשְׂרָאֵל וְאוֹכֵל חוּלָיו בְּטַהֳרָה וּמְדַבֵּר בְּלָשׁוֹן הַקּוֹדֶשׁ וְקוֹרֵא אֶת שְׁמַע בַּבּוֹקֶר וּבָעֶרֶב מוּבְטַח לוֹ שֶׁהוּא מֵחַיֵּי הָעוֹלָם הַבָּא.",
    "en": "“From here did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness to meekness, meekness to fear of sin, fear of sin to the Holy Spirit, the Holy Spirit to piety, piety to the Resurrection of the Dead, the Resurrection of the Dead through Elijah, may his remembrance be a blessing.”“Promptitude to cleanliness,” he finishes, and he atones.“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure.“Purity to holiness,” he shall purify it and sanctify it.“Holiness to meekness,” for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity and holiness I dwell, and the suppressed and of meek spirit.“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal. Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal, for it is written, the head of wisdom is the fear of the Eternal, but it is written, the heel of meekness is fear of the Eternal.“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find.“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious.“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live.“The Resurrection of the Dead through Elijah, may his remembrance be a blessing,” as it is written, behold I am sending to you Elijah the prophet, before the coming of the great and awesome day of the Eternal, that he turn the fathers’ hearts to the sons and the sons’ hearts to their fathers.It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who eats his profane food in purity, speaks in the holy language, and recites the Shemaˋ mornings and evenings is assured to participate in the life of the World to Come.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:1",
    "he": "משנה: אֵילּוּ מֵהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַית חֲנַנְיָה בֶן חִזְקִיָּה בֶן גָּרוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל וּשְׁמוֹנָה עָשָׂר דָּבָר גָּזְרוּ בוֹ בַיּוֹם:",
    "en": "MISHNAH: These are of the practices which were pronounced at the upper floor of Ḥananiah ben Ḥizqiah ben Garon, when they came to visit him. They voted and the House of Shammai had the majority over the House of Hillel; eighteen items they decided on that day.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:2",
    "he": "הלכה: אֵילּוּ מֵהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַית חֲנַנְיָה בֶן חִזְקִיָּה בֶן גָּרוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ כול׳. אוֹתוֹ הַיּוֹם הָיָה קָשֶׁה לְיִשְׂרָאֵל כַּיּוֹם שֶׁנַּעֲשֶׂה בוֹ הָעֶגֶל. רִבִּי לִיעֶזֶר אוֹמֵר. בּוֹ בַיּוֹם גָּדְשׁוּ אֶת הַסְּאָה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. בּוֹ בַיּוֹם מָחֲקוּ אוֹתָהּ. אָמַר לוֹ רִבִּי לִיעֶזֶר. אִילּוּ הָיְתָה חֲסֵירָה וּמִילְאוּהָ. יְאוּת. לְחָבִית שֶׁהִיא מְלֵיאָה אֱגוֹזִין. כָּל מַה שֶׁאַתָּה נוֹתֵן לְתוֹכָהּ שׁוּמְשְׁמִין הִיא מְחַזֶּקֶת. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. אִילּוּ הָיְתָה מְלֵיאָה וְחִיסְּרוּהָ. יְאוּת. לְחָבִית שֶׁהָיְתָה מְלֵיאָה שֶׁמֶן. כָּל מַה שֶׁאַתָּה נוֹתֵן לְתוֹכָהּ מַיִם הִיא מְפַזֶּרֶת אֶת הְשֶּׁמֶן.",
    "en": "HALAKHAH: Mishnah: “These are of the practices which were pronounced at the upper floor of Ḥananiah ben Ḥizqiah ben Garon, when they came to visit him,” etc. “This day was hard for Israel like the day on which the Golden C alf was made. Rebbi Eliezer said, on that day they filled the bushel to overflow. Rebbi Joshua said, on that day they filled the bushel to the rim. Rebbi Eliezer said to him, if it was deficient and they filled it it would have been reasonable, as with an amphora full of nuts; if you fill it with sesame seeds it will be strengthened. Rebbi Joshua said to him, if it had been full and they diminished it, it would have been reasonable, as with an amphora filled with oil; if you add water to it it dilutes the oil.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:3",
    "he": "תַּנָּא רִבִּי יְהוֹשֻׁעַ אוֹנָיָיא. תַּלְמִידֵי בֵית שַׁמַּי עָמְדוּ לָהֶן מִלְּמַטָּה וְהָיוּ הוֹרְגִין בְּתַלְמִידֵי בֵית הִלֵּל. תַּנֵּי. שִׁשָּׁה מֵהֶן עָלוּ וְהַשְּׁאָר עָמְדוּ עֲלֵיהֶן בַּחֲרָבוֹת וּבִרְמָחִים.",
    "en": "Rebbi Joshua from Ono stated: The students of the House of Shammai were standing downstairs and killing the students of the House of Hillel. It was stated, six of them went up; the rest were standing around them with swords and lances.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:4",
    "he": "תַּנֵּי. שְׁמוֹנָה עָשָׂר דָּבָר גָּזְרוּ וּבִשְׁמוֹנָה עֶשְׂרֶה רָבוּ וּבִשְׁמוֹנָה עֶשְׂרֶה נֶחְלְקוּ. וְאֵילּוּ הֵן שֶׁגָּזְרוּ. עַל פִּיתָּן שֶׁלְּגוֹיִם וְעַל גְּבִינָּתָן וְעַל שַׁמְנָן וְעַל בְּנוֹתֵיהֶן וְעַל שִׁכְבַת זַרְעָן וְעַל מֵימֵי רַגְלֵיהֶן וְעַל הִילְכוֹת בַּעַל קֶרִי וְעַל הִילְכוֹת אֶרֶץ הָעַמִּים. תַּמָּן תַּנִּינָן. אֵילּוּ פּוֹסְלִין אֶת הַתְּרוּמָה. הָאוֹכֵל אוֹכֶל רִאשׁוֹן. וְהָאוֹכֵל אוֹכֶל שֵׁינִי. וְהַשּׁוֹתֶה מַשְׁקִין טְמֵאִין. וְהַבָּא רֹאשׁוֹ וְרוּבּוֹ בְּמַיִם שְׁאוּבִין. וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְרוּבּוֹ שְׁלֹשֶׁת לוּגִּין מַיִם שְׁאוּבִין. וְהַסֵּפֶר וְהַיָּדַיִם וְהַטְּבוּל יוֹם. וְהָאוֹכְלִים וְהַכֵּלִים שֶׁנִּיטְמְאוּ בְמַשְׁקִין.",
    "en": "It was stated, eighteen things they decided, in eighteen they were a majority and in eighteen they were divided. The following they decided: About Gentiles’ bread, and about their cheeses, and about their oil, and about their daughters, and about their semen, and about their urine, and about the rules of a person with an emission, and about the rules of the land of Gentiles. There we have stated: “The following make heave unusable. One who eats food impure in the first degree, and one who eats food impure in the second degree, and one who drinks impure drinks, and one who comes with his head and most of his body in drawn water, and a pure person on whose head and most of his body fell three log drawn water, and a scroll, and hands, and the Ṭevul yom, and food and vessels which became impure by fluids.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:5",
    "he": "רַבָּנִן דְּקַיְסָרִין אָמְרוּ. אֵילּוּ שֶׁגָּזְרוּ מִמַּה שֶׁרָבוּ שׁוּבְעָה אִינּוּן. וְאִילֵּין אִינֻּין חוֹרָנִיָיתָא. מִי שֶׁהֶחֱשִׁיךְ בַּדֶּרֶךְ נוֹתֵן כִּיסּוֹ לְנָכְרִי. כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה מִפְּנֵי הֶרְגֵּל עֲבֵירָה. כָּל הַמִּיטַּלְטְלִין מְבִיאִין טוּמְאָה כְּעוֹבִי הַמַּרְדֵּעַ. כֵּיצַד בּוֹצְרִין בֵּית הַפְּרָס. הַמַּנִּיחַ כֵּלִים תַּחַת הַצִּינּוֹר. עַל שִׁשָּׁה סְפֵיקוֹת שׂוֹרְפִין אֶת הַתְּרוּמָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַף גִּידּוּלֵי תְרוּמָה. אֵילּוּ הֵן שֶׁגָּזְרוּ. אִילֵּין עֲשַׂרְתֵּי קַדְמִיָיתָא וְהַשְּׁאָר מִן מַה דְתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בּוֹ בַיּוֹם גָּזְרוּ עַל פִּיתָּן וְעַל גְּבִינָּתָן וְעַל יֵינָן וְעַל חוּמְצָן וְעַל צִירָן וְעַל מוּרִיֵיסָן עַל כְּבוּשֵׁיהֶן וְעָל שְׁלוּקֵיהֶן וְעַל מְלוּחֵיהֶן וְעַל הַחִילְקָה וְעַל הַשְּׁחִיקָה וְעַל הַטִּיסָּנִי וְעַל לְשׁוֹנָן וְעַל עֵדוּתָן וְעַל מַתְּנוֹתֵיהֶן עַל בְּנֵיהֶן וְעַל בְּנוֹתֵיהֶן וְעַל בְּכוֹרֵיהֶן.",
    "en": "The rabbis of Caesarea said, of those which they decided there were seven of those where they had a majority. The others are the following: A person being on the road when it gets dark gives his wallet to a Non-Jew. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin. All movables transmit impurity by the thickness of the yoke. How one harvests grapes on a broken field. One who puts vessels under the pipe. For six doubts one burns heave. Rebbi Yose ben Rebbi Abun said, also the growth of heave. The following they decided: the first ten and the remainder from what Rebbi Simeon ben Yoḥai stated: On that day they decided about their bread, and their cheeses, and their wine, and their vinegar, and their fish brine, and their muries, and their preserves, and their parboiled food, and their corned food, and on split grain, and on ground food, and on peeled barley, on their speech, and on their testimony, and on their gifts, on their sons, and on their daughters, and on their firstlings.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:6",
    "he": "פִּיתָּן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹנָתָן. מֵהֲלָכוֹת שֶׁלְּעִימְעוּם הִיא. אָמַר רִבִּי יוֹסֵה. קַשְׁיָיתָהּ קוֹמֵי רִבִּי יַעֲקֹב בַּר אָחָא. מָהוּ מֵהֲלָכוֹת שֶׁלְּעִימְעוּם. כָּךְ אָנוּ אוֹמְרִים. בִּמְקוֹם שֶׁפַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הָיָה שֶׁתְּהֵא פַת גּוֹיִם אֲסוּרָה. וִעִמְעֲמוּ עָלֶיהָ וְהִתִּירוּהָ. אוֹ בִמְקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הָיָה שֶׁתְּהֵא פַת גּוֹיִם מוּתֶּרֶת. וִעִימְעֲמוּ עָלֶיהָ וְאַסְּרוּהָ. אָמַר רִבִּי מָנָא. וְיֵשׁ עִימְעוּם לְאִיסּוּר. וּפַת לָאו תַּבְשִׁילֵי גוֹיִם הוּא. כָּךְ אָנוֹ אוֹמְרִים. בִּמְקוֹם שֶׁאֵין תַּבְשִׁילֵי יִשְׂרָאֵל מְצוּיִין בְּדִין הָיָה שֶׁיְּהוּ תַבְשִׁילֵי גּוֹיִם מוּתָּרִין. וִעִימְעֲמוּ עֲלֵיהֶן וְאַסְּרוּם. אֶלָּא כֵינִי. בִּמְקוֹם שֶׁאֵין פַּת יִשְׂרָאֵל מְצוּיָה בְּדִין הָיָה שֶׁתְּהֵא פַת גּוֹיִם אֲסוּרָה. וִעִימְעֲמוּ עָלֶיהָ וְהִתִּירוּהָ מִפְּנֵי חַיֵּי נֶפֶשׁ. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יַעֲקֹב בַּר אָחָא. כְּדִבְרֵי מִי שֶׁהוּא מַתִּיר. וּבִלְבַד מִן הַפְּלָטֵר. וְלֹא עָבְדִין כֵּן.",
    "en": "Their bread. Rebbi Jacob bar Aḥa in the name of Rebbi Jonathan: this is of the practices of obfuscation. Rebbi Yose said, so I asked before Rebbi Jacob bar Aḥa: What means “of the practices of obfuscation? Do we say, at a place where Jewish bread is available it is logical that Gentile bread should be forbidden and they obfuscated about it and permitted it? Or at a place where Jewish bread is not available it would be logical that Gentile bread should be permitted and they obfuscated about it and forbade it? Rebbi Mana said, is there any obfuscation for prohibition? But is bread not like cooking of Gentiles? Are we saying: At a place where no Jewish cooking is available it would be logical that Gentile cooking should be permitted? But it must be the following: At a place where Jewish bread is not available it would be logical that Gentile bread should be forbidden and they obfuscated about it and permitted it because of the necessities of life. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Following the words of him who was permitting, but only from the store; but one does not do this.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:7",
    "he": "אָמְרוּן קוֹמֵי רִבִּי חִיָיה רוֹבָא. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כֵן. אוֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף וַאֲכַלְתֶּם וְגַם מַיִם תִּכְרוּ מֵאִתָּם וגו׳. מַה מַיִם שֶׁלֹּא נִשְׁתַּנּוּ מִבְּרִיָיתָן אַף כָּל דָּבָר שֶׁלֹּא נִשְׁתַּנֶּה מִבְּרִיָיתוֹ. הָתִיבוּן. הֲרֵי מוּטַלְיָיה וּפַנְקְרֵיסִים וְקוּבָטִיּוֹת וּקְלָיוֹת וְחַמִּין שֶׁלָּהֶן הֲרֵי אֵילּוּ מוּתָּרִין. נִיחָא כוּלְּהֹן שֶׁהֵן יְכוֹלִין לְהִשָּׁרוֹת וְלַהחֳזֹר כְּמוֹ שֶׁהָיוּ. קְלָיוֹת מַה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. כָּל אוֹכֶל שֶׁהוּא נֶאֱכָל חַי כְּמוֹת שֶׁהוּא אֵין בּוֹ מִשּׁוּם תַּבְשִׁילֵי גוֹיִם וְיוֹצְאִין בּוֹ מִשּׁוּם עֵירוּבֵי תַבְשִׁילִין. מַה מְקַיֵים רִבִּי חִיָיא רוֹבָא אוֹכֶל תִּשְׁבְּרוּ מֵאִתָּם. בָּאוֹכֶל תְּשַׁבְּרוּ. הֶאֱכָלָתוֹ שִׁבַּרְתּוֹ. שֶׁאִם הָיָה קָשֶׁה עָלֶיךָ כְּאוֹכֶל תְּשַׁבְּרוֹ. וְאִם לָאו. הַכְרֶעַ עָלָיו כֶּסֶף. אָמְרִין. כֵּן הֲוָה רִבִּי יוֹנָתָן עֲבַד. כַּד הֲוָה חֲמִי בַּר נַשׁ רַב עֲלִיל לָקַרְתֵּיהּ הֲוָה מְשַׁלַּח לֵיהּ אִיקְרִין. מַיי אֲמַר. דְּאִין הֲוָה דַיֵין דְּיָיתֹם אוֹ דַיֵין דְּאַרְמְלָה נִישְׁכַּח אַפִּין מְפַיְיסֵיהּ עֲלוֹי.",
    "en": "They said before the Elder Rebbi Ḥiyya: Rebbi Simeon ben Yoḥai stated thus: Food you shall buy from them with money and eat, and also water you may acquire, etc. As water is not changed from its natural state, so anything which was not changed from its natural state. They objected: Are there not their dry beans, פנקריסין and קובטיות, roasted grain, and hot water permitted? One understands all of these because they can be soaked and return to their former state. What about roasted grain? Rebbi Yose ben Rebbi Abun in the name of Rav said: Any food which can be eaten alone raw is not in the category of Gentile cooking but one may use it for eruv tavšilin. How does Rebbi Ḥiyya explain food you shall buy from them? You shall buy with food. If you fed him you bought him. If he causes you trouble buy him with food or otherwise ply him with him money. They said, that is what Rebbi Jonathan did. When he saw that a superior came to his town, he sent him an honor gift. What did he say? If a suit involving an orphan or a widow came he would have a way to mollify him.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:8",
    "he": "גְּבִינָּתָן. אָמַר רִבִּי יִרְמְיָה. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. מִשּׁוּם תַּעֲרוֹבֶת בְּהֵמָה טְמֵיאָה. וְתַנֵּי כֵן. עוֹמֵד הוּא יִשְׂרָאֵל בָּעֶדֶר וְהַגּוֹי חוֹלֵב וּמֵבִיא לוֹ וְאֵינוֹ חוֹשֵׁשׁ. רִבִּי בָּא בְּשֵׁם רַב יְהוּדָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חָלָב הַגּוֹי לָמָּה הוּא אָסוּר. מִשּׁוּם גִּילּוּי. וְיַעֲמִיד. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִפְּנֵי אֶירֶס הַנָּתוּן בֵּין הַנְּקָבִים. וְתַנֵּי כֵן. שְׁלֹשָׂה אִירְסִין הֵן. אֶחָד צַף וְאֶחָד שׁוֹקֵעַ וְאֶחָד עָשׂוּי כִשְׂבָכָה וְעוֹמֵד מִלְּמַעְלָה. בִּימוֹי דְּרִבִּי יִרְמְיָה אִיתְגַּלְיָין גִּיגִיָיתָא דְּסִדְרָה רוֹבָא. שָׁתוֹן קַדְמַאֵי וְלָא מַיָיתוֹן. אַחֲרָאֵי וּמַייתוֹן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הֲוָה. פּוֹעֲלַיָּיא הֲווּ בְּטוּרָא. אִיתְגַּלְיַית קוּלְתָה דְמַיָּא. שָׁתוֹן קַדְמָאֵי וְלָא מַייתוֹן. אַחֲרָאֵי וּמַייתוֹן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הֲוָה.",
    "en": "Their cheese. Rebbi Jeremiah said, why is a Gentile’s milk forbidden? Because of admixture from forbidden animals. It was stated so: “There is nothing to worry if the Jew stands with the herd while the Gentile milks and brings to him.” Rebbi Abba in the name of Rav Jehudah, Rebbi Simon in the name of Rebbi Joshua ben Levi: Why is a Gentile’s milk forbidden? Because of uncovering. Let him make cheese! Rebbi Samuel ben Rav Isaac said, because of the poison left between the holes. It was stated so: There are three kinds of poison; one swims, one sinks down, and one is similar to a net on top. In the days of Rebbi Jeremiah the barrels of the Great Assembly were uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison. Workers were in the field. The water pitcher was uncovered. The first ones drank and did not die. The later ones died. I say that it was sinking poison.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:9",
    "he": "הַשֶּׁמֶן וְהַחוֹמֶץ הַצִּיר וְהַמּוּרִיֵיס וְהַדְּבָשׁ אֵין בָּהֶן מִשּׁוּם גִּילּוּי. וְרִבִּי שִׁמְעוֹן אוֹסֵר. מוֹדִין חֲכָמָים לְרִבִּי שִׁמְעוֹן כְּשֶׁרָאוּ אוֹתוֹ נוֹקֵר. וְתַנֵּי כֵן. אֲבַטִּיחַ שֶׁנִּיקָר וְאָכְלוּ מִמֶּנּוּ עֲשָׂרָה בְנֵי אָדָם וְכֵן יַיִן שֶׁנִּתְגַּלֶּה וְשָׁתוּ מִמֶּנּו עֲשָׂרָה בְנֵי אָדָם אָסוּר לוֹכַל וְלִשְׁתּוֹת אַחֲרֵיהֶן. אֲנִי אוֹמֵר. אֶירֶס שׁוֹקֵעַ הָיָה.",
    "en": "“Uncovering is not a danger for oil and vinegar, brine, and muries, and honey, but Rebbi Simeon forbids. The Sages agree with Rebbi Simeon when it was seen pecking.” It was stated thus: “If a watermelon was pecked and ten people ate from it or wine was uncovered and ten people drank from it, it is forbidden to eat or drink after them; I say that there was sinking poison.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:10",
    "he": "שַׁמָנָן. מִי אָסַר אֶת הַשֶּׁמֶן. רַב יְהוּדָה אָמַר. דָּנִיאֵל אָסַר אֶת הַשֶּׁמֶן. וַיָּשֶׂם דָּנִיֵּאל עַל לִיבּוֹ אֲשֶׁר לֹא יִתְגָּאַל בְּפַת בַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו. רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִיָיה בְשֵׁם רִבִּי יוֹחָנָן וְאִית דְּאָמְרֵי לָהּ בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שֶׁהָיוּ עוֹלִין עָלָיו לְהַר הַמֶּלֶךְ וְנֶהֱרָגִין עָלָיו.",
    "en": "Their oil. Who forbade the oil? Rav Jehudah said, Daniel forbade it. Daniel was careful not to defile himself by the king’s repast and the wine he drank. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joḥanan, but some say it in the name of Rebbi Joshua ben Levi: For it they were climbing up King’s Mountain and were killed for it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:11",
    "he": "וּמִי הִתִּירוֹ. רִבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. בִּשְׁלֹשָׁה מְקוֹמוֹת נִקְרָא רִבִּי יְהוּדָה הַנָּשִׂיא רַבּוֹתֵינוּ. בְּגִיטִּין וּבַשֶּׁמֶן וּבְסַנְדָּל. וְיִקְרְאוּ לוֹ בֵּית דִּין שַׁרְיָיא. שֶׁכָּל בֵּית דִּין שֶׁהוּא מְבַטֵּל שְׁלֹשָׁה דְבָרִים הוּא נִקְרָא בֵּית דִין שָׁרִיָיא. אָמַר רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל. בֵּית דִּינוֹ חָלוּק עָלָיו בְּגִיטִּין. רִבִּי יוֹחָנָן בָּעֵי. וְלֹא כֵן תַּנִּינָן. שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵירוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּינְיָין. וְרִבִּי וּבֵית דִּינוֹ מַתִּירִין מַה שֶׁאָסַר דָּנִיֵּאל וַחֲבוּרָתוֹ. אֶלָּא רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. דָּמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי לָעָזָר בֵּירִבִּי צָדוֹק. מְקוּבָּל אֲנִי שֶׁכָּל גְּזֵירָה שֶׁבֵּית דִּין גּוֹזְרִין עַל הַצִּיבּוּר וְלֹא קִיבְּלוּ רוֹב הַצִּיבּוּר עֲלֵיהֶן אֵינָהּ גְּזֵירָה. וּבָדְקוּ וּמָצְאוּ גְּזֵירָה שֶׁלְּשֶׁמֶן וְלֹא קִיבְּלוּ רוֹב הַצִּיבּוּר עֲלֵיהֶן.",
    "en": "And who permitted it? Rebbi and his court permitted it. At three places is Rebbi Jehudah the Prince called “our teachers,” in divorce documents, oil, and a sole. They should have called him “a permissive court”, for any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan ben Rebbi Ismael said, his court disagreed with him about bills of divorce.Rebbi Joḥanan asked: Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? And Rebbi and his court permit what Daniel and his companions forbade? Rebbi Joḥanan follows his own opinion, for Rebbi Joḥanan said in the name of Rebbi Eleazar ben Rebbi Ṣadoq, I have a tradition that any restrictive edict passed by a court which is not accepted by the majority of the public is not an edict. They checked and found in the matter of the edict about oil and did not find that a majority of the public followed it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:12",
    "he": "יִצְחָק בַּר שְׁמוּאֵל בַּר מַרְתָּא נְחַת לְנְצִיבִין. אַשְׁכַּח רִבִּי שִׂמְלַאי הַדְּרוֹמִי יְתִיב וּדְּרִישׁ. רִבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. שְׁמוּאֵל קְבִיל עֲלוֹיי וְאָכַל. רַב לָא אָכַל. אֲמַר לֵיהּ שְׁמוּאֵל. אֲכוֹל. דִּלָא כֵן אֲנָא כְתִיב עָלָךְ זָקֵן מַמְרֵא. אֲמַר לֵיהּ. עַד דַּאֲנָא תַּמָּן אֲנָא יְדַע מָאן עִירְעֵר עֲלֵיהּ. רִבִּי שִׂמלַאי הַדְּרוֹמִי. אֲמַר לֵיהּ. מָהוּ מַר לֵיהּ בְּשֵׁם גַּרְמֵיהּ. לֹא בְשֵׁם רִבִּי וּבֵית דִּינוֹ. וְאַטְרַח עֲלוּי וְאָכַל.",
    "en": "Isaac bar Samuel bar Martha went down to Nisibis. He met Rebbi Simlai the Southerner who sat and expounded: Rebbi and his court permitted the oil. Samuel accepted this and ate. Rav did not eat. Samuel told him, eat! Otherwise I shall declare you a rebellious Elder. He answered him, when I still was there I knew who complained about it, Rebbi Simlai the Southerner. He told him, did he say it in the name of himself? No, in the name of Rebbi Jehudah the Prince. He bothered him and he ate.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:13",
    "he": "בְּנוֹתֵיהֶן. אָמַר רִבִּי לָעְזָר. בְּשִׁבְעָה מְקוֹמוֹת כָּתוּב לֹא תִּתְחַתֵּן בָּם. אָמַר רִבִּי אַבִּין. לוֹסַר שִׁבְעָה עַמְמִים. תַּנָּא רִבִּי יְהוֹשֻׁעַ אוֹנָיָיה. לוֹסַר אֶת בֵּיצֵיהֶן. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וְאֵת בַּת הַיַּעֲנָה. זוֹ בֵיצַת הַנַּעֲמִית.",
    "en": "Their daughters. Rebbi Eleazar said, in seven places it is written do not intermarry with them. Rebbi Abun said, to forbid seven peoples. Rebbi Joshua from Ono stated, to forbid their eggs. Rebbi Ismael stated, and the ostrich’s daughter. This is the ostrich’s egg.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:14",
    "he": "שִׁכְבַת זַרְעָן. וְלֹא כֵן אָמַר רִבִּי אָחָא רִבִּי חִינְנָא בָשֵׁם רִבִּי יוֹחָנָן. שִׁכְבַת זַרְעוֹ שֶׁלְּגוֹי טְהוֹרָה. שֶׁאֵי אֶיפְשַׁר לְשִׁכְבַת זֶרַע לָצֵאת בְּלֹא מֵימֵי רַגְלַיִם.",
    "en": "Their semen. But did not Rebbi Aḥa, Rebbi Ḥinena say in the name of Rebbi Joḥanan, a Gentile’s semen is pure for semen cannot be discharged without urine.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:15",
    "he": "וְעַל הִילְכוֹת בַּעַל קֶרִי. רִבִּי בָּא בַּר אָחָא בְשֵׁם רִבִּי. שׁוֹנֶה הֲלָכוֹת וְאֵינוֹ שׁוֹנֶה אֲגָדוֹת. תַּנֵּי בְשֵׁם רִבִּי יוֹסֵי. שׁוֹנֶה הֲלָכוֹת רוֹגַלִּיּוֹת. וּבִלְבַד שֶׁלֹּא יַצִּיעַ אֶת מִשְׁנָתוֹ. וְאִית דְּבָעֵי מֵימַר. וּבִלְבַד שֶׁלֹּא יַזְכִּיר אֶת הָאַזְכָּרוֹת.",
    "en": "About the rules of a person with an emission. Rebbi Abba bar Aḥa in the name of Rebbi. He may study practical rules but not homiletics. It was stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, he may not mention the Divine Name.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:16",
    "he": "וְעַל הִילְכוֹת אֶרֶץ הָעַמִּים. וְלֹא כֵן אָמַר רִבִּי זְעִירָא בַּר אַבִּינָּא בְשֵׁם רַב יִרְמְיָה. יוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְיוֹסֵי בֵּן יוֹחָנָן אִישׁ יְרוּשָׁלִַם גָּזְרוּ טוּמְאָה עַל אֵרֵץ הָעַמִּים וְעַל כְּלֵי זְכוּכִית. רִבִּי יוֹנָה אָמַר. רִבִּי יְהוּדָה בֶּן טַבַּאי. רִבִּי יוֹסֵי אָמַר. רִבִּי יְהוּדָה בֶּן טַבַּאי וְשִׁמְעוֹן בֶּן שֶׁטַח גָּזְרוּ טוּמְאָה עַל כְּלֵי מַתָּכוֹת. הִלֵּל וְשַׁמַּי גָזְרוּ עַל טַהֳרַת הַיָּדַיִם. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי לֵוִי. כָּךְ הָיְתַה הֲלָכָה בְיָדָן וּשְׁכָחוּה. וְעָמְדוּ הַשְּׁנִיִּם וְהִסְכִּימוּ עַל דַּעַַת הָרִאשׁוֹנִים. לְלַמְּדָךְ שֶׁכָּל דָּבָר שֶׁנּוֹתְנִין בֵּית דִּין נַפְשָׁן עָלָיו סוֹפוֹ לְהִתְקַיֵים בְּיָדָן כְּמַה שֶׁנֶּאֱמַר לְמֹשֶׁה בְסִינַי. וְאַתְיָיא כַּיי דָּמַר רִבִּי מָנָא. כִּי לֹא דָבָר רֵק הוּא מִכֶּם. וְאִם דָּבָר רֵק הוּא. מִכֶּם. לָמָּה הוּא. שֶׁאֵין אַתֵּם יְגֵיעִין בּוֹ. כִּי הוּא חַיֵּיכֶם. אֵימָתַי הוּא חַיֵּיכֶם. בָּשָׁעָה שֶׁאַתֵּם יְגֵיעִין בּוֹ.",
    "en": "And about the rules for the land of Gentiles. But did not Rebbi Zeˋira bar Abinna say in the name of Rav Jeremiah: Joseph ben Yoezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity of the land of Gentiles and of glass vessels; Rebbi Jonah said, Rebbi Jehudah ben Tabbai. Rebbi Yose said, Rebbi Jehudah ben Tabbai and Simeon ben Šetaḥ decreed impurity of metal vessels; Hillel and Shammai decreed about purity of hands. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: so practice had been in their hands but they forgot it. The secondary [authorities] came and agreed with the intent of the first ones. To teach you that everything for which the Court made a real effort will in the end be confirmed for them as it was said to Moses on Sinai. This comes as Rebbi Mana said, for it is not an empty matter for you, if it is an empty matter, it is from you since you do not exert yourselves for it. For it is your life. When is it your life? Any time you are exerting yourselves for it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:17",
    "he": "שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא בְתוֹךְ י״ח. הָא חוּץ לְי״ח אֲפִילוּ קָטָן מְבַטֵּל. הָתִיבוּן. הֲרֵי שְׁבִיעִית. הֲרֵי חוּץ לְי״ח דָּבַר. וְרִבִּי יוֹחָנָן מַקְשֵׁי לָהּ. רִבִּי קְרִיסְפְּדָא בְשֵׁם רִבִּי יוֹחָנָן. רַבָּן גַּמְלִיאֵל וּבֵית דִּינוֹ הִתִּירוּ בָאִיסּוּר שְׁנֵי פְרָקִים הָרִאשׁוֹנִים. רִבִּי (יוֹנָתָן) [יוֹחָנָן] בָּעֵי. וְלֹא כֵן תַּנְיָין. שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל אֶת דִּבְרֵי בֵית דִּין חֲבֵירוֹ אֶלָּא אִם כֵּן גָּדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּנְיָין. אָתָא רַב אָבוּן רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. לֹא שָׁנוּ אֶלָּא חוּץ לְי״ח. הָא בְתוֹךְ י״ח אֲפִילוּ גָדוֹל אֵינוֹ מְבַטֵּל. מִפְּנֵי שֶׁעָמְדָה לָהֶן בְּנַפְשׁוֹתֵיהֶן. אָמַר רִבִּי מָנָא. לֹא מִסְתַּבְּרָא דְלֹא הוֹאִיל וְהוּא אוֹנֵס בָּטֵל. הָתִיבוּן. הֲרֵי שֶׁמֶן. הֲרֵי בְתוֹךְ י״ח. וְרִבִּי (יוֹנָתָן) [יוֹחָנָן] מַקְשֵׁי לָהּ. רַב כַּהֲנָא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר אַבָּא. רִבִּי אָחָא מַטֵּי בָהּ בְּשֵׁם רִבִּי יוֹחָנָן. שֶׁמֶן בִּיטְלוּ מְבוּטָּל.",
    "en": "Samuel said, they taught this only about the eighteen. Therefore, other than the eighteen even a lesser [court] may abolish. They objected, is there not the Sabbatical year? This is not of the eighteen items, and Rebbi Joḥanan (said it) and asked about it. Rebbi Krispedai in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibitions of the first two terms. Rebbi (Jonathan) [Joḥanan] asked. Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? There came Rav Abun, Rav Jehudah in the name of Samuel: they taught this only about other [decrees] than the eighteen. Therefore, the eighteen even a greater one cannot abolish, because they fought for it with their lives. Rebbi Mana said, this makes it reasonable that it is not so; since this is a case of force it is invalid. They objected, is there not oil which is of the eighteen? And Rebbi (Jonathan) [Joḥanan] objected! Rav Cahana the son of Rebbi Ḥiyya bar Abba; Rebbi Aḥa bent it in the name of Rebbi Joḥanan: Oil, they abolished what was abolished.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.4:18",
    "he": "נַחְמָן בְּרֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר נַחְמָנִי בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי. חָמֵשׁ חַטָּאוֹת מֵיתוֹת רָצוּ בֵית דִּין לְבַטֵּל מְבַטְּלִין. אָמַר רִבִּי חִיָיא בַּר אָדָא. הָדָא דְאַתְּ אָמַר. שֶׁלֹּא יִדָּחוּ לְמִיתָה וְיִפְּלוּ לִנְדָבָה. אֲבָל לִיקָּרֵב עַל גַּבֵּי הַמִּזְבֵּחַ אֵין חַטָּאת מֵיתָה קְרֵיבָה.",
    "en": "Naḥman, the son of Rebbi Samuel bar Naḥmani in the name of Rebbi Samuel bar Naḥmani: The five kinds of purification sacrifices which are left to die, if the Court decides to abolish, they may abolish. Rebbi Ḥiyya bar Ada said, that means that they are not sent to die but are used for voluntary sacrifices. But as far as sacrificing on the altar is concerned, no purification sacrifice destined to die may be sacrificed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.5:1",
    "he": "משנה: בֵּית שַׁמַּאי אוֹמְרִים אֵין שׁוֹרִין דְּיוֹ סַמְמָנִין וְכַרְשִׁינִין אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין:",
    "en": "MISHNAH: The House of Shammai say, one does not soak ink, chemicals, or vetch, unless they will be soaked when it still is daylight; but the House of Hillel permit it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.5:2",
    "he": "הלכה: בֵּית שַׁמַּאי אוֹמְרִים אֵין שׁוֹרִין דְּיוֹ סַמְמָנִין וְכַרְשִׁינִין כול׳. וּמַה טַעַמְּהוֹן דְּבֵית שַׁמַּי. שֵׁשֶׁת יָמִים תַּעֲבוֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ. כָּל מְלַאכְתֶּךָ. גּוֹמְרָהּ מִבְּעוֹד יוֹם. וּמַה טַעַמְּהוֹן דְּבֵית הִלֵּל. שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַּיּוֹם. מַה מְקַיְימִין בֵּית הִלֵּל טַעַמוֹן דְּבֵית שַׁמַּי. שֵׁשֶׁת יָמִים תַּעֲבוֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ. בְּעוֹבְדֵי בְיָידָן. וּמַה מְקַיְימִין בֵּית שַׁמַּי טַעַמוֹן דְּבֵית הִלֵּל. שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם. כְּהָדָא דְתַנֵּי. פּוֹתְקִין אַמַּת הַמַּיִם לְגִינָּה מֵעֶרֶב שַׁבָּת וְהִיא שׁוֹתָה וְהוֹלֶכֶת בַּשַּׁבָּת. נוֹתְנִין קִילוֹרִית עַל גַּבֵּי הָעַיִן מֵעֶרֶב שַׁבָּת וְהוּא מִתְרַפֵּא וְהוֹלֶכֶת בַּשַּׁבָּת. נוֹתְנִין רְטִיָיה עַל גַּבֵּי מַכָּה מֵעֶרֶב שַׁבָּת וְהִיא מִתְרַפֵּא וְהוֹלֶכֶת בַּשַּׁבָּת. נוֹתְנִין מֻגְמָר תַּחַת הַכֵּלִים מֵעֶרֶב שַׁבָּת וְהֵן מִתְעַשְּׁנִין וְהוֹלְכִין בַּשַּׁבָּת. נוֹתְנִין גָּפְרִית תַּחַת הַכֵּלִים מֵעֶרֶב שַׁבָּת וְהֵן מִתְגַּפְּרִין וְהוֹלְכִין בַּשַּׁבָּת. אֵין נוֹתְנִין חִיטִּים לָרֵיחַיִים שֶׁל מַיִם אֶלָּא כְּדֵי שֶׁיִיטָּחֵנוּ כָּל צוֹרְכָן מִבְּעוֹד יוֹם. אָמַר רִבִּי חַגַּיי. מִפְּנֵי שֶׁהֵן מַשְׁמִיעוֹת אֶת הַקּוֹל. אָמַר לֵיהּ רִבִּי יוֹסֵי. יְאוּת רִבִּי סָבַר כְּרִבִּי יְהוּדָה. בְּרַם כְּרַבָּנִין. כְּמַה דְאִינּוּן אָמְרִין תַּמָּן מִשֵּׁם לֹא הוּתְחַל בְּכָל טִיפָּה וְטִיפָּה. כֵּן אִינּוּן אָמְרִין הָכָא מִשּׁוּם לֹא הוּתְחַל בְּכָל חִיטָּה וְחִיטָּה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִפְּנֵי שֶׁהוּא שֶׁכָח וְתוֹקֵעַ אֶת הַיָּתֵדי.",
    "en": "HALAKHAH: Mishnah: “The House of Shammai say, one does not soak ink, chemicals, or vetch,” etc. What is the reason of the House of Shammai? Six days you shall work and do all your deeds. All your deeds, finish them by daylight. What is the reason of the House of Hillel? Six days you shall work on your works and on [the seventh] day. How do the House of Hillel explain the reason of the House of Shammai, six days you shall work and do all your deeds? When they work with their hands. How do the House of Shammai explain the reason of the House of Hillel, six days you shall work on your works and on [the seventh] day? Following what was stated, “One opens a water canal leading into a garden on Friday evening and it is continuously watered on the Sabbath. One puts ointment on an eye on Friday evening and it is continuously healing on the Sabbath. One puts a compress on a wound on Friday evening and it is continuously healing on the Sabbath. One puts burning incense under clothing on Friday evening and it is continuously smoked on the Sabbath. One puts sulfur under clothing on Friday evening and it is continuously sulfured on the Sabbath. One may not give wheat into a water mill on Friday evening unless it will be completely ground as long as it is daylight.” Rebbi Ḥaggai said, because it is making noise. Rebbi Yose said to him, this is fine if one holds with Rebbi Jehudah. But for the rabbis, just as they say because not every single drop was started, so they say here because not every grain kernel was started. Rebbi Yose ben Rebbi Abun said, because he is apt to forget and will push the peg.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.5:3",
    "he": "בֵּית שַׁמַּי אָמְרוּ לְבֵית הִלֵּל דָּבָר אֶחָד וְלֹא יָכְלוּ לְהָשִׁיבָן. בֵּית הִלֵּל אָמְרוּ לְבֵית שַׁמַּי דָּבָר אֶחָד וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּי. אֵין אַתֵּם מוֹדִין לָנוּ שֶׁטּוֹעֲנִין קוֹרַת בֵּית הַבַּד וּבְעִיגּוּלֵי הַגַּת עִם חֲשֵׁיכָה. וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמַר רִבִּי זְעִירָא. אִילוּלֵי דְלָא מַעֲלֶה רֵישִׁי בֵינֵי אַרְיְוָותָא הֲוִינָא אֲמַר טַעֲמָא. תַּמָּן כְּבָר נֶעֶקְרָה כָל טִיפָּה וְטִיפָּה מִמְקוֹמָהּ. הָכָא מָה אִית לָךְ מֵימַר.",
    "en": "The House of Shammai put a question to the House of Hillel which they could not answer; the House of Hillel put a question to the House of Shammai which they could not answer. “The House of Hillel said to the House of Shammai, do you not agree with us that one may load the beam of the olive press and the round stone of the wine press? They did not find an answer.” Rebbi Zeˋira said, if I would not put my head between the lions I could give a reason. There, each drop already was dislocated; here what can you say?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.5:4",
    "he": "בֵּית שַׁמַּי אָמְרוּ לְבֵית הִלֵּל דָּבָר אֶחָד וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמְרוּ בֵּית שַׁמַּי לְבֵית הִלֵּל. אֵין אַתֵּם מוֹדִין לָנוּ שֶׁאֵין צוֹלִין בָּשָׂר בָּצָל וּבֵיצָה אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ כָּל צוֹרְכָן מִבְּעוֹד יוֹם. וְלֹא יָכְלוּ לְהָשִׁיבָן. אָמַר רִבִּי זְעִירָא. אִילוּלֵא דְלָא מַעֲלֶה רֵישִׁי בֵינֵי אַרְיְוָותָא הֲוִינָא אֲמַר טַעֲמָא. תַּמָּן בָּצָל בָּשָׂר וּבֵיצָה דַּרְכָּן לְהִתְהַפֵּךְ. הָכָא מָה אִית לָךְ מֵימַר. אָמַר רִבִּי יוּדָן. נִצְלוּ כַּאֲכִילַת בֶּן דְּרוֹסַאי. אָסְרוּ דָּבָר שֶׁדַּרְכּוֹ לְהִתְהַפֵּךְ עַד כְּדֵי שֶׁיִּצְלֶה כָּל צוֹרְכוֹ מִבְּעוֹד יוֹם. אָמַר רִבִּי מָנָא. לֹא מִסְתַּבְּרָא דְלָא מוּתָּר. דִּינּוּן יָכְלִין לְמֵימַר לוֹן. הֵיאַךְ אַתֶּם מְשִׁיבִין לָנוּ מִדָּבָר שֶׁדַּרְכּוֹ לִצְלוֹת כָּל צוֹרְכוֹ מִבְּעוֹד יוֹם עַל דָּבָר שֶׁאֵין דַּרְכּוֹ לִהִשָּׁרוֹת כָּל צוֹרְכוֹ מִבְּעוֹד יוֹם.",
    "en": "The House of Shammai put a question to the House of Hillel which they could not answer. “The House of Shammai said to the House of Hillel, do you not agree with us that one does not roast meat, or onions, or an egg, unless they be completely roasted when it is still daylight? They did not find an answer.” Rebbi Zeˋira said, if I would not put my head between the lions I could give a reason. There, onion, meat, or egg, usually are flipped; here, what can you say? Rebbi Yudan said, if they were roasted like Ben Derosai’s food. They forbade something which usually is flipped unless it be completely roasted as long as it is still day. Rebbi Mana said, it is not reasonable that it should be permitted. For they can say to them, how can you respond to us with something which ordinarily is completely roasted when it still is day about something which ordinarily cannot be completely soaked when it still is day?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.6:1",
    "he": "משנה: בֵּית שַׁמַּאי אוֹמְרִים אֵין נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר אֶלָּא כְּדֵי שֶׁיַּהֲבִילוּ מִבְּעוֹד יוֹם. וְלֹא אֶת הַצֶּמֶר לַיּוֹרָה אֶלָּא כְדֵי שֶׁיִּקְלוֹט אֶת הָעַיִן. וּבֵית הִלֵּל מַתִּירִין.",
    "en": "MISHNAH: The House of Shammai say, one does not put bundles of flax into an oven unless they are steamed when it is still daylight, nor wool into a vat unless it may absorb the dye, but the House of Hillel permit it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.6:2",
    "he": "הלכה: בֵּית שַׁמַּאי אוֹמְרִים. אֵין נוֹתְנִין אוּנִין שֶׁלְּפִּשְׁתָּן בְּתוֹךְ הַתַּנּוּר כול׳. מַהוּ מִיתְהַנֵּי. אָמַר רִבִּי אַבָּהוּ. כְּגוֹן אִילֵּין קוּרְיָיאֵי דְּלַא מְקַפְּדִין. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. וְהִיא שֶׁתְּהֵא הַיּוֹרֶה עֲקוּרָה. אֲבָל אִם הָיְתָה הַיּוֹרֶה קְבוּעָה אֲסוּרָה. מִפְּנֵי שֶׁהוּא מִתְיָירֵא שֶׁמָּא מִתְאַכֵּל צִיבְעוּ וְהוּא מוֹסִיף מוֹי. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי אַבָּהוּ. בֵּית הִלֵּל יָלְפִין מְלֶאכֶת הֵיתֵר מִמְּלֶאכֶת אִיסּוּר. אִילּוּ עָשָׂה כֵן בַּשַּׁבַּת שֶׁמָּא אֵינוֹ אָסוּר. וְדִכְוָותָהּ עָשָׂה כֵן מִבְּעוֹד יוֹם מוּתָּר.",
    "en": "HALAKHAH: Mishnah: “The House of Shammai say, one does not put bundles of flax into an oven,” etc. What profit does he have? Rebbi Abbahu said, for example these villagers who do not care.Rav Jehudah in the name of Samuel: Only if the vat was taken off. But if the vat was fixed, it is forbidden, since he will be afraid that his dye will have been absorbed and he will add water. Rebbi Samuel in the name of Rebbi Abbahu: The House of Hillel learn permitted work from forbidden work. Would it not be forbidden if he did it on the Sabbath? When he did similarly as long as it is still daytime it is permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.7:1",
    "he": "משנה: בֵּית שַׁמַּאי אוֹמְרִים אֵין פּוֹרְשִׂין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים אֶלָּא כְּדֵי שֶׁיִּצּוֹדוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין:",
    "en": "MISHNAH: The House of Shammai say, one does not set traps for wild animals, or birds, or fish unless they may be caught when it is still daylight, but the House of Hillel permit it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.7:2",
    "he": "הלכה: בֵּית שַׁמַּאי אוֹמְרִים אֵין פּוֹרְסִין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים כול׳. מִי מוֹדִיעַ. אִם נִתְקַלְקְלָה הַמְּצוּדָה דָּבָר בָּרִיא שֶׁנִּיצּוֹדוּ מִבְּעוֹד יוֹם. וְאִם לֹא נִתְקַלְקְלָה הַמְּצוּדָה דָּבָר בָּרִיא שֶׁלֹּא נִיצּוֹדוּ מִבְּעוֹד יוֹם. וַאֲפִילוּ נִתְקַלְקְלָה הַמְּצוּדָה חָשׁ לוֹמַר שֶׁמָּא לֹא נִיצּוֹדוּ מִבְּעוֹד יוֹם. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. בְּפוֹרֵשׂ בַּחוֹרְשִׁין. תֵּדַע לָךְ שֶׁהוּא כֵן. דִּתְנָן דָּגִים. וְדָגִים לֹא בְמָקוֹם שֶׁהֵן מְצוּיִין. וָכָא בְמָקוֹם שֶׁחַיָּה וָעוֹף מְצוּיִין.",
    "en": "HALAKHAH: Mishnah: “The House of Shammai say, one does set traps for wild animals, or birds, of fish,” etc. Who informs? If the trap was sprung, it is certain that they were caught when it still was day. But if the trap was not sprung, it is certain that they were not caught when it still was day. And even if the trap was sprung, in worry one may say that they were not caught when it still was day. Rebbi Yose ben Rebbi Abun said, if it was set in a forest. You should know that it is so since we have stated “fish”. Are fish not there where they are found? Also here at a place where game and birds are found.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.7:3",
    "he": "רִבִּי חִיָיא בְשֵׁם רִבִּי אַתְקִין לְהַל. סָבְרִין מֵימַר. מוּתָּרִין לְמָחָר. רִבִּי חִזְקִיָּה וְרִבִּי עוּזִּיאֵל בְּרֵיהּ דְּרִבִּי חוֹנִיָיה דְּבָרַת חַוְורָן. מוּתָּרִין מַמָּשׁ. סָבְרִין מֵימַר. סְפֵיקוֹ הִתִּירוֹ. רִבִּי חֲנַנְיָה וְרִבִּי יוֹנָתָן תְּרֵיהוֹן אָמְרִין. סְפֵק הָכֵן אָסוּר. רִבִּי יוֹחָנָן אָמַר. סְפֵק הָכֵן מוּתָּר.",
    "en": "Rebbi Ḥiyya in the name of Rebbi instituted that it should not happen. They wanted to say, they are permitted the next day. Rebbi Ḥizqiah and Rebbi Uziel the son of Rebbi Onias of Barat Hauran: They are really permitted. They wanted to say, its doubt made it permitted. Rebbi Ḥanina and Rebbi Jonathan both say, if in doubt whether it was prepared it is forbidden. But Rebbi Joḥanan said, in doubt whether it was prepared it is permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.7:4",
    "he": "רִבִּי חִיָיה רוֹבָא וְרִבִּי שִׁמְעוֹן בְּרִבִּי. חַד אָמַר הַגּוֹי צָרִיךְ הָכֵן. וְחָרָנָה אָמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. וְלָא יָדְעִינָן מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְרַב מְעַנֵי מֵיתֵי קוֹמֵי רִבִּי חִיָיה רוֹבָא וְהוּא אֲמַר לֵיהּ. הָן הֲוִיתָא. וְהוּא אֲמַר לֵיהּ. שְׁיָירְתָה הֲוָות עָבְדָא וָהֲוִינָא אֲכִיל מִינָּהּ תְּאֵינִין. הֲוֵי הוּא דּוּ אֲמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן.",
    "en": "The Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said a Gentile needs preparation, the other said, a Gentile does not need preparation. We did not know who said this and who said that. From that Rav refrained from coming before the Elder Rebbi Ḥiyya who asked him, where have you been? He told him: a caravan passed by and I ate figs from them this implies that he said, a Gentile does not need preparation.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shabbat.1.7:5",
    "he": "חַד תַּלְמִיד מִן סִימַאי אֲזַל לְאנטויריס וְאַיְיתוֹן לֵיהּ דַּרְמַסקִינָא וַאֲכַל. חַד תַּלְמִיד מִן דּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲזַל לְתַמָּן וְאַיְיתֵי לֵיהּ דַּרְמַסקִינָא וְלָא אֲכַל. וַאֲתַא וָמַר קוֹמֵי רַבֵּיהּ. אֲמַר לֵיהּ. דּוּ נְהִיג כְּשִׁיטָּתֵיהּ דְּרִבִּי סִימַאי. דְּרִבִּי סִימַאי אֲמַר. אֵין הַגּוֹי צָרִיךְ הָכֵן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דַּמְדַּמְנִיּוֹת שֶׁבַּכֶּרֶם הֲרֵי אֵילּוּ אֲסוּרוֹת. רַב הוּנָא בְשֵׁם רַב. שֵׁצִים שֶׁבְּכֵפִים הֲרֵי אֵילּוֹ מוּתָּרִין.",
    "en": "A student of [Rebbi] Simai went to Antipatris; they brought him Morocco-plums and he ate. A student of Rebbi Joshua ben Levi went there; they brought him Morocco-plums and he did not eat. He came and told it to his teacher who said to him, this one follows the argument of Rebbi Simai, as Rebbi Simai said, a Gentile does not need preparation. Rebbi Abbahu in the name of Rebbi Joshua ben Levi: The red grapes in a vineyard are forbidden. Rav Huna in the name of Rav: The hard dates on palm leaves are permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.3:1",
    "he": "משנה: בַּחֲמִשָּׁה עָשָׁר בּוֹ שׁוּלְחָנוֹת יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׁרִים וַחֲמִשָּׁה בוֹ יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְְדָּשׁ הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְְׁכְּנִין לְוִיִים וְיִשְׂרְאֵלִים וְגֵרִים וַעֲבָדִים מְשֻׁחְרָרִין אֲבָל לֹא נָשִׁים וְלֹא עֲבָדִים וְלֹא קְטַנִּים. וְכָל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ אֵינוֹ פּוֹסֵק. אֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם: אָמַר רִבִּי יְהוּדָה הֵעִיד בֶּן כּוּבָרִי בְּיַבְנֶה שֶׁכָּל כֹּהֵן שֶׁהוּא שׁוֹקֵל אֵינוֹ חוֹטֵא. אָמַר לוֹ רַבָּן יוֹחָנָן בֶּן זַכַּאי לֹא כִּי אֶלָּא כָּל כֹּהֵן שֶׁאֵינוֹ שׁוֹקֵל חוֹטֵא. אֶלָּא שֶׁהַכֹּהֲנִים דּוֹרְשִׁין מִקְרָא זֶה לְעַצְמָן וְכָל מִנְחַת כֹּהֵן כָּלִיל תִּהְיֶה לֹא תֵאָכֵל הוֹאִיל וְהָעוֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים שֶׁלָּנוּ הֵיאָךְ הֵם נֶאֱכָלִין:",
    "en": "MISHNAH: On the Fifteenth, money changers were sitting in the country side; on the Twenty Fifth they were sitting in the Temple. From the date they were sitting in the Temple one started to take pledges. From whom does one take pledges? From Levites, Israel, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor for whom his father started to give the sheqel does not stop any more. However one does not take pledges from Cohanim because of communal peace.Rebbi Jehudah said: “Ben Kukhri testified at Jabneh that any Cohen who pays the sheqel does not sin. Rabban Joḥanan ben Zakkai told him, on the contrary, any Cohen who does not pay the sheqel does sin, only the Cohanim explain the following verse for their benefit: Any flour offering of a Cohen shall be totalled, it may not be eatenl. If the `omer, the two breads, and the shew bread are ours, how may they be eaten?l”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.3:2",
    "he": "הלכה: בַּחֲמִשָּׁה עָשָׂר בּוֹ כול׳. הָא לִתְבּוֹעַ תּוֹבְעִין. הָדָא דְתֵימַר בְּשֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת. אֲבָל אִם לֹא הֵבִיא שְׁתֵּי שְׂעָרוֹת לְֹא בְדָא. וּלְמַשְׁכֵּן אֵין מְמַשְׁכְּנִין עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת.",
    "en": "HALAKHAH: “On the Fifteenth,” etc. But one requests? This is if he grew two pubic hairs, but it does not apply if he did not grow two pubic hairs. In matters of pledges, one never takes pledges if he did not grow two pubic hairs.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.3:3",
    "he": "כֵּינִי מַתְנִיתָא. אֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דֶּרֶךְ הַכָּבוֹד.",
    "en": "So is the Mishnah: One does not take pledges from Cohanim because one honors their status.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.3:4",
    "he": "אָמַר רִבִּי יְהוּדָה הֵעִיד כול׳. אָמַר רִבִּי בֶּרֶכְיָה. טַעֲמֵיהּ דְּרַבָּן יוֹחָנָן בֶּן זַכַּאי. זֶה יִתְּנוּ. שְׁנֵים עָשָׂר שְׁבָטִים יִתְּנוּ. רִבִּי טָבִי בְשֵׁם רַב הַמְנוּנָא. כֵּן מֵשִׁיבִין חֲכָמִים לְרִבִּי יְהוּדָה. חַטָּאת יָחִיד מֵתָה. אֵין חַטָּאת הַצִּיבּוּר מֵתָה. מִנְחַת הַיָּחִיד קְרֵיבָה כָלִיל וְאֵין מִנְחַת צִיבּוּר קְרֵיבָה כָלִיל. וְקַשְׁיָא. מֵשִׁיבִין לָאָדָם דָּבָר שֶׁאֵינוֹ מוֹדֶה בוֹ. שֶׁאֵין חַטָּאת צִיבּוּר מֵתָה. רִבִּי יְהוּדָה אוֹמֵר תָּמוּת. וְהוּא מוֹתִיב לוֹן תוּ. לֹא נִדְבַת יָחִיד הִיא. וְאִינּוּן מֵתִיבִין לֵיהּ. מִכֵּיוָן שֶׁנִּמְסְרָה לַצִּיבּוּר כְּמִי שֶׁהִיא נִדְבַת צִיבּוּר. כְּתִיב כֹּל הָעוֹבֵר עַל הַפְּקוּדִים. רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה. חַד אָמַר. כָּל דַּעֲבַר בָּיַּמָּה יִתֵּן. וְחֳרָנָה אָמַר. כָּל דַּעֲבַר עַל פִּקּוּדַיָיא יִתֵּן. מָאן דַאֲמַר כָּל דַּעֲבַר בָּיַּמָּא יִתֵּן. מְסַיֵיעַ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי. מָאן. כֹּל דַּעֲבַר עַל פִקוּדַיָיא יִתֵּן. מְסַיֵיעַ לְבֶן כּובְרִי.",
    "en": "“Rebbi Jehudah said:, testified” etc. Rebbi Berekhiah said, the reason of Rabban Joḥanan ben Zakkai is, this they shall give, twelve tribes shall give. Rebbi Tabi in the name of Rav Hamnuna: So answer the Sages to Rebbi Jehudah. A private purification sacrifice is let to die; a public purification sacrifice is not left to die. A private flour offering is brought totally, but no public flour offering is brought totally. This is difficult, how can one argue with a person about something with which he does not agree? “For no public purification sacrifice is left to die; Rebbi Jehudah says, it shall be left to die.” And he objects to them, are these not private flour offerings? They answer him, from the moment when it is delivered to the public, it is treated as a public offering. It is written, everybody being counted, Rebbi Jehudah and Rebbi Neḥemiah. One said, everyone who crossed the Sea shall give, the other one said, everyone being counted shall give. He who said, everyone who crossed the Sea shall give, supports Rabban Joḥanan ben Zakkai; he who said, everyone being counted shall give, supports Ben Kovri.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:1",
    "he": "משנה: אַף עַל פִּי שֶׁאָמְרוּ אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים אֲבָל אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָם. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִינֵּי זָבִין וְקִינֵּי זָבוֹת וְקִינֵּי יוֹלְדוֹת וְחַטָּאוֹת וַאֲשָׁמוֹת. זֶה הַכְּלָל כָּל שֶׁהוּא נִידָּר וְנִידָּב מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין לֹא נִידָּר וְלֹא נִידָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן מְפוֹרָשׁ עַל יְדֵי עֶזְרָא לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ: וְאֵילּוּ חַיָיבִין בַּקּוֹלָּבּוֹן לְוִיִים וְיִשְׂרְאֵלִים וְגֵרִים וַעֲבָדִים מְשׁוּחְרָרִין. אֲבָל לֹא כֹּהֲנִים וְלֹא נָשִׁים וְלֹא עֲבָדִים וְלֹא קְטַנִּים. הַשּׁוֹקֵל עַל יַד הָעֶבֶד עַל יַד הָאִשָּׁה עַל יַד הַכֹּהֵן עַל יַד הַקָטָן פָּטוּר. עַל יָדוֹ וְעַל יַד חֲבֵרוֹ חַיָיב בְּקוֹלָּבּוֹן אֶחָד. רִבִּי מֵאִיר אוֹמֵר שְׁנֵי קוֹלָּבּוֹנוֹת. נָתַן סֶלַע לִיטּוֹל שֶׁקֶל חַיָיב שְׁנֵי קוֹלָּבּוֹנוֹת: הַשּׁוֹקֵל עַל יַד עָנִי ועַל יַד שְׁכֵינוֹ עַל יַד בֶּן עִירוֹ פָּטוּר אִם הִלְוָום חַיָיב. הָאַחִין הַשּׁוּתָפִין שֶׁחַיָיבִין בַּקּוֹלָּבּוֹן פְּטוּרִין מִמַּעֲשֵׂר בְּהֵמָה וְשֶׁחַיָיבִין בְּמַעְשַׂר בְּהֵמָה פְּטוּרִין מִן הַקּוֹלָּבּוֹן. כַּמָּה הוּא קוֹלָּבּוֹן מָעָה כֶּסֶף דִּבְרֵי רִבִּי מֵאִיר וַחֲכָמִים אוֹמְרִים חֲצִי מָעָה.",
    "en": "MISHNAH: Even though they said that one does not take pledges from women, slaves, and minors, but if they gave the sheqel one accepts it from them. One does not accept from the Non-Jew and the Samaritan, and from them one does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth, and purification and reparation sacrifices. This is the principle: Anything which can be given as a vow or a gift one does accept from them; anything which\\can be given neither as a vow nor a gift one does not accept from them. So it is spelled out by Ezra, it is not upon you and us to build our God’s House.The following are liable for agio: Levites, Israelites, proselytes, and freedmen, but not priests, women, slaves, and minors. He who pays the sheqel for a slave, a woman, a priest, or a minor, is not liable. He who paid the sheqel for himself and another person is liable for one agio; Rebbi Meïr says, two agios. He who gives a tetradrachma to receive back a sheqel is liable for two agios.A person who pays the sheqel for a poor person. a neighbor, or a dweller in his town is not liable for the agio, unless it is as a loan, then he is liable. Brothers who are partners who are liable for the agio are not liable for animal tithe; if they are liable for animal tithe they are not liable for the agio. How much is the agio? A silver obolos, the words of Rebbi Meïr; but the Sages say, half an obolos.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:2",
    "he": "הלכה: אַף עַל פִּי שֶׁאָמְרוּ כול׳. הָא לִתְבּוֹעַ אֵינָן תּוֹבְעִין. הָכָא אַתְּ אָמַר. תּוֹבְעִין. וְהָכָא אַתְּ אָמַר. אֵין תּוֹבְעִין כָּאן בְּשֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת וְכָאן בְּשֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת.",
    "en": "HALAKHAH: “Even though they said,” etc. Therefore one does not request? Here you are saying, one requests, but there you are saying, one does not request. There if he grew two pubic hairs, and here if he did not grow two pubic hairs.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:3",
    "he": "הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ אֵין מְקַבְּלִין מִיָּדָן. אָמַר רִבִּי בָּא. תִּיפְתָּר כְּמָאן דְּאָמַר. כּוּתִי כְגוֹי. דְּאִיתפַּלְּגוֹן. כּוּתִי כְגוֹי. דִּבְרֵי רִבִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כּוּתִי כְיִשְׂרָאֵל לְכָל דָּבָר.",
    "en": "“One does not accept from the Non-Jew and the Samaritan.” Rebbi Abba said, explain it following him who said, a Samaritan is like a Gentile, as they disagreed: A Samaritan is like a Gentile, the words of Rebbi; Rabban Simeon ben Gamliel says, a Samaritan is like a Jew in all respects.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:4",
    "he": "אָמַר רִבִּי לָעְזָר. מַתְנִיתָא בַגּוֹיִם. הָא בַכּוּתִים לֹא. וְתַנֵּי כֵן. אָדָם. לְרַבּוֹת אֶת הַגֵּרִים. מִכֶּם. לְהוֹצִיא אֶת הַמְשׁוּמָּדִים. מַתְנִיתָא פְלִיגָא עַל רִבִּי אֶלְעָזָר. אֵין מְקַבְּלִין מִיָּדָם קִינֵּי זָבִין קִינֵּי זָבוֹת וְקִינֵּי יוֹלְדוֹת. וְכִי יֵשׁ קִינֵּי זָבִין וְזָבוֹת בַגּוֹיִם. אֶלָּא רֵישָׁא בַגּוֹיִם וְסֵיפָא בַכּוּתִים. וְהָא כֵינִי. רֵישָׁא בַגּוֹיִם וְסֵיפָא בַכּוּתִים.",
    "en": "Rebbi Eleazar said, the Mishnah is about Gentiles, therefore not about Samaritans. It was stated so: “A human, to include the proselytes. From among you, to exclude the apostates.” The Mishnah disagrees with Rebbi Eleazar: “One does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth.” Do there exist nests of sufferers from gonorrhea and flux among Gentiles? But the beginning is about Gentiles, the end about Samaritans. So it is, the beginning is about Gentiles, the end about Samaritans.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:5",
    "he": "אָמַר רִבִּי יוֹחָנָן. כַּתְּחִילָּה אֵין מְקַבְּלִין מֵהֶן לֹא דָבָר מְסוּיָים וְלֹא דָבָר שֶׁאֵינוֹ מְסוּיָים. וּבַסּוֹף מְקַבְּלִין מֵהֶן דָּבָר מְסוּיָים וְאֵין מְקַבְּלִין מֵהֶן דָּבָר שֶׁאֵינוֹ מְסוּיָים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בֵּין בַתְּחִילָּה בֵין בַּסּוֹף אֵין מְקַבְּלִין מֵהֶן לֹא דָבָר מְסוּיָים וְלֹא דָבָר שֶׁאֵינוֹ מְסוּיָים. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. אֵין מְקַבְּלִין מֵהֶן הֶקְדֵּשׁ נְדָבָה לְבֶדֶק הַבַּיִת. פָּתַר לָהּ בֵּין בַתְּחִילָּה בֵין בַּסּוֹף וּבִלְבַד דָּבָר שֶׁאֵינוֹ מְסוּיָים. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הַכֹּל שָׁוִין שֶׁהֵן נוֹדְרִין וְנִידָּרִין. פָּתַר לָהּ עוֹלָה. נִיחָא נוֹדְרִים עוֹלָה. נִידָּרִים עוֹלָה. לֹא. בְּשֶׁאָמַר יִשְׂרָאֵל הֲרֵי עָלַי עוֹלָה. וּשְׂמָעוֹ גוֹי וְאָמַר. מַה שֶׁאָמַר זֶה עָלַי. וְאֵינוֹ מֵבִיא עִמָּהּ נְסָכִים. וּמוֹתַר נְסָכִים לֹא לִכְלֵי שָׁרֵת אִינּוּן. נִמְצָא מֵבִיא דָבָר מְסוּיָים. הָתִיב רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְהָא תַנִּינָן נֶעֱרָכִין. וָעֲרָכִין לֹא לְבֶדֶק הַבַּיִת אִינּוּן. הֵיךְ מַה דְאַתְּ אָמַר תַּמָּן. לַשָׁמַיִם הוא מִתְכַּוֵּין וּמֵאֵילֵיהֶן הֵן בָּאִין לְבֶדֶק הַבַּיִת. כֵּן אַתְּ אָמַר אַף הָכָא. לַשָׁמַיִם הוא מִתְכַּוֵּין וּמֵאֵילֵיהֶן הֵן בָּאִין לִכְלֵי שָׁרֵת. מַה עֲבַד לָהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. פָּתַר לָהּ לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ. רִבִּי חִלְקִיָּה אָמַר. רִבִּי סִימוֹן שָׁאַל. מֵעַתָּה אֵין מְקַבְּלִין מֵהֶן [לָ]אַמַּת הַמָּיִם וּ[לְ]חוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ. עַל שֵׁם וְלְכֶם אֵין חֵלֶק וּצְדָקָה וְזִכָּרוֹן בִּירוּשָׁלָ͏ִם.",
    "en": "Rebbi Joḥanan said, at the start one accepts from them neither definite objects nor non-definite objects, and at the end one accepts from them definite objects but not non-definite objects. Rebbi Simeon ben Laqish said, both at the beginning and at the end one accepts from them neither definite objects nor non-definite objects. A baraita disagrees with Rebbi Joḥanan: “One does not accept from them voluntary gifts for Temple property for the upkeep of the Temple.” He explains it, both at the start and at the end, if it is for non-definite objects. A Mishnah disagrees with Rebbi Simeon ben Laqish: Everybody agrees that they make vows and are objects of vows. He explains it for elevation offerings. One understands that he makes a vow to bring an elevation offering. Can he be the object of a vow for an elevation offering? No, if an Israel says, I undertake to bring an elevation offering, when a Gentile hears him and says, I am undertaking what he says. Does he not bring libations with it? Is not the excess money given for libations used for vessels of Service? Then it turns out that he brought {money for} a definite object! Rebbi Yose ben Rebbi Abun objected, did we not state that they may offer their value? Are offerings of one’s value not for the upkeep of the Temple? It is as you are saying there, his intent was for Heaven; automatically it will be used for the upkeep of the Temple; so here you are saying, his intent was for Heaven; automatically it will be used for vessels of Service. How does Rebbi Simeon ben Laqish treat this? He explains, it is not upon you and us to build our God’s House. Rebbi Ḥilkiah said, Rebbi Simon asked: Does this imply that one does not accept from them for an aqueduct, or the city walls, or its towers, because of you have no part, nor rightful claim, nor memorial, in Jerusalem.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:6",
    "he": "אֵילּוּ חַיָיבִין בַּקּוֹלָּבּוֹן כול׳. מַתְנִיתָא דְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. אַף עַל פִּי שֶׁאֵין שִׁקְלוֹ תוֹרָה קוֹלָּבּוֹנוֹ תוֹרָה. סָבַר רִבִּי מֵאִיר בְּנוֹתֵן שִׁקְלוֹ שָׁלֵם שֶׁהוּא פָטוּר מִן הַקּוֹלָּבּוֹן. אָמַר רִבִּי מֵאִיר. כְּמִין מַטְבֵּעַ שֶׁלְאֵשׁ הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא מִתַּחַת כִּסֵּא כְבוֹדוֹ וְהַרְאֲהוּ לְמֹשֶׁה. אְמַר לוֹ. זֶה יִתְּנוּ. כָּזֶה יִתְּנוּ.",
    "en": "“The following are liable for agio,” etc. The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, even though his sheqel is not from the Torah, his agio is from the Torah. Rebbi Meir is of the opinion that one who gives his sheqel as a piece is not liable for the agio, Rebbi Meïr said, like a kind of coin made of fire did the Holy One, praise to Him, bring out from under the Throne of Glory and showed it to Moses. He said to him, this they shall give, like this they shall give.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:7",
    "he": "נָתַן סֶלַע לִיטּוֹל שֶׁקֶל חַיָיב שְׁנֵי קוֹלָּבּוֹנוֹת. אָמַר רִבִּי לָעְזָר. דְרִבִּי מֵאִיר הִיא. דְרִבִּי מֵאִיר אָמַר. אֶחָד שֶׁקֶל שֶׁהוּא נוֹתֵן וְאֶחָד סֶלַע שֶׁהוּא נוֹטֵל. רַב אָמַר. דִּבְרֵי הַכֹּל הִיא. אֶחָד שֶׁקֶל שֶׁהוּא [נוֹתֵן וְאֶחָד שֶׁקֶל שֶׁהוּא] נוֹטֵל וְאֶחָד לִדְבַר תּוֹרָה. עַל דַּעְתֵּיהּ דְּרַב שְׁלֹשָׁה קוֹלָּבּוֹנוֹת אִינּוּן. אֲתַא רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַב. שְׁלֹשָׁה קוֹלָּבּוֹנוֹת אִינּוּן. אֶחָד שֶׁקֶל שֶׁהוּא נוֹתֵן וְאֶחָד שֶׁקֶל שֶׁהוּא נוֹטֵל וְאֶחָד לִדְבַר תּוֹרָה.",
    "en": "“He who gives a tetradrachma to receive back a sheqel is liable for two agios.” Rebbi Eleazar said, it is Rebbi Meïr’s, as Rebbi Meïr said, one for the sheqel which he gives and one for the tetradrachma which he takes. Rav said, it is everybody’s opinion, one for the sheqel which he [gives, one for the sheqel which he] takes, and one for the words of the Torah. In Rav’s opinion, are there three agios? There came Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: There are three agios, one for the sheqel which he gives, one for the sheqel which he takes, and one for the words of the Torah.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:8",
    "he": "הָאַחִין וְהַשֻּׁתָּפִין שֶׁחַיָיבִין בַּקּוֹלָּבּוֹן וּפְטוּרִין בְּמַּעְשַׂר בְּהֵמָה. בְּשֶׁחִלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ. שֶׁחַיָיבִין בְּמַעְשַׂר בְּהֵמָה וּפְטוּרִין מִן הַקּוֹלָּבּוֹן. בְּשֶׁלֹּא חִלְּקוּ.",
    "en": "Brothers or partners who are liable for the agio and not liable for animal tithe,” if they distributed and then formed a partnership; “if they are liable for animal tithe and not liable for the agio,” if they never distributed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:9",
    "he": "הַשּׁוֹקֵל עַל יְדֵי עָנִי כול׳. אָמַר רִבִּי לָעְזָר. וְהֵן שֶׁחִלְקוּ גְדָיִים כְּנֶגֶד תְּיָישִׁים וּתְיָישִׁים כְּנֶגֶד גְּדָיִים. אֲבָל אִם חִלְקוּ גְדָיִים כְּנֶגֶד גְּדָיִים וּתְיָישִׁים כְּנֶגֶד תְּיָישִׁים הוּא חֶלְקוֹ מִשָּׁעָה הָרִאשׁוֹנָה. אָמַר רִבִּי יוֹחָנָן. וַאֲפִילוּ חִלְקוּ גְדָיִים כְּנֶגֶד גְדָיִים וּתְיָישׁים כְּנֶגֶד תְּיישִׁים כִּלְקוּחוֹת הֵן. כַּהִיא דְתַנִּינָן תַּמָּן. הַלָּקוּחַ וּשֶׁנִּיתַּן לוֹ מַתָּנָה פָּטוּר מִמַּעְשַׂר בְּהֵמָה. רִבִּי חִזְקִיָּה אָמַר. רִבִּי יִרְמְיָה בָעֵי. וְלָמָּה לֵי נָן אָמְרִין. פְּעָמִים שֶׁחַיָיבִין בָּזֶה וּבָזֶה וּפְעָמִים שֶׁהֵן פְטוּרִין מִזֶּה וּמִזֶּה. הֵיךְ עֲבִידָא. חִלְקוּ אֶת הַנְּכָסִים וְאַחָר כָּךְ חִלְקוּ אֶת הַבְּהֵמָה. חַיָיבִין בָּזֶה וּבָזֶה. חִלְקוּ אֶת הַבְּהֵמָה וְאַחָר כָּךְ חִלְקוּ אֶת הַנְּכָסִים. פְטוּרִין מִזֶּה וּמִזֶּה. אָמַר רִבִּי מָנָא. הָדָא דְאַתּ אָמַר. בְּשֶׁלֹּא הָיְתָה הַבְּהֵמָה רוֹב. אֲבָל אִם הָיְתָה הַבְּהֵמָה רוֹב הֵן הֵן עִיקַּר נְכָסָיו. רִבִּי אָבּוּן אָמַר. רִבִּי שַׁמַּי בָעֵי. מִפְּנֵי שֶׁעֲשִׂיתָן [כְּאָדָם אֶחָד] (כְּאֶחָד אָדָם) אֶצֶל מַעֲשֵׂר בְהֵמָה אַתְּ פוֹטְרוֹ מִן הַקּוֹלָּבוֹן. אָמַר לֵיהּ לֹא. שַׁנְיָיה הִיא שֶׁהוּא נוֹתֵן סֶלַע אַחַת שְׁלֵימָה. מֵעַתָּה אֲפִילוּ חִלְּקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ חַיָיבִין בְּמַעֲשַׂר בְּהֵמָה וּפְטוּרִין מִן הַקּוֹלָבּוֹן. וְתַנִּינָן. חַיָיבִין בַּקּוֹלָּבּוֹן וּפְטוּרִין מִמַּעֲשַׂר בְּהֵמָה. רִבִּי בָּא בְשֵׁם אַבָּא בַּר רַב הוּנָא. הִיא שְׁנֵי אַחִין שֶׁיָּרְשׁוּ אֶת אֲבִיהֶן הִיא שְׁנֵי גִיסִין שֶׁיָּרְשׁוּ אֶת חֲמֵיהֶן.",
    "en": "“A person who pays the sheqel for a poor person,” etc. Rebbi Eleazar said, only if they counted lambs against rams and rams against lambs, but if they counted lambs against lambs and rams against rams, it was his part from the first hour. Rebbi Joḥanan said, even if they counted lambs against lambs and rams against rams, they are like buyers, as we have stated there: “The buyer or recipient of a gift is not liable for animal tithe. Rebbi Ḥizkiah said that Rebbi Jeremiah asked: And why are we not saying that sometimes they are liable for both and sometimes they are not liable for either. How is this done? If they distributed the properties and afterwards distributed the animals they are liable for both. If they distributed the animals and afterwards distributed the properties they are not liable for either. Rebbi Mana said, this holds only if the animals were not a majority, but if the animals were a majority they form the main property. Rebbi Abun said that Rebbi Shammai asked: Because you made them like one person for animal tithe, you made them not liable for agios? He said to him, no. There is a difference because he is giving a complete tetradrachma. Then even if they distributed and then formed a partnership, they should be liable for animal tithe and not liable for the agio. But we have stated, “they are liable for the agio, not liable for animal tithe.” Rebbi Abba in the name of Abba bar Rav Huna it is the same for two brothers inheriting from their father or two brothers-in-law inheriting from their father-in-law.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.1.4:10",
    "he": "לְאֵיכָן הָיוּ הַקּוֹלָּבּוֹנוֹת נוֹפְלִין. רִבִּי מֵאִיר אוֹמֵר. לַשְּׁקָלִים. רִבִּי לָעְזָר אוֹמֵר. לִנְדָבָה. רִבִּי שִׁמְעוֹן הַשְּׁזוּרִי אוֹמֵר. רִיקּוּעֵי זָהָב וְצִיפּוּי לְבֵית קוֹדֶשׁ הַקָּדָשִׁים. בֶּן עַזַּאי אוֹמֵר. שׁולְחָנִין הָיוּ נוֹטְלִין אוֹתָן בִּשְׂכָרָן. וְיֵשׁ אוֹמְרִים. לְהוֹצָאַת דְּרָכִים.",
    "en": "“Where were the agios credited to? Rebbi Meïr says, to the sheqalim. Rebbi Eleazar says, for voluntary offerings. Rebbi Simeon from Shezur says, gold sheeting, cover for the Holiest of Holies. Ben Azzai says, the money changers were taking them as their fees; but some say, for travel expenses.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.1:1",
    "he": "משנה: מְצָרְפִין שְׁקָלִים דַּרְכּוֹנוֹת מִפְּנֵי מַשּׂוֹי הַדֶּרֶךְ. כְּשֵׁם שֶׁהָיוּ שׁוֹפָרוֹת בַּמִּקְדָּשׁ כָּךּ הָיוּ בַּמְּדִינָה. בְּנֵי הָעִיר שֶׁשִּׁילְחוּ אֶת שִׁקְלֵיהֶן וְנִגְנְבוּ אוֹ שֶׁאָבְדוּ אִם נִתְרְמָה הַתְּרוּמָה נִשְׁבָּעִין לַגִּזְבָּרִים וְאִם לָאו נִשְׁבָּעִין לִבְנֵי הָעִיר וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. נִמְצָאוּ אוֹ שֶׁהֶחֱזִירוּם הַגַּנָּבִים אֵילּוּ וָאֵילּוּ שְׁקָלִים וְאֵין עוֹלִין לָהֶן לְשָׁנָה הַבָּאָה:",
    "en": "MISHNAH: One consolidates sheqalim to darics because of the difficulty of transport. Just as there were horns in the Temple, so were in the countryside. If the people of a city sent their sheqalim and these were stolen or lost, if the sums were disbursed they will have to swear to the Temple custodians, otherwise they will have to swear to the city dwellers who have to replace them by new sheqalim. If they were found or the thieves returned them, both are sheqalim and cannot be credited for the coming year.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.1:2",
    "he": "הלכה: מְצָרְפִין שְׁקָלִים דַּרְכּוֹנוֹת כול׳. וְיַעֲשׂוּ אוֹתָן מַרְגָּלִית. שֶׁמְּא תָזִיל הַמַּרְגָלִית וְנִמְצָא הַהֶקְדֵּשׁ מַפְסִיד. כַּהִיא דְתַנִּינָן תַּמָּן. וְכוּלָּן נִפְדִּין בְּכֶסֶף וּבְשָׁוֶה כֶסֶף חוּץ מִן הַשְּׁקָלִים. [וְאֵין פּוֹדִין בְּכֵלִים]. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. שֶׁמָּא יָזִילוּ הַכֵּלִים וְנִמְצָא הַהֶקְדֵּשׁ מַפְסִיד. וְהָכָא שֶׁמָּא תָזִיל הַמַּרְגָלִית וְנִמְצָא הַהֶקְדֵּשׁ מַפְסִיד.",
    "en": "HALAKHAH: “One consolidates sheqalim to darics,” etc. Should one exchange them for a pearl? Perhaps the pearl would lose in value and the Temple treasury would suffer damage. As we have stated there, “All can be redeemed by money or monies-worth except for sheqalim” [and one does not redeem by implements;] and Rebbi Samuel bar Rav Isaac said, perhaps the implements would lose in value and the Temple treasury would suffer damage. Also here, perhaps the pearl would lose in value and the Temple treasury would suffer damage.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.1:3",
    "he": "מַתְנִיתָא בִתְקֵלִין חַדְּתִין. אֲבָל בִּתְקֵלִין עַתִּיקִין לָא בְדָא. וְתַנֵּי כֵן. עַתִּיקִין בַּמִּקְדָּשׁ. אֵין עַתִּיקִין בַּמְּדִינָה. מַתְנִיתָא בִשׁוֹמֵר חִנָּם. אֲבָל בְּשׁוֹמֵר שָׂכָר לֹא בְדָא. אָמַר רַב אַבָּא. וַאֲפִילוּ תֵימַר בְּשׁוֹמֵר שָׂכָר. נִגְנְבוּ. בְּלֵיסְטֵיס מְזוּיָין. אָבְדוּ. כְּמִי שֶׁטָּבְעָה סְפִינָּתוֹ בַיָּם. אָמַר רִבִּי יוּסְטָא בֵּירִבִּי סִימוֹן. אַתְיָיא כְּמָאן דְּאָמַר. תּוֹרְמִין עַל הַגָּבוּי וְעַל הֶעָתִיד לְהִיגָּבוֹת. בְּרַם כְּמָאן דְּאָמַר. אֵין תּוֹרְמִין לֹא עַל הַגָּבוּי וְלֹא עַל הַמְמוּשְׁכָּן. לֹא בְדָא.",
    "en": "The Mishnah is about new sheqalim, but not about old sheqalim. And it was stated so: Old ones in the Temple, no old ones in the countryside. The Mishnah is about an unpaid trustee, but not about a paid keeper. Rav Abba said, even if you say about a paid keeper, if they were stolen, by an armed robber, if the were lost, as when his ship sank at sea. Rebbi Justus ben Rebbi Simon said, it follows him who said, one disburses on the account of what was collected and what was to be collected, but not following him who said one does not disburse on basis of what was collected nor what was secured by pledges.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.1:4",
    "he": "בְּנֵי הָעִיר שֶׁשִּׁילְחוּ אֶת שִׁקְלֵיהֶן. נִגְנְבוּ אוֹ שֶׁאָבְדוּ. אָמַר רִבִּי אֶלְעָזָר. דְּרִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי שִׁמְעוֹן אָמַר. קֳדָשִׁים שֶׁהוּא חַיָיב בַּאֲחֵרִיּוּתָן כִּנְכָסָיו הֵן. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי הַכֹּל הִיא. מִשּׁוּם שְׁבוּעַת תַּקָּנָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. נִשְׁבָּעִין לִבְנֵי הָעִיר וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. הָדָא הִיא דְרִבִּי שִׁמְעוֹן. מִשֵּׁם שְׁבוּעַת תַּקָּנָה. אַף עַל פִּי שֶׁקִּיבְּלוּ בְנֵי הָעִיר לְשַׁלֵּם אֵין הַהֶקְדֵּשׁ יוֹצֵא בְלֹא שְׁבוּעָה.",
    "en": "“If the people of a city sent their sheqalim and these were stolen or lost.” Rebbi Eleazar said, this is Rebbi Simeon’s, since Rebbi Simeon said, sancta for whose alienation he is responsible are like his own property. Rebbi Joḥanan said, it is everybody’s opinion, because of an instituted oath. Rebbi Joḥanan’s opinion is understandable; “they have to swear to the city dwellers who have to replace them by new sheqalim.” Is that Rebbi Simeon’s? Even though the city dwellers agreed to pay, Temple property cannot be released without an oath.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.1:5",
    "he": "הִפְרִישׁ שִׁקְלוֹ וְאָבַד. רִבִּי יוֹחָנָן אָמַר. חַיּיָּב בָּאַחֵרָיוּתוֹ עַד שֶׁיִּמְסוֹר לַגִּיזְבָּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. הֶקְדֵּשׁ בִּרְשׁוּת הַגָּבוֹהַּ בְּכָל מָקוֹם שֶׁהוּא. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִשְׁבָּעִין לִבְנֵי הָעִיר וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. [עוֹד] הִיא מִשֵּׁם שְׁבוּעַת תַּקָּנָה.",
    "en": "Somebody put aside his sheqel and it was lost. Rebbi Joḥanan said, he is responsible for its alienation until he delivers to the Temple trustee. Rebbi Simeon ben Laqish said, Temple property is Heaven’s at any place where it may be. A Mishnah disagrees with Rebbi Simeon ben Laqish: “they have to swear to the city dwellers who have to replace them by new sheqalim..” Still this is because of a regulation oath.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.1:6",
    "he": "תַּנֵּי הָרִאשׁוֹנִים נוֹפְלִין לְתְקְלִין חַדְּתִין וְהַשְּׁנִיִים נוֹפְלִים לְתִקְלִין עֲתִיקִין. אֵילּוּ הֵן הָרִאשׁוֹנִים וְאֵילּוּ הֵן הַשְּׁנִיִים. רִבִּי פִּינְחָס בֵּירִבִּי חֲנַנְיָה וְרִבִּי אַבָּא מָרִי. חַד אָמַר. אֵילּוּ שֶׁשִּׁילְחוּ בְנֵי הָעִיר תְּחִילָּה. וְחוֹרָנָה אָמַר. אֵילּוּ שֶׁהִגִּיעוּ לִידֵי גִיזְבָּרִין תְּחִילָּה.",
    "en": "It was stated: The first ones fall to the new sheqalim, the second ones to the old sheqalim. Which ones are first and which ones are second? Rebbi Phineas ben Rebbi Ḥananiah and Rebbi Abba Mari. One said, those that the city dwellers sent first, but the other one said, those which came in to the hands of the Temple trustees first.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.2:1",
    "he": "משנה: הַנּוֹתֵן שִׁקְלוֹ לַחֲבֵירוֹ לִשְׁקוֹל עַל יָדוֹ וּשְׁקָלוֹ עַל יְדֵי עַצְמוֹ אִם נִתְרְמָה הַתְּרוּמָה מָעַל. הַשּׁוֹקֵל שִׁקְלוֹ מִן הַהֶקְדֵּשׁ וְנִתְרְמָה הַתְּרוּמָה וְקָרְבָה הַבְּהֵמָה מָעַל. מִמַּעֲשֵׁר שֵׁנִי וּמִדְּמֵי שְׁבִיעִית יֹאכַל כְּנֶגְדָּן:",
    "en": "MISHNAH: If one gives his sheqel to another person to deliver it for him but that one uses it for himself, if the sums were disbursed he committed me`ilah. If somebody pays his sheqel from Temple money, if the sums were disbursed and the animal sacrificed he committed me`ilah. From Second Tithe or Sabbatical money, he shall eat correspondingly.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.2:2",
    "he": "הלכה: הַשּׁוֹקֵל כול׳. אֲנָן תַּנִּינָן. אִם נִתְרְמָה הַתְּרוּמָה. וְתַנֵּיי דְבֵית רִבִּי אִם קָרְבָה הַבְּהֵמָה. אָמַר רִבִּי לָעְזָר. מָאן תַּנָּא. אִם קָרְבָה הַבְּהֵמָה. רִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אוֹמֵר. מִיַּד הָיָה מְקַבֵּל מָעוֹתָיו. הַכֹּהֲנִים זְרִיזִין הֵן. וְקַשְׁיָא. אִילּוּ הַגּוֹנֵב עוֹלָתוֹ שֶׁלְחֲבֵירוֹ וּשְׁחָטָהּ סְתָם. סְתַמָּהּ לֹא לְשֵׁם הַבְּעָלִים הָרִאשׁוֹנִים מְכַפֶּרֶת. אָמַר רִבִּי יוּדָן. תִּיפְתָּר בִּמְסוּיָים. מִשֶּׁלְבֵּית רַבָּן גַּמְלִיאֵל שֶׁהָיָה מִתְכַּוֵּין וּדְחָפוֹ לַקּוּפָּה. וְחָשׁ לוֹמַר. שֶׁמָּא לַשִׁירַיִים הֵן נוֹפְלִין. וְכִי יְשׁ מְעִילָה בְּשִׁירַיִים. אֶלָּא כְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מוֹעֲלִין בְּשִׁירַיִים. עוֹד הִיא בִּמְסוּיָים. מִשֶּׁלְבֵּית רַבָּן גַּמְלִיאֵל שֶׁהָיָה מִתְכַּוֵּין וְתוֹרְמוֹ לִשְׁמוֹ.",
    "en": "HALAKHAH: “He who pays the sheqel,” etc. We have stated, “if the sums were disbursed.” In the House of Rebbi it was stated, “if the animal was sacrificed.” Rebbi Eleazar said, who is the Tanna of “if the animal was sacrificed”? Rebbi Simeon, since Rebbi Simeon said, he receives his money immediately, the priests are quick. It is difficult. If somebody stole another’s elevation offering and slaughtered it without special mention, is it not without special mention atoning for the original owner? Rebbi Yudan said, explain it if it was a definite object, like that of the House of Rabban Gamliel who was taking aim throwing it into the chest. But should one not worry that maybe it will become part of the remainder; is there me`ilah for the remainder? But it must follow Rebbi Meïr, since Rebbi Meïr said, there is me`ilah for the remainder. Still if it was a definite object, like that of the House of Rabban Gamliel who was taking aim and disbursed it in his name.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.2:3",
    "he": "מַה נֶהֱנֶה. אָמַר רִבִּי אַבִּין בְּשֵׁם רַבָּנִן דְּתַמָּן. מִכֵּיוָן שֶׁבֵּית דִּין רְאוּיִין לְמַשְׁכֵּן וְלֹא מִישְׁכֵּינוֹ כְּמִי שֶׁנֶּהֱנֶה.",
    "en": "How does he profit? Rebbi Abbin said in the name of the rabbis there, since the court could take a pledge from but did not take any pledge he is like one who profited.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.2:4",
    "he": "כָּתוּב אַךְ בְּכוֹר אֲשֶׁר יְבֻכַּר לַיי בִּבְהֵמָה לֹא יַקְדִּישׁ אִישׁ אוֹתוֹ. כָּל שֶׁהוּא קוֹדֶשׁ אֵין קְדושָּׁה חָלָה עָלָיו. כֵּיצַד הוּא עוֹשֶׂה. מֵבִיא סֶלַע שֶׁלְחוּלִין וְאוֹמֵר. מָעוֹת מַעֲשֵׂר שֵׁינִי בְּכָל מָקוֹם שֶׁהֵן מְחוּלָלִין עַל סֶלַע זוֹ וְאוֹתָן נִתְפַּסִּין לְשֵׁם שֵׁינִי וְהַשְּׁאָר נַעֲשִׂין שְׁקָלִים.",
    "en": "It is written, but a firstling which is born first to the Eternal by a domestic animal no person can declare holy. No holiness can fall on anything holy. What does he do? He brings a profane tetradrachma and says, the monies of Second Tithe wherever they be are redeemed by this tetradrachma; this is designated as Second Tithe and the others are declared sheqalim.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.3:1",
    "he": "משנה: הַמְכַנֵּס מָעוֹת וְאָמַר הֲרֵי אֵילּוּ לְשִׁקְלִי בֵּית שַׁמַּאי אוֹמְרִים מוֹתָרָן נְדָבָה. וּבֵית הִלֵּל אוֹמְרִים מוֹתָרָן חוּלִין. שֶׁאָבִיא מֵהֶן שִׁקְלִי שָׁוִין שֶׁמּוֹתָרָן חוּלִין. אֵילּוּ לְחַטָּאת שָׁוִין שֶׁהַמּוֹתָר נְדָבָה. שֶׁאָבִיא מֵהֶן חַטָּאתִי שָׁוִין שֶׁהַמּוֹתָר חוּלִין: אָמַר רִבִּי שִׁמְעוֹן מַה בֵּין שְׁקָלִים לְחַטָּאת. אֶלָּא שֶׁל שְׁקָלִים יֵשׁ לָהֶן קִיצְבָה וּלְחַטָּאת אֵין לָהּ קִצְבָה. רִבִּי יְהוּדָה אוֹמֵר אַף לִשְׁקָלִים אֵין לָהֶן קִיצְבָה שֶׁכְּשֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה הָיוּ שׁוֹקְלִין דַּרְכּוֹנוֹת חָזְרוּ לִשְׁקוֹל סְלָעִים חָזְרוּ לִשְׁקוֹל טִבְעִים בִּקְּשׁוּ לִשְׁקוֹל דִּינָרִין. אָמַר רַבִּי שִׁמְעוֹן אַף עַל פִּי כֵן יַד כּוּלָּם שָׁוָוה. אֲבָל חַטָּאת זֶה מֵבִיא בְּסֶלַע וְזֶה מֵבִיא בִּשְׁתַּיִם וְזֶה מֵבִיא בְּשָׁלֹשׁ:",
    "en": "MISHNAH: If somebody collects coins and says, “these are for my sheqel,” the House of Shammai say, the excess is gift, but the House of Hillel say, the excess is profane. “That I shall take from these for my sheqel,” they agree that the excess is profane. “These are for a purification offering,” they agree that the excess is gift, “that I shall take from these for a purification offering,” they agree that the excess is profane.Rebbi Simeon said, what is the difference between sheqalim and a purification offering? It is that sheqalim have a fixed value and a purification offering has no fixed value. Rebbi Jehudah said, sheqalim also have no fixed value. When Israel returned from the Babylonian exile they gave as Temple tax darics, they continued to give sela`im, they continued to give minted coins, they wanted to give denars. Rebbi Simeon said, anyhow everybody gave the same, but for a purification offering, one brings for a tetradrachma, another for two, and still another for three.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.3:2",
    "he": "הלכה: הַמְכַנֵּס מָעוֹת כול׳. רִבִּי יוֹסֵה בְשֵׁם רִבִּי לָעְזָר. מַה פְליגִין. בִּמְכַנֵּס פְּרוֹטְרוֹט. אֲבָל בָּאוֹמֵר. אֵילּוּ [לְשִׁקְלִי]. כָּל עַמָּא מוֹדֵיי שֶׁהַמּוֹתָר נְדָבָה. רִבִּי חִזְקִיָּה רִבִּי בֵּיבַי בְּשֵׁם רִבִּי לָעְזָר. מַה פְלִיגִין. בִּמְכַנֵּס פְּרוֹטְרוֹט. אֲבָל בָּאוֹמֵר. אֵילּוּ. כָּל עַמָּא מוֹדֵיי שֶׁהַמּוֹתָר חוּלִין. אָמַר רִבִּי חִזְקִיָּה. מַתְנִיתָא מְסַיְיעָא לְרִבִּי בֵּיבַי. [דִּתְנָן.] אָמַר רַבִּי שִׁמְעוֹן. מַה בֵּין שְׁקָלִים לְחַטָּאת. אֶלָּא שֶׁהַשְּׁקָלִים יֵשׁ לָהֶן קִצְבָה וּלְחַטָּאת אֵין לָהּ קִיצְבָה. מַה אֲנָן קַיָימִין. אִם בָּאוֹמֵר. שֶׁאָבִיא מֵהֶן שִׁקְלִי. כָּל עַמָּא מוֹדֵיי שֶׁהַמּוֹתָר חוּלִין. אִם בָּאוֹמֵר. שֶׁאָבִיא מֵהֶם חַטָּאתִי כָּל עַמָּא מוֹדֵיי שֶׁהַמּוֹתָר נְדָבָה. אֶלָּא כֵן אֲנָן קַיָימִין. בָּאוֹמֵר. אֵילּוּ שְׁקָלִים. עַל יְדֵי שֶׁקִצְוָותָן מִן הַתּוֹרָה. מוֹתָרָן חוּלִין. חַטָּאת עַל יְדֵי שֶׁאין קִצְבָתָהּ מִן הַתּוֹרָה. מוֹתָרָהּ נְדָבָה. מַה עֲבַד לָהּ רִבִּי שִׁמְעוֹן בֵּן לָקִישׁ. פָּתַר לָהּ בִּמְכַנֵּס פְּרוֹטְרוֹט כְּבֵית הִלֵּל. וְהָא תַנִּינָן. מוֹתַר שְׁקָלִים חוּלִּין. פָּתַר לָהּ בִּמְכַנֵּס פְּרוֹטְרוֹט וּכְבֵית הִלֵּל. וְהָא תַנִּינָן. עֲשִׂירִית הָאֵיפָה [חוּלִין]. עוֹד הוּא פָּתַר לָהּ בִּמְכַנֵּס פְּרוֹטְרוֹט וּכְבֵית הִלֵּל.",
    "en": "HALAKHAH: “If somebody collects coins,” etc. Rebbi Yose in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these [are for my sheqel ], everybody agrees that the excess is gift. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is profane. Rebbi Ḥizqiah said, a Mishnah supports Rebbi Bevai, [as we have stated]: “Rebbi Simeon says, what is the difference between sheqalim and purification offerings? It is that sheqalim are a fixed sum but purification offerings have no fixed price.” Where do we hold? If about one who says, “that I shall bring my sheqel from these,” everybody agrees that the excess is profane. If about one who says, “that I shall bring my purification offering from these,” everybody agrees that the excess is gift. But we must deal with the case of one who says “these sheqalim”, since from the Torah they are a fixed amount the excess is profane, “purification offerings”, since their value is not a fixed amount from the Torah the excess is gift. How does Rebbi Simeon ben Laqish treat this? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of sheqalim is profane”? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of the tenth of an ephah” [is profane]? Still he explains it if he collects small change following the House of Hillel.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.3:3",
    "he": "הַמַּפְרִישׁ שִׁקְלוֹ וְסָבוּר שֶׁהוּא חַיָיב וְנִמְצָא שֶׁאֵינוֹ חַיָיב. לֹא קָדַשׁ. הַמַּפְרִישׁ שְׁנַיִם וְסָבוּר שֶׁהוּא חַיָיב שְׁנַיִם וְנִמְצָא שֶׁאֵינוֹ חַיָיב אֶלָּא אֶחָד. אוֹתוֹ הַשֵּׁינִי מָה אַתְּ עֲבַד לֵיהּ. [נִשְׁמְעִינָהּ מִן הָדָא. הִפְרִישׁ חַטָּאתוֹ] סָבוּר שֶׁהוּא חַיָיב וְנִמְצָא שֶׁאֵינוֹ חַיָיב. לֹא קָדְשָׁה. הִפְרִישׁ שְׁתַּיִם וְסָבוּר שֶׁהוּא חַיָיב שְׁתַּיִם וְנִמְצָא שֶׁאֵינוֹ חַיָיב אֶלָּא אַחַת. אוֹתָהּ הַשְּׁנִיָיה מָה אַתְּ עֲבַד לָהּ. (בָּאוֹמֵר) [אֶלָּא רוֹעָה. הָכָא נַמֵּי אֵלּוּ לִנְדָבָה. הֵיאַךְ אַתָּה אוֹמֵר] אֵילּוּ.",
    "en": "If somebody put aside his sheqel in the belief that he owed it and it turned out that he did not owe, it was not dedicated. If he put aside two in the belief that he owed twice and it turned out that he owed only once, how do you treat the second? As one who believed that he owed it and it turned out that he did not owe, or as one who said “these”?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.3:4",
    "he": "שֶׁכְּשֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה הָיוּ שׁוֹקְלִין דַּרְכּוֹנוֹת. דֵּינָרִין. חָזְרוּ לְשְׁקוֹל סְלָעִים. כִּשְׁמוּעָן. חָזְרוּ לִשְׁקוֹל טִיבְעִין. פַּלְגֵי סִילְעִין. בִּיקְּשׁוּ לִשְׁקוֹל דִּינָרִין. קָרָטִין. וְלֹא קִיבְּלוּ עֲלֵיהֶן. מִן הָדָא. וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֹת לָתֵת שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ. רִבִּי חִלְקִיָּה בְשֵׁם רִבִּי אָחָא. מִיכָּן שֶׁאָדָם צָרִיךְ לְשַׁלֵּשׁ שִׁקְלוֹ שְׁלֹשָׁה פְעָמִים בַַּשָּׁנָה. מִיכָּן שֶׁאֵין מַטְרִיחִין עַל הַצִּיבּוּר יוֹתֵר מִשְּׁלֹשָׁה פְעָמִים בַּשָּׁנָה. אָמַר רִבִּי אַבִּין. מִיכָּן לְשָׁלֹשׁ סְאִין. מִיכָּן לְשָׁלֹשׁ קוּפּוֹת. מִיכָּן לְשָׁלֹשׁ אַפְרָשׁוֹת.",
    "en": "“When Israel returned from the Babylonian exile they gave as Temple tax darics,” denars, “they continued to give sela`im,” as their meaning, “they continued to give minted coins,” half tetradrachmas, they wanted to give denars,” quarters, but these were not accepted by the following: and we accepted for us as commandment to give a sheqel three times in the year for the service in our God’s House. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here that a person has to give his sheqel three times a year; <from here that a person is responsible for the alienation of his sheqel three times a year;> from here that one does not importune people more than three times a year. Rebbi Abbin said, from here the three se`ah, from here the three boxes, from here the three collection times.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.3:5",
    "he": "כְּתִיב זֶה יִתְּנוּ כָּל הָעוֹבֵר עַל הַפְּקוּדִים וגו׳. רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה. חַד אָמַר. לְפִי שֶׁחָטְאוּ בְמַחֲצִית הַיּוֹם יִתְנוּ מַחֲצִית הַשֶּׁקֶל. וְחָרָנָה אָמַר. לְפִי שֶׁחָטְאוּ בְשֵׁשׁ שָׁעוֹת יִתְנוּ מַחֲצִית הַשֶּׁקֶל דַּעֲבַד שִׁיתָּא גְרַמָּסִין. רִבִּי יְהוֹשֻׁעַ בֵּירִבִּי נְחֶמְיָה בְשֵׁם רַבָּן יוֹחָנָן בֶּן זַכַּיי. לְפִי שֶׁעִיבְּרוּ עַל עֲשֶׂרֶת הַדִּיבְּרוֹת יְהֵא נוֹתֵן כָּל אֶחָד וְאֶחָד עֲשֶׂרֶת גֵּרָה. רִבִּי בֶּרֶכְיָה רִבִּי לֵוִי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לְפִי שֶׁמָּכְרוּ בְכוֹרָהּ שֶׁל רָחֵל בְּעֶשְׂרִים כֶּסֶף יְהֵא כָל אֶחָד וְאֶחָד [פוֹדֶה אֶת] בְּנוֹ בְכוֹרוֹ בּעֶשְׂרִים כֶּסֶף. רִבִּי פִּינְחָס בְּשֵׁם רִבִּי לֵוִי. לְפִי שֶׁמָּכְרוּ בְכוֹרָהּ שֶׁל רָחֵל בְּעֶשְׂרִים כֶּסֶף וְנָפַל לְכָל אֶחָד וְאֶחָד מֵהֶן טִבַּע לְפִיכַךְ יְהֵא כָל אֶחָד וְאֶחָד נוֹתֵן שִׁקְלוֹ טִבַּע.",
    "en": "It is written: This they shall give, everybody who violated the Commandments. Rebbi Jehudah and Rebbi Neḥemiah. One said, because they sinned in the middle of the day they shall give half a sheqel; but the other said, because they sinned in the sixth hour they shall give half a sheqel; which is worth six grams. Rebbi Joshua the son of Rebbi Neḥemiah in the name of Rebbi Joḥanan ben Zakkai: Because they transgressed the Ten Commandments, each of them shall give ten gerah. Rebbi Berekhiah, Rebbi Levi in the name of Rebbi Simeon ben Laqish: Because they sold Rachel’s firstborn for twenty pieces of silver; each of them shall redeem his firstborn with twenty pieces of silver. Rebbi Phineas in the name of Rebbi Levi: Because they sold Rachel’s firstborn for twenty pieces of silver and each of them received a minted coin, each of them shall give a minted coin as his sheqel.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.4:1",
    "he": "משנה: מוֹתַר שְׁקָלִים חוּלִין. מוֹתַר עֲשִׂירִית הָאֵיפָה מוֹתַר קִינֵּי זָבִים קִינֵּי זָבוֹת קִינֵּי יוֹלְדוֹת חַטָּאוֹת וַאֲשָׁמוֹת מוֹתָרָן נְדָבָה. זֶה הַכְּלָל כָּל שֶׁהוּא בָּא לְשֵׁם חֵטּ ומִשֵּׁם אַשְׁמָה מוֹתָרָן נְדָבָה. מוֹתַר עוֹלָה לָעוֹלָה. מוֹתַר מִנְחָה לַמִּנְחָה. מוֹתַר שְׁלָמִים לַשְּׁלָמִים. מוֹתַר פֶּסַח לַשְּׁלָמִים. מוֹתַר נְזִירִים לַנְּזִירִים. מוֹתַר נָזִיר לַנְּדָבָה.",
    "en": "MISHNAH: The excess of sheqalim is profane. The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, their excesses are gift. This is the principle: of anything brought for a sin or as reparation the excess is gift.The excess of elevation sacrifices is for elevation sacrifices, the excess of flour offerings is for flour offerings, the excess of well-being sacrifices is for well-being sacrifices, the excess of Pesaḥ is for well-being sacrifices. The excess of nezirim is for nezirim, the excess of a nazir is for gift.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.4:2",
    "he": "הלכה: מוֹתַר שְׁקָלִים חוּלִין כול׳. אָמַר רִבִּי יוֹסָה. עַד דַּאֲנָא תַמָּן שְׁמָעִית קָל רַב יְהוּדָה שְׁאַל לִשְׁמוּאֵל. הִפְרִישׁ שִׁקְלוֹ וָמֵת. אֲמַר לֵיהּ. יִפְּלוּ לִנְדָבָה. מוֹתַר עֲשִׂירִית הָאֵיפָה שֶׁלּוֹ. רִבִּי יוֹחָנָן אָמַר. יוֹלִיכֵם לְיַם הַמֶּלַח. רִבִּי לָעְזָר אָמַר. יִפְּלוּ לִנְדָבָה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. מוֹתַר שְׁקָלִים חוּלִין. מוֹתַר עֲשִׂירִית הָאֵיפָה מוֹתַר קִינֵּי זָבִים קִינֵּי זָבוֹת מוֹתַר קִינֵּי יוֹלְדוֹת חַטָּאוֹת וַאֲשָׁמוֹת מוֹתָרָן נְדָבָה. מַה עֲבַד לָהּ רִבִּי יוֹחָנָן. פָּתַר לָהּ מוֹתַר עֲשִׂירִית הָאֵיפָה שֶׁלְמִנְחַת חוֹטֵא שֶׁלְכָּל יִשְׂרָאֵל.",
    "en": "HALAKHAH: “The excess of sheqalim is profane,” etc. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to gift. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to gift. The Mishnah disagrees with Rebbi Joḥanan: “The excess of sheqalim is profane The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, the excesses are gift.”. What does Rebbi Joḥanan do with this? He explains it as excess from the tenth of an ephah of the purification offering of any one in Israel.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.4:3",
    "he": "רִבִּי יוֹחָנָן אָמַר. עַל דָּעֲלִי אָבָּא בַּר בָּא. דְּאִינּוּן אָמְרִין. מְנַיִין שֶׁהַפֶּסַח מִשְׁתַּנֶּה לְשֵׁם שְׁלָמִים. תַּלְמוּד לוֹמַר. אִם מִן הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים. כָּל שֶׁהוּא מִן הַצֹּאן בָּא שְׁלָמִים. הָתִיבוּן. הֲרֵי עוֹלָה מִן הַצֹּאן. דָּבָר שֶׁאֵינוֹ בָא אֶלָּא מִן הַצֹּאן. יָצָאת עוֹלָה שֶׁהִיא בָאָה אֲפִילוּ מִן הַבָּקָר. הָתִיבוּן. הֲרֵי אָשָׁם. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא. מִן הַצֹּאן. דָּבָר שֶׁהוּא בָּא מִכָּל הַצֹּאן. יָצָא אָשָׁם שֶׁאֵינוֹ בָא אֶלָּא מִן הָאֵלִים בִּלְבַד. בְּכָל אָתָר אַתְּ אָמַר. (מִלְּרַבּוֹת) [מִן לְמָעֵט]. וְהָכָא אַתְּ אָמַר. (מִלְּמָעֵט) [לְרַבּוֹת]. אָמַר רִבִּי מָנָא. (מִיעֲטוֹ) [הָכָא נַמֵּי מִן לְמָעֵט. מִיעוט שֶׁאֵינוֹ בָא בֶּן שְׁנֵי שָׁנִים. מִיעוט שֶׁאֵינוֹ בָא נְקֵבָה. וְגַבֵּי אָשָׁם נַמֵּי מִן לְמָעֵט הוּא.] שֶׁאֵינוֹ בָא אֶלָּא מִן הָאֵלִים בִּלְבַד. הָתִיבוּן. וְהָכְתִיב וְאִם מִן הַצֹּאן קָרְבָּנוֹ מִן הַכְּשָׂבִים אוֹ מִן הָעִזִּים לְעוֹלָה. מֵעַתָּה מוֹתַר הַפֶּסַח בָּא עוֹלָה. אָמַר רִבִּי אָבּוּן. מְשַׁנִּין דָּבָר שֶׁהוּא לַאֲכִילָה לְדָבָר שֶׁהוּא לַאֲכִילָה וְאֵין מְשַׁנִּין דָּבָר שֶׁהוּא לַאֲכִילָה לְדָבָר שֶׁאֵינוֹ לַאֲכִילָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מְשַׁנִּין קֳדָשִׁים קַלִּים לְשֵׁם קֳדָשִׁין קַלִּין וְאֵין מְשַׁנִּין קֳדָשִׁים קַלִּין לְשֵׁם קָדְשֵׁי קָדָשִׁים. רִבִּי יוֹחָנָן אָמַר. עַל דָּאעֲלִי רִבִּי חֲנִינָה. דְּאִינּוּן אָמְרִין. אֵין הַפֶּסַח מִשְׁתַּנֶּה לְשֵׁם שְׁלָמִים אֶלָּא אִם כֵּן שְׁחָטוֹ לְשֵׁם שְׁלָמִים. וַאֲנִי אוֹמֵר. אֲפִילוּ שְׁחָטוֹ לְשֵׁם עוֹלָה. אָמַר רִבִּי אִילָא. טַעֲמֵיהּ דְּרִבִּי יוֹחָנָן. אִם מִן הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים. כֹּל שֶׁהוּא זֶבַח בָּא שְׁלָמִים. וּמִשְׁתַּנֶּה לְמַחֲשֶׁבֶת פְּסוּל. הֵיךְ עֲבִידָה. שְׁחָטוֹ לְשֵׁם עוֹלָה עַל מְנָת לִזְרוֹק דָּמוֹ לְמָחָר. מִכָּל מָקוֹם פָּסוּל הוּא. אִין תֵּימַר. מִשְׁתַּנֶּה לְמַחֲשֶׁבֶת פְּסוּל. פִּיגּוּל. אִין תֵּימַר. אֵינוֹ מִשְׁתַּנֶּה לְמַחֲשֶׁבֶת פְּסוּל. פָסוּל.",
    "en": "Rebbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, from where that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, and if his sacrifice be from small cattle as meal well-being offering; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering from small cattle? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rebbi Abun bar Cahana said, “from small cattle”. this eliminates the reparation offering, which only comes from rams. Everywhere you are saying that מִן (is to include) [is to exclude], but here you are saying that (מִן is to exclude) [is to include]. Rebbi Mana said, (it excludes it,) [here also מִן is to exclude: It excludes in that it may not be brought two years old; it excludes that it cannot be brought female; and for a reparation offering also it excludes] since it only comes from rams. They objected, is there not written, and if his sacrifice be from small cattle, from sheep or goats, as elevation offering; then excess Pesaḥ should become elevation offering? Rebbi Abun said, one changes something to be eaten into something to be eaten, but one does not change something to be eaten into something not to be eaten. Rebbi Yose ben Rebbi Abun said, one changes simple sancta into simple sancta, but one does not change simple sancta into most holy sacrifices. Rebbi Joḥanan said, about what Rebbi Ḥanina enlightened, that they are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rebbi Illa said, the reason of Rebbi Joḥanan: And if his sacrifice be from small cattle as meal well-being offering; anything to be consumed as sanctum is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.4:4",
    "he": "לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ בִּשְׁאָר יְמוֹת הַשָּׁנָה. רִבִּי בּוּן בַּר חִיָיה בְשֵׁם שְׁמוּאֵל בַּר אַבָּא. מִכֵּיוָן שֶׁאֵין לוֹ שֵׁם נַעֲשֶׂה כְשׁוֹחְטוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ בִשְׁתִיקָה וְהוּא כָשֵׁר. אָמְרוּ לֵיהּ. וְאִם כֵּן הוּא אֲפִילוּ שְׁחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ יֵעָשֶׂה מִשָּׁעָה הָרִאשׁוֹנָה כְשׁוֹחְטוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ וִיהֵא כָשֵׁר. אָמַר רִבִּי אַבָּא מָרִי. מָאן אָמַר בִּשְׁתִּיקָה כָשֵׁר. אוֹ נֹאמַר. בִּשְׁתִּיקָה פָּסוּל.",
    "en": "For its purpose and not for its purpose on the other days of the year? Rebbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him. if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rebbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.4:5",
    "he": "רַב חִסְדָּא אָמַר. וְהוּא שֶׁקָּרְבָה חַטָּאתוֹ בַסּוֹף. אֲבָל אִם קָרְבוּ שְׁלָמִים בַּסּוֹף מוֹתָרָן שְׁלָמִים. אָמַר רִבִּי זְעוּרָה. וַאֲפִילוּ קָרְבוּ שְׁלָמִים בַּסּוֹף הֲלָכָה אַחַת הִיא בְנָזִיר שֶׁתְּהֵא מוֹתָרָהּ נְדָבָה. מַתְנִיתָא מְסַיְיעָה לְדֵין וּמַתְנִיתָא מְסַיְיעָא לְדֵין. מַתְנִיתָא מְסַיְיעָה לְרִבִּי זְעוּרָה. אֲפִילוּ הֵן מָעוֹת סְתוּמִין. כָּל שֶׁדְּמֵי חַטָּאוֹת מֵיתוֹת מְעוּרָבוֹת בָּהֵן. וַאֲפִילוּ הִפְרִישׁ דְּמֵי חַטָּאוֹת מֵיתוֹת מִתּוֹכָהּ מָעוֹת סְתוּמִין הֵן. מַתְנִיתָא מְסַיְיעָא לְרַב חִסְדָּא. אֵילּוּ לְחַטָּאתִי וְהַשְּׁאָר לִשְׁאָר נְזִירוּתִי. וָמֵת. מוֹעֲלִין בְּכוּלָּן וְאֵין מוֹעֲלִין מִקְצָתָן. וְלֹא אָמַר. אִם מַתִּי יִפְּלוּ לִנְדָבָה.",
    "en": "Rav Ḥisda said, only if his purification offering was presented last. But if his well-being offering was presented last, what is left over is for a well-being offering. Rebbi Ze`ira said, even if his well-being offering was presented last, it is a general rule for a nazir that his leftover be for the gift account. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze`ira: “The following are not designated monies: any which contain money for purification offerings should be left to die. Even if he designated money for purification offerings that should be left to die, it remains not designated.” A baraita supports Rav Ḥisda: “This is for my purification offering and the rest for my nezirut. Then he died. One commits larceny with all of them but not with part of them.” It does not say, when he died it should be given to the gift account100.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.4:6",
    "he": "רַב חִסְדָּא אָמַר. מוֹתַר לַחְמוֹ שֶׁלְנָזִיר יִירְקָב. אָמַר רִבִּי יוֹסֵי. וְיֵאוּת. לְהַקְרִיבוֹ בִפְנֵי עַצְמוֹ אֵין יָכוֹל. שֶׁאֵין לְךָ לֶחֶם קָרֵב לְעַצְמוֹ. לְהַקְרִיבוֹ עִם נְזִירוּת אֲחֶרֶת אֵין אַתְּ יָכוֹל. שֶׁאֵין לָךְ נְזִירוּת בָּאָה בְלֹא לֶחֶם. לְפוּם כֵּן צָרִיךְ מֵימַר מוֹתַר לַחְמוֹ שֶׁלְנָזִיר יִירְקָב. סָבְרִין מֵימַר. הוּא לַחְמוֹ הוּא מוֹתַר נְסָכָיו. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. מוֹתַר נְסָכָיו קָדְשֵׁי קָדָשֶׁים אִינּוּן וְיִפְּלוּ לִנְדְבָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵה בֵּירִבִּי בּוּן. שְׁמוּאֵל וְרַב חִסְדָּא וְרִבִּי אֶלְעָזָר שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רַב חִסְדָּא אָהֵן דְּהָכָא. שְׁמוּאֵל דְּאָמַר רִבִּי יָסָא. עַד דַּאֲנָא תַמָּן שְׁמָעִית קָל רַב יְהוּדָה שְׁאַל לִשְׁמוּאֵל. הִפְרִישׁ שִׁקְלוֹ וָמֵת. אֲמַר לֵיהּ. יִפְּלוּ לִנְדָבָה. רִבִּי לָעְזָר. מוֹתַר עֲשִׂירִית הָאֵיפָה שֶׁלּוֹ. רִבִּי יוֹחָנָן אָמַר. יוֹלִיכֵם לְיַם הַמֶּלַח. רִבִּי לָעְזָר אָמַר. יִפְּלוּ לִנְדָבָה.",
    "en": "Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since bread cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy; it should be given to the gift account. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel: If he designated his sheqel and died? He said, it should be given as gift. Rebbi Eleazar: the leftover of his tenth of an ephah: Rebbi Joḥanan said, one should bring it to the Dead Sea; Rebbi Eleazar said, it should be given to the gift account..",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.5:1",
    "he": "משנה: מוֹתַר שְׁבוּיִים לַשְּׁבוּיִים מוֹתַר שָׁבוּי לְאוֹתוֹ שָׁבוּי. מוֹתַר עֲנִיִּים לָעֲנִיִּים מוֹתַר עָנִי לְאוֹתוֹ עָנִי. מוֹתַר הַמֵּתִים לַמֵּתִים מוֹתַר הַמֵּת לְיוֹרְשָׁיו. רִבִּי מֵאִיר אוֹמֵר מוֹתַר הַמֵּת יְהֵא מוּנָּח עַד שֶׁיָּבוֹא אֵלִיָהוּ. רִבִּי נָתָן אוֹמֵר מוֹתַר הַמֵּת בּוֹנִין לוֹ נֶפֶשׁ עַל קִבְרוֹ:",
    "en": "MISHNAH: The excess of monies collected for kidnap victims is for kidnap victims; the excess of monies collected for a particular kidnap victim is for this kidnap victim. The excess of monies collected for the poor is for the poor; the excess of monies collected for a particular poor person is for this poor person. The excess of monies collected for the dead is for the dead; the excess of monies collected for a particular dead is for his heirs; Rebbi Meïr says, the excess of monies collected for a particular dead shall be left until Elijah comes; Rebbi Nathan says, from the excess of monies collected for a particular dead one builds a memorial on his grave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.5:2",
    "he": "הלכה: גָּבוּ לוֹ בְּחֶזְקַת שֶׁאֵין לֹו וְנִמְצָא שֶׁיֵּשׁ לוֹ. רִבִּי יִרְמְיָה סְבַר מֵימַר. מוֹתַר הַמֵּת לְיוֹרְשָׁיו. אֲמַר לֵיהּ רִבִּי אִידִי דְחוּטְרֵיהּ. הַגַּע עַצְמָךְ דְּלָא כִוְונוּן אֶלָּא [לֵיהּ. אֲמַר] לֵיהּ. אֲנָא [לָא] אָמְרִית. אַתְּ מְנָן לָךְ.",
    "en": "HALAKHAH: If they collected for him presuming that he had nothing and it turned out that he had some. Rebbi Jeremiah wanted to say, the excess of monies collected for a particular dead is for his heirs. Rebbi Idi from Ḥutra said to him, think of it, did they intend only for [him? He said to him], I did [not] say this; what is your source?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.5:3",
    "he": "תַּנֵּי בְשֵׁם רִבִּי נָתָן. מוֹתַר הַמֵּת יִבְנֶה לוֹ נֶפֶשׁ עַל קִבְרוֹ וְיַעֲשֶׂה לוֹ (זלח) [זִילּוּף] עַל גַּבֵּי מִיטָּתוֹ. תַּנֵּי אֵין פּוֹדִין שָׁבוּי בְשָׁבוּי וְאֵין גּוֹבִין טַלִּית בְטַלִּית. וְאֵין מַמְחִין בְּיַד פַּרְנָסִין לְכָךְ. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אֵין עוֹשִׂין נְפָשׁוֹת לַצַּדִּיקִים. דִּבְרֵיהֶן הֵן זִכְרוֹנָן.",
    "en": "“It was stated in the name of Rebbi Nathan: From the excess of monies collected for a particular dead he builds a memorial on his grave or perfume his bier. It was stated, one does not redeem a kidnap victim for another kidnap victim and one does not collect a stole for a stole, but one does not restrict the power of the administrators of charity in this.” It was stated, Rabban Simeon ben Gamliel says, one does not build mausoleums for the just; their words are their remembrance.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.5:4",
    "he": "[רִבִּי יוֹחָנָן הֲוָה מַסְמִיךְ וְאָזִיל עַל רִבִּי חִיָיא בַּר אַבָּא וַהֲוָה רִבִּי אֱלִיעֶזֶר חֲמִי לֵיהּ וּמִטַּמֵּר לֵיהּ מִקַּמֵּי וַאֲמַר. הָלֵין תַּרְתֵּין מִילַּיָּא הָדֵין בַּבְלָאָה עֲבִיד בֵּיהּ. חָדָא דְלָא שְׁאִיל בִּשְׁלוֹמֵיהּ וְחָדָה מִיטָּמַר. אֲמַר לֵיהּ רִבִּי יַעֲקֹב בַּר אִידִי כָּךְ נַהֲגִין גַּבְּהוֹן. זְעִירָא לָא שְׁאִיל בִּשְׁלוּמֵיהּ דְּרַבָּה. דְּאִינּוּן נְהִגִין וּמְקַיְימִין רָאוּנִי נְעָרִים וְנֶחְבָּאוּ וִישִׁישִׁים קָמוּ עָמָדוּ. אֲמַר לֵיהּ. מָהוּ לְמֵיעֲבַד קַמֵּי דַאֲרוּרָא צִילְמָא. אֲמַר לֵיהּ. מַה אַתְּ פְּלִיג לֵיהּ יְקָר. עֲבוֹר קַמּוֹהִי וְסַמִּי עֵינוֹיי. אֲמַר לֵיהּ. יְאוּת רִבִּי אֱלִיעֶזֶר עֲבוּד דְּלָא עֲבַר קַמָּךְ. וְעוֹד עֲבִיד הָא בַּבְלָאָה דְלָא אֲמַר שְׁמַעְתָּא מִשְּׁמֵיהּ. נִכְנְסוּ לְפָנָיו רִבִּי אִמּי וְרִבִּי אַסִּי. אָמְרוּ לוֹ. רִבִּי. כָּךְ הָיָה מַעֲשֶׂה בֵּית הַכְּנֶסֶת שֶׁל טַרְסִיִּים הָיָה בְּנַגָּר שֶׁיֵּשׁ בְרֹאשׁוֹ גְלוּסְטְרָא. שֶׁנֶּחְלְקוּ רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי עַד שֶׁקָּרְעוּ סֵפֶר תּוֹרָה בָחַמָּתָן. וְקָרְעוּ סַלְקָָא דַּעְתָּךְ. אֶלָּא שֶׁנִיקְרַע סֵפֶר תּוֹרָה. וְהָיָה שָׁם זָקֵן אֶחָד. וְרִבִּי יוֹסֵי בֶּן קִיסְמָא. אָמַר. תְּמוֹהָנִי אִם לֹא הֲוָה בֵּית הַכְּנֶסֶת זֵה עֲבוֹדָה זָרָה. וְחָזַר וְאָמַר. הָכְדֵין מֵחַבְרֵיהּ. נִיכְנַס לְפָנָיו רִבִּי יַעֲקֹב בַּר אִידִי. אָמַר לוֹ כְּתִיב כָּל אֲשֶׁר צִוָּה יְי אֶת מֹשֶׁה עַבְדּוֹ כֵּן צִוָּה יְהוֹשֻׁעַ וגו׳. וְכִי כָל דִּיבּוּר וְדִיבּוּר שֶׁהָיָה יְהוֹשֻׁעַ יוֹשֵׁב וְדוֹרֵשׁ הָיָה אוֹמֵר. כָּךְ אָמַר מֹשֶׁה. אֶלָּא יְהוֹשֻׁעַ יוֹשֵׁב וְדוֹרֵשׁ וְיוֹדְעִין שֶׁהַתּוֹרָה שֶׁל מֹשֶׁה הִיא. אַף אַתָּה אֶלְעָזָר יוֹשֵׁב וְדוֹרֵשׁ. הַכֹּל יוֹדְעִין שֶׁתּוֹרָה שֶׁלָּךְ הִיא. אָמַר לָהֶן. מִפְּנֵי מַה אֵי אַתֵּם יוֹדְעִין לָרַצּוֹת כְּבֶן אִידִי חֲבֵירֵינוּ.",
    "en": "Rebbi Joḥanan was leaning on Rebbi Ḥiyya bar Abba when Rebbi Eliezer saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rebbi Jacob bar Idi said to him, thus they behave among themselves; Rebbi Ze`ira did not greet Rabba since they observe Boys see me and hide themselves; elders rise and stand. He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eliezer did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rebbi Immi and Rebbi Assi came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock about which Rebbi Eleazar and Rebbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rebbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rebbi Jacob bar Idi came and said to him, it is written, all that the Eternal commanded to His servant Moses so Joshua commanded. When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them, why do you not know to pacify like our colleague Ben Idi?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Shekalim.2.5:5",
    "he": "וְרִבִּי יוֹחָנָן מַאי כוּלֵּי הַאי. דְּבָעֵי דְּיֵימְרוּן שְׁמַעְתָּא מִשְּׁמֵיהּ. דְּאַף דָּוִד בִּיקֵּשׁ עָלֶיהָ רַחֲמִים. שֶׁנֶּאֱמַר אָגוּרָה בְאָהָלְךָ עוֹלָמִית אֶחֱסֶה בְסֵתֶר כְּנָפֶיךָ סֶּלָה. וְכִי עָלְתָה עַל דַּעְתוֹ שֶׁל דָּוִד שֶׁיְּהֵא חַי וְקַיָים לְעוֹלָמִים. אֶלָּא כָךְ אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. רִבּוֹנוֹ שֶׁל עוֹלָם. אֶזְכֶּה שֶׁיְּהוּ דְבָרַיי נֶאֱמָרִין בְּבָתֵּי כְנֶיסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. שִׁמְעוֹן בֶּן נְזִירָא בְשֵׁם רִבִּי יִצְחָק אָמַר. כְּל תַּלְמִיד חָכָם שֶׁאוֹמְרִים דְּבַר הֲלָכָה מִפִּיו בָעוֹלָם הַזֶּה שְׂפָתָיו רוֹחֲשׁוֹת עִמּוֹ בַקֶּבֶר. שֶׁנֶּאֱמַר דּוֹבֵב שִׂפְתֵי יְשֵׁינִים. מַה כֹמֶר שֶׁל עֲנָבִים זֶה כֵּיוָן שֶׁמַּנִּיחַ אָדָם אֶצְבָּעוֹ עָלָיו מִיַּד דוֹבֵב אַף שִׂפתּוֹתֵיהֶם שֶׁל צַדִּיקִים כֵּיוָן שֶׁאוֹמְרִין דְּבַר הֲלָכָה מִפִּיהֶם שֶׁל צַדִּיקִים שִׂפְתּוֹתֵיהֶן מְרַחֲשׁוֹת עִמָּהֶן בַקֶּבֶר. מַה הֲנְָאָה לוֹ. בַּר נְזִירָא אָמַר. כְּהָדֵין דְּשָׁאתֵי קוֹנְדִּיטוֹן. רִבִּי יִצְחָק אָמַר. כְּהָדֵין דְּשָׁאת חֲמַר עָתִיק. אַף עַל גַּב דְּלֵית לֵיהּ טַעֲמָא.",
    "en": "Why did Rebbi Joḥanan insist to require that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah. Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rebbi Isaac If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said, dripping from the lips of the sleeping ones. Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rebbi Isaac said, like one who drinks old wine, even though he cannot taste it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.3:1",
    "he": "משנה: הָעוֹשֶׂה סוּכָּתוֹ תַחַת הָאִילָן כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבָּיִת. סוּכָּה עַל גַּבֵּי סוּכָּה הָעֶלְיוֹנָה כְּשֵׁירָה וְהַתַּחְתּוֹנָה פְּסוּלָה. רִבִּי יְהוּדָה אוֹמֵר אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה:",
    "en": "MISHNAH: If one makes his sukkah under a tree it is as if he made it in the house. One sukkah on top of the other, the upper one is qualified and the lower one disqualified. Rebbi Jehudah says, if there are no dwellers in the upper one the lower is qualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.3:2",
    "he": "הלכה: שְׁנֵי סְכָכִין זֶה עַל גַּבֵּי זֶה. הָעֶלְיוֹן חַמָּתוֹ מְרוּבֶּה מִצִּילָּתוֹ. הַתַּחְתּוֹן אֵין חַמָּתוֹ מְרוּבֶּה מִצִּילָּתוֹ. עַל יְדֵי זֶה וְעַל יְדֵי זֶה צִילָּתָן מְרוּבֶּה מִחַמָּתָן. כַּמָּה יְהֵא בֵינֵיהֶן וְיִצָטָרְפוּ. תְּרֵין אֲמוֹרִין. חַד אָמַר. עֲשָׂרָה. וְחוֹרָנָה אָמַר. אַרְבָּעָה. מָתִיב מָאן דְּאָמַר עֲשָׂרָה לְמָאן דְּאָמַר אַרְבָּעָה. מִשֵּׁם אֹהֶל. מָצָאנוּ אוֹהֶל שֶׁהוּא טֶפַח.",
    "en": "HALAKHAH: Two thatched roofs one on top of the other, the upper one has more sunshine than shade, the lower one has not more sunshine than shade. Together, their shade is more than their sunshine. How much may be between them so that they combine? Two Amoraim, one said, ten, the other one said, four. The one who said ten objected to the one who said four: because of a tent? We find a tent which is one hand-breadth.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.3:3",
    "he": "רִבִּי יְהוּדָה אוֹמֵר אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה. מַה. דִּיוּרִין מַמָּשׁ אוֹ אֲפִילוּ רְאוּיָה לְדִּיוּרִין. מִן מַה דְתַנָּא חַד סָב קוֹמֵי רִבִּי זְעוּרָה. וַאֲפִילוּ הַתַּחְתּוֹנָה כְּשֵׁירָה. לֵית בַּר נַשׁ אֲמַר. אֲפִילוּ. אֶלָּא דְהוּא מוֹדֶה עַל קַדְמִיָיתָא. הָדָא אָמְרָה. דִּיוּרִין מַמָּשׁ.",
    "en": "“Rebbi Jehudah says, if there are no dwellers in the upper one the lower is qualified.” What? Really dwellers or even appropriate for dwellers? Since an old man stated before Rebbi Ze`ira, “even the lower one is qualified,” there is nobody who says “even” if he does not agree with the preceding. This implies really dwellers.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.4:1",
    "he": "משנה: פֵּירַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר אוֹ שֶׁפֵּירַס עַל גַּבֵּי הַקִּינוֹף פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה:",
    "en": "MISHNAH: If he spread a sheet over it because of the sun, or under it because of fallen leaves, or if he spread it over the posts of a four-post bed, it is disqualified. But one may spread it over single posts of the bed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.4:2",
    "he": "הלכה: תַּנֵּי. תִּילָה בָהּ קִיטִיוֹת כְּשֵׁירָה. אָמַר רִבִּי חֲנַנְיָה. הָדָא דְאַתְּ אֲמַר. מִן הַצַּד. הָא מִלְּמַעֲלָן פְּסוּלָה.",
    "en": "HALAKHAH: It was stated: if he hung there quilts it is qualified. Rebbi Ḥanina said, that you are saying on the sides, but on top it is disqualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.4:3",
    "he": "אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר. אָמַר רִבִּי יוֹסֵה. לֹא אָמְרוּ אֶלָּא מִפְּנֵי הַנְּשָׁר. הָא שֶׁלֹּא מִפְּנֵי הַנְּשָׁר כְּשֵׁירָה.",
    "en": "“Or under it because of fallen leaves.” Rebbi Yose said, they only said, “because of fallen leaves.” Therefore if not because of fallen leaves it is qualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.4:4",
    "he": "אֲבָל פּוֹרֵשׂ הוּא עַל נַיִקְלִיטֵי הַמִּיטָּה. רִבִּי בֵּיבַי בְשֵׁם רִבִּי יוֹחָנָן. שֶׁכֵּן הוּא עוֹשֶׂה חָלָל בַאֲצִילֶי יָדָיו.",
    "en": "“But one may spread it over single posts of the bed.” Rebbi Bevai in the name of Rebbi Joḥanan: Since so he makes space with the extremities of his hands.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.5:1",
    "he": "משנה: הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן אֶת הַדְּלַעַת וְאֶת הַקִּיסּוֹס וְסִיכֵּךְ עַל גַּבָּן פְּסוּלָה. אִם הָיָה הַסִּיכּוּךְ הַרְבֵּה מֵהֶן אוֹ שֶׁקְּצָצָן כְּשֵׁירָה. וְזֶה הַכְּלָל דָּבָר שֶׁהוּא מְקַבֵּל טוּמְאָה וְאֵין גִּידּוּלָיו מִן הָאָרֶץ אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ מְסַכְּכִין בּוֹ:",
    "en": "MISHNAH: If he drew over it a vine, or squash, or ivy, and used it as roofing, it is disqualified. But if the roofing was more than these or he cut them off from their roots it is qualified. This is the principle: One does not thatch with anything which may become impure or is not grown from the earth. But with anything which may not become impure and is grown from the earth one does thatch.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.5:2",
    "he": "הלכה: רִבִּי בָּא בְשֵׁם רַב. וְהוּא שֶׁיִּדְלֶה אוֹתָן (לְכָאן) [לְכָךְ]. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעוּרָא. צָרִיךְ לְנַעֲנֵעַ. אָמַר רִבִּי יוֹסֵה. תַּרְתֵּיהוֹן לְקוּלָּא. הִדְלָה אוֹתָן (לְכָאן) [לְכָךְ] אַף עַל פִּי שֶׁלֹּא נִעֲנֵעַ. נִעֲנֵעַ אַף עַל פִּי שֶׁלֹּא הִדְלָה אוֹתָן (לְכָאן) [לְכָךְ].",
    "en": "HALAKHAH: Rebbi Abba in the name of Rav: Only if he drew them (on the spot) [for this purpose]. Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira: He needs to move it. Rebbi Yose said, both of them are for leniency. If he drew them (on the spot) [for this purpose] even if he did not move it; if he moved it even if he did not draw them (on the spot) [for this purpose].",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.5:3",
    "he": "רִבִּי בָּא חִינְנָא בַּר שֶׁלֶמְיָא רַב יִרְמְיָה בְשֵׁם רַב. סִיכְּכָהּ בִּשְׁלַבִּיּוֹת (כְּשֵׁירָה) [פְּסוּלָה]. בִּזְכָרִים כְּשֵׁירָה. בִּנְקֵיבוֹת פְּסוּלָה. סִיכְּכָהּ בָּאֲנִיצֵי פִשְׁתָּן פְּסוּלָה. בְּהוּצֲנֵי פִשְׁתָּן כְּשֵׁירָה. סִיכְּכָהּ בַּחֲבָלִים. אִית תַּנָּיֵי תַנֵּי. כְּשֵׁירָה. וְאִית תַּנָּיֵי תַנֵּי. פְּסוּלָה. מָאן דָּמַר. כְּשֵׁירָה. בַּחֲבָלִים שֶׁלְסִיב. וּמָאן דָּמַר. פְּסוּלָה. בַּחֲבָלִים שֶׁלְפִּשְׁתָּן.",
    "en": "Rebbi Abba, Ḥinena bar Shelemia, Rav Jeremiah in the name of Rav: If he used steps of ladders for roofing it is (qualified) [disqualified]. Male parts, it is qualified. Female parts, it is disqualified. If he roofed with bundles of flax, it is disqualified, with raw flax it is qualified. If he roofed it with ropes, there are Tannaim who state, qualified, and there are Tannaim who state, disqualified. He who said qualified, with bast ropes; but he who said disqualified, with linen ropes.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.5:4",
    "he": "אָמַר רִבִּי יוֹחָנָן. כָּתוּב בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ. מִפְּסוֹלֶת שֶׁבַּגּוֹרֶן וְשֶׁבַּיֶּקֶב אַתְּ עוֹשֶׂה לָךְ סְכַךְ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. וְאֵיד יַעֲלֶה מִן הָאָרֶץ. אָמַר רִבִּי תַנְחוּמָה. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיּהּ. רִבִּי יוֹחָנָן דּוּ אָמַר. עֲנָנִים מִלְּמַעֲלָה הָיוּ. דּוּ יְלִיף לָהּ מֵאָסְפְּךָ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עֲנָנִים מִלְּמַטָּן הָיוּ. דּוּ יְלִיף לָהּ מֵעֲנָנִים. אָמַר רִבִּי אַבִּין. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן דּוּ מְדַמֵּי לָהּ בִּמְשַׁלֵּחַ לַחֲבֵירוֹ חָבִית וְקַנְקַנָּהּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּוּ מְדַמֵּי לָהּ כָּהֵן דַּאֲמַר לְחַבְרֵיהּ. שְׁלַח קּוּפַּתָּךְ וְסַב לָךְ חִיטִּין.",
    "en": "Rebbi Joḥanan said, when you collect from your threshing floor and your wine press. From the waste of the threshing floor and the wine press you make your thatching. Rebbi Simeon ben Laqish said, and mist rose from the earth. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.6:1",
    "he": "משנה: חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִים אֵין מְסַכְּכִין בָּהֶן. אִם הִתִּירָן כְּשֵׁירוֹת. וְכוּלָּן כְּשֵׁירוֹת לַדְּפָנוֹת:",
    "en": "MISHNAH: One does not thatch with bundles of straw, and bundles of wood, and bundles of shoots; but all of them are qualified if untied. All of them are qualified as walls.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.6:2",
    "he": "הלכה: רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאִית כְּאוֹצַר.",
    "en": "HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because it looks like storage.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.6:3",
    "he": "רִבִּי יַעֲקֹב בַּר אַבַּיָיא רַב שֵׁשֶׁת בְּשֵׁם רִבִּי חִיָיה רַבָּה. אין חֲבִילָה פְחוּתָה מֵעֶשְׂרִים וְחֲמִשָּׁה. חִינְנָא בַּר שֶׁלֶמְיָא בְשֵׁם רַב. קָצַר לְסַכֵּךְ אֵין לָהֶן יָדוֹת. קָצַר לְסַכֵּךְ וְחִישֵּׁב עֲלֵיהֶן לְמַאֲכָל בָּא בְמַחֲשָׁבָה. קָצַר לְמַאֲכָל וְחִישֵּׁב עֲלֵיהֶן לְסַכֵּךְ. אֲחֵרִים אוֹמְרִים. עַד שֶׁיְּהֵא הַקַּשׁ רָבָה עַל הָאוֹכֶל וְעַל הַיָּד. רַב כְּהָדָא דַאֲחֵרִים. מָה אֲנָן קַיָימִין. קָצַר לְסַכֵּךְ וְהוּכְשְׁרוּ וְאָמַר. לִכְשֶׁיֵיעָשׂוּ מִצְווֹתָן אַחֲזִירֵם לַגּוֹרֶן. צְרִיכִין הֶכְשֵׁר פַּעַם שְׁנִיָיה אוֹ כְבָר הֶכְשֵׁירָן בְּיָדָן.",
    "en": "Rebbi Jacob bar Abbaya, Rav Sheshet in the name of the Great Rebbi Ḥiyya: There is no bundle with less than twenty-five. Ḥinena bar Shelemia in the name of Rav: If he cut for roofing it has no handles. If he cut as roofing and then intended it as food it follows his thought. If he cut for food and then intended it as roofing? Others say, only if the straw is more than the food and the handles. Rav follows the others. Where do we hold? If he cut for roofing but it became prepared and he said, after they will have fulfilled the commandment I shall bring them back to the threshing floor, do they need preparation a second time or are they already prepared?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.6:4",
    "he": "רִבִּי יָסָא בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. וְסַכּוֹתָ עַל הָאָרֹן אֶת הַכַּפּוֹרֶת. מִיכָּן שֶׁהַדּוֹפָן קָרוּי סְכָךְ. מִיכָּן שֶׁעוֹשִׂין דְּפָנוֹת בְּדָבָר שֶׁהוּא מְקַבֵּל טוּמְאָה.",
    "en": "Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: You shall cover the Ark with the cover. From here that the wall is called cover. From here that one makes walls with matter susceptible to impurity.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.7:1",
    "he": "משנה: מְסַכְּכִין בַּנְּסָרִים דִּבְרֵי רִבִּי יְהוּדָה וְרִבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים כְּשֵׁירָה וּבִלְבַד שֶׁלֹא יִישַׁן תַּחְתָּיו:",
    "en": "MISHNAH: One may use planks as roofing, the words of Rebbi Jehudah, but Rebbi Meïr forbids. If he put there a plank four hand-breadths wide it is qualified on condition that he not sleep under it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.7:2",
    "he": "הלכה: רִבִּי יִרְמְיָה בְשֵׁם רַב. בְּשֶׁיֵּשׁ בָּהֶן רוֹחַב [אַרְבַּע] נֶחְלְקוּ. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. בִּמְשׁוּפִּין בְּכֵלִים נֶחְלְקוּ. וְהָא רִבִּי יִרְמְיָה בְשֵׁם רַב. בְּשֶׁיֵּשׁ בָּהֶן רוֹחַב אַרְבַּע נֶחְלְקוּ. הָא בִּמְשׁוּפִּין לְכֵלִים דִּבְרֵי הַכֹּל מוּתָּר. מִן מָה דְאָמַר רִבִּי יִרְמְיָה בְשֵׁם רַב. סִיכְּכָהּ בִּשְׁלַבִּיּוֹת פְּסוּלָה. וְאָמְרִין. כְּרִבִּי מֵאִיר הוֹרֵי. הָדָא אָמְרָה. הִיא הָדָא הִיא הָדָא. הָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. בִּמְשׁוּפִּין לְכֵלִים נֶחְלְקוּ. הָא בְּשֶׁיֵּשׁ בָּהֶם רוֹחַב אַרְבְּעָה דִּבְרֵי הַכֹּל אָסוּר. מִן מָה דְהוֹרֵי רִבִּי יָסָא בְסִדְרָא רַבָּא. מַלְתֵּרָה מְסַכְּכִין [בָּהּ]. וְאָמְרִין. כְּרִבִּי יוּדָה הוֹרֵי. הָדָא אָמְרָה. הִיא הָדָא הִיא הָדָא.",
    "en": "HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.7:3",
    "he": "שְׁמוּאֵל אָמַר. הָדָא דְאַתְּ אָמַר. לְאוֹרֶךְ. אֲבָל לְרוֹחַב כָּשֵׁר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. בֵּין לְאוֹרֶךְ בֵּין לְרוֹחַב כָּשֵׁר. רִבִּי זְרִיקָן בְּשֵׁם רַב הַמְנוּנָא. כְּדִבְרֵי מִי שֶׁהוּא פוֹסֵל כָּאן פוֹסֵל כָּאן. רִבִּי בִּין וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעוּרָה. מַה רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. אֲמַר לוֹן. מִשֵּׁם שֶׁאֵין סְכַךְ פָּסוּל פּוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. מַתְנִיתָא פְלִיגָא עַל רַב הַמְנוּנָא. סוּכָּה שֶׁאֵינָהּ מַחְזֶקֶת אֶלָּא רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. וְהֵבִיא נֶסֶר וְיִצְרַף מִמֶּנּוּ שְׁלֹשָׁה טְפָחִים. אִין תֵּימַר לְרוֹחַב. לֵית יְכִיל. דְּאָמַר רִבִּי זְרִיקָן בְּשֵׁם רַב הַמְנוּנָא. כְּדִבְרֵי מִי שֶׁהוּא פוֹסֵל כָּאן פוֹסֵל כָּאן. אֶלְּא כֵן אֲנָן קַיָימִין לְאוֹרֶךְ. וְאֶיפְשַׁר שֶׁלֹּא יִישַׁן תַּחְתָּיו.",
    "en": "Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible not to sleep under it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.8:1",
    "he": "משנה: תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה רִבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֵּית הִלֵּל אוֹ מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם וּבֵית שַׁמַּאי אוֹמְרִים מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם. רִבִּי מֵאִיר אוֹמֵר נוֹטֵל אַחַת מִבֵּינְתַיִם וְאֵינוֹ צָרִיךְ לְפַקְפֵּק:",
    "en": "MISHNAH: A roof without insulation, Rebbi Jehudah says in the name of the House of Hillel either he moves or he lifts one in the middle, but the House of Shammai say, he moves and lifts one in the middle. Rebbi Meïr says, he lifts one in the middle and does not need to move.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.8:2",
    "he": "הלכה: וְאִם פִּיקְפֵּק אֵינוֹ צָרִיךְ לִיטּוֹל אַחַת מִבֵּנְתַיִים.",
    "en": "HALAKHAH: But if he moved he does not have to lift one in the middle.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.9:1",
    "he": "משנה: הַמְקָרֶה סוּכָּתוֹ בַשְּׁפוּדִין אוֹ בַאֲרוּכוֹת הַמִּיטָּה אִם יֵשׁ רֶיוַח בֵּינֵיהֶן כְּמוֹתָן כְּשֵׁירָה. הַחוֹטֵט בַּגָּדִישׁ לַעֲשׂוֹת לוֹ סוּכָּה אֵינוֹ סוּכָּה:",
    "en": "MISHNAH: If one is roofing his sukkah with spits or with girders from the bed frame, if the distance between them is equal to their diameter it is qualified. If somebody hollows out a grain stack for a sukkah, it is no sukkah.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.9:2",
    "he": "הלכה: תַּנֵּי. יוֹתֵר מִכְּמוֹתָן. חֲבֵרַיָיא אָמְרִין שֶׁאֵין טֶפַח נִכְנַס לְתוֹךְ טֶפַח. הָתִיב רִבִּי בָּא בַּר מָמָל. הֲרֵי כְלֵי זְכוּכִית הֲרֵי טֶפַח נִכְנַס לְתוֹךְ טֶפַח. אָמַר רִבִּי יוֹסֵה. תַּמָּן נִכְנַס וְיוֹצֵא. בְּרַם הַכַא נִכְנַס וְאֵינוֹ יוֹצֵא.",
    "en": "HALAKHAH: It was stated, more than their diameter. The colleagues say, because no hand-breadth enters into a hand-breadth. Rebbi Abba bar Mamal objected, is not for glass vessels one hand-breadth equal to another hand-breadth? Rebbi Yose said, there it enters and leaves, here it enters and does not leave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.9:3",
    "he": "רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּאוֹצָר. תַּנֵּי רִבִּי חִיָיה. תַּעֲשֶׂה לְךָ. לֹא מִן הֶעָשׂוּי לָךְ. מַה נְפַק מִבֵּינֵיהוֹן. וְיֵשׁ בָּהּ. עַל דַּעְתֵּיהּ דְּרִבִּי חִיָיה פְסוּלָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן כְּשֵׁירָה.",
    "en": "Rebbi Abbahu in the name of Rebbi Joḥanan: Because it looks like a storage. Rebbi Ḥiyya stated, you shall make for yourself, not from what already was made for you. What is the difference between them? If it is in it. In Rebbi Ḥiyya’s opinion it is disqualified, in Rebbi Joḥanan’s opinion it is qualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.10:1",
    "he": "משנה: הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָן לְמַטָּן אִם גְּבוֹהַּ מִן הָאָרֶץ שְׁלשָׁה טְפָחִים פְּסוּלָה. מִלְּמַטָּן לְמַעְלָן אִם גְּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים כְּשֵׁירָה. רִבִּי יוֹסֵי אוֹמֵר כְּשֵׁם שֶׁמִּלְּמַטָּן לְמַעְלָן עֲשָׂרָה טְפָחִים כָּךְ מִלְמַעְלָן לְמַטָּן עֲשָׂרָה טְפָחִים. הַרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה:",
    "en": "MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.10:2",
    "he": "הלכה: אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי יוֹסֶה אֶלָּא לְעִנִיַין סוּכָּה. אֲבָל לְעִנִיַין שַׁבָּת אַף רִבִּי יוֹסֵי מוֹדֶה. מִילְּתֵיהּ דְּרִבִּי חֲנִינָה אָמְרָה. אַף לְעִנִיַין שַׁבָּת. דְּאָמַר רִבִּי חֲנִינָה. שִׁלְטוֹן בָּא לְצִיפּוֹרִין וְתָלוּ (לוֹ) [בוֹ] קָיטִיּוֹת. וְהִתִּיר רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי לְטַלְטֵל תַּחְתֵּיהֶן. בְּשִׁיטַּת אָבִיו. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אַתְיָיא דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה כְרִבִּי חֲנִינָה. וּתְרֵיהוֹן פְּלִיגִין עַל שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. דְּאָמַר רִבִּי יוֹחָנָן. רִבִּי יוּדָה וְרִבִּי יוֹסֵה וְרִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי יוּדָה דִגְשָׁרִים הַמְפוּלָּשִׁין. רִבִּי יוֹסֵי הָהֵן דְהָכָא. רִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה דְּתַנֵּי. שְׁלֹשָׁה דְבָרִים הִתִּיר רִבִּי חֲנַנְיָה. הִתִּיר עַצָּה שֶׁבַּיָּם. וְהִתִּיר כְּצוֹצְרָא. וְהִתִּיר הֲבָאַת לוּנְטִיוֹת.",
    "en": "HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.11:1",
    "he": "משנה: בַּיִת שֶׁנִּפְחַת וְסִיכֵּךְ עַל גַּבָּיו אִם יֵשׁ בֵּין הַכּוֹתֶל לַסִּיכּוּךְ אַרְבַּע אַמּוֹת פְּסוּלָה. וְכֵן בְּחָצֵר שֶׁהִיא מוּקֶּפֶת אֶכְסֶדְרָא. סוּכָּה גְדוֹלָה שֶׁהִקִּיפוּהָ דָבָר שֶׁאֵין מְסַכְּכִים בּוֹ אִם יֵשׁ תַּחְתָּיו אַרְבַּע אַמּוֹת פְּסוּלָה:",
    "en": "MISHNAH: If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits. The same holds for a courtyard which is surrounded by a walkway. A large sukkah is disqualified if it was surrounded by material which cannot be used for thatching covering four cubits.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.11:2",
    "he": "הלכה: תַּנֵּי רִבִּי חִיָיה. אֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. סְּכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. אָמַר רִבִּי יוֹסֵה. אַף אֲנָן תַּנִּינָן תַּרְתֵּיהוֹן. אֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. דְּתַנִּינָן. הִרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה. סְּכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. דְּתַנִּינָן. בַּיִת שֶׁנִּפְחַת וְסִיכֵּךְ עַל גַּבָּיו. אִם יֵשׁ מִן בֵּין כּוֹתֶל לַסִּיכּוּךְ אַרְבַּע אַמּוֹת פְּסוּלָה. הָא פָּחוּת מִיכֵּן כְּשֵׁירָה. מַהוּ לִישֹׁן תַּחְתָּיו. הָתִיב רִבִּי יִצְחָק בֶּן אֶלְיָשִׁיב. הֲרֵי טִיט הַנָּרוּק מַשְׁלִים בְּמִקְוֶה וְאֵין מַטְבִּילִין בּוֹ. וְהָכָא מַשְׁלִים בְּסוּכָּה וְאָסוּר לִישָׁן תַּחְתָּיו. חִזְקִיָּה אָמַר. מִפְּנֵי שֶׁהִיא נִרְאִית כְּדוֹפַן עֲקוּמָה. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. רִבִּי זְעוּרָה רִבִּי יַסָּא בְשֵׁם כַּהֲנָא. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. אָמַר רִבִּי יוֹנָה לְרִבִּי יוֹסֵי. וְלָמָּה לֵי נָן אָמְרִין. מִשּׁוּם שֶׁאֵין סְּכָךְ פָּסוּל פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת.",
    "en": "HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.12:1",
    "he": "משנה: הָעוֹשֶׂה סוּכָּתוֹ כְּמִין צְרִיף אוֹ שֶׁסְּמָכָהּ לַכּוֹתֶל רִבִּי אֱלִיעֶזֶר פּוֹסֵל מִפְּנֵי שֶׁאֵין לָהּ גַּג. וַחֲכָמִים מַכְשִׁירִין. מַחֲצֶלֶת קָנִים מַחֲצֶלֶת גְּדוֹלָה עֲשָׂאָהּ לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ. וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַחַת גְּדוֹלָה וְאַחַת עֲשָׂאָהּ קְטַנָּה לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה:",
    "en": "MISHNAH: If one makes his sukkah as a shed or that he supported it on a wall, Rebbi Eliezer disqualifies because it has no roof but the Sages qualify it. A large reed mat made to lie on is susceptible to impurity and one may not use it as roofing; if made as roofing it is not susceptible to impurity and one may use it as roofing. Rebbi Eliezer says either large or small if made to lie on it is susceptible to impurity and one may not use it as roofing; if made as roofing one may use it as roofing and it is not susceptible to impurity.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.12:2",
    "he": "הלכה: מוֹדֶה רִבִּי לִיעֶזֶר לַחֲכָמִים שֶׁאִם הָיְתָה נְתוּנָה עַל אַרְבָּעָה אֲבָנִים אוֹ שֶׁהָיְתָה גְבוֹהָה מִן הָאָרֶץ פּוֹתֵחַ טֶפַח שֶׁהִיא כְשֵׁירָה. תַּנֵּי. הָעוֹשֶׂה סוּכָּתוֹ כְבֵית יַעַר הַלְּבָנוֹן כְּשֵׁירָה. לְמִי נִצְרְכָה. לְרִבִּי לִיעֶזֶר.",
    "en": "HALAKHAH: Rebbi Eliezer agrees with the Sages that it is qualified if it is built on four stones or otherwise elevated from the ground at least one hand-breadth. It was stated: If one builds his sukkah like the house of the Lebanon Forest it is qualified. For whom is this needed? For Rebbi Eliezer.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.1.12:3",
    "he": "אַבָּא בַּר בַּר חָנָה בְשֵׁם רִבִּי יוֹחָנָן. בְּמַחֲצֶלוֹת אוּשָׁא שָׁנוּ. אָמַר רִבִּי לִיעֶזֶר. [סְתָם] מַחֲצָלוֹת אוּשָׁא טְמֵאוֹת עַד שֶׁיַּעֲשֵׂם אוֹהָלִים. סְתָם מַחֲצָלוֹת טְיבֵּרִיָּא טְהוֹרוֹת עַד שֶׁיַּעֲשֵׂם לִשְׁכִיבָה. רִבִּי יִצְחָק בַּר חֲקוּלָה רִבִּי שִׁמְעוֹן בֵּרִבִּי הוֹרוֹן בְּאִילֵּין עַל פֶּתַח הֶחָנוּיוֹת שֶׁהֵן טְהוֹרוֹת. הוֹרֵי רִבִּי אִימִּי. אֲרוּגָה טְמֵיאָה. מָהוּ לְסַכֵּךְ בָּהּ. מַחֲלוֹקֶת רִבִּי לִיעֶזֶר וַחֲכָמִים. רִבִּי יִצְחָק בֵּרִבִּי לָעְזָר הוּרֵי מִדּוֹחֲק לְהַתִּיר רָאשֵׁי מַעֲדָנִים וּלְסַכֵּךְ בָּהֶן. תַּנִּינָן. וְכֵן הַמַּתִּיר רָאשֵׁי מַעֲדַנִּים טְהוֹרָה. וְאַתְּ אֲמַר הָכֵן.",
    "en": "Abba bar bar Ḥana in the name of Rebbi Joḥanan: They formulated this for Usha mats. Rebbi Eliezer said, [normally] Usha mats are impure unless made for tents. Normally Tiberian mats are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots and use them as roofing. We have stated: “And similarly if one unties the knots it is pure,” and you are saying so?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.1:1",
    "he": "משנה: הַיָּשֵׁן תַּחַת הַמִּיטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רִבִּי יְהוּדָה נוֹהֲגִין הָיִינוּ יְשֵׁינִים תַּחַת הַמִּיטּוֹת בִּפְנֵי הַזְּקֵנִים וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רִבִּי שִׁמְעוֹן מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּיטָה. אָמַר רַבָּן גַּמְלִיאֵל לַזְּקֵנִים רְאִיתֶם טָבִי עַבְדִּי שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסּוּכָּה וְיָשֵׁן לוֹ תַּחַת הַמִּיטָּה. וּלְפִי דַרְכֵּינוּ לָמַדְנוּ שֶׁהַיָּשֵׁן תַּחַת הַמִּיטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ:",
    "en": "MISHNAH: One who sleeps under the bed did not fulfill his duty. Rebbi Jehudah said, we used to sleep under the beds in the presence of the Elders and they did not say a word. Rebbi Simeon said, it happened that Tabi, Rabban Gamliel’s slave, slept under the bed. Rabban Gamliel said to the Elders, did you see my slave Tabi, who is learned and knows that slaves are free from the obligation of sukkah, and is sleeping under the bed. According to our method we infer that one who sleeps under the bed did not fulfill his duty.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.1:2",
    "he": "הלכה: הַיָּשֵׁן תַּחַת הַמִּיטָּה כול׳. תַּמָּן תַּנִּינָן. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּיטָּה. וְכָא הוּא אוֹמֵר הָכֵין. אָמַר רִבִּי אֱלִיעֶזֶר. תַּמָּן הוּא וְטַלִּיתוֹ תַחַת הַסּוּכָּה. בְּרַם הָכָא הוּא (וּמִיטָּתוֹ) [וְטַלִּיתוֹ] תַחַת (הַסּוּכָּה) [הַמִּיטָּה]. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר. הַמַּעֲשֶׂה קוֹדֵם לַתַּלָמוּד. וָכָא הוּא אוֹמֵר הָכֵין. סָּבַר רִבִּי יוּדָה. הַיָּשֵׁן תַּחַת הַמִּיטָּה כְיָשֵׁן תַּחַת הַסּוּכָּה. כָּל שֶׁכֵּן מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. [רִבִּי יוּדָא אוֹמֵר]. אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה. הָא אִם יֵשׁ דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה פְסוּלָה. אָמַר רִבִּי יוֹסֵה. תַּמָּן יֵשׁ שָׁם חָָלָל אַחֵר. בְּרַם הָכָא אֵין כָּאן חָלָל אַחֵר.",
    "en": "HALAKHAH: “One who sleeps under the bed,” etc. There, we have stated: “But one may spread it over single posts of the bed.” And here he says so? Rebbi Eliezer said, there he and his toga are under the sukkah, but here he and his (bed) [toga] are under the (sukkah) [bed]. The argument of Rebbi Jehudah seems inverted. There he said, action has precedence over study, and here he says so? Rebbi Jehudah thinks that one sleeping under the bed is like the one sleeping under the sukkah. So much more is Rebbi Jehudah’s argument inverted, as we have stated there, “[Rebbi Jehudah says,] if there are no dwellers in the upper one the lower is qualified.” Therefore if there are dwellers in the upper one the lower is disqualified. Rebbi Yose said, there is another space, but here there is no other space.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.1:3",
    "he": "מִחְלְפָה שִׁיטָּתֵיהּ דְּרַבָּן גַּמְלִיאֵל. דְּתַנֵּי. טָבִי עַבְדּוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל הָיָה נוֹתֵן תְּפִילִּין וְלֹא מִיחוּ בְיָדוֹ חֲכָמִים. וְכָא מִיחוּ בְיָדוֹ. שֶׁלֹּא לִדְחוֹק אֶת הַחֲכָמִים. אִם שֶׁלֹּא לִדְחוֹק אֶת הַחֲכָמִים יֵשֵׁב לוֹ חוּץ לַסּוּכָּה. רוֹצֶה הָיָה טָבִי עַבְדּוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל לִשְׁמוֹעַ דִּבְרֵי חֲכָמִים.",
    "en": "The argument of Rabban Gamliel is inverted. As it was stated, Tabi, Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages. If in order not to push aside the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.2:1",
    "he": "משנה: הַסּוֹמֵךְ סוּכָּתוֹ לְכַרְעֵי הַמִּיטָּה כְּשֵׁירָה. רִבִּי יְהוּדָה אוֹמֵר אִם אֵינָהּ יְְכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ פְּסוּלָה.",
    "en": "MISHNAH: If one supports his sukkah by the frame of the couch it is qualified. Rebbi Jehudah says, if it cannot stand by itself it is disqualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.2:2",
    "he": "הלכה: אָמַר רִבִּי אִימִּי. מִשֵּׁם שֶׁאֵין מִמְּעֵי הַמִּיטָּה לִסְכָךְ עֲשָׂרָה טְפָחִים. אָמַר רִבִּי בָּא. מִשֵּׁם שֶׁאֵין מַעֲמִידִין עַל גַּבֵּי דָבָר טָמֵא. וְהָא תַנֵּי. מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלִַם שֶׁהָיוּ מְשַׁלְשְׁלִין מִיטּוֹתֵיהֶן לִפְנֵי חָלֹונוֹתֵיהֶן וְהָיוּ מְסַכְּכִין עַל גַּבֵּיהֶן. אִין תֵּימַר. מִשֵּׁם שֶׁאֵין מַעֲמִידִין עַל גַּבֵּי דָבָר טָמֵא. הֲרֵי מַעֲמִידִין עַל גַּבֵּי דָבָר טָמֵא. הֲוֵי. (לָא) [לֵית] טָעֲמָא (דִילָא) [אֶלָּא] מִשֵּׁם שֶׁאֵין מִמְּעֵי הַמִּיטָּה לִסְכָךְ עֲשָׂרָה טְפָחִים.",
    "en": "HALAKHAH: Rebbi Immi said, because from the middle of the couch it is less than ten hand-breadths. Rebbi Abba said, because one does not base it on what is impure. But was it not stated, it happened that the people of Jerusalem were lowering their couches through their windows and putting thatching over them? If you are saying, because one does not base it on what is impure, here it is put on what is impure. Therefore the reason only is because from the middle of the couch it is less than ten hand-breadths.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.3:1",
    "he": "משנה: סוּכָּה הַמְדוּבְלֶלֶת שֶׁצִּילָּתָהּ מְרוּבָּה מֵחַמָּתָהּ כְּשֵׁירָה. הַמְעוּבָּה כְמִין בַּיִת אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ כְּשֵׁירָה:",
    "en": "MISHNAH: A wilted sukkah whose shade is more than its sunshine is qualified. A stiff one like a house, even though the stars are not visible from inside, is qualified.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.3:2",
    "he": "הלכה: רַב וּשְׁמוּאֵל. חַד אָמַר. מְדוּלֶּלֶת. וְחוֹרָנָה אָמַר. מְדוּבְלֶלֶת. מָאן דְּאָמַר. מְדוּלֶּלֶת. בְּשֶׁצִּילָּתָהּ מְרוּבָּה. וּמָאן דְּאָמַר. מְדוּבְלֶלֶת. בְּשֶׁאֵין צִילָּתָהּ מְרוּבָּה.",
    "en": "HALAKHAH: Rav and Samuel, one said “thinned out”, and one said “wilted”. He who said “thinned out”, if i6t had much shade; but he who said “wilted,” if it does not have much shade.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.3:3",
    "he": "הָדָא אָמְרָה. צְרִיכִין הַכּוֹכָבִים שֶׁיְּהוּ נִרָאִין מִתּוֹכָהּ. רִבִּי לֵוִי בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. בְּכוֹכְבֵי חַמָּה שָׁנוּ.",
    "en": "This implies, that the stars should be seen from inside. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, they stated this about the sun star.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.4:1",
    "he": "משנה: הָעוֹשֶׂה סוּכָּתוֹ בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה כְּשֵׁירָה וְעוֹלִין לָהּ בְּיוֹם טוֹב. בְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי גָמָל כְּשֵׁירָה וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן אוֹ שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם כְּשֵׁירָה וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שָׁלֹש בִּידֵי אָדָם וְאַחַת בָּאִילָן כְּשֵׁירָה וְעוֹלִין לָהּ בְּיוֹם טוֹב. זֶה הַכְּלָל כֹּל שֶׁיִינָּטֵל הָאִילָן וִיכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ כְּשֵׁירָה וְעוֹלִין לָהּ בְּיוֹם טוֹב:",
    "en": "MISHNAH: One who made his sukkah on top of a cart or a ship is qualified and one may enter it on the holiday; on top of a tree or on a camel is qualified but one may not enter it on the holiday. Two human-made {walls}and one a tree, or two by trees and one human-made are qualified but one may not enter it on the holiday. Three human-made and one a tree is qualified and one may enter it on the holiday. This is the principle: In any case where it can stand by itself when the tree is removed, it is qualified and one may enter it on the holiday.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sukkah.2.4:2",
    "he": "הלכה: מָה אֲנָן קַיָימִין. אִם בִּנְתוּנָה בָאָרֶץ. דִּבְרֵי הַכֹּל מוּתָּר. אִם בְּמַפְרֶשֶׂת. מַחְלוֹקֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי עֲקִיבָה. אֶלָּא כֵן אֲנָן קַיָימִין. בִּנְתוּנָה בַאלִמֵין.",
    "en": "HALAKHAH: Where do we hold? If put on the ground, everybody agrees that it is permitted. If it sails, there is the disagreement between Rebbi Eleazar ben Azariah and Rebbi Aqiba. But we must hold when it is in port.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.3:1",
    "he": "משנה: אֵילּוּ אֲסוּרוֹת לוֹכַל בַּתְּרוּמָה הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ וְשֶׁבָּאוֹ עֵדִים שֶׁהִיא טְמֵיאָה. וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה וְשֶׁבַּעֲלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ וְשֶׁבַּעֲלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. כֵּיצַד הוּא עוֹשֶׂה לָהּ. מוֹלִיכָהּ בְּבֵית דִּין שֶׁבְּאוֹתוֹ הַמָּקוֹם וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים שֶׁמָּא יָבוֹא עָלֶיהָ בַדֶּרֶךְ. רִבִּי יְהוּדָה אוֹמֵר בַּעֲלָהּ נֶאֱמָן עָלֶיהָ.",
    "en": "MISHNAH: The following are prohibited from eating heave: One who says, I am impure for you, and where witnesses proved that she is impure, and one who refuses to drink, and one whose husband refuses to let her drink, and one whose husband slept with her on the trip. What does he have to do: He brings her to the court at his place and they give him two scholars to prevent him from sleeping with her on the trip. Rebbi Jehudah says, her husband is believed about her.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.3:2",
    "he": "הלכה: אֵילּוּ אֲסוּרוֹת מִלֶּאֱכֹל בַּתְּרוּמָה כול׳. מַתְנִיתִין לֹא כַמִּשְׁנָה הָרִאשׁוֹנָה. דְּתַנִינָן תַּמָּן. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים. שָׁלֹשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת. טְמֵיאָה אֲנִי לָךְ. שָׁמַיִם בֵּינִי לְבֵינָךְ. וּנְטוּלָה אֲנִי מִן הַיְּהוּדִים. אָמַר רִבִּי אָבִין. וַאֲפִילוּ תֹאמַר כַּמִּשְׁנָה הָאַחֲרוֹנָה. מִכָּל מָקוֹם יֵשׁ רַגְלַיִם לְדָבָר.",
    "en": "HALAKHAH: “The following are prohibited from eating heave,” etc. Our Mishnah does not follow the earlier Mishnah, as we have stated there: “Three [kinds of] women leave and collect their ketubah: One who says, I am impure for you, [or] Heaven is between you and me, [or] I am separated from the Jews.” Rebbi Abin said, even if you say following the later Mishnah, does not the affair have likelihood?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.3:3",
    "he": "תַּנֵּי. מִבַּלְעֲדֵי אִישֵׁךְ. פְּרָט לְשֶׁקָדְמָה שִׁכְבַת זֶרַע אֲחֶרֶת לְאִישֵׁךְ. אָמַר רִבִּי אִילָא. כְּעִנְיָין שֶׁנֶּאֱמַר מִלְּבַד עוֹלַת הַבּוֹקֶר. וְהָא תַנִּינָן. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כָּךְ הֵן בּוֹדְקִין אוֹתוֹ. כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל. וּכְשֵׁם שֶׁהִיא אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ הִיא אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ עַל כָּל בִּיאָה וּבִיאָה שֶׁהִיא מְקַבֶּלֶת אֶת בַּעֲלָהּ לְאַחַר הַבּוֹעֵל כָּךְ הֵן בּוֹדְקִין אוֹתוֹ. רִבִּי אָבִין בְּשֵׁם רִבִּי הִילָא. כָּאן בְּיוֹדֵעַ כָּאן בְּשֶׁאֵינוֹ יוֹדֵעַ.",
    "en": "It was stated: “‘Except your husband,” which excludes that other semen preceded your husband’s. Rebbi Hila said, parallel what has been said, “except the morning elevation offering.” But did we not state: “Just as the water examines her, so the water examines him. Just as she is forbidden to her husband, so she is forbidden to her paramour”? Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water examines her for every intercourse in which she receives her husband after [she had slept with] her paramour, so it examines him? Rebbi Abin in the name of Rebbi Hila: Here, if he knows, there, if he does not know.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.3:4",
    "he": "רִבִּי חִיָיה בַּר יוֹסֵף שָׁלַח בָּתָר אִיתְּתֵיהּ. אָמַר. יִסְקוּן עִמָּהּ תְּלַת תַּלְמִידִין. שֶׁאִם יַפְנֶה אֶחָד מֵהֶן לְצוֹרְכוֹ תִּתְיָיחֵד עִם שְׁנַיִם. וְהָא תַנִּינָן. וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים שֶׁמָּא יָבוֹא עָלֶיהָ בַדֶּרֶךְ. אָמַר רִבִּי אָבִין. וּבַעֲלָהּ. הֲרֵי שְׁלֹשָׁה. אַף הוּא שָׂכַר לָהּ בַּיִת וְהָיָה מַעֲלֶה לָהּ מְזוֹנוֹת וְלֹא הָיָה מִתְיָיחֵד עִמָּהּ אֶלָּא בִּפְנֵי בָנֶיהָ. וְקָרָא עַל עַצְמוֹ הַפָּסוּק הַזֶּה יָגַעְתִּי בְאַנְחָתִי וּמְנוּחָה לֹא מָצָאתִי.",
    "en": "Rebbi Ḥiyya bar Yosef sent after his wife. He said, three students should accompany her, so that if one has to absent himself for his needs, she should still be with two of them. But did we not state: “And they give him two scholars to prevent him from sleeping with her on the trip”? Rebbi Abin said, with her husband that makes three. {Also he rented a house for her and looked after her upkeep but was never alone with her except in presence of her children. He applied to himself the verse: “I exercised myself in my worry but found no rest”.}",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.3:5",
    "he": "תַּנֵּי. רִבִּי יוּדָה אוֹמֵר. בַּעֲלָהּ נֶאֱמָן עָלֶיהָ מִקַּל וָחוֹמֶר. וּמַה אִם הַנִדָּה שֶׁחַיָיבִין עָלֶיהָ כָרֵת הֲרֵי הוּא נֵאֱמָן עָלֶיהָ. זוֹ שֶׁאֵין חַיָיבִין עָלֶיהָ כָרֵת אֵינוֹ דִין שֶׁיְּהֵא נֵאֱמָן עָלֶיהָ. אָמְרוּ לוֹ. לֹא. אִם אָמַרְתָּ בְּנִידָּה שֶׁיֵּשׁ לָהּ הֵיתֵר לְאַחַר אִיסּוּרָהּ. תֹּאמַר בְּזוֹ שֶׁאֵין לָהּ הֵיתֵר לְאַחַר אִיסּוּרָהּ. וְאוֹמֵר מַיִם גְּנוּבִים יִמְתָּקוּ וגו׳. אָמַר לָהֶן רִבִּי יְהוּדָה. גְּזֵירַת הַכָּתוּב הִיא. וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן וגו׳. אָמְרוּ לוֹ. וּבִלְבַד בְּעֵדִים.",
    "en": "It was stated: “Rebbi Jehudah says, her husband is believed about her by an argument de minore ad majus. Since he is believed about her when she is menstruating, when he would be subject to extirpation because of her, but for this one he is not subject to extirpation because of her, is it not logical that he should be believed about her? They said to him, no. If you mention the menstruating, she will be permitted after being forbidden, what can you say about this one who may not be permitted after being forbidden? And it says, “stolen waters are sweet”. Rebbi Jehudah said to them, it is a decree of the verse: “The man shall bring his wife to the priest”, etc. They said to him, only with witnesses.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.4:1",
    "he": "משנה: הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַםִ וּמְאַיְימִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְימִין עַל עֵידֵי נְפָשׁוֹת וְאוֹמְרִין לָהּ בִּתִי הַרְבֶּה יַיִן עוֹשֶׂה. הַרְבֶּה שְׂחוֹק עוֹשֶה. הַרְבֶּה יַלְדוּת עוֹשָׂה. הַרְבֶּה שְׁכֵנִים הָרָעִים עוֹשִׂים. אַל תַּעֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדוּשָּׁה שֶׁיִימָּחֶה עַל הַמַּיִם וְאוֹמְרִים לְפָנֶיהָ דְבָרִים שֶׁאֵינָהּ כְּדַיי לְשָׁמְעָן הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ.",
    "en": "MISHNAH: They bring her to the Supreme Court in Jerusalem where they try to instill fear in her, as they try to instill fear in witnesses in capital cases, and say to her: My daughter, much does wine cause, much does joking cause, much does youth cause, much do bad neighbors cause. Do not cause the Great Name, which will be written in holiness, to be erased by water, and they mention in front of her things that neither she nor any of her paternal family should hear.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.4:2",
    "he": "הלכה: הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַםִ כול׳. כְּשֵׁם שֶׁמְּאַיְימִין עָלֶיהָ שֶׁתַּחֲזוֹר בָּהּ כָּךְ מְאַיְימִין עָלֶיהָ שֶׁלֹּא תַחֲזוֹר בָּהּ. וְאוֹמְרִין לָהּ. בִּתִּי. אִם טְהוֹרָה אַתְּ. דְּבָרִיא לָךְ שֶׁאַתְּ טְהוֹרָה. עִמְדִּי עַל בּוּרְיֵיךְ. שֶׁאֵין הַמַּיִם הָאֵילּוּ דוֹמִין אֶלָּא לְסַם יָבֵשׁ שֶׁהוּא נָתוּן עַל גַּבֵּי בָשָׂר חַי וְאֵינוֹ מַזִּיקוֹ. מָצָא שָׁם מַכָּה הִתְחִיל מְחַלְחֵל וְיוֹרֵד.",
    "en": "HALAKHAH: “They bring her to the Supreme Court in Jerusalem,” etc. Just as they instill fear in her that she should change her mind, so they instill fear in her that she should not change her mind, and say to her: My daughter, if you are pure, if it is clear to you that you are pure, insist on what is clear to you, since this draught is only like solid poison which if given on healthy skin does no harm; only if it finds there a wound it starts to dissolve and penetrate.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.4:3",
    "he": "רִבִּי זְבַדְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבְדָא. רִבִּי מֵאִיר הֲוָה יְלִיף דְּרִישׁ בִּכְנִישְׁתָּא דְחַמָּתָא כָּל לֵילֵי שׁוֹבָּא. וַהֲוָה תַמָּה חָדָא אִיתְּתָא יְלִיפָה שְׁמָעָה קָלֵיהּ. חַד זְמָן עָנֵי דָרִישׁ. אָזְלַת בָּעֲיָת מֵיעוֹל לְבֵיתֵיהּ. וְאַשְׁכָּחַת בּוֹצִינָּא מִי טָפֵי. אָמַר לָהּ בַּעֲלָהּ. הֵן הֲוָיְיתָה. אָמְרָה לֵיהּ. מִישְׁמָעָא קָלֵיהּ דִּדְרוֹשָׁא. אָמַר לָהּ. מִכָּךְ וַכָּךְ דְּלֵית הַהִיא אִיתְּתָא עָלְלָה לְהָכָא לְבֵייתָהּ עַד זְמַן דְּהִיא אָזְלָה וְרָקְקָה גַו אַפּוֹי דַּדְּרוֹשָׁא. צָפָה רִבִּי מֵאִיר בְּרוּחַ הַקּוֹדֶשׁ וַעֲבַד גַּרְמֵיהּ חֲשַׁשׁ בְּעֵיינֵיהּ. אָמַר כָּל אִיתְּתָא דְּיָדְעָה מִילְחוֹשׁ לְעֵיְינָא תֵּיתִי תִילְחוֹשׁ. אָמְרִין לָהּ מְגִירָתָא. הָא עַנְיָיתֵיךְ. תֵּיעָלִין לְבֵיתֵיךְ עַבְדִּי גַרְמֵיךְ לַחֲשָׁה לֵיהּ וְאַתְּ רָקְקָה גַו עֵיְינֵיהּ. אֲתַת לְגַבֵּיהּ. אֲמַר לָהּ. חֲכָמָה אַתְּ מִילְחוֹשׁ לְעֵיינָא. מֵאֵימָתֵיהּ עֲלֶיהָ אָמְרָה לֵיהּ. לֹא. אֲמַר לָהּ. וְרוֹקְקִין בְּגַוֵּיהּ שֶׁבַע זִימְנִין וְהוּא טָב לֵיהּ. מִן דְּרָקַקָּת אֲמַר לָהּ. אָזְלִין אָמְרִין לְבַעֲלֵיךְ. חַד זְמָן אָמְרָת לִי. וְהִיא רָקְקָה שִׁבְעָה זִימְנִין. אָמְרוּ לוֹ תַלְמִידָיו. רִבִּי. כָּךְ מְבַזִּין אֶת הַתּוֹרָה. אִילּוּ אָמְרָת לוֹ. לֹא הֲוֵוית מֵייתֵי לֵיהּ וּמַלְקִין לֵהּ סַפְסְלֵיהּ וּמַרְצִיָין. וּמְרַצִּיֵיהּ לֵיהּ לְאִיתְּתֵיהּ. אֲמַר לוֹן. וְלֹא יְהֵא כְבוֹד מֵאִיר כִּכְבוֹד קוֹנוֹ. מָה אִם שֵׁם הַקּוֹדֶשׁ שֶנִּכְתַּב בִּקְדוּשָּׁה אָמַר הַכָּתוּב שֶׁיִימָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְתּוֹ. וּכְבוֹד מֵאִיר לֹא כָּל שֶׁכֵּן.",
    "en": "Rebbi Zevadiah, the son-in-law of Rebbi Levi, reported the following happening. Rebbi Meïr used to preach in the synagogue of Ḥamata every Friday evening. There was a woman who used to hear him. Once he extended his sermon. She went and wanted to come to her house but found the light had gone out. Her husband asked her, where have you been? She said to him, to hear the preacher’s voice. He said to her, so and so, that this woman will not enter here into her house unless she went and spat into the preacher’s face. Rebbi Meïr saw this in the holy spirit and faked pain in his eyes. He said, any woman who knows charms for the eye should come and do the charm. Her neighbors said to her, this answers your needs. Go to your house, represent yourself as a sorceress and spit in his eye. She came to him; he asked her, do you know to make a charm for the eye? In her fear of him, she said no. He said to her, if you spit into it seven times, he will feel better. After she had spat, he said to her: Go, and tell your husband, you said to me once, but she spat seven times! His students said to him, so does one denigrate the Torah? If you had ordered about him, would we not have brought him, whipped him on the footstool, and make him agree to make up with his wife? He said to them, the honor of Meïr should not be greater than that of his Maker. Since the verse says that the Holy Name, written in holiness, should be erased by the water in order to make peace between husband and wife, the honor of Meïr not so much more?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.4:4",
    "he": "וְאוֹמְרִים לְפָנֶיהָ דְבָרִים שֶׁאֵינָהּ כְּדַיי לְשָׁמְעָן הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ. כְּגוֹן מַעֲשֶׂה רְאוּבֵן בְּבִלְהָה. וּמַעֲשֶׂה יְהוּדָה בְתָמָר. אֲשֶׁר חֲכָמִים יַגִּידוּ. אֵילּוּ רְאוּבֵן וִיהוּדָה. וְלֹא כִחֲדוּ מֵאֲבוֹתָם. וּמַה שָׂכָר נָטְלוּ עַל כָּךְ. לֵהֶם לְבַדָּם נִיתְּנָה הָאָרֶץ וְלֹא עָבַר זָר בְּתוֹכָם. כְּשֶׁבָּא מֹשֶׁה לְבָרְכָן. יְחִי רְאוּבֵן וְאַל יָמוֹת. וְזֹאת לִיהוּדָה.",
    "en": "“And they mention in front of her things that neither she nor any of her paternal family should hear,” etc. For example, what happened between Reuben and Bilhah, or what happened between Jehudah and Tamar. “If Sages tell,” these are Reuben and Jehudah, “they do not hide before their fathers.” What rewards did they take for this, “to them alone the Land was given; no stranger passes in their midst.” When Moses came to bless them, “Reuben may live and not die,” “and that for Jehudah”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.4:5",
    "he": "רִבִּי חִזְקִיָה בְשֵׁם רִבִּי אָחָא. רִבִּי חִיָיה דָרִישׁ שָׁלֹשׁ מִקְרָאוֹת לִשְׁבָח. וַתֵּשֶׁב בְּפֶתַח עֵינַיִם. וְאֶיפְשַׁר כֵּן. אֲפִילוּ זוֹנָה שֶׁבַּזּוֹנוֹת אֵינָהּ עוֹשָׂה כֵן. אֶלָּא שֶׁתָּלָת עֵינֶיהָ לַפֶּתַח שֶׁכָּל הָעֵינַיִם מְצַפּוֹת לוֹ. אָמְרָה לְפָנָיו. רִבּוֹן כָּל הָעוֹלָמִים. אַל אֵצֵא רֵיקָם מִן הַבַּיִת הַזֶּה. דָּבָר אַחֵר. בְּפֶתַח עֵינַיִם. שֶׁפִּיתְּחָה לוֹ אֶת הָעֵינַיִם. שֶׁאָמְרָה לוֹ. פְּנוּיָה אֲנִי וּטְהוֹרָה אֲנִי. וְעֵלִי זָקֵן מְאוֹד וגו׳. ישכיבון כְּתִיב. שֶׁהָיוּ הַנָּשִׁים מֵבִיאוֹת קִינֵּיהֶין לְטָהֵר לְבָתֵּיהֶן וְהָיוּ מַשְׁהִין אוֹתָן. הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עֲלֵיהֶן כְּאִילּוּ הֵן שׁוֹכְבִין אוֹתָן. אָמַר רִבִּי תַנְחוּמָא. הֲרֵי הִיא דּוּ מְקַנְתֵר לוֹן. לָמָּה תְבַעֲטוּן בְּזִבְחִי וּבְמִנְחָתִי. אִין תֵּימַר. עֲבֵירָה חֲמוּרָה יֵשׁ כָּאן. מַבְרִיחָן מִן הַחֲמוּרָה וּמְקַנְתְּרָן בַּקַּלָּה. וְלֹא הָלְכוּ בָנָיו אַחֲרָיו וַיַּטּוּ אַחֲרֵי הַבָּצַע. שֶׁהָיוּ נוֹטְלִין מַעֲשֵׂר וְדָנִין. אָמַר רִבִּי בְּרֶכְיָה. מַבְרַכְתָּא הָיְתָה עוֹבֶרֶת. וְהָיוּ מַנִיחִין צָרְכֵיהֶן שֶׁלְּיִשְׂרָאֵל וְהָיוּ הוֹלְכִין וְעוֹסְקִין בִּפְרַקְמַטַיָא.",
    "en": "Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Ḥiyya explains three verses as praise. “She sat at the entrance to the source.” Is that possible? Even the most depraved prostitute would not do that. But she lifted her eyes to the door to which all eyes are looking. She said before Him: Master of the Universe, let me not leave this family empty-handed. Another explanation, “at the entrance to the eyes”, that she opened his eyes saying, I am unmarried and pure. “And Eli was very old,” “they would make them lie” is written. That women would bring them their bird-sacrifices to be purified for their houses but since they were dragging their feet, the Holy One, praise to Him, found them guilty as if they had slept with them. Rebbi Tanḥuma said, here, he needles them: “why do you disregard my slaughter-sacrifice and my flour-sacrifice?” If you say that they committed a serious crime, why should he absolve them from the serious crime and needle them for a minor one? “But his sons did not follow in his ways and turned after lucre.” That they took tithe but remained judging. Rebbi Berekhia: A camel-caravan came by, they put aside the needs of Israel and were going and attending to business affairs.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.5:1",
    "he": "משנה: אִם אָמְרָה טְמֵיאָה אֲנִי שׁוֹבֶרֶת כְּתוּבָּתָהּ וְיוֹצְאָה. אִם אָמְרָה טְהוֹרָה אֲנִי מַעֲלִין אוֹתָהּ לְשַׁעֲרֵי הַמִּזְרַח לְשַׁעֲרֵי נִיקָנוֹר שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת וּמְטַהֲרִין אֶת הַמְצוֹרָעִין. וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ אִם נִקְְרְעוּ נִקְרְעוּ וְאִם נִפְרְמוּ נִפְרְמוּ עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ וְסוֹתֵר אֶת שְׂעָרָהּ. רִבִּי יְהוּדָה אוֹמֵר. אִם הָיָה לִבָּהּ נָאֶה לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה לֹא הָיָה סוֹתְרוֹ.",
    "en": "MISHNAH: If she said, I am impure, she breaks her ketubah and leaves. If she said, I am pure, one brings her to the Eastern gate, the Nikanor gate, for there one lets the suspected wives drink, and one purifies the woman after childbirth, and the persons healed from skin disease. A Cohen seizes her garment, if it tears it tears, if it frays it frays, until he uncovers her breast, and he destroys her hairdo. Rebbi Jehudah says, if her breast was beautiful, he did not uncover it, if her hair was beautiful, he did not undo it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.5:2",
    "he": "הלכה: אִם אָמְרָה. טְמֵיאָה אֲנִי. שׁוֹבֶרֶת כְּתוּבָּתָהּ וְיוֹצְאָה כול׳. כְּתִיב וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה לִפְנֵי יי. זֶה שַׁעַר נִיקָנוֹר. כָּל מָקוֹם שֶׁנֶּאֱמַר לִפְנֵי יי זֶה שַׁעַר נִיקָנוֹר. כְּתִיב אִם יֶחֱטָא אִישׁ לְאִישׁ וגו׳. רִבִּי חִיָיה בַּר בָּא וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. רִבִּי חִיָיה בַּר בָּא פָּתַר קִרְיָיה בַּבּוֹעֵל. וְרִבִּי יְהוּשֻׁעַ בֶּן לֵוִי פָּתַר קִרְיָיה בָּאִשָּׁה. רִבִּי חִיָיה בַּר בָּא פָּתַר קִרְיָיה בַּבּוֹעֵל. הָהֵין זָן וּמְפַרְנֵס וְאַתְּ אָתִי עַל דַּעְתָּךְ. וְרִבִּי יְהוּשֻׁעַ בֶּן לֵוִי פָּתַר קִרְיָיה בָּאִשָּׁה. הָהֵין זָן וּמְפַרְנֵס וְאַתְּ תָּלִית עֵינַיִם עַל חוֹרָן.",
    "en": "HALAKHAH: “If she said, I am impure, she breaks her ketubah and leaves,” etc. It is written: “The Cohen shall put the woman before the Eternal”, that is the Nikanor gate. Everywhere it is said “before the Eternal”, that means the Nikanor gate. It is written: “If a man sin against a man.” Rebbi Ḥiyya bar Abba and Rebbi Joshua ben Levi. Rebbi Ḥiyya bar Abba explains the verse about the paramour, Rebbi Joshua ben Levi explains the verse about the woman. Rebbi Ḥiyya bar Abba explains the verse about the paramour: That one feeds and sustains and you come to enjoy yourself. Rebbi Joshua ben Levi explains the verse about the woman: That one feeds and sustains and you turn your eyes to another.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.5:3",
    "he": "וּמְבַזִּין עַל הַסָּפֵק. אָמַר רִבִּי שִׂמְלַאי. בְּכָל מָקוֹם שֶׁאַתְּ מוֹצֵא זְנוּת אַתְּ מוֹצֵא אַנְדְּרוֹלְמוֹסִיָּה בָּאָה בָעוֹלָם.",
    "en": "Does one shame out of a doubt? Rebbi Simlai said, anywhere one finds whoring, mass destruction comes to the world.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.5:4",
    "he": "קִרְיָיא אָמַר. מַקְרִין וְאַחַר כָּךְ מְבַזִּין. וּמַתְנִיתָא אָמְרָה. מְבַזִּין וְאַחַר כָּךְ מַקְרִין. אָמַר רִבִּי אִילַי. מִכֵּיוָן דִּכְתִיב וְהֶעֱמִיד וְהֶעֱמִידָהּ וְכִי יוֹשֶׁבֶת הָיְיתָ. אֶלָּא מַחְמָת עֶמְדָּה הָרִאשׁוֹנָה הָיָה פוֹרֵעַ אֶת רֹאשָׁהּ.",
    "en": "The verse said, one recites and after that one shames. But the Mishnah says, one shames and then one recites? Rebbi Hila said, because the verse says, “he makes stand, he makes her stand”; did she ever sit? But because of the first stand he uncovers her hair.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.5:5",
    "he": "מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָן. תַּמָּן הוּא אָמַר. הָאִישׁ מְכַסִּין אוֹתוֹ מִלְּפָנָיו. וְהָאִשָּׁה מִלְּפָנֶיהָ וּמִלְּאַחֲרֶיהָ. וְהָכָא הוּא אָמַר הָכֵין. תַּמָּן מִכָּל מָקוֹם לְמִיתָה הִיא מְתוּקֶּנֶת. בְּרַם הָכָא שֶׁמָּא תִימָּצֵא טְהוֹרָה וְיִתְגָּרוּ בָהּ פִּירְחֵי כְהוּנָּה. מִחְלְפָה שִׁיטַּתְהוֹן דְּרַבָּנִן. תַּמָּן אִינּוּן אָמְרִין. הָאִישׁ נִסְקַל עָרוּם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרוּמָה. וְהָכָא אִינּוּן אָמְרִין הָכֵין. תַּמָּן וְאָהַבְתָּ לְרֶעֲךְ כָמוֹךָ. יָבוֹר לוֹ מִיתָה קַלָה שֶׁבְּקַלּוֹת. בְּרַם הָכָא וְנִיוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִימַּתְכֶינָה.",
    "en": "The argument of Rebbi Jehudah seems inverted. There, he says: “One covers a man in front and a woman front and back.” And here, he says so? There, she goes to her death anyhow, but here, maybe she will be found to be pure and the young priests would attack her. The argument of the rabbis seems inverted. There, they say: “A man is stoned naked but no woman is stoned naked.” And here, they say so? There, “you shall love your neighbor as yourself,” choose for him the easiest death. But here, “all women should be taught and not do as your whoring.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.6:1",
    "he": "משנה: הָיְתָה מְכוּסָּה בִלְבָנִים מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטֶלָּיוֹת נְזָמִים וְטַבָּעוֹת מַעֲבִירָם מִמֶּנָּהּ כְּדֵי לְנַוְולָהּ וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוּ מִמַּעֲלָה מִדַּדֶּיהָ וְכָל הָרוֹצֶה לִרְאוֹת בָּא וְרוֹאֶה חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ מִפְּנֵי שֶׁלִּיבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מוּתָּרוֹת לִרְאוֹתָהּ שֶׁנֶּאֱמַר וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶינָה.",
    "en": "MISHNAH: If she was clothed in white, he covers her in black. If she wore gold jewelry, chains, nose rings and finger rings, he removes them from her in order to make her ugly. After that he brings an Egyption rope and binds it higher than her breasts. Anyone who wants to look may come and see, except for her male and female slaves because she feels superior to them. All women are permitted to see her, as it was said: “”all women should be taught and not do as your whoring.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.6:2",
    "he": "הלכה: הָיְתָה מְכוּסָּה בִלְבָנִים וכו׳. מַתְנִיתִין בְּשֶׁאֵינָן נָאִין לָהּ. אֲבָל אִם הָיוּ נָאִין לָהּ לא בְדָא.",
    "en": "HALAKHAH: “If she was clothed in white,” etc. Our Mishnah [assumes that] they are not fitting her. But if they are fitting her, it does not apply.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.6:3",
    "he": "מֵבִיא חֶבֶל מִצְרִי. וְלָמָּה חֶבֶל מִצְרִי. אָמַר רִבִּי יִצְחָק. לְפִי שֶׁעָשָׂת כְּמַעֲשֶׂה מִצְרַיִם. רִבִּי יִרְמְיָה בָּעֵי. חֶבֶל הַמִּצְרִי מְעַכֵּב. כְּפִיפָה מִצְרִית מְעַכֶּבֶת. מִשֶּׁל מִי הֵן בָּאִין. יָיבֹא כַּיי דְּאָמַר רִבִּי. דְּרִבִּי אָמַר. אֲמַת הַמַּיִם וְחוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ וְכָל צוֹרְכֵי הָעִיר בָּאִין מִשְּׁיֵרֵי הַלִּישְׁכָּה. וְהָכָא כֵן.",
    "en": "“He brings an Egyptian rope.” And why an Egyptian rope? Rebbi Isaac said, because she behaved in an Egyptian way. Rebbi Jeremiah asked: Does the Egyptian rope prevent, does the Egyptian basket prevent? Who pays for them? That one follows what Rebbi said, for Rebbi said that the water supply, the city wall and its towers, and all public works in the city are paid with the excess of the Temple treasury. The same holds here.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.7:1",
    "he": "משנה: בְּמִידָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ הִיא קִישְּׁטָה אֶת עַצְמָהּ לָעֲבֵירָה וְהַמָּקוֹם נִיוְולָהּ. הִיא גִילְּתָהּ אֶת עַצְמָהּ לָעֲבֵירָה הַמָּקוֹם גִּילָּה עָלֶיהָ. הַיָּרֵךְ הִתְחִילָה בָּעֲבֵירָה תְחִילָּה וְאַחַר כָּךְ הַבֶּטֶן לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִילָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר הַגּוּף לֹא פָלֵט.",
    "en": "MISHNAH: By the measure a person measures one measures him. She adorned herself for sin, therefore the Omnipresent made her ugly. She bared herself for sin, therefore the Omnipresent laid her bare. The genitals were first in sin and after that the belly; the genitals should be punished first and then the belly, while the remainder of the body does not escape.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.7:2",
    "he": "הלכה: בְּמִידָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ כול׳. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. בְּמִידָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ. מַאי טַעֲמָא. בְּסַאסְּאָה. בִּסְאָה סְאָה. אֵין לִי אֶלָּא סְאָה. מְנַיִין לְרַבּוֹת תֶּרְקָב וַחֲצִי תֶּרְקָב וְקַב וַחֲצִי קַב וְרוֹבַע וְתוֹמָן וַחֲצִי תוּמָּן וְאוּכְלָא. תַּלְמוּד לוֹמַר כִּי כָל סְאוֹן סוֹאֵן בְּרַעַשׁ. רִיבָּה כָּאן סְאוֹת הַרְבֶּה. אֵין לִי אֶלָּא דָבָר שֶׁהוּא שֶׁלְּמִידָּה. מְנַיִין לִפְרוּטוֹת קְטַנּוֹת שֶׁהֵן מִצְטָרְפוֹת לְחֶשְׁבּוֹן מְרוּבֶּה. תַּלמוּד לוֹמַר אַחַת לְאַחַת לִמְצוֹא חֶשְׁבּוֹן. בְּנוֹהַג שֶׁבָּעוֹלָם אָדָם נִכְשַׁל בָּעֲבֵירָה שֶׁחַיָיבִין עָלָיו מִיתָה בִידֵי שָׁמַיִם. מֵת שׁוֹרוֹ אָבְדָה תַרְנְגוֹלָתוֹ נִשְׁבְּרָה צְלוּחִיתוֹ נִכְשַׁל בְּאֶצְבָּעוֹ. וְהַחֶשְׁבּוֹן מִתְמַצֶּה. דָּבָר אַחֵר. אַחַת מִתְאָרְעֶה לְאַחַת וְהַחֶשְׁבּוֹן מִתְמַצֶּה. וְכַמָּה הוּא מִיצּוּי חֶשְׁבּוֹן. עַד אַחַת.",
    "en": "HALAKHAH: “By the measure a person measures one measures him,” etc. It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him. What is the reason? בְּסַאסְּאָה., seah for seah. Not only a seah, from where a three-qab, half a three-qab, half a qab, a quarter [qab], a toman, half a toman, or an ukla? The verse says, “for all that is in a seah, breaks the seah noisily;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.7:3",
    "he": "תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. כְּשֵׁם שֶׁיֵּשׁ דֵּיעוֹת בְּמַאֲכָל וּבְמִשְׁתֶּה כָּךְ יֵשׁ דֵּיעוֹת בָּאֲנָשִׁים. יֵשׁ לְךָ אָדָם זְבוּב נוֹפֵל לְתוֹךְ כּוֹסוֹ וְהוּא נוֹטְלוֹ וְזוֹרְקוֹ וְשׁוֹתֵהוּ. זֶה כִּשְׁאָר כָּל הָאָדָם שֶׁהוּא רוֹאֶה אֶת אִשְׁתּוֹ מְדַבֶּרֶת עַם שְׁכֵינֶיהָ וְעִם קְרוֹבֶיהָ. אוֹ יֵשׁ לְךָ אָדָם שֶׁפּוֹרֵחַ זְבוּב עַל גַּבֵּי כוֹסוֹ וְהוּא נוֹטְלוֹ וְשׁוֹפְכוֹ וְאֵינוֹ טוֹעֲמוֹ. זֶה הוּא חֶלֶק רַע בָּאֲנָשִׁים שֶׁנָּתַן עֵינָיו בָּהּ לְגָרְשָׁהּ. וְיֵשׁ לְךָ אָדָם זְבוּב שׁוֹכֵן עַל כּוֹסוֹ וְהוּא נוֹטְלוֹ וּמֵנִיחוֹ כְּמוֹת שֶׁהוּא. זֶה פַּפּוֹס בֶּן יְהוּדָה שֶׁנָּעַל אֶת הַדֶּלֶת בִּפְנֵי אִשְׁתּוֹ. אָמְרִין לֵיהּ. נְהִיגִין הֲווֹן אַבְהָתָךְ עָבְדִין כֵּן. יֵשׁ לְךָ אָדָם זְבוּב מֵת לְתוֹךְ כּוֹסוֹ וְהוּא נוֹטְלוֹ וּמוֹצְצוֹ וְשׁוֹתֵיהוּ. זֶה הָרָשָׁע שֶׁהוּא רוֹאֶה אֶת אִשְׁתּוֹ לִבָּהּ גַּס בָּעֲבָדֶיהָ לִיבָּהּ גַּס בְּשִׁפְחוֹתֵיהָ וְהוּא מְצֻוֶּה עָלֶיהָ לְגָרְשָׁהּ. שֶׁנֶּאֱמַר וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ אַחֵר. הַכָּתוּב קְרָאוֹ אַחֵר שֶׁאֵינוֹ בֶן זוּג שֶׁלָּרִאשׁוֹן. שֶׁהוּא הוֹצִיא אֶת אִשְתּוֹ מִשּׁוּם עֶרְוָה וַהֲלָהּ נִכְשַׁל בָּהּ. אִם זָכָה הוּא לַשָּׁמִים הֲרֵי הוּא מְגָרְשָׁהּ. וְאִם לָאו סוֹף שֶׁהִיא קוֹבְרָתוֹ. שֶׁנֶּאֱמַר אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן. רָאוּי הָיָה זֶה לְמִיתָה שֶׁהָאִשָּׁה הַזֹּאת הִכְנִיס לְתוֹךְ בֵּיתוֹ.",
    "en": "It was stated in the name of Rebbi Meïr: Just as there are opinions in eating and drinking, so opinions are [varied] among men. There is a man, if a fly falls into his cup, he takes it out, throws it away and drinks. That is like a normal man who sees his wife talking to her neighbors and relatives. Or you have a man who if a fly flies over his cup, takes it, pours [the contents] out, and does not taste them. That is a bad human attitude because he thinks of divorcing her. Or you have a man who, if a fly sits on his cup, takes it and leaves [the cup] untouched. That is Pappos ben Jehudah who locked his wife in. They said to him, did your forefathers behave like this? Or you have a man who finds a dead fly in his cup, takes it, licks it, and drinks. That is the wicked one who sees that his wife is overbearing with her slaves and slave-girls, where he would be commanded to divorce her, as it is said: “She left his house and went and married another man.” The verse called him other because he is not of the class of the first who expelled his wife because of a sexual transgression and the other one stumbled over her. If Heaven gives him credit, he will divorce her; otherwise, at the end she will bury him as it is said, “or if the latter man dies.” That man deserves to die since he brought that woman into his house.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.7:4",
    "he": "שְׁמוּאֵל אָמַר. פּוֹרְשִׁים מִן הַמְזַנָּה וְאֵין פּוֹרְשִין מִבֵּיתָהּ. וְאַתְיָיא כָּיי דָמַר רִבִּי יוֹחָנָן. אֵשֶׁת אִישׁ שֶׁזִּינְתָה הַוְולָדוֹת לַבַּעַל. מִפְּנֵי שֶׁרוֹב בְּעִילוֹת מִן הַבַּעַל.",
    "en": "Samuel said, one separates from the whoring woman but not from her house. This parallels what Rebbi Joḥanan said: “If a married woman committed adultery, her children are her husband’s since most of the intercourse was with the husband.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.7:5",
    "he": "כָּתוּב אֶחָד אוֹמֵר לַצְבּוֹת בֶּטֶן וְלִנְפִּיל יָרֵךְ. וְכָתוּב אַחֵר אוֹמֵר. וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵיכָהּ. וְכָתוּב אַחֵר אוֹמֵר. בְּתֵת יי אֶת יְרֵכֵךְ נוֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה. מִקְרָא אֶחָד מַכְרִיעַ שְׁנֵי מִקְרָאוֹת. אָמַר רִבִּי מָנָא. כָּאן לְמַעֲשֶׂה וְכָאן לְתַנָּיִין. אָמַר רִבִּי אָבִין. וַאֲפִילוּ תֵימַר. כָּן וְכָאן לְמַעֲשֶׂה כָּאן וְכָאן לְתַנָּאִין. לַצְבּוֹת בֶּטֶן וְלִנְפִּיל יָרֵךְ. לַבּוֹעֵל. וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵיכָהּ. לָאִשָּׁה. הַדַּעַת מַכְרָעַת. יָרֵךְ הִתְחִילָה בָּעֲבֵירָה תְחִילָּה וְאַחַר כָּךְ הַבֶּטֶן. לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִילָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר כָּל הַגּוּף לֹא פָלֵט. רִבִּי אָבָּא בְּרֵיהּ דְּרִבִּי פַּפֵּי עֲבַד לָהּ אַפְטָרָה. מַה אִם מִידַּת הַפּוֹרְעָנוּת מְעוּטָה אֵבֶר אֶחָד לוֹקֶה וּשְׁאָר כָּל הָאֵיבָרִים מַרְגִּישִׁין. מִידַּת הַטּוֹבָה הַמְרוּבָּה עַל אַחַת כַּמָּה וְכַמָּה.",
    "en": "One verse says: “For swelling of the belly and shrinking of the genitals,” another verse says “her belly will swell and her genitals shrink”, and another verse says “when the Eternal will make your genitals shrink and your belly swell.” Does one verse weigh more than two verses? Rebbi Mana said, here for the act, there conditional. Rebbi Abin said, you may even say in both cases for the act, in both cases as a condition. “For swelling of the belly and shrinking of the genitals” for the adulterer. “Her belly will swell and her genitals shrink”, for the woman. Reason decides, “the genitals were first in sin and after that the belly; the genitals should be punished first and then the belly, while the remainder of the body does not escape.” Rebbi Abba the son of Rebbi Pappeus used this as conclusion of a sermon: Since for [heavenly] punishment, which is meted out sparingly, one limb is smitten and all limbs hurt, in the case of [heavenly] benefices, which are given out in abundance, [may we] not [expect] so much more!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:1",
    "he": "משנה: שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו לְפִיכָךְ נִיקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו. אַבְשָׁלוֹם נִתְנַוֶוה בִשְׂעָרוֹ לְפִיכָךְ נִתְלָה בִשְׂעָרוֹ. לְפִי שֶׁבָּא עַל עֶשֶׂר פִּילַגְשֵׁי אָבִיו לְפִיכָךְ נִיתְּנוּ בוֹ עֶשֶׂר לוֹנְכִיּוֹת שֶׁנֶּאֱמַר וַיָּסוֹבּוּ עֲשָׂרָה נְעָרִים נוֹשְׂאֵי כְלֵי יוֹאָב. וּלְפִי שֶׁגָּנַב שָׁלֹשׁ גְּנֵיבוֹת לֵב אָבִיו וְלֵב בֵּית דִּין וְלֵב יִשְׂרָאֵל לְפִיכָךְ נִתְקְעוּ בוֹ שְׁלֹשָׁה שְׁבָטִים שֶׁנֶּאֱמַר וַיִּקַּח שְׁלֹשָׁה שְׁבָטִים בְּכַפּוֹ וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם.",
    "en": "MISHNAH: Simson followed his eyes, therefore the Philistines pierced his eyes. Absalom beautified himself with his hair, therefore he was hung by his hair. Because he came to his father’s ten concubines, therefore ten lances were put into him, as it was said: “Ten squires, Joab’s weapons carriers, surrounded him.” And because he stole three steals, his father’s opinion, the court’s opinion, and Israel’s opinion, therefore three staves were stuck into him, as it was said: “He took three staves in his hand and stuck them into Absalom’s heart.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:2",
    "he": "הלכה: שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו כול׳. תַּנֵּי. רִבִּי אוֹמֵר. לְפִי שֶׁתְּחִילַּת קַלקָלָתוֹ בְּעַזָּה לְפִיכָךְ עוֹנְשׁוֹ בְּעַזָּה. וְהָכְתִיב וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. דֶּרֶךְ נִישּׂוּאִין הָיוּ.",
    "en": "HALAKHAH: “Simson followed his eyes,” etc. It was stated: Rebbi says, because he started going astray at Gaza, therefore his punishment was at Gaza. But is it not written: “Simson descended into Timna”? Rebbi Samuel bar Naḥman said, that was a formal marriage.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:3",
    "he": "כָּתוּב אֶחָד אוֹמֵר וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה. וְכָתוּב אַחֵר אוֹמֵר הִנֵּה חָמִיךְ עוֹלֶה תִמְנָתָה. רַב אָמַר. שְׁתֵּי תִימְנִיּוֹת הָיוּ. אַחַת שֶׁלִּיהוּדָה וְאַחַת שֶׁלְּשִׁמְשׁוֹן. רִבִּי סִימוֹן אָמַר. תִּמְנָתָה אַחַת הִיא. וְלָמָּה כָתַב בָּהּ עֲלִיָיה וִירִידָה. אֶלָּא שֶׁל יְהוּדָה עַל יְדֵי שֶׁהָיְתָה לְשׁוּם שָׁמַיִם. לְפִיכָךְ כָּתַב בָּהּ עֲלִיָיה. וְשֶׁלְּשִׁמְשׁוֹן עַל יְדֵי שֶׁלֹּא הָיְתָה לְשֵׁם שָׁמַיִם כָּתַב בָּהּ יְרִידָה. אָמַר רִבִּי אַיְיבוֹ בַּר נַגָּרִי. כְּגוֹן הָדָא בֵית מַעֲייֹן שֶׁיּוֹרְדִין בָּהּ מִפַּלַּטָּתָה וְעוֹלִין בָּהּ מִטִּיבֵּרִיָּה.",
    "en": "One verse says, “Simson descended into Timna”, and another verse says, “behold, you father-in-law ascends to Timna.” Rav said, there were two Timnot, one of Jehudah and one of Simson. Rebbi Simon said, there was only one Timna(ta). Why does it mention decent and ascent? But in the case of Jehudah, because it was in the name of Heaven, ascent is written. In the case of Simson, because it was not in the name of Heaven, descent is written. Rebbi Ayvu bar Naggari said, for example like Bet Ma‘on to which one descends from Palatatha and ascends from Tiberias.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:4",
    "he": "כְּתִיב וַיָּבוֹאוּ עַד כַּרְמֵי תִמְנָתָה. אָמַר רַב שְׁמוּאֵל בַּר רַב יִצְחָק. מְלַמֵּד שֶׁהָיוּ אָבִיו וְאִמּוֹ מַרְאִין לוֹ כַּרְמֵי תִמְנָתָה זְרוּעִים כִּלְאַיִם וְאוֹמְרִים לוֹ. בְּנִי. כְּשֵׁם שֶׁכַּרְמֵיהֶן זְרוּעִין כִּלְאַיִם. כָּךְ בְּנוֹתֵיהֶם זְרוּעוֹת כִּלְאַיִם. וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵיי הִיא כִּי תוֹאָנָה הוּא מְבַקֵּשׁ מִפְּלִשְׁתִּים. אָמַר רִבִּי לָעְזָר. בְּשִׁבְעָה מְקוֹמוֹת כְּתִיב לֹא תִּתְחַתֵּן בָּם. אָמַר רִבִּי אָבִין. לֶאֱסוֹר שִׁבְעָה עַמָּמִין. וְהָכָא הוּא אָמַר הָכֵין. אָמַר רִבִּי יִצְחָק אִם לַלֵּצִים הוּא יָלִיץ.",
    "en": "It is written: “They came to the vineyards in direction of Timna.” Rav Samuel ben Rav Isaac said, this teaches you that his father and mother were showing him the vineyards in direction of Timna sown in several kinds and saying to him: My son, just as their vineyards are sown with several kinds so their daughters are sown with several kinds. “And his father and mother did not know that this was from the Eternal, that he was looking for a pretext from the Philistines.” Rebbi Eleazar said, In seven places it is written: “Do not contract marriage with them.” Rebbi Abun said, to prohibit seven peoples. And here, it says so? Rebbi Isaac said, “if he scoffs about the scoffers.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:5",
    "he": "כְּתִיב וַתָּחֶל רוּחַ יי לְפַעֲמוֹ בְּמַחֲנֵה דָן בֵּין צָרְעָה וּבֵין אֶשְׁתָּאוֹל. תְּרֵין אֲמוֹרִין. חַד אָמַר. בְּשָׁעָה שֶׁהָיָה רוּחַ הַקּוֹדֶשׁ שׁוֹרָה עָלָיו הָיוּ פְסִיעוֹתָיו כְּמִצָּרְעָה לְאֶשְׁתָּאוֹל. וְחָרָנָה אָמַר. בְּשָׁעָה שֶׁהָיְתָה רוּחַ הַקּוֹדֶשׁ שׁוֹרָה עָלָיו הָיוּ שְׂעָרוֹתָיו מַקִּישׁוֹת כְּזוֹג וְקוֹלָן הוֹלֵךְ כְּמִצָּרְעָה לְאֶשְׁתָּאוֹל. וַיְבָרְכֵהוּ יי. רִבִּי הוּנָא בְשֵׁם רִבִּי יוֹסֵי. שֶׁהָיְתָה תַשְׁמִישׁוֹ שָׁוָה לְכָל אָדָם. כְּתִיב וְאִנָּקְמָה נְקַם אַחַת מִשְּׁתֵי עֵינַיי מִפְּלִשְׁתִּים. אָמַר רִבִּי אָחָא. אָמַר לְפָנָיו. רִבּוֹנוֹ שֶׁלְּעוֹלָם. תֵּן לִי שְׂכַר עֵינִי אַחַת בָּעוֹלָם הַזֶּה וּשְׂכַר עֵינִי אַחַת מוּתְקֶנֶת לִי לֶעָתִיד לָבוֹא. כָּתוּב אֶחָד אוֹמֵר. וַיִּשְׁפֹּט אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה. וְכָתוּב אַחֵר אוֹמֵר. וְהוּא שָׁפַט אֶת יִשְׂרָאֵל עֶשְׂרִים שָׁנָה. אָמַר רִבִּי אָחָא. מְלַמֵּד שֶׁהָיוּ הַפְּלִשְׁתִּים יְרֵיאִים מִמֶּנּוּ עֶשְׂרִים שָׁנָה לְאַחַר מוֹתוֹ. כְּדֶרֶךְ שֶׁהָיוּ יְרֵיאִים מִמֶּנּוּ עֶשְׂרִים שָׁנָה בְּחַיָיו.",
    "en": "It is written: “The spirit of the Eternal started to ring in him in the encampment of Dan, between Ṣor‘a and Eshtaol.” Two Amoraïm. One said, when the holy spirit was resting on him, his steps were as from Ṣor‘a to Eshtaol. The other said, when the holy spirit was resting on him, his hairs were tolling like a bell and their sound went as from Ṣor‘a to Eshtaol. “The Eternal blessed him”. Rebbi Huna in the name of Rebbi Yose: That his sex life was that of anybody. “I shall revenge one revenge of my two eyes from the Philistines.” Rebbi Aḥa said, he said before Him: Master of the Universe! Give me the reward of one of my eyes in this world and the reward of the other eye be prepared for me in the World to Come. One verse says: “He judged Israel for forty years.” And another verse says: “He had judged Israel for twenty years.” Rebbi Aḥa said, this teaches that the Philistines were afraid of him twenty years after his death as they were afraid of him during his lifetime.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:6",
    "he": "אַבְשָׁלוֹם נִתְנַוֶוה בִשְׂעָרוֹ. רִבִּי חֲנִינָה אָמַר. בַּחֲרוּבִית גְּדוֹלָה הָיָה. יָכוֹל בְּכִידוֹן. רִבִּי בִּיבִי בְשֵׁם רִבִּי יוֹחָנָן. כְּדֵין כְּדֵין הָיָה עָשׂוּי.",
    "en": "“Absalom beautified himself with his hair.” Rebbi Ḥanina said, it was like a large carob tree. Should I think like a javelin? Rebbi Bibi in the name of Rebbi Joḥanan: It was made like this and like that.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:7",
    "he": "אָמַר רִבִּי חֲנִינָה. כַּד סְלָקִית לְהָכָא נְסִבִת אֵיזוֹרֵהּ דִּבְרִי וְאֵיזוֹרָא דְּחַמוֹי מִקְפָּא כּוֹרְתָא דְּחָרוּבִיתָא דְּאַרְעָא דְּיִשְׂרָאֵל וְלָא מָטוּן. וּקְצִית חַד חָרוּב וּנְגַד מְלֹא יָדוֹיי דְּבַשׁ.",
    "en": "Rebbi Ḥanina said, when I immigrated here, I took my son’s belt and the belt of my father-in-law to measure around a young carob tree of the Land of Israel and it was not enough. I cut one carob pod and it filled my hand with honey.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:8",
    "he": "אָמַר רִבִּי יוֹנָתָן יָפֶה סִיפְסוּף שֶּׁאָכַלְנוּ בְּנַעֲרוּתֵינוּ מִפֶּנְקְרִיסִין שֶׁאָכַלְנוּ בְּזִקְנוֹתֵינוּ. דִּי בְיוֹמוֹי אִישְׁתַּנֵּי עָלְמָא.",
    "en": "Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:9",
    "he": "אָמַר רִבִּי חִיָיא בַּר בָּא. בָּרִאשׁוֹנָה הָיְתָה סְאָה אַרְבֵּלִית מוֹצִיאָה סְאָה סוֹלֶת סְאָה קֶמַח סְאָה קֵיבָר סְאָה סוּבִּין סְאָה מוּרְסָן. וּכְדּוֹן אֲפִילוּ חָדָא בְחָדָא לָא קַיְימָא.",
    "en": "Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:10",
    "he": "כְּתִיב וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְׂרָאֵל לְהַלֵּל מְאֹד. יָכוֹל בַּכֹּל. תַּלְמוּד לוֹמַר מִכַּף רַגְלוֹ וְעַד קָדְקֳדוֹ לֹא הָיָה בוֹ מוּם. כְּתִיב וְלוֹ הָיָה בֶן וּשְׁמוֹ שָׁאוּל בָּחוּר וָטוֹב וְאֵין אִישׁ מִבְּנֵי יִשְׂרָאֵל טוֹב מִמֶּנּוּ. יָכוֹל בַּכֹּל. תַּלְמוּד לוֹמַר מִשִּׁכְמוֹ וָמַעְלָה גָּבוֹהַּ מִכָּל הָעָם. אֲבָל בְּאַבְנֵר מַהוּ אוֹמֵר. הֲלוֹא תֵדְעוּ כִּי שַׂר וְגָדוֹל נָפַל בַּיּוֹם הַזֶּה מִיִּשְׂרָאֵל. וְאַבְנֵר לָמָה נֶהֱרַג. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְרַבָּנִן. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. עַל יְדֵי שֶׁעָשָׂה דָמָן שֶׁלַּנְּעָרִים שְׂחוֹק. יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַל יְדֵי שֶׁהִקְדִּים שְׁמוֹ לִשְׁמוֹ שֶׁלְּדָוִד. הָדָא הוּא דִכְתִיב וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמוֹר לְמִי אָרֶץ. כָּתַב. מִן אַבְנֵר לְדָוִד. וְרַבָּנִן אָמְרִין. עַל יְדֵי שֶׁלֹּא הִנִיחַ לְשָׁאוּל לְהִתְפַּיֵיס מִדָּוִד. הָדָא הוּא דִכְתִיב וְאָבִי רְאֵה גַּם רְאֵה אֶת כְּנַף מְעִילְךָ בְּיָדִי. אֲמַר לֵיהּ. מַה אַתְּ בְּעֵי מִן גַּלְגּוֹי דְהָדֵן. בְּסִירָה הוּעֲרָת. וְכֵיוָן שֶׁבָּאוּ לְמַעֲגָל אָמַר לוֹ. הֲלוֹא תַעֲנֶה אַבְנֵר. גַּבֵּי כְּנָף אָמַרְתָּ בְּסִירָה הֻעֲרָת. חֲנִית וְצַפַּחַת. בְּסִירָה הוּעֲרָת. וְיֵשׁ אוֹמְרִים. עַל יְדֵי שֶׁהָיְתָה סִפֵּק בְּיָדוֹ לִמְחוֹת בְּנוֹב עִיר הַכֹּהֲנִים וְלֹא מִיחָה.",
    "en": "It is written: “No man in Israel was beautiful like Absalom, to be very much praised.” I could think, in everything. The verse says, “from his foot sole to the top of his forehead”. It is written: “He had a son whose name was Saul, select and good, no one of the Children of Israel was better than he.” I could think, in everything. The verse says, “from his shoulder on he was higher than all the people.” But about Abner, what is written? “You should know that a leader and great man fell today in Israel.” Why was Abner killed? Rebbi Joshua ben Levi, Rebbi Simeon ben Laqish, and the rabbis. Rebbi Joshua ben Levi said, because he made fun of the lives of his squires as it is said (2Sam. 2:14): “Let the squires get up and play before us.” R. Simeon ben Laqish said, because he prefaced his name before that of David; that is what is written (2Sam. 3:12) “Abner sent messengers to David the underling, saying: Whose is the land?” He wrote: From Abner to David. The rabbis say, because he did not let Shaul make peace with David. That is what is written (1Sam. 24:5): “My father, see, but see the corner of your coat in my hand!” He said to him, what do you want from the prattling of this one, it was torn off by thorns. But when they came to the circle, he said to him (1Sam. 26:14): “Can you answer, Abner?” About the corner, you said it was torn off by a thorn; were spear and pitcher cut off by a thorn? But some say, because he had it in his power to intervene for Nob, the city of priests, and he did not intervene.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.8:11",
    "he": "וּלְפִי שֶׁגָּנַב שָׁלֹשׁ גְּנֵיבוֹת. לֵב אָבִיו. וְלֵב בֵּית דִּין. וְלֵב אַנְשֵׁי יִשְׂרָאֵל. לֵב אָבִיו. דִּכְתִיב וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה. כָּל עַצְמוֹ שֶׁלְּדָוִד לֹא מָלַךְ אֶלָּא אַרְבָּעִים. וָכָא הוּא אָמַר הָכֵין. אֶלָּא בְשָׁעָה שֶׁשָּׁאֲלוּ יִשְׂרָאֵל מֶלֶךְ. כִּי נֶדֶר נָדַר עַבְדֶךָ. אָמַר לֵיהּ. וּמַה אַתְּ בָּעֵי כְדוֹן. אָמַר לֵיהּ. כְּתוֹב חַד פִּיתַּק דִּתְּרֵין גּוּבְרִין דִּנְסְבִינוֹן עִימִּי. אָמַר לֵיהּ. אֱמוֹר לִי לְמָאן דְּאַתְּ בָּעֵי וַאֲנָא כְתוֹב. אָמַר לֵיהּ. כְּתוֹב לָהּ סְתָם וַאֲנָא לְמָאן דִּבְעִי אֲנָא נְסַב. כָּתַב לֵיהּ סְתָם. אֲזַל וּצְמַת לֵיהּ תְּרֵין תְּרֵין גּוּבְרִין. עַד דִּצְמַת לֵיהּ מָאתָן גּוּבְרִין. הָדָא הוּא דִכְתִיב. וְאֶת אַבְשָׁלוֹם הָלְכוּ מָאתַיִם אִישׁ מִירוּשָׁלַםִ קְרוּאִים וְהוֹלְכִים לְתוּמָּם. קְרוּאִים מִדָּוִד. וְהוֹלְכִים לְתוּמָּם. מֵאַבְשָׁלוֹם. וְלֹא יָדְעוּ כָל דָּבָר. מֵעַצַּת אֲחִיתוֹפֶל. רִבִּי הוּנָא בְשֵׁם רִבִּי אָחָא. וְכוֹלְהוּ רָאשֵׁי סַנְהֶדְרִיּוֹת הָיוּ. וְכֵיוָן דְּחָמוֹן מִילַּיָיא אַתְיָין לִידֵי חִילּוּפִין. אָמְרִין. רִבּוֹן כָּל הָעוֹלָמִים. נִפְּלָה נָא בְיַד דָּוִד וְאַל יִפּוֹל דָּוִד בְּיָדֵינוּ. שֶׁאִם אָנוּ נוֹפְלִין בְיַד דָּוִד הֲרֵי הוּא מְרַחֵם עָלֵינוּ. וְאִם חַס וְשָׁלוֹם יִפּוֹל דָּוִד בְּיָדֵינוּ אֵין אָנוּ מְרַחֲמִין עָלָיו. הוּא שֶׁדָּוִד אָמַר. פְּדֵה בְשָׁלוֹם נַפְשִׁי מִקְּרָב לִי כִּי בְרַבִּים הָיוּ עִמָּדִי. וְלֵב בֵּית דִּין. וַיֹּאמֶר אַבְשָׁלוֹם מִי יְשִׂימֵינִי שׁוֹפֵט הָאָרֶץ וגו׳. וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה. וְלֵב אַנְשֵׁי יִשְׂרָאֵל. וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל.",
    "en": "“And because he stole three steals, his father’s opinion, the court’s opinion, and Israel’s opinion.” His father’s opinion, as it is written: “It was after forty years.” David himself did not rule more than forty years, and here, it says so? But it is from the time that Israel demanded a king. “For your servant made a vow.” He said to him, what else do you want? He said to him, write me a tablet that two men should go with me. He said to him, tell me whom you want and I shall write. He said to him, write it to open and I shall take whom I want. He wrote it open. He went and added two people each until he had added 200 people. That is what is written, “with Absalom went 200 invited people from Jerusalem, going in their simplicity.” Invited, from David. Going in their simplicity, of Absalom. “They did not know anything,” of Aḥitophel’s counsel. Rebbi Huna in the name of Rebbi Aḥa: They all were presiding judges. Then they saw the things. They went to change sides. They said: Master of all universes: Let us fall in David’s hand and do not let fall David in our hands! For if we fall in David’s hand, he will have mercy on us. But if, Heaven forbid, David would fall in our hands, we would not have mercy on him. That is what David said, “He saved me in peace from my confidant, for the majority were with me!” “The court’s opinion”. “And Absalom said, who would make me the judge of the land.” “So Absalom would act.” “And Israel’s opinion.” Absalom insinuated himself with the men of Israel.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.9:1",
    "he": "משנה: וְכֵן לְעִנְיַין הַטּוֹבָה מִרְיָם הִמְתִּינָה לְמֹשֶׁה שָׁעָה אַחַת שֶׁנֶּאֱמַר וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. לְפִיכָךְ נִתְעַכְּבוּ לָהּ כָּל יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר שֶׁנֶּאֱמַר וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם.",
    "en": "MISHNAH: Similarly, for good deeds. Miriam waited for Moses one hour as it is said: “His sister stood by from afar.” Therefore, all of Israel stayed put for her for seven days in the prairie as it is said: “The people did not travel until Miriam was taken in.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.9:2",
    "he": "הלכה: וְכֵן לְעִנְיַין הַטּוֹבָה. מִרְיָם הִמְתִּינָה לְמֹשֶׁה שָׁעָה אַחַת. שֶׁנֶּאֱמַר וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק וגו׳. לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעַת יָמִים בַּמִּדְבָּר. שֶׁנֶּאֱמַר. וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם. אָמַר רִבִּי יוֹחָנָן. פָּסוּק זֶה בְּרוּחַ הַקּוֹדֶשׁ נֶאֱמַר. וַתֵּתַצַּב אֲחוֹתוֹ. רָאִיתִי אֶת יי נִצָּב עַל הַמִּזְבֵּחַ. אֲחוֹתוֹ. אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ. מֵרָחוֹק. מֵרָחוֹק יי נִרְאָה לִי. לְדֵעָה. כִּי מָלְאָה הָאָרֶץ דֵיעָה אֶת יי. מַה יֵעָשֶׂה לוֹ. כִּי לֹא יַעֲשֶׂה יי אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים.",
    "en": "HALAKHAH: “Similarly, for good deeds. Miriam waited for Moses one hour as it is said: ‘His sister stood by from afar’ etc. Therefore, Israel stayed put for her for seven days in the prairie as it is said: ‘The people did not travel until Miriam was taken in.’ ” Rebbi Joḥanan said, the entire verse was said in the language of inspiration: “His sister stood by,” “I saw the Eternal standing on the altar.” “His sister,” “say to wisdom: you are my sister.” “From far”, “from far away the Eternal appeared to me.” “To know”, “for the earth will be full of the Eternal’s knowledge.” “What will be done with him”, “because the Eternal will not do anything unless He uncovered His counsel to His servants, the prophets.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.10:1",
    "he": "משנה: יוֹסֵף זָכָה לִקְבּוֹר אֶת אָבִיו וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ שֶׁנֶּאֱמַר וַיַּעַל יוֹסֶף לִקְבּוֹר אֶת אָבִיו. מִי לָנוּ גָדוֹל מִיּוֹסֵף שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא מֹשֶׁה. מֹשֶׁה זָכָה בְעַצְמוֹת יוֹסֵף וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ שֶׁנֶּאֱמַר וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. מִי גָדוֹל מִמֹּשֶׁה שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר וַיִּקְבּוֹר אוֹתוֹ בַּגַּיא. וְלֹא עַל מֹשֶׁה בִּלְבַד אָמְרוּ אֶלָּא עַל כָּל הַצַּדִּיקִים שֶׁנֶּאֱמַר וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יי יַאַסְפֶךָ.",
    "en": "MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father.” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him.” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley.” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.10:2",
    "he": "הלכה: יוֹסֵף זָכָה לִקְבּוֹר אֶת אָבִיו וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ כול׳. אָמַר רִבִּי יִצְחָק. כְּבוֹד חַי הָעוֹלָמִים הָיָה עִמָּהֶן. כְּתִיב וַיָּבוֹאוּ עַד גּוֹרֶן הָאָטָד. וְכִי יֵשׁ גּוֹרֶן לָאָטָד. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. חִיזַּרְנוּ בְּכָל הַמִּקְרָא וְלֹא מָצִינוּ מָקוֹם שֶׁשְּׁמוֹ אָטָד. אֶלָּא מַהוּ אָטָד. אֵילּוּ הַכְּנַעֲנִים שֶׁהָיוּ רְאוּיִין לִידוֹשׁ כְּאָטָד. וּבְאֵי זוֹ זְכוּת נִיצּוֹלוּ. בִּזְכוּת וַיַּרְא יוֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי אֶת הָאֵבֶל בְּגוֹרֶן הָאָטָד. וּמַה חֶסֶד עָשׂוּ עִמּוֹ. רִבִּי אֶלְעָזָר אָמַר. אֵיזוֹרֵיהֶם הִתִּירוּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. קִישְׁרֵי כִתְפֵיהֶן הִתִּירוּ. רַבָּנִן אָמְרִין. זָקְפוּ קוֹמָתָן. אָמַר רִבִּי יוּדָן בַּר שָׁלוֹם. הֶרְאוּ בְאֶצְבַּע וְאָמְרוּ אָבֵל כָּבֵד זֶה לְמִצְרַיִם. וּמַה אִם אֵילּוּ שֶׁלֹּא עָשׂוּ חֶסֶד לֹא בִידֵיהֶן וְלֹא בְרַגְלֵיהֶן רָאוּ מַה פָרַע לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. יִשְׂרָאֵל שֶׁהֵן עוֹשִׂין חֶסֶד בִּידֵיהֶן וּבְרַגְלֵיהֶן עִם גְּדוֹלֵיהֶן וְעִם קְטָנֵיהֶן עַל אַחַת כַּמָּה וְכַמָּה.",
    "en": "HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. Rebbi Isaac said: The glory of the Lifegiver of the Worlds was with them. It is written: “They came to the threshing place of the brambles.” Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles.” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted. Rebbi Simeon ben Laqish said, they undid the knots on their shoulders. The rabbis said, they stood up. Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.10:3",
    "he": "אָמַר רִבִּי אַבָּהוּ כָּל אוֹתָן שִׁבְעִים יוֹם שֶׁבֵּין אִיגְרוֹת לְאִיגְרוֹת כְּנֶגֶד שִׁבְעִים יוֹם שֶׁעָשׂוּ הַמִּצְרִיִים חֶסֶד עִם אָבִינוּ יַעֲקֹב.",
    "en": "Rebbi Abbahu said, these seventy days between letters and letters correspond to the seventy days in which the Egyptians performed kindness with our father Jacob.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sotah.1.10:4",
    "he": "כְּתִיב וַיְקוֹנֵן דָּוִד אֶת הַקִּינָה הַזֹּאת וגו׳ וַיֹּאמֶר לְלַמֵּד לִבְנֵי יְהוּדָה קָשֶׁת. לֹא מִסְתַּבְּרָא דְלֹא. לְלַמֵּד בְּנֵי יְהוּדָה מִי הָיָה. אֶלָּא אָמַר דָּוִד. כֵּיוָן שֶׁהַצַּדִּיקִים מִסְתַּלְּקִין הַשּׂוֹנְאִין בָּאִין וּמִתְגָּרִין בְּיִשְׂרָאֵל. הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר. תְּרִין אֲמוֹרִין. חַד אָמַר. זֶה סֵפֶר בְּרֵאשִׁית. וְחָרָנָה אָמַר. זֶה חוּמָשׁ הַפִּיקּוּדִים. מָאן דְּאָמַר. זֶה סֵפֶר בְּרֵאשִׁית. נִיחָא. וּמָאן דְּאָמַר. זֶה חוּמָשׁ פִּיקּוּדִים. מַה מִלְחָמָה הָיְתָה שָׁם. וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרוֹת בְּנֵי יַעֲקֹן מוֹסֵרָה שָׁם מֵת אַהֲרֹן. וְכִי בְמוֹסֵירוֹת מֵת אַהֲרֹן. וַהֲלֹא בְהֹר הָהָר מֵת. הָדָא הִיא דִכְתִיב וַיַּעַל אַהֲרֹן הַכֹּהֶן אֶל הֹר הָהָר וָיָּמָת שָׁם. אֶלָּא כֵּיוָן שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עֲנָנֵי כָּבוֹד וּבִיקְּשׁוּ הַכְּנַעֲנִים לְהִתְגָּרוֹת בְּיִשְׂרָאֵל. הָדָא הִיא דִכְתִיב וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד יוֹשֵׁב הַנֶּגֶב כִּי בָא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים. מַהוּ דֶּרֶךְ הָאֲתָרִים. שָׁמַע שֶׁמֵּת אַהֲרֹן הַתַּיָיר הַגָּדוֹל שֶׁלָּהֶן שֶׁהָיָה תָר לָהֶן אֶת הַדֶּרֶךְ. בּוֹאוּ וְנִתְגָּרֶה בֵהֶן. וּבִיקְּשׁוּ יִשְׂרָאֵל לַחֲזוֹר לְמִצְרַיִם וְנָסְעוּ לָאַחֲרֵיהֶן שְׁמוֹנֶה מַסָּעוֹת. וְרָץ אַחֲרָיו שִׁבְטוֹ שֶׁלְּלֵוִי וְהָרַג בָּהֶן שְׁמוֹנֶה מִשְׁפָּחוֹת. אַף הֵן הָרְגוּ מִמֶּנּוּ אַרְבַּע. הָדָא הִיא דִכְתִיב לְעַמְרָמִי לְיִצְהָרִי לְחֶבְרוֹנִי לְעוֹזִּיאֵלִי. אֵימָתַי חָזְרוּ. בִּימֵי דָוִד. הָדָא הִיא דִכְתִיב יִפְרַח בְּיָמָיו צַדִּיק. אָמְרוּ. מִי גָרַם לָנוּ כָל הַדָּמִים הַלָּלוּ. אָמְרוּ. עַל שֶלֹּא עָשִׂינוּ חֶסֶד עִם אוֹתוֹ הַצַּדִּיק. וְהָלְכוּ וְקָשְׁרוּ לוֹ הֶסְפֵּד וְגָמְלוּ לַצַּדִיק חֶסֶד. וְהֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ מֵת שָׁם וְנִקְבַּר שָׁם. שֶׁגָּמְלוּ לַצַּדִיק חֶסֶד.",
    "en": "It is written: “And David sang this elegy”, etc., “and said: To teach the people of Judah archery.” Is it reasonable that he had to teach the people of Judah, who was he? But David said, when the just have disappeared, the haters come and attack Israel. “Is that not written in the book Yashar?” Two Amoraïm. One says, that is the book of Genesis. But the other said, that is the fifth of Numbers. The one who said, this is the book of Genesis, is understandable. But the one who said, that is the fifth of Numbers, what war is reported there? “The Children of Israel travelled from the springs of Bene-Ya‘aqon to Mosera; there Aaron died.” Did Aaron die at Mosera? Did he not die on Mount Hor? That is what is written: “Aaron the Cohen ascended Mount Hor and died there.” But when Aaron died and the clouds of glory disappeared, the Canaanites desired to attack Israel. That is what is written: “The Canaanite, the king of Arad, dweller in the Southland, heard that Israel came by the way of the scouts.” What is “the way of the scouts”? He heard that Aaron died, the great scout, who did scout the way for them. They came and attacked them. Then Israel wanted to return to Egypt and travelled eight stations backward. The tribe of Levi ran after them and killed eight families from them. They also killed four of their families. That is what is written: “The Amramite, the Yiṣharite, the Ḥebronite, the Uzielite.” When were they re-established? In David’s time. That is what is written: “In his days, the just will blossom”. They said, what caused us all this bloodshed? They said, because we did not perform kindness for that just man. They went and organized a eulogy and performed kindness for that just man. The verse considers it as if he died and was buried there where they performed kindness for that just man.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:1",
    "he": "משנה: לֹא חוּלִים לֹא אוֹכַל לָךְ לֹא כָשֵׁר לֹא דְכִי טָהוֹר וְטָמֵא נוֹתָר וּפִיגּוּל אָסוּר. כְּאִמְרָא כַּדִּירִיים כָּעֵצִים כָּאִישִּׁים כַּמִּזְבֵּחַ כַּהֵיכָל כִּירוּשָׁלֵם נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן הֲרֵי זֶה נָדַר בְּקָרְבָּן. רִבִּי יְהוּדָה אוֹמֵר הָאוֹמֵר יְרוּשָׁלֵם לֹא אָמַר כְּלוּם.",
    "en": "MISHNAH: Not profane I shall not eat from yours, not usable, not pure, pure, or impure, leftover, or mushy, is forbidden. Like a sheep, like the storage places, like wood, like altar gifts, like the altar, like the Temple, like Jerusalem. If one made a vow by one of the serving pieces of the altar even though he did not mention “sacrifice”, it is as if he made a vow by the sacrifice. Rebbi Jehudah says, he who says “Jerusalem” did not say anything.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:2",
    "he": "הלכה: לֹא חוּלִין לֹא אוֹכַל לָךְ כול׳. הָא מַה דָנָא אֲכִיל מִן דִּידָךְ לָא יְהוּ חוּלִין אֶלָּא קָרְבָּן.",
    "en": "HALAKHAH: “Not profane I shall not eat from yours,” etc. That which I would eat from you shall not be profane but a sacrifice.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:3",
    "he": "לֹא כָשֵׁר לִי אֶלָּא לַמִּזְבֵּחַ.",
    "en": "“Not usable” for me but it is for the altar.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:4",
    "he": "לֹא דְכִי לִי אֶלָּא לַמִּזְבֵּחַ.",
    "en": "“Not pure,” for me but it is for the altar.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:5",
    "he": "טָהוֹר לַמִּזְבֵּחַ וְלֹא לִי.",
    "en": "“Pure,” for the altar but not for me.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:6",
    "he": "טָמֵא לִי וְלֹא לַמִּזְבֵּחַ. כָּשֵׁר וְדָכִי מִטָּהוֹר וְטָמֵא. לֹא כָשֵׁר לֹא דְכִי מִלְּטָהֵר וְטָמֵא.",
    "en": "“Impure,” for me but [pure] for the altar.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:7",
    "he": "פִּיגּוּל. לֹא שַׁנְיָיה. הִיא פִיגּוּל שֶׁלָּעוֹלָה הִיא פִיגּוּל שֶׁלִּשְׁלָמִים. נוֹתָר שֶׁלָּעוֹלָה הָיָה לוֹ שְׁעַת כּוֹשֶׁר. נוֹתָר שֶׁלִּשְׁלָמִים לֹא הָיָה לוֹ שְׁעַת כּוֹשֶׁר. אָמַר הֲרֵי עָלַי כַּנּוֹתָר שֶׁלִּשְׁלָמִים מָהוּ.",
    "en": "“Mushy”. There is no difference whether mushy for an elevation offering or mushy for a well-being offering. The leftover of an elevation offering [never] had a time when it was usable, the leftover of an elevation offering (never) had a time when it was usable. If he said, this is for me as a leftover of a well-being offering, what is it?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:8",
    "he": "כְּאִימְרָא. רִבִּי יוֹחָנָן אָמַר. כְּאִימָּר תְּמִידָא. תַּמָּן אָמְרִין. כִּוְולַד חַטָּאת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כְּאֵילוֹ שֶׁלְּאַבְרָהָם אָבִינוּ. תַּנֵּי רִבִּי חִיָיה מְסַיֵיעַ לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כְּאִימְרָא דְלָא יְנַק מִן יוֹמוֹהִי. עַל דַּעְתִּין דְּרַבָּנִין דְּתַמָּן נִיתְנֵי. כָּעֲזָרָה. אָמַר רִבִּי אָבִין. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ נִיתְנֵי. כְּקָרְבְּנוֹת הַמִּזְבֵּחַ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיתְנֵי. כְּדִישׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְנוֹרָה.",
    "en": "“Like a sheep.” Rebbi Joḥanan said, like the sheep of the daily offering. There, they say, like the young of a purification offering. Rebbi Simeon ben Laqish said, like our father Abraham’s ram. What Rebbi Ḥiyya stated supports Rebbi Simeon ben Laqish: Like a sheep which never suckled. Following the opinions of the rabbis there, one could state: Like the Temple courtyard. Rebbi Abin said, following the opinion of Rebbi Simeon ben Laqish one could state: Like the sacrifices on the altar. Rebbi Yose ben Abun said, following Rebbi Joḥanan one could state: Like the cleansing of the inner altar and the candelabra.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:9",
    "he": "כַּדִּירִיִים. כְּדִירִים שֶׁלָּעֵצִים. כְּדִירִיִים שֶׁלַּקָּרְבָּנוֹת. כָּעֵצִים. כִּשְׁנֵי גֵּיזֵירֵי עֵצִים. כָּאִישִּׁים. כְּשַׁלְהָבִיּוֹת שֶׁלָּאֵשׁ. כַּמִּזְבֵּחַ. כְּקָרְבְּנוֹת הַמִּזְבֵּחַ. כָּהֵיכָל. כְּקָרְבְּנוֹת הַהֵיכָל. כִּירוּשָׁלֵם. כְּקָרְבְּנוֹת יְרוּשָׁלֵם.",
    "en": "“Like the storage places,” like the storage places of wood, like the storage places of sacrificial animals. “Like wood,” like the two logs. “Like altar gifts,” like the flame of the fire. “Like the altar,” like the sacrifices on the altar. “Like the Temple hall,” like the sacrifices in the Temple hall. Like Jerusalem,” like the sacrifices in Jerusalem.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:10",
    "he": "נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי מִזְבֵּחַ. כְּגוֹן כַּף וּמַחְתָּה וּמִזְרָק.",
    "en": "“If one made a vow by one of the serving pieces of the altar,” e. g., cup, shovel, and pouring cup.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.3:11",
    "he": "רִבִּי יוּדָה אוֹמֵר. הָאוֹמֵר כִּירוּשָׁלֵם לֹא אָמַר כְּלוּם. שֶׁלֹּא נִתְכַּוֵון זֶה אֶלָּא לָעֵצִים וְלָאֲבָנִים שֶׁבָּהּ. כַּתּוֹרָה. הֲרֵי זֶה מוּתָּר. כִּקְדוּשַׁת תּוֹרָה כַּכָּתוּב בָּהּ. הֲרֵי זֶה אָסוּר כַּקָּרְבָּנוֹת הַכְּתוּבִין שֶׁבָּהּ. אִית תַּנָּיֵי תַנֵּי. כַּתּוֹרָה וְכַכָּתוּב בָּהּ. הֲרֵי זֶה מוּתָּר. רִבִּי אָבִין בַּר כַּהֲנָא אָמַר. דְּרִבִּי שְׁמְעוֹן הִיא. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי שִׁמְעוֹן נִמְצָא שֶׁאֵין בְיָדוֹ חִיטִּין וּפָטוּר עַל הַשְּׁאָר. אָמַר רִבִּי יוֹסֵי. דִּבְרֵי הַכֹּל הִיא. כַּתּוֹרָה. כִּקְדוּשַׁת תּוֹרָה. כַּכָּתוּב בָּהּ. כִּקְדוּשַׁת כְּתוּבַיָּא.",
    "en": "“Rebbi Jehudah says, he who says ‘like Jerusalem’ did not say anything,” since this one intended to refer only to its wood and stones. “Like the Torah,” that is permitted. “Like the sanctity of the Torah, like what is written in it,” that is forbidden like the sacrifices written in it. There are Tannaїm who state, “like the Torah and what is written in it,” is permitted. Rebbi Abin bar Cahana said, that is Rebbi Simeon’s, as Rebbi Joḥanan said, by the words of Rebbi Simeon, if it turns out that he had no wheat, he is free also for the rest. Rebbi Yose said, it is everybody’s opinion. “Like the Torah”, like the sanctity of the Torah. “Like what is written in it,” like the sanctity of the verses.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.4:1",
    "he": "משנה: הָאוֹמֵר קָרְבָּן עוֹלָה וּמִנְחָה חַטָּאת תּוֹדָה וּשְׁלָמִים שֶׁאֵינִי אוֹכַל לָךְ אָסוּר וְרִבִּי יְהוּדָה מַתִּיר. הַקָּרְבָּן כַּקָּרְבָּן קָרְבָּן שֶׁאוֹכַל לָךְ אָסוּר. לַקָּרְבָּן לֹא אוֹכַל לָךְ רִבִּי מֵאִיר אוֹסֵר. הָאוֹמֵר לַחֲבֵירוֹ קוֹנָם פִּי הַמְדַבֵּר עִמָּךְ וְיָדִי עוֹשָׂה עִמָּךְ וְרַגְלִי מְהַלֶּכֶת עִמָּךְ אָסוּר.",
    "en": "MISHNAH: If somebody says sacrifice, elevation offering, or flour offering, purification offering, or well-being offering, that I will not eat with you, he is forbidden; Rebbi Jehudah permits. The sacrifice, like a sacrifice, sacrifice if I would eat with you, he is forbidden. It is for sacrifice what I will not eat with you, Rebbi Meїr forbids. If somebody says to another person, a qônām that my mouth speaks with you, that my hand works with you, that my foot goes with you, he is forbidden.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.4:2",
    "he": "הלכה: הָאוֹמֵר קָרְבָּן עוֹלָה וּמִנְחָה. כול׳. כָּל עַמָּא מוֹדֵיי. הָקָרְבָּן מוּתָּר. כַּקָּרְבָּן אָסוּר. מַה פְלִיגִין. קָרְבָּן. רִבִּי יוּדָה אוֹמֵר. הָאוֹמֵר קָרְבָּן כָּאוֹמֵר הָקָרְבָּן וְהוּא מוּתָּר. וְרַבָּנִין אָמְרִין. קָרְבָּן כָּאוֹמֵר כַּקָּרְבָּן וְהוּא אָסוּר. אָמַר לָהֶן רִבִּי יוּדָה. אֵין אַתֶּם מוֹדִין לִי בָּאוֹמֵר שְׁבוּעָה כָּאוֹמֵר הָשְׁבוּעָה וְהוּא אָסוּר. וָכָא הָאוֹמֵר קָרְבָּן כָּאוֹמֵר כַּקָּרְבָּן וְהוּא מוּתָּר. וְרַבָּנִין מַטִּילִין אוֹתוֹ לַחוּמְרִין. הָאוֹמֵר שְׁבוּעָה כָּאוֹמֵר הָשְׁבוּעָה וְהוּא אָסוּר. וָכָא הָאוֹמֵר קָרְבָּן כָּאוֹמֵר הָקָרְבָּן וְהוּא אָסוּר.",
    "en": "HALAKHAH: “If somebody says sacrifice, elevation offering, or flour offering,” etc. Everybody agrees this sacrifice is permitted, like a sacrifice is forbidden. Where do they disagree? Sacrifice. Rebbi Jehudah says, he who says ‘sacrifice’ is as if he said ‘this sacrifice’ and is permitted; but the rabbis say, he who says ‘sacrifice’ is as if he said ‘like a sacrifice’ and is forbidden. Rebbi Jehudah said to them: Do you not agree that one who said “oath” is like one who said “this oath” and is forbidden? And here he who says ‘sacrifice’ is as if he said ‘this sacrifice’ and is permitted! But the rabbis throw restrictions on it. One who said “oath” is like one who said “this oath” and is forbidden. But here, he who says ‘sacrifice’ is as if he said ‘like a sacrifice’ and is forbidden.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.4:3",
    "he": "חָלִיל הֶחָלִיל לְחַלִיל בֶּחָלִיל. בֵּין שֶׁאוֹכַל לָךְ בֵּין שֶׁלֹּא אוֹכַל לָךְ. מוּתָּר. לָחוּלִין שֶׁאוֹכַל לָךְ. אָסוּר. חוּלִין שֶׁאוֹכַל לָךְ. מוּתָּר.",
    "en": "Fife, the fife, with a fife, either ‘that I shall eat with you’ or ‘that I shall not eat with you’, is permitted. No profane food that I would eat with you, forbidden. Profane food I would eat with you, permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.4:4",
    "he": "רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי מֵאִיר מִמַּשְׁמַע לָאו אַתְּ שׁוֹמֵעַ הֵין. לֹא קָרְבָּן מִזֶּה. דְּלָ נָא אֲכִיל מִן דִּילָךְ. הָא מַה דָנָא אֲכִיל מִן דִּידָךְ חוּלִין הוּא. לֵית הוּא קָרְבָּן.",
    "en": "Rebbi Yasa in the name of Rebbi Joḥanan: Are there words of Rebbi Meїr that from a negative one understands a positive? There is no sacrifice from this. What I shall not eat from you. Therefore, what I shall eat from you is profane, it is not qorbān.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.1.4:5",
    "he": "הִילּוּכִי עָלֶיךָ. דִּיבּוּרִי עָלֶיךָ. לֹא אָמַר כְּלוּם. לָמָּה. שֶׁמַּתְפִּיס אֶת הַנֶּדֶר בְּדָבָר שֶׁאֵין בּוֹ מַמָּשׁ. נֶדֶר נֶדֶר. מַה נֶדֶר שֶׁנֶּאֱמַר לְהַלָּן דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ. אַף נֶדֶר שֶׁנֶּאֱמַר כָּאן דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ. עֵינִי רוֹאָה לָךְ. אָזְנִי שׁוֹמַעַת לָךְ. אָסוּר. אַתְּ אוֹמֵר. יָדִי עוֹשָׂה עִמָּךְ. אָסוּר. חָרַשׁ עִמּוֹ בַקַּרְקַע עַד כַּמָּה הוּא אָסוּר. עִמּוֹ כְּדֵי שְׂכָרוֹ אוֹ עַד כְּדֵי הֲנָיַית קַרְקַע. גְָּדַר עִמּוֹ בַתַּנּוּר עַד כַּמָּה הוּא אָסוּר. עַד כְּדֵי שְׂכָרוֹ אוֹ עַד כְּדֵי הֲנָיַית תַּנּוּר.",
    "en": "‘My going [is forbidden] to you, my speech [is forbidden] to you,’ he said nothing. Why? Because he referred the vow to something immaterial. “Vow, vow”. Just as “vow” which was said there refers to something (im-)material, so “vow” said here refers to something (im)material. ‘My eye [is forbidden] to see for you, my ear [is forbidden] to hear you,’ he is forbidden. You say, ‘my hand [is forbidden] to work with you,’ he is forbidden. If he ploughed with him on the ground, what is forbidden to him? Up to the amount of his wages or any improvement of the ground? If he fenced in an oven with him, what is forbidden to him? Up to the amount of his wages or any improvement of the oven?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.1:1",
    "he": "משנה: אֵילּוּ נְדָרִים מוּתָּרִין חוּלִין שֶׁאוֹכַל לָךְ כַּבְּשַׂר חֲזִיר כַּעֲבוֹדָה זָרָה כַּנְּבֵילוֹת כַּטְּרֵיפוֹת כַּשְּׁקָצִים כָּרְמָשִׂים כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ מוּתָּר. הָאוֹמֵר לְאִשְׁתּוֹ הֲרֵי אַתְּ עָלַי כְּאִימָּא פּוֹתְחִין לוֹ פֶּתַח מִמָּקוֹם אַחֵר שֶׁלֹּא יָקֵל רֹאשׁוֹ לְכָךְ. קוֹנָם שֶׁאֵינִי יָשֵׁן שֶׁאֵינִי מְדַבֵּר שֶׁאֵינִי מְהַלֵּךְ הָאוֹמֵר לְאִשְׁתּוֹ קוֹנָם שֶׁאֵינִי מְשַׁמְּשֵׁךְ הֲרֵי זֶה בְּלֹא יַחֵל דְּבָרוֹ. שְׁבוּעָה שֶׁאֵינִי יָשֵׁן שֶׁאֵינִי מְדַבֵּר שֶׁאֵינִי מְהַלֵּךְ אָסוּר.",
    "en": "MISHNAH: The following vows are permitted: Profane I would eat with you; like pork, like idolatry, like carcasses, like meat from a torn animal, like abominations, like crawling things, like Aaron’s ḥallah and his heave, are permitted. One who says to his wife, you are for me like my mother, one finds for him an opening from another place that he should not be flippant about this. A qônām that I shall not sleep, that I shall not speak, that I shall not walk, or one who says to his wife, a qônām that I shall not sleep with you, he is under the obligation “he shall not profanate his word.” An oath that I shall not sleep, that I shall not speak, that I shall not walk, he is forbidden.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.1:2",
    "he": "הלכה: אֵילּוּ נְדָרִים מוּתָּרִין כול׳. לַיי. אֵין אָדָם אוֹסֵר עָלָיו דָּבָר אֶלָּא שֶׁהוּא לַיי. תַּנֵּי דְבֵית רַב פְּלִיג. מְנַיִין לִנְדָרִים שֶׁהֵן מוּתָּרִין לָךְ מִן הַשָּׁמַיִם וּבְנֵי אָדָם נוֹהֲגִין בָּהֶן בְּאִיסּוּר שֶׁלֹּא תְהֵא נוֹדֵר וּמְבַטֵּל. תַּלְמוּד לוֹמַר לֹא יַחֵל דְּבָרוֹ. שֶׁלֹּא יַעֲשֶׂה דְבָרָיו חוּלִין. הֲווֹן בָּעֵיי מֵימַר. כְּגוֹן הַקָּרְבָּן בִּשְׁבוּעָה. הָא בִשְׁאָר כָּל הַדְּבָרִים לֹא. אָתָא מֵימַר לָךְ. אֲפִילוּ בִשְׁאָר כָּל הַדְּבָרִים. לֶאְסוֹר אִסָּר עַל נַפְשׁוֹ. אִית תַּנָּיֵי תַנֵּי. עַל נַפְשׁוֹ לֹא עַל אֲחֵרִים. אִית תַּנָּיֵי תַנֵּי. אֲפִילוּ עַל אֲחֵרִים. הֲווֹן בָּעֵי מֵימַר. מָאן דָּמַר. עַל נַפְשׁוֹ לֹא עַל אֲחֵרִים. לוֹסַר נְכָסָיו שֶׁל אֲחֵרִים. וּמָאן דָּמַר. אֲפִילוּ עַל אֲחֵרִים. לוֹסַר נְכָסָיו עַל אֲחֵרִים. הָא נִיכְסֵי אֲחֵרִים עָלָיו לֹא.",
    "en": "HALAKHAH: “The following vows are permitted,” etc. “To the Eternal”, nobody can forbid anything on himself unless it could be given to the Eternal. What is stated in the House of Rav disagrees: “From where that one may not make and dissolve vows which are dissolved for you from Heaven but people consider them as binding? The verse says, ‘he shall not profanate his word.’ He should not make his words profane.” They wanted to say, for example using “qorbān” or “oath”; but in all other respects it would be permitted. It comes to tell you, also all other respects. “To prohibit a prohibition on himself”. There are Tannaїm who state: on himself, not on others. There are Tannaїm who state: even on others. They wanted to say that he who says on himself, not on others, to forbid others’ property, but he who says even on others, to forbid his own property for others, but not the property of others for himself.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.1:3",
    "he": "הָאוֹמֵר לְאִשְׁתּוֹ הֲרֵי אַתְּ עָלַי כְּאִימָּא. בִּיאָתֵךְ עָלַי כְּבִיאַת אִימָּא. כִּבְשַׂר אִימָּא. לֹא אָמַר כְּלוּם. אָמַר הַכִּכָּר הַזֶּה עָלַי כְּבִיאַת אִימָּא. מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. הָאוֹמֵר לְאִשְׁתּוֹ. קוֹנָם אֵינִי מְשַׁמְּשֵׁיךְ. רַב אָמַר. אָסוּר. וּשְׁמוּאֵל אָמַר. מוּתָּר. מַה מְקַיֵים שְׁמוּאֵל בְּלֹא יַחֵל דְּבָרוֹ. כְּאִילּוּ בַּל יַחֵל דְּבָרוֹ. רַב כְּדַעְתֵּיהּ. תַּנָּיֵי דְבֵית רַב פְּלִיג. מְנַיִין לִנְדָרִים שֶׁהֵן מוּתָּרִין לָךְ מִן הַשָּׁמַיִם וּבְנֵי אָדָם נוֹהֲגִין בָּהֶן בְּאִיסּוּר כְּדֵי שֶׁלֹּא תְהֵא נוֹדֵר וּמְבַטֵּל. תַּלְמוּד לוֹמַר לֹא יַחֵל דְּבָרוֹ. שֶׁלֹּא יַעֲשֶׂה דְבָרָיו חוּלִין.",
    "en": "“One who says to his wife, you are for me like my mother”. Your cohabitation is for me like cohabitation with my mother, like my mother’s flesh; he did not say anything. If he said, this loaf is for me like cohabitation with my mother, what? Let us hear from the following: A qônām that I shall not sleep with you, Rav says, he is forbidden, Samuel says he is permitted. How does Samuel uphold “he shall not profanate his word”? As if he shall not profanate his word. Rav sticks with his opinion: The Tannaїm in the House of Rav disagree: “From where that one may not make and dissolve vows which are dissolved for you from Heaven but people consider them as binding? The verse says, ‘he shall not profanate his word.’ He should not make his words profane.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.1:4",
    "he": "שְׁבוּעָה שֶלֹּא אִישָׁן שְׁלֹשָׁה יָמִים. מַלְקִין אוֹתוֹ וְיָשֵׁן מִיַּד. שְׁבוּעָה שֶלֹּא אוֹכַל שְׁלֹשָׁה יָמִים. מַמְתִינִין אוֹתוֹ עַד שֶׁיֹּאכַל וּמַלְקִין אוֹתוֹ.",
    "en": "“An oath that I shall not sleep for three days,” one whips him and he can sleep immediately. “An oath that I shall not eat for three days,” one waits until he eats and then whips him.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.2:1",
    "he": "משנה: קָרְבָּן לֹא אוֹכַל לָךְ וְקָרְבָּן שֶׁאוֹכַל לָךְ לֹא קָרְבָּן לֹא אוֹכַל לָךְ מוּתָּר. שְׁבוּעָה לֹא אוֹכַל לָךְ שְׁבוּעָה שֶׁאוֹכַל לָךְ לֹא שְׁבוּעָה לֹא אוֹכַל לָךְ אָסוּר. זֶה חוֹמֶר בַּשְּׁבוּעוֹת מִבַּנְּדָרִים. וְחוֹמֶר בַּנְּדָרִים מִבַּשְּׁבוּעוֹת. כֵּיצַד אָמַר קוֹנָם סוּכָּה שֶׁאֵינִי עוֹשֶׂה לוּלָב שֶׁאֵינִי נוֹטֵל. תְּפִילִין שֶׁאֵינִי נוֹתֵן בַּנְּדָרִים אָסוּר בַּשְּׁבוּעוֹת מוּתָּר. שֶׁאֵין נִשְׁבָּעִין לַעֲבוֹר עַל הַמִּצְוֹת.",
    "en": "MISHNAH: Qorbān [shall be] what I shall not eat at your place, or qorbān [shall be] what I shall eat from you, no qorbān [shall be] what I shall not eat from you; he is permitted. An oath that I shall not eat at your place, an oath that I shall eat from you, no oath that I shall not eat from you; he is forbidden. That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths? If he said qônām that I shall not make a sukkah, that I shall not take a lulab, that I shall not put on phylacteries, as a vow he is forbidden, as an oath he is permitted since one cannot swear to transgress commandments.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.2:2",
    "he": "הלכה: קָרְבָּן לֹא אוֹכַל לָךְ כול׳. וְלָמָּה לֹא תַנִּינָן. שְׁבוּעָה שֶׁלֹּא אוֹכַל לָךְ. מוּתָּר. אֶלָּא בְגִין דְּתַנִינָן. חוֹמֶר בַּשְּׁבוּעוֹת מִבַּנְּדָרִים. וְסָבְרִנָן מֵימַר. שְׁבוּעָה לֹא אוֹכַל לָךְ. דִּבְרֵי חֲכָמִים אָסוּר. לְפוּם כֵּן לֹא תַנִּינָן.",
    "en": "HALAKHAH: “Qorbān [shall be] what I shall not eat at your place,” etc. Why did we not state: An oath that I shall eat from you, he is permitted? Only because we stated: “That is more restrictive for oaths than for vows.” We wanted to say about “an oath that I shall not eat of yours,” that the words of the Sages are: he is forbidden. Therefore it was not stated.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.2:3",
    "he": "הֲרֵי הוּא קָרְבָּן. הֲרֵי הוּא לַקָּרְבָּן. הֲרֵי הוּא כְקָרְבָּן. מוּתָּר. הֲרֵי הוּא שְׁבוּעָה. הֲרֵי הוּא לַשְּׁבוּעָה. הֲרֵי הוּא כִשְׁבוּעָה. אָסוּר.",
    "en": "“That is a sacrifice, that is for a sacrifice, that is like a sacrifice,” is permitted. “That is an oath, that is for an oath, that is like an oath,” is forbidden.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.2:4",
    "he": "זֶה חוֹמֶר בַּשְּׁבוּעוֹת מִבַּנְּדָרִים. וְחוֹמֶר בַּנְּדָרִים מִבַּשְּׁבוּעוֹת. כֵּיצַד. אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם לְהָרַע אוֹ לְהֵ[י]טִיב. מַה הַטָּבָה רְשׁוּת אַף הָרָעָה רְשׁוּת. יָצָא דָבָר שֶׁלְּאִיסּוּר בַּדָּבָר שֶׁל מִצְוָה. הֲווֹן בָּעֵיי מֵימַר. שׁוֹגֵג. הָא הַמֵּזִיד לֹא. אַשְׁכָּח תַּנֵּי. רִבִּי יִשְׁמָעֵאל אוֹמֵר. כְּכָל הַיּוֹצֵא מִפִּיו יַעֲשֶׂה. לֹא הַיּוֹצֵא מִפִּי שָׁמַיִם. וָמַר. אַף בְּהֶקְדֵּשׁ כֵּן. רִבִּי יוֹסֵה בְשֵׁם רִבִּי הִילָא. שֶׁכֵּן אָדָם מַקְדִּישׁ סוֹכָּתוֹ לַשָׁמַיִם.",
    "en": "“That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths?” “Or a person who swears to lightly express with his lips for bad or for good.” Just as doing good is a matter of choice, so doing bad is a matter of choice; that excludes any prohibition which is a commandment. They wanted to say, inadvertently, but not intentionally. It was found stated: Rebbi Ismael says, “anything that comes out of his mouth he shall do,” not what comes out of Heaven’s mouth. Should we say that this is the same for vows of sanctification? Rebbi Yose in the name of Rebbi Hila: For a man may vow his sukkah to Heaven.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.3:1",
    "he": "משנה: יֵשׁ נֶדֶר בְּתוֹךְ נֶדֶר וְאֵין שְׁבוּעָה בְתוֹךְ שְׁבוּעָה. כֵּיצַד אָמַר הֲרֵינִי נָזִיר אִם אוֹכַל הֲרֵינִי נָזִיר אִם אוֹכַל וְאָכַל חַיָיב עַל כָּל אַחַת וְאַחַת. שְׁבוּעָה שֶׁלֹּא אוֹכַל שְׁבוּעָה שֶׁלֹּא אוֹכַל וְאָכַל אֵינוֹ חַיָיב אֶלָּא אַחַת.",
    "en": "MISHNAH: A vow inside a vow is possible, an oath inside an oath is impossible. For example, if one said, I shall be a nazir if I would eat, I shall be a nazir if I would eat, if he eats he is obligated for each pronouncement separately. An oath that I will not eat, an oath that I will not eat, if he eats he is guilty only once.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.3:2",
    "he": "הלכה: יֵשׁ נֶדֶר בְּתוֹךְ נֶדֶר כול׳. רִבִּי יוֹסֵי בָּעֵי. שְׁבוּעָה שְׁבוּעָה שְׁבוּעָה שֶׁלֹּא אוֹכַל. וְאָכַל. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. נִישְׁמְּעִינָהּ מִן הָדָא. שְׁבוּעָה שֶׁלֹּא אוֹכַל כִכָּר זֶה. שְׁבוּעָה שֶׁלֹּא אוֹכַל. שְׁבוּעָה שֶׁלֹּא אוֹכַל. וְאָכַל. אֵינוֹ חַיָיב אֶלָּא אַחַת. מִפְּנֵי שֶׁאָמַר זוֹ. הָא אִם לֹא אָמַר זוֹ חַיָיב עַל כָּל אַחַת וְאַחַת. אֲבִימֵי אַחֲוֵי דְחֵיפָה אָמַר שַׁמָּשִׁית בִּנְדָרִים שַׁמָּשִׁית בִּשְׁבוּעוֹת. בָּעֵי חֵיפָה מִיבְדְּקוּנֵיהּ. הָיוּ לְפָנָיו חֲמִשָּׁה כִּכָּרִים וְאָמַר. שְׁבוּעָה שֶׁאוֹכַל כִכָּר זוֹ. וְחָזַר וְאָמַר. שְׁנַיִם אֵילּוּ. וְחָזַר וְאָמַר. שְׁלֹשָׁה אֵילּוּ. וְחָזַר וְאָמַר. אַרְבָּעָה אֵילּוּ. וְחָזַר וְאָמַר. חֲמִשָּׁה אֵילּוּ. וְאָכַל אֶת הָרִאשׁוֹן מָהוּ. אָמַר לֵיהּ. חַיָיב עַל כָּל אַחַת וְאַחַת. אָמַר לֵיהּ. אֵינוֹ חַיָיב אֶלָּא אַחַת. מִכֵּיוָן שֶׁהִזְכִּיר עָלָיו שְׁבוּעָה עֲשָׂאוֹ כִנְבֵילָה. מִיכָּן וָאֵילַךְ כְּמֵיחַל שְׁבוּעוֹת עַל הָאִיסָּרִין. וְאֵין שְׁבוּעוֹת חָלוֹת עַל הָאִיסָּרִין. חָזַר וּבְדָקֵיהּ. הָיוּ חֲמִשָּׁה כִּכָּרִים וְאָמַר. שְׁבוּעָה חְמִשָּׁה כִכָּרִים הָאֵילּוּ. וְחָזַר וְאָמַר. אַרְבָּעָה אֵילּוּ. וְחָזַר וְאָמַר. שְׁלֹשָׁה אֵילּוּ. וְחָזַר וְאָמַר. שְׁנַיִם אֵילּוּ. וְחָזַר וְאָמַר. אֶחָד זֶה. וְאָכַל אֶת כּוּלָּן. אָמַר לֵיהּ. אֵינוֹ חַיָיב אֶלָּא אַחַת. אָמַר לֵיהּ. חַיָיב עַל כָּל אַחַת וְאַחַת. אִילּוּ מִי שֶׁאָמַר. שְׁבוּעָה שֶׁאוֹכַל חֲמִשָּׁה. וְאָכַל אַרְבָּעָה. שֶׁמָּא אֵינוֹ פָטוּר. אָמַר רִבִּי יוֹסֵי. מִסְתַּבְּרָא כְּאַחֲוֵי דְחֵיפָה בָאַחֲרִיתָא. וּדְחֵיפָה בְקַדְמִיתָא.",
    "en": "HALAKHAH: “A vow inside a vow is possible,” etc. Rebbi Yose asked: An oath, an oath, an oath that I shall not eat, but he ate? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “An oath that I shall not eat this loaf, an oath that I shall not eat, an oath that I shall not eat. If he ate, he is guilty only once.” Because he said this. Therefore, if he had not said this, he would be guilty for each of the oaths. Avime the brother of Ḥefa said, I studied vows, I studied oaths. Ḥefa wanted to examine him: There were five loaves before him and he said, an oath that I shall not eat this loaf. Then he said, these two loaves. Then he said, these three loaves. Then he said, these four loaves. Then he said, these five loaves. Then he ate the first, what are the rules? He said to him, he is guilty for each [oath] separately. He said to him, he is guilty only once. From the moment he mentioned “oath” about it, he made it like carcass meat. From there on he is as if he wanted to apply oaths to prohibitions, but no oath can be applied to prohibitions. He examined him a second time. There were five loaves and he said, an oath about these five loaves. Then he said, these four. Then he said, these three. Then he said, these two. Then he said, this single one. Then he ate all of them? He said to him, he is guilty only once. He said to him, he is guilty for each [oath] separately. If somebody had said, an oath that I shall not eat five, and he ate four, would he be free from punishment? Rebbi Yose said, it is reasonable following Ḥefa’s brother in the last case, following Ḥefa in the first.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.4:1",
    "he": "משנה: סְתָם נְדָרִים לְהַחֲמִיר וּפֵירוּשָׁם לְהָקֵל. כֵּיצַד אָמַר הֲרֵי עָלַי כְּבָשָׂר מָלִיחַ כְּיֵין נֶסֶךְ אִם שֶׁלַּשָּׁמַיִם נָדַר אָסוּר אִם שֶׁלָּעֲבוֹדָה זָרָה נָדַר מוּתָּר. וְאִם סְתָם אָסוּר. הֲרֵי עָלַי כְּחֵרֶם אִם בְּחֵרֶם שֶׁלַּשָּׁמַיִם אָסוּר וְאִם שֶׁלַּכֹּהֲנִים מוּתָּר וְאִם סְתָם אָסוּר. הֲרֵי עָלַי כַּמַּעֲשֵׂר אִם בְּמַעֲשֵׂר בְּהֵמָה נָדַר אָסוּר וְאִם שֶׁלַּדָּגָן מוּתָּר וְאִם סְתָם אָסוּר. הְרֵי עָלַי כַּתְּרוּמָה אִם כִּתְּרוּמַת הַלִּשְׁכָּה נָדַר אָסוּר וְאִם שֶׁלַּגּוֹרֶן מוּתָּר וְאִם סְתָם אָסוּר דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים סְתָם תְּרוּמָה בִּיהוּדָה אֲסוּרָה בַּגָּלִיל מוּתֶּרֶת שֶׁאֵין אַנְשֵׁי הַגָּלִיל מַכִּירִין אֶת תְּרוּמַת הַלִּישְׁכָּה. סְתָם חֲרָמִים בִּיהוּדָה מוּתָּרִין וּבַגָּלִיל אֲסוּרִין שֶׁאֵין אַנְשֵׁי הַגָּלִיל מַכִּירִין אֶת חֶרְמֵי הַכֹּהֲנִים.",
    "en": "MISHNAH: Indeterminate oaths are interpreted restrictively and explicit ones liberally. How is this? If one said, this is for me like salted meat, like libation wine, if his intent was for Heaven, he is forbidden, if for idolatry, he is permitted, if indeterminate he is forbidden. This is for me like a ban, if by a ban for Heaven, he is forbidden, if priest’s, he is permitted, if indeterminate he is forbidden. This is for me like tithe, if animal tithe, he is forbidden, if from grain, he is permitted, if indeterminate he is forbidden. This is for me like heave, if Temple heave, he is forbidden, if heave from the threshing floor, he is permitted, if indeterminate he is forbidden, the words of Rebbi Meїr. But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave. Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.4:2",
    "he": "הלכה: סְתָם נְדָרִים לְהַחֲמִיר כול׳. הֲווֹן בָּעֵי מֵימַר. מָלוּחַ לְעוֹלָם. הָא לְשָׁעָה לֹא. אָמַר רִבִּי יוּדָן. מִן מָה דְתַנִּינָן הֲרֵי עָלַי כְּבָשָׂר מָלִיחַ כְּיֵין נֶסֶךְ. הָדָא אָמְרָה מָלוּחַ לְשָׁעָה מָלוּחַ הוּא. אֵי זֶהוּ מָלוּחַ לְשָׁעָה. כַּיי דְתַנֵּי. כֵּיצַד הוּא עוֹשֶׂה. נוֹתֵן אֶת הָאֵיבָרִים עַל גַּבֵּי הַמֶּלַח וְהוֹפְכָן. אָמַר רִבִּי אַבָּא מָרִי. שַׁנְיָיא הִיא. שֶׁאִם מַשְׁהֵא הוּא אוֹתָן שֶׁהֵן נִמְלָחִין. וְיֵידָא אָמְרָה דָא. דָּמַר רִבִּי חִיָיה בַּר אָבָּא הַנּוֹטֵל זֵתִים מִן הַמְּעַטָּן טוֹבֵל אֶחָד אֶחָד בַּמֶּלַח וְאוֹכֵל. הָדָא אָמְרָה. מָלוּחַ לְשָׁעָה מָלוּחַ הוּא.",
    "en": "HALAKHAH: “Indeterminate oaths are interpreted restrictively,” etc. They wanted to say, salted for preservation, not short-term salted. Rebbi Yudan said, since we have stated: “this is for me like salted meat, like libation wine,” this imples that short-term salted is called “salted”. What is short-term salted? As it was stated: “He puts the limbs on the salt and turns them over.” Rebbi Abba Mari said, there is a difference, for if he leaves them there, they become salted meat. But which text says it? As Rebbi Ḥiyya bar Abba said, “one who takes olives from the vat dips each single one in salt and eats it.” That implies that short-term salted is called “salted”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.4:3",
    "he": "הְרֵי עָלַי כַּתְּרוּמָה. אִם כִּתְּרוּמַת הַלִּשְׁכָּה נָדַר אָסוּר. הָא בִתְרוּמַת תּוֹרָה מוּתָּר. וְאִם שֶׁלַּגּוֹרֶן מוּתָּר. הָא בִתְרוּמַת תּוֹרָה אָסוּר. הָכָא אַתְּ אָמַר. אָסוּר. וְהָכָא אַתְּ אָמַר. מוּתָּר. נִישְׁמְעִינָהּ מִן הָדָא. כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ מוּתָּר. הָא כִתְרוּמַת תּוֹרָה אָסוּר.",
    "en": "“This is for me like heave, if Temple heave, he is forbidden,” therefore ‘heave of thanksgiving’ is permitted. “If heave from the threshing floor, he is permitted,” therefore ‘heave of thanksgiving’ is forbidden. Here you say, forbidden; there, you say, permitted. Let us hear from the following: “Like Aaron’s ḥallah and his heave” is permitted, therefore ‘heave of thanksgiving’ is forbidden.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.4:4",
    "he": "וַחֲכָמִים אוֹמְרִים סְתָם תְּרוּמָה בִּיהוּדָה אֲסוּרָה וּבַגָּלִיל מוּתֶּרֶת. שֶׁאֵין אַנְשֵׁי גָּלִיל מַכִּירִין אֶת תְּרוּמַת הַלִּשְׁכָּה. אֲבָל אִם הָיוּ מַכִּירִין סְתָם אָסוּר. סְתָם חֲרָמִין בִּיהוּדָה מוּתָּרִין וּבַגָּלִיל אֲסוּרִין. שֶׁאֵין בְּנֵי גָּלִיל מַכִּירִין חֶרְמֵי כֹּהֲנִים. אֲבָל אִם הָיוּ מַכִּירִין סְתָמָן מוּתָּר. הָכָא אַתְּ אָמַר. מוּתָּר. וָכָא אַתְּ אָמַר. אָסוּר. אָמַר רִבִּי אֶלְעָזָר. תְּרֵין תַּנָּיִין אִינּוּן. אָמַר רִבִּי יִרְמְיָה. חַד תַּנָּיֵי הוּא. כְּמָאן דָּמַר סְתָם חֲרָמִין לְבֶדֶק הַבַּיִת. בְּרַם כְּמָאן דָּמַר סְתָם חֲרָמִים לַכֹּהֲנִים. אֲפִילוּ בְגָלִיל יְהֵא מוּתָּר. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. בְּגָלִיל עַל יְדֵי שֶׁרְגִילִין בְּחֶרֶם עָכָן אַתְּ אָמַר. אָסוּר. וּבִיהוּדָה עַל שֶׁאֵינָן רְגִילִין בְּחֶרֶם עָכָן אַתְּ אוֹמֵר. מוּתָּר.",
    "en": "“But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave.” But if they did know it, the indeterminate would be forbidden. “Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.” But if they did know it, the indeterminate would be permitted. Here you say permitted, but there you say forbidden. Rebbi Eleazar says, these are statements of two Tannaïm. Rebbi Jeremiah said, all is from one Tanna, following the one who said: “indeterminate bans are for the upkeep of the Temple.” But for the one who said, “indeterminate bans are for priests,” even in Galilee they would be permitted. In Galilee where they are used to invoke Akhan’s ban, you have to say forbidden; in Judea where they are not used to invoke Akhan’s ban, you have to say permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.5:1",
    "he": "משנה: נָדַר בַּחֵרֶם וְאָמַר לֹא נָדַרְתִי אֶלָּא בְחֶרְמוֹ שֶׁלַּיָּם. נָדַר בַּקָרְבָּן וְאָמַר לֹא נָדַרְתִי אֶלָּא בְקָרְבְּנוֹת מְלָכִים. הֲרֵי עַצְמִי קָרְבָּן וְאָמַר לֹא נָדַרְתִי אֶלָּא בְעֶצֶם שֶׁהִינַּחְתִּי לִי לִהְיוֹת נוֹדֵר בּוֹ. קוֹנָם אִשְׁתִּי נֶהֱנִית לִי וְאָמַר לֹא נָדַרְתִי אֶלָּא בְאִשְׁתִּי רִאשׁוֹנָה שֶׁגֵּרַשְׁתִּי עַל כּוּלָּן אֵין נִשְׁאָלִין עֲלֵיהֶן. וְאִם נִשְׁאָלוּ עוֹנְשִׁין וּמַחְמִירִין עֲלֵיהֶן דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים פּוֹתְחִין לָהֶם פֶּתַח מִמָּקוֹם אַחֵר וּמְלַמְּדִין אוֹתָן כְּדֵי שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בַּנְּדָרִים.",
    "en": "MISHNAH: If somebody made a vow of ḥerem and said, I referred the vow only to mariner’s nets, or made a vow of qorbān and said, I referred the vow only to the gifts for kings, or said, my bone is qorbān and said, I referred the vow only to the bone that I keep in my house for purposes of vows, [or said] a qônām that my wife may not have any use from me and said, I referred the vow only to my first wife whom I divorced, all these do not need a question. If they do question, one punishes them and makes it difficult for them, the words of Rebbi Meïr, but the Sages say, one finds for them an opening from another place and teaches them that they should not be flippant about vows.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.2.5:2",
    "he": "הלכה: נָדַר בַּחֵרֶם כול׳. חַד בַּר נַשׁ נָדַר בְּאִילֵּין מִילַּיָיא. אָתָא לְגַבֵּי רִבִּי מֵאִיר וּשְׁלָחֵיהּ גַּבֵּי רִבִּי יוּדָה. אָמַר לֵיהּ. אוֹדְעֵיהּ דְּאָתִית לְגַבַּיי וּשְׁלַחְתִּיךְ לְגַבֵּיהּ. אָתָא לְגַבֵּי רִבִּי יוּדָה וּשְׁלָחֵיהּ לְגַבֵּיהּ רִבִּי יוֹסֵי. אָמַר לֵיהּ. אוֹדְעֵיהּ דְּשָׁלְחָךְ רִבִּי מֵאִיר לְגַבַּיי וּשְׁלַחְתִּיךְ לְגַבֵּיהּ. אָתָא לְגַבֵּי רִבִּי יוֹסֵי. אָמַר לֵיהּ. אִין לֵית קַדְמָאָה מִישְׁרֵי לָךְ לֵית חוֹרָן מִישְׁרֵי לָךְ. דְּאִית לֵיהּ אִם נִשְׁאָלוּ עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶן. חָזַר וְאָתָא קוֹמֵי רִבִּי מֵאִיר. אָמַר לֵיהּ. הֲוֵיתָה יְדַע דְּהוּא כֵּן לָמָּה לֹא אָמַרְתָּ לִי בְקַדְמִיתָא. אָמַר לֵיהּ. חֲמִיתָךְ מֵיקַל וְחָמְרִית עֲלָךְ.",
    "en": "HALAKHAH: “If somebody made a vow of ḥerem,” etc. A person made a vow by one of these expressions. He came before Rebbi Meїr who sent him to Rebbi Jehudah and told him, inform him that you came to me and I sent you to him. He came before Rebbi Jehudah who sent him to Rebbi Yose and told him, inform him that you came to Rebbi Meïr who sent you to me and I sent you to him. He came to Rebbi Yose, who told him, if the first one does not permit it, nobody else can permit it to you, for he holds that “if they do question, one punishes them and makes it difficult for them.” He returned before Rebbi Meïr and said to him, since you knew that, why did you not tell me from the start? He said to him, I saw you flippant and made it difficult for you.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.1:1",
    "he": "משנה: אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים נִידְרֵי זֵירוּזִין וְנִידְרֵי הֲבַאי וְנִידְרֵי שְׁגָגוֹת וְנִידְרֵי אוֹנְסִין. נִדְרֵי זֵירוּזִין כֵּיצַד הָיָה מוֹכֵר חֵפֶץ וְאָמַר קוֹנָם שֶׂאֵינִי פוֹחֵת לָךְ מִן הַסֶּלַע. וְהַלָּה אָמַר קוֹנָם שֶׁאֵינִי מוֹסִיף לָךְ עַל הַשֶּׁקֶל שְׁנֵיהֶן רוֹצִין בִּשְׁלֹשָׁה דֵינָרִין. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר אַף הָרוֹצֶה לְהַדִּיר אֶת חֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ וְאָמַר לוֹ כָּל נֶדֶר שֶׁאֲנִי עָתִיד לִידּוֹר הוּא בָטֵל וּבִלְבַד שֶׁיְּהֵא זָכוּר בְּשָׁעַת הַנֶּדֶר.",
    "en": "MISHNAH: Four kinds of vows did the Sages dissolve: Speeding-up vows, exaggeration vows, vows in error, and vows about acts of God. What are speeding-up vows? One who has something to sell says, a qônām that I shall not reduce the price below a tetradrachma, and the other one says, a qônām that I shall not increase my bid to more than a sheqel; both of them intend three denarii. Rebbi Eliezer ben Jacob says, also one who wants by a vow to get his neighbor to eat at his place. If he says to himself: any vow which I make in the future shall be void, [it is void] if he remembers at the moment he makes the vow.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.1:2",
    "he": "הלכה: אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים כול׳. וְכָל הַנְּדָרִים לָאו חֲכָמִים הֵן שֶׁהֵן מַתִּירִין. כְּתִיב וַיְדַבֵּר מֹשֶׁה אֶל רָאשֵׁי הַמַּטּוֹת. תָּלָה הַפָּרָשָׁה בְּרָאשֵׁי הַמַּטּוֹת שֶׁיְּהוּ מַתִּירִין נִדְרֵי הָעָם. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. לֹא יֵחַל דְּבָרוֹ. הוּא אֵינוֹ מוֹחֵל דְּבָרוֹ. הָא אַחֵר עוֹשֶׂה דְּבָרוֹ חוּלִין. וְאֵי זֶה זֶה. זֶה חָכָם שֶׁמַּתִיר נִדְרוֹ. חֲנַנְיָה בֶן אֲחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. נִשְׁבַּעְתִּי וָאַקַּיֵימָה. פְּעָמִים שֶׁאֵינוֹ מְקַיֵים. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי. בְּאַפִּי נִשְׁבַּעְתִּי. חוֹזֵר אֲנִי בִי.",
    "en": "HALAKHAH: “Four kinds of vows did the Sages dissolve,” etc. Do not the Sages permit all kinds of vows? It is written: “Moses spoke to the heads of the tribes.” He referred the paragraph to the heads of the tribes that they should dissolve the people’s vows. Rav Jehudah in the name of Samuel: “He shall not profane his word.” He cannot profane his word; this implies that others can profane his words. Who is that? That is the Sage who dissolves the vow. Ḥananiah the nephew of Rebbi Joshua said, “I swore and I shall keep it.” Sometimes I keep it. Rebbi Joshua said, “What I swore in my rage:” In my rage I swore; I change my mind.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.1:3",
    "he": "וְכָל הַנְּדָרִים חֲכָמִים הֵם שֶׁהֵם מַתִּירִים. וְתַנִּינָן. אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים. רִבִּי לָעְזָר בְשֵׁם רִבִּי חִיָיה רוֹבָה. אֵילּוּ אֵינָן צְרִיכִין הֵיתֵר חָכָם. רַב וּשְׁמוּאֵל תְּרֵיהוֹן אָמְרִין. אֵילּוּ הֵן צְרִיכִין הֵיתֵר חָכָם. הָתִיב אִיסִּי. וַהֲרֵי לֹא מָצִינוּ פֶתַח לִנְדָרִים אֶלָּא מִיכָּן. אָמַר לֵיהּ שְׁמוּאֵל. חֲגַר עֲלֵיהּ מוּתְנָא. מַתְנִיתָא פְלִיגָא עַל אִיסִּי. אַף זֶה יָכוֹל לְהָפֵר נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם. פָּתַר לָהּ. כָּל הַנְּדָרִים צְרִיכִין פֶּתַח מִמָּקוֹם אַחֵר וְאֵילּוּ פִּתְחָן בְּצִידָּן. אָמַר רִבִּי זְעִירָא. הָדָא דְאַתְּ אָמַר בְּשֶׁאֵינָן מַעֲמִידִים. אֲבָל אִם הָיוּ מַעֲמִידִין צְרִיכִין הֵיתֵר חָכָם. הֲרֵי זֶה מַעֲמִיד וְזֶה אֵינוֹ מַעֲמִיד. מֵאַחַר שֶׁבָּטֵל אֶצֶל זֶה יִבָּטֵל זֶה. תַּלְמִידוֹי דְרִבִּי חִיָיה בַר לוּלִיָינִי אָמַר רִבִּי יוּדָן. שֶׁאִילּוּ הָיָה אוֹמֵר זֶה בְסֶלַע. וְזֶה אוֹמֵר לִיתֵּן לוֹ בְשָׁלֹשׁ. וְזֶה אוֹמֵר בְּשֶׁקֶל. מַעֲמִיד. מֵאַחַר שֶׁבִּיטֵּל דֵּינָר זֶה עַל זֶה יְבַטֵּל עוֹד דֵּינָר אַחֵר אֶצְלוֹ וְיִתְּנוּ לוֹ בִשְׁנַיִם.",
    "en": "Do the Sages permit all kinds of vows? “Four kinds of vows did the Sages dissolve”! Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: Those do not need the permission of a Sage. Rav and Samuel both say that these need the permission of a Sage. Issy objected: Did we not find an opening for vows from there only? Samuel said to him, bind a rope on it. A Mishnah disagrees with Issy: “This one also can dissolve his vow without asking a Sage.” He explains it, that all vows need an opening from another place but these have their openings in themselves. Rebbi Ze‘ira said, that is, if they do not insist. But if they did insist they need the permission of a Sage. If one did insist but the other did not insist, since this one’s is invalid, the other one’s also should be invalid. A student of Rebbi Ḥiyya bar Julianus said [after] Rebbi Yudan: If one asked a tetradrachma, one was ready to give him three, and another one said a sheqel. (Does he insist?) Since he renounces one denar for this one he may renounce another one for the other one and give it to him for two.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.1:4",
    "he": "אָמַר רִבִּי אִמִּי. מָאן תַּנָּא נִידְרֵי זְירוּזִין. רִבִּי טַרְפוֹן. דּוּ פָתַר לָהּ בְּמַעֲמִידִין. אָמַר רִבִּי בָּא. תִּיפְתָּר דִּבְרֵי הַכֹּל שֶׁאֵין מַעֲמִידִין. אִין תֵּימַר בְּמַעֲמִידִין. נִיתְנֵי. רִבִּי אֱלִיעזֶר בֶּן יַעֲקֹב וְרִבִּי טַרְפוֹן שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. אִית תַּנָּיֵי תַנֵּי. הָרוֹצֶה. אִית תַּנָּיֵי תַנֵּי. אַף הָרוֹצֶה. מָאן דָּמַר. הָרוֹצֶה. מְסַיֵיעַ לְרִבִּי בָּא. מָאן דָּמַר. אַף הָרוֹצֶה. מְסַיֵיעַ לְרִבִּי אִמִּי. רִבִּי פְדָת בְּשֵׁם רִבִּי יוֹחָנָן. מָאן תַּנָּא נִידְרֵי זְירוּזִין. רִבִּי טַרְפוֹן.",
    "en": "Rebbi Immi said, who is the Tanna of speeding-up vows? Rebbi Tarphon! For he explains it for those who insist. Rebbi Abba said, explain it according to everybody for those who do not insist. If you say for those who insist, one should have stated that Rebbi Eliezer ben Jacob and Rebbi Tarphon say the same thing. Some Tannaїm say, “one who wants”; some Tannaïm say, “also one who wants”. He who says “one who wants” supports Rebbi Abba; he who says “also one who wants”, supports Rebbi Immi. Rebbi Pedat in the name of Rebbi Joḥanan: who is the Tanna of speeding-up vows? Rebbi Tarphon!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.1:5",
    "he": "כֵּינִי מַתְנִיתָא. כָּל נֶדֶר שֶׁאֲנִי עָתִיד לִידּוֹר הֲרֵי הוּא בָטֵל וּבִלְבַד שֶׁיְּהֵא זָכוּר בְּשָׁעַת הַנֶּדֶר. בְּשֶׁלֹּא הִתְנָה. אֲבָל אִם הִתְנָה אַף עַל פִּי שֶׁאֵינוֹ זָכוּר. בַּנְּדָרִים. אֲבָל בַּשְּׁבוּעוֹת תְּנַיי בַּנְּדָרִים וְאֵין תְּנַיי בַּשְּׁבוּעוֹת. כְּהָדָא דְתַנֵּי. שְׁבוּעַת הַדַּיָינִין כִּתְנַיִין שֶׁבְּלִיבֵּינוּ לֹא כִתְנַיִין שֶׁבִּלְבָבְכֶם. אָמַר רִבִּי יוּדָה. כִּתְנַיִין שֶׁבְּלִיבּוֹ הוּא מַשְׁבִּיעוֹ. וְלָמָּה הוּא מַתְנֶה עִמּוֹ. מִפְּנֵי הַהֶדְיוֹטוֹת שֶׁלֹּא יֹאמְרוּ. יֵשׁ תְּנַיִין בַּשְׁבוּעוֹת. תַּנֵּי רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וְהָא כְתִיב כִּי אֵת אֲשֶׁר יֵשְׁנוֹ פֹּה. מַה אַתְּ שְׁמַע מִינָהּ. אָמַר לֵיהּ. מַה דּוֹרוֹת הַבָּאִים אַחֲרֵינוּ אֵין בְּלִיבָּן תְּנַיי אַף אָנוּ אֵין בְּלִיבֵּינוּ תְּנַיי.",
    "en": "So is the Mishnah: “Any vow which I make in the future shall be void, [it is void] if he remembers at the moment he makes the vow,” if he did not stipulate a reservation. But if he stipulated a reservation, then even if he does not remember. That is for vows; but for oaths? There are reservations for vows, there are no reservations for oaths, as it was stated about oaths imposed by judges: “According to our understanding, not according to your understanding.” Rebbi Jehudah said, he makes him swear according to his understanding. Why does he stipulate with him? Because of the uneducated, lest they say that there may be mental reservations for oaths.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.2:1",
    "he": "משנה: נִדְרֵי הֲבַאי אָמַר אִם לֹא רָאִיתִי בַדֶּרֶךְ הַזּוֹ כְּעוֹלֵי מִצְרַיִם. אִם לֹא רָאִיתִי נָחָשׁ כְּקוֹרַת בֵּית הַבַּד. נִדְרֵי שְׁגָגוֹת כֵּיצַד אָמַר אִם אָכַלְתִּי וְאִם שָׁתִיתִי וְנִזְכַּר שֶׁאָכַל וְשֶׁשָּׁתָה שֶׁאֵינִי אוֹכֵל וְשֶׁאֵינִי שׁוֹתֶה וְשָׁכַח וְאָכַל וְשָׁתָה. אָמַר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי שֶׁגָּנְבָה אֶת כִּיסִי וְשֶׁהִיכָּת אֶת בְּנִי וְנוֹדַע שֶׁלֹּא הִכַּתּוּ וְנוֹדַע שֶׁלֹּא גָנְבָה. רָאָה אוֹתָן אוֹכְלִין תְּאֵינִים וְאָמַר לָהֶן הֲרֵי הֵן עֲלֵיכֶם כְּקָרְבָּן וְנִמְצְאוּ אָבִיו וְאֶחָיו וְהָיוּ עִמָּהֶן אֲחֵרִים. בֵּית שַׁמַּאי אוֹמְרִים הֵן מוּתָּרִין וּמַה שֶׁעִמָּהֶן אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים אֵילּוּ וָאֵילּוּ מוּתָּרִין.",
    "en": "MISHNAH: Exaggeration vows: If he said, if I did not see on this road [crowds] like those who left Egypt; if I did not see a snake [as thick] as the beam of the olive press. Vows in error how? If he said, if I ate or drank, and he remembers that he had eaten or drunk, that I shall not eat or shall not drink, and he forgot and ate or drank. If he said, a qônām that my wife cannot enjoy anything from me because she stole my wallet or hit my son, and it turns out that she did not hit him or became known that she did not steal. If he saw people eating [his] figs and said to them, these are for you as qorbān, but the persons turned out to be his father or brothers with others. The House of Shammai say, these are permitted, those with them forbidden. But the House of Hillel say, these and those are permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.2:2",
    "he": "הלכה: נִדְרֵי הֲבַאי וכו׳. אֵיפְשַׁר שֶׁלֹּא עָבַר בָּהּ כְּעוֹלֵי מִצְרַיִם. אֶלָּא כֵן אֲנָן קַיָימִין בִּרְאִיָיה אַחַת. וְהָא לוּלְיָינוּס מַלְכָּא כַּד נְחַת לְתַמָּן נְחוֹת עִימֵּיהּ מֵאָה עֶשְׂרִים רִיבְּוָון. אֶלָּא אָכֵן אֲנָן קַיָימִין בִּרְאִיָיה אַחַת.",
    "en": "HALAKHAH: “Vows of exaggeration,” etc. Is it impossible that crowds like those who left Egypt went by? But we are dealing with one look. Was it not the case that when Emperor Julianus went there, 1‘200‘000 [men] went with him? But we must be dealing with one look.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Nedarim.3.2:3",
    "he": "וְהָא חִיוְיָה דְשָׁבּוּר מַלְכָּא בְּלַע גְּמָלִין בְּלַע קָרוֹנִין. כַּד בָּעוּ מִקְטְלוֹנֵיהּ מְלוֹן פְּחָלִין שֶׁלַּגְּמָלִין תֶּבֶן וִיהָבוֹן בּוֹן גּוֹמְרִין וּבַלְעוֹן וָמֵית. אָמַר רִבִּי יְהוּדָה בַּר פָּזִי. אֲנָא חָמִית מְשַׁךְ דְּחִיוִי עֲבַד אוֹרֵי עַל עוֹמָנֵי מֶסָסְטוֹלֵא. אָמַר רִבִּי שְׁמוּאֵל בַּר יַעֲקֹב. אֲנָא חָמִית מְשַׁךְ דְּחִיוִי סְלִיק בְּדִיוְיִין [דְּ]מַלְכוּתָא. שְׁמוּאֵל אָמַר. בִּמְרוּבַּע. אִין תֵּימַר בִּשְׁאֵינוֹ מְרוּבַּע. לָמָּה לִי גָדוֹל. אֲפִילוּ קָטוֹן. אָמַר רִבִּי מַתַּנְיָיה. לֵית אוֹרְחֵיהּ דְּהָדֵין תַּנָּיָיה מַתְפִּיס אֶלָּא מִילָּה רוֹבָא. תֵּדַע לָךְ שֶׁהוּא כֵן. דְּתַנִּינָן גָּמָל פּוֹרֵחַ בָּאֲוֵיר. נִיתְנֵי עַכְבָּר פּוֹרֵחַ בָּאֲוֵיר.",
    "en": "Did not the snake of king Sapor swallow camels and carts? When they wanted to kill it, they filled camel bags with straw and put glowing coals inside; it swallowed them and died. Rebbi Jehudah bar Pazi said, I saw a snake skin which filled the space between two columns. Rebbi Samuel bar Jacob said, I saw a snake skin which covered the genii of government. Samuel said, square. Could you say it was not square, why must it be large? Even if it was small! Rebbi Mattaniah said, it is the way of this Tanna to speak only about large things. You should know that it is so, for we have stated: “A flying camel”. Could he not have stated “a flying rat”?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:1",
    "he": "משנה: עֶבֶד כְּנַעֲנִי נִקְנֶה בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְקוֹנֶה אֶת עַצְמוֹ בְּכֶסֶף עַל יְדֵי אֲחֵרִים וּבִשְׁטָר עַל יְדֵי עַצְמוֹ דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אַף בְּכֶסֶף עַל יְדֵי עַצְמוֹ וּבִשְׁטָר עַל יְדֵי אֲחֵרִים וּבִלְבַד שֶׁיְּהֵא הַכֶּסֶף מִשֶּׁל אֲחֵרִים.",
    "en": "MISHNAH: A Canaanite slave is acquired by money, or contract, or possession. He gains his autonomy by money through a third party or a document by himself, the words of Rebbi Meïr. But the Sages say, by money also by himself or a document through a third party, if only the money comes from a third party.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:2",
    "he": "הלכה: עֶבֶד כְּנַעֲנִי נִקְנֶה בְּכֶסֶף כול׳. כְּתִיב וְהִתְנַחַלְתֶּם אוֹתָם לִבְנֵיכֶם אַחֲרֵיכֶם לָרֶשֶׁת אֲחוּזָּה. הִקִּישׁ עֲבָדִים לַאֲחוּזָּה. מָה אֲחוּזָּה נִקְנֵית בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. אַף עֶבֶד כְּנַעֲנִי נִקְנֶה בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה.",
    "en": "HALAKHAH: “A Canaanite slave is acquired by money,” etc. It is written: “They shall be inherited by your children after you, to be possessed as inheritance” This brackets slaves with landed property. Since real estate can be acquired by money, or contract, or possession, so a Canaanite slave can be acquired by money, or contract, or possession.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:3",
    "he": "מְנַיִין שֶׁאֲחוּזָּה נִקְנֵית בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. שָׂדוֹת בַּכֶּסֶף יִקְנוּ וְכָתוֹב בַּסֵּפֶר וְחָתוֹם וְהָעֵד עֵדִים. וְחָתוֹם אֵילּוּ עֵידֵי שְׁטָר. וְהָעֵד עֵדִים אֵילּוּ עֵידֵי חֲזָקָה. אוֹ אֵינָן אֶלָּא אֵילּוּ עֵידֵי שְׁטָר. כְּבָר כָּתוּב וְכָתוֹב בַּסֵּפֶר וְחָתוֹם.",
    "en": "From where that landed property is bought by money, or contract, or possession? “Fields will be bought by money, writing on a scroll and signing, and testifying of witnesses.” “And signing”, these are the witnesses on the contract. “And testifying of witnesses,” these are the witnesses to possession. Or maybe these are only the witnesses on the contract? These are already written: “Writing on a scroll and signing.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:4",
    "he": "רִבִּי יָסָא בְּשֵׁם רִבִּי מָנָא רִבִּי תַנְחוּם רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֵין קַרְקַע נִקְנֶה בְּפָחוֹת מִשָּׁוֶה פְרוּטָה. מַה טַעֲמָא. שָׂדוֹת בַּכֶּסֶף יִקְנוּ. וּפְלִיג עַל הַהִיא דְאָמַר רִבִּי חֲנִינָה. כָּל שְׁקָלִים שֶׁכְּתוּבִים בַּתּוֹרָה סְלָעִים וּבַנְּבִיאִים לִיטְרִין וּבַכְּתוּבִים קִינְטֵירִין. אָמַר רִבִּי יוּדָה בַּר פָּזִי. חוּץ מִשִּׁקְלֵי עֶפְרוֹן דְּהַוְיָין קִינְטֵירִין. מַה טַעֲמָא. בְּכֶסֶף מָלֵא יַתְנֶנָּה לִי. וְלֹא דַמְיָיא. תַּמָּן כְּתִיב כֶּסֶף וְהָכָא כְּתִיב שְׁקָלִים. הָתִיבוּן. הֲרֵי הָאוֹנֵס הֲרֵי אֵין כָּתוּב בּוֹ אֶלָּא כֶּסֶף וְאַתְּ אָמַר שְׁקָלִים.",
    "en": "Rebbi Yasa in the name of Rebbi Mana; Rebbi Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: Real estate cannot be bought for less than a peruṭah. What is the reason? “Fields will be bought by money.” This disagrees with what Rebbi Ḥanina said: Any šeqalim mentioned in the Torah are tetradrachmas, in the Prophets pounds340, and in the Hagiographs centenarii. Rebbi Jehudah bar Pazi said, except for the šeqalim paid to Ephron, which were centenarii. What is the reason? “For full money he shall give it to me.” There is no comparison since here it is written “money” but there “šeqalim”. They objected, is there not the rapist, for whom “money” is written and you say “šeqalim”?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:5",
    "he": "וּדְלֹא כְרִבִּי לִעֶזֶר. דְּרִבִּי לִעֶזֶר אָמַר. הִילֵּךְ קָנָה. דְּתַנֵּי. הִילֵּךְ בְּשָׂדֶה לְאוֹרְכָּהּ וּלְרָחְבָּהּ קָנָה עַד מָקוֹם שֶׁהִילֵּךְ. דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים. לֹא קָנָה עַד שָׁעָה שֶׁיַּחֲזִיק. הַכֹּל מוֹדִין בְּמוֹכֵר שְׁבִיל לַחֲבֵירוֹ כֵּיוָן שֶׁהִילֵּךְ בּוֹ קְנָייוֹ. מַה טַעֲמָא. קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאוֹרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּהּ.",
    "en": "This does not follow Rebbi Eliezer, for Rebbi Eliezer said that walking acquires, as it was stated: If one walked across a field in length and breadth, he acquired up to the place he walked to, the words of Rebbi Eliezer. But the Sages say that he did not acquire up to the moment he acted in possession. Everybody agrees that if somebody sells a path to another, when the latter went, he acquired. What is the reason? “Arise, walk in the Land in length and breadth, for I shall give it to you.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:6",
    "he": "אִית מַתְנִיתָא אָמְרָה. עֲבָדִים כְּקַרְקָעוֹת. אִית מַתְנִיתָא אָמְרָה. כִּמְטַלְטְלִין. אִית מַתְנִיתָא אָמְרָה. לֹא כְקַרְקָעוֹת וְלֹא כִמְטַלְטְלִין. מַתְנִיתָא אָמְרָה. עֲבָדִים כְּקַרְקָעוֹת. דְּתַנִּינָן תַּמָּן. חֶזְקַת בָּתִּים בּוֹרוֹת שִׁיחִין וּמְעָרוֹת מֶרְחַצִּיּוֹת וְשׁוֹבְכוֹת בֵּית הַבַּדִּים וּבֵית הַשְּׁלָחִין וַעֲבָדִים. אִית מַתְנִיתָא אָמְרָה. עֲבָדִים אֵינָן כִּמְטַלְטְלִין. דְּתַנֵּי. אֵי זוֹ הִיא חֶזְקַת עֲבָדִים. נָעַל לוֹ מִנְעֲלוֹ. וְהִתִּיר לוֹ מִנְעָלוֹ. נָטַל לְפָנָיו לְמֶרְחָץ. רִבִּי שִׁמְעוֹן אוֹמֵר. אִם הִגְבִּיהוֹ הֲרֵי זוֹ חֲזָקָה. הִגְבִּיהַּ הוּא אֶת רַבּוֹ אֵין חֲזָקָה גְּדוֹלָה מִזּוֹ. מִילֵּיהוֹן דְּרַבָּנִין אָמְרִין. עֲבָדִים כִּמְטַלְטְלִין. דָּמַר רִבִּי יוֹסֵי בְּשֵׁם רַבָּנִין. אֵין שִׁיעְבּוּד לְמַתָּנָה. אֵין גּוֹבִין מִן הָעֲבָדִים כְּקַרְקָעוֹת. אָמַר רִבִּי מָנָא לְרִבִּי שַׁמַּי. מָאן אִינּוּן רַבָּנִין. אָמַר לֵיהּ. רִבִּי יִצְחָק וְרִבִּי אִימִּי. אַרְמָלְתָא תְּפָסָת אָמְתָא. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִצְחָק. אָמַר. תְּפָסָת תְּפָסָת. רִבִּי אִימִּי מַפִּיק מִינָּהּ. דְּהִיא סָבְרָה דְהִיא דִידָּהּ וְלֵית הִיא דִּידָּהּ. וְלֹא בקַרְקָעוֹת. דְּתַנֵּי. קַרְקָעוֹת וַעֲבָדִים הֶחֱזִיק בַּקַּרְקָעוֹת. אִם אוֹמֵר אַתְּ. עֲבָדִים כְּקַרְקָעוֹת. כֵּיוָן שֶׁהֶחֱזִיק בַּקַּרְקָעוֹת הֶחֱזִיק בָּעֲבָדִים. דְּאָמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הָיוּ לוֹ שְׁתֵּי שָׂדוֹת אַחַת בִּיהוּדָה וְאַחַת בַּגָּלִיל. הֶחֱזִיק בְּזוֹ שֶׁבִּיהוּדָה לִזְכוֹת בְּזוֹ שֶׁבַּגָּלִיל אוֹ בְּזוֹ שֶׁבַּגָּלִיל לִזְכוֹת בְּזוֹ שֶׁבִּיהוּדָה. קָנָה. לֹא במְטַלְטְלִין. אִם אוֹמֵר אַתְּ. עֲבָדִים כִּמְטַלְטְלִין. כֵּיוָן שֶׁהֶחֱזִיק בִּמְטַלְטְלִין הֶחֱזִיק בָּעֲבָדִים. דְּתַנִּינָן תַּמָּן. שֶׁהַנְּכָסִין שֶׁאֵין לָהֶן אֲחֵרָיוּת זוֹקְקִין אֶת הַנְּכָסִים שֶׁיֵּשׁ לָהֶן אֲחֵרָיוּת לִישָּׁבַע עֲלֵיהֶן.",
    "en": "A Mishnah says that slaves follow the rules of real estate. A baraita states, the rules of movables. A baraita states, neither the rules of realestate nor the rules of movables. A Mishnah says that slaves follow the rules of real estate, as we have stated there: “Possession of houses, cisterns, ditches, and caves, bath houses, and dovecots, olive presses, and irrigated fields, and slaves.” A baraita states, slaves do not follow the rules of movables. As it is stated: What is possession of a slave? He tied his shoe for him, or untied his shoe, carried his things to the bath. Rebbi Simeon says, if he lifted him, that is possession. If he lifted his master, there is no stronger possession than this. A statement of the rabbis says that slaves follow the rules of movables. For Rebbi Yose said in the name of rabbis, there is no lien for a gift; one does not collect from slaves as from real estate. Rebbi Mana asked Rebbi Shammai, who are those rabbis? He told him, Rebbi Isaac and Rebbi Immi. A widow took a slave girl. The case came before Rebbi Isaac who said, what she took, she took. Rebbi Immi took her away, for she thought that she was hers but she was not hers. Not of real estate, as it was stated: Real estate and slaves; he took possession of the real estate. If you say that slaves follow the rules of real estate, when he took possession of the real estate he would have taken possession of the slaves, since Rebbi Yasa said in the name of Rebbi Joḥanan: If he had two fields, one in Judea and one in Galilee. If he took possession of the one in Judea with intention to take possession also of that in Galilee, or of the one in Galilee with intention to take possession also of that in Judea, he acquired. Not of movables. If you say that slaves follow the rules of movables, when he took possession of the movables he would have taken possessionof the slaves, since we did state there: “For property that is not guaranteed will cause guaranteed properties to be objects of swearing about them.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:7",
    "he": "בַּכֶּסֶף. רִבִּי יִרְמְיָה אָמַר. מֵאַחֵר לְרַבּוֹ. הָא מֵרַבּוֹ לְאַחֵר לֹא. אָמַר רִבִּי זְעִירָא. אֲפִילוּ מֵרַבּוֹ לְאַחֵר. מָהוּ מוֹצִיא. מֵרַבּוֹ לְעַצְמוֹ. רִבִּי יִרְמְיָה בְּעָא קוֹמֵי רִבִּי זְעִירָא. הֵילָךְ כֶּסֶף זֶה שֶׁתֵּצֵא שָׂדְךָ לְחֵירוּת. אָמַר לֵיהּ. יָצָאת. שֶׁתֵּצֵא שָׂדְךָ לְהֶבְקֵר. אָמַר לֵיהּ. לֹא יָצָאת. מַה בֵּין זֶה לָזֶה. זֶה זִיכֶּה לְבֶן דַּעַת וְזֶה לֹא זִיכֶּה לְבֶן דַּעַת. הַגַּע עַצְמָךְ שֶׁהָיָה חֵרֵשׁ. אָמַר לֵיהּ אִישׁ. הַגַּע עַצְמָךְ שֶׁהָיָה קָטָן. אָמַר לֵיהּ דַּרְכּוֹ לְהַגְדִּיל. אָמַר רִבִּי יוֹנָה. אַתְיָיא דְּרִבִּי זְעִירָא כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. דְּתַנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רִבִּי מֵאִיר. אַף בִּשְׁטָר עַל יְדֵי אֲחֵרִים. לֹא עַל יְדֵי עַצְמוֹ. מָהוּ בִּשְׁטָר עַל יְדֵי אֲחֵרִים לֹא עַל יְדֵי עַצְמוֹ. לֹא רַבּוֹ נוֹתֵן שְׁטָר לַאֲחֵרִים שֶׁיֵּצֵא עַבְדּוֹ לְחֵירוּת. אוּף הָכָא רַבּוֹ נוֹתֵן כֶּסֶף לַאֲחֵרִים שֶׁתֵּצֵא שָׂדֵהוּ לְהֶבְקֵר.",
    "en": "“By money.” Rebbi Jeremiah said, from another person to his master, therefore not from his master to another person. Rebbi Ze‘ira said, even from his master to another person. What brings this? From his master to himself. Rebbi Jeremiah asked before Rebbi Ze‘ira: “Here you have money that your field shall be unencumbered.” He answered, it is unencumbered. “That it be ownerless”? He answered, it is not ownerless. What is the difference between the cases? Here he advantaged a thinking person, there he did not advantage any thinking person. Think of it, if he was deaf-mute? He said to him, “a man.” Think of it, if he was underage? He said to him, one usually grows up. Rebbi Jonah said, Rebbi Ze‘ira follows Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr: Even with a contract through others, not by himself. Does not his master deliver a document to others that his slave regain his freedom? Here also, his master gives money to others that his field become ownerless.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:8",
    "he": "אָמַר רִבִּי אָבוּן. אַתְיָיא כְּרִבִּי. דְּרִבִּי אָמַר. אָדָם מְשַׁחְרֵר חֲצִי עַבְדּוֹ. וְלֵית לְרַבָּנִין אָדָם מְשַׁחְרֵר חֲצִי עַבְדּוֹ. אִית לוֹן בְּעֶבֶד שֶׁלְּשׁוּתָפוּת. אֲבָל בְּעֶבֶד שֶׁכּוּלּוֹ שֶׁלּוֹ שַׁנְיָיא הִיא. שֶׁהוּא כְּזָכָה מִימִינוֹ לִשְׂמאֹלוֹ. וְלֵית לְרִבִּי שֶׁהוּא כְּזָכָה מִימִינוֹ לִשְׂמאֹלוֹ. אִית לֵיהּ בִּמְזַכֶּה לוֹ עַל יְדֵי אַחֵר. וְלֵית לְרַבָּנִין בִּמְזַכֶּה לוֹ עַל יְדֵי אַחֵר. סָבְרִין רַבָּנִין. הָרָאוּי לִזְכוֹת עַל יְדֵי עַצְמוֹ רָאוּי לִזְכוֹת עַל יְדֵי אַחֵר. וְשֶׁאֵינוֹ רָאוּי לִזְכוֹת עַל יְדֵי עַצְמוֹ אֵינוֹ רָאוּי לִזְכוֹת עַל יְדֵי אַחֵר. רִבִּי אוֹמֵר. אַף עַל פִּי שֶׁאֶינוֹ רָאוּי לִזְכוֹת עַל יְדֵי עַצְמוֹ רָאוּי לִזְכוֹת לוֹ עַל יְדֵי אַחֵרִים.",
    "en": "Rebbi Abun said, it follows Rebbi, since Rebbi said that a person can free half of his slave. But do the rabbis not hold that a person can free half of his slave? They admit it for a slave held in partnership. But there is a difference for a slave who entirely belongs to him, for it is as if he gave something from his right into his left hand. Does Rebbi hold that it is not as if he gave something from his right into his left hand? He admits it if he gave to him through a third party. Do the rabbis not hold that he may give to him through a third party? The rabbis hold that one who can acquire by himself can acquire through a third party; one who cannot acquire by himself cannot acquire through a third party. Rebbi says, even though he cannot acquire by himself, he can acquire through third parties.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:9",
    "he": "הִגְבִּיהַּ אֶת הַמְּצִיאָה וְאָמַר. עַל יְדֵי שֶׁאֶזְכֶּה בָהּ אֲנִי וְלֹא רַבִּי. עַל כּוֹרְחוֹ זָכָה הוּא וְרַבּוֹ אוֹ זָכָה הוּא וְלֹא רַבּוֹ. נִישְׁמְעִינָהּ מִן הָדָא. הַמּוּדָּר הֲנָיָיה מֵחַתְנוֹ וְהוּא רוֹצֶה לָתֵת לְבִתּוֹ מָעוֹת. אוֹמֵר לָהּ. הֲרֵי הַמָּעוֹת הָאֵילּוּ נְתוּנִין לָךְ מַתָּנָה. וּבִלְבַד שֶׁלֹּא יְהֵא לְבַעֲלֵיךְ רְשׁוּת בָּהֶן אֶלָּא מַה שֶׁאַתְּ נוֹתֶנֶת לְפִיךְ. תַּנֵּי. וְלֹא לֵיךְ. אָמַר רִבִּי זְעִירָא. מָאן תַּנָּא. וְלֹא לֵיךְ. רִבִּי מֵאִיר. דְּרִבִּי מֵאִיר עֲבִיד יַד עֶבֶד כְּיַד רַבּוֹ. בְּמַתָּנָה כְּרִבִּי מֵאִיר הוּא יַד הָאִשָּׁה כְּיַד בַּעֲלָהּ. בִּמְצִיאָה כְּרַבָּנִין. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא. שַׁנְיָיא הִיא. שֶׁהוּא כְּזָכָה מִדַּעַת אַחֵר. אָמַר לֵיהּ. וְלֹא כָּל שֶׁכֵּן הִיא. מָה אִם שֶׁהִיא כְּזָכָה מִדַּעַת אַחֵר אַתְּ אוֹמֵר. זָכָת הָאִשָּׁה זָכָה בַעֲלָהּ. כָּאן שֶׁהוּא כְּזָכָה מִדַּעַת עַצְמוֹ לֹא כָּל שֶׁכֵּן זָכָה הָעֶבֶד יִזְכֶּה רַבּוֹ.",
    "en": "If he picked up a find and said, for the purpose that I own it rather than my master. Does he and his master own it automatically or does he own it but not his master? Let us hear from the following: “If a person is by a vow prevented from benefitting his son-in-law but wants to give money to his daughter, he says to her: These coins are given to you as a gift on condition that your husband have no claim to them, except what you put into your mouth.” It was stated: “Neither do you”. Rebbi Ze‘ira said, who stated “neither do you”? Rebbi Meïr since Rebbi Meïr makes the hand of a slave the hand of his master. For a gift [we follow] Rebbi Meïr that the wife’s hand is her husband’s hand; for a find [do we follow] the rabbis? Rebbi Ze‘ira said before Rebbi Mana, is there not a difference, for he is as if he acquired by somebody else’s opinion? He said to him, is it not a case a fortiori? Since in her case, when she would acquire by somebody else’s opinion, you say that what a wife acquired, her husband acquired: here where he acquires by his own opinion, a fortiori what the slave acquired his master must acquire.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:10",
    "he": "וְלָמָּה לֹא תַנִּינָן. בְּרָאשֵׁי אֵיבָרִים שֶׁאֵינָן חוֹזְרִין. אָמַר רִבִּי יוֹחָנָן בֶּן מַרֵיָיה. מִפְּנֵי הַמַּחֲלוֹקֶת. אִית תַּנָּיֵי תַנֵּי. צָרִיךְ גֵּט שִׁיחְרוּר. אִית תַּנָּיֵי תַנֵּי. אֵין צָרִיךְ גֵּט שִׁחְרוּר.",
    "en": "Why did we not state: By important limbs that do not regenerate? Rebbi Joḥanan ben Marius said, because of the disagreement. Some Tannaīm state that he needs a bill of manumission; some Tannaīm state that he does not need a bill of manumission.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:11",
    "he": "פְּשִׁיטָא שֶׁהָעֶבֶד מְקַבֵּל מַתָּנָה מֵאַחֵר לְאַחֵר. מֵאַחֵר לְרַבּוֹ. מֵרַבּוֹ לְעַצְמוֹ לֹא. מֵאַחֵר לְעַצְמוֹ מַחֲלוֹקֶת רִבִּי מֵאִיר וַחֲכָמִים. אוֹמֵר. הָא לָךְ כֶּסֶף זֶה שֶׁלֹּא יְהֵא לְרַבָּךְ רְשׁוּת בָּהֶן. זָכָה הָעֶבֶד זָכָה רַבּוֹ. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. זָכָה הָעֶבֶד זָכָה רַבּוֹ. מַה צְרִיכָה לֵיהּ. מֵרַבּוֹ לְאַחֵר. כְּשֵׁם שֶׁהָעֶבֶד זָכָה מֵאַחֵר לְרַבּוֹ כָּךְ הוּא זוֹכֶה מֵרַבּוֹ לְאַחֵר. נִישְׁמְעִינָהּ מִן הָדָא. הַשּׁוֹאֵל אֶת הַפָּרָה וְשִׁילְּחָהּ לוֹ בְיַד עַבְדּוֹ בְּיַד בְּנוֹ בְּיַד שְׁלוּחוֹ. לֵית הָדָא אָמְרָה שֶׁהָעֶבֶד זָכָה מֵרַבּוֹ לְאַחֵר. אָמַר רִבִּי אֶלְעָזָר. תִּיפְתָּר בְּעֶבֶד עִבְרִי. אָמַר רִבִּי יוֹחָנָן. תִּיפְתְּרִינֵיהּ בְּעֶבֶד כְּנַעֲנִי. תִּיפְתָּר בְּאוֹמֵר לוֹ. פְּתַח לָהּ וְהִיא בָאָה מֵאֵילֶיהָ. וְתַנִּינָן. הִנְהִיגָהּ הִמְשִׁיכָהּ קָרָא לָהּ וּבָאת אַחֲרוֹן מִתְחַיֵיב בָּהּ כְּשׁוֹאֵל. רִבִּי זְעִירָא שָׁמַע לָהּ מִן הָדָא. אֲבָל אֵינוֹ מְזַכֶּה לֹא עַל יְדֵי בְנוֹ וּבִתּוֹ הַקְּטַנִּים וְלֹא עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ הַכְּנַעֲנִים מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ. לֵית הָדָא אָמְרָה שֶׁאֵין הָעֶבֶד זוֹכֶה מֵרַבּוֹ לְאַחֵר. תִּיפְתָּר כְּרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר עֲבַד יַד הָעֶבֶד כְּיַד רַבּוֹ. וְהָתַנֵּי. אִשְׁתּוֹ. דְּרִבִּי מֵאִיר עֲבַד יַד הָאִשָּׁה כְיַד בַּעֲלָהּ. רִבִּי חֲנִינָה בְשֵׁם רִבִּי פִינְחָס. תִּיפְתָּר כְּהָדֵין תַּנָּיָיא דְתַנֵּי. אִשְׁתּוֹ אֵינָהּ פּוֹדָה לוֹ מַעֲשֵׂר שֵׁינִי. הָדֵין תַּנָּיָיא דְּרִבִּי שִמְעוֹן בֶּן אֶלְעָזָר אָמַר מִשּׁוּם רִבִּי מֵאִיר. אִשְׁתּוֹ פוֹדָה לוֹ מַעֲשֵׂר שֵׁינִי. וְהָדֵין תַּנָּיָיא דְּרִבִּי מֵאִיר עֲבִיד יַד הָעֶבֶד כְּיַד רַבּוֹ וְלֹא יַד הָאִשָּׁה כְיַד בַּעֲלָהּ.",
    "en": "It is obvious that a slave may accept a gift by one third party to another, by a third party to his master, [but] not from his master to himself. From a third party to himself is in dispute between Rebbi Meïr and the Sages. If one said: Here [I am giving] you this money on condition that your master have no power over it, the slave acquired it and with him his master, the words of Rebbi Meïr. But the Sages say, the slave acquired it [but not] his master. What is the problem? From his master to a third party. Since the slave may receive from a third party for his master, may he receive from his master for a third party? Let us hear from the following: “If somebody borrowed a cow and [the lender] sent her to him through his slave, his son, or his agent.” Does this not mean that the slave is able to transfer rights from his master to a third party? Rebbi Eleazar said, explain it for a Hebrew slave. Rebbi Joḥanan said, you have to explain if for a Canaanite slave; explain it that he said, open [the gate] for her and she will come by herself, as we have stated: “If he led her, drew her to himself, called her and she followed him, he is responsible as a borrower.” Rebbi Zeïra understood it from here: “But he cannot make them acquire through his underage son or daughter or his Canaanite male or female slave, because their hand is not like his hand.” Does this not imply that a slave is not able to transfer rights from his master to another person? Explain it following Rebbi Meïr since Rebbi Meïr makes the hand of the slave the hand of his master. But did we not state “his wife”? Rebbi Meïr holds that the hand of the wife is the hand of her husband! Rebbi Ḥananiah said in the name of Rebbi Phineas, explain it following the Tanna who stated: “His wife cannot redeem Second Tithe for him. Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr, his wife can redeem Second Tithe for him.” For that Tanna, Rebbi Meïr makes the hand of the slave the hand of his master but not the hand of the wife the hand of her husband!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:12",
    "he": "רִבִּי זְעִירָא וְרִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. נִרְאִין דְּבָרִים שֶׁיִּזְכֶּה הָעֶבֶד בְּגֵט שִׁיחְרוּר שֶׁיֵּשׁ לוֹ גֵּט שִׁיחְרוּר. וְאַל יִזְכֶּה בְּגֵט אִשָּׁה שֶׁאֵין לוֹ גֵּט אִשָּׁה. אִין תֵּימַר. מַתְנִיתָא הִיא. הֲרֵי אַתְּ שִׁפְחָה וּוְלָדָךְ בֶּן חוֹרִין. אִם הָיְתָה עוֹבָרָה זָכָת לוֹ. עוֹבָרָה עָשׂוּ אוֹתוֹ כְּאֶחָד מֵאֵיבָרֶיהָ. רִבִּי בָּא בַּר חִיָיה בְּשֵׁם רִבִּי יוֹחָנָן. נִרְאִין דְּבָרִים שֶׁ[יְּקַבֵּל] הָעֶבֶד גֵּט שִׁחְרוּר וְאַל יְקַבֵּל גֵּט כְּוָותִין. אִין תֵּימַר. מִשְׁנָה קוֹדֶמֶת. הֲרֵי אַתְּ שִׁפְחָה וּוְלָדָךְ בֶּן חוֹרִין. אִם הָיְתָה עוֹבָרָה זָכָת לוֹ. עוֹבְרָה עָשׂוּ אוֹתוֹ כְּאֶחָד מֵאֵיבָרֶיהָ.",
    "en": "Rebbi Ze‘ira and Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is reasonable that a slave be able to accept a bill of manumission since a bill of manumission applies to him. But he should not be able to accept a bill of divorce since a bill of divorce does not apply to him. If you say, is that not a baraita? “Your are a slave but your child is free; if she was pregnant, she acquired for him.” They considered her fetus as one of her limbs. Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: It is reasonable that a slave be able to accept a bill of manumission but he should not be able to accept a bill of his equal. If you say, the preceding baraita? “You are a slave but your child is free; if she was pregnant, she acquired for him.” They considered her fetus as one of her limbs.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:13",
    "he": "פְּלָנִית שִׁפְחָתִי עוֹשֶׂה אֲנִי לָהּ כְּתָב שֶׁלֹּא תִּשְׁתַּעְבֵּד. רִבִּי לָעְזָר וְרִבִּי שִׁמְעוֹן בֶּן יָקִים אָעֲלוֹן עוֹבְדָא קוֹמֵי רִבִּי יוֹחָנָן. אָמַר. לֹא הַכֹּל מִמֶּנּוּ לְשַׁעְבֵּד. בָּנֶיהָ מָה הֵם. עֲבָדִים. מַה שִׁיֵיר בָּהּ. מַעֲשֵׂה יָדֶיהָ. רִבִּי אַבָּא וְרִבִּי יוֹסֵי תְּרֵיהוֹן אָמְרִין. דְּרִבִּי הִיא. דְּרִבִּי אָמַר. אָדָם מְשַׁחְרֵר חֲצִי עַבְדּוֹ. כָּתַב כָּל נְכָסָיו לִשְׁנֵי עֲבָדָיו כְּאַחַת. שְׁנֵיהֶן יָצְאוּ לְחֵירוּת וּשְׁנֵיהֶן צְרִיכִין לְשַׁחְרֵר זֶה אֶת זֶה. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי הִיא. דְּרִבִּי אָמַר. אָדָם מְשַׁחְרֵר חֲצִי עַבְדּוֹ. אָמַר רִבִּי זְעִירָא לְרִבִּי בָּא. לֵית הָדָא אָמְרָה שֶׁהָעֶבֶד זָכָה מֵרַבּוֹ לְאַחֵר. אָמַר לֵיהּ. מָה אַתְּ סְבַר. מִשֶּׁזָכוּ בִּנְּכָסִים יָצְאוּ לְחֵירוּת. אֶלָּא כְּאַחַת עֲבָדִים וּנְכָסִים יָצְאוּ לְחֵירוּת.",
    "en": "“For my slave girl X I want a document that she should not be enslaved.” Rebbi Eleazar and Rebbi Simeon ben Yaqim brought a case before Rebbi Joḥanan. He said, he has no power to enslave. What are her children? Slaves. What did he retain for her? Her earnings. Rebbi Abba and Rebbi Yose both said, this follows Rebbi who said that a person frees half of his slave. If he wrote all his possessions jointly to two of his slaves, both are free and both have to free one another. Rav Jehudah in the name of Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: This follows Rebbi who said that a person frees half of his slave. Rebbi Ze‘ira said to Rebbi Abba: Does this not imply that one slave accepts from his master for another one? He answered, what do you think? Since they acquired the properties they went free? No, simultaneously slaves and properties went free.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.3:14",
    "he": "הֲרֵי אַתְּ בַּת חוֹרִין וּוְלָדָךְ עֶבֶד. וְולָדָהּ כְּיוֹצֵא בָהּ. דִּבְרֵי רִבִּי יוֹסֵי הַגָּלִילִי. וַחֲכָמִים אוֹמְרִים. לֹא עָשָׂה כְּלוּם. אָמַר רִבִּי אֶלְעָזָר. כָּךְ פֵּירְשָׁהּ רִבִּי הוֹשַׁעְיָה אָב הַמִּשְׁנָה. שְׁנֵיהֶן בֶּן חוֹרִין. רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹחָנָן. שְׁנֵיהֶן עֲבָדִים. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא מַחֲלוֹקֶת. עַל דַּעְתֵּיהּ דְּרִבִּי אֶלְעָזָר מָה אִיכָּא מַחֲלוֹקֶת. אֶלָּא כֵּינִי. דְּבָרָיו קַיָימִין. דִּבְרֵי רִבִּי יוֹסֵי הַגָּלִילִי. וַחֲכָמִים אוֹמְרִים. לֹא עָשָׂה כְּלוּם. מָהוּ לֹא עָשָׂה כְּלוּם. אָמַר רִבִּי לְעָזָר. כָּךְ פֵּירְשָׁהּ רִבִּי הוֹשַׁעְיָה אֲבִי הַמִּשְׁנָה. שְׁנֵיהֶן בֶּן חוֹרִין. רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹחָנָן. שְׁנֵיהֶן עֲבָדִים. וּכְרִבִּי. דְּרִבִּי אָמַר. אָדָם מְשַׁחְרֵר חֲצִי עַבְדּוֹ.",
    "en": "“You are free but your child will be a slave,” her child is like her, the words of Rebbi Yose the Galilean. But the Sages say, he did not do anything. Rebbi Eleazar said, so did Rebbi Hoshaia, the father of the Mishnah, explain: Both are free. Rebbi Immi in the name of Rebbi Joḥanan: Both are slaves. According to Rebbi Joḥanan, it is understandable; there is a disagreement. What is the disagreement following Rebbi Eleazar? But it must be so: His words stand, the words of Rebbi Yose the Galilean. But the Sages say, he did not do anything. What means “he did not do anything”? Rebbi Eleazar said, so did Rebbi Hoshaia, the father of the Mishnah, explain: Both are free. Rebbi Immi in the name of Rebbi Joḥanan: Both are slaves. Following Rebbi, since Rebbi said that a person can free half of his slave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:1",
    "he": "משנה: בְּהֵמָה גַסָּה בִּמְסִירָה וְהַדַּקָּה בְּהַגְבָּהָה דִּבְרֵי רִבִּי מֵאִיר וְרִבִּי אֶלְעָזָר. וַחֲכָמִים אוֹמְרִים בְּהֵמָה דַקָּה נִקְנֵית בִּמְשִׁיכָה.",
    "en": "MISHNAH: Large animals by handing over and small by lifting, the words of Rebbi Meïr and Rebbi Eleazar. But the Sages say, small animals are taken possession of by drawing near.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:2",
    "he": "הלכה: בְּהֵמָה גַסָּה נִקְנֵית בִּמְסִירָה כול׳. רִבִּי הוּנָא אָמַר. אֵין מוֹסֵירָה קוֹנָה אֶלָּא בְנִיכְסֵי הַגֵּר. רַב חִזְקִיָּה רִבִּי בָּא רִבִּי לָעְזָר שָׁאַל. הָיוּ לוֹ עֲשָׂרָה גְמָלִים קְשׁוּרִים זֶה בָזֶה. מָסַר לוֹ מוֹסֵירָה שֶׁלְּאַחַת מֵהֶן. כּוּלְּהָם קָנָה אוֹ לֹא קָנָה אֶלָּא אוֹתוֹ שֶׁמָּסַר לוֹ בִּלְבַד. רַב חִסְדָּא אָמַר. מְשׁוֹךְ אֶת הַבְּהֵמָה זוֹ לִקְנוֹתָהּ. קָנָה. לִקְנוֹת וְולָדוֹתֶיהָ. לֹא קָנָה. לִקְנוֹתָהּ הִיא וּוְלָדוֹתֶיהָ. קָנָה. אִילּוּ הָאוֹמֵר לַחֲבֵירוֹ. מְשׁוֹךְ אֶת הַבְּהֵמָה זוֹ שֶׁתִּקְנֶה מַשּׂוּי שֶׁלָּהּ שֶׁמָּא לֹא קָנָה. אָמַר רִבִּי יוֹסֵי. הָדָא דְתֵימַר בִּשְׁלֹּא הָיְתָה הַבְּהֵמָה עוֹבָרָה. אֲבָל אִם הָיְתָה עוֹבָרָה עָשׂוּ אוֹתָהּ כְּמַשָּׂאָהּ.",
    "en": "HALAKHAH: “Large animals are taken possession of by handing over,” etc. Rebbi Huna said, the halter gives possession only for property of the proselyte. Rav Ḥizqiah, Rebbi Abba: Rebbi Eleazar asked, if there were ten camels tied one to another and he handed him the halter of one of them. Did he take possession of all of them or only of the one of which he handed him [the halter]? Rav Ḥisda said: “Draw this animal to take possession of it, he took possession. To take possession of its offspring, he did not take possession. To take possession of it together with its offspring, he took possession.” If somebody said to another person, draw this animal close to take possession of its load, would he not take possession? Rebbi Yose said, that is, if the animal was not pregnant. But if it was pregnant, they considered it as if carrying a load.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:3",
    "he": "רִבִּי אַבָּא רַב הוּנָא בְשֵׁם רַב. הָהֵן דִּנְגִיד בְּזִקָה וְהִיא מִבַּזְעָא בְיָדֵהּ לֹא חַיָיב בָּהּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לָכֵן צְרִיכָה. אֲפִילוּ לְמַעֲלֶה לְגַו חָנוּתָא דְּלָא אִיתְכַּוֵון אֶלָּא דְלָא יִסְבָּהּ בַּר חוֹרִין. מָהוּ שֶׁתִּקָּנֶה בְּשַׁעַר הָפָּחוֹת. אָמַר רִבִּי חַגַּיי בְשֵׁם רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה שֶׁאֵינָהּ נִקְנֵית בְּשַׁעַר הָפָּחוֹת. דְּתַנִּינָן תַּמָּן. הַמּוֹכֵר יֵינוֹ לְנָכְרִי. פָּסַק עַד שֶׁלֹּא מָדַד דָּמָיו מוּתָּרִין. מָדַד עַד שֶׁלֹּא פָּסַק דָּמָיו אֲסוּרִין. אִם אוֹמֵר אַתְּ שֶׁתִּקָּנֶה לִי בְּשַׁעַר הַפָּחוֹת אֲפִילוּ מָדַד עַד שֶׁלֹּא פִּיסֵּק. וְיֵיעָשֶׂה כְּמִי שֶׁפִּיסֵּק עַד שֶׁלֹּא מָדַד וְיִהְיוּ דָמָיו מוּתָּרִין.",
    "en": "Rebbi Abba, Rav Huna in the name of Rav: One who handles a wine-skin and it splits in his hand is not responsible for it. Rebbi Yose ben Rebbi Abun, it is necessary even if he takes it in the store when he had no other intention than that no other person should take it. Can he take possession at a minimal rate? Rebbi Ḥaggai said in the name of Rebbi Yose: A Mishnah says that it cannot become his possession at a minimal rate, as we have stated there: “If somebody sells his wine to a Non-Jew. If he fixed the price before he measured, the proceeds are permitted; if he measured before he fixed the price, the proceeds are forbidden.” If you say that it can come into his possession at a minimal rate, even if he measured before he fixed the price, it should be as if he fixed the price before he measured and the proceeds would be permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:4",
    "he": "שְׁמוּאֵל אָמַר. הָהֵין דִּנְסַב כֻּזָנִיתָא וְהִיא מִתְחַטְּפָא מִי חַיָיב בָּהּ. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבודַמָא. הָדָא דְתֵימַר כְּצוֹר וַחֲבֵירוֹתֶיהָ כְּקַיְסָרִין וּכְחַבְרוֹתֶיהָ. בְּרַם הָכָא עַד כְּדוֹן אוֹרְחֵיהּ מְחַזְּרָה לְמִתְקְלָה.",
    "en": "Samuel said, if somebody take a small gold vessel and it be snatched, who is responsible for it? Rebbi Samuel ben Eudaimon said, that is at Tyre or a similar place, at Caesarea or a similar place. But here, so far it usually would be recovered.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:5",
    "he": "רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יַנַּאי. הַמּוֹכֵר צֹאן לַחֲבֵירוֹ כֵּיוָן שֶׁמָּסַר לוֹ מַשְׁכּוֹכִית קָנָה. מָהוּ מַשְׁכּוֹכִית. אִית דְּאָמְרִין. חוּטְרָא. וְאִית דְּאָמְרִין. שַׁרְקוּקִיתָה. וְאִית דְּאָמְרִין. נְגִדָתָא.",
    "en": "Rebbi Simeon ben Laqish in the name of Rebbi Yannai: If somebody sold a flock to another person, when [the seller] delivered the maškokît, [the buyer] took possession. What is maškokît? Some say, the shepherd’s staff. But some say, a whistle. And some say, the bell-wether.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:6",
    "he": "רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַמּוֹכֵר בּוֹר לַחֲבֵירוֹ כֵּיוָן שֶׁמָּסַר לוֹ דְלָיוֹ קָנָה. רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. הַמּוֹכֵר בַּיִת לַחֲבֵירוֹ כֵּיוָן שֶׁצָּבַר לְתוֹכוֹ קְנָייוֹ. רִבִּי יוּדָה בֶּן פָּזִי בָּעֵי. מָסַר לוֹ אֶת הַמַּפְתֵּחַ מָהוּ. אָמַר רִבִּי זְכַרְיָה חֲתָנֵיהּ דְּרִבִּי לֵוִי. מַחֲלוֹקֶת רִבִּי שִׁמְעוֹן וַחֲכָמִים. דְּתַנִּינָן תַּמָּן. הַמּוֹסֵר מַפְתֵּחַ לְעַם הָאָרֶץ הַבַּיִת טָהוֹר. שֶׁלֹּא מָסַר לוֹ אֶלָּא שְׁמִירַת הַמַּפְתֵּחַ. תַּנֵּי. רִבִּי שִׁמְעוֹן מְטַמֵּא.",
    "en": "Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: If somebody sell a cistern, when he handed over its pail [the buyer] took possession. Rebbi Immi in the name of Rebbi Joḥanan: If somebody sell a house, when [the buyer] stored there, he took possession. Rebbi Jehudah ben Pazi asked, what if he handed over the key? Rebbi Zachariah, son-in-law of Rebbi Levi, said: This is a disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hand over the key to his house to an ‘am ha’areṣ, the house is pure since he handed to him only the guarding of the key.” It was stated: “Rebbi Simeon declares impure.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:7",
    "he": "רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הַמּוֹכֵר מַעְשְׂרוֹת שָׂדֵהוּ לַחֲבֵירוֹ לֹא עָשָׂה כְלוּם. וְלַד שִׁפְחָתוֹ שֶׁל חֲבֵירוֹ לֹא עָשָׂה כְלוּם. עוּבְּרֵי בְהֶמְתּוֹ לַחֲבֵירוֹ לֹא עָשָׂה כְלוּם. אַוֵּיר חֳרֵבָתוֹ לַחֲבֵירוֹ לֹא עָשָׂה כְלוּם. אֶלָּא מוֹכֵר שָׂדֵהוּ וּמְשַׁיֵיר מַעְשְׂרוֹתֶיהָ. מוֹכֵר לוֹ שִׁפְחָה וּמְשַׁיֵיר לוֹ וְולָדָהּ. מוֹכֵר לוֹ בְהֵמָה וּמְשַׁיֵיר לוֹ וְולָדָהּ. מוֹכֵר לוֹ חוֹרֵבָה וּמְשַׁיֵיר לוֹ אַוֵּירָהּ. וְהֵיךְ אֵיפְשַׁר לוֹ לָאָדָם לִמְכּוֹר אַוֵּיר חֳרֵבָתוֹ לַחֲבֵירוֹ. תִּיפְתָּר בְּאוֹמֵר לוֹ. תְּלוֹשׁ מִן הֶחֳרֵבָה הַזּוֹ שֶׁתִּקְנֶה אֶחָד מֵעֶשֶׂר שֶׁבָּהּ. וְכָא קַרְקַע לְפָנָיו שֶׁהוּא אוֹמֵר לוֹ. תְּלוֹשׁ מִן הַקַּרְקַע הַזֶּה שֶׁיִּקָּנֶה לָךְ אֶחָד מֵעֶשֶׂר שֶׁבּוֹ.",
    "en": "“Rebbi Abbahu said in the name of Rebbi Simeon ben Laqish: He who sells the tithes of his field to another person did not do anything; the future children of his slave girl to another person, he did not do anything; the fetus of his animal to another person, he did not do anything; the airspace of his dry land to another person, he did not do anything. But he may sell him a field and reserve the tithes for himself; a slave girl and reserve her children for himself; an animal and reserve her fetus for himself. Is it not impossible for a person to sell the airspace of his dry land to another person? Explain it if he tells him, tear out some grasses from that dry land to acquire its airspace. And here there is real estate before him and he says, pluck something from the ground so that one tenth of it be acquired by you.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:8",
    "he": "רִבִּי שְׁמוּאֵל וְרִבִּי זְעִירָא רִבִּי חִיָיה בַר אַשִּׁי בְשֵׁם רַב. אֵין מְשִׁיכָה קוֹנָה בְחָצֵר שֶׁאֵינָהּ שֶׁלִּשְׁנֵיהֶן. תַּנֵּי רִבִּי חִיָיה וּפְלִיג. אֵימָתִי אָמְרוּ. הַמְטַלְטְלִין נִיקְנִין בִּמְשִׁיכָה. בִּרְשׁוּת הָרַבִּים אוֹ בְחָצֵר שֶׁאֵינָהּ שֶׁלִּשְׁנֵיהֶן. אֲבָל בִּרְשׁוּת הַלּוֹקֵחַ כֵּיוָן שֶׁקִּיבֵּל עָלָיו זָכָה. בִּרְשׁוּת הַמּוֹכֵר לֹא קָנָה עַד שָׁעָה שֶׁיַּגְבִּיהַּ אוֹ עַד שָׁעָה שֶׁיִּמְשׁוֹךְ וְיוֹצֵא חוּץ רְשׁוּת הַבְּעָלִים. בִּרְשׁוּת זֶה שֶׁהֵן מוּפְקָדִין אֶצְלוֹ לֹא קָנָה עַד שֶׁיְזַכֶּה הוּא בָהֶן אוֹ עַד שֶׁיַּשְׂכִּיר לוֹ אֶת מְקוֹמוֹ.",
    "en": "Rebbi Samuel, Rebbi Ze‘ira, Rebbi Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:9",
    "he": "וַחֲכָמִים אוֹמְרִים. בְּהֵמָה דַקָּה נִקְנֵית בִּמְשִׁיכָה. מַה טַעֲמוֹן דְּרַבָּנִין. מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחוֹתֵיכֶם. כִּי הָא דְּרַב יְהוּדָה שָׁלַח לִשְׁאוֹל. בְּהֵמָה גַסָּה בְּמָה הִיא נִקְנֵית. אָמַר לֵיהּ. בִּמְסִירָה. אָמַר לֵיהּ. וְלֹא מַתְנִיתָא הִיא. בְּהֵמָה גַסָּה נִקְנֵית בִּמְסִירָה. אִית תַּנָּיֵי תַנֵּי מִיחְלַף. רַב יְהוּדָה שָׁאַל לְרִבִּי אֶלְעָזָר. בְּכוֹר שֶׁנִּטְרַף בְּתוֹךְ שְׁלֹשִׁים. אָמַר לֵיהּ. כְּמַה שֶׁמֵּת וּפָטוּר מֵחָמֵשׁ סְלָעִים שֶׁלַּבֵּן. רַב יְהוּדָה שָׁלַח שָׁאַל לְרִבִּי אֶלְעָזָר. שִׁילְיָיא שֶׁיָּצָאת מִקְצָתָהּ הַיּוֹם וּמִקְצָתָהּ לְמָחָר. אָמַר לֵיהּ. אִם לְדַם טָהוֹר מוֹנָה מִיּוֹם הָרִאשׁוֹן. וְאִם לְדָם טָמֵא מוֹנָה מִיּוֹם שֵׁינִי. אָמַר רִבִּי מַתַּנְיָיה. הָדָא דְתֵימַר בְּשֶׁלֹּא יָצָא עִמָּהּ וְולָד. אֲבַל אִם יָצָא עִמָּהּ וְולָד בֵּין לְדַם טוֹהַר בֵּין לְדָם טָמֵא אֵינָהּ מוֹנָה אֶלָּא מִשְּׁעַת יְצִיאַת הַוְולָד.",
    "en": "“But the Sages say, small animals are taken possession of by drawing near.” What is the reason of the rabbis? “Draw near and take for yourselves small animals for your families.” As Rav Jehudah sent to ask: By what means is possession of large animals established? He answered, by handing over; and asked, is that not the Mishnah? There are Tannaïm who switch the attributions. Rav Jehudah asked Rebbi Eleazar: If a firstborn became “torn” within thirty days? He answered, he is as if dead and free from the five tetradrachmas of a son. Rav Jehudah sent and asked Rebbi Eleazar: A placenta which was delivered partially today and partially tomorrow? He answered, for pure blood she counts from the first day, for impure blood from the second day. Rebbi Mattaniah said, that is, if no child was produced with it. But if there was a child, both for pure and impure blood she counts only from the moment of birth of the child.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:10",
    "he": "רַב יְהוּדָה שָׁלַח לְרִבִּי אֶלְעָזָר. שׁוֹמֵר שֶׁמָּסַר לְשׁוֹמֵר. אָמַר לֵיהּ. הָרִאשׁוֹן חַיָיב. רִבִּי יוֹחָנָן אָמַר. הַשֵּׂינִי חַיָיב. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. הַשֵּׂינִי חַיָיב. תַּמָּן תַּנִּינָן. הַשּׂוֹכֵר פָּרָה מֵחֲבֵירוֹ וְהִשְׁאִילָהּ לְאַחֵר וּמֵתָה כְדַרְכָּהּ. יִישְׁבַּע הַשּׂוֹכֵר שֶׁמֵּתָה כְדַרְכָּהּ. הַשּׁוֹאֵל מְשַׁלֵּם לַשּׂוֹכֵר. אָמַר רִבִּי יוֹסֵה. כֵּיצַד הֲלָהּ עוֹשֶׂה סְחוֹרָה בְּפָרָתוֹ שֶׁלָּזֶה. אֶלָּא תַחֲזוֹר פָּרָה לַבְּעָלִים. רִבִּי אִילָא בְשֵׁם רִבִּי יַנַּאי. וְהוּא שֶׁנָּתַן לוֹ רְשׁוּת לְהַשְׁאִיל. אֲבָל אִם לֹא נָתַן רְשׁוּת לְהַשְׁאִיל לֹא בְדָא. וְתַנֵּי רִבִּי חִיָיה כֵּן. אֵין הַשּׁוֹאֵל רַשַּׁאי לְהַשְׁאִיל. וְלֹא הַשּׂוֹכֵר רַשַּׁאי לְהַשְׂכִּיר. וְלֹא הַשּׁוֹאֵל רַשַּׁאי לְהַשְׂכִּיר. וְלֹא הַשּׂוֹכֵר רַשַּׁאי לְהַשְׁאִיל. וְלֹא מִי שֶׁהוֹפְקַד אֶצְלוֹ רַשַׁאי לְהַפְקִיד אֶצֶל אַחֵר. אֶלָּא אִם כֵּן נָטְלוּ רְשׁוּת מִן הַבְּעָלִים. וְכוּלָּן שֶׁשִּׁינּוּ שֶׁלֹּא מִדַּעַת הַבְּעָלִים חַיָיבִין. וְשׁוֹאֵל אֲפִילוּ לֹא שִׁינָּה חַיָיב. אֶלָּא בְגִין דְּתַנִּינָן תַּמָּן. מַתְנֶה שׁוֹמֵר חִנָּם לִהְיוֹת פָּטוּר מִשְּׁבוּעָה וְהַשּׁוֹאֵל לִהְיוֹת פָּטוּר מִלְּשַׁלֵּם. אָתָא מֵימַר לָךְ אֲפִילוּ הִתְנֶה עִמּוֹ שֶׁהוּא פָטוּר חַיָיב. בִּיקֵּשׁ לְהַשְׁבִּיעַ אֶת הַשּׁוֹאֵל. נשׁבע מִן הָדָא. כָּתַב לָהּ. נֶדֶר וּשְׁבוּעָה אֵין לִי עָלַיִיךְ. אֵינוֹ יָכוֹל לְהַשְׁבִּיעָהּ. אֲבָל מַשְׁבִּיעַ הוּא אֶת יוֹרְשֶׁיהָ וְאֶת הַבָּאִים בִּרְשׁוּתָהּ. הָדָא אָמְרָה שֶׁאִם בִּיקֵּשׁ אֶת הַשּׁוֹאֵל שֶׁהוּא מַשְׁבִּיעוֹ. וְהַהִיא יָלְפָה מִן הָדָא. שֶׁאִם בִּיקֵּשׁ לְהַשְׁבִּיעַ אֶת הַאִשָּׁה שֶׁהוּא מַשְׁבִּיעָהּ. אָמַר רִבִּי חֲנִינָה. לָא צְרִיכָה מֵילַף הָדָא מִן הַהִיא. וּמַה צְרִיכָה מֵילַף. הַהִיא מִן הָדָא. כַּיי דָּמַר רִבִּי הִילָא בְשֵׁם רִבִּי יַנַּאי. וְהוּא שֶׁנָּתַן לוֹ רְשׁוּת לַשּׁוֹאֵל. וְהָכָא שֶׁנָּתַן לָהּ רְשׁוּת שֶׁיְּהוּ בָנֶיהָ אֶפִּיטְרוֹפִּין. אָמַר רִבִּי יוֹסֵה. צָרִיךְ לְהַעֲלוֹת לוֹ שָׂכָר כָּל זְמָן שֶׁהִיא שְׂכוּרָה אֶצְלוֹ. רִבִּי זְעִירָא שָׁאַל לְרִבִּי אֲבִּינָא. שְׁאָלוּהָ הַבְּעָלִים וָמֵתָה. אָמַר לֵיהּ. כֵּן אֲנָן קַיָימִין. אֲפִילוּ אֲכָלוּהָ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שֶׁלָּהֶם אָכְלוּ. רִבִּי זְעִירָא בְעָא קוֹמֵי רַבִּי יָסָא. הֵיךְ עָבְדִין עוֹבְדָא. אָמַר לֵיהּ. תְּרֵיי כָּלְקֳבֵל אַרְבָּעָה לָא עָבְדִין עוֹבְדָא בְסוּגְיָיא. אָמַר לֵיהּ. תְּרֵיי כָּלְקֳבֵל תְּרֵיי אִינּוּן. רַבִּי לָעְזָר תַּלמִידֵיהּ דְּרִבִּי חִיָיה רוֹבָא רִבִי יוֹחָנָן תַּלְמִידֵיהּ דְּרִבִּי יַנַּאי.",
    "en": "Rav Jehudah sent to Rebbi Eleazar: If a keeper give to another keeper. He answered, the first is responsible. Rebbi Joḥanan said, the second is responsible. Rebbi Simeon ben Laqish said, the second is responsible. There, we have stated: “If somebody leases a cow from another person and lends it to a third party; if it died naturally, the lessee has to swear that it died naturally and the borrower has to pay to the lessee. Rebbi Yose said, how can this person make a deal with another’s cow? But the cow’s [price] has to be restituted to the owner.” Rebbi Hila in the name of Rebbi Yannai: Only if he gave permission to lend to others. Also Rebbi Ḥiyya stated thus: “The borrower cannot lend, nor the lessee lease, nor the borrower lease, nor the lessee lend, nor the trustee give to another unless they received permission from the owners. And all who changed the titles without the owners’ knowledge are liable. But the borrower is liable even if he did not change.” But it is because we stated: “An unpaid watchman can stipulate to be exempt from an oath and the borrower may stipulate that he not have to pay.” This means that even if he stipulated to be exempt he is obligated. What if he wanted to let the borrower swear? Let us hear from the following: “If he wrote to her: ‘I have no vow or oath against you,’ he cannot make her swear, but he can ask an oath from the heirs or her business associates.” This implies that if he wanted to make the borrower swear, he can force him to swear. The second case teaches about the first, that if he wants to force the wife to swear, he can make her swear. Rebbi Ḥanina said, it is not necessary to derive the first case from the second, and what does one learn for the second case from the first? Following what Rebbi Hila said in the name of Rebbi Yannai: Only if he gave permission to lend to others. And here, only if he gave permission to let her sons be stewards. Rebbi Yose said, he has to pay the lease the entire time it is leased to him. Rebbi Ze‘ira asked Rebbi Abinna: If the owners borrowed it and it died? He said to him, we hold that they ate it. Rebbi Yose bar Abun said, if they ate it, they ate their own property. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act? He said to him, there are two against four; one does not act following the argument. He said to him, they are two against two! Rebbi Eleazar is the Elder Rebbi Ḥiyya’s student; Rebbi Joḥanan is Rebbi Yannai’s student.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:11",
    "he": "רַב יְהוּדָה שָׁלַח שָׁאַל לְרִבִּי לָעְזָר. הָאַחִין שֶׁחָלְקוּ וְאַחַר כָּךְ יִיבֵּם אֶחָד מֵהֶן. אָמַר לֵיהּ. כְּנִיכְסֵי כוּלָּם כְּנִיכְסֵי הַמֵּת. עוּלָּא בַּר יִשְׁמָעֵאל אָמַר. מְצוּיַת דַּעְתֵּיהּ דְּרִבִּי לָעְזָר. וְלֹא שַׁנְיָיא. הִיא שֶׁחָלְקוּ וְאַחַר כָּךְ יִיבֵּם אֶחָד מֵהֶן. הוּא שֶׁיִיבֵּם אֶחָד מֵהֶן וְאַחַר כָּךְ חָלְקוּ. זָכוּ כּוּלָּן בְּנִיכְסֵי הַמֵּת. וְלָמָּה אָמַר לֵיהּ. מַה דִשְׁאָלֵיהּ אֲגִיבֵהּ. וְלָמָּה לֹא שְׁאָלוֹ לְהָ דְאָמַר רִבִּי אַבִּינָּא בְשֵׁם רִבִּי אַסִּי. בְּכוֹר שֶׁחָלַק כְּפָשׁוּט חֲזָקָה וִויתֵּר.",
    "en": "Rav Jehudah sent asking from Rebbi Eleazar: If brothers split [the estate] and then one of them entered a levirate marriage? He answered, the property of the deceased is like common property. Ulla bar Ismael said, it is found that in Rebbi Eleazar’s opinion there is no difference whether they split and then one of them entered a levirate marriage or one of them entered a levirate marriage and then they split, but all of them share in the property of the deceased. Why did he not say so? He answered what was asked of him. And why did he not ask? Because of what Rebbi Abinna said in the name of Rebbi Assi: If a first-born shared as a common son, it is prima facie evidence that he renounced his prerogative.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:12",
    "he": "רַב יְהוּדָה שָׁלַח שָׁאַל לְרִבִּי לָעְזָר. הָאַחִין שֶׁחָלְקוּ. אָמַר לֵיהּ. חוֹלְקִין מַה שֶׁעֲלֵיהֶן וְאֵין חוֹלְקִין לֹא מַה שֶׁעַל בְּנֵיהֶן וְלֹא מַה שֶׁעַל בְּנוֹתֵיהֶן. רִבִּי אִימִּי אוֹמֵר. הָעוֹשֶׂה שׁוֹם לְבֵיתוֹ מֵבִיאִין שׁוֹם לְעַצְמָן לָאֶמְצַע וְחוֹלְקִין. הָעוֹשֶׂה קַטֶלָּא לְבֵיתוֹ אֵין מֵבִיאִין לָאֶמְצַע וְחוֹלְקִין. בִּרְאוּיָה לְהִשְׁתַמֵּשׁ בַּחוֹל. אֲבָל בִּרְאוּיָה לְהִשְׁתַמֵּשׁ בָּרֶגֶל מֵבִיאִין לָאֶמְצַע וְחוֹלְקִין. רִבִּי מָנָא אָמַר. כְּלֵי רֶגֶל חוֹלְקִין. כְּלֵי שַׁבָּת צְרִיכָא. רִבִּי אָבִין פְּשִׁיטָא לֵיהּ. בֵּין כְּלֵי רֶגֶל בֵּין כְּלֵי שַׁבָּת מֵבִיאִין לָאֶמְצַע וְחוֹלְקִין. רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי מָנָא. אִילֵּין בּוֹלָסְיָיא. אָמַר לֵיהּ. חֲכִים אַתְּ דְּאִית לָךְ בּוֹלָסִּיין סַגִּין. אָמַר לֵיהּ. מֵבִיאִין וְחוֹלְקִין.",
    "en": "Rav Jehudah sent and asked Rebbi Eleazar: Brothers who split? He answered, they divide what they are wearing but not what their sons and daughters are wearing. Rebbi Immi said, if one makes an appraisal for his wife, this is counted for himself and becomes part of the common estate to be distributed. If one makes a necklace for his wife, this is not of the common estate to be distributed if it is to be used on weekdays. But if it is made to be used on holidays, it becomes part of the common estate to be distributed. Rebbi Mana said, holiday dresses are distributed. Sabbath dresses are problematic. It is obvious for Rebbi Abin that both holiday and Sabbath dresses become part of the common estate and are distributed. Rebbi Ze‘ira asked before Rebbi Mana: What about spherules? He answered, you understand this since you own many spherules. He said to him, they become part of the common estate to be distributed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:13",
    "he": "רַב יְהוּדָה שָׁלַח שָׁאַל לְרִבִּי לָעְזָר. מָהוּ לִגְבוֹת מִן הָעֲבָדִים בְּקַרְקָעוֹת. אָמַר לֵיהּ. גּוֹבִין מִן הָעֲבָדִים בְּקַרְקָעוֹת. הוֹרֵי רִבִּי לָעְזָר לְאִילֵּין דְּבֵית רִבִּי יַנַּאי לִגְבוֹת מִן הָעֲבָדִים בְּקַרְקָעוֹת.",
    "en": "Rav Jehudah sent and asked Rebbi Eleazar: May one foreclose slaves with real estate? He answered, one may foreclose slaves with real estate. Rebbi Eleazar instructed those from the House of Rebbi Yannai to foreclose slaves with real estate.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.4:14",
    "he": "רַב יְהוּדָה שָׁלַח שָׁאַל לְרִבִּי אֶלְעָזָר. הָאַנָּס וְהַגּוֹזְלָן וְהַגַּנָּב. אָמַר לֵיהּ. חֲזָקָה שֶׁאֵין הַבְּעָלִים מְיטַפְּלִין בְּמֵיתָה. וּמְנַיִין שֶׁאֵין הַבְּעָלִים מְיטַפְּלִין בְּמֵיתָה. אָמַר רִבִּי בָּא בַּר מָמָל. חַיִים שְׁנַיִם יְשַׁלֵּם. וְלֹא מֵתִים. עַד כְּדוֹן גְּנֵיבָה. גְּזֵילָה. אָמַר רִבִּי אָבוּן. וְהֵשִׁיב אֶת הַגְּזֵילָה אֲשֶׁר גָּזַל. בְּעֵיְינָהּ.",
    "en": "Rav Jehudah sent and asked Rebbi Eleazar: The extortionist, and the robber, and the thief? He answered, it is assumed that the owners do not deal with the dead animal. From where that the owners do not deal with the dead animal? Rebbi Abba bar Mamal said, “alive, he shall pay double,” but not dead animals. That refers to theft; for robbery? Rebbi Abun said, “he shall return the robbed object which he robbed,” as it was.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:1",
    "he": "משנה: נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֵרָיוּת נִקְנִין בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְשֶׁאֵין לָהֶן אַחֵרָיוּת אֵינָן נִקְנִין אֶלָּא בִּמְשִׁיכָה. נְכָסִים שֶׁאֵין לָהֶן אַחֵרָיוּת נִיקְנִין עִם נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֵרָיוּת בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְשֶׁאֵין לָהֶן אַחֵרָיוּת זוֹקְקִין אֶת הַנְּכָסִים שֶׁיֵּשׁ לָהֶם אַחֵרָיוּת לִישָּׁבַע עֲלֵיהֶן.",
    "en": "MISHNAH: Guaranteed properties can be acquired by money, or contract, or possession. Not guaranteed properties can be acquired only by drawing close. Not guaranteed properties can be acquired together with guaranteed properties by money, or contract, or possession. Not guaranteed properties can force [the owner of] guaranteed properties to swear about them.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:2",
    "he": "הלכה: נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֵרָיוּת כול׳. בָּרִאשׁוֹנָה הָיוּ קוֹנִין בִּשְׁלִיפַת הַמִּנְעַל. הָדָא הִיא דִכְתִיב וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל הַגְּאוּלָּה וְעַל הַתְּמוּרָה שָׁלַף אִישׁ נַעֲלוֹ וגו׳. מִי שָׁלַף. תַּמָּן אָמְרִין. רַב וְלֵוִי. חַד אָמַר. הַקּוֹנֶה. וְחַד אָמַר. הַמַּקְנֶה. וְאַתְיָין אִילֵּין פְּלוּגְוָותָא כְּאִינּוּן פְּלוּגְוָותָא. דְּתַנֵּי. בּוֹעַז נוֹתֵן לַגּוֹאֵל. רִבִּי יְהוּדָה אוֹמֵר. הַגּוֹאֵל נָתַן לְבוֹעַז.",
    "en": "HALAKHAH: “Guaranteed properties,” etc. In earlier times, transfer of possession was effected by taking off a shoe. That is what is written: “This was earlier in Israel about redemption and exchange, a person would take off his shoe.” Who took it off? There, they say Rav and Levi, one said the acquirer, and one said the transferer. It turns out that this disagreement parallels the following disagreement which was stated: Boaz was giving to the redeemer; Rebbi Jehudah said that the redeemer gave to Boaz.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:3",
    "he": "חָזְרוֹ לִהְיוֹת קוֹנִים בִּקְצִצָה. מָהוּ בִּקְצִצָה. בְּשָׁעָה שֶׁהָיָה אָדָם מוֹכֵר שְׂדֵה אֲחוּזָּתוֹ הָיוּ קְרוֹבָיו מֵבִיאִין חָבִיּוֹת וּמְמַלִּין אוֹתָן קְלָיוֹת וֶאֱגוֹזִים וְשׁוֹבְרִין לִפְנֵי הַתִּינּוֹקוֹת. וְהַתִּינּוֹקוֹת מְלַקְּטִין וְאוֹמְרִים. נִקְצַץ פְּלוֹנִי מֵאֲחוּזָּתוֹ. וּבְשָׁעָה שֶׁהָיָה מַחֲזִירָהּ לוֹ הָיוּ עוֹשִׂין כָּך וְאוֹמְרִים. חָזַר פְּלוֹנִי לַאֲחוּזָּתוֹ. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. אַף מִי שֶׁהוּא נוֹשֶׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ הָיוּ קְרוֹבָיו מֵבִיאִין חָבִיּוֹת וּמְמַלִּין אוֹתָן קְלָיוֹת וֶאֱגוֹזִים וְשׁוֹבְרִין לִפְנֵי הַתִּינּוֹקוֹת. וְהַתִּינּוֹקוֹת מְלַקְּטִין וְאוֹמְרִים. נִקְצַץ פְּלוֹנִי מִמִּשְׁפַּחְתּוֹ. וּבְשָׁעָה שֶׁהָיָה מְגָרְשָׁהּ הָיוּ עוֹשִׂין כֵּן וְאוֹמְרִין. חָזַר פְּלוֹנִי לְמִשְׁפַּחְתּוֹ.",
    "en": "Then they changed it to clipping. What is clipping? If a man sold his inherited field, his relatives brought amphoras, filled them with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his inheritance. When he brought it back, they were doing the same and saying, X returned to his inheritance. Rebbi Yose ben Rebbi Abun said, also if a man married an unsuitable woman, his relatives brought amphoras, filled them with roasted kernels and nuts and broke them before children. The children were collecting them and saying, X was clipped from his family. When he divorced her, they were doing the same and saying, X returned to his family.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:4",
    "he": "חָזְרוֹ לִהְיוֹת קוֹנִים בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. בְּכֶסֶף. שָׂדוֹת בַּכֶּסֶף יִקְנוּ. זֶה הַכֶּסֶף. וְכָתוֹב בַּסֵּפֶר וְחָתוֹם אֵילּוּ עֵידֵי שְׁטָר. וְהָעֵד עֵדִים. אֵילּוּ עֵידֵי חֲזָקָה. אוֹ אֵינָן אֶלָּא עֵידֵי שְׁטָר. כְּבָר כָּתוּב וְכָתוֹב בַּסֵּפֶר וְחָתוֹם.",
    "en": "Then they changed it to acquisition by money, by document, or by possession. By money: “Fields will be bought by money,” that is money. “Writing on a scroll and signing”, these are the witnesses on the contract. “And testifying of witnesses,” these are the witnesses to possession. Or maybe these are only the witnesses to the contract? These are already written: “Writing on a scroll and signing.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:5",
    "he": "רִבִּי יָסָא בְּשֵׁם רִבִּי מָנָא בַּר תַנְחוּם רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֵין קַרְקַע נִקְנֶה בְּפָחוֹת מִשָּׁוֶה פְרוּטָה. מַה טַעֲמָא. שָׂדוֹת בַּכֶּסֶף יִקְנוּ. וּפְלִיג עַל הַהִיא דְאָמַר רִבִּי חֲנִינָה. כָּל שְׁקָלִים שֶׁכְּתוּבִים בַּתּוֹרָה סְלָעִים. וּבַנְּבִיאִים לִיטְרִין. וּבַכְּתוּבִים קִינְטֵירִין. חוּץ מִשִּׁיקְלֵי עֶפְרוֹן. מַה טַעֲמָא. בְּכֶסֶף מָלֵא יִתְּנֶנָּה לִי. וְלֹא דַמְיָיא. תַּמָּן כְּתִיב כֶּסֶף וְהָכָא כְּתִיב שְׁקָלִים. הָתִיבוּן. הֲרֵי אוֹנֵס. הֲרֵי אֵין כָּתוּב כָּאן אֶלָּא כֶּסֶף וְאַתְּ אָמַר שְׁקָלִים.",
    "en": "Rebbi Yasa in the name of Rebbi Mana bar Tanḥum, Rebbi Abbahu in the name of Rebbi Joḥanan: Real estate cannot be bought for less than a peruṭah. What is the reason? “Fields will be bought by money.” This disagrees with what Rebbi Ḥanina said: All šeqalim mentioned in the Torah are tetradrachmas, in the Prophets pounds, and in the Hagiographs centenarii, except for the šeqalim paid to Ephron. What is the reason? “For full money he shall give it to me.” There is no comparison since here it is written “money” but there “šeqalim”. They objected, is there not the rapist, for whom “money” is written and you say “šeqalim”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:6",
    "he": "וְלֹא כְרִבִּי לִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אוֹמֵר. הִילּוּךְ קוֹנֶה. דְּתַנֵּי. הִילֵּךְ בְּשָׂדֶה לְאוֹרְכָּהּ וּלְרָחְבָּהּ קָנָה עַד מָקוֹם שֶׁהִילֵּךְ. דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים. לֹא קָנָה עַד שֶׁיַּחֲזִיק. הַכֹּל מוֹדִין בְּמוֹכֵר שְׁבִיל לַחֲבֵירוֹ כֵּיוָן שֶׁהִילֵּךְ בּוֹ קְנָייוֹ. מַה טַעֲמָא. קוּם הִתְהַלֵּךְ בָּאָרֶץ וגו׳.",
    "en": "This does not follow Rebbi Eliezer, for Rebbi Eliezer said that walking acquires. If one walked across a field in length and breadth, he acquired up to the place he walked, the words of Rebbi Eliezer. But the Sages say that he did not acquire up to the moment he acted in possession. Everybody agrees that if somebody sells a path to another, when the latter went, he acquired. What is the reason? “Arise, walk in the Land, etc.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:7",
    "he": "בִּשְׁטָר. רִבִּי יִרְמְיָה סְבַר מֵימַר. בִּשְׁטָר עַל מְנָת שֶׁלֹּא לִיתֵּן כֶּסֶף. אֲבָל בִּשְׁטָר עַל מְנָת לִיתֵּן כֶּסֶף לֹא קָנָה עַד שֶׁיִּתֵּן כֶּסֶף. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה תְּרֵיהוֹן אָמְרִין. אֲפִילוּ לֹא נָתַן כֶּסֶף קָנָה. מַתְנִיתָא מְסַיְיעָה לְרִבִּי יוֹנָה וְרִבִּי יוֹסֵה. מָכַר לוֹ עֶשֶׂר שָׂדוֹת כְּאַחַת כֵּיוָן שֶׁהֶחֱזִיק בְּאַחַת מֵהֶן הֶחֱזִיק בְּכוּלָּם. אֲבָל אִם לֹא נָתַן לוֹ אֶלָּא דְמֵי אַחַת מֵהֶן אוֹ שֶׁלֹּא כָתַב לוֹ אוֹנוֹ אֶלָּא עַל אַחַת מֵהֶן לֹא קָנָה אֶלָּא אוֹתָהּ שֶׁמָּכַר לוֹ בִּלְבַד. וְכִי יֵשׁ אוֹנֵי בְּלֹא כֶסֶף. אִין תֵּימַר. בְּשֶׁנָּתַן לוֹ דְמֵי כוּלָּם אֲנָן קַיָימִין. לֹא אָמַר אֶלָּא. דְּמֵי אֶחָד מֵהֶן. אֶלָּא אוֹ הָדָא אוֹ הָדָא.",
    "en": "By document. Rebbi Jeremiah thought to say, by a contract without obligating money, but with a contract obligating money he did not acquire until he paid. Rebbi Jonah and Rebbi Yose both said, he acquired even if he did not pay. A baraita supports Rebbi Jonah and Rebbi Yose: “If he sold him ten fields together, when he took possession of one of them, he took possession of all of them. But if he only paid the amount for one or wrote the deed only for one of them he acquired only the one which was sold to him.” Does there exist a deed without money? If you say, we hold that he paid for all of them, did it not say: “the amount of one”? It must be one or the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:8",
    "he": "בְּכֶסֶף. רִבִּי בָּא סְבַר מֵימַר. בְּכֶסֶף עַל מְנָת שֶׁלֹּא יִכְתּוֹב אוֹנֵי. אֲבָל בְּכֶסֶף עַל מְנָת לִכְתוֹב לוֹ אוֹנֵי לֹא קָנָה עַד שָׁעָה שֶׁיִּכְתּוֹב אוֹנֵי. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי פְלִיגִין. אַתְיָיא דְּרִבִּי בָּא כִּשְׁמוּאֵל וּדְרַב הוּנָא כְּרִבִּי יוֹחָנָן. דְּרִבִּי בָּא כִּשְׁמוּאֵל. שְׁמוּאֵל שָׁאַל לְרַב חוּנָה. שׁוֹחֵט וְנִתְעַסֵּק בַּקֳּדָשִׁים. אָמַר לֵיהּ. לִרְצוֹנְכֶם. פְּרָט לְמִתְעַסֵּק. כָּתַב מַתָּנָה בִּלְשׁוֹן קִנְיָין. אֲמַר לֵיהּ. אַרְכְּבֵיהּ אַתְּרֵי רִיכְשֵׁי. אָמְרָהּ רִבִּי בָּא וְלֹא קִיבְּלָהּ שְׁמוּאֵל. מָהוּ אַרְכְּבֵיהּ עַל תְּרֵין רִיכְשֵׁי בַּרְקֵי. סָבְרִין מֵימַר. מַיְיתֵי תְּרֵין סוּסְוָון שַׁטְיֵי וּמְרַכְּבִין לֵיהּ עַל תְּרֵיהוֹן וְהַהוּא אֲזִיל בְּדָא וְהַהֵין אֲזַל בְּדָא לֹא אַשְׁכָּח גַּבֵּי כְּלוּם. אָמַר רִבִּי יוֹסֵי מַמְלְחָיָיא. יִיפֶּה כוֹחוֹ בִּשְׁנֵי דְבָרִים. שֶׁיֵּשׁ שִׁיעְבּוּד לִמְכִירָה וְאֵין שִׁיעְבּוּד לְמַתָּנָה. שֶׁהַמּוֹכֵר לֹא מָכַר אֶת הַכֹּל וְהַנּוֹתֵן מַתָּנָה נָתַן אֶת הַכֹּל. וּדְרַב חוּנָה כְּרִבִּי יוֹחָנָן. חַד בַּר נַשׁ מִי דְמִיךְ אָמַר. יִנָּתְנוּ כָּל נְכָסַיי לִפְלוֹנִי. חָזַר וְאָמַר. כִּתְבוּ וּתְנוּ. רִבִּי לָעְזָר וְרִבִּי שִׁמְעוֹן בַּר יָקִים אַעֲלוֹן עוֹבְדָא קוֹמֵי רִבִּי יוֹחָנָן. אָמַר. אִם אָמַר. לִזְכוּתוֹ. דִּבְרֵי הַכֹּל זָכָה. וְאִם לְזַכּוֹתוֹ בִּכְתָב. כָּל עַמָּא מוֹדֵיי שֶׁאֵין אָדָם זוֹכֶה בִּכְתָב לְאַחַר מִיתָה. מִי מוֹדִיעַ. אֶת רְבוּ. תִּיפְתָּר שֶׁהָיוּ שָׁם עֵדִים יוֹדְעִים. הַגַּע עַצְמָךְ שֶׁאֵין שָׁם עֵדִים יוֹדְעִין. אָמַר רִבִּי יוֹסֵי. לְעוֹלָם הַשָּׂדֶה בְחֶזְקַת בְּעָלֶיהָ וּמוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָיָיה.",
    "en": "“By money.” Rebbi Abba was of the opinion, by money if there was no intention to write a deed. But if money was given with the intention to write a deed for him, possession was transferred only when the deed was written. Rebbi Jonah and Rebbi Yose disagree. It follows that Rebbi Abba parallels Samuel and Rav Huna Rebbi Joḥanan. Rebbi Abba parallels Samuel. Samuel asked Rav Ḥuna: He was slaughtering sacrifices while being occupied? He answered, “for your intention,” this excludes one otherwise occupied. If one wrote a gift in the language of a sale? He answered, he made it ride on two racing horses; Rebbi Abba said this; Samuel did not accept it. What means “he made it ride on two shining racing horses”? They wanted to say, one brings two crazy horses and makes it ride on both. One goes in one direction and the other in another; he has nothing in his hand. Rebbi Yose from Mamelia said, he doubly empowered him, for there is a title guarantee in a sale but none for a gift; the seller did not sell everything but the giver of a gift gave everything. And Rav Ḥuna parallels Rebbi Joḥanan. A person, when he lay dying, said: my property should be given to X. Afterwards he said: write and deliver. Rebbi Eleazar and Rebbi Simeon bar Yaqim brought the case before Rebbi Joḥanan who said: If he said to transfer to him, everybody agrees that he entered into possession. If the transfer was to be in writing, everybody agrees that nobody transfers rights in writing after his death. Who would notify the greatness? Explain it if witnesses know. Think of it, if no witnesses know it? Rebbi Yose said, the field remains in the hand of its proprietors; the burden of proof is on the claimant.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:9",
    "he": "מְנַיִין לִנְכָסִים שֶׁאֵין לָהֶן אַחֵרָיוּת שֶׁהֵן נִקְנִין עִם נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֵרָיוּת בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. רִבִּי יוֹסֵי בְשֵׁם חִזְקִיָּה רִבִּי יוֹנָה רִבִּי חֲנַנְיָה תִּרְתָּיָיה בְשֵׁם חִזְקִיָּה. כְּתִיב וַיִּתֵּן לָהֶם אֲבִיהֶם מַתָּנוֹת רַבּוֹת לְכֶסֶף וּלְזָהָב וּלְמִגְדָּנוֹת עִם עָרִים בְּצוּרוֹת בִּיהוּדָה. עַד כְדוֹן כְּשֶׁהָיוּ קַרְקַעוֹת וּמְטַלְטְלִין בְּמָקוֹם אֶחָד. הָיוּ קַרְקַעוֹת בְּמָקוֹם אֶחָד וּמְטַלְטְלִין בְּמָקוֹם אַחֵר. אָמַר רִבִּי בּוּן בַּר חִיָיה. נִישְׁמְעִינָהּ מִן הָדָא. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר. מַעֲשֶׂה בִּמְרוֹנִי אֶחָד שֶׁהָיָה דָּר בִּיְרוּשָׁלֵם וְהָיוּ לוֹ מְיטַלְטְלִין הַרְבֶּה וּבִיקֵּשׁ לְחַלְּקָן. אָמְרוּ לוֹ אֵין אַתְּ יָכוֹל אֶלָּא אִם כֵּן קָנִיתָ קַרְקַע. מֶה עָשָׂה. הָלַךְ וְקָנָה סֶלַע אֶחָד בְּצַד יְרוּשָׁלֵם. אָמַר. חֶצְיָיהּ צְפוֹנִי אֲנִי נוֹתֵן לִפְלוֹנִי עִם מֵאָה חָבִיּוֹת שֶׁל יַיִן. חֶצְיָיהּ דְּרוֹמִית אֲנִי נוֹתֵן לִפְלוֹנִי עִם מֵאָה חָבִיּוֹת שֶׁלְּשֶׁמֶן. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְקִיְימוּ אֶת דְּבָרָיו. אָמַר רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וְלֹא שְׁכִיב מְרָע הוּא. לְפִי שֶׁבְּכָל מָקוֹם אֵין אָדָם מְזַכֶּה אֶלָּא בִּכְתָב. וְכָאן אֲפִילוּ בִדְבָרִים. לְפִי שֶׁבְכָל מָקוֹם אֵין אָדָם מְזַכֶּה עַד שֶׁיְּהוּ קַרְקַעוֹת וּמְטַלְטְלִין בְּמָקוֹם אֶחָד. וְכָאן אֲפִילוּ קַרְקַעוֹת בְּמָקוֹם אֶחָד וּמְטַלְטְלִין בְּמָקוֹם אַחֵר. אֲמַר לֵיהּ. לֹא כְרִבִּי לִיעֶזֶר הוּא. שַׁנְיָיא הִיא שְׁכִיב מְרָע דְּרִבִּי לִיעֶזֶר הוּא שְׁכִיב מְרָע דְּרַבָּנִין. אֲמַר לֵיהּ. שְׁכִיב מְרָע דְּרִבִּי לִיעֶזֶר כְּבָרִיא דְּרַבָּנִין.",
    "en": "From where that non-guaranteed property may be acquired together with guaranteed property, by money, document, or by possession? Rebbi Yose in the name of Ḥizqiah; Rebbi Jonah, Rebbi Ḥanina Tortaya in the name of Ḥizqiah, it is written (2Chr. 21:3): “Their father gave them many gifts, silver and gold and delicacies, with fortified cities in Jehudah.” So far real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Meron was dwelling in Jerusalem, who was rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages and they upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place; here, however, the real estate was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? Is not the sick person for Rebbi Eliezer like the sick person for the rabbis? He said to him: The sick person for Rebbi Eliezer is like the healthy person for the rabbis.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:10",
    "he": "תַּמָּן תַּנִּינָן. קַרְקַע כָּל שֶׁהוּא חַיָיב בְּפֵיאָה וּבְבִיכּוּרִים דִּבְרֵי רִבִּי עֲקִיבָה. קַרְקַע כָּל שֶׁהוּא מַהוּ טָב. אָמַר רִבִּי מַתַּנְיָיה. תִּיפְתָּר שֶׁהָיָה שָׁם מָקוֹם שִׁיבּוֹלֶת אַחַת וּמַרְגָּלִית טְמוּנָה בוֹ.",
    "en": "There, we have stated: “Any real estate is subject to peah and first fruits, the words of Rebbi Aqiba.” What is the use of “any” real estate? Rebbi Mattaniah said, explain it if it had space for one stalk but a pearl was hidden in it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:11",
    "he": "רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הָיוּ לוֹ שְׁתֵּי שָׂדוֹת אַחַת בִּיהוּדָה וְאַחַת בְּגָלִיל. הֶחֱזִיק בְּזוֹ שֶׁבִּיהוּדָה לִזְכוֹת בְּזוֹ שֶׁבְּגָלִיל. אוֹ בְּזוֹ שֶׁבְּגָלִיל לִזְכוֹת בְּזוֹ שֶׁבִּיהוּדָה. קָנָה. וּבְנִיכְסֵי הַגֵּר לֹא קָנָה אֲפִילוּ מֵיצַר בֵּנְתַיִים. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יָסָא. נִתְכַּוֵון לִקְנוֹת מִן הַמֵּיצַר וּשְׁרַע מִינֵּיהּ. רַב חִסְדָּא אָמַר. נִיכְסֵי הַגֵּר. הֶחֱזִיק בִּצְפוֹנָן עַל מְנָת לִזְכוֹת בִּדְרוֹמָן. בִּדְרוֹמָן עַל מְנָת לִזְכוֹת בִּצְפוֹנָן לֹא נִתְכַּוֵון לִקְנוֹת בְּאֶמצָעִיתָן. לֹא קָנָה עַד שָׁעָה שֶׁיִּתְכַּוֵּין לִקְנוֹת בְּאֶמְצָעִיתָן. מַתְנִיתָא פְלִיגָא עַל רַב חִסְדָּא. גֵּר שֶׁמֵּת וּבִיזְבְּזוּ יִשְׂרָאֵל אֶת נְכָסָיו. הַמַּחֲזִיק בַּקַּרְקַע חַיָיב בַּכֹּל. הַמַּחֲזִיק בַּקָּמָה חַיָיב בְּלֶקֶט שִׁכְחָה וּפֵיאָה וּפָטוּר מִן הַמַּעְשְׂרוֹת. וְאֵין אֲוֵיר מַפְסִיק בֵּין שִׁיבּוֹלֶת לְשִׁיבּוֹלֶת. תַּמָּן תַּנִּינָן. אִם הָיָה מְחוּבָּר לְקַרְקַע וְתָלַשׁ כָּל שֶׁהוּא קָנָה. שְׁמוּאֵל אָמַר. לֹא קָנָה אֶלָּא אוֹתוֹ קֶלַח בִּלְבַד. וְהָתְנַן אִם הָיָה מְחוּבָּר לְקַרְקַע וְתָלַשׁ כָּל שֶׁהוּא קָנָה. אָמַר רִבִּי יוֹסֵי. קִיְימָהּ רִבִּי אֶבודַומָא נְחוּתָא מוֹדֶה שְׁמוּאֵל בְּנִיכְסֵי הַגֵּר.",
    "en": "Rebbi Yasa in the name of Rebbi Joḥanan: If two fields were involved, one in Judea and one in Galilee. If he took possession of the one in Judea with the intent of taking possession of the one in Galilee, or the one in Galilee with the intent of taking possession of the one in Judea, he took possession. But in [the case of] property of a proselyte he did not acquire even the boundary strip between them. Rebbi Ze‘ira asked before Rebbi Yasa: If he intended to acquire starting from the boundary strip and below? Rav Ḥisda said, property of a proselyte which he took possession of in the North with the intent of also acquiring that in the South, or in the South with the intent of acquiring also that in the North, but did not have the intent of acquiring the strip in the middle, he did not acquire unless he also intended to acquire the middle part. A baraita disagrees with Rav Ḥisda: If a proselyte died and Jews plundered his property, if one takes possession of the ground he is obligated for everything. If he took possession of standing grain, he is obligated for fallen stalks, forgotten sheaves, and peah but freed from tithes. Does not the air separate between stalks? There, we have stated: “If he tore off anything connected to the ground, he took possession.” Samuel said, he took possession only of that leaf. But did we not state: “If it was connected to the ground and he tore off anything, he took possession”? Rebbi Yose said, Rebbi Eudaimon the emigrant confirmed it: Samuel will agree, for proselyte’s property.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Kiddushin.1.5:12",
    "he": "רִבִּי יוֹחָנָן בָּעֵי. הַמְּטַלְטְלִין מָהוּ שֶׁיִּקָּנוּ בִּגְרִירָה. אָמַר רִבִּי בָּא בַּר מָמָל. מַה צְרִיכָה לֵיהּ. בְּעוֹרוֹת הַקָּשִׁים. אֲבָל בְּעוֹרוֹת הָרַכִּים לֹא קָנָה עַד שֶׁיַּגְבִּיהַּ. מַתְנִיתָא פְלִיגָא עַל רִבִּי בָּא בַּר מָמָל. הַגוֹנֵב כִּיסּוֹ שֶׁלַּחֲבֵירוֹ וְהוֹצִיאוֹ בַּשַׁבָּת חַיָיב. שֶׁכְּבָר נִתְחַיֵיב בִּגְנֵיבָתוֹ שֶׁלְּכִיס עַד שֶׁלֹּא קִידְּשָׁה עָלָיו הַשַּׁבָּת. אֲבָל אִם הָיָה גוֹרֵר בּוֹ וְיוֹצֵא פָטוּר. מִפְּנֵי שֶׁחָלָה עָלָיו מִיתָה וְתַשְׁלוּמִין כְּאַחַת. הָא אִם לֹא חָלָה עָלָיו מִיתָה וְתַשְׁלוּמִין כְּאַחַת חַיָיב. אָמַר רִבִּי מַתַּנְיָיה. תִּיפְתָּר בְּאִילֵּין כִּיסַּיָיא רַבְרְבָיָיא דְּאוֹרְחֵיהוֹן מִתְגְּרָרָה.",
    "en": "Rebbi Joḥanan asked: Can movables be taken into possession by dragging? Rebbi Abba bar Mamal said, what is his problem? With hard hides. But soft hides are not taken into posession until lifted. A baraita disagrees with Rebbi Abba bar Mamal: If somebody steals another person’s pouch and removes it on the Sabbath, he is obligated since he already is obligated for the theft of the wallet before he comes in conflict with the holiness of the Sabbath. But if he was dragging it until he left, he is free since the obligations of capital crime and restitution fall on him simultaneously. Therefore, if the obligations of capital crime and restitution do not fall on him simultaneously he is obligated. Rebbi Mattania said, explain it with large pouches which usually are dragged.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.1.3:1",
    "he": "משנה: שׁוּם כֶּסֶף שָׁוֶה כֶסֶף בִּפְנֵי בֵית דִּין וְעַל פִּי עֵדִים בְּנֵוּ חוֹרִין בְּנֵי בְרִית. וְהַנָּשִׁים בְּכְלָל הַנֶּזֶק וְהַנִּיזָּק וְהַמַּזִּיק בְּתַשְׁלוּמִין.",
    "en": "MISHNAH: Estimation and determination of money’s worth is by a court based on testimony of free persons of the Covenant. Women are under the rule of torts and sometimes both the person who causes and the one who suffers the damage pay.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.1.3:2",
    "he": "הלכה: שּׁוּם כֶּסֶף שָׁוֶה כֶסֶף כול׳. אֵין אוֹמְרִים תֵּצֵא פָרָה בְטַלִּית. אֶלָּא שָׁמִין אֶת הַנְּכָסִין בְּבֵית דִּין. שָׁוֶה כֶסֶף. מְלַמֵּד שֶׁאֵין בֵּית דִּין שָׁמִין אֶלָּא נְכָסִים שֶׁיֵּשׁ לָהֶן אַחְרָיוּת. וְאִם תָּפַשׂ הַנִּיזָּק בִּמְטַלְטְלִין שָׁמִין לוֹ מֵהֶן. בִּפְנֵי בֵית דִּין. מְלַמֵּד שֶׁאֵין שָׁמִין לוֹ אֶלָּא בִּפְנֵי בֵית דִּין. עַל פִּי עֵדִים. שֶׁאֵין שָׁמִין אֶלָּא עַל פִּי עֵדִים. בְּנֵי חוֹרִין וּבְנֵי בְרִית. יָצְאוּ גּוֹיִם וַעֲבָדִים וּפְסוּלֵי עֵדוּת. וְנָשִׁים בְּכְלָל הַנֶּזֶק. לְפִי שֶׁלֹּא תָפַשׂ הַכָּתוּב אֶלָּא אֶת הָאִישׁ צָרִיךְ לְרַבּוֹת אֶת הָאִשָּׁה. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. וְהַנִּיזָּק וְהַמַּזִּיק בְּתַשְׁלוּמִין. מְשַׁלְּמִין חֲצִי נֶזֶק. מִיכַּן שֶׁמְּחַצִּין אֶת הַנֶּזֶק. מִיכָּן שֶׁזֶּה מַפְסִיד חֲצִי נֶזֶק וְזֶה מַפְסִיד חֲצִי נֶזֶק.",
    "en": "HALAKHAH: “Estimation and determination of money’s worth,” etc. One does not say that a cow be compensated for by a stole, but one appraises all property in court. “Money’s worth,” this teaches that the court only appraises mortgageable property. But if the person suffering damage appropriated movables, one appraises those. “By a court”, this teaches that one only appraises in court. “Based on testimony”, for one only appraises by testimony. “Of free persons of the Covenant”, this excludes Gentiles, and slaves, and persons disqualified for testimony. “Women are under the rule of torts”; since the verse speaks only of men, it is necessary to include women: Rebbi Ismael stated, “these are the laws which you shall put before them” “And sometimes both the person who causes and the one who suffers the damage pay”; they pay half the damage. From here, that one splits the damage; each one loses half the value of the damage.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.1.4:1",
    "he": "משנה: חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין הַבְּהֵמָה אֵינָהּ מוּעֶדֶת לֹא לִיגַּח וְלֹא לִיגּוֹף וְלֹא לִישּׁוֹךְ וְלֹא לִרְבּוֹץ וְלֹא לִבְעוֹט. הַשֵּׁן מוּעֶדֶת לוֹכַל אֶת הָרָאוּי לָהּ. שׁוֹר הַמּוּעָד וְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּיזּוֹק וְהָאָדָם.",
    "en": "MISHNAH: Five harmless and five notorious animals. An animal is not known to gore, nor to hit, nor to bite, nor to lie down, nor to kick. The tooth is known to eat what is appropriate for it. A notorious bull, a bull of the person who causes the damage on the property of the person who suffered the damage, and the human.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.1.4:2",
    "he": "הלכה: חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין כול׳. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי טַרְפוֹן הִיא. בִּרְשׁוּת הַנִּיזָּק. רִבִּי טַרְפוֹן אוֹמֵר. נֶזֶק שָׁלֵם. וַחֲכָמִים אוֹמְרִים. חֲצִי נֶזֶק.",
    "en": "HALAKHAH: “Five harmless and five notorious animals,” etc. Rebbi Joḥanan said, this follows Rebbi Ṭarphon: “In the domain of the person sustaining the damage, Rebbi Ṭarphon said, full damages; but the Sages say, half damages.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.1.5:1",
    "he": "משנה: הַזְּאֵב וְהָאֲרִי הַדּוֹב וְהַנָּמֵר וְהַבַּרְדְּלִיס וְהַנָּחָשׁ הֲרֵי אֵילּוּ מוּעָדִין. רִבִּי אֱלִיעֶזֶר אוֹמֵר. בִּזְמַן שֶׁהֵן בְּנֵי תַרְבּוּת אֵינָן מוּעָדִין. וְהַנָּחָשׁ מוּעָד לְעוֹלָם. מַה בֵּין תָּם לְמוּעָד. אֶלָּא שֶׁהַתָּם מְשַׁלֵּם חֲצִי נֶזֶק מִגּוּפוֹ וְהַמּוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָיה.",
    "en": "MISHNAH: The wolf and the lion, the bear, and the tiger, and the panther, and the snake, are notorious. Rebbi Eliezer says, when they are trained they are not notorious; except for the snake which always is notorious. What is the difference between tame and notorious? The tame pays half the damages from its body and the notorious pays full damages from the storage room.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.1.5:2",
    "he": "הלכה: הַזְּאֵב וְהָאֲרִי וְהַדּוֹב כול׳. תַּנֵּי. רִבִּי מֵאִיר אוֹמֵר. אַף הַצָּבוּעַ. אָמַר רִבִּי יוֹסֵי בֵּירִיבִּי אָבִין. לֹא אָמַר רִבִּי מֵאִיר אֶלָּא בַּצָּבוּעַ זָכָר שֶׁיֵּשׁ לוֹ שָׁעָה שֶׁהוּא קָשֶׁה כָּאֲרִי.",
    "en": "HALAKHAH: “The wolf, and the lion, and the bear,” etc. It was stated: Rebbi Meїr says, also the hyena. Rebbi Yose ben Rebbi Abin said, Rebbi Meїr only said this for a male hyena which at times is as dangerous as a lion.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.1:1",
    "he": "משנה: כֵּיצַד הָרֶגֶל מוּעֶדֶת לְשַׁבֵּר בְּדֶרֶךְ הִילּוּכָהּ. הַבְּהֵמָה מוּעֶדֶת לְהַלֵּךְ כְּדַרְכָּהּ וּלְשַׁבֵּר. הָיְתָה מְבַעֶטֶת אוֹ שֶׁהָיוּ צְרוֹרוֹת מְנַתְּזִין מִתַּחַת רַגְלֶיהָ וְשִׁיבְּרָה אֶת הַכֵּלִים מְשַׁלֵּם חֲצִי נֶזֶק. דָּרְסָה עַל הַכֵּלִי וּשְׁבָרַתּוּ וְנָפַל עַל כֵּלִי אַחֵר וּשְׁבָרוֹ עַל הָרִאשׁוֹן מְשַׁלֵּם נֶזֶק שָׁלֵם וְעַל הָאַחֲרוֹן מְשַׁלֵּם חֲצִי נֶזֶק.",
    "en": "MISHNAH: How is the foot notorious to break anything in its way? An animal is notorious to break anything in its way. If it was kicking or if pebbles were ricocheting from under its feet and breaking vessels, he pays half of the damage. If it stepped on a vessel and broke it when [the pieces] fell on another vessel and broke that, for the first he pays full damages and half damages for the last.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.1:2",
    "he": "הלכה: כֵּיצַד הָרֶגֶל מוּעֶדֶת כול׳. וְאֵין דַּרְכָּהּ לְהַתִּיז צְרוֹרוֹת. אָמַר רִבִּי אִמִּי. בְּשֶׁהָיָה כֵּלִי נָתוּן בִּידֵי אָדָם. אֲבָל אִם הָיָה מוּנַח בִּרְשׁוּת הָרַבִּים הוֹאִיל וְזֶה מוּנַח בִּרְשׁוּת וְזוֹ מְהַלֶּכֶת בִּרְשׁוּת פָּטוּר. רַבָּה בַּר מָמָל אָמַר. בָּהּ שְׁתֵּי דְרָכִים. אַחַת יֵשׁ בָּהּ עֲשָׂבִים וּצְרוֹרוֹת וְאַחַת אֵין בָּהּ עֲשָׂבִים וּצְרוֹרוֹת. הִנִּיחָה אֶת שֶׁאֵין בָּהּ עֲשָׂבִים וּצְרוֹרוֹת וְהִילְּכָה בְזוֹ שֶׁיֵּשׁ בָּהּ עֲשָׂבִים וּצְרוֹרוֹת אַף עַל פִּי שֶׁהוּא מוּנַח בִּרְשׁוּת הָרַבִּים פָּטוּר. רִבִּי לָעְזָר אוֹמֵר. כָּל דָּבָר שֶׁהוּא חוּץ לְגוּפָהּ לֹא חִלְּקוּ בוֹ חֲכָמִים בֵּין בִּרְשׁוּת הַיָּחִיד בֵּין בִּרְשׁוּת הָרַבִּים לַחֲצִי כּוֹפֶר.",
    "en": "HALAKHAH: “How is the foot notorious,” etc. Does not an animal usually make pebbles ricochet? Rebbi Immi said, if the vessel was held by a human. But if it was lying in the public domain, since it was rightfully lying there and [the animal] was rightfully walking there, he is free. Rebbi Abba bar Mamal said, if there were two roads. On one there are grasses and pebbles, on the other there are no grasses or pebbles. It disregarded the one with no grasses or pebbles and went on that with grasses and pebbles; even though it was in the public domain he is free. Rebbi Eleazar said, in anything not concerning its body, the Sages made no difference between private and public domain in the matter of half damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.1:3",
    "he": "מַהוּ שֶׁתְּקַבֵּל הָעֲדָאָה בְּדָבָר שֶׁהוּא חוּץ לְגוּפָהּ. רִבִּי זְעִירָא אָמַר. מְקַבֶּלֶת. רִבִּי אִילָּא אָמַר. אֵינָהּ מְקַבֶּלֶת. אָמַר רִבִּי זְעִירָא. מַתְנִיתָה פְלִיגָא עֲלוֹי. שׁוֹר שֶׁמִּתְחַכֵּךְ בַּכּוֹתֶל וְנָפַל עַל הָאָדָם וַהֲרָגוֹ חַיָיב בַּכּוֹפֶר וּפָטוּר מִמִּיתָה. וְכִי יֵשׁ כּוֹפֶר בְּתָם. וַאֲפִילוּ כְרִבִּי אִילָּא לֵית הִיא פְלִיגָא. וְלָמָּה פָטוּר מִמִּיתָה. בְּשֶׁהוּעֲדָה לִהְיוֹת מַפֶּלֶת אֶת הַכְּתָלִים. כְּשֶׁהִפִּילָה אֶת הַכּוֹתֶל לֹא הָיָה אָדָם שָׁם.",
    "en": "Is it subject to a declaration of notoriety in a matter extraneous to its body? Rebbi Ze‘ira said, one accepts. Rebbi Illa said, one does not accept. Rebbi Ze‘ira said, a baraita disagrees with him: An ox which rubs itself against a wall which fell on a human and killed him is obligated for weregilt but free from death. Does there exist weregilt for a harmless animal? But it does not disagree with Rebbi Illa. Why is it free from death if it was notorious to destroy walls? When it destroyed it, no human was there.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.1:4",
    "he": "אָמַר רִבִּי לָעְזָר. הִטִּילָה גְלָלִים מְשַׁלֵּם נֶזֶק שָׁלֵם. דִּלֹ כֵן מָה אֲנָן אָמְרִין. צָרִיךְ שֶׁיְּהֵא הַמִּקְלוֹט בְּיָדוֹ הָדָא דְתֵימָא. בְּשֶׁאֵין דַּרְכָּהּ לְכֵן. אֲבָל בְּשֶׁדַּרְכָּהּ לָכֵן צָרִיךְ שֶׁיְּהֵא הַמִּקְלוֹט בְּיָדוֹ.",
    "en": "Rebbi Eleazar said: If it produced dung, one pays full damages. For if it were not so, what would we say? He has to have a receptacle handy? That is to say, if it does not do so habitually. But if it does so habitually, he has to have a receptacle handy.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.1:5",
    "he": "רִבִּי הוֹשַׁעְיָה רַבָּה וְרִבִּי יוּדָן נְשִׂיָיא הֲווֹן יָתְבִין. עָאַל רִבִּי בָּא בַּר מָמָל וְשָׁאַל. כִּישְׁכְּשָׁה בִּזְנָבָהּ. כְּגוֹן אִילֵּין פֵּירְדָתָא. מָהוּ. וְלָא אָמְרִין לֵיהּ כְּלוּם. בָּתַר כֵּן אָמַר לֵיהּ רִבִּי הוֹשַׁעְיָה רַבָּה. דִּלֹ כֵן מָה נָן אָמְרִין. צָרִיךְ שֶׁיְּהֵא תוֹפֵשׂ בִּזְנָבָהּ. הָדָא דְתֵימַר. בְּשֶׁאֵין דַּרְכָּהּ לָכֵן אֲבָל בְּשֶׁדַּרְכָּהּ לָכֵן צָרִיךְ שֶׁיְּהֵא תוֹפֵשׂ בִּזְנָבָהּ. וּמַה פְשִׁיטָא לוֹן. בְּנֶזֶק שָׁלֵם. וּמַה צְרִיכָה לוֹן. בַּחֲצִי נֶזֶק.",
    "en": "Rebbi Hoshaia the Elder and Rebbi Jehudah Neśia were sitting. Rebbi Abba bar Mamal came to them and asked: If it wagged its tail as those mules do, what are the rules? They did not tell him. Later, Rebbi Hoshaia the Elder told him, for if it were not so, what would we say? Does he have to grab its tail? That is, if it does not usually do it. But if it usually does it, he has to grab its tail. What is obvious to us? The problem of full damages. What is problematic for us? Half damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.1:6",
    "he": "פִּיסְקָא. דָּרְסָה עַל הַכֵּלִי וּשְׁבָרַתּוּ רִבִּי יִרְמְיָה בָּעֵי. דָּרְסָה עַל נוֹד מָלֵא שֶׁמֶן. עַל הַנּוֹד מְשַׁלֵּם נֶזֶק שָׁלֵם וְעַל הַשֶּׁמֶן מְשַׁלֵּם חֲצִי נֶזֶק. הָיְתָה טַבֶּלָּה מוּנַחַת וּזְכוּכִית עָלֶיהָ. דָּרְסָה עַל גַּבֵּי הַטַּבֶּלָּה וְנִשְׁתַּבְּרוּ הַזְּכוּכִית. עַל הַטַּבֶּלָּה מְשַׁלֵּם נֶזֶק שָׁלֵם וְעַל הַזְּכוּכִית מְשַׁלֵּם חֲצִי נֶזֶק. הָיוּ שְׁתֵּי טַבֶּלִּיּוֹת זוֹ עַל גַּבֵּי זוֹ. דָּרְסָה עַל הָעֶלְיוֹנָה וְנִשְׁתַּבְּרָה הַשְּׁנִיָיה. עַל הָעֶלְיוֹנָה מְשַׁלֵּם נֶזֶק שָׁלֵם וְעַל הַתַּחְתּוֹנָה חֲצִי נֶזֶק הָיְתָה טַבֶּלָּה מוּנַחַת בִּרְשׁוּת הָרַבִּים דָּרְסָה עָלֶיהָ וְהִתִּיזָה וְהָלְכָה וְנִשְׁתַּבְּרָה בִרְשׁוּת הַיָּחִיד. אַחַר מִי אַתְּ מְהַלֵּךְ אַחַר דְּרִיסָתָהּ אוֹ אַחַר שְׁבִירָתָהּ אִין תֵּימַר. אַדְּרִיסָתָהּ פָּטוּר. אַשְּׁבִירָתָהּ חַיָיב.",
    "en": "New Paragraph. “If it stepped on a vessel and broke it.” Rebbi Jeremiah asked: If it stepped on a skin full of oil, he pays full damages for the skin and half damages for the oil. If there was a table lying there and glass on top of it. If it stepped on the table and by that the glass broke. He pays full damages fort the table and half damages for the glass. If there were two tables on top of one another. If it stepped on the upper one and the lower one was broken. He pays full damages fort the upper table and half damages for the lower. If the table was lying in the public domain, [the animal] stepped on it and it ricocheted, went and broke into a private domain. What do you follow, the stepping or its breaking? If you say, after stepping, he is free [from paying] for its stepping on it; if you say, after its breaking, then he is guilty for the breaking.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.2:1",
    "he": "משנה: הַתַּרְנוֹגַלִּין מוּעָדִין לְהַלֵּךְ כְּדַרְכָּן וּלְשַׁבֵּר. הָיָה דְלִיל קָשׁוּר בְּרַגְלוֹ אוֹ שֶׁהָיָה מְהַדֵּס וְשִׁיבֵּר אֶת הַכֵּלִים מְשַׁלֵּם חֲצִי נֶזֶק.",
    "en": "MISHNAH: Chickens are notorious for breaking things in their usual walk. If a thread was bound to its foot or it was scraping and broke vessels, he pays half damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.2:2",
    "he": "הלכה: הַתַּרְנוֹגַלִּין מוּעָדִין כול׳. רַב הוּנָא אָמַר. בְּשֶׁנִּקְשַׁר מֵאֵילָיו. אֲבָל אִם קְשָׁרוֹ הוּא מְשַׁלֵּם נֶזֶק שָׁלֵם. תַּנֵּי. תַּרְנוֹגַלִּין שֶׁהִידְּסוּ אֶת הָעִיסָּה וְאֶת הַפֵּירוֹת אוֹ שֶׁנִּיקְּרוּ מְשַׁלֵּם נֶזֶק שָׁלֵם. הִידְּסוּ עָפָר עַל גַּבֵּי עִיסָּה אוֹ עַל גַּבֵּי פֵירוֹת מְשַׁלְּמִין חֲצִי נֶזֶק. הָיוּ מְחַטְּטִין בַּחֶבֶל וְנִפְסַק הַדְּלִי אוֹ שֶׁנִּשְׁבַּר מְשַׁלֵּם נֶזֶק שָׁלֵם. נָפַל עַל חֲבֵירוֹ. עַל הָעֶלְיוֹן מְשַׁלֵּם נֶזֶק שָׁלֵם וְאַתַּחְתּוֹן חֲצִי נזֶק. וְאֵינוֹ כְעוֹשֶׂה בוֹר בְּמָקוֹם אֶחָד וּמַזִּיק בְּמָקוֹם אַחֵר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִכֵּיוָן שֶׁאֵין דַּרְכּוֹ לִיפּוֹל אֶלָּא בְאוֹתוֹ הַבּוֹר כְּמִי שֶׁהוּא בוֹרוֹ. תַּנֵּי. תַּרְנוֹגַלִּין שֶׁנָּפְלוּ לְגִינָּה וְשִׁיבְּרוּ אֶת הַיָּרָק וְקִירְטְמוּ הַחִילְפִין מְשַׁלֵּם נֶזֶק שָׁלֵם. סוּמַּכוֹס אוֹמֵר. עַל הַקִּירְטוּם מְשַׁלֵּם נֶזֶק שָׁלֵם וְעַל הַשִּׁיבּוּר מְשַׁלֵּם חֲצִי נֶזֶק. תַּרְנְגוֹל הַפּוֹרֵחַ מִמָּקוֹם לְמָקוֹם וְהִזִּיק בְגוּפוֹ מְשַׁלֵּם נֶזֶק שָׁלֵם. בָּרוּחַ שֶׁבֵּין כְּנָפָיו מְשַׁלֵּם חֲצִי נזֶק. סוּמֲכוֹס אוֹמֵר. נֶזֶק שָׁלֵם. נָפַח בַּכֵּלִים וּשְׁבָרָן מְשַׁלֵּם נֶזֶק שָׁלֵם.",
    "en": "HALAKHAH: “Chickens are notorious,” etc. Rav Huna said, if it became tied by itself. But if he tied it, he pays full damages. It was stated: “If chickens scraped dough or fruit, or they pecked, he pays full damages. If they scraped dust on dough or on fruit, one pays half of the damages. If they were picking at a rope and the pail was separated or broke, he pays full damages. If one fell on another; for the uppermost he pays full damages; for the lower one half damages; it is not comparable to a pit at one place which causes damage at another place.” Rebbi Yose ben Rebbi Abun said, since it usually falls only into this cistern, it is as if it were his pit. It was stated: “If chickens fell in a garden, broke vegetables, and cut rosemary, he pays full damages. Symmachos said, for cutting he pays full damages, for breaking he pays half damages. If a chicken flew from one place to another and did damage with its body, he pays full damages. By the wind between its wings, he pays half damages; Symmachos says, full damages. If it blew at vessels and broke them, he pays full damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.3:1",
    "he": "משנה: כֵּיצַד הַשֵּׁן מוּעֶדֶת לוֹכַל אֶת הָרָאוּי לוֹ. הַבְּהֵמָה מוּעֶדֶת לוֹכַל פֵּירוֹת אוֹ יְרָקוֹת. אָכְלָה כְסוּת אוֹ כֵלִים מְשַׁלֵּם חֲצִי נֶזֶק. בַּמֶּה דְבָרִים אֲמוּרִים. בִּרְשׁוּת הַנִּיזָּק אֲבָל בִּרְשׁוּת הָרַבִּים פָּטוּר. וְאִם נֶהֱנֵית מְשַׁלֵּם מַה שֶׁנֶּהֱנֵית.",
    "en": "MISHNAH: How is the tooth notorious to eat what is fitting for it? A domesticated animal is notorious for eating fruits and vegetables. If it ate a garment or vessels, he pays half damages. When has this been said? In the domain of the person sustaining the damage. But on public property he is free; but if it benefited, he pays what it benefited.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.3:2",
    "he": "הלכה: כֵּיצַד הַשֵּׁן מוּעֶדֶת כול׳. רֵישׁ לָקִישׁ אָמַר. עַל הָרִאשׁוֹנָה הוּשְּׁבָה. רִבִּי יוֹחָנָן אָמַר. עַל כּוּלָּהּ הוּשְּׁבָה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרֵישׁ לָקִישׁ. תַּמָּן אָמַר רֵישׁ לָקִישׁ בְּשֵׁם רִבִּי הוֹשַׁעְיָה. עָמְדָה וְאָכְלָה מִפֵּירוֹת הַצְּבוּרִין חַיֶיבֶת. וָכָא הוּא אָמַר אָכֵין. אָמְרֵי. תַּמָּן בְשֵׁם רִבִּי הוֹשַׁעְיָה. בְּרַם הָכָא בְשֵׁם גַּרְמֵיהּ. מִילְּתֵיהּ דְּרֵישׁ לָקִישׁ אָמְרָה בָּעֲטָה מְהַלֶּכֶת בָּרְבוּצָה פָּטוּר. מִילְּתֵיהּ דְּרִבִּי יוֹחָנָן אָמְרָה בָּעֲטָה מְהַלֶּכֶת בָּרְבוּצָה חַיָיב. לֹא סוֹף דָּבָר בָּעֲטָה מְהַלֶּכֶת בָּרְבוּצָה אוֹ רְבוּצָה בַמְהַלֶּכֶת. בָּעֲטָה מְהַלֶּכֶת בַּמְהַלֶּכֶת. אָמַר רִבִּי אִמִּי לֹא אָמַר רֵישׁ לָקִישׁ אֶלָּא בָּעֲטָה מְהַלֶּכֶת בָּרְבוּצָה פְּטוּרָה. אֲבָל רְבוּצָה בַמְהַלֶּכֶת אוֹ מְהַלֶּכֶת בַּמְהַלֶּכֶת חַיֶיבֶת. תַּנֵּי רִבִּי הוֹשַׁעְיָה. כּוּלָּהּ פָּטוּר. טַעֲמָא דְּרִבִּי הוֹשַׁעְיָה. אֵין קֶרֶן בִּרְשׁוּת הָרַבִּים. רַב אָמַר. עָמְדָה וְאָכְלָה מִפֵּירוֹת הַצְּבוּרִין [חַיֶיבֶת]. מַה הִיקִּלוּ בְּשֵׁן שֶׁאָכְלָה מְהַלֶּכֶת בֵּין הָעוֹמֶדֶת. חוֹמֶר בַּקֶּרֶן שֶׁבָּעֲטָה מְהַלֶּכֶת אֶת הָעוֹמֶדֶת. אִילְפַיי אָמַר. עָמְדָה וְאָכְלָה מִפֵּירוֹת הַצְּבוּרִין חַיֶיבֶת. מַה הִיקִּלוּ בְּשֵׁן שֶׁאָכְלָה מְהַלֶּכֶת {בֵּין הָעוֹמֶדֶת} [מִן הַמְהַלֶּכֶת]. חוֹמֶר בַּקֶּרֶן שֶׁבָּעֲטָה מְהַלֶּכֶת אֶת הַמְּהַלֶּכֶת.",
    "en": "HALAKHAH: “How is the tooth notorious,” etc. Rebbi Simeon ben Laqish said, it refers to the first part. Rebbi Joḥanan said, it refers to all. The argument of Rebbi Simeon ben Laqish seems inverted. There, Rebbi Simeon ben Laqish said in the name of Rebbi Hoshaia: If it stood still and ate from heaped produce, it is responsible. And here, he says so? They said, there in the name of Rebbi Hoshaia; but here, in his own name. Rebbi Simeon ben Laqish’s word implies that if a walking [animal] kicks one which is lying down, is it free [from payment]. Rebbi Joḥanan’s word implies that if a walking [animal] kicks one which is lying down, it is obligated. Not only if the walking [animal] kicks one which is lying down or one which is lying down kicks the walking one. If a walking [animal] kicks a walking one? Rebbi Immi said, Rebbi Simeon ben Laqish said, only if a walking [animal] kicks one which is lying down, it is free [from payment]. But in the case of one lying down against one walking or one who was walking against one walking, it is obligated. Rebbi Hoshaia stated: It always is free. What is Rebbi Hoshaia’s reason; is there no “horn” in the public domain? Rav said, if it stood still and ate from heaped produce, [it is obligated]. Since the leniency for “tooth” is in case it ate walking from the standing; the restriction for “horn” is in case the walking animal kicked the one standing still. Ilfai said: If it stood still and ate from heaped produce, it is obligated. Since the leniency for “tooth” is that it ate walking {from the standing} [from the walking]; the restriction for “horn” is in case the walking animal kicked the walking one.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.4:1",
    "he": "משנה: כֵּיצַד מְשַׁלֵּם מַה שֶׁנֶּהֱנֵית אָכְלָה מִתּוֹךְ הָרְחָבָה מְשַׁלֵּם מַה שֶׁנֶּהֱנֵית. מִצִּידֵּי הָרְחָבָה מְשַׁלֵּם מַה שֶׁהִזִּיקָה. מִפֶּתַח הֶחָנוּת מְשַׁלֵּם מַה שֶׁנֶּהֱנֵית מִתּוֹךְ הֶחָנוּת מְשַׁלֵּם מַה שֶׁהִזִּיקָה.",
    "en": "MISHNAH: How does he pay for what it benefited from? If it ate on the public square, he pays for what it benefited from. On the borders of the public square, he pays for what it damaged. From the door of a store, he pays for what it benefited from; inside the store he pays for what it damaged.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.4:2",
    "he": "הלכה: כֵּיצַד מְשַׁלֵּם מַה שֶׁנֶּהֱנֵית כול׳. רַב אָמַר. עָקְמָה צַוָּארָהּ וְאָכְלָה מְשַׁלֵּם מַה שֶׁהִזִּיקָה. וְהָא תַנִּינָן. מִפֶּתַח הֶחָנוּת מְשַׁלֵּם מַה שֶׁנֶּהֱנֵית. מִתּוֹךְ הֶחָנוּת מְשַׁלֵּם מַה שֶׁהִזִּיקָה. מַאי כְדוֹן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתָּר בְּשֶׁהָיָה חֲמוֹר טָעוּן גְּדָיִים וּבִשְׁעַת עֲבָרָתָן פָּשְׁטוּ צַוָּארֵיהֶן וְאָכְלוּ מִפֶּתַח הֶחָנוּת מְשַׁלֵּם מַה שֶׁנֶּהֱנֵית מִתּוֹךְ הֶחָנוּת מְשַׁלֵּם מַה שֶׁהִזִּיקָה. רַב אָמַר. אָכְלָה שְׂעוֹרִים מְשַׁלֵּם תֶּבֶן. וְהָתַנֵּי רִבִּי חִיָיה וּפְלִיג. לְפִיכָךְ אִם אָכְלָה חִיטִּין שֶׁהֵן רָעוֹת לָהּ הֲרֵי זוֹ פְטוּרָה. שִׁינָּת וְאָכְלָה מְשַׁלֵּם נֶזֶק שָׁלֵם. מַהוּ שִׁינָּת וְאָכְלָה מְשַׁלֵּם נֶזֶק שָׁלֵם. הָיְתָה קוּפָּתוֹ מוּפְשֶׁלֶת לַאֲחוֹרָיו בִּרְשׁוּת הָרַבִּים וּפָשְׁטָה פָרָה אֶת פִּיהָ וְאָכְלָה מִמֶּנָּהּ מְשַׁלֵּם נֶזֶק שָׁלֵם. סוֹג שֶׁנָּתוּן בְּפֶתַח הֶחָנוּת חֶצְיוֹ מִבִּפְנִים וְחֶצְיוֹ מִבַּחוּץ וּפָשְׁטָה פָרָה אֶת פִּיהָ וְאָכְלָה מִמֶּנָּהּ מְשַׁלֵּם נֶזֶק שָׁלֵם.",
    "en": "HALAKHAH: “How does he pay for what it benefited from,” etc. Rav said, if it bent its neck and ate, he pays for what it damaged. But did we not state: “From the door of a store, he pays what it benefited from; inside the store he pays for what it damaged”? How is that? Rebbi Yose ben Rebbi Abun said, explain it that a donkey carried lambs and when it passed by, they bent their necks and ate; from the door of a store, he pays what they benefited from; inside the store he pays for what they damaged. Rav said, if it ate barley, he pays for straw. But did not Rebbi Ḥiyya state and disagree? “Therefore, if it ate wheat which is bad for it, it is free. If it changed and ate, he pays full damages. What means ‘if it changed and ate, he pays full damages’? If somebody had his chest hanging on his back and a cow stretched out its neck and ate from it, [its owner] pays full damages. If a large container was at the entrance to a store, partially outside and partially inside; if a cow stretched its neck and ate from it, he pays full damages.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.5:1",
    "he": "משנה: הַכֶּלֶב וְהַגְּדִי שֶׁקָּפְצוּ מֵרֹאשׁ הַגַּג וְשִׁיבְּרוּ אֶת הַכֵּלִים מְשַׁלְּמִין נֶזֶק שָׁלֵם מִפְּנֵי שֶׁהֵן מוּעָדִין. כֶּלֶב שֶׁנָּטַל אֶת הַחֲרָרָה וְהָלַךְ לוֹ לְגָדִישׁ אָכַל אֶת הַחֲרָרָה וְהִדְלִיק אֶת הַגָּדִישׁ עַל הַחֲרָרָה מְשַׁלֵּם נֶזֶק שָׁלֵם וְעַל הַגָּדִישׁ מְשַׁלֵּם חֲצִי נֶזֶק.",
    "en": "MISHNAH: For a dog or a kid goat which jumped from a roof and broke vessels one pays full damages because they are notorious. If a dog stole a hot pitta and went to a stack of sheaves; while it was eating the hot pitta it ignited the stack. For the pitta [its owner] pays full damages, for the stack he pays half damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.5:2",
    "he": "הלכה: הַכֶּלֶב וְהַגְּדִי שֶׁקָּפְצוּ מֵרֹאשׁ הַגַּג כול׳. אִית תַּנָּיֵי תַנֵּי. שֶׁקָּפְצוּ. אִית תַּנָּיֵי תַנֵּי. שֶׁנָּפְלוּ. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. שֶׁקָּפְצוּ. נָפְלוּ לֹא בְדָא.",
    "en": "HALAKHAH: “For a dog or a kid goat which jumped from a roof,” etc. There are Tannaïm who state: “jumped”. There are Tannaïm who state: “fell”. Rebbi Joḥanan said, so is the Mishnah: “jumped”. But “fell” does not apply.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.5:3",
    "he": "כֶּלֶב שֶׁנָּטַל אֶת הַחֲרָרָה. רֵישׁ לָקִישׁ אָמַר. בְּמַצִּית אֶת הָאוֹר עַל כָּל שִׁיבּוֹלֶת וְשִׁיבּוֹלֶת. רִבִּי יוֹחָנָן אָמַר. נַעֲשֶׂה כְּזוֹרֵק אֶת הַחֵץ מִמָּקוֹם לְמָקוֹם. אָמַר רִבִּי יִצְחָק בַּר טֶבְלַיי. מַתְנִיתָא מְסַיְיעָא לְרֵישׁ לָקִישׁ. הָיָה גְדִי כָפוּת לוֹ וְעֶבֶד סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ חַיָיב. עֶבֶד כָפוּת לוֹ וּגְדִי סָמוּךְ לוֹ פָּטוּר. אִם אוֹמֵר אַתְּ שֶׁאֵין כְּזוֹרֵק אֶת הַחֵץ מִמָּקוֹם לְמָקוֹם. עַל שִׁיבּוֹלֶת הָרִאשׁוֹנָה נִתְחַיֵיב מִיתָה. מִיכָּן וְהֵילָךְ תַּשְׁלוּמִין. אָמַר רִבִּי יוֹסֵי. וְאַתְּ שְׁמַע מִינָּהּ. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת חַיָיב. וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת פָּטוּר. אִם אוֹמֵר אַתְּ שֶׁאֵינוֹ כְּזוֹרֵק אֶת הַחֵץ מִמָּקוֹם לְמָקוֹם. וְיֵיעָשֶׂה כְמִי שֶׁחָלוּ עָלָיו תַּשְׁלוּמִין. מִיכָּן וְהֵילַךְ יְהֵא חַיָיב בְּתַשְׁלוּמִין. חַד בַּר נַשׁ אַפִּיק פֻּלַטֵירָה בְּפוֹרָה. עָבַר חַמְרָא וְתַבְרֵיהּ. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִצְחָק בַּר טֶבְלַיי. אָמַר לֵיהּ לֹא חַיָיב לָךְ כְּלוּם. וְלֹא עוֹד אֶלָּא שֶׁאִם נִיזּוֹק חַיָיב בְּנִזְקוֹ.",
    "en": "“A dog stole a hot pitta.” Rebbi Simeon ben Laqish said, only if he lit every single ear of grain. Rebbi Joḥanan said, he is like a person who shoots an arrow from one place to another. Rebbi Isaac bar Tevelai said, a Mishnah supports Rebbi Simeon ben Laqish: “If a kid goat was bound to it and a slave was close by and was burned, he is obligated. If the slave was bound and the kid goat close by, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then for the first ear he is guilty of a capital crime; for the remainder he should be liable for repayment. Rebbi Yose said, you also understand that from: “If his cattle set fire to a stack of sheaves on the Sabbath, he is obligated. But if he set fire to a stack of sheaves on the Sabbath, he is free.” But if you say that he is not like a person who shoots an arrow from one place to another, then should he not become obligated since for the remainder he should be liable for repayment. A person did put out a hot water bottle outside. A donkey passed by and broke it. The case came before Rebbi Isaac bar Tevelai, who said to him: He does not owe you anything. Not only that but if [the donkey] suffered damage, [you] would be obligated for its damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.6:1",
    "he": "משנה: אֵי זֶהוּ תָם וְאֵי זֶהוּ מוּעָד. מוּעָד שֶׁהֵעִידוּ בוֹ שֶׁלֹשָׁה יָמִים. תָּם שֶׁיַּחֲזוֹר בּוֹ שְׁלֹשָׁה דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי מֵאִיר אוֹמֵר מוּעָד שֶׁהֵעִידוּ בוֹ שֶׁלֹשָׁה פְעָמִים. וְתָם שֶׁהַתִּינּוֹקוֹת מְמַשְׁמְשִׁין בּוֹ.",
    "en": "MISHNAH: Which one is tame and which one is notorious? Notorious if there was testimony against it for three days. Tame if it behaved during three [days], the words of Rebbi Jehudah. Rebbi Meїr says, notorious if there was testimony against it three times; tame if children touched it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.6:2",
    "he": "הלכה: אֵי זֶהוּ תָם וְאֵי זֶהוּ מוּעָד כול׳. מַה טַעֲמָא דְרִבִּי יוּדָן. מִתְּמוֹל שִׁלְשׁוֹם. מַה מְקַיֵים רִבִּי מֵאִיר מִתְּמוֹל שִׁלְשׁוֹם. פָּתַר לָהּ בְּהַפְלֵג נְגִיחוֹת. שֶׁאִם יָצָא בַיּוֹם רִאשׁוֹן וְנָגַח. בַּשֵּׁינִי וְלֹא נָגַח. בַּשְּׁלִישִׁי נָגַח. אֵין נַעֲשֶׂה שׁוֹר מוּעָד עַד שֶׁיִּגַּח שְׁלֹשָׁה יָמִים זֶה אַחַר זֶה. יָצָא בַיּוֹם רִאשׁוֹן וְנָגַח שְׁוָורִין. בַּשֵּׁינִי וְנָגַח כְּלָבִים. בַּשְּׁלִישִׁי וְנָגַח חֲזִירִים. עַל יְדֵי שְׁלֹשָׁה מִינִין לִשְלֹשָׁה יָמִים מַהוּ שֶׁיֵּעָשֶׂה שׁוֹר מוּעָד. יָצָא בַיּוֹם הָרִאשׁוֹן וְנָגַח. בַּשֵּׁינִי לֹא יָצָא. בַּשְּׁלִישִׁי יָצָא וְנָגַח. יָיבֹא כְתַפְלוּגְתָא דְּרַב אָדָא בַּר אַחֲוָוא וּדְרַב הוּנָא. דְּאִיתְפַּלְּגוֹן. נִידָּה שֶׁבָּדְקָה עַצְמָהּ בַּיּוֹם רִאשׁוֹן וּמְצָתָהּ טָמֵא. בַּשֵּׁינִי לֹא בָדְקָה. בַּשְּׁלִישִׁי בָדְקָה וּמְצָתָהּ טָמֵא. רַב אָדָא בַּר אַחֲוָוא בְשֵׁם רַב. נִידָּה וַודַּאי. רַב הוּנָא בְשֵׁם רַב אָמַר. נִדָּה סָפֵק. אָמַר רִב הוּנָא. תַּמָּן הֲוִינָא בְרֹאשָׁהּ וְתַמָּן הֲוִינָא בְסֵיפָהּ וְתַמָּן הֲוִינָא בְּאֶמְצָעִיתָהּ. אִישְׁתָּאלַת לְרַב וְאָמַר. סָפֵק. אִישְׁתָּאלַת לְרַב וָמַר. וַודַּאי. וְחָזַר וָמַר. סָפֵק. רַב אָדָא בַּר אַחֲוָוא לֹא הֲוָה תַמָּן אֶלָּא כַּדָ מַר. וַדַּאי.",
    "en": "HALAKHAH: “Which one is tame and which one is notorious,” etc. What is Rebbi Jehudah’s reason? “From yesterday and the day before.” How does Rebbi Meїr confirm “from yesterday and the day before”? He explains it by separate gorings, that if it was let out the first day and gored, the second day and it did not gore, the third day it gored, it is not declared a notorious bull unless it gored on three consecutive days. If it was let out the first day and gored bulls, the second it gored dogs, the third it gored pigs: would it be declared a notorious bull for three different kinds on three days? If it was let out the first day and gored, the second day it was not let out, the third day it was let out and gored, we come to the disagreement between Rav Ada bar Aḥawa and Rav Huna, who disagreed: A menstruating woman checked herself the first day and found herself impure. The second day she did not check. On the third day she checked and found herself impure. Rav Ada bar Aḥawa said in the name of Rav: she certainly is niddah. Rav Huna said in the name of Rav: it is doubtful whether she is niddah. Rav Huna said, I was there at the beginning, I was there at the end, and I was there in the middle when Rav was asked, and he said, it is doubtful. Rav was asked and he said, it is certain; then he reversed himself and said, it is doubtful. Rav Ada bar Aḥawa was only there when he said, it is certain.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.6:3",
    "he": "רַב יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי מֵאִיר בְּתַמָּה. וּכְרִבִּי יוּדָה בְהַעֲדָאָה. דְּתַנֵּי. שׁוֹר שֶׁנָּגַח שְׁלֹשָׁה פְעָמִים בְּיוֹם אֶחָד אֵינוֹ מוּעָד. וּמַה תַלְמוּד לוֹמַר מִתְּמוֹל שִׁלְשׁוֹם. אֶלָּא שֶׁאִם חָזַר בּוֹ שְׁלֹשָׁה יָמִים זֶה אַחַר זֶה אֵינוֹ נִידּוֹן אֶלָּא כְתָם. הֲוִינָן סָבְרִין מֵימַר. הֲלָכָה כְרַב הוּנָא דּוּ אָמַר. מֵעֵין ושְׁנֵיהֶם. אָתָא רַב יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי מֵאִיר בְּתַמָּה וּכְרִבִּי יוּדָה בְהַוַודָּעָה.",
    "en": "Rav Jeremiah in the name of Rav: Practice follows Rebbi Meïr for the tame animal and Rebbi Jehudah for testimony, as we have stated: “A bull which gored three times on the same day is not notorious. Why does the verse say ‘from yesterday and the day before’? For if it mended its ways for three days one after the other it is judged to be tame.” We were thinking to say that practice follows Rav Huna who said following both of them. This is confirmed by Rav Jeremiah in the name of Rav: Practice follows Rebbi Meïr for the tame [bull] and Rebbi Jehudah for testimony.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.7:1",
    "he": "משנה: שׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּיזָּק כֵּיצַד נָגַח נָגַף נָשַׁךְ רָבַץ בָּעַט בִּרְשׁוּת הָרַבִּים מְשַׁלֵּם חֲצִי נֶזֶק. בִּרְשׁוּת הַנִּיזָּק רִבִּי טַרְפוֹן אוֹמֵר נֶזֶק שָׁלֵם וַחֲכָמִים אוֹמְרִים חֲצִי נֶזֶק. אָמַר לָהֶן רִבִּי טַרְפוֹן. מַה בִּמְקוֹם שֶׁהֵיקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל בִּרְשׁוּת הָרַבִּים שֶׁהוּא פָטוּר הֶחֱמִיר עֲלֵיהֶן בִּרְשׁוּת הַנִּיזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם. מְקוֹם שֶׁהֶחֱמִיר עַל הַקֶּרֶן בִּרְשׁוּת הָרַבִּים לְשַׁלֵּם חֲצִי נֶזֶק אֵינוֹ דִין שֶׁנַּחְמִיר עָלֶיהֶן בִּרְשׁוּת הַנִּיזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם. אָמְרוּ לוֹ דַּייוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן. מַה בִּרְשׁוּת הָרַבִּים חֲצִי נֶזֶק אַף בִּרְשׁוּת הַנִּיזָּק חֲצִי נֶזֶק. אָמַר לָהֶן. אֲנִי לֹא אָדִין קֶרֶן מִקֶּרֶן אֲנִי אָדִין קֶרֶן מֵרֶגֶל. וּמַה אִם בִּמְקוֹם שֶׁהֵיקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל בִּרְשׁוּת הָרַבִּים הֶחֱמִיר בַּקֶּרֶן. מְקוֹם שֶׁהֶחֱמִיר עֲלֵיהֶן בִּרְשׁוּת הַנִּיזָּק אֵינוֹ דִין שֶׁנַּחְמִיר בַּקֶּרֶן. אָמְרוּ לוֹ דַּייוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן. מַה בִּרְשׁוּת הָרַבִּים מֲצִי נֶזֶק אַף בִּרְשׁוּת הַנִּיזָּק חֲצִי נֶזֶק.",
    "en": "MISHNAH: How does one treat the bull of the person causing the damage in the domain of the person sustaining the damage? If it gored, hit, bit, wallowed, or kicked, in the public domain he pays half of the damages. In the domain of the person sustaining the damage, Rebbi Ṭarphon said, full damages; but the Sages say, half damages.Rebbi Tarphon said to them: Since in a case where He was lenient with [damage by] tooth or foot in the public domain, where one is free, He was restrictive for them in the domain of the person sustaining the damage, when full damages must be paid, and He was restrictive regarding damage by the horn in the public domain, where one has to pay half damages; is it not logical that we should be restrictive in this case in the domain of the person sustaining the damage, that full damages must be paid? They said to him, it is sufficient for the result of an argument de minore ad majus that it should be like the premiss. Since in the public domain [one pays] half damages, also in the domain of the person sustaining the damage half damages.He said to them, I do not argue horn from horn, I argue horn from foot! Since in a case where He was lenient with [damage by] tooth or foot in the public domain, He was restrictive for damage by the horn, when He was restrictive with [damage by] tooth or foot in the domain of the person sustaining the damage; is it not logical that we should be restrictive [in case of damage] by the horn? They said to him, it is sufficient for the result of an argument de minore ad majus that it should be like the premiss. Since in the public domain [one pays] half damages, also in the domain of the person sustaining the damage half damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.7:2",
    "he": "הלכה: שׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּיזָּק כול׳ עַד סוף. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי טַרְפוֹן הוּא. בִּרְשׁוּת הַנִּיזָּק. רִבִּי טַרְפוֹן אוֹמֵר. נֶזֶק שָׁלֵם. וַחֲכָמִים אוֹמְרִים. חֲצִי נֶזֶק.",
    "en": "HALAKHAH: “The bull of the person causing the damage in the domain of the person sustaining the damage,” etc. to the end. Rebbi Joḥanan said, this follows Rebbi Ṭarphon: “In the domain of the person sustaining the damage, Rebbi Ṭarphon said, full damages; but the Sages say, half damages.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.8:1",
    "he": "משנה: אָדָם מוּעָד לְעוֹלָם בֵּין שׁוֹגֵג בֵּין מֵזִיד בֵּין עֵר בֵּין יָשֵׁן. סִימָּא אֶת עֵין חֲבֵירוֹ וְשִׁבַּר אֶת הַכֵּלִים מְשַׁלֵּם נֶזֶק שָׁלֵם.",
    "en": "MISHNAH: A human is always notorious: Whether in error, or intentionally, whether awake, or sleeping, if he blinded another person or broke vessels, he pays full damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.2.8:2",
    "he": "הלכה: אָדָם מוּעָד לְעוֹלָם כול׳. אָמַר רִבִּי יִצְחָק. מַתְנִיתָא בְּשֶׁהָיוּ שְׁנֵיהֶם יְשֵׁינִין. אֲבָל אִם הָיָה אֶחָד מֵהֶן יָשֵׁן וּבָא חֲבֵירוֹ לִישָׁן אֶצְלוֹ זֶה שֶׁבָּא לִישָׁן אֶצְלוֹ הוּא הַמּוּעָד.",
    "en": "HALAKHAH: “A human is always notorious,” etc. Rebbi Isaac said: The Mishnah if both of them were sleeping. But if one was sleeping and another one came to sleep near him, the one who came to sleep near him is notorious.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:1",
    "he": "משנה: הַמַּנִּיחַ אֶת הַכַּד בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהּ וּשְׁבָרָהּ פָּטוּר. וְאִם הוּזַּק בָּהּ בַּעַל הֶחָבִית חַיָיב בִּנְזָקָיו.",
    "en": "MISHNAH: If somebody puts his jar down in the public domain and another person stumbled over it and broke it, [the second person] does not have to pay; if he was hurt, the owner of the amphora has to pay his damages.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:2",
    "he": "הלכה: הַמַּנִּיחַ אֶת הַכַּד בִּרְשׁוּת הָרַבִּים כול׳. וְאֵין דֶּרֶךְ אָדָם לַהֲנִיחָן בִּרְשׁוּת הָרַבִּים. רַב אָמַר. בִּמְמַלָּא אֶת כָּל רְשׁוּת הָרַבִּים. אֲבָל אִם אֵינָהּ מְמַלָּא אֶת כָּל רְשׁוּת הָרַבִּים אֵין דֶּרֶךְ אָדָם לִהְיוֹת מַנִּיחָם בִּרְשׁוּת הָרַבִּים. שְׁמוּאֵל אָמַר. אוֹ בִּמְמַלָּא אֶת כָּל רְשׁוּת הָרַבִּים אוֹ עַד שֶׁתְּהֵא נְתוּנָה עַל קֶרֶן זָוִית. אָמַר רִבִּי לָעְזָר. וַאֲפִילוּ אֵינָהּ מְמַלָּא כָל רְשׁוּת הָרַבִּים אִם יִטְלֶינָּהּ מִיכָּאן וְיִתְנֶינָּהּ כָּאן הֲרֵי זֶה בוֹר וַאֲפִילוּ אֵינָה נְתוּנָה עַל קֶרֶן זָוִית אֵין דֶּרֶךְ אָדָם לִהְיוֹת מַנִּיחָן בִּרְשׁוּת הָרַבִּים.",
    "en": "HALAKHAH: “If somebody puts his jar down in the public domain,” etc. Is it not usual for a person to put things in the public domain? Rav said, if it was filling the entire public domain. But if it does not fill the entire public domain, is it not usual to put things in the public domain? Samuel said, either if it was filling the entire public domain or if it is at a corner. Rebbi Eleazar said, even if it does not fill the entire public domain (if he took it from here and put it down there he would create a “pit”) and even if it was at a corner; it is not usual for a person to put things in the public domain.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:3",
    "he": "הָיְתָה מְמַלָּא כָּל רְשׁוּת הָרַבִּים אִם יִטְלֶינָּהּ מִיכָּן וְיִתְנֶינָּהּ כָּאן נַעֲשֶׂה בוֹר. אֶלָּא יִטּוֹל הַמַּקֵּל וִישַׁבְּרֶנָּהּ אוֹ יַעֲבוֹר עָלֶיהָ וְאִם נִשְׁבְּרָה נִשְׁבְּרָה. נִישְׁמְעִינָהּ מִן הָדָא. שׁוֹר שֶׁעָלָה עַל חֲבֵירוֹ וּבָא בַּעַל הַשּׁוֹר לִשְׁמוֹט אֶת שֶׁלּוֹ אוֹ הוּא שֶׁשִּׁימֵּט אֶת עַצְמוֹ וְנָפַל וָמֵת פָּטוּר. אִם דְּחָייוֹ וְנָפַל וָמֵת חַיָיב. וְלָא יְכִיל מֵימַר לֵיהּ. אִילּוּ שְׁבַקָּתָהּ הֲוִינָא יְהִיב לָךְ נִזְקָךְ. עוֹד הוּא דוּ יְכִיל מֵימַר לֵיהּ. אִילּוּ שְׁבַקָּתָהּ הֲוִיתָה יְהִב לִי חֲצִי נֶזֶק. הַגַּע עַצְמָךְ שֶׁהָיָה מוּעָד לֹא כָּל מִמָּךְ שֶׁאֱהֵא מְחַזֵּר עִמָּךְ עַל בָּתֵּי דִינִין.",
    "en": "If it was filling the entire public domain, if he took it from here and put it down there he would create a “pit”. But could he take a stick and break it or step over it and if it broke, it broke? Let us hear from the following: If a bull mounted another and the [latter’s] owner came to draw away his own, or [the bull] slipped away, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay. Could he not tell him, if you had not interferred, I would have paid your damages? But he could have answered, If I had not interferred, you would have paid me half the damage! Think of it, if it was notorious? It is not in your power to drag me through the courts.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:4",
    "he": "הִנִּיחַ חָבִית בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְהִנִּיחַ אֲחֶרֶת סְמוּכָה לָהּ וּבָא הָרִאשׁוֹן לִיטּוֹל שֶׁלּוֹ אִם יִטְלֶינָּהּ מִיכָּן וְיִתְנֶינָּהּ כָּאן נַעֲשֶׂה בוֹר. אֶלָּא יִטּוֹל אֶת הַמַּקֵּל וִישַׁבְּרֶנָּהּ אוֹ יַעֲבוֹר עָלֶיהָ וְאִם נִשְׁבְּרָה נִשְׁבְּרָה. נִישְׁמְעִינָהּ מִן הָדָא. שׁוֹר שֶׁעָלָה בַּחֲבֵירוֹ וּבָא בַּעַל הַשּׁוֹר וּשְׁמָטוֹ מִתַּחְתָּיו אִם עַד שֶׁלֹּא̇ עָלָה שְׁמָטוֹ וְנָפַל וָמֵת פָּטוּר. וְאִם דָּחֵהוּ וְנָפַל וָמֵת חַיָיב. אָמַר רִבִּי יוֹסֵי. וְתִישְׁמַע מִינָּהּ. רָאָה אַמַּת הַמַּיִם שׁוֹטֶפֶת וּבָאָה לְתוֹךְ שָׂדֵהוּ עַד שֶׁלֹּא נִכְנְסוּ הַמַּיִם לְתוֹךְ שָׂדֵהוּ רַשַּׁאי לְפַנּוֹתֶן לְמָקוֹם אַחֵר. מִשֶּׁנִּכְנְסוּ אֵין רַשַּׁאי לְפַנּוֹתֶן לְמָקוֹם אַחֵר. אֲהֵן כְרֻיסוֹ אַרְגִּירָא עַד דְּלָא יֵיתֵי אֲהֵן כְרֻיסוֹ אַרְגִּירָא שָׁרֵי מֵימַר. פְּלָן עֲבִיד עֲיבִידָתִי פְּּלָן עֲבִיד עֲיבִידָתִי. מִן דְּיֵיתֵי אֲהֵן כְרֻיסוֹ אַרְגִּירָא אָסוּר. הָדֵן אַכְסְּנַיי פָּרֹכֹא עַד דְּלָא יֵיתוֹן רוֹמַאי שָׁרֵי (מיחשדוניה) [מְשַׁחְדִּינֵיהּ]. מִן דְּיֵיתוֹן רוֹמַאי אֲסִיר.",
    "en": "Somebody put down an amphora in the public domain and then another person came and put another one close to the first. If the first person comes to take his own and would move [the second] and put it down at another place, he would create a “pit”. But could he take a stick and break it or step over it and if it broke, it broke? Let us hear from the following: If a bull came to mount another and the [latter’s] owner came to draw away his own, if he drew him away before it could mount, and [the attacker] fell down and died, he is free from payment. If he pushed [the attacker] which then fell down and died, he must pay. Rebbi Yose said, we can hear from this that if one saw a flood threatening in his irrigation canal, before the flood reached his field he is permitted to divert the water to another place; after the flood reached his field he is not permitted to divert it to another place. If the chrysargyros was imposed, before [the collector of] chrysargyros arrived, one is permitted to say, X is following my profession, Y is following my professon. Once the [the collector of] chrysarguros arrived, it is forbidden. It is permitted to bribe the quartermaster before the Roman [soldiers] arrive; after the Roman [soldiers] arrive it is forbidden.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:5",
    "he": "הִנִּיחַ אַבְנוֹ בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְהִנִּיחַ אֲחֶרֶת סְמוּכָה לָהּ וּבָא אַחֵר וְנִתְקַל בְּזוֹ וְנֶחְבַּט בְּזוֹ. מִי חַיָיב בְּנִזְקוֹ. הָרִאשׁוֹן אוֹ הַשֵּׁינִי. נִישְׁמְעִינָהּ מִן הָדָא. שׁוֹר שֶׁדָּחַף לַחֲבֵירוֹ וְנָפַל לַבּוֹר. בַּעַל הַשּׁוֹר חַיָיב וּבַעַל הַבּוֹר פָּטוּר. רִבִּי נָתָן אוֹמֵר. בְּמוּעָד זֶה נוֹתֵן מֶחֱצָה וְזֶה נוֹתֵן מֶחֱצָה וּבְתָם בַּעַל הַשּׁוֹר נוֹתֵן שְׁנֵי חֲלָקִים וּבַעַל הַבּוֹר רְבִיעַ. אָמַר רִבִּי חֲנִינָה. כֵּינִי מַתְנִיתָא. בַּעַל הַשּׁוֹר נוֹתֵן שְׁלֹשָׁה חֲלָקִים וּבַעַל הַבּוֹר נוֹתֵן רְבִיעַ. (הִנִּיחַ אַבְנוֹ בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְהִנִּיחַ אֲחֶרֶת סְמוּכָה לָהּ וּבָא אַחֵר וְנִתְקַל בְּזוֹ וְנֶחְבַּט בְּזוֹ. מִי חַיָיב בְּנִזְקוֹ. הָרִאשׁוֹן אוֹ הַשֵּׁנִי.)",
    "en": "A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person? Let us hear from the following: “A bull pushed another ox which then fell into a pit. The owner of the bull has to pay; the ‘owner’ of the pit is free. Rebbi Nathan says, if the attacker was notorious, each of them pays one half; if it was tame, the owner of the bull pays two thirds and the ‘owner’ of the pit a quarter.” Rebbi Ḥanania said, so is the baraita: The owner of the bull pays three quarters and the ‘owner’ of the pit a quarter. (A person put down a stone in the public domain, another person put down another stone next to the first, a third person stumbled over the first and struck the other. Who has to pay damages, the first or the second person?)",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:6",
    "he": "הִנִּיחַ אַבְנוֹ בִּרְשׁוּת הָרַבִּים וּבָאת הָרוּחַ וְהִפְרִיחָתָהּ לִרְשׁוּת הַיָּחִיד וּבָא אַחֵר וְנִתְקַל בָּהּ. מַהוּ שֶׁיְּהֵא חַיָיב בְּנִזְקוֹ.",
    "en": "A person put down a stone in the public domain, the wind blew it onto a private domain, another person stumbled over it. Is [the first] responsible for damages?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:7",
    "he": "הִנִּיחַ אַבְנוֹ בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהּ וְהִתִּיזָהּ לִרְשׁוּת הַיָּחִיד וּבָא אַחֵר וְנִתְקַל בָּהּ. מַהוּ שֶׁיְּהֵא חַיָיב בְּנִזְקוֹ.",
    "en": "A person put down a stone in the public domain, another person stumbled over it and made it roll into a private domain where a third person stumbled over it. Is [the first] responsible for damages?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.1:8",
    "he": "אָמַר רִבִּי יוֹחָנָן. הִנִּיחַ אַבְנוֹ וּמַשָּׂאוֹ בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהֶן וּצְלוּחִיתוֹ בְיָדוֹ. בֵּין שֶׁנִּתְקַל בָּאֶבֶן וְנֶחְבַּט בַּקַּרְקַע בֵּין שֶׁנֶּחְבַּט בָּאֶבֶן וְנִתְקַל בַּקַּרְקַע חַיָיב עַל נִיזְקֵי אָדָם וּפָטוּר עַל נִיזְקֵי צְלוּחִיתוֹ. מִילְּתֵיהּ דְּרִבִּי יוֹחָנָן אָמְרָה. בּוֹר שֶׁלַּנִּזָּקִין פָּטוּר עַל הַכֵּלִים. וְאִם כְּדֶרֶךְ הַטָּחָה הִטִּיחַ אֲפִילוּ עַל נִיזְקֵי צְלוּחִית חַיָיב.",
    "en": "Rebbi Joḥanan said: A person put down a stone and his load in the public domain, a second person stumbled over it while he held a flask in his hand. Whether he stumbled over the stone and hit the ground or hit the stone and stumbled over the ground, [the first] has to pay damages to the person but is free from damages to the flask. The statement of Rebbi Joḥanan implies that for “pit” damages one is free from damages to vessels. But if he hit it in walking, he has to pay even for the flask.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.2:1",
    "he": "משנה: נִשְׁבְּרָה כַדּוֹ בִּרְשׁוּת הָרַבִּים וְהוּחְלַק אֶחָד בַּמַּיִם אוֹ שֶׁלָּקָה בַחֲרָסֶיהָ חַיָיב. רִּבִּי יְהוּדָה אוֹמֵר בְּמִתְכַּוֵּן חַיָיב בְּשֶׁאֵינוֹ מִתְכַּוֵּן פָּטוּר.",
    "en": "MISHNAH: If his jar was broken in the public domain and another person slipped on the water or was hurt by one of its shards, he must pay. Rebbi Jehudah said, if intentionally, he has to pay; if unintentionally, he is free.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.2:2",
    "he": "הלכה: נִשְׁבְּרָה כַדּוֹ בִּרְשׁוּת הָרַבִּים כול׳. רִבִּי לָעְזָר אָמַר. בִּשְׁעַת נְפִילָה נֶחְלְקוּ אֲבָל לְאַחַר נְפִילָה כָּל עַמָּא מוֹדֵיי שֶׁחַיָיב. אָמַר רִבִּי יוֹחָנָן. בֵּין בִּשְׁעַת נְפִילָה בֵּין לְאַחַר נְפִילָה הִיא הַמַּחֲלוֹקֶת. מְתִיב רִבִּי יוֹחָנָן לְרִבִּי לָעְזָר. אִם בִּשְׁעַת נְפִילָה פָּטוּר. אֵינוֹ קַל וָחוֹמֶר לְאַחַר נְפִילָה. וְלָמָּה פָטוּר בִּשְׁעַת נְפִילָה. שֶׁכֵּן אָדָם מַבְקִיר נְזָקָיו בִּרְשׁוּת הָרַבִּים. אִית מַתְנִיתָא מְסַיְיעָא לְדֵין וְאִית מַתְנִיתָא מְסַיְיעָא לְדֵין. דְּתַנֵּי. מוֹדִין חֲכָמִים לְרִבִּי יוּדָן בְּמַנִּיחַ אַבְנוֹ וּמַשּׂוֹאוֹ בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהֶן פָּטוּר. שֶׁעַל מְנָת כֵּן הִנְחִיל יְהוֹשֻׁעַ לְיִשְׂרָאֵל אֶת הָאָרֶץ. הָא אִם לֹא הִנְחִיל יְהוֹשֻׁעַ לְיִשְׂרָאֵל אֶת הָאָרֶץ עַל מְנָת כֵּן חַיָיב. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן. בְּמִתְכַּוֵּין לַחֲרָסִין. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר. בְּמִתְכַּוֵּין לְהַזִּיק. רִבִּי זֵירָא וְרִבִּי לָא תְּרֵיהוֹן אָמְרִין. מוֹדֶה רִבִּי יוּדָה לַחֲכָמִים בְּמַבְקִיר שׁוֹר שֶׁנָּגַח בִּרְשׁוּת הָרַבִּים שֶׁחַיָיב. לֹא דוֹמֶה נֶזֶק עוֹמֵד לְנֶזֶק מְהַלֵּךְ.",
    "en": "HALAKHAH: “If his jar was broken in the public domain,” etc. Rebbi Eleazar said, they disagree at the moment of the accident. But after the accident everybody agrees that he must pay. Rebbi Joḥanan said, the disagreement is both at the moment of the accident and afterwards. Rebbi Joḥanan objected to Rebbi Eleazar: If he does not have to pay at the moment of the accident, is it not an inference de minore ad majus afterwards? Why should he be free at the moment of the accident? For a person declares his damaged property in the public domain as ownerless. A baraita supports both of them, as it was stated: “The Sages agree with Rebbi Jehudah that somebody who puts down his stone or his load in the public domain does not have to pay if another person stumbled over it, for on this condition did Joshua distribute the Land.” Therefore, if Joshua had not distributed the Land on this condition, he would have to pay. In the opinion of Rebbi Joḥanan, if he intended use of the potsherds. In the opinion of Rebbi Eleazar, if he intended to cause damage. Rebbi Ze‘ira and Rebbi La both say that Rebbi Jehudah agrees with the Sages that one has to pay if he declares his bull who gored in the public domain ownerless. Stationary damage cannot be compared to walking damage.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.3:1",
    "he": "משנה: הַשּׁוֹפֵךְ מַיִם בִּרְשׁוּת הָרַבִּים וְהוּזַּק בָּהֶן אַחֵר חַיָיב בְּנִזְקוֹ. הַמַּצְנִיעַ אֶת הַקּוֹץ וְאֶת הַזְּכוּכִית וְהַגּוֹדֵר אֶת גְּדֵירוֹ בַּקּוֹצִים וְגָדֵר שֶׁנָּפַל לִרְשׁוּת הָרַבִּים וְהוּזְּקוּ בָהֶן אֲחֵרִים חַיָיב בְּנִזְקוֹ.",
    "en": "MISHNAH: He who pours out water in the public domain is liable for the damage if another person is hurt because of this. He who puts away a thorn, or glass, or who fences his fence with thorns, or [owns] a fence which collapsed into the public domain, is liable for the damage if other persons are hurt because of this.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Bava Kamma.3.3:2",
    "he": "הלכה: הַשּׁוֹפֵךְ אֶת הַמַּיִם בִּרְשׁוּת הָרַבִּים כול׳. רַב הוּנָא אָמַר. בְּשֶׁנֶּחְבַּט בְּקַרְקָעוֹ. אֲבָל אִם נִתְלַכְלְכוּ כֵלָיו חַיָיב. רַב אָמַר. אֲפִילוּ נִתְלַכְלְכוּ כֵלָיו פָּטוּר. מִילְּתֵיהּ דְּרַב אָמְרָה. בּוֹר שֶׁלַּנְּזָקִין פָּטוּר עַל הַכֵּלִים.",
    "en": "HALAKHAH: “He who pours out water in the public domain,” etc. Rav Huna said, when he was falling to the ground. But if his garments were dirtied, one is liable. Rav said, even if his garments were dirtied, he is not liable. The word of Rav implies one is not liable for ‘pit’ damages of vessels.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:1",
    "he": "משנה: אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן הַגָּדוֹל אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרָיוֹת לַשְּׁבָטִים אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר וְלֹא שָׁלשׁ אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתַּיִם.",
    "en": "MISHNAH: One judges neither a tribe, nor a false prophet, nor the High Priest, except by the court of 71 [judges]. One may start a war of choice only by the court of 71 [judges]. One may add to the City or to the Temple courtyards only by the court of 71 [judges]. One appoints high courts for the tribes only by the court of 71 [judges]. One declares a town as deviant only by the court of 71 [judges]; one does not declare a border town as deviant, nor three together, but one may declare one or two.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:2",
    "he": "הלכה: אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט כול׳. אִיתָא חֲמִי. שְׁנַיִם אֵין דָּנִים לֹא כָּל שֶׁכֵּן שֵׁבֶט. אָמַר רִבִּי מַתַּנְיָיה. בִּנְשִׂיא שְׁבָטִים הִיא מַתְנִיתָא. אָמַר רִבִּי לִיעֶזֶר. בַּחוֹרֶשׁ שֶׁבֵּין שְׁנֵי שְׁבָטִים הִיא מַתְנִיתָא.",
    "en": "HALAKHAH: “One judges neither a tribe,” etc. Come and look: One does not try two people together, so much less an entire tribe? Rebbi Mattaniah said, the Mishnah speaks of the head of the tribe. Rebbi Eliezer said, the Mishnah speaks about a forested area between two tribes.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:3",
    "he": "אָמַר רִבִּי זֵירָא. נֶאֱמַר כָּאן זָדוֹן וְנֶאֱמַר לְהַלָּן זָדוֹן בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא. מַה זָדוֹן שֶׁנֶּאֱמַר לְהַלָּן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אַף זָדוֹן שֶׁנֶּאֱמַר כָּאן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אָמַר רִבִּי חִזְקִיָּה. נֶאֱמַר כָּאן דִּיבֵּר וְנֶאֱמַר לְהַלָּן אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יי. מַה דִּיבֵּר שֶׁנֶּאֱמַר לְהַלָּן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אַף דִּיבֵּר שֶׁנֶּאֱמַר כָּאן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר.",
    "en": "Rebbi Zeˋira said, it says here “criminal” and it says there “criminal”, the prophet said it criminally. Since about “criminal” used there, the verse speaks about a false prophet, also about “criminal” used here, the verse speaks about a false prophet. Rebbi Ḥizqiah said, it says here “spoke” and it says there, that the prophet would speak in the Eternal’s name. Since about “spoke” used there, the verse speaks about a false prophet, also about “spoke” used here, the verse speaks about a false prophet.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:4",
    "he": "אֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. רִבִּי יְהוּדָה אוֹמֵר. כַּתְּחִילָּה. וַיַּעַל דָּוִד בִּדְבַר גָּד זֶה מֶלֶךְ וְנָבִיא. וַיָּחֶל שְׁלֹמֹה לִבְנוֹת אֶת בֵּית יי אֱלֹהֵי יִשְׂרָאֵל בְּהַר הַמּוֹרִיָּה אֲשֶׁר נִרְאָה לוֹ אֵילּוּ אוּרִים וְתוּמִּים. לְדָוִד אָבִיהוּ זֶה סַנְהֶדְרִין. שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵינֶיךָ וְיֹאמְרוּ לָךְ. הַשִּׁיר וַיֵּלֶךְ אַחֲרֵיהֶם הוֹשַׁעְיָה וַחֲצִי שָׂרֵי יְהוּדָה. תּוֹדוֹת וָאַעֲמִידָה שְׁתֵּי תוֹדֹוֹת גְּדוֹלֹוֹת וְתַהֲלוּכוֹת לַיָּמִין מֵעַל הַחוֹמָה לְשַׁעַר הָאַשְׁפּוֹת. אָמַר רִבִּי שְׁמוּאֵל בַּר יוּדָן. מַה כָתוּב מְהַלְּכוֹת לֹא תַהֲלוּכוֹת. אֶלָּא בְנִיטָּלוֹת עַל יְדֵי אַחֵר.",
    "en": "“One may start a war of choice only by the court of 71 [judges]. Rebbi Jehudah says, as at the start: David ascended following Gad’s word, that is king and prophet. Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. To his father David, this is the Synhedrion, ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:5",
    "he": "רַב הוּנָא בַּר חִיָיה בְשֵׁם רַב מַיְיתֵי לָהּ דְּבַר תּוֹרָה. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת… כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ. כֵּן תַּעֲשׂוּ לְדוֹרוֹת. מֹשֶׁה זֶה מֶלֶךְ וְנָבִיא. אַהֲרֹן אֵילּוּ אוּרִים וְתוּמִּים. אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל זֶה סַנְהֶדְרִין. שְׁאַל אָבִיךָ וְיַגֵּדְךָ וגו׳. הַשִּׁיר וַיֵּלֶךְ אַחֲרֵיהֶם הוֹשַׁעְיָה וַחֲצִי שָׂרֵי יְהוּדָה. תּוֹדוֹת וָאַעֲמִידָה שְׁתֵּי תוֹדֹוֹת גְּדוֹלֹוֹת וְתַהֲלוּכוֹת לַיָּמִין מֵעַל לַחוֹמָה לְשַׁעַר הָאַשְׁפּוֹת. אָמַר רִבִּי שְׁמוּאֵל בַּר יוּדָן. מַה כָתוּב מְהַלְּכוֹת לֹא תַהֲלוּכוֹת. אֶלָּא בְנִיטָּלוֹת עַל יְדֵי אַחֵר.",
    "en": "Rav Huna bar Ḥiyya in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute. So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel, that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:6",
    "he": "כֵּיצַד הָיוּ מְהַלְּכוֹת. רִבִּי חִיָיה רַבָּה וְרִבִּי שִׂמְעוֹן בְּרִבִּי. חַד אָמַר. זוֹ כְנֶגֶד זוֹ. וְחָרָנָה אָמַר. זוֹ אַחַר זוֹ. וּשְׁנֵיהֶן מִקְרָא אֶחָד דּוֹרְשִׁין. וְהַתּוֹדָה הַשֵּׁינִית הַהוֹלֶכֶת לְמוֹל וַאֲנִי אַחֲרֶיהָ. מָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. וְהוּא יוֹשֵׁב מִמּוּלִי. וּמָאן דָּמַר. זוֹ אַחַר זוֹ. וּמָלַק אֶת רֹאשׁוֹ מִמּוּל עָרְפּוֹ. וּמָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. נִמְצָא כָל מָקוֹם וּמָקוֹם מִתְכַּפֵּר בְּתוֹדָה אַחַת. וּמָאן דָּמַר. זוֹ אַחַר זוֹ. נִמְצָא כָל מָקוֹם וּמָקוֹם מִתְכַּפֵּר בִּשְׁתֵּי תוֹדוֹת. מָאן דָּמַר. זוֹ אַחַר זוֹ. יֵאוּת דְּתַנִּינָן. הַפְּנִימִית נֶאֱכֶלֶת וְהַחִיצוֹנָה נִשְׂרֶפֶת. וּמָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. אֵי זוֹ הִיא הַפְּנִימִית. זוֹ שֶׁסְּמוּכָה לַבַּיִת. רִבִּי יָסָא בְשֵׁם רִבִּי יוּחָנָן. עַל פִּי נָבִיא נֶאֱכֶלֶת. אָמַר רִבִּי זֵירָא. תַּנֵּיי תַמָּן. נָבִיא יֵשׁ כָּאן אוּרִים וְתוּמִּים לְמָה אֲנִי צָרִיךְ. אַשְׁכַּח תַּנֵּי. רִבִּי יְהוּדָה אוֹמֵר. צָרִיךְ אוּרִים וְתוּמִּים.",
    "en": "How did the processions go? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi. One said, one opposite the other; the other said, one after the other; both are explaining the same verse: The second thanksgiving sacrifice went לְמוּל and I after it. He who said, one opposite the other, and he dwells opposite me. But he who said, one after the other, he should break off its head behind its neck. For him who said, one opposite the other, it turns out that every place was purified by one thanksgiving sacrifice; for him who said, one after the other, it turns out that every place was purified by two thanksgiving sacrifices. For him who said, one after the other, this is correct following what he had stated: “the inner one is being eaten, the outer one is being burned.” For him who said, one opposite the other, what is the inner one? The one closer to the Temple. Rebbi Yasa in the name of Rebbi Joḥanan: It was eaten on the instruction of a prophet. Rebbi Zeˋira said, they state there: Since a prophet is there, for what do I need Urim and Tummim? It was found stated: Rebbi Jehudah says, Urim and Tummim are needed.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:7",
    "he": "אָמַר רִבִּי אַבָּהוּ. אִתְפַּלְּגוּן רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ. חַד אָמַר. בּוֹנִין וְאַחַר כָּךְ מַקְדִּישִׁין. וְחָרָנָה אָמַר. מַקְדִּישִׁין וְאַחַר כָּךְ בּוֹנִין. מָאן דָּמַר. בּוֹנִין וְאַחַר כָּךְ מַקְדִּישִׁין. אֵין רוֹאִין אֶת הַמְּחִיצוֹת כְּאִלּוּ הֵן עוֹלוֹת. בִּיקְּשׁוּ לְהוֹסִיף עַל הֵיכָל בַּמֶּה מוֹסִיפִין. בִּשְׁתֵּי הַלֶּחֶם. וּמַקְדִּישִׁין בְּיוֹם טוֹב. אֶלָּא בְלֶחֶם הַפָּנִים. וּמַקְדִּישִׁין בַּשַּׁבָּת. אֶלָּא בַלַּיְלָיה. וּמַקְדִּישִׁין בַּלַּיְלָיה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּון. בְּמִנְחַת מַאֲפֶה. נִיחָא בַעֲלִיָיתָן מִן הַגּוֹלָה שֶׁהִקְרִיבוּ וְאַחַר כָּךְ קִידְּשׁוּ. בְּהַכְנָסָתָן לָאָרֶץ בַּמֶּה קִידְּשׁוּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּון. בִּשְׁתֵּי תוֹדוֹת הָבָּאוֹת מִנּוֹב וְגִבְעוֹן.",
    "en": "Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqush disagreeed. One said, one builds and afterwards one dedicates. The other one said, one dedicates and afterwards one builds. For him who says, one builds and afterwards one dedicates, one does not say that the partitions are as if built up. If one desires to add to the Temple Hall, by which means does one add? By the two loaves. Does one dedicate on a holiday? Then by the Shew Bread. Does one dedicate on the Sabbath? Then in the night. Does one dedicate in the night? Rebbi Yose ben Rebbi Abun said, with a baked flour offering. One understands that on their return from the diaspora they sacrificed and then dedicated. When they entered the Land, with what did they dedicate? Rebbi Yose ben Rebbi Abun said, with two thanksgiving sacrifices coming from Nob and Gibeon.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:8",
    "he": "אַבָּא שָׁאוּל אוֹמֵר. שְׁתֵּי בִּצִּים הָיוּ שָׁם. הַתַּחְתּוֹנָה וְהָעֶלְיוֹנָה אֵין קְדושָּׁתָהּ גְּמוּרָה. הַתַּחְתּוֹנָה נִתְקַדְּשָׁה בְכוּלָּן. וְהָעֶלְיוֹנָה בַּעֲלִיָיתָן מִן הַגּוֹלָה לֹא בְמֶלֶךְ וְלֹא בְאוּרִים וְתוּמִּים. לְפִיכָךְ הַתַּחְתּוֹנָה עַם הָאָרֶץ אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁינִי וַחֲבֵירִים אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין אֲבָל לֹא מַעֲשֵׂר שֵׁינִי. וְהָעֶלְיוֹנָה עַם הָאָרֶץ אוֹכְלִין שָׁם קֳדָשִׁים קַלִּים אֲבָל לֹא מַעֲשֵׂר שֵׁינִי. וַחֲבֵירִים אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁינִי. מִפְּנֵי מַה לֹא קִידְּשׁוּהָ. מִפְּנֵי שֶׁהָיְתָה תּוֹרְפַת יְרוּשָׁלַםִ שָׁם וְהָיְתָה יְכוֹלָה לִיכָּבֵשׁ מִשָּׁם.",
    "en": "“Abba Shaul says, two subdivisions were there, the lower and the upper, whose sanctification was not complete. The lower one was dedicated with a full ceremony, but the upper one only when they came from the diaspora, without a king and without Urim and Tummim. Therefore, in the lower one the vulgar eat family sacrifices and Second Tithe; Fellows eat there family sacrifices but not Second Tithe. In the upper one, the vulgar eat family sacrifices but not Second Tithe; Fellows eat there family sacrifices and Second Tithe. Why did they not sanctify it? Because it was the vulnerable spot of Jerusalem; it could be conquered from there.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:9",
    "he": "וְאֵין עוֹשִׂין סַנְהֶדְרָיוֹת לַשְּׁבָטִים. תַּלְמוּד לוֹמַר לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת הָעָם.",
    "en": "“One only appoints high courts for the tribes.” The verse says, for your tribes, they shall judge.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.3:10",
    "he": "אֵין עוֹשִׂין עִיר הַנִּדַּחַת. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. תְּלָתָא אֲמוֹרִין. חַד אָמַר. אַחַת עוֹשִׂין שְׁתַּיִם אֵין עוֹשִׂין. וְחָרָנָה אָמַר. הַסְּמוּכוֹת עוֹשִׂין הַמְפוּזָרוֹת אֵין עוֹשִׂין. וְחָרָנָה אָמַר. מְפוּזָרוֹת אֵין עוֹשִׂין כָּל עִיקָּר שֶׁמָּא יָפוּצוּ גוֹיִם וְיָבוֹאוּ לְאֶרֶץ יִשְׂרָאֵל. וְאִית דְּבָעֵי מֵימַר. שֶׁמָּא יָפוּצוּ הָאוֹיְבִים וְיָבוֹאוּ לִידֵי קָרְחָה.",
    "en": "“One only declares a town to be deviant.” Rebbi Joḥanan in the name of Rebbi Hoshaia: Three Amoraïm, one says, one makes one but not two. The other said, clusters one makes, dispersed ones one does not make. The other said, dispersed one does not make at all, lest Gentiles spread and come to the Land of Israel; some want to say that enemies should not spread and lay waste.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:1",
    "he": "משנה: סַנְהֶדְרִין גְּדוֹלָה הָיְתָה שֶׁל שִׁבְעִים וְאֶחָד וּקְטַנָּה שֶׁל עֶשְׂרִים וּשְׁלשָׁה. וּמְנַיִין לַגְּדוֹלָה שֶׁהִיא שֶׁל שִׁבְעִים וְאֶחָד. שֶׁנֶּאֱמַר אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל וּמשֶׁה עַל גַּבֵּיהֶן הֲרֵי שִׁבְעִים וְאֶחָד. רִבִּי יְהוּדָה אוֹמֵר. שִׁבְעִים. וּמְנַיִין לַקְּטַנָּה שֶׁהִיא שֶׁל עֶשְׂרִים וּשְׁלשָׁה. שֶׁנֶּאֱמַר וְשָׁפְטוּ הָעֵדָה וְהִצִּילוּ הָעֵדָה עֵדָה שׁוֹפֶטֶת וְעֵדָה מַצֶּלֶת הֲרֵי כָאן עֶשְׂרִים. וּמְנַיִין לָעֵדָה שֶׁהִיא עֲשָׂרָה. שֶׁנֶּאֱמַר עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב. וּמְנַיִין לְהָבִיא עוֹד שְׁלשָׁה. מִמַּשְׁמַע שֶׁנֶּאֱמַר לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעוֹת שׁוֹמֵעַ אֲנִי שֶׁאָמַר הֱיֵה עִמָּהֶם לְטוֹבָה. אִם כֵּן לָמָּה נֶאֱמַר אַחֲרֵי רַבִּים לְהַטּוֹת. לֹא כְהַטָּיָי‍תְךָ לְטוֹבָה הַטָּיָי‍תְךָ לְרָעָה. הַטָּיָי‍תְךָ לְטוֹבָה עַל פִּי (עד) אֶחָד. הַטָּיָי‍תְךָ לְרָעָה עַל פִּי שְׁנַיִם וְאֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד הֲרֵי כָאן עֶשְׂרִים וּשְׁלשָׁה. וְכַמָּה יְהֵא בָעִיר וּתְהֵא רְאוּיָה לְסַנְהֶדְרִין מֵאָה וְעֶשְׂרִים. רִבִּי נְחֶמְיָה אוֹמֵר מָאתַיִם וּשְׁלשִׁים כְּדֵי שָׂרֵי עֲשָׂרוֹת.",
    "en": "MISHNAH: The High Synhedrion had 71 members and a lower one 23 members. From where that the High Court has 71 members? For it is said: Assemble for me 70 men of the Elders of Israel, and Moses was presiding, that makes 71. Rebbi Jehudah says, 70. From where that a lower court has 23 members? For it is said, the congregation shall judge, the congregation shall save. One congregation judges, one congregation saves, this makes twenty. And from where that a congregation consists of ten persons? As it is said, how long this evil congregation, without Joshua and Caleb.From where that one adds another three? From the interpretation of what is said, do not follow the majority to be unfavorable, I understand that He said, follow them to be favorable. Then why was it said, to bend after the majority? Your bending to be favorable is not equal to your bending to be unfavorable. Your bending to be favorable shall be by one [vote] (witness), your bending to be unfavorable shall be by two. Since no court may be even-numbered, one adds another one to obtain 23. How many people shall live in a town that it may have a criminal court? 120. Rebbi Nehemiah said 230, that they might be commanders over tens.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:2",
    "he": "הלכה: סַנְהֶדְרִין גְּדוֹלָה כול׳. רִבִּי בָּא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. נֶאֱמַר כָּאן עֵדָה וְנֶאֱמַר לְהַלָּן עַד מָתַי לָעֵדָה הָרָעָה. מַה לָעֵדָה הָאֲמוּרָה לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה. אָמַר רִבִּי סִימוֹן. נֶאֱמַר כָּאן תּוֹךְ וְנֶאֱמַר לְהַלָּן תּוֹךְ. מַה תוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה. אָמַר לֵיהּ רִבִּי יֹסֵא בֵּירִבִּי בּוּן. אִם מִתּוֹךְ אַתְּ יְלִיף לָהּ סַגִּין אִינּוּן. אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּנֵי יִשְׂרָאֵל וַיָּבוֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר וגו׳. מַה בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה.",
    "en": "HALAKHAH: “The High Synhedrion,” etc. Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It says here “congregation”, and it says there “congregation”, how long the evil congregation. Since “congregation” there means ten, so here also ten. Rebbi Simon said, it is said here “amid”, and it is said there “amid”. Since “amid” there means ten, so here also ten. Rebbi Yose ben Rebbi Abun told him, if you want to infer from “amid”, there are too many. But it is said here “the sons of Israel”, and it is said there, “the sons of Israel”, the sons of Israel came to buy grain. Since “the sons of Israel” there were ten, so here also ten.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:3",
    "he": "וּמְנַיִין לְהָבִיא עוֹד שְׁלשָׁה כול׳. תָּנֵי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. בָּרִאשׁוֹנָה לֹא הָיוּ חוֹתְמִין עַל כְּתוּבַּת נָשִׁים כְּשֵׁירוֹת אֶלָּא כֹהֲנִים לְוִיִים וְיִשְׂרְאֵלִים מַשִּׂיאִין לַכְּהוּנָּה. אָמַר רִבִּי יוֹסֵי. בָּרִאשׁוֹנָה לֹא הָיְתָה מַחֲלוֹקֶת בְּיִשְׂרָאֵל אֶלָּא סַנְהֶדְרִין שֶׁל שִׁבְעִים וְאֶחָד הָיְתָה יוֹשֶׁבֶת בְּלִשְׁכַּת הַגָּזִית. וּשְׁנֵי בָתֵּי דִינִין שֶׁל שְׁלֹשָׁה שְׁלֹשָׁה הָיוּ יוֹשְׁבִין אֶחָד בְּחֵיל וְאֶחָד בְּהַר הַבַּיִת. וּבָתֵּי דִינִין שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה הָיוּ יוֹשְׁבִין בְּכָל עֲיָירוֹת אֶרֶץ יִשְׂרָאֵל. צָרַךְ אֶחָד מֵהֶן לִשְׁאוֹל דְּבַר הֲלָכָה הָיָה בָא וְשׁוֹאֲלָהּ בְּבֵית דִּין שֶׁבְּעִירוֹ. אִם שָׁמְעוּ אָמְרוּ לוֹ וְאִי לֹא הָיָה הוּא וּמוּפְלֵא שֶׁלָּהֶן בָּאִין וְשׁוֹאֲלִין אוֹתָהּ בְּבֵית דִּין הַסָּמוּךְ לְעִירוֹ. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִי לֹא הָיָה הוּא וּמוּפְלֵא שֶׁלָּהֶן בָּאִין וְשׁוֹאֲלִין אוֹתָהּ בְּבֵית דִּין שֶׁבְּהַר הַבַּיִת. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִי לֹא הָיָה הוּא וּמוּפְלֵא שֶׁלָּהֶן בָּאִין וְשׁוֹאֲלִין אוֹתָהּ בְּבֵית דִּין שֶׁבְּחֵיל. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִם לָאו הָיוּ אֵילּוּ וָאֵילּוּ מִתְכַּנְּסִין לְבֵית דִּין הַגָּדוֹל שֶׁבְּלִשְׁכַּת הַגָּזִית שֶׁמִּשָּׁם תּוֹרָה יוֹצְאָה וְרוֹוַחַת לְכָל יִשְׂרָאֵל. שֶׁנֶּאֱמַר מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר יי וגו׳. סַנְהֶדְרִין שֶׁבְּלִשְׁכַּת הַגָּזִית אַף עַל פִּי שֶׁהָיְתָה שֶׁל שִׁבְעִים וְאֶחָד לֹא הָיוּ פְּחוּתִין מֵעֶשְׂרִים וּשְׁלֹשָׁה. צָרַךְ אֶחָד מֵהֶן לָצֵאת הָיָה מִסְתַּכֵּל. אִם יֵשׁ שָׁם עֶשְׂרִים וּשְׁלֹשָׁה הָיָה יוֹצֵא וְאִם לָאו לֹא הָיָה יוֹצֵא. וְהָיוּ יוֹשְׁבִין מִתָּמִיד שֶׁלְּשַׁחַר עַד תָּמִיד שֶׁלְּבֵין הָעַרְבָּיִם. וּבַשַּׁבָּתוֹת וּבְיָמִים טוֹבִים הָיוּ יוֹשְׁבִין בְּבֵית הַמִּדְרָשׁ שֶׁבְּהַר הַבַּיִת. נִשְׁאֲלָה הֲלָכָה. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִי לֹא עוֹמְדִין עַל הַמִּינְיָין. רָבוּ הַמְזַכִּין זִיכּוּ. רָבוּ מְחַיְיבִין חִיְיבוּ. רָבוּ הַמְטַהֲרִין טִיהֲרוּ. רָבוּ הַמְטַמִּין טִימְּאוּ. שֶׁמִּשָּׁם תּוֹרָה יוֹצְאָה וְרוֹוַחַת לְכָל יִשְׂרָאֵל. מִשֶׁרָבוּ תַלְמִידֵי שַׁמַּי וְהִלֵּל שֶׁלֹּא שִׁימְּשׁוּ רַבֵּיהֶן כְּצוֹרְכָן רָבוּ מַחֲלוֹקוֹת בְּיִשְׂרָאֵל וְנַעֲשׂוּ שְׁתֵּי תוֹרוֹת. וּמִשָּׁם הָיוּ שׁוֹלְחִין בְּכָל עֲיָירוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל וְכָל מִי שֶׁהָיוּ מוֹצְאִין אוֹתוֹ חָכָם עָנָיו שָׁפוּי עַיִן טוֹבָה נֶפֶשׁ שְׁפֵלָה רוּחַ נְמוּכָה לֵב טוֹב יֵצֶר טוֹב חֶלֶק טוֹב הָיוּ מוֹשִׁיבִין אוּתוּ בְּבֵית דִּין שֶׁבְּהַר הַבַּיִת וְאַחַר כָּךְ בְּבֵית דִּין שֶׁבְּחֵיל וְאַחַר כָּךְ בְּבֵית דִּין הַגָּדוֹל שֶׁבְּלִישְׁכַּת הַגָּזִית.",
    "en": "“From where that one adds another three, etc. It was stated: Rabban Simeon ben Gamliel said, in earlier times the ketubah of qualified women was signed only by priests, Levites, or Israel whose daughters were qualified to marry into the priesthood. Rebbi Yose said, in earlier times there was no disagreement in Israel but the Synhedrion of 71 members were sitting in the free-stone hall; two courts of three members each were sitting, one in the glacis and one on the Temple Mount; and a court of 23 was sitting in every town of the Land of Israel. If somebody had a question of religious practice, he went and asked it from the court in his town. If they had heard [the answer], they told him; otherwise he and their distinguished member went and asked a court in their neighborhood. If these had heard [the answer], they told him; otherwise he and their distinguished member went and asked from the court on the Temple Mount. If these had heard [the answer], they told him; otherwise he and their distinguished member went and asked from the court on the glacis. If these had heard [the answer], they told him; otherwise they together entered the High Court in the free-stone hall since from there instruction came accepted in all of Israel, as it is said: From this place which the Eternal will choose. Even though the Synhedrion in the free-stone hall had 71 members, those present never numbered less than 23. If one of them had to leave, he was looking around; if 23 others were present, he would leave, otherwise he would not leave. They were in session from the daily morning sacrifice to the daily evening sacrifice. On Sabbaths and holidays, they were sitting in the study hall on the Temple Mount. If a question of practice came up, if they had heard the answer, they told them; otherwise they prepared to vote. If a majority was for acquitting, they acquitted. If a majority was for a guilty verdict, they rendered a verdict of guilty. If a majority was for declaring pure, they declared pure. If a majority was for declaring impure, they declared impure. From the time that there were many students of Shammai and Hillel who did not study enough under their teachers, many disagreements arose and two doctrines developed. From there, they were sending to all towns in the Land of Israel; any time they found a person who was wise, meek, even-tempered, benevolent, pleasing, humble, good-hearted, with good intentions, and well endowed, they were placing him on the court of the Temple Mount, from there to the court on the glacis, and from there to the High Court in the free-stone hall.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:4",
    "he": "סַנְהֶדְרִין הָיְתָה כַחֲצִי גוֹרֶן עֲגוּלָה וְהַנָּשִׂיא הָיָה יוֹשֵׁב בָּאֶמְצָע כְּדֵי שֶׁיְּהוּ רוֹאִין אוֹתוֹ וְשׁוֹמְעִין קוֹלוֹ. אָמַר רִבִּי לָעְזָר בֵּירִבִּי צָדוֹק. כְּשֶׁהָיָה רַבָּן גַּמְלִיאֵל יוֹשֵׁב בְּיַבְנֶה הָיָה אַבָּא וְאָחִיו יוֹשְׁבִין מִימִינוֹ וּזְקֵינִים מִשְּׁמֹאלוֹ מִפְּנֵי כְבוֹד הַזָּקֵן.",
    "en": "The Synhedrion was like a threshing floor in the shape of a semi-circle; the president sat in the middle so they might see him and hear his voice. Rebbi Eleazar ben Rebbi Ṣadoq said, when Rabban Gamliel was sitting at Jabneh, my father and his brother were sitting to his right and the Elders to his left, to honor the old man.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:5",
    "he": "כַּמָּה הֵן שׁוֹפְטֵי יִשְׂרָאֵל. שֶׁבַע רִיבּוֹא וּשְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת. שָׂרֵי אֲלָפִים שֵׁשׁ מֵאוֹת. שָׂרֵי מֵאוֹת שֵׁשֶׁת אֲלָפִים. שָׂרֵי חֲמִשִּׁים שְׁנֵים עָשָׂר אֶלֶף. שָׂרֵי עֲשָׂרוֹת שִׁשִּׁים אֶלֶף. נִמְצְאוּ שׁוֹפְטֵי יִשְׂרָאֵל. שִׁבְעָה רִיבּוֹא וּשְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת.",
    "en": "how many were the judges of Israel? 78’600. Appointed over a thousand, 600. Appointed over a hundred, 6’000. Appointed over fifty, 12’000. Appointed over ten, 60’000. It turns out that the judges of Israel were 78’600.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:6",
    "he": "מַה טַעֲמָא דְרִבִּי נְחֶמְיָה. וְהוּא שֶׂיְּהֵא שָׁם בֵּית דִּין שֶׁלְּעֶשְׂרִים וּשְׁלֹשָׁה. וְהַנִּידּוֹנִין וְהָעֵדִים וְזוֹמְמֵיהֵן וְזוֹמְמֵי זוֹמְמֵיהֶן וְחַזָּן וְסוֹפְרֵיהֶן וְשַׁמָּשׁ. מַה טַעֲמָא דְרַבָּנִן. וְהוּא שֶׂיְּהֵא שָׁם שְׁתֵּים עֶשְׂרֵה סַנְהֶדְרִיּוֹת שֶׁל שְׁנֵים עָשָׂר שְׁבָטִים.",
    "en": "What is the reason of Rebbi Nehemiah? That there should be a court of 23, and the parties, and the witnesses, and the witnesses for perjury, and the witnesses for perjury of the witnesses for perjury, and the rabbi, and the clerks of court, and the beadle. What is the reason of the rabbis? That there might be twelve courts for the twelve tribes.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:7",
    "he": "וּמשֶׁה עַל גַּבֵּיהֶן. דְּבַר תַּקָּנָה עָשָׂה מֹשֶׁה. בְּשָׁעָה שֶׁאָמַר לֹו הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקוֹד כָּל בְּכור זָכָר בִּבְנֵי יִשְׂרָאֵל אָמַר. אֵי זֶה מְקַבֵּל עָלָיו לִיתֵּן חֲמֶשֶׁת שְׁקָלִים לַגּוּלְגּוֹלֶת. מֶה עָשָׂה. נָטַל כ״ב אֶלֶף פִּיטְקִין וְכָתַב עֲלֵיהֶן בֶּן לִוֵי. וּמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה וְכָתַב עֲלֵיהֶן חֲמֶשֶׁת שְׁקָלִים. וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. כָּל מִי שֶׁעָלָה בְיָדוֹ בֶּן לֵוִי הָיָה אוֹמֵר לוֹ. כְּבָר פְּדָאֲךָ בֶּן לֵוִי. וְכָל מִי שֶׁהָיָה עוֹלֶה בְיָדוֹ חֲמֶשֶׁת שְׁקָלִים הָיָה אוֹמֵר לוֹ. מָה אֶעֱשֶׂה לָךְ מִן הַשָּׁמַיִם הוּא. רִבִּי יְהוּדָה וְרִבִּי נְחֶמְיָה מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. אִילּוּ כְתַבְתָּנִי לֵוִי סִילְקִת. אֶלָּא כָּךְ עָשָׂה. נָטַל כ״ב אֶלֶף פִּיטְקִין וְכָתַב לֵוִי וּמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה כָתַב עֲלֵיהֶן חֲמֶשֶׁת שְׁקָלִים וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. כָּל מִי שֶׁעָלָה בְיָדוֹ לֵוִי אָמַר לוֹ. כְּבָר פְּדָאֲךָ בֶּן לֵוִי. וְכָל שֶׁעָלָה בְיָדוֹ חֲמֶשֶׁת שְׁקָלִים הָיָה אוֹמֵר לוֹ. מָה אֶעֱשֶׂה וּמִן הַשָּׁמַיִם הוּא. מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. הַגַּע עַצְמַךְ שֶׁעָלוּ כולָּם לֵוִי. אָמְרוּ לוֹ. מַעֲשֶׂה נֵס הָיָה וּמְסוּרָגִין עָלוּ. אָמַר רִבִּי שְׁמוּאֵל. עַל דַּעְתֵּיהּ דְּתַנַּיָיא אֲחוֹרַיָיא מַעֲשֶׂה נִיסִּין. עַל דַּעְתֵּיהּ דְּתַנַּיָיא קַדְמִיָיא אֵינוֹ מַעֲשֶׂה נִיסִּין. אָמְרוּ לֵיהּ. כּוּלְּהוֹן מַעֲשֶׂה נִיסִּין הָיוּ וּמְסוּרָגִין עָלוּ.",
    "en": "“And Moses was presiding.” Moses found a way to settle things. When the Holy One, praise to Him, told him, count all male firstborns among the Children of Israel, he said, who will consent voluntarily to give five sheqel per head? What did he do? He took 22’000 tickets and wrote on them “Levite” and 273 on which he wrote “five sheqel” and put all of them in an urn. He told them, come and take your ticket. To any one who drew a ticket saying “Levite” he said, a Levite already redeemed you. To anybody who drew a slip saying “five sheqel” he said, what can I do, it is from Heaven; Rebbi Jehudah. But Rebbi Nehemiah the Tanna objected to the colleagues: If you had given me the possibility of a Levite, it would have come up for me. But the following is what he did. He took 22’000 tickets and wrote on them “Levite” and two hundred seventy three on which he wrote “five sheqel” and put all of them in an urn. He told them, come and take your ticket. To any one who drew a slip saying “Levite” he said, a Levite already redeemed you. The anybody who drew a ticket saying “five sheqel” he said, what can I do, it is from Heaven. The Tanna objected to the colleagues: Think of it, if all came up as “Levite”? They told him, it was miraculous and they came up alternatingly. Rebbi Samuel said, in the opinion of the second Tanna, it was a miracle. In the opinion of the first Tanna, it was not a miracle. They told him, it was a miracle in any case since they came up alternatingly.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:8",
    "he": "אַנְטוֹנִינוּס הֵגֱמוֹן שָׁאַל אֶת רַבָּן יוֹחָנָן בֶּן זַכַּאי. בִּכְלָל חֲסֵירִין וּבִפְרָט יְתֵירִין. אָמַר לֵיהּ. אוֹתָן שְׁלֹשׁ מֵאוֹת יְתֵירִין בְּכוֹרֵי כְהוּנָּה הָיוּ וְאֵין קָדוֹשׁ מוֹצִיא קָדוֹשׁ.",
    "en": "General Antoninus asked Rabban Joḥanan ben Zakkai: The sum is deficient, the details are excessive. He told him, these 300 were firstborn of the priesthood; no holy one redeems a holy one.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:9",
    "he": "כְּיוֹצֵא בוֹ וַיֹּאמֶר יי אֶל מֹשֶׁה אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל. אָמַר מֹשֶׁה. אִם אֶטּוֹל ו׳ מִכָּל שֵׁבֶט הֲרֵי ע״ב. י׳ מִו׳ וּב׳ מֵה׳ אֵי זֶה שֵׁבֶט מְקַבֵּל עָלָיו לִהְיוּת פָּגוּם. מֶה עָשָׂה. נָטַל שִׁבְעִים פִּיטְקִין וְכָתַב עֲלֵיהֶן זָקֵן וב׳ חָלָק וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. כָּל שֶׁעָלָה בְיָדוֹ זָקֵן הָיָה אוֹמֵר לוֹ. מִינּוּךָ מִן הַשָּׁמַיִם. וְכָל מִי שֶׁעָלָה בְיָדוֹ חָלָק הָיָה אוֹמֵר לוֹ. וּמָה אֶעֱשֶׂה וּמִן הַשָּׁמַיִם הוּא. רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. אִילּוּ כְתַבְתָּנִי זָקֵן סַלְקִת. אֶלָּא כָּךְ עָשָׂה. נָטַל ע״ב פִּיטְקִין וְכָתַב עֲלֵיהֶן זָקֵן וּשְׁנַיִם חֲלָקִין וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. מִי שֶׁעָלָה בְיָדוֹ זָקֵן אוֹמֵר לוֹ. כְּבָר מִינּוּךָ מִן הַשָּׁמַיִם. וּמִי שֶׁעָלָה בְיָדוֹ חָלָק הָיָה אוֹמֵר לוֹ. וּמָה אֶעֱשֶׂה וּמִן הַשָּׁמַיִם הוּא. מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. הַגַּע עַצְמָךְ שֶׁעָלוּ כולָּם זָקֵן. אָמְרוּ לֵיהּ. מַעֲשֶׂה נִיסִין הָיָה וּמְסוּרָגִין עָלוּ. אָמַר רִבִּי שְׁמוּאֵל. קְשִׁיתֵיהּ קוֹמֵי רִבִּי אַבָּהוּ. עַל דַּעְתֵּיהּ דְּתַנַּיָיא אֲחֹרַיָיא מַעֲשֶׂה נִיסִּים. עַל דַּעְתֵּיהּ דְּתַנַּיָיא קַדְמִיָיא אֵינוֹ מַעֲשֶׂה נִיסִּים. אָמַר לֵיהּ. מַעֲשֶׂה נִיסִּין הָיוּ וּמְסוּרָגִין עָלוּ.",
    "en": "Similarly. the Eternal said to Moses, assemble for Me seventy men of the Elders of Israel. Moses said, if I am taking six per tribe, there will be 72, ten of six each and two of five, which tribe will agree to be discriminated against? What did he do? He took 70 tickets and wrote on them “Elder”, two he left blank, and put them in an urn. He told them, come and take your ticket. To any one who drew a slip saying “Elder” he said, from Heaven they appointed you. To anybody who drew a blank slip he said, what can I do, it is from Heaven; Rebbi Jehudah. But Rebbi Nehemiah the Tanna objected to the colleagues: If you had given me the possibility of an Elder, it would have come up for me. But the following is what he did. He took 72 tickets and wrote on them “Elder” and two blank ones and put all of them in an urn. He told them, come and take your ticket. To any one who drew a slip saying “Elder” he said, from Heaven they appointed you. The anybody who drew a blank slip he said, what can I do, it is from Heaven. The Tanna objected to the colleagues: Think of it, if all came up as “Elder”? They told him, it was miraculous and they came up alternatingly. Rebbi Samuel said, I objected before Rebbi Abbahu: in the opinion of the second Tanna, it was a miracle. In the opinion of the first Tanna, it was not a miracle. He told him, it was a miracle in any case since they came up alternatingly.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.1.4:10",
    "he": "שָׁאַל אַנְטִיגֳנֹס הֵגֱמוֹן לְרַבָּן יוֹחָנָן בֶּן זַכַּאי. מֹשֶׁה רַבְּכֶם אוֹ גַנָּב הָיָה אוֹ לֹא הָיָה בָקִי בְחֶשְׁבּוֹן. דִּכְתִיב בֶּקַע לַגּוּלְגּוֹלֶת. אִין תַּעֲבִיד קֵינְטֶרָא מֵאָה לִיטְרִין חַד מִן אִישְׁתָּא גָנַב. וְאִין תַּעַבְדִּינֵיהּ שִׁיתִּין לִיטְרִין פַּלְגָּא גָנַב. אָמַר לֵיהּ. מֹשֶׁה רַבָּן גִּיזְבָּר נֶאֱמָן וּבָקִי בַחֶשְׁבּוֹן הָיָה. אָמַר לֵיהּ. וְהָכְתִיב וּנְחוֹשֶׁת הַתְּנוּפָה עֶשְׂרִים כִּכָּר. וְהַיְידָא לוֹן סָלְקִין תִּשְׁעִין וְשִׁית לִיטְרִין וְאִית עֲבִיד לֵיהּ פְּרוֹטְרוֹט. אָמַר לֵיהּ. מִשּׁוּם דְּלָא סְלִיק קֵינְטֶירָא. וְאִין תֵּימַר דִּסְלִק קֵינְטֶירָא פַּלְגָּא גָנַב. אָמַר לֵיהּ. וְהָכְתִיב וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים. וְהַיְידָא לוֹן סָלְקִין שִׁבְעִין וְחַד לִיטְרִין וְאַתְּ עֲבִיד לֵיהּ פְּרוֹטְרוֹט. אָמַר לֵיהּ. מִשּׁוּם דְּלָא סְלִיק קֵינְטֶירָא פַּלְגָּא גָנַב. אָמַר לֵיהּ. וְהָכְתִיב וְהַשֶּׁקֶל עֶשְׂרִים גֵּרָה עֶשְׂרִים שְׁקָלִים חֲמִשָּׁה וְעֶשְׂרִים שְׁקָלִים עֶשְׂרִים וַחֲמִשָּׁה שְׁקָלִים הַמָּנֶה יִהְיֶה לָכֶם. כִּכָּרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כָּפוּל הָיָה. אָמַר לֵיהּ. גִּיזְבָּר נֶאֱמָן וּבָקִי בְחֶשְׁבּוֹן הָיָה.",
    "en": "General Antigonos asked Rabban Joḥanan ben Zakkai: Your teacher Moses either was a thief or he did not know how to compute, for it is written: a beqaˋ per head. If you make the centenarius 100 pounds, he stole one sixth. If you make it 60 pounds, he stole half. He answered him, our teacher Moses was a trustworthy treasurer expert in computations. He answered him, is it not written, they contributed bronze twenty talents; for us that makes 96 pounds and he mentions them in detail. He answered back, because it does not add up to a centenarius; if you would say that it added up to a centenarius, he would have stolen half. He told him, but it is written 1’775, would that not make 71 pounds and he mentions it in detail. He answered back, if you would say that it added up to a centenarius, he would have stolen half. He told him, but it is written, the sheqel is 20 gera, twenty sheqel, twenty-five sheqel, twenty-five sheqel the manehshall be for you; the talent of the Holy One, praise to Him, was double. He answered back, he was a trustworthy treasurer and expert in computations.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.1:1",
    "he": "משנה: כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ מֵעִיד וּמְעִידִין אוֹתוֹ. חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ וּמְיַבְּמִין לְאִשְׁתּוֹ. אֲבָל הוּא אֵינוֹ מְיַבֵּם מִפְּנֵי שֶׁהוּא אָסוּר בָּאַלְמָנָה. מֵת לוֹ מֵת אֵינוֹ יוֹצֵא אַחַר הַמִּטָּה אֶלָּא הֵן נִיכְסִין וְהוּא נִגְלֶה. הֵן נִיגְלִין וְהוּא נִכְסֶה. וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ שֶׁנֶּאֱמַר וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא.",
    "en": "MISHNAH: The High Priest judges and one judges him; he testifies and one testifies against him. He gives ḥalîṣah and one gives ḥalîṣah to his wife, and one marries his wife in levirate marriage. But he may not marry in levirate marriage since a widow is forbidden to him. If a family member of his dies, he cannot follow the bier but if they are unseen he can be seen; if they are seen he must be unseen. He leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.1:2",
    "he": "הלכה: כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ כול׳. נִיחָא דָן. דָּנִין אוֹתוֹ. וִימַנֶּה לֵיהּ אֶנְטֶלָּר. הַגַּע עַצְמָךְ שֶׁנָּפְלָה לוֹ שְׁבוּעָה. וְאֶנְטֶלָּר בִּשְׁבוּעָה. דִּינֵי מָמוֹנוֹת שֶׁלּוֹ בְּכַמָּה. בְּעֶשְׂרִים וּשְׁלֹשָׁה. נִישְׁמְעִינָהּ מֵהָדָא. אֵין מֶלֶךְ יוֹשֵׁב בַּסַּנְהֶדְרִין וְלֹא מֶלֶךְ וְכֹהֵן גָּדוֹל יוֹשְׁבִין בְּעִיבּור. רִבִּי חֲנִינָה וְרִבִּי מָנָא. חַד אָמַר. אֵין מֶלֶךְ יוֹשֵׁב בַּסַּנְהֶדְרִין מִפְּנֵי הֶחָשָׁד. וְלֹא בְעִיבּוּר מִפְּנֵי הֶחָשָׁד. וְלֹא מֶלֶךְ וְכֹהֵן גָּדוֹל יוֹשְׁבִין בְּעִיבּור. שֶׁאֵין כְּבוֹד הַמֶּלֶךְ לֵישֵׁב בְּשִׁבְעָה. תָּא חֲמִי. בְּשִׁבְעָה אֵין כְּבוֹדוֹ לֵישֵׁב לֹא כָל שֶׁכֵּן בִּשְׁלֹשָׁה. הָדָא אָמְרָה דִּינֵי מָמוֹנוֹת שֶׁלּוֹ בְּעֶשְׂרִים וּשְׁלֹשָׁה.",
    "en": "HALAKHAH: “The High Priest judges and one judges him,” etc. One understands that he judges. Why does one judge him? Can he not appoint a plenipotentiary? Think of it, if an oath should be imposed on him, may a plenipotentiary take the oath? His monetary suits are heard by how many? By 23, as we understand from the following: “The king may not sit in the Synhedrion, neither king nor High Priest may participate in intercalations.” Rebbi Ḥanina and Rabbi Mana, one said the king does not sit in the Synhedrion because of suspicion; he cannot participate in intercalations because of suspicion. Neither king nor High Priest may participate in intercalations since it is not to the king’s honor to sit with seven, so much less with three. This implies that his monetary suits are heard by 23.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.1:3",
    "he": "אָמַר רִבִּי לָעְזָר. כֹּהֵן גָּדוֹל שֶׁחָטָא מַלְקִין אוֹתוֹ וְאֵין מַעֲבִירִין אוֹתוֹ מִגְּדוּלָּתוֹ. אָמַר רִבִּי מָנָא. כְּתִיב כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו אֲנִי יי. כִּבְיָכוֹל מָה אֲנִי בִקְדוּשָּׁתִי אַף אַהֲרֹן בִּקְדּוּשָּׁתוֹ. רִבִּי חֲנִינָה כְתוֹבָא רִבִּי אָחָא בְשֵׁם רֵישׁ לָקִישׁ. כֹּהֵן גָּדוֹל שֶׁחָטָא מַלְקִין אוֹתוֹ. אִין תֵּימַר בְּעֶשְׂרִים וּשְׁלֹשָׁה. נִמְצֵאת עֲלִיָיתוֹ יְרִידָתוֹ. וְרֵישׁ לָקִישׁ אָמַר. נָשִׂיא שֶׁחָטָא מַלְקִין אוֹתוֹ בְּבֵית דִּין שֶׁלִּשְׁלֹשָׁה. מַה מַחֲזִרִן לֵיהּ. אָמַר רִבִּי חַגַּיי. מֹשֶׁה. אִין מַחֲזִרִין לֵיהּ דִּי קְטַל לוֹן. שָׁמַע רִבִּי יוּדָן נְשִׂיָיא וְכָעַס. שָׁלַח גֹּנְתּוֹן לְמִיתְפּוֹס לְרֵישׁ לָקִישׁ. טָרְפוֹן. עֲרַק לְדָא מוּגְדָּלָא. וְאִית דָּמְרִין לְהָדָא כְפַר חִיטַּיָּא. לְמָחָר סְלַק רִבִּי יוֹחָנָן לְבֵית וַועֲדָא וּסְלַק רִבִּי יוּדָן נְשִׂיָיא לְבֵית וַועֲדָא. אֲמַר לֵיהּ. לָמָּה לֵיה מָרִי אֲמַר לַן מִילָּה דְאוֹרַיָיא. שְׁרֵי טְפַח בְּחָדָא יָדֵיהּ. אֲמַר לֵיהּ. וּבְחָדָא טַפְּחִין. אֶלָּא אֲמַר לֵיהּ. לֹא וְלֹא בֶן לָקִישׁ לֹא. אֲמַר לֵיהּ. אֶלָּא אֲנִי מְפַתְּחֵהּ. אֲמַר לֵיהּ. בְּהָדָא מַגְדָּלָא. אֲמַר לֵיהּ. לְמָחָר אֲנָא וְאַתְּ נִיפּוּק לְקַדְמֵיהּ. שָׁלַח רִבִּי יוֹחָנָן גַּבֵּי רֵישׁ לָקִישׁ. עֲתֵיר לָךְ מִילָּה דְאוֹרַיָיא דִּנְשִׂיָיא נְפִיק לְקַדְמָךְ. נְפַק לְקַדְמוֹן וָמַר. דֵּיגְמַא דִידְכוֹן דָּמְיָיא לְבִירְיַיתְכוֹן. כַּד אֲתַא רַחֲמָנָא לְמִיפְרוֹק יַת יִשְׂרָאֵל לֹא שָׁלַח לֹא שָׁלִיחַ וְלֹא מַלְאָךְ אֶלָּא הוּא בְעַצְמוֹ. דִּכְתִיב וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם. הוּא וְכָל דַּרְגּוֹן דִּידֵיהּ. אֲמַר לֵיהּ. וּמַה חֲמִית מֵימַר הָא מִילְּתָא. אֲמַר לוֹן. מָה אַתּוֹן סָבְרִין. מַה דְחִיל מִינְּכוֹן הֲוִינָא מְנַע אוּלְפָּנֵיהּ דְּרַחֲמָנָא. דָּמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אַל בָּנָיי כִּי לֹא טוֹבָה הַשְּׁמוּעָה.",
    "en": "Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if a High Priest sinned, one whips him. If you would say by 23, his elevation would be his degradation. And Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him by a court of three [judges]. Does one return him? Rebbi Haggai said, by Moses, if one would return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. They beat him. He fled to Magdala, some say to Kefar Ḥiṭṭim. The next day, Rebbi Joḥanan went to the assembly hall, when Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He told him, I shall free him. He said to him, in Magdala. He told him, tomorrow I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel [from Egypt], He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt, He and all His Court. He asked him, why did you say these things? He told him, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.1:4",
    "he": "רִבִּי לָעְזָר בְּשֵׁם כַּהֲנָא. לְמַעֲלָן. לְמַעֲלָן מִקָּנֶה שָׂפָה. לְמַטָּן. לְמַטָּן מִקָּנֶה שָׂפָה. רִבִּי יוֹחָנָן אָמַר. לְמַטָּן מַמָּשׁ. רִבִּי יוֹחָנָן סְלַק למְבַקְּרָה לְרִבִּי חֲנִינָה גַּו אִיסְטְרָטָה. שְׁמַע דִּדְמָךְ. אָמַר. שְׁלַח וְאַייתִי מָנוֹי טַבְיָיא דְשׁוּבְתָא וּבְזָעֵיהּ. רִבִּי יוֹחָנָן פְּלִיג עַל רִבִּי יוּדָן בְּתַרְתֵּי. וְאַתְיָיא דְרִבִּי לָעְזָר בְּשֵׁם כַּהֲנָא כְרִבִּי יוּדָה. וְאִי כְרִבִּי יוּדָה לֹא יִפְרוֹס כָּל עִיקָּר. לָא אַתְיָיא דְלָא אֶלָּא עַל אָבִיו וְעַל אִמּוֹ כְרִבִּי מֵאִיר. דְּתַנֵּי. עַל כָּל הַמֵּתִים אֵין מַבְדִּיל קָנֶה שָׂפָה אֶלָּא עַל אָבִיו וְעַל אִמּוֹ. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָן אוֹמֵר. כָּל קֶרַע שֶׁאֵינוֹ מַבְדִּיל קָנֶה שָׂפָה הֲרֵי זֶה קֶרַע שֶׁלְּתִפְלוּת. מַאי כְדוֹן. חוֹמֶר הוּא בְכֹהֵן גָּדוֹל שֶׁיְּהֵא מַבְדִּיל קָנֶה שָׂפָה.",
    "en": "Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up the mountain to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.1:5",
    "he": "כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוּמֵר. כָּל אוֹתוֹ הַיּוֹם. רִבִּי שִׁמְעוֹן אוֹמֵר. גּוֹמֵר כָּל הָעֲבוֹדָה שֶׁיֵּשׁ בְיָדוֹ וּבָא לוֹ. בֵּין רִבִּי מֵאִיר לְרִבִּי שִׁמְעוֹן חָדָא. בֵּין רִבִּי יוּדָה לְרִבִּי שִׁמְעוֹן חָדָא. בֵּין רִבִּי מֵאִיר לְרִבִּי יוּדָה הַכְנָסָה. רִבִּי יַעֲקֹב בֶּן דֹּסַאי. מַפְסִיק בֵּינֵיהוֹן. רִבִּי מֵאִיר אוֹמֵר. הָיָה בִפְנִים הָיָה יוֹצֵא. הָיָה בַחוּץ הָיָה נִכְנָס. רִבִּי יְהוּדָה אוֹמֵר. הָיָה בִפְנִים הָיָה נִכְנָס. הָיָה בַחוּץ לֹא הָיָה נִכְנָס. רִבִּי שִׁמְעוֹן אוֹמֵר. גּוֹמֵר כָּל הָעֲבוֹדָה שֶׁיֵּשׁ בְיָדוֹ וּבָא לוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב הוּנָא. מַתְנִיתָא לְרֵישׁ לָקִישׁ. וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. עִמָּהֶן אֵין יוֹצֵא. יוֹצֵא הוּא אַחֲרֵיהֶן. הֵן נִיכְסִין וְהוּא נִגְלֶה וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר. דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוּדָן אוֹמֵר. אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ. שֶׁנֶּאֱמַר וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. יָצָא לֹא הָיָה חוֹזֵר.",
    "en": "“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he did [not] enter. Rebbi Jehudah says, if he was inside, he enters; if he was outside, he did not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon ben Laqish: The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.1:6",
    "he": "רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. אֵין אֲנִינָה אֶלָּא לְמֵת בִּלְבַד. דִּכְתִיב וְאָנוּ וְאָבְלוּ פְּתָחֶיהָ. הָתִיב חִיָיה בַּר אָדָא. וְהָכְתִיב וְאָנוּ הַדַּיָיגִים. אָמַר רִבִּי חֲנִינָה. כֵּינִי מַתְנִיתָא. שֶׁאֵין אֲנִינַת טוּמְאָה אֶלָּא לְמֵת בִּלְבַד. תַּנֵּי. אֵי זוֹ הִיא אֲנִינָה. מִשְּׁעַת מִיתָה עַד שְׁעַת קְבוּרָה. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. כָּל אוֹתוֹ הַיּוֹם. אַשְׁכָּחַת מַר קוּלֹּת וְחוּמְרֹת עַל דַּעְתֵּיהּ דְּרִבִּי. קוּלֹּת וְחוּמְרֹת עַל דַּעְתְּהוֹן דְּרַבָּנִן. מַה מַפְקָה מִבֵּינֵיהוֹן. מֵת וְנִקְבַּר בְּשַׁעְתּוֹ. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל אוֹתוֹ הַיּוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי אֵינוֹ אָסוּר אֶלָּא אוֹתָהּ שָׁעָה בִּלְבַד. מֵת וְנִקְבַּר לְאַחַר שְׁלֹשָׁה יָמִים. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל אוֹתוֹ הַיּוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי אָסוּר עַד שְׁלֹשָׁה יָמִים. אֲתַא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן וְרַב חִסְדָּא תְּרַוֵּיהוֹן מָרִין. מוֹדֶה רִבִּי לַחֲכָמִים שֶׁאֵין אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד. כְּהָדָא דְתַנֵּי. רִבִּי אוֹמֵר. תֵּדַע לְךָ שֶׁאֵין אֲנִינוּת לָי‍ְלָה תוֹרָה. שֶׁהֲרֵי אָמְרוּ. אונֵן טוֹבֵל וְאוֹכֵל פִּסְחוֹ לָעָרֶב. וַהֲרֵי אָמְרוּ אֲנִינוּת תּוֹרָה. רִבִּי יֹסֵא בְּרִבִּי בּוּן בְּשֵׁם רִבִּי חוּנָה. תִּיפְתָּר שֶׁנִּקְבַּר בְּדִמְדּוּמֵי חַמָּה.",
    "en": "Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow” is only for the dead, for it is written: Its gates are in deep sorrow and mourning. Ḥiyya bar Ada objected: Is it not written: the fishermen are in deep sorrow? Rebbi Ḥanina said, so is the baraita: there is no deep sorrow in impurity except for the dead. It was stated: “What is deep sorrow? From the moment of death until the moment of burial, the word of Rebbi. But the Sages say, the entire day.” It turns out that one describes leniencies and stringencies following Rebbi, leniencies and stringencies following the rabbis. What is the difference between them? If he died and was buried within the hour. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden only that hour. If he died and was buried after three days. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden up to three days. There came Rebbi Abbahu in the name of Rebbi Joḥanan, and Rav Ḥisda, both of whom said that Rebbi agrees with the Sages that he is forbidden only during the first day, as it was stated: Rebbi said, you know that deep mourning in the night is not biblical, since they said, “the deep mourner immerses himself and eats his Passover sacrifice in the evening.” But they said, deep mourning [during daytime] is biblical. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Explain it that he was buried close to sundown [and one cannot infer anything.]",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.2:1",
    "he": "משנה: וּכְשֶׁהוּא מְנַחֵם אֵת אֲחֵרִים דֶּרֶךְ כָּל הָעָם עוֹבְרִין בְּזֶה אַחַר זֶה וְהַמְמוּנֶה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. כְּשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַּפָּרָתוֹ וְהוּא אוֹמֵר לָהֶן הִתְבָּרְכוּ מִן הַשָּׁמַיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ כָּל הָעָם מְסוּבִּין עַל הָאָרֶץ וְהוּא מֵיסֵב עַל הַסַּפְסָל:",
    "en": "MISHNAH: If he consoles others, common behavior requires the people to come in single file and the executive officer becomes a partition between himself and the people. If he is consoled by others, everybody tells him, we are his atonement; he answers them, may you be blessed by Heaven. If one brings him the first meal, the people sit in a circle on the ground and he sits in their circle on a footstool.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.2:2",
    "he": "הלכה: וּכְשֶׁהוּא מְנַחֵם אֶת אֲחֵרִים כול׳. הָדָא אָמְרָה. סַפְסָל אֵין בּוֹ מִשּׁוּם כְּפִיַית הַמִּיטָּה. כֹּהֵן גָּדוֹל חַיָיב בִּכְפִיַית הַמִּיטָּה.",
    "en": "HALAKHAH: “If he consoles others,” etc. This implies that a footstool is not meant by “overturning the couch.” The High Priest is obligated to overturn his couch.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.2:3",
    "he": "תַּנֵּי אֵין מוֹצִיאִין אֶת הַמֵּת סָמוּךְ לְקִרְיַת שְׁמַע אֶלָּא אִם כֵּן הִקְדִּימוּ שָׁעָה אַחַת אוֹ אִיחֲרוּ שָׁעָה אַחַת כְּדֵי שֶׁיִּקְרְאוּ וְיִתְפַּלְלוּ. וְהָתַנִּינָן קָבְרוּ אֶת הַמֵּת וְחָזְרוּ. תִּיפְתָּר בְּאִינּוּן דַּהֲווֹן סָבְרִין דְּאִית בָּהּ עֹנָה וְלֵית בָּהּ עֹנָה.",
    "en": "It is stated: “One does not take the dead for burial close to the recitation of the Shemaˋ unless one do it one hour in advance or one hour afterwards, so that they may recite and pray.” But did we not formulate: “When they buried the dead and returned”? Explain it for those who thought that they had a free period but they did not have a free period.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.2:4",
    "he": "תַּנֵּי הַהֶסְפֵּד וְכָל הָעֲסוּקִין בָּהֶסְפֵּד מַפְסִיקִין לְקִרְיַת שְׁמַע וְלֹא לִתְפִילָּה. מַעֲשֶׂה הָיָה וְהִפְסִיקוּ רַבּוֹתֵינוּ לְקִרְיַת שְׁמַע וְלִתְפִילָּה. וְהָתַנִּינָן אִם יְכוֹלִין לְהַתְחִיל וְלִגְמוֹר. מַתְנִיתָא בְיוֹם רִאשׁוֹן. מַה דְתַנֵּי בְּיוֹם שֵׁינִי.",
    "en": "It is stated: The eulogizer and all who participate in a eulogy interrupt for the recitation of Shemaˋ but do not interrupt for prayer. It happened that our teachers interrupted for the recitation of Shemaˋ and prayer. Did we not state: “If they are able to start and finish”? Our Mishnah refers to the first day; that the Tanna stated for the second day.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.2:5",
    "he": "אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדַּומָא זֶה שֶׁנִּכְנַס לַכְּנֶסֶת וּמְצָאָן עוֹמְדִין לִתְפִילָּה. אִם יוֹדֵעַ שֶׁיָּכוֹל לִגְמוֹר עַד שֶׁלֹּא יַתְחִיל שְׁלִיחַ צִיבּוּר לַעֲנוֹת אָמֵן יִתְפַּלֵּל. וְאִם לָאו אַל יִתְפַּלֵּל. בְּאֵי זֶה אָמֵן אָמְרוּ. תְּרֵין אֲמוֹרִין. חַד אָמַר שֶׁלְהָאֵל הַקָּדוֹשׁ. וְחַד אָמַר שֶׁלְּשׁוֹמֵעַ תְּפִילָּה. בַּחוֹל.",
    "en": "Rebbi Samuel ben Eudaimon said: He who enters the synagogue and finds them standing and praying; if he knows that he could start and finish before the reader starts, so that he may answer “Amen”, he may pray, otherwise he should not pray. About which “Amen” did the speak? Two Amoraïm, one says the Amen of “the Holy King”, the other says the Amen of “Who listens to prayer.” On weekdays.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.2:6",
    "he": "תַּנֵּי רִבִּי יְהוּדָה אוֹמֵר. הָיוּ כוּלָּן עומְדִין בְּשׁוּרָה. מִשּׁוּם כָּבוֹד חַיָיבִין. מִשּׁוּם אֵבֶל פְּטוּרִין. יָרְדוּ לְסֶפֶד. הָרוֹאִין פָּנִים פְּטוּרִין. וְשֶׁאֵין רוֹאִין פָּנִים חַיָיבִין. וְהָדָא דְתַנִּינָן. כְּשֶׁמְנַחֵם אֲחֵרִים כָּל הָעָם עוֹבְרִין זֶה אַחַר זֶה וְהַמְמוּנֶה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. כְּמִשְׁנָה הָרִאשׁוֹנָה. וְהָא דְתַנִּינָן. הַפְּנִימִין פְּטוּרִין וְהַחִיצוֹנִין חַיָיבִין. כְּמִשְׁנָה הָרִאשׁוֹנָה. אָמַר רִבִּי חֲנִינָה. בָּרִאשׁוֹנָה הָיוּ מִשְׁפָּחוֹת עוֹמְדוֹת וְהָאֲבֵילִין עוֹבְרִין. מִשֶׁרָבַת תַּחֲרות בְּצִיפֹּרִין הִתְקִין רִבִּי יוֹסֵי שֶׁיְּהוּ מִשְׁפָּחוֹת עוֹבְרוֹת וְהָאֲבֵילִים עוֹמְדִין. אָמַר רִבִּי שְׁמוּאֵל דְּסוֹפֶפְתָּה. חָזְרוּ הַדְּבָרִים לְיוֹשְׁנָן.",
    "en": "It is stated: Rebbi Jehudah says, if they are all standing in one row, those who are standing because of honor are obligated, those because of mourning are exempt. When they descend for a eulogy, those who see inside are exempt, those who do not see inside are obligated. It would be what we stated: “If he consoles others, the people come in single file and the executive officer becomes a partition between himself and the people,” the first teaching. And what we stated: “the innermost are exempt and the outer ones obligated,” is the first teaching. Rebbi Ḥanina said: Originally, all families were standing still and the mourners passed between them. When competition increased in Sepphoris, Rebbi Yose ben Ḥalaphta instituted that the families should pass by and the mourners stand still. Rebbi Samuel Sofefta said: Matters returned to their original state.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:1",
    "he": "משנה: מֶלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ לֹא מֵעִיד וְלֹא מֵעִידִין אוֹתוֹ לֹא חוֹלֵץ וְלֹא חוֹלְצִין אֶת אִשְׁתּוֹ לֹא מְיַיבֵּם וְלֹא מְיַיבְּמִין אֶת אִשְׁתּוֹ. רִבִּי יְהוּדָה אוֹמֵר אִם רָצָה לַחֲלוֹץ וּלְיַבֵּם זָכוּר לְטוֹב. אָמְרוּ לוֹ אִם רָצָה אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אֶת אַלְמְנָתוֹ. רִבִּי יְהוּדָה אוֹמֵר. נוֹשֵׂא הוּא הַמֶּלֶךְ אַלְמְנָתוֹ שֶׁל מֶלֶךְ. שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמְנָתוּ שֶׁל שָׁאוּל שֶׁנֶּאֱמַר וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶךָ בְּחֵיקֶךָ:",
    "en": "MISHNAH: The king does not judge, nor may one judge him; he does not testify, nor may one testify against him; he does not give ḥalîṣah, nor does one give ḥalîṣah to his wife. He does not marry in levirate, nor may one marry his wife in levirate. Rebbi Jehudah says, if he wants to give ḥalîṣah or marry in levirate, let his good deeds be remembered. They told him, even if he wants to, one does not listen to him. One may not marry his widow; Rebbi Jehudah says, a king may marry a king’s widow, since we find that David married Saul’s widow, as it is said: I gave your master’s house to you and your master’s wives on your breast.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:2",
    "he": "הלכה: מֶלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ כול׳. לֹא דָן. וְהָכְתִיב וַיְהִי דָוִד עוֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ. וְתֵימַר הָכֵן. אֱמוֹר מֵעַתָּה. הָיָה דָן הַדִּין. זִיכָּה הַזַּכַּיי וְחִיֵיב הַחַיָיב. הָיָה הַחַיָיב עָנִי נוֹתֵן לוֹ מִשֶּׂלּוֹ. נִמְצָא עוֹשֶׂה דִין לָזֵה וּצְדָקָה לָזֵה. רִבִּי אוֹמֵר. הָיָה דָּן וְזִיכָּה הַזַכַּיי וְחִיֵיב הַחַיָיב. מַעֲלֶה עָלָיו הַמָּקוֹם כִּילּוּ עָשָׂה צְדָקָה עִם הַחַיָיב שֶׁהוֹצִיא גְזֵילָה מִיָּדוֹ.",
    "en": "HALAKHAH: “The king does not judge, nor may one judge him;” etc. But is it not written: David administered justice and charity for his entire people, and you say so? One has to say that he judged by the law, cleared the innocent and condemned the guilty. If a poor person was found liable, he paid from his own money; in that he was administering justice for one party and charity for the other. Rebbi said, if somebody judged, cleared the innocent and condemned the guilty, the Omnipresent will credit him with acting charitably with the guilty by taking the ill-gotten goods out of his hand.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:3",
    "he": "וְלֹא דָנִין אוֹתוֹ. עַל שֵׁם מִלְּפָנֶיךָ מִשְׁפָּטִי יֵצֵא. רִבִּי יִצְחָק בְּשֵׁם רִבִּי. הַמֶּלֶךְ וְצִיבּוּר נִידּוֹנִין לְפָנָיו בְּכָל יוֹם. שֶׁנֶּאֱמַר. לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ.",
    "en": "“One may not judge him.” Because from You my judgment will come. Rebbi Isaac in the name of Rebbi: To provide the judgment of His servant and the judgment of His people Israel day by day.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:4",
    "he": "רִבִּי יוּדָן אוֹמֵר אִם רָצָה לַחֲלוֹץ וּלְיַיבֵּם זָכוּר לְטוֹב. אָמְרוּ לוֹ אִם אַתְּ אוֹמֵר כֵּן נִמְצֵאתָ פוֹגֵם כְּבוֹד הַמֶּלֶךְ.",
    "en": "“Rebbi Jehudah says, if he wants to give ḥalîṣah or marry in levirate, let his good deeds be remembered.” They told him, if you say so, you injure the king’s prestige.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:5",
    "he": "אֵין נוֹשְׂאין לֹא אַלְמָנָתוּ וְלֹא גְרוּשָׁתוֹ שֶׁלְּמֶלֶךְ. עַל שֵׁם וַתִּהְיֶינָה צְרוּרוֹת עַד יוֹם מוּתָן אַלְמְנוּת חַיּוּת. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מְלַמֵּד שֶׁהָיָה דָוִד מְקַלְעָתָן וּמְקַשְׁטָתָן וּמַכְנִיסָן לְפָנָיו בְּכָל יוֹם וְאוֹמֵר לְיִצְרוֹ הָרַע. תִּאַבְתָּה דָבָר הָאָסוּר לָךְ. חַיֶּיךָ שֶׁאֲנִי מַתְאִיבְךָ דָּבָר הַמּוּתָּר לָךְ. רַבָּנִין דְּקַיְסָרִין אָמְרִין. אֲסוּרוֹת מַמָּשׁ הָיוּ. וּמַה כְלֵי הֶדְיוֹט שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט אָסוּר לַמֶּלֶךְ לְהִשְׁתַּמֵּשׁ בּוֹ. כְּלֵי הַמֶּלֶךְ שֶׁנִּשְׁתַּמֵּשׁ בּהֶן הֶדְיוֹט אֵינוֹ דִין שֶׁיְּהֵא הַמֶּלֶךְ אָסוּר לְשַׁמֵּשׁ בָּהֶן.",
    "en": "One marries neither the king’s widow nor his divorcee, because they were secluded to the day of their death, living in widowhood. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: This teaches that David had them braided and adorned, and brought them before himself every day and told his evil inclination, you desire something which is forbidden to you; by your life, I shall make you desire what is permitted to you. The rabbis of Caesarea said, they actually were forbidden to him. If a private person’s vessel used by a private person is forbidden for the king’s use, a fortiori the king is forbidden to use the king’s vessels which were used by a private person.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:6",
    "he": "רִבִּי יוּדָן אוֹמֵר. נוֹשֵׂא הַמֶּלֶךְ אַלְמָנַת הַמֶּלֶךְ. שֶׁמָּצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנַת שָׁאוּל. שֶׁנֶּאֱמַר. וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ. זוֹ רִצְפָּה וַאֲבִיגַיִל וּבַת שֶׁבַע.",
    "en": "“Rebbi Jehudah says, a king may marry a king’s widow, since we find that David married Saul’s widow, as it is said: I gave your master’s house to youand your master’s wives on your breast.” This refers to Riṣpah, Abigail and Batseba.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:7",
    "he": "שְׁלֹשָׁה בָנִים הָיוּ לְחֶצְרוֹן. דִּכְתִיב וּבְנֵי חֶצְרוֹן יְרַחְמְאֵל וְאֶת רָם וְאֶת כְּלוּבָי. הוּא יְרַחְמְאֵל קַדְמוֹי אֶלָּא שֶׁנָּשָׂא אִשָּׁה גּוֹיָה לְהִתְעַטֵּר בָּהּ. דִּכְתִיב וַתְּהִי אִשָּׁה אַחֶרֶת לִירַחְמְאֵל וּשְׁמָהּ עֲטָרָה הִיא אֵם אוֹנָם. שֶׁהִכְנִיסָה אֲנִינָה לְתוֹךְ בֵּיתוֹ. וְרָם הוֹלִיד אֶת עַמִּינָדָב. וְעַמִּינָדָב הוֹלִיד אֶת נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת שַׂלְמָה. וְשַׂלְמוֹן הוֹלִיד אֶת בּוֹעַז וּבוֹעַז נָשָׂא אֶת רוּת.",
    "en": "Ḥeṣron had three sons, as it is written: The sons of Ḥeṣron Yeraḥmeël, and Ram, and Kelubai. Yerahmeël should have been first, but he married a Gentile woman to crown himself with her, as it is written: Yerahmeël had anotherwife; her name was Crown, she is the mother of Onam, for she brought deep sorrow to his house. And Ram fathered Amminadav, Amminadav fathered Naḥshon, Naḥshon fathered Salma, Salmon fathered Boaz, and Boaz married Ruth.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Sanhedrin.2.3:8",
    "he": "הֵא נָבָל אֲתִי מִן דִּכְלוּבָי. אֲמַר נָבָל. לֵית בְּיִשְׂרָאֵל בַּר טָבִין סַגִּין מִינִּי. הָדָא הִיא דִכְתִיב וְאִישׁ בְּמָעוֹן וּמַעֲשֵׂהוּ בַכַּרְמֶל וְהָאִישׁ גָּדוֹל מְאֹד וְהוּא כָלִיבִּי. דַּאֲתִי מִן כְּלוּבָי. וַיִּשְׁמַע דָּוִד בַּמִּדְבָּר כִּי גוֹזֵז נָבָל. וַאֲמַרְתֶּם כֹּה לֶחָי. לְקִיּוּמָא. וְאַתָּה שָׁלוֹם וגו׳. אָמַר רִבִּי יוּסְטָּא בַר שׁוּנֵם. נַעֲשׂוּ מַחֲנֶה. וַיַּעַן נָבָל אֶת עַבְדֵי דָוִד וגו׳. וּמְנַיִין לְדִינֵי נְפָשׁוֹת שֶׁמַּתְחִילִין מִן הַצַּד. תַּנָּא שְׁמוּאֵל הַזָּקֵן קוֹמֵי רִבִּי אָחָא. וַיֹּאמֶר דָּוִד לַאֲנָשָׁיו וגו׳. וַיָּעַט בָּהֶם. מָהוּ וַיָּעַט בָּהֶם. אַפְחִין בְּמִילִּין. וְעַתָּה דְּעִי וּרְאִי מַה תַּעֲשִׂי. וַתִּפְגּוֹשׁ אוֹתָם. גִּילַּת שׁוֹקָהּ וְהָלְכוּ לְאוֹרָהּ. וַתִּפְגּוֹשׁ אוֹתָם. הוּקְרוּ כוּלָּם. וחד אָמַר אַךְ לַשֶּׁקֶר שָׁמַרְתִּי וגו׳. מַשְׁתִּין בְּקִיר. מָה עִיסְקֵיהּ דְּכַלְבָּא מַשְׁתִּין בְּכָתְלָא. אֲפִילוּ עַל כַּלְבָּא לֵי נָא חַיִיס. וַתֵּרֶא אֲבִיגַיִל אֶת דָּוִד וגו׳. אָמְרָה לֵיהּ. מָרִי דָוִד. אֲנָא מֶה עָבְדִית. בָּנַיי מָה עָבְדוֹן. בְּעִירַיי מָה עֲבַד. אָמַר לָהּ. מִפְּנֵי שֶׁקִּילֵּל מַלְכוּת דָּוִד. אָמְרָה לֵיהּ. וּמֶלֶךְ אַתָּה. אָמַר לָהּ. וְלֹא מָשְׁחֵנִי שְׁמוּאֵל לְמֶלֶךְ. אָמְרָה לוֹ. עַדַּיִין מוֹנֵיטָה דְּמָרָן שָׁאוּל קַיָים. וַאֲנִי אֲמָתְךָ. מְלַמֵּד שֶׁתְּבָעָהּ לְתַשְׁמִישׁ. מִיַּד הוֹצִיאָה כִתְמָהּ וְהֶרְאָת לוֹ. אָמַר לָהּ. וְכִי רוֹאִין כְּתָמִין בַּלָּיְלָה. אָמְרָה לֵיהּ. וְלֹא יִשְׁמְעוּ אָזְנֵיךָ מַה שֶׁפִּיךָ מְדַבֵּר. כְּתָמִין אֵין רוֹאִין בַּלָּיְלָה וְדִינֵי נְפָשׁוֹת דָּנִין בַּלָּי‍ְלָה. אָמַר לָהּ. כְּבָר נִגְמַר דִּינוֹ מִבְּעוֹד יוֹם. אָמְרָה לוֹ. וְלֹא תִהְיֶה זֹאת לְךָ לְפוּקָה.",
    "en": "This Nabal was a descendant of Kelubai. Nabal said, nobody in Israel comes from a better family than I. That is what is written: A man from Maˋon had his business in Karmel; the man was exceedingly rich, a Kalebite, a descendant of Kelubai. David heard in the prairie that Nabal was shearing. Tell him, to life! For long life. Peace be with you, etc. Rebbi Justus from Sunem said, they formed a camp. Nabal answered David’s servants, etc. From where that in criminal trials the voting starts from the side? Samuel the Elder stated before Rebbi Aḥa: David told his men, etc. He flew at them. What means he flew at them? He made them fly with words. Now know this and consider what to do. She fell in with them, she bared her thigh and they walked by its light. She fell in with them, they all were recognizable. [David] said, was it in vain that I watched, etc.? Pissing on a wall; why does he refer to the dog pissing on a wall? Even with the dog I shall not have mercy. Abigail saw David, etc. She told him, my lord David, what did I do, what did my children do, what did my animals do? He answered her, because he insulted the kingdom of David. She asked him, are you a king? He told her, did not Samuel anoint me as king? She answered him, our Lord’s Saul‘s coin is still circulating. And I am your servant; this proves that he asked her for sex. Immediately, she brought out her stains and showed him. He said, does one investigate stains in the night? She retorted, may your ears hear what your lips say! Stains one does not investigate in the night, does one judge capital cases in the night? He answered, his sentence was already passed in daytime. She retorted, may this not be פוּקָה for you.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.3:1",
    "he": "משנה: יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ יוֹם שֶׁעָלָה בוֹ מִן הַיָּם וְיוֹם שֶׁיָּצָא בוֹ מִבֵּית הָאֲסוּרִים וְגוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ אֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ.",
    "en": "MISHNAH: The day of the first shaving of his beard and his locks, the day he arrived from a trip at sea, the day he was freed from jail, or a Gentile wedding feast for his son, are forbidden only on the day itself and for this man.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.3:2",
    "he": "הלכה: יוֹם תִּגְלַחַת זְקָנוֹ כול׳. מַה. אוֹתוֹ הַיּוֹם בִּלְבַד. אוֹ אוֹתוֹ הַיּוֹם בְּכָל שָׁנָה. וְהָתַנֵּי. תִּגְלַחְתּוֹ וְתִגְלַחַת בְּנוֹ אֲסוּרָה. תִּיפְתָּר שֶׁגִּילְּחוּ שְׁנֵיהֶן כְּאַחַת. וְהָתַנֵּי. מִשְׁתֵּהוּ וּמִשְׁתֶּה בְנוֹ אֲסוּרָה. תִּיפְתָּר שֶׁגִּילְּחוּ שְׁנֵיהֶן כְּאַחַת שֶׁנָּשְׂאוּ נָשִׁים. וְהָתַנֵּי. לֵידָתוֹ וְלֵידַת בְּנוֹ אֲסוּרָה. אִית לָךְ מֵימַר. שֶׁנּוֹלְדוּ שְׁנֵיהֶן כְּאַחַת. תִּיפְתָּר בְּהַהוּא דְּלָא אַסְפִּיק מֵיעֲבַד בְּיוֹמֵיהּ עַד דְּאִיתְיְלִיד לֵיהּ בַּר וַעֲבַד כְּחָדָא.",
    "en": "HALAKHAH: “The day of the first shaving of his beard,” etc. What means “only on the day itself”; maybe the same day every year? Did we not state, his haircut and his son’s haircut is forbidden? Explain it that they had a haircut together. Did we not state, his wedding feast and his son’s wedding feast are forbidden? Explain it that they together had a haircut and married women. Did we not state, his birth and his son’s birth is forbidden? Could you say that they were born together? Explain it that he did not do it on his day, but after the son was born he did it with him.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.3:3",
    "he": "תַּנֵּי. לֹא יִשְׁלַח לוֹ חָבִיּוֹת מְכוּרוֹת לַחֶנְוָונִי מִפְּנֵי שֶׁהוּא כְּטוֹעֲנוֹ טַעֲנַת חִנָּם. לֹא יְסָרֵב אָדָם בַּחֲבֵירוֹ לְאָרְחוֹ בְּשָׁעָה שֶׁאֵינוֹ רוֹצֶה. לֹא יַרְבֶּה לוֹ בְתִקְרוֹבֶת בְּשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁאֵינוֹ מְבַקֵּשׁ. מָהוּ בְּתִקְרוֹבֶת. רְחִיץ בְּזָוִוי אוֹחֲרֵי. וּבִירוּשָׁלִַם הָיָה הוֹפֵךְ עִיכְלֵיהּ דִּימִינָא לִשְׂמָאלָא.",
    "en": "He should not send him amphoras sold to the grocer because that is like claiming an unnecessary claim. One should not invite another knowing that he will not accept. He should not offer many gifts of closeness knowing that he does not want [them]. What is “of closeness”? He trusts another corner. And in Jerusalem he was switching his ‘ikhla from right to left.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.3:4",
    "he": "תַּנֵּי. עִיר שֶׁיֵּשׁ בָּהּ גּוֹיִם וְיִשְׂרָאֵל. אִם נוֹתְנִין הַגּוֹיִם לַגַּבָּאִין גּוֹבִין מֵהֶן וּמִיִּשְׂרָאֵל. וּמְפַרְנְסִין עֲנִיֵּי גוֹיִם וַעֲנִיֵּי יִשְׂרָאֵל. וּמְבַקְּרִין חוֹלֵי גוֹיִם וְחוֹלֵי יִשְׂרָאֵל. נוֹחֲמִים אֲבֵילֵי גוֹיִם וַאֲבֵילֵי יִשְׂרָאֵל. וְקוֹבְרִין מֵיתֵי גוֹיִם וּמֵיתֵי יִשְׂרָאֵל. וּמַכְנִיסִין כֵּלֵי גוֹיִם וְכֵלֵי יִשְׂרָאֵל. מִפְּנֵי דַרְכֵי שָׁלוֹם. גִּירְדָּאֵי שְׁאָלוֹן לְרִבִּי אִמִּי. יוֹם מִשְׁתֶּה שֶׁלְּגוֹיִם מָהוּ. וּסְבַר מִישְׁרֵי לוֹן מִן הָדָא. מִפְּנֵי דַרְכֵי שָׁלוֹם. אֲמַר לֵיהּ רִבִּי בָּא. וְהָתַנֵּי רִבִּי חִיָיה. יוֹם מִשְׁתֶּה שֶׁלְּגוֹיִם אָסוּר. אָמַר רִבִּי אִמִּי. אִילוּלֵא רִבִּי בָּא הָיָה לָנוּ לְהַתִּיר עֲבוֹדָה זָרָה שֶׁלָּהֶן. וּבָרוּךְ הַמָּקוֹם שֶׁרִיחֲקָנוּ מֵהֶם.",
    "en": "It was stated: In a town where Gentiles and Jews live together, if the Gentiles contribute the overseers of charity collect from them and from Jews, and provide for Gentile and Jewish poor, visit Gentile and Jewish sick, console Gentile and Jewish mourners, and bury Gentile and Jewish dead. Also one takes in vessels from Gentiles and Jews for the sake of peaceful coexistence. The weavers asked Rebbi Immi, what about a Gentile wedding feast? He wanted to permit it to them from this: “for the sake of peaceful coexistence.” Rebbi Abba told him, did not Rebbi Ḥiyya state that a Gentile wedding feast is forbidden? Rebbi Immi said, if it had not been for Rebbi Abba we would have come to permit their pagan worship; praise be the Omnipresent Who distanced us from them.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.4:1",
    "he": "משנה: עִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה חוּצָה לָהּ מוּתָּר. הָיָה חוּצָה לָהּ עֲבוֹדָה זָרָה תּוֹכָהּ מוּתָּר. מַהוּ לֵילֵךְ לְשָׁם בִּזְמַן שֶׁהַדֶּרֶךְ מְיוּחֶדֶת לְאוֹתוֹ מָקוֹם אָסוּר. וְאִם הָיָה יָכוֹל לְהַלֵּךְ בָּהּ לְמָקוֹם אַחֵר מוּתָּר. עִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה וְהָיוּ בָהּ חֲנוּיוֹת מְעוּטָּרוֹת וְשֶׁאֵינָן מְעוּטָּרוֹת זֶה הָיָה מַעֲשֶׂה בְּבֵית שְׁאָן וְאָמְרוּ חֲכָמִים הַמְעוּטָּרוֹת אֲסוּרוֹת וְשֶׁאֵינָן מְעוּטָּרוֹת מוּתָּרוֹת:",
    "en": "MISHNAH: Outside a town with pagan worship it is permitted. If the pagan worship was outside, inside is permitted. May one go there? If the road was dedicated to this place it is forbidden, but if one could go there also to another place it is permitted. If a town has pagan worship and there were stores decorated and not decorated; there was a case in Bet Shean and the Sages said that the decorated ones are forbidden, the not decorated ones are permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.4:2",
    "he": "הלכה: עִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה כול׳. הָא תוֹכָהּ אָסוּר. מִפְּנֵי שֶׁיֵּשׁ בָּהּ צֶלֶם אֶחָד יְהֵא תוֹכָהּ אָסוּר. רֵישׁ לָקִישׁ אָמַר. בִּירִיד שָׁנוּ. וּמַה בֵין תוֹכָהּ לְחוּצָה לָהּ. תּוֹכָהּ שֶׁנֶּהֱנֶה מִן הַמֶּכֶס אָסוּר. חוּצָה לָהּ מוּתָּר שֶׁלֹּא נֶהֱנֶה מִן הַמֶּכֶס. וְאִם הָיָה חוּצָה לָהּ נֶהֱנֶה מִן הַמֶּכֶס אַף חוּצָה לָהּ אָסוּר. וְהָתַנֵּי. הוֹלְכִין לִירִיד וְלוֹקְחִין מִשָּׁם עֲבָדִים וּשְׁפָחוֹת וּבְהֵמָה. רֵישׁ לָקִישׁ אָמַר. לֹא סוּף דָּבָר עֲבָדִים יִשְׂרָאֵל אֶלָּא אֲפִילוּ עֲבָדִים גּוֹיִם. שֶׁמְקָרְבָן תַּחַת כַּנְפֵי שְׁכִינָה. וְהָתַנֵּי. לָקַח מִשָּׁם כְּסוּת תִּשָּׂרֵף. בְּהֵמָה תֵעָקֵר. מָעוֹת יוֹלִיכֵם לְיַם הַמֶּלַח. נִיחָא כְּסוּת תִּישָּׂרֵף. מָעוֹת יוֹלִיכֵם לְיַם הַמֶּלַח. בְּהֵמָה תֵיעָקֵר. וְהָתַנֵּי. הוֹלְכִין לִירִיד וְלוֹקְחִין מֵהֶן עֲבָדִים וּשְׁפָחוֹת וּבְהֵמָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לֹא סוּף דָּבָר עֲבָדִים יִשְׂרָאֵל אֶלָּא אֲפִילוּ עֲבָדִים גּוֹיִם. שֶׁמְקָרְבָן תַּחַת כַּנְפוֹת שָׁמַיִם. תִּיפְתָּר יִשְׂרָאֵל יִשְׂרָאֵל. וְהָתַנֵּי. הַמּוֹכֵר עַבְדּוֹ לַגּוֹיִם דָּמָיו אֲסוּרִין. עוֹד הִיא תִּיפְתָּר יִשְׂרָאֵל יִשְׂרָאֵל. יִשְׂרָאֵל שֶׁהוֹלֵךְ לִירִיד לוֹקְחִין מִמֶּנּוּ מִפְּנֵי שֶׁהוּא כְמַצִּיל מִיָּדָן. וּבַחֳזִירָה אָסוּר שֶׁנֶּהֱנֶה מַחְמַת עֲבוֹדָה זָרָה. וּבַגּוֹיִם בֵּין הוֹלְכִין בֵּין בָּאִין מוֹתָּר. רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה פוּנְדָק מוּתָּר. רִבִּי זְעִירָא בָעֵי. בִּירִיד אָסוּר וּבְפוּנְדָּק מוּתָּר. דִּילְמָא בִּפְרַגְמָטֵיָא אָמְרָהּ רִבִּי יוֹחָנָן. אֲתַא רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה פוּנְדָק מוּתָּר בִּפְרַקְמָטֵיָא. אָמַר רִבִּי יוֹחָנָן.",
    "en": "HALAKHAH: “Outside a town with pagan worship,” etc. Therefore inside it is forbidden. Because in it there is one statue all of it should be forbidden? Rebbi Simeon ben Laqish says, they taught this about a fair. What is the difference between inside and the surroundings? Inside where it profits from the toll it is forbidden. Outside it is permitted because it does not profit from the toll, but if outside it also profits from the toll it is forbidden. But was it not stated: “One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. But was it not stated: If he bought there a garment, it should be burned, an animal should be castrated, coins should be brought to the Dead Sea? One understands that a garment should be burned, coins should be brought to the Dead Sea. An animal should be castrated? But was it not stated: One goes to fairs and buys there slaves, slave girls, and animals.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of Heaven? Explain it, Israel, Israel. But was it not stated: If somebody sells his slave to Gentiles the proceeds are forbidden. Again explain it, Israel, Israel. One buys from an Israel who goes to a fair because he is like one salvaging from their hands. On his return it is forbidden since he profits from pagan worship. But from Gentiles it is permitted whether they are going or coming. Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If it was a hostelry it is permitted. Rebbi Ze‘ira asked: at a fair it is forbidden, in a hostelry it is permitted? Maybe Rebbi Joḥanan said this about merchandise. Rebbi Abba the son of Rebbi Ḥiyya bar Abba came in the name of Rebbi Joḥanan: If it was a hostelry, merchandise is permitted, said Rebbi Joḥanan.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.4:3",
    "he": "רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֶחֱלִיף בְּהֵמָה בָעֲבוֹדְה זָרָה אֲסוּרָה. רַב חִסְדָּא בָעֵי. אִילּוּ הִשְׁתַּחֲוָה לָהּ לֹא אָסְרָהּ. מִפְּנֵי שֶׁהֶחֱלִיף בְּהֵמָה בָעֲבוֹדְה זָרָה אָסְרָהּ. דִּילְמָא בִפְרַגְמַטְיָא שֶׁנִּכְנְסָה קוֹדֶם לִירִיד אִיתְאֲמָרַת. אֲתַא רִבִּי זְעִירָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֶחֱלִיף בְּהֵמָה בָעֲבוֹדְה זָרָה אָסְרָהּ. בִפְרַגְמַטְיָא שֶׁנִּכְנְסָה קוֹדֶם לִירִיד אִיתְאֲמָרַת. אָמַר רִבִּי אַבָּהוּ. אָסוּר לַעֲשׂוֹת חֲבִילָה בִירִיד. וְתַנֵּי כֵן. לֹא יִשְׁאַל בִּשְׁלוֹמוֹ בְמָקוֹם שֶׁהוּא מִתְחַשֵּׁב. מְצָאוֹ לְפִי דַרְכּוֹ שׁוֹאֵל בִּשְׁלוֹמוֹ בְּכוֹבֶד רֹאשׁ.",
    "en": "Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. Rav Ḥisda asked: If he had worshipped it he would not have made it forbidden. Because he bartered an animal for an idol he made it forbidden? Maybe it was said about merchandise assembled before the fair. There came Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Joḥanan: If one bartered an animal for an idol it becomes forbidden. This was said about merchandise assembled before the fair. Rebbi Abbahu said, it is forbidden to make a group visit to a fair, as we have stated: “One should not greet him at a place where it gives him prestige. If he meets him on his way, he greets him gravely.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.4:4",
    "he": "רִבִּי חִיָיה בַּר וָוה שְׁלַח מִיזְבּוֹן לֵיהּ סַנְדָּל מִן יְרִידָה דּצוֹר. אָמַר לֵיהּ רִבִּי יַעֲקֹב בַּר אָחָא. וְאַתְּ מִלּוֹקְחֵי יְרִיד. אָמַר לֵיהּ. וְאַתְּ לֹא לָקַחְתָּ קְלוֹסְקִין מִיָּמֶיךָ. אָמַר לֵיהּ. שַׁנְיָיא הִיא. דָּמַר רִבִּי יוֹחָנָן. לֹא אָסְרוּ דָבָר שֶׁהוּא חַיֵּי נֶפֶשׁ. רִבִּי שִׁמְעוֹן בֶּן יוֹחָנָן שָׁלַח שָׁאַל לְרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. לֵית אַתְּ בְּדִיק לֵיהּ אָהֵן יְרִידָה דְצוֹר מָהוּ. אֲמַר לֵיהּ. אִין. יְהַב תַּרְתֵּין לִיטְרִין דְּפִּילְפְּלִין לְאיסקרנדה. עָאַל וְאַשְׁכַּח כְּתִיב תַּמָּן. אֲנָא דִּיֹּקְלֶטִיָאנוּס מַלְכָּא שְׁכָנִית אָהֵן יְרִידָה דְצוֹר לְגַדְיָה דְאֶרַקְלִיֻּס אָחִי תְּמַנְיָא יוֹמִין. רִבִּי יִצְחָק בַּר נַחְמָן שָׁאַל לְרִבִּי חֲנִינָה. יְרִיד עֲזָה מָהוּ. אָמַר לֵיהּ. הָלַכְתָּ לְצוֹר מִיָּמֶיךָ וְרָאִיתָ יִשְׂרָאֵל וְגוֹי שֶׁהֵן שׁוּתָפִין בִּקְדֵירָה וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא נִיעֵר הַגּוֹי בִקְדֵירָה. וְקַשְׁיָא. הוּא שָׁאַל לֵיהּ דָּא וּמֵגִיב לֵיהּ דָּא. אֶלָּא בְגִין דְּלֵית רִבִּי חֲנִינָה אֲמַר מִילָּה דְּלָא שְׁמָעָהּ מִיּוֹמוֹי בְּגִין כֵּן הוּא שָׁאַל לֵיהּ דָּא וּמֵגִיב לֵיהּ דָּא. אֲתַא רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אַבָּא בַּר בַּר חָנָה בְשֵׁם רִבִּי יוֹחָנָן. לֹא אָסְרוּ אֶלָּא כְגוֹן יְרִידָהּ שֶׁלְּבוֹטְנָה. וְתַנֵּי כֵן. ג׳ יְרִידִין הֵן. יְרִיד עֲזָה יְרִיד עַכֹּו יְרִידָהּ שֶׁלְּבוֹטְנָה. וְהַמְחוּוָּר שֶׁבְּכוּלָּן יְרִיד בּוֹטְנָה.",
    "en": "Rebbi Ḥiyya bar Abba sent to buy sandals for himself at the fair of Tyre. Rebbi Jacob bar Aḥa said to him, are you a buyer at fairs? He answered him, did you never buy a loaf of bread? He said to him, there is a difference, since Rebbi Joḥanan said, they did not forbid the necessities of life. Rebbi Simeon ben Joḥanan sent to ask Rebbi Simeon ben Josadaq, did you not check out the nature of the fair at Tyre? He told him, yes. He gave two pounds of peppers to an איסקרנדה. He went and found an inscription there, “I, King Diocletian, settled this fair at Tyre to the genius of my brother Heraklius, eight days.” Rebbi Isaac bar Naḥman asked Rebbi Ḥanina: What is the nature of the fair at Gaza? He said to him, did you ever go to Tyre and see a Jew and a Gentile sharing a pot, and he does not worry that the Gentile pour something into the pot? This is difficult. He asked him; what did he answer him? But since Rebbi Ḥanina never said something that he had not heard, for that reason when he asked him this he responded with that. Rebbi Yose ben Rebbi Abun came, Abba bar bar Ḥana in the name of Rebbi Joḥanan: They forbade only the fair at Botnah, as it was stated thus: There are three fairs, the fair at Gaza, the fair at Acco, the fair at Botnah. The clearest of them is the fair at Botnah.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.4:5",
    "he": "מָהוּ לֵילֵךְ לָשָׁם. אִם הָיָה אַכְסְנַאי אָסוּר. בֶּן עִיר מוּתָּר. שְׁיָירָה מוּתָּר. שֶׁכֵּן דֶּרֶךְ שְׁיָירָה לֵילֵךְ בְּכָל מָקוֹם.",
    "en": "“May one go there?” If he was a guest, it is forbidden; a town dweller is permitted. A caravan is permitted since caravans go everywhere.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.4:6",
    "he": "בְּמַה מְעוּטָּרוֹת. רִבִּי יוֹחָנָן אָמַר. בַּהֲדַס. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בִּשְׁאָר כָּל הְמִּינִין. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן הַכֹּל אָסוּר. עַל דַּעְתֵּיהּ דְּרֵישׁ לָקִישׁ אֵינוֹ אָסוּר אֶלָּא הַתּוֹסֶפֶת. הֵיךְ עֲבִיד. הָיָה לָמוּד לְהוֹצִיא ה׳ קוּפּוֹת וְהוֹצִיא עֶשֶׂר. אִין תֵּימַר. מִשֵּׁם עִיטּוּר. אָסוּר. אִין תֵּימַר. מִשֵּׁם פְּרַקְסִים מוּתָּר.",
    "en": "How are they decorated? Rebbi Joḥanan said, with myrrh; Rebbi Simeon ben Laqish said, with any kind. In the opinion of Rebbi Joḥanan, all is forbidden; in the opinion of Rebbi Simeon ben Laqish only the addition is forbiddden. How is this done? If he usually takes five boxes outside and he took ten. If you say as a decoration, it is forbidden. If you say as sales practice, it is permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.5:1",
    "he": "משנה: אֵילּוּ דְבָרִים אָסוּר לִמְכּוֹר לַגּוֹיִם אִיצְטְרִיבִּילִין וּבְנוֹת שׁוּחַ בִּפְטוֹטְרוֹתֵיהֶן וּלְבוֹנָה וְתַרְנְגוֹל הַלָּבָן. רִבִּי יְהוּדָה אוֹמֵר מוֹכֵר הוּא לוֹ תַּרְנְגוֹל לָבָן בֵּין הַתַּרְנְגוֹלִין. בִּזְמַן שֶׁהוּא בִפְנֵי עַצְמוֹ קוֹטֵעַ אֶצְבָּעוֹ וּמוֹכְרוֹ שֶׁאֵין מַקְרִיבִין חָסֵר לַעֲבוֹדָה זָרָה. וּשְׁאָר כָּל הַדְּבָרִים סְתָמָן מוּתָּר וּפֵירוּשָׁן אָסוּר. רִבִּי מֵאִיר אוֹמֵר אַף דֶּקֶל טָב וְחָצָד וְנִיקַלִבִים אָסוּר לִמְכּוֹר לַגּוֹיִם:",
    "en": "MISHNAH: The following are forbidden to be sold to them: Pine cones, and white figs with their stalks, and incense, and white cocks. Rebbi Jehudah says, it is permitted to sell a white cock among chickens; when it is alone he cuts one claw and sells it since one does not sacrifice defective ones in pagan worship. All other things are permitted if unspecified but forbidden if specified. Rebbi Meïr says, it is also forbidden to sell good dates, and curved dates, and Nicolaos dates to Gentiles.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.5:2",
    "he": "הלכה: אֵילּוּ דְבָרִים אֲסוּרִין. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. בְּנוֹת שׁוּחַ בִּפְטוֹטְרוֹתֵיהֶן וְאִיצְטְרוֹבִּילִין בִּמְטוּטָלוֹתֵיהֶן.",
    "en": "HALAKHAH: “The following are forbidden.” Simeon bar Abba in the name of Rebbi Joḥanan: White figs with their stalks and pine cones with their attachments.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.5:3",
    "he": "וּלְבוֹנָה. תַּנֵּי. אִם הָיְתָה חֲבִילָה מוּתָּר. וְכַמָּה הִיא חֲבִילָה. רִבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר. חֲבִילָה שֶׁל לְבוֹנָה אֵין פָּחוֹת מֵחֲמִשָּׁה מִינִין. אִם הָיָה כוֹמָר אָסוּר. רוֹפֵא מוּתָּר. תַּגָּר מוּתָּר. תַּגָּר חָשׁוּד אָסוּר.",
    "en": "“And incense.” It was stated, if it was a bundle it is permitted. How many are a bundle? “Rebbi Jehudah ben Bathyra said, there are no less than five kinds in a bundle of incense. If he was a pagan priest it is forbidden, a medical man is permitted, a trader is permitted. A suspect trader is forbidden.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.5:4",
    "he": "אֲנָן תְּנָן. תַּרְנְגוֹל לָבָן. תַּנֵּי רִבִּי חִיָיה. תַּרְנְגוֹל סְתָם. מַתְנִיתִין צְרִיכָה לְמַתְנִיתָה דְרִבִּי חִיָיה. וּמַתְנִיתָה דְרִבִּי חִיָיה צְרִיכָה לְמַתְנִיתִין. אִילּוּ תַנִּינָן וְלֹא תַנֵּי רִבִּי חִיָיה הֲוִינָן אָמְרִין. לֹא אָמְרוֹן אֶלָּא תַּרְנְגוֹל לָבָן. אֲבָל תַּרְנְגוֹל סְתָם אֲפִילוּ בֵּינוֹ לְבֵין עַצְמוֹ מוּתָּר. הֲוֵי צוֹרְכָה לְמַתְנִיתָה דְּרִבִּי חִיָיה. אוֹ אִילּוּ תַנָּא רִבִּי חִיָיה וְלֹא תַנִּינָן אֲנָן הֲוִינָן אָמְרִין. לֹא אָמְרוֹן אֶלָּא תַּרְנְגוֹל סְתָם. הָא תַרְנְגוֹל לָבָן אֲפִילוּ בֵּינוֹ לְבֵין הַתַּרְנוֹגַלִּין אָסוּר. הֲוֵי צוֹרְכָה לְמַתְנִיתִין וְצוֹרְכָה לְמַתְנִיתָא דְרִבִּי חִיָיה. אָמַר רִבִּי בּוּן בַּר חִיָיה. תַּרְנְגוֹל לִמְכּוֹר. מוֹכֵר לוֹ תַרְנְגוֹל לָבָן. תַּרִנְגוֹל לָבָן לִמְכּוֹר. נֵימַר בֵּינוֹ לְבֵין עַצְמוֹ אָסוּר. בֵּינוֹ לְבֵין הַתַּרְנוֹגַלִּין מוּתָּר. רִבִּי בּוּן בַּר חִיָיה בָעֵי. רָאָה תַרְנוֹגַלִּין רוֹעִין בָּאַשְׁפָּה וְתַרְנְגוֹל לָבָן בֵּינֵיהֶן וְאָמַר. שֶׁלְּמִי. כְּמִי שֶׁסִּיֵים.",
    "en": "We have stated, “a white cock.” Rebbi Ḥiyya stated unspecified “a cock.” Our Mishnah needs the baraita of Rebbi Ḥiyya and the baraita of Rebbi Ḥiyya needs our Mishnah. If we had stated but Rebbi Ḥiyya had not stated, we would have said, only a white cock but an unspecified cock would be permitted even alone. Therefore the baraita of Rebbi Ḥiyya is needed. Or if Rebbi Ḥiyya had stated but we had not stated, we would have said, this is only for an unspecified cock, but a white cock even among chickens is forbidden. Therefore our Mishnah is necessary and the baraita of Rebbi Ḥiyya is necessary. “A chicken to sell,” one may sell him a white cock. “A white cock to sell,” we say by itself it is forbidden, among chickens it is permitted. Rebbi Abun bar Ḥiyya asked: If one saw chickens grazing on a garbage heap and a white cock among them and said, whose is it? Is it as if he specified?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.5:5",
    "he": "הָיָה חָסֵר. קִרְיָיא אָמַר. שֶׁמַּקְרִיבִין חָסֵר לָעֲבוֹדָה זָרָה. וְכִי תַגִּישׁוּן עִוֵּר לִזְבּוֹחַ אֵין רָע. הָדָא אָמְרָה. שֶׁמַּקְרִיבִין חָסֵר לָעֲבוֹדָה זָרָה.",
    "en": "If it had a defect. The verse says that they sacrifice defectives in pagan worship. If you present a blind one to be sacrificed, is there nothing bad? This says that they sacrifice defectives in pagan worship.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.5:6",
    "he": "רִבִּי מֵאִיר אוֹמֵר. אַף דֶּקֶל טָב וְחָצָד וְנִקַלִבִיס אָסוּר לִמְכּוֹר לַגּוֹיִם. רִבִּי חָמָא בַּר עוּקְבָּה אָמַר. קַורְיוֹטָה. רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי אָמַר. מִין הוּא וּשְׁמוֹ חַצְדָּא. עָבַר וּמָכַר. יָיבֹה כַּיי דָּמַר רִבִּי לָעְזָר. עָבַר וּבָנָה מוּתָּר. וָכָא עָבַר וּמָכַר מוּתָּר.",
    "en": "“Rebbi Meïr says, it is also forbidden to sell good dates, and curved dates, and Nicolaos dates to Gentiles.” Rebbi Ḥama bar Uqba said, Caryotis. Rebbi Eleazar ben Rebbi Yose said, it is a kind known as ḥaṣda. If somebody transgressed and sold? It will come similar to what Rebbi Eleazar said, if he transgressed and built it is permitted, and here if he transgressed and sold it is permitted.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.6:1",
    "he": "משנה: מְקוֹם שֶׁנָּהֲגוּ לִמְכּוֹר בְּהֵמָה דַקָּה לַגּוֹיִם מוֹכְרִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכּוֹר אֵין מוֹכְרִין וְאַל יְשַׁנֶּה אָדָם מִפְּנֵי הָמַּחֲלוֹקֶת. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה עֲגָלִים וּסְיָיחִים שְׁלֵמִין וּשְׁבוּרִין. רִבִּי יְהוּדָה מַתִּיר בַּשְּׁבוּרָה בֶּן בְּתֵירָא מַתִּיר בַּסּוּס:",
    "en": "MISHNAH: At a place where they used to sell small cattle to Gentiles one sells; at a place where they used not to sell one does not sell; nobody should change this because of controversy. Nowhere does one sell to them large animals, calves, and donkey foals, whole or damaged. Rebbi Jehudah permits damaged ones; Ben Bathyra permits horses.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.6:2",
    "he": "הלכה: מְקוֹם שֶׁנָּהֲגוּ לִמְכּוֹר בְּהֵמָה דַקָּה כול׳. מַה וּמוּתָּר לְגַדֵּל. אָמַר רִבִּי בָּא. כְּגוֹן מָהִיר שֶׁהוּא שִׁשָּׁה עָשָׂר מִיל עַל שִׁשָּׁה עָשָׂר מִיל. הֲווֹן בָּעֵיי מֵימַר. מָאן דָּמַר. מוּתָּר לִמְכּוֹר מוּתָּר לְגַדֵּל. וּמָאן דָּמַר. אָסוּר לִמְכּוֹר אָסוּר לְיַיחֵד. רִבִּי יוֹנָה רִבִּי לָעְזָר בְּשֵׁם רַב. וַאֲפִילוּ כְּמָאן דָּמַר. מוּתָּר לִמְכּוֹר אָסוּר לְיַיחֵד. מַּה בֵין לִמְכּוֹר מַה בֵין לְיַיחֵד. בְּשָׁעָה שֶׁמּוֹכְרָהּ לוֹ כִּבְהֶמְתּוֹ שֶׁלְּגוּי הִיא. בְּשָׁעָה שֶׁהוּא מְיַיחֲדָהּ לוֹ כִבְהֶמְתּוּ שֶׁלְּיִשְׂרָאֵל הִיא וְהוּא חָשׁוּד עָלֶיהָ.",
    "en": "HALAKHAH: “At a place where they used to sell small cattle,” etc. But is it permitted to raise them? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil. They wanted to say, he who said it is permitted to sell [says] it is permitted to raise. But he who says, it is forbidden to sell [says] it is forbidden to leave it alone. Rebbi Jonah, Rebbi Eleazar in the name of Rav: Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? When he sells it to him it becomes the Gentile’s animal. If he lets it be alone with him, it is the Jew’s animal and he is suspected about it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.6:3",
    "he": "מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכּוֹר אֵין מוֹכְרִין. לָמָּה. מִפְּנֵי שֶׁמּוֹצִיאָהּ מִידֵי גִיזָה. הַגַּע עַצְמָךְ שֶׁהָיְתָה עֵז. מִפְּנֵי שֶׁמּוֹצִיאָהּ מִידֵי בְכוֹרָה. הַגַּע עַצְמָךְ שֶׁהָיָה זָכָר. מִפְּנֵי שֶׁמּוֹצִיאוֹ מִידֵי מַתָּנוֹת. מֵעַתָּה חִיטִּין אַל יִמְכּוֹר לוֹ מִפְּנֵי שֶׁמּוֹצִיאוֹ מִן הַחַלָּה. יַיִן וְשֶׁמֶן אַל יִמְכּוֹר לוֹ מִפְּנֵי שֶׁמּוֹצִיאָן מִן הַבְּרָכָה.",
    "en": "“At a place where they used not to sell one does not sell.” Why? Because he eliminates the duty of shearing. Think of it, if it was a goat! Because he eliminates the duty of the first-born. Think of it, if it was a male! Because he eliminates the gifts. Then one should not sell wheat to them because he eliminates the duty of ḥallah; then one should not sell wine and oil to them because he eliminates the duty of benedictions.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.6:4",
    "he": "בְּכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה. לָמָּה. בְּהֵמָה גָסָּה יֵשׁ בָּהּ חִיּוּב חַטָּאת וּבְהֵמָה דַקָּה אֵין בָּהּ חִיּוּב חַטָּאת. וְאֵינוֹ חוֹלֵב וְאֵינוּ גוֹזֵז. אָמַר. תַּמָּן הִיא מִתְחַיֶיבֶת. בְּרַם הָכָא הוּא מִתְחַיֵיב. מִכֵּיוָן שֶׁהוּא מוֹכְרָהּ לוֹ לֹא כִבְהֶמְתּוֹ שֶׁלְּגוֹי הִיא. רִבִּי אִמִּי בַּבְלָיָיא בְשֵׁם רַבָּנִין דְּתַמָּן. פְּעָמִים שֶׁמּוֹכְרָהּ לוֹ לְנִיסָּיוֹן וְהוּא מַחֲזִירָהּ לְאַחַר ג׳ יָמִים וְנִמְצָא עוֹבֵד עֲבוֹדָה בִבְהֶמְתּוֹ שֶׁלְּיִשְׂרָאֵל. מֵעַתָּה לְנִיסָּיוֹן אָסוּר שֶׁלֹּא לְנִיסָּיוֹן מוּתָּר. זוֹ מִפְּנֵי זוֹ.",
    "en": "Nowhere does one sell large animals to them.” Why? For a large animal there might be an obligation for a purification offering; for a small animal there can be no obligation for a purification offering. But does he not shear, does he not milk? One says, there it is liable, here he is liable. But if it is sold, is it not the Gentile’s animal? The Babylonian Rebbi Immi in the name of the rabbis there: Sometimes he sells it on trial and returns it after three days, then it turns out that he did do work with the Jew’s animal. Then on trial it should be forbidden, not on trial permitted. One is because of the other.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.6:5",
    "he": "עָבַר וּמָכַר קוֹנְסִין אוֹתוֹ. כְּשֵׁם שֶׁקּוֹנְסִין לוֹ לַהֲלָכָה כָּךְ קוֹנְסִין לוֹ לְמִנְהָג. וּמְנַיִין שֶׁקּוֹנְסִין לוֹ לְמִנְהָג. חַד בַּר נַשׁ זְבִין גְּמָלֵיהּ לַאֲרָמָאֵי. אֲתַא עוֹבְדָא קוֹמֵי רֵישׁ לָקִישׁ וּקְנָסֵיהּ בְדִיפְּלֵא בְּגִין דְּיַחְזִר לֵיהּ גְּמָלָא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לְסִרְסוּר קְנָס וַהֲווּ צְוָוחִין לֵיהּ בְּרָא דִמְסַרְסֵר לָאֲרְמָאֵי. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּרִבִּי יוּדָה. דְּתַנֵּי בְשֵׁם רִבִּי יוּדָה. הַלּוֹקֵח בְּהֵמָה מִן הַגּוֹי וְיָלְדָה בְּכוֹר מַעֲלֶה עִמּוֹ בְשָׁוְייוֹ וְנוֹתֵן חֲצִי דָמִים לַכֹּהֵן. נְתָנָהּ לוֹ בְקַבָּלָה מַעֲלֶה עִמּוֹ עַד כַּמָּה דָמִים בְשָׁוְייוֹ וְנוֹתֵן כָּל הַדָּמִים לַכֹּהֵן. וַחֲכָמִים אוֹמְרִים. הוֹאִיל וְאֶצְבַּע הַגּוֹי בָאֶמְצַע נִפְטְרָה מִן הַבְּכוֹרָה. רוֹבָה דְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִדְּרִבִּי יוּדָה. מַה דָּמַר רִבִּי יוּדָה מִשּׁוּם הִילְכוֹת בְּכוֹרָה. וּמַה דָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְהִילְכוֹת בְּהֵמָה גַסָּה.",
    "en": "If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to Arameans. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehuda: “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish is more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.6:6",
    "he": "רִבִּי יְהוּדָה מַתִּיר בַּשְּׁבוּרָה. לֹא אָמַר רִבִּי יְהוּדָה אֶלָּא בַּשְּׁבוּרָה שֶׁאֵינָהּ יְכוֹלָה לְהִתְרַפּוֹת. אָמְרוּ לוֹ. וַהֲלֹא הוּא מֵבִיא לָהּ זָכָר וְהוּא רוֹבְעָהּ וְהִיא יוֹלֶדֶת. אָמַר לָהֶן. אַף אֲנִי לֹא אָמַרְתִּי אֶלָּא בְסוּס זָכָר שֶׁאֵינוֹ יָכוֹל לְהִתְרַפּוֹת. אָמְרוּ לוֹ. וַהֲלֹא מֵבִיא לוֹ נְקֵיבָה וְהִיא רוֹבַעַת מִמֶּנּוּ וְהִיא יוֹלֶדֶת. רַב אַבִּין בְּשֵׁם רַבָּנִין דְּתַמָּן. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְהַמְצִיא לָהֶן עוּבָּרִין. תַּמָּן תַּנִּינָן. הַלּוֹקֵחַ עוּבַּר חֲמוֹרוֹ שֶׁלְּנָכְרִי וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי. וְהַמִּשְׁתַּתֵּף לוֹ וְהַמְקַבֵּל מִמֶּנּוּ וְהַנּוֹתֵן לוֹ בְקַבָּלָה פָּטוּר מִן הַבְּכוֹרָה. רִבִּי חַגַּיי בְעָא קוֹמֵי רִבִּי יוֹסֵי. לֵית הָדָא אָמְרָה שֶׁאָסוּר לְהַמְצִיא לָהֶן עוּבָּרִין. אָמַר לֵיהּ. כְּבָר קְדָמָךְ רַב אַבִּין בְּשֵׁם רַבָּנִין דְּתַמָּן. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְהַמְצִיא לָהֶן עוּבָּרִין.",
    "en": "“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may he not bring a male to it, he fertilizes it and it gives birth? He said to them, I also said this only about a male (horse) [damaged one] which cannot be healed. They told him, may he not bring a female to him, she is fertilized by him and gives birth? Rav Abin in the name of the rabbis there: This implies that one is forbidden to provide them with fetuses. There, we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with fetuses? He said to them, Rebbi Abin in the name of the rabbis there already preceded you: This implies that one is forbidden to provide them with fetuses.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.6:7",
    "he": "בֶּן בְּתֵירָה מַתִּיר בַּסּוּס. לֹא אָמַר בֶּן בְּתֵירָה אֶלָּא בְסוּס זָכָר שֶׁהוֹרֵג בְּעָלָיו בַּמִּלְחָמָה. וְיֵשׁ אוֹמְרִים. שֶׁרָץ אַחַר הַנְּקֵיבוֹת. וְיֵשׁ אוֹמְרִים. שֶׁעוֹמֵד וּמַשְׁתִּין. מַה בֵּינֵיהוֹן. סְרִיס. מָאן דְּאָמַר. שֶׁרָץ אַחַר הַנְּקֵיבוֹת. אֵינוּ רָץ. וּמָאן דְּאָמַר. עוֹמֵד וּמַשְׁתִּין. אַף זֶהּ עוֹמֵד וּמַשְׁתִּין. רִבִּי תַּנְחוּם בַּר חִיָיה. לִכְשֶׁיַּזְקִין כּוֹדְנוֹ בָרֵיחַיִם. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי הוּנָא. בֶּן בְּתֵירָה וְרִבִּי נָתָן שְׁנֵיהֶם אָמְרוּ דָּבָר אֶחָד. דְּתַנֵּי. הוֹצִיא מִן הַבְּהֵמָה וּמִן הַחַיָּה וּמִן הָעוֹפוּת בֵּין חַיִּים בֵּין מֵתִים חַיָיב. רִבִּי נָתָן אוֹמֵר. מֵתִים חַיָיב. חַיִּים פָּטוּר. וְרַבָּנִן אִית לְהוֹן. חַיָיב חַטָּאת. וְאִינּוּן מְתִיבִין לֵיהּ אָכֵן. כְּשִׁיטָּתוֹ הֵשִׁיבוּהוּ. כְּשִׁיטָּתָךְ שֶׁאַתָּה אוֹמֵר מִשּׁוּם שְׁבוּת. אוֹף אֲנָא אִית לִי. לִכְשֶׁיַּזְקִין כּוֹדְנוֹ לָרֵיחַיִם. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי שֶׁאָסוּר מִשּׁוּם שְׁנֵי דְבָרִים. מִשֵּׁם כְּלֵי זַיִין וּמִשֵּׁם בְּהֵמָה גַסָּה. וְתַנֵּי כֵן. חַיָּה גַסָּה כִבְהֵמָה דַקָּה. מָאן תַּנִּיתָהּ. רִבִּי. דִּבְרֵי חֲכָמִים. רִבִּי בִּיסְנָא רִבִּי חָנָן בַּר בָּא בְשֵׁם רַב. חַיָּה גַסָּה כִבְהֵמָה גַסָּה.",
    "en": "“Ben Bathyra permits horses.” Ben Bathyra said this only about a male horse because it kills its owner in war. Some say, because it runs after females, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after females, it does not run. He who says because it stands still to urinate, this one also stands still to urinate. [Rebbi Aḥa in the name of] Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried out domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a (small) [large] domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Rebbi Ḥanan bar Abba in the name of Rav: A wild animal is like a (large) [small] domestic animal.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.7:1",
    "he": "משנה: אֵין מוֹכְרִין לָהֶם דּוּבִּין וַאֲרָיוֹת וְכָל דָּבָר שֶׁיֶּשׁ בּוֹ נֶזֶק לָרַבִּים וְאֵין בּוֹנִין עִמָּהֶם בָּסִילִקִי גַּרְדּוֹן וְאִיסְטַדְיָיא וּבִימָה. אֲבָל בּוֹנִים עִמָּהֶם בִּימִיסְיָאוֹת וּמֶרְחֲצָאוֹת. הִגִּיעוּ לְכִפָּה שֶׁמַּעֲמִידִין בָּהּ עֲבוֹדָה זָרָה אָסוּר לִבְנוֹתָהּ:",
    "en": "MISHNAH: One does not sell them bears and lions, or anything damaging to the public; nor does one build with them a basilica, a gallows, a stadion, or a rostrum. But one builds with them public and private baths; when they come to the cupola where an idol will be placed it is forbidden to build it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.7:2",
    "he": "הלכה: אֵין מוֹכְרִין לָהֶם דּוּבִּין וַאֲרָיוֹת כול׳. הָא דָבָר שֶׁאֵין בּוֹ נִיזְקָא לָרַבִּים מוּתָּר. מַתְנִיתִין דִּרִבִּי. דְּתַנֵּי. הָרוֹאֶה אֶת הַנָּחָשִׁים וְאֶת הַחַבָּרִים מוֹקִיוֹן מוּפְּיוֹן מוּלְיוֹן מִילָרִין מִילָרִיה סִגִילָּרִין סִגִילַּרְיָה. הֲרֵי זֶה אָסוּר מִשּׁוּם מוֹשַׁב לֵצִים. שֶׁנֶּאֱמַר וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב. וְכוּלָּן מֵבִיאִין לִידֵי בִיטּוּל תּוֹרָה. שֶׁנֶּאֱמַר כִּי אִם בְּתוֹרַת יְי חֶפְצוֹ. הָעוֹלֶה לַתֵּיאַטְרוֹן אָסוּר מִשּׁוּם עֲבוֹדָה זָרָה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. בְּשָׁעָה שֶׁהֵן מְזַבְּלִין אָסוּר מִשּׁוּם עֲבוֹדָה זָרָה. וְאִם לָאו אָסוּר מִשּׁוּם וּמוֹשַׁב לֵצִים בִּלְבַד. הָעוֹלֶה לַתֵּיאַטְרוֹן וְצָוַוח. אִם לְצוֹרֶךְ הָרַבִּים מוּתָּר. וְאִם מִתְחֵַשֵּׂד הוּא אָסוּר. הַיּוֹשֵׁב בְּאִיצְטַדְיֹן הֲרֵי זֶה שׁוֹפֵךְ דָּמִים. רִבִּי נָתָן מַתִּיר מִפְּנֵי שְׁנֵי דְבָרִים. מִשּׁוּם שֶׁצָּוַוח וּמַצִּיל אֶת הַנְּפָשׁוֹת. וּמֵעִיד עַל הָאִשָּׁה שֶׁתִּינְּשֵּׂא.",
    "en": "HALAKHAH: “One does not sell them bears and lions,” etc. Therefore something which does not present a danger to the public one may sell to them. Our Mishnah follows Rebbi. As it was stated: “One who sees snake charmers and conjurers, muqion, mupion, mulion, milarin, milaria, sigillarin, sigillaria, this is forbidden because of ‘seat of the scoffers,’ as it is said, in the seat of scoffers he did not sit. All this leads to neglect of the Torah, as it is said, but in the teachings of the Eternal is his desire. Going to the theater is forbidden as pagan worship, the words of Rebbi Meïr, but the Sages say, when they present offerings it is forbidden because of pagan worship, otherwise it only is forbidden because of ‘seat of scoffers.’ One who goes to the theater to shout; if it is for a public need it is permitted, if to ingratiate himself it is forbidden. One who sits in the stadium is a spiller of blood. Rebbi Nathan permits because of two reasons, because he can shout and save lives, and he can testify for a woman that she can remarry.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.7:3",
    "he": "עָבַר וּבָנָה. רִבִּי לָעְזָר אָמַר. מוּתָּר. אָמַר רִבִּי מָנָא. לֹא מִסְתַּבְּרָא כְּאָהֵין סוֹבָרָה דְלֹא אָסוּר דְּהוּא חַיֵיד כָּל הָדָא כִיפְתָּא.",
    "en": "If he transgressed and built. Rebbi Eleazar said, it remains permitted. Rebbi Mana said, it rather seems reasonable following the opinion that it is forbidden because he would have prevented the entire cupola.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.8:1",
    "he": "משנה: אֵין מוֹכְרִין לָהֶם בִּמְחוּבָּר לַקַּרְקַע אֲבָל מוֹכֵר הוּא מִשֶּׁיִּקָּצֵץ. רִבִּי יְהוּדָה אוֹמֵר מוֹכֵר הוּא לוֹ עַל מְנָת לָקוֹץ.",
    "en": "MISHNAH: One does not sell to them anything connected to the ground, but one may sell for when it will be cut. Rebbi Jehudah says, he may sell for the purpose of cutting.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.8:2",
    "he": "הלכה: אֵין מוֹכְרִין לָהֶם בִּמְחוּבָּר לַקַּרְקַע כול׳. רִבִּי בּוּן בַּר חִיָיה בָעֵי. אַף בְּהֵמָה גַסָּה בַמַּחֲלוֹקֶת מוֹכֵר לוֹ עַל מְנָת לִשְׁחוֹט. אַשְׁכַּח תַּנֵּי. אַף בְּהֵמָה גַסָּה בַמַּחֲלוֹקֶת. רִבִּי יוּדָה אוֹמֵר. מוֹכֵר לוֹ עַל מְנָת לִשְׁחוֹט.",
    "en": "HALAKHAH: “One does not sell to them anything connected to the ground,” etc. Rebbi Abun bar Ḥiyya asked: Is there also a disagreement about large cattle? May one sell for the purpose of slaughter? It was found stated: Also large cattle is in dispute; Rebbi Jehudah says, he may sell for the purpose of slaughtering.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.9:1",
    "he": "משנה: אֵין מַשְׂכִּירִין לָהֶן בָּתִּים בְּאֶרֶץ יִשְׂרָאֵל וְאֵין צָרִיךְ לוֹמַר שָׂדוֹת. וּבְסוּרְיָא מַשְׂכִּירִין לָהֶם בָּתִּים אֲבָל לֹא שָׂדוֹת. וּבְחוּץ לָאָרֶץ מוֹכְרִין לָהֶם בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר אַף בְּאֶרֶץ יִשְׂרָאֵל מַשְׂכִּירִין לָהֶם בָּתִּים אֲבָל לֹא שָׂדוֹת. וּבְסוּרְיָא מוֹכְרִים בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת. וּבְחוּצָה לָאָרֶץ מוֹכְרִין אֵילּוּ וָאֵילּוּ:",
    "en": "MISHNAH: In the Land of Israel one does not lease houses to them and certainly not fields. In Syria one leases houses to them but not fields. Outside the Land one sells houses to them and leases fields, the words of Rebbi Meïr. Rebbi Yose says, also in the Land of Israel one leases houses to them but not fields; in Syria one sells houses and leases fields; outside the Land one sells both.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.9:2",
    "he": "הלכה: אֵין מַשְׂכִּירִין לָהֶן בָּתִּים כול׳. רִבִּי זְעִירָה בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה רִבִּי אָבָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. לֹא תְחָנֵּם לֹא תִתֵּן לָהֶם חֵן. לֹא תְחָנֵּם לֹא תִתֵּן לָהֶם מַתְּנַת חִנָּם. לֹא תְחָנֵּם לֹא תִתֵּן לָהֶם חֲנָיָיה בָאָרֶץ. וְהָתַנִּינָן. רִבִּי יוֹסֵי אוֹמֵר. אַף בְּאֶרֶץ יִשְׂרָאֵל מַשְׂכִּירִין לָהֶן בָּתִּים. בַּיִת אֵין מָצוּי לְהִתְבָּרֵךְ מִתּוֹכוֹ שָׂדֶה מָצוּי לְהִתְבָּרֵךְ מִתּוֹכוֹ. הוֹרֵי רִבִּי יוֹסֵי בֵּירִבִּי בּוּן שֶׁאָסוּר לְהַשְׂכִּיר לָהֶן קְבוּרָה בְאֶרֶץ יִשְׂרָאֵל עַל שֵׁם לֹא תִתֵּן לָהֶם חֲנָיָיה בָאָרֶץ.",
    "en": "HALAKHAH: “One does not lease houses to them,” etc. Rebbi Ze‘ira in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: לֹא תְחָנֵּֽם do credit them with charm; לֹא תְחָנֵּֽם do not give them free gifts; לֹא תְחָנֵּֽם do not give them encampment in the Land. But did we not state, “Rebbi Yose says, also in the Land of Israel one leases houses to them”? A house is not a source of blessing; a field is a source of blessing. Rebbi Yose ben Rebbi Abun instructed that it is forbidden to let them lease a grave in the Land of Israel because of “do not give them encampment in the Land.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.9:3",
    "he": "לֹא תְחָנֵּם לֹא תִתֵּן לָהֶם מַתְּנַת חִנָּם. וְהָתַנֵּי. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה קְלוֹסְקִין אַחַת מוּשְׁלֶכֶת בַּדֶּרֶךְ. אָמַר לְטַבִּי עַבְדּוֹ. טוּל לָךְ קְלוֹסְקִין זוֹ. רָאָה גוֹי אֶחָד בָּא כְנֶגְדּוֹ. אָמַר לוֹ. מַבְגַּיי. טוּל לָךְ קְלוֹסְקִין זוֹ. רָץ אַחֲרָיו רִבִּי אִילָעִאי. אָמַר לוֹ. מַה שִׁמְךָ. אָמַר לוֹ. מַבְגַּיי. וּמֵאַיִין אַתָּה. אָמַר לוֹ. מִן הָעֲיָירוֹת שֶׁלְּבוּרְגָנִין. וּמַכִּירְךָ הוּא רַבָּן גַּמְלִיאֵל מִיָּמֶיךָ. אָמַר לוֹ. לֹא. כִּיוֵּין רַבָּן גַּמְלִיאֵל בְּרוּחַ הַקּוֹדֶשׁ. וְלָמַדְנוּ מִמֶּנּוּ שְׁלשָׁה דְּבָרִים. לָמַדְנוּ שֶׁאֵין מַעֲבִירִין עַל הָאוֹכְלִין. וְשֶׁחָמֵיצוֹ שֶׁלְּנָכְרִי מוּתָּר לְאַחַר הַפֶּסַח מִיָּד. וְשֶׁהוֹלְכִין אַחַר רוֹב עוֹבְרֵי דְרָכִים. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. הָדָא דְתֵימַר. בָּרִאשׁוֹנָה. אֲבָל עַכְשָׁיו מַעֲבִירִין עַל הָאוֹכְלִין מִפְּנֵי הַכְּשָׁפִים.",
    "en": "לֹא תְחָנֵּֽם do not give them free gifts. But was it not stated: “It happened that Rabban Gamliel was walking on the road and saw a loaf of bread thrown on the road. He said to his slave Tabi, pick up this loaf. He saw a Gentile coming towards him and said to him, Mabgai, take this loaf. Rebbi Illai ran after him and asked him, what is your name? He told him, Mabgai. From where are you? He told him, from the guard-tower villages. Did Rabban Gamliel ever come to know you?, He told him, no. Rabban Gamliel had it right by the Holy Spirit. We learned from him three things. We learned that one does not pass over food. And that leavened matter of a Gentile is permitted immediately after Passover. And that one follows the majority of travelers.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: That is, in earlier times. But today we pass over edibles because of sorcery.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.9:4",
    "he": "עִם כְּשֶׁהוּא יוֹצֵא מִגְּזִיב בָּא אֶחָד לְהִישָּׁאֵל לוֹ עַל נִדְרוֹ. אָמַר לָזֶה שֶׁהָיָה מְהַלֵּךְ עִמּוֹ. תֹּאמַר שֶׁשָּׁתִינוּ רְבִיעִית יַיִן בְּאִיטַלְקִי. אָמַר לוֹ. הֵין. אָמַר לַשּׁוֹאֵל. טַיֵיל עִמָּנוּ עַד שֶׁנָּפִיג אֶת יֵינֵינוּ. כֵּיוָן שֶׁהִגִּיעוּ לְסוּלַּמָּהּ שֶׁלְּצוֹר יָרַד רַבָּן גַּמְלִיאֵל וְנִתְעַטֵּף וְיָשַׁב לוֹ וְהִתִּיר לוֹ אֶת נִדְרוֹ. מִדְּבָרָיו לָמַדְנוּ שֶׁרְבִיעִית יַיִן מְשַׁכֶּרֶת וְשֶׁהַדֶּרֶךְ מֵפִיגָה אֶת הַיַּיִן. וְאֵין נִשְׁאָלִין נְדָרִים וְלֹא מוֹרִים שְׁתוּיֵי יַיִן. וְלֹא מֵפִירִין נְדָרִים מְהַלְּכִין אֶלָּא עֲטוּפִין וְיוֹשְׁבִין. אָמַר רִבִּי יוֹחָנָן. כָּךְ פַּתַח לוֹ יֵשׁ בּוֹטֶה כְּמַדְקְרוֹת חָרֶב וגו׳. לְאֶחָד שֶׁנָּדַר מִן הַכִּכָּר. וַוי דְיֵיכוּל. וַוי דְלָא יֵכוּל. אִין אֲכִיל הוּא עֲבַר עַל נִידְרֵיהּ. וְאִין לָא אֲכִיל הוּא חָטָא עַל נַפְשֵׁיהּ. כֵּיצַד יַעֲשֶׂה. יִֵלֵךְ אֶצֶל חֲכָמִים וְיַתִּירוּ לוֹ אֶת נִדְרוֹ. דִּכְתִיב וּלְשׁוֹן חֲכָמִים מַרְפֵּא.",
    "en": "“When he was leaving Akzib there came a person to ask about his vow. He asked his travel companion, would you say that we drank a quartarius of Italian wine? He said to him, yes. He told the person who asked, walk with us until we dissipate our wine. When they came to the Tyrian Ladder Rabban Gamliel dismounted, covered himself, sat down, and dissolved his vow. From his words we learned that a quartarius of wine intoxicates and that travelling dissipates the wine. Also that one does not ask about vows and gives no instruction after drinking wine. Also one does not dissolve vows while walking but covered and sitting.” Rebbi Joḥanan said, so he opened for him: Some blurt out unthinkingly like sword piercing etc. For example, one who made a vow not [to eat] a loaf. Woe if he eats, woe if he does not eat. If he eats he violates his vow. If he does not eat he sins against himself. What should he do? He should go to the Sages who will dissolve his vow as is written, but the sayings of the Sages are healing.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.9:5",
    "he": "לֹא תְחָנֵּם לֹא תִתֵּן לָהֶם חֵן. וְהָתַנֵּי. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָיָה מְטַיֵיל בְּהַר הַבַּיִת וְרָאָה אִשָּׁה אַחַת גּוֹיָה וּבִירֵךְ עָלֶיהָ. וְכִי דַּרְכּוֹ שֶׁלְרַבָּן גַּמְלִיאֵל לְהַבִּיט בַּנָּשִׁים. אֶלָּא דֶּרֶךְ עַקְמוּמִית הָיְתָה כְּגוֹן אָהֵין פסוורוס שֶׁהִבִּיט בָּהּ שֶׁלֹּא בְטוֹבָתוֹ וּבִירֵךְ עָלֶיהָ. וְלֹא כֵן אָמַר רִבִּי זְעוּרָה בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. לֹא תְחָנֵּם לֹא תִתֵּן עֲלֵיהֶם חֵן. מַה אָמַר. אַבַּסְקַנְטָה. לֹא אָמַר אֶלָּא. בָּרוּךְ שֶׁכָּךְ לוֹ בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ. שֶׁכֵּן רָאָה אֲפִילוּ חֲמוֹר נָאֶה אוֹ גָּמָל נָאֶה סוּס נָאֶה אוֹמֵר. בָּרוּךְ שֶׁכָּךְ לוֹ בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ.",
    "en": "לֹא תְחָנֵּֽם do not credit them with charm. But was it not stated: It happened that Rabban Gamliel while walking on the Temple Mount saw a beautiful Gentile woman and recited a blessing over her. Does Rabban Gamliel usually look at women? It was a curved road, like a pswros, he looked at her because he could not avoid her. But did not Rebbi Ze‘ura in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan say: לֹא תְחָנֵּֽם do not credit them with charm? What did he say? He did not say ἀβάσκαντα but “praised be He Who has beautiful creatures in His world,” because even if one saw a beautiful donkey, a beautiful camel, a beautiful horse, one says “praised be He Who has such beautiful creatures in His world.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.9:6",
    "he": "רִבִּי שִׁמְעוֹן רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. גּוֹדֶלֶת יִשְׂרָאֵל לֹא תְגַדֵּל אֶת הַנָּכְרִית מִשֵּׁם לֹא תִתֵּן עֲלֵיהֶם חֵן. וְלֹא יֵעָשֶׂה יִשְׂרָאֵל שׁוּשְׁבִּין לְגוֹי מִשּׁוּם לֹא תִתְחַתֵּן בָּם. רִבִּי יִצְחָק בַּר גּוּפְתָּא בְעָא קוֹמֵי רִבִּי מָנָא. לֵילֵךְ לְבֵית הַמִּשְׁתֶּה שֶׁלּוֹ אָסוּר. לְהֵיעָשׂוֹת לוֹ שׁוּשְׁבִּין לֹא כָל שֶׁכֵּן. אָמַר לֵיהּ. לִיתֵּן עֲלֵיהֶם בְּלֹא תַעֲשֶׂה.",
    "en": "Rebbi Simeon, Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: a Jewish braider should not braid a Gentile because of “do not give on them charm.” Also a Jew should not be a Gentile’s best man because of do not contract marriage with them. Rebbi Isaac from Gufta asked before Rebbi Mana: It is forbidden to go to their wedding feasts, not a fortiori to become his best man? He told him, to put a biblical prohibition on it.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.9:7",
    "he": "רִבִּי סִימוֹן הָיוּ לוֹ נוֹטְעֵי כְרָמִים בְּהַר הַמֶּלֶךְ. שָׁאַל לְרִבִּי יוֹחָנָן. אָמַר לֵיהּ. יָבוֹרוּ וְאַל תַּשְׂכִּירֵם לְגוֹי. שָׁאַל לְרִבִּי יְהוֹשֻׁעַ. מָהוּ לְהַשְׂכִּירָן לְגוּי. וְשָׁרָא לֵיהּ רִבִּי יְהוֹשֻׁעַ מְקוֹם שֶׁאֵין יִשְׂרָאֵל מְצוּיִין. כְּהָדָא בְסוּרְיָא. הָדָא סוּרְיָא נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי חַגַּיי נְחַת לְחָמץ. אֲתוֹן וּשְׁאָלוֹן לֵיהּ. אִילֵּין דְּבַר עַשְׁתּוֹר בְּגִין דְּלֵית יִשְׂרָאֵל שְׁכִיחִין וַאֲנָן מוֹגְרִין לָעַמָּמִין מָהוּ לְעַשֵּׂר עַל יְדֵיהֶם. שָׁלַח שָׁאַל לְרִבִּי זְעִירָא. שָׁאַל רִבִּי זְעִירָא לְרִבִּי אִמִּי. אָמַר לֵיהּ. רִבִּי. מָהוּ לְעַשֵּׂר. אָמַר לֵיהּ. אֵינוֹ צָרִיךְ לְעַשֵּׂר עַל יְדֵיהֶם. מִנָּהּ אַתְּ ר׳ שמעון לְהַשְׂכִּיר כְּרִבִּי יוֹסֵי. וְעוֹד מִן הָדָא דָּמַר רִבִּי חֲנִינָה ר׳ אבהו בְּרֵיהּ דְּרִבִּי אַבָּהוּ. אַבָּא הֲוָה לֵיהּ עוֹבְדָא וּשְׁלַח שְׁאַל לְרִבִּי חִיָיה לְרִבִּי יָסָא לְרִבִּי אִמִּי וְהוֹרוֹן לֵיהּ לְהַשְׂכִּיר כְּרִבִּי יוֹסֵי. הָא לְעַשֵּׂר אֵין מְעַשְּׂרִין עַל יְדֵיהֶן.",
    "en": "Rabbi Simon had vineyard planters on King’s Mountain. He asked Rebbi Joḥanan who told him, let them lie fallow and do not lease them to a Gentile. He asked Rebbi Joshua [ben Levi], may one lease them to a Gentile? Rebbi Joshua [ben Levi] permitted it at a place where no Jews could be found as for example Syria. About Syria we can understand from the following: Rebbi Ḥaggai went to Homs. Those of Bar Ashtor came and asked him: Since we cannot find Jews we lease to Gentiles;l do we have to tithe through them? He sent and asked Rebbi Ze‘ira. Rebbi Ze‘ira asked Rebbi Immi (and said to him, rabbi, does one have to tithe?) He told him, one does not have to tithe because of them. From this you (Rebbi Simeon) [understand] to lease following Rebbi Yose. In addition, from what Rebbi Ḥanina (Rebbi Abbahu) the son of Rebbi Abbahu said, my father had a case. He sent and asked Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, and they instructed him to lease following Rebbi Yose. Therefore one does not tithe through them.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.10:1",
    "he": "משנה: אַף בִּמְקוֹם שֶׁאָמְרוּ לְהַשְׂכִּיר לֹא לְבֵית דִּירָה אָמְרוּ מִפֵּנֵי שֶׁהוּא מַכְנִיס לְתוֹכוֹ עֲבוֹדָה זָרָה שֶׁנֶּאֱמַר וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ וגו׳. וּבְכָל מָקוֹם לֹא יַשְׂכִּיר לוֹ אֶת הַמֶּרְחָץ מִפְּנֵי שֶׁהִיא נִקְרֵאת עַל שְׁמוֹ:",
    "en": "MISHNAH: Also in a case where they said to lease they did not mean a dwelling because he will introduce idols as it is said, do not bring an abomination into your house for you would be anathema like it, etc. In any case he should not lease to him a bath house because it is called by his name.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.1.10:2",
    "he": "הלכה: אַף בִּמְקוֹם שֶׁאָמְרוּ לְהַשְׂכִּיר כול׳. הָא בְמָקוֹם שֶׁנָּהֲגוּ לִמְכּוֹר מוֹכֵר לוֹ אֲפִילוּ בֵית דִּירָה וּמַשְׂכִּיר לוֹ אֲפִילוּ בֵית דִּירָה. רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִיָיה בְשֵׁם רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי. וַאֲפִילוּ תֵיבָה קְטַנָּה. כְּגוֹן בּוּרְסְקִי שֶׁבְּצִידָן. לֹא סוֹף דָּבָר כּוּלָּהּ אֶלָּא אֲפִילוּ בַּיִת אֶחָד. הָיוֹ שְׁתַּיִם זוֹ לִפְנִים מִזּוֹ הַפְּנִימִית חַיֶיבֶת וְהַחִיצוֹנָה פְטוּרָה. הָיְתָה אַחַת וְנַעֲשִׂית שְׁתַּיִם שְׁתַּיִם וְנַעֲשִׂית אַחַת. רִבִּי אַבִּין בְּשֵׁם רַבָּנִן דְּתַמָּן. זֹאת אוֹמֶרֶת שָׂדֶה שֶׁהִיא נְתוּנָה עַל גָּב הַדֶּרֶךְ אָסוּר לְהַשְׂכִּירָהּ לְגוֹיִם. מִפְּנֵי שֶׁנִּקְרֵאת עַל שֵׁם יִשְׂרָאֵל וְהֵן חוֹרְשִׁין בָּהּ בַּשַׁבָּתוֹת וּבְיָמִים טוֹבִים.",
    "en": "HALAKHAH: “Also in a case where they said to lease,” etc. Therefore, at a place where one is used to sell, he may sell even a dwelling and lease a dwelling. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Eleazar ben Rebbi Yose: Even a small room as in the tannery of Sidon. Not only all of it, but even one room. “If there were two, one inside the other, the inner one is liable, the outer one is not liable.” If there was one and it was subdivided into two, two and combined into one? Rebbi Abin in the name of the rabbis there: This implies that if there was a field adjacent to a road it is forbidden to lease it to Gentiles because it is known by the name of the Jew and they plough there on Sabbaths and holidays.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.2.1:1",
    "he": "משנה: אֵין מַעֲמִידִין בְּהֵמָה בְּפוּנְדְּקָאוֹת שֶׁל גּוֹיִם מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָהַרְבָּעָה. וְלֹא תִתְיַיחֵד אִשָּׁה עִמָּהֶן מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָעֲרָיוֹת. וְלֹא יִתְיַיחֵד אָדָם עִמָּהֶן מִפְּנֵי שֶׁחֲשׁוּדִין עַל שְׁפִיכוּת דָּמִים. בַּת יִשְׂרָאֵל לֹא תְיַילֵּד אֶת הַנָּכְרִית אֲבָל נָכְרִית מְיַלֶּדֶת בַּת יִשְׂרָאֵל. בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל נָכְרִית אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁל יִשְׂרְאֵלִית בִּרְשׁוּתָהּ:",
    "en": "MISHNAH: One does not put up an animal in hostelries of Gentiles since they are suspected of bestiality. A woman should not be alone with them because they are suspected of forbidden sexual relations; a man should not stay alone with them since they are suspected of shedding blood. A Jewish woman should not be a midwife for a Non-Jew but a Non-Jew may be a midwife for a Jewish woman. A Jewish woman should not nurse the child of a Non-Jewish woman but a Non-Jewish woman may nurse the child of a Jewish woman at her home.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.2.1:2",
    "he": "הלכה: אֵין מַעֲמִידִין בְּהֵמָה בְּפוּנְדְּקָאוֹת שֶׁלְגּוֹיִם כול׳. רִבִּי זְעִירָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. רִבִּי בָּא רִבִּי יוֹנָה. תִּיפְתָּר כְּרִבִּי לִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אָמַר. אֵינָהּ נִלְקַחַת מִן הַגּוֹיִם. רִבִּי יוֹנָה בָעֵי. וְלָמָּה לֵי נָן פָּתְרִין לָהּ דִּבְרֵי הַכֹּל. כַּיי דָמַר רִבִּי לָעְזָר בְּשֵׁם רַב. וַאֲפִילוּ כְמָאן דָּמַר. מוּתָּר לִמְכּוֹר אָסוּר לְיַיחֵד. עָבַר וְיִיחֵד דִּבְרֵי הַכֹּל. אָמַר רִבִּי יִרְמְיָה. נִישְׁמְעִינָהּ מִן הָדָא. הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם. אָמַר רִבִּי יוֹסֵי. שַׁנְיָיא הִיא אִשָּׁה שֶׁדַּרְכָּהּ לְצַוֵוחַ. הַגַּע עַצְמָךְ שֶׁהָיְתָה חֶרֶשֶׁת. דַּרְכָּהּ לְרַמֵּז. מַאי כְדוֹן. תִּיפְתָּר כְּרִבִּי לִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אוֹמֵר. אֵינָהּ נִלְקַחַת מִן הַגּוֹיִם. הֲווֹן בְּעַן מֵימַר. מַה פְלִיגִין רִבִּי לִיעֶזֶר וְרַבָּנִין. בְּפָרָה. עַל שׁוּם מַעֲלָה הִיא בְפָרָה סִילְסוּל הִיא בְפָרָה. מִן מַה דְרַבָּנִין מְתִיבִין לְרִבִּי לִיעֶזֶר. כָּל צֹאן קֵדָר יִקָּבְצוּ לָךְ. הָדָא אָמְרָה. אַף בִּשְׁאָר כָּל הַדְּבָרִים חָלוּק רִבִּי לִיעֶזֶר. רִבִּי הוֹשַׁעְיָה בָעֵי. מֵשִׁיבִין דָּבָר שֶׁהוּא לָבֹא עַל דָּבָר שֶׁהוּא לְשֶׁעָבַר. רִבִּי אַבִּין בָּעֵי. מֵשִׁיבִין דָּבָר שֶׁיֶּצֶר הָרַע בָּטֵל עַל דָּבָר שֶׁיֶּצֶר הָרַע קַיָים.",
    "en": "HALAKHAH: “One does not put up animals in hostelries of Gentiles,” etc. Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina; Rebbi Abba, Rebbi Jonah: explain it following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.” Rebbi Jonah asked, why do we not explain it according to everybody, following what Rebbi Eleazar said in the name of Rav: Even one who says it is permitted to sell [says] it is forbidden to leave alone. If he transgressed and left it alone by everybody’s opinion. Rebbi Jeremiah said, let us hear from the following: “A woman who was jailed by Gentiles.” Rebbi Yose said, it is different for a woman because she usually cries. Think of it if she was mute! She uses sign language. What about it? Explain it following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.” They wanted to say, where do Rebbi Eliezer and the rabbis disagree? About the cow, because of “eminence was given to the cow, an adornment was made for the cow.” But since the rabbis answer to Rebbi Eliezer all sheep of Qedar will be assembled for you, this says that Rebbi Eliezer disagrees about everything. Rebbi Hoshaia asked, does one reply with an argument about the future against one about the past? Rebbi Abin asked, does one reply with an argument when evil inclinations will have disappeared against one when evil inclinations exist?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Avodah Zarah.2.1:3",
    "he": "רַב הוֹשַׁעְיָה אָמַר. וְלָמָּה לֵי נָן פָּתְרִין לָהּ דִּבְרֵי הַכֹּל. כַּיי דָמַר רַב הוּנָא בְשֵׁם רַב. וַיִּשְׁקְלוּ אֶת שקלי שְׁלשִׁים כָּסֶף. אֵילּוּ שְׁלשִׁים מִצְוֹת שֶׁעֲתִידִין בְּנֵי נֹחַ לְקַבֵּל עֲלֵיהֶן. וְרַבָּנִן אָמְרֵי. אֵילּוּ שְׁלֹשִׁים צַדִּיקִים שֶׁאֵין הָעוֹלָם חָסֵר מֵהֶן. דָּמַר רִבִּי נַחָמָן בְשֵׁם רִבִּי מָנָא. אֵין הָעוֹלָם יָכוֹל לִהְיוֹת פָּחוֹת מִל׳ צַדִּיקִים כְּאָבִינוּ אָבְרָהָם. וּמַה טַעַם. וְאַבְרָהָם הָיֹה יִהְיֶה. יהיה מִינְיָין ל׳. פְּעָמִים שֶׁרוּבָּן בְּבָבֶל וּמִיעוּטָן בְּאֶרֶץ יִשְׂרָאֵל. פְּעָמִים שֶׁרוּבָּן בְּאֶרֶץ יִשְׂרָאֵל וּמִיעוּטָן בְּבָבֶל. סֵימָן יָפֶה לָעוֹלָם בְּשָׁעָה שֶׁרוּבָּן בָּאָרֶץ. רִבִּי חִיָיה בַּר לוּלְיָינִי בְשֵׁם רִבִּי הוֹשַׁעְיָה. כָּל הַמִּצְוֹת עֲתִידִין בְּנֵי נֹחַ לְקַבֵּל עֲלֵיהֶם. וּמַה טַעַם. כִּי אָז אֶהְפּוֹךְ אֶל עַמִּים שָׂפָה בְרוּרָה. וּבַסּוֹף הֵן עֲתִידִין לַחֲזוֹר בָּהֶן. וּמַה טַעַם. נְנַתְּקָה אֶת מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבוֹתֵימוֹ. זוֹ מִצָוַת תְּפִילִּין. זוֹ מִצְוַת צִיצִית.",
    "en": "Rebbi Hoshaia said, why do we not explain it according to everybody, as Rav Huna said in the name of Rav: They weighed for me my (sheqels) [wages], thirty pieces of silver. These are the thirty commandments which the descendants of Noah will take upon themselves in the future. But the rabbis say, there are the 30 just persons which the world never will be lacking, as Rebbi Naḥman said in the name of Rebbi Mana, the world cannot be with less than 30 just men like our father Abraham. What is the reason? Abraham will certainly be, the numerical value of יהיה is 30. Sometimes the majority are in Babylonia and the minority in the Land of Israel; sometimes the majority are in the Land of Israel and the minority in Babylonia. It is a good sign for the world if most of them are in the Land. Rebbi Ḥiyya bar Julianus in the name of Rebbi Hoshaia: In the future the descendants of Noah will take all commandments upon themselves. What is the reason? Then I shall transform Gentiles’ purified lips. But at the end they will renege on it. What is the reason? Let us break their chains, and throw from us their ropes! That is the commandment of phylacteries; that is the commandment of ṣiṣit.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:1",
    "he": "משנה: אֵי זוֹ הִיא בְּתוּלָה. כָּל שֶׁלֹּא רָאָת דָּם מִיָּמֶיהָ אַף עַל פִּי נְשׂוּאָה. מְעוּבֶּרֶת מִשֶּׁיִּוָּדַע עוּבְרָהּ. מֵינִיקָה עַד שְׁתִּגְמוֹל אֶת בְּנָהּ. נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ אוֹ שֶׁמֵּת רִבִּי מֵאִיר אוֹמֵר מְטַמְּאָה מֵעֵת לְעֵת. וַחֲכָמִים אוֹמְרִים דַּיָיה שָׁעָתָהּ.",
    "en": "MISHNAH: What is a virgin? Any female who never saw blood, even if she was married. Pregnant, once the fetus is recognizable. Nursing, until she weans her child. If she gave her child to a wet-nurse or weaned him, Rebbi Meïr says she causes retroactive impurity for 24 hours but the Sages say, her timing is exact.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:2",
    "he": "הלכה: אֵי זֹו הִיא בְּתוּלָה. כָּל כו׳. כֵּן הִיא מַתְנִיתָא. כֵּל שֶׁלֹּא רָאָת דַּם נִידָּה מִיָּמֶיהָ וְאַף עַל פִּי נְשׂוּאָה. בְּתוּלָה לְדָמִים אָמְרוּ. אֲבָל לֹא בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לְדָמִים וְאֵינָהּ בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לִבְתוּלִים וְאֵינָהּ בְּתוּלָה לְדָמִים. בְּתוּלָה לְדָמִים בְּשֶׁרָאָת וְאַחַר כָּךְ נִישֵּׂאת. בְּתוּלָה לִבְתוּלִים בְּשֶׁנִּישֵּׂאת וְאַחַר כָּךְ רָאָת.",
    "en": "HALAKHAH: “What is a virgin? Any one,” etc. So is the Mishnah: Any one who never did menstruate; they spoke of one virginal for blood, not one virginal for sexual relations. Sometimes she is virginal for blood and not virginal for sexual relations, sometimes she is virginal for sexual relations and not virginal for blood. She is virginal for blood if she started to menstruate before marrying; she is virginal for sexual relations if she married before menstruating.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:3",
    "he": "תַּנֵּי. שָׁלֹשׁ בְּתוּלוֹת הֵן. בְּתוּלַת אָדָם בְּתוּלַת שִׁקְמָה וּבְתוּלַת הָאָרֶץ. בְּתוּלַת אָדָם כָּל שֶׁלֹּא נִבְעֲלָה מִיָּמֶיהָ. בְּתוּלַת שִׁקְמָה כָּל שֶׁלֹּא נִקְצְצָה מִיָּמֶיהָ. בְּתוּלַת הָאָרֶץ כָּל שֶׁלֹּא נֶחֶרַץ בָּהּ מִיָּמֶיהָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל שֶׁאֵין בָּהּ חֶרֶץ.",
    "en": "It was stated: “There are three virgins: a human virgin, a virgin sycamore, and virgin soil. A human virgin, who never had intercourse. A virgin sycamore, which never was cut. Virgin soil, which never was ploughed; Rabban Simeon ben Gamliel says, which has no groove’.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:4",
    "he": "וַאֲפִילוּ נִישֵּׂאת וַאֲפִילוּ עִיבֵּירָה וַאֲפִילוּ מֵינִיקָה וַאֲפִילוּ שׁוֹפַעַת כָּל שִׁבְעָה לְזָכָר וְכָל אַרְבָּעָה עָשָׂר לִנְקֵיבָה. וּקְסָמָא בְיָדֶיהָ. בְּשָׁעָה שֶׁהוּא זָכָר שִׁבְעָה. וּבְשָׁעָה שֶׁהִיא נְקֵיבָה י\"ד. וְהִיא שֶׁהִפְסִיקָה דַּם טוֹהַר. כְּהָדָא דְתַנֵּי. הִפְסִיקָה דַּם טוֹהַר וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. עַל דַּעְתֵּיהּ דְּרַב דְּהוּא אָמַר. מַעְיָין אֶחָד הוּא אֶלָּא שֶׁהַתּוֹרָה טִיהֲרָה אוֹתוֹ. נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יַנַּאי דּוּ אָמַר. מַעְיָין אֶחָד הוּא אֶלָּא שֶׁהוּא מִשְׁתַּנֶּה. יְאוּת. עַל דַּעְתֵּיהּ דְּלֵוִי דְּהוּא אָמַר. שְׁנֵי מַעְיָינוֹת הֵן. אֲפִילוּ לֹא הִפְסִיקָה דַּם טוֹהַר תְּהֵא דַיָיה שָׁעָתָהּ. אָמַר רִבִּי מָנָא. טַעֲמֵיהּ דְּלֵוִי. שֶׁמִּתּוֹךְ שֶׁהִיא מִתְרַגֶּלֶת בְּדָמִים טְהוֹרִין הִיא מִתְרַגֶּלֶת בְּדָמִים טְמֵאִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. יְכִיל לֵוִי פָּתַר לָהּ מִן הָדָא דְתַנִּינָן. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן. וְתַנֵּי עֲלָהּ. יְמֵי עִיבּוּרָהּ וִימֵי מֵינִיקוּתָהּ מִצְטָרְפִין לְשָׁלֹשׁ עוֹנוֹת. דְּהוּא סְבַר. מַעְיָין אֶחָד הוּא.",
    "en": "“Even if she was married,” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl. Does she have a charm in her hand? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:5",
    "he": "עַד כַּמָּה הוּא הַכָּרַת הָעוּבָּר. סוּמֲכוֹס אָמַר מִשּׁוּם רִבִּי מֵאִיר. עַד שְׁלֹשָׁה חֳדָשִׁים וגו׳. אַף עַל פִּי שֶׁאֵין רְאַיָיה לַדָּבָר זֵיכֶר לַדָּבָר וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וגו׳. אָמַר רִבִּי יוּדָן. וַאֲפִילּוּ מְעוּבֶּרֶת רוּחַ. הָרִינוּ חַלְנוּ כְּמוֹ יָלַדְנוּ רוּחַ. תַּהֲרוּ חֲשַׁשׁ תֵּלְדוּ קַשׁ וגו׳. רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי חִיָיה רוֹבָה. אֲפִילוּ רוּבּוֹ שֶׁלָּרִאשׁוֹן וְרוּבּוֹ שֶׁלָּאַחֲרוֹן וְהָאֶמְצָעִי שָׁלֵם. אַסִי אָמַר. תִּשְׁעִים יוֹם שְׁלֵימִים. וּשְׁמוּאֵל אָמַר. הֵן וְעִיבּוּרֵיהֶן. אָתָא עוֹבְדָא קוֹמֵי רַבָּנִן דְּתַמָּן וְלָא יָדְעִין אִם שְׁלֹשָׁה עָשָׂר מִן הָרִאשׁוֹן וְשִׁבְעָה עָשָׂר מִן הָאַחֲרוֹן. אוֹ שִׁבְעָה עָשָׂר מִן הָרִאשׁוֹן וּשְׁלֹשָׁה עָשָׂר מִן הָאַחֲרוֹן וַחֲמִשָּׁה שְׁלֵימִים בָּאֶמְצַע. וּבִקְשׁוּ לִיגַּע בַּוְולָד מִשּׁוֹם סָפֵק מַמְזֵירוּת. אָמַר לוֹן רַב נַחְמָן בַּר יַעֲקֹב. כְּהָדֵין עוֹבְדָא אָתָא קוֹמֵי אַבָּא בַּר בָּא וְאַכְשֵׁר. וְאַבָּא בַר בָּא פַּלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. אָמַר רִבִּי בָּא. שַׁנְיָיא הִיא הַכָּרַת הָעוּבָּר שַׁנְיָיא הִיא לֵידָתוֹ. הַכָּרַת הָעוּבָּר לַחֳדָשִׁים שְׁלֵימִין וְלֵידָתוֹ לֶחֳדָשִּׁים מְקוּטָעִין. תַּמָּן תַּנִּינָן. כַּמָּה הִיא קִישּׁוּיָיהּ. רִבִּי מֵאִיר אוֹמֵר. אֲפִילוּ אַרְבָּעִים וַחֲמִשִּׁים יוֹם. רִבִּי יְהוּדָה אוֹמֵר. דַּיָיהּ חוֹדְשָׁהּ. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמְרִים. אֵין קִישּׁוּי יוֹתֵר מִשְׁתֵּי שַׁבָּתוֹת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי בָּא. זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִׁים מְקוּטָעִין. דִּלֹא כֵן נִיתְנֵי שְׁלֹשִׁים יוֹם. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם שְׁמוּאֵל זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִּׁים שְׁלֵימִין. דְּתַנִינָן דַּיָיהּ חָדְשָׁהּ.",
    "en": "How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:6",
    "he": "רִבִּי יוּדָן בָּעֵי. סוֹף דָּבָר עַד שֶׁתֵּלֵד. לֹא אֲפִילוּ הִפִּילָה.",
    "en": "Rebbi Yudan asked: Does this hold until she gives birth? No, even if she had a miscarriage.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:7",
    "he": "אָמַר רִבִּי מָנָא. שְׁמָעִית בְּשֵׁם שְׁמוּאֵל. הִיא הַכָּרַת הָעוּבָּר הִיא לֵידָתוֹ. וְלֵית אֲנָא יְדַע מִן מַה שְׁמָעִית. אָמַר רִבִּי בָּא בַּר כֹּהֵן קוֹמֵי רִבִּי יוֹסֵי. רִבִּי יִרְמְיָה אָמְרָהּ. אָמַר לֵיהּ רִבִּי חִזְקִיָּה. לֹא אָמְרָהּ רִבִּי יִרְמְיָה. וְאִיקְפַּד רִבִּי יוֹסֵי לְקִיבְּלֵיהּ. אָמַר. אִילּוּ יְהוּשֻׁעַ שֶׁהָיָה קָשׁוּר לְמֹשֶׁה לֹא הֲוָה אָמַר כֵּן וְהוּא אָמַר כֵּן. חָזַר וְאָמַר. אִין. אָמְרָהּ. אֶלָּא כְאִינֶּשׁ דְּשָׁמַע מִילָּה וּמַקְשֵׁי עַלָּהּ. וְאַבָּא בַּר בָּא פַלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. רִבִּי בְּרֶכְיָה בְשֵׁם שְׁמוּאֵל. לְעוֹלָם אֵין הָאִשָּׁה יוֹלֶדֶת אֶלָּא לְמָאתַיִם וְשִׁבְעִים וְאֶחָד אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁנַיִם אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה אוֹ לְמָאתַיִם וְשִׁבְעִים וְאַרְבָּעָה. אָמַר לֵיהּ רִבִּי מָנָא. מְנָן שָׁמַע רִבִּי הָדָא מִילְתָא. אָמַר לֵיהּ. מִן רִבִּי בָּא. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי בָּא. תַּמָּן הוּא אָמַר. שַׁנְיָיא הִוא הַכָּרַת הָעוּבָּר שַׁנְיָיא הִיא לֵידָתוֹ. וְהָכָא הוּא אָמַר הָכֵין. רִבִּי בָּא בַּר זוּטְרָא מִשֵּׁם שְׁמוּאֵל. כָּל שֶׁהוּא בְהַרְבֶּה הֲרֵי הוּא בְאַרְבַּע.",
    "en": "Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.3:8",
    "he": "רִבִּי חִיָיה בַּר אַשִּׁי הֲוָה יְתִיב קוֹמֵי רַב. חֲמִיתֵיהּ מִיבְעַת. אָמַר לֵיהּ. מַהוּ כֵן. אָמַר לֵיהּ. חֲמָרְתִּי מְעַבְּרָה וְהִיא בְּעָיָיא מֵילַד וַאֲנָא בָּעֵי מִרְבַּעְתָּהּ דְּלָא תִצְטַנֵּן. אָמַר לֵיהּ. אֵימָתַי עָלָה עָלֶיהָ הַזָּכָר. אָמַר לֵיהּ. בְּיוֹם פַּלָּן. וְחָשַׁב אָמַר לֵיהּ. בְּעִיָיא הִיא עַד כְּדוֹן. וְתַנֵּי כֵן. הַפּוֹחֶתֶת אֵינָהּ פּוֹחֶתֶת מִימוֹת הַלְּבָנָה. וְהַמּוֹסֶפֶת אֵינָהּ מוֹסֶפֶת עַל יְמוֹת הַחַמָּה. מִילְתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ פְלִיגָא דָּמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בָּקוֹרֶת שֶׁלָּאַנְטוֹנִינוֹס הָיְתָה עוֹבֶרֶת וְהִרְבִּיעוּ שֶׁלְּבֵית רִבִּי מִמֶּנָּה שְּׁזוּרִין. וְיֵשׁ מֵהֶן שֶׁיָּלְדוּ עַכְשָׁיו. וְיֵשׁ מֵהֶן שֶׁיָּלְדוּ לְאַחַר זְמָן. כָּאן בִּבְהֵמָה טְמֵיאָה וְכָאן בִּבְהֵמָה טְהוֹרָה. וְהָכְתִיב הֲיָדַעְתָּ עֵת לֶדֶת יַעֲלֶי סָלַע חוֹלֵל אַיָילוֹת תִשְׁמוֹר. תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה וְיָדַעְתָּ עֵת לִדְתָּנָה. אָמַר לֵיהּ. חַיָּה טְהוֹרָה כִבְהֵמֶה טְמֵאָה.",
    "en": "Rav Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick one does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua disagree, since Rebbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rebbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here it is about an impure animal, there about a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazelles,” “count months, make them complete, you will know the time of their giving birth.” He told him: A pure wild animal is like a domestic impure animal.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.4:1",
    "he": "משנה: אֵי זוֹ הִיא זְקֵינָה. כָּל שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת סָמוּךְ לְזִקְנָתָהּ. רִבִּי לִעֶזֶר אוֹמֵר כָּל אִשָּׁה שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן.",
    "en": "MISHNAH: What is an old woman? Any who missed three periods when she became old. Rebbi Eliezer says, the timing of any woman who misses three periods is exact. Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.4:2",
    "he": "הלכה: אֵי זוֹ הִיא זְקֵינָה כול׳. רִבִּי מֵאִיר אוֹמֵר. מַחְמַת הֶחָלָב הַדָּמִין מִסְתַּלְּקִין. רִבִּי יוֹסֵי אוֹמֵר. מַחְמַת הַצַּעַר הַדָּמִים מִסְתַּלְּקִין. אַשְׁכָּחַת אָמַר קוּלַּת וְחוּמְרַת עַל דְּרִבִּי מֵאִיר קֻלַּת וְחוּמְרַת עַל דְּרִבִּי יוֹסֵי. קוּלַּת עַל דְּרִבִּי מֵאִיר. שֶׁאִם הָיָה מוֹשֵׁךְ וְיוֹנֵק אַרְבַּע אוֹ חָמֵשׁ שָׁנִים דַּיָיהּ שָׁעָתָהּ. וְחוּמְרַת. שֶׁאִם נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ וָמֵת מְטַמָּא מֵעֵת לְעֵת. וְקוּלַּת עַל רִבִּי יוֹסֵי. שֶׁאִם נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ וָמֵת דַּיָיהּ שָׁעָתָהּ. וְחוּמְרַת. שֶׁאִם הָיָה מוֹשֵׁךְ וְיוֹנֵק אַרְבַּע אוֹ חָמֵשׁ שָׁנִים אָסוּר עַד כ\"ד חוֹדֶשׁ. וְהָא רִבִּי מֵאִיר אָמַר. מְטַמָּא מֵעֵת לְעֵת. מָה. מִיַּד אוֹ לִכְשֶׁיִּפְסוֹק הַתִּינּוֹק וְאֵינוֹ יָכוֹל לַחֲזוֹר. נִישְׁמְעִינָהּ מִן הָדָא. יוֹנֵק הוּא הַתִּינּוֹק וְהוֹלֵךְ עַד כ\"ד חֹדֶשׁ שְׁלֵימִין. מִיכָּן וְהֵילָךְ כְּיוֹנֵק שֶׁקֶץ. דִּבְרֵי רִבִּי אֱלִיעֶזֶר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. יוֹנֵק הוּא הַתִּינּוֹק וְהוֹלֵךְ אֲפִילּוּ אַרְבַּע אוֹ חָמֵשׁ שָׁנִים וּמוּתָּר. פֵּירַשׁ אֵין מַחֲזִירִין אוֹתוֹ. עַד אֵיכָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. עַד מֵעֵת לְעֵת. רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עַד שְׁלֹשָׁה יָמִים מֵעֵת לְעֵת. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁפֵּירַשׁ מִתּוֹךְ בּוּרְייוֹ. אֲבָל אִם פֵּירַשׁ מִתּוֹךְ חוֹלְייוֹ מַחֲזִירִין אוֹתוֹ מִיַּד. וּבְתִינּוֹק שֶׁאֵינוֹ שֶׁל סַכָּנָה. אֲבָל בּתִינּוֹק שֶׁהוּא שֶׁל סַכָּנָה אֲפִילוּ לְאַחַר כַּמָּה מַחֲזִירִין אוֹתוֹ מִיַּד.",
    "en": "HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.4:3",
    "he": "זְקֵינָה. אֵי זוֹ הִיא זְקֵינָה. רִבִּי שִׁמְעוֹן בֵֶּן לָקִישׁ אָמַר. כָּל שֶׁקּוֹרִין אוֹתָהּ אִימָּא וְאֵינָהּ מַקְפֶּדֶת. וּבְדַעְתָּהּ הַדָּבָר תָּלוּי. אָמַר רִבִּי אָבִין כָּל שֶׁהִיא רְאוּיָה לְהִיקָּרוֹת אִימָּא.",
    "en": "“An old woman.” Who is an old woman? Rebbi Simeon ben Laqish said, any person whom one calls “mother” and she is not offended. Does that depend on her opinion? Rebbi Abun said, any who should be called “mother”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.4:4",
    "he": "תַּנֵּי. הָעֲבָדִים וְהַשְּׁפָחוֹת אֵין קוֹרִין אוֹתָן אַבָּא פְלוֹנִי וְאִימָּא פְלוֹנִית. שֶׁלְּבֵית רַבָּן גַּמְלִיאֵל הָיוּ קוֹרִין לְעַבְדֵּיהֶן וּלְשִׁפְחוֹתֵיהֶן אַבָּא טָבִי וְאִמָּה טָבִיתָא.",
    "en": "It was stated: One does not call male or female slaves “little father X” or “little mother Y”. In the house of Rabban Gamliel they used to call their male and female slaves “little father Tabi” and “little mother Tabitha”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.4:5",
    "he": "תַּנֵּי רִבִּי הוֹשַׁעְיָה. יָלְדָה וְאַחַר כָּךְ נִתְגַּיְירָה אֵין לָהּ דַּם טוֹהַר. אָמַר רִבִּי יוֹסֵי. וְיֵאוּת. אִילוּלֵי דְתַנִּיתָהּ רִבִּי הוֹשַׁעְיָה הֲוָות צְרִיכָה לוֹ. מֵאַחַר שֶׁאֵין לָהּ דָּמִים טְמֵאִין אֵין לָהּ דָּמִים טְהוֹרִין. תַּנֵּי. הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַיְירוּ וְשֶׁנִּשְׁתַּחְרְרוּ צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵי אוֹמֵר. אֵינָן צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים. וּבְדָמִים. רִבִּי יוּדָה אוֹמֵר. דַּיָיה שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְטַמֵּא מֵעֵת לָעֵת. אָמַר רִבִּי. נִרְאִין דִּבְרֵי רִבִּי יוֹסֵי בְדָמִים וְדִבְרֵי רִבִּי יוּדָה בִוְולָד. וְרִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרִבִּי יוֹסֵי. רִבִּי בָּא בַּר כֹּהֵן בְּעָא קוֹמֵי רִבִּי יוֹסֵי. דִלֹא כֵן מַה אֲנָן אָמְרִין. רִבִּי יוּדָה וְרִבִּי יוֹסֵי אֵין הֲלָכָה כְּרִבִּי יוֹסֵי. אֶלָּא בְגִין דָּמַר רִבִּי. נִרְאִין. וְלֹא כֵן אָמַר רִבִּי בָּא בְשֵׁם רִבִּי זְעִירָה. כָּל מָקוֹם שֶׁשָּׁנָה רִבִּי. נִרְאִין. אַדַּיִין הַמַּחֲלוֹקֶת בִּמְקוֹמָהּ. חוּץ מִן הָעִיגּוּל שֶׁלַּדְּבֵילָה. דְּאָהֵן מוֹדֵה לְאָהֵן וְאָהֵן מוֹדֵה לְאָהֵן. אָמַר רִבִּי יוֹסֵי. קַשִׁיתָהּ קוֹמֵי רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִי אַבָּהוּ. וַאֲפִילוּ דָבָר בָּרִיא שֶׁנִּבְעֲלוּ. אָמַר לֵיהּ. וּסְתָם גּוֹיוֹת לֹא כִבְּעוּלּוֹת הֵן.",
    "en": "Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.4:6",
    "he": "רִבִּי לִעֶזֶר אוֹמֵר. כָּל אִשָּׁה שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. וְתַנֵּי עֲלָהּ. אָמְרוּ לוֹ. לֹא אָמְרוּ חֲכָמִים אֶלָּא זְקֵינָה. וְהָתַנֵּי. אָמַר רִבִּי לִעֶזֶר. מַעֲשֶׂה בְרִיבָה אַחַת בְּעייתלו שֶׁהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. אָמְרוּ לוֹ. קָטָן הָיִיתָ. וְאֶין עֵדוּת לְקָטָן. פַּעַם אַחַת הוֹרָה רִבִּי כְרִבִּי לִעֶזֶר וְהָיָה מִצְטָעֵר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. אִיתָא חֲמִי. בְּשָׁעָה שֶׁהוֹרָה כְקוּלֵּי רִבִּי מֵאִיר וּכְקוּלֵּי רִבִּי יוֹסֵי לֹא הָיָה מִצְטָעֵר וְכָאן הָיָה מִצְטָעֵר. אָמַר לֵיהּ. תַּמָּן יְחִידִין אִינּוּן. אִית לָךְ מֵימַר. נִצְרְפָה דַעְתּוֹ עִם רִבִּי מֵאִיר וְרָבוּ עַל רִבִּי יוֹסֵי. נִצְרְפָה דַעְתּוֹ עִם רִבִּי יוֹסֵי וְרָבוּ עַל רִבִּי מֵאִיר. אִית לָךְ מֵימַר הָכָא. נִצְרְפָה דַעְתּוֹ עִם רִבִּי לִעֶזֶר וְרָבוּ עַל חֲכָמִים. וְלֹא עוֹד אֶלָּא דְּתַנֵּי עֲלָהּ. אָמְרוּ לוֹ. הוֹרָיַית שָׁעָה הָיְתָה.",
    "en": "“Rebbi Eliezer says, the timing of any woman who misses three periods is exact.” But we stated on this: They said to him, the Sages said this only for the old woman. But did we not state: “Rebbi Eliezer said, it happened with a girl in Aitlo that she missed for three periods and then had a period. When the case came before the Sages, they said that her timing was exact.” They said to him, you were underage, and an underage boy cannot testify. Once did Rebbi decide to follow Rebbi Eliezer and he regretted it. Rebbi Mana said before Rebbi Yose: Come and see, when he instructed following the leniencies of Rebbi Meïr and Rebbi Yose, he did not regret it, but in this case he regretted? He said to him, there we deal with isolated opinions. You can say, we add his opinion to that of Rebbi Meïr to form a plurality against Rebbi Yose, and we add his opinion to that of Rebbi Yose to form a plurality against Rebbi Meïr; can you say here that we add his opinion to that of Rebbi Eliezer to form a plurality against the Sages? And in addition, it was stated on this: “It was an emergency decision.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.4:7",
    "he": "רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן. וְתַנֵּי עֲלָהּ. יְמֵי עִיבּוּרָהּ וִימֵי מֵינִיקוּתָהּ מִצְטָרְפִין לְשָׁלֹשׁ עוֹנוֹת. דוּ סָבַר מַעְיָין אֶחָד הוּא.",
    "en": "“Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.5:1",
    "he": "משנה: בַּמָּה אָמְרוּ דַּיָיהּ שָׁעָתָהּ. בִּרְאִיָיה הָרִאשׁוֹנָה אֲבָל בִּשְׁנִיָיה מְטַמְּאָה מֵעֵת לְעֵת. וְאִם רַאֲתָה הָרִאשׁוֹנָה מֵאוֹנֵס אַף הַשְּׁנִיָיה דַּיָיהּ שָׁעָתָהּ.",
    "en": "MISHNAH: Under which circumstances did they say that her timing is exact? If she sees [blood] for the first time. But the second time she retroactively makes impure for 24 hours. But if the first time she saw because of outside force, also the second time her timing is exact.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.5:2",
    "he": "הלכה: בַּמָּה אָמְרוּ. דַּיָיהּ שָׁעָתָהּ כול׳. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא בְּתוּלָה וּזְקֵינָה. אֲבָל מְעוּבֶּרֶת וּמֵינִיקָה נוֹתְנִין לָהּ כָּל יְמֵי עִיבּוּרָהּ וְכָל יְמֵי מֵינִיקוּתָהּ. רַב וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרִין. הִיא בְתוּלָה הִיא זְקֵינָה הִיא מְעוּבֶּרֶת הִיא מֵינִיקָה. אָמַר רִבִּי זְעִירָא. אַתְיָיא דְּרַב וּדְרִבִּי יוֹחָנָן כְּרִבִּי חֲנִינָה וְכוּלְּהוֹן פְּלִיגִין עַל שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. דָּמַר רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. פַּעַם אַחַת הוֹרָה רִבִּי כְּקוּלֵּי רִבִּי מֵאִיר וּכְקוּלֵּי רִבִּי יוֹסֵי. הֵיךְ עֲבִידָא. הוּכָּר עוֹבָרָהּ וְאַחַר כָּךְ רָאָת. רִבִּי מֵאִיר אוֹמֵר. דַּיָיהּ שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְטַמֵּא מֵעֵת לְעֵת. רָאָת רְאִיּוֹת הַרְבֶּה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְאַחַר כָּךְ רָאָת. רִבִּי מֵאִיר אוֹמֵר. מְטַמֵּא מֵעֵת לְעֵת. רִבִּי יוֹסֵי אוֹמֵר. דַּיָיהּ שָׁעָתָהּ. וְאִם אוֹמֵר אַתְּ. נוֹתְנִין לָהּ כָּל יְמֵי עִיבּוּרָהּ וְכָל יְמֵי מֵינִיקוּתָהּ. לָמָּה לִי כְקוּלֵּי רִבִּי יוֹסֵי. הָדָא דְּרִבִּי מֵאִיר קְלִילָא מִדְּרִבִּי יוֹסֵי. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. אוֹ נֵימַר רִבִּי מֵאִיר וְרִבִּי יוֹסֵי דְּחָלָב. אָמַר לֵיהּ. בְּפֵירוּשׁ הָכֵין אִתְאֲמָרַת.",
    "en": "HALAKHAH: “Under which circumstances did they say that her timing is exact,” etc. Samuel said, they taught only about a virgin and an old woman. But to a pregnant or nursing woman they give all during preganncy and nursing time. Both Rav and Rebbi Joḥanan say, the rules are identical for virgin, post-menopausal, pregnant, or nursing woman. Rebbi Ze‘ira said, Rav and Rebbi Joḥanan parallel Rebbi Ḥanina’s and they all disagree with Samuel’s opinion, since Rebbi Eleazar said in the name of Rebbi Ḥanina: Once Rebbi instructed following the leniencies both of Rebbi Meïr and of Rebbi Yose. How was this? If the fetus was noticed and after that she bled, Rebbi Meïr says, her timing is exact; Rebbi Yose says, she retroactively makes impure for 24 hours. If she then bled frequently, interrupted for three periods, and then bled, Rebbi Meïr says, she retroactively makes impure for 24 hours; Rebbi Yose says, her timing is exact. If you say, one gives her all the time during pregnancy, why would we need Rebbi Yose’s leniency? Is not that of Rebbi Meïr less weighty than that of Rebbi Yose? Rebbi Mana said before Rebbi Yose: Might we say, following Rebbi Meïr and Rebbi Yose of milk? He said to him, it was said so explicitly.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.5:3",
    "he": "עַד כְּדוֹן בְּתִינּוֹקֶת שֶׁהִגִּיעַה זְמַנָּהּ לִרְאוֹת. תִּינּוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְרָאָת רְאִיּוֹת. רְאִיָיה רִאשׁוֹנָה דַּיָיהּ שָׁעָתָהּ. שְׁנִיָיה דַּיָיהּ שָׁעָתָהּ. שְׁלִישִׁית דַּיָיהּ שָׁעָתָהּ. מִיכָּן וָהֵילַךְ מְטַמֵּא מֵעֵת לְעֵת. רִבִּי יִרְמְיָה בְשֵׁם רַב. שְׁלִישִׁית עַצְמָהּ מְטַמֵּא מֵעֵת לְעֵת. זְקֵינָה שֶׁהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. חָזְרָה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְאַחַר כָּךְ רָאָת דַּיָיהּ שָׁעָתָהּ. בִּשֶׁלֹּא כִיוְונָה מַחְמַת הַוֶוסֶת. בְּשֶׁפָּחֲתָה אוֹ הוֹתִירָה. שֶׁאִילּוּ כִיוִינָה נִקְבְּעָה וַוסְתָּהּ.",
    "en": "So far for a girl who reached the age of puberty. “If a girl did not reach the age of puberty but started menstruating? For the first bleeding, her timing is exact. For the second bleeding, her timing is exact. For the third bleeding, her timing is exact; after that it will retroactively impart impurity for 24 hours.” Rav Jeremiah in the name of Rav: At the third time itself it will retroactively impart impurity for 24 hours. “The timing of an old woman who had stopped for three periods is exact. If she then interrupted for three periods and then bled, her timing is exact. If she again interrupted for three periods and then bled, her timing is exact. If the interruption was not exact the same period; if it was less or more. But if it was exactly the same time, she established a [new] period.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.5:4",
    "he": "רִבִּי יוּדָן בָּעֵי. רָאָת רְאִיָיה רִאשׁוֹנָה וּשְׁנִיָיה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. כְּוֶוסֶת אֲרוּכָּה הִיא שֶׁתְּטַמֵּא מֵעֵת לְעֵת. אוֹ כְהֶפְסֵק עוֹנָה הִיא שֶׁתְּהֵא דַיָיהּ שָׁעָתָהּ. אָמַר לֵיהּ רִבִּי יוֹסֵי. מַה אִם בְּשָׁעָה שֶׁעָשִׂיתָהּ כִּבְדָמִין אַתְּ אָמַר. דַיָיהּ שָׁעָתָהּ. כָּאן שֶׁלֹּא עָשִׂיתָהּ כִּבְדָמִין לֹא כָּל שֶׁכֵּן. אָמַר לֵיהּ. וְאִין כֵּינִי אֲפִילוּ רָאָת רְאִיָיה אַחַת לֹא תְטַמֵּא מֵעֵת לְעֵת עַד שֶׁתִּרְאֶה שָׁלֹשׁ אַחַר הַפְסִיקָה. אָמַר לֵיהּ. דַּמְיָיא לְוֶוסֶת אֲרוּכָּה.",
    "en": "Rebbi Yudan asked: If she bled a first and a second time and then interrupted for three periods before she bled again. Is that like one long regular period and she would retroactively impart impurity for 24 hours or like an interruption so that her timing would be exact? Rebbi Yose said to him, if at a time you considered her as ready to bleed you said that her timing was exact, in this case when you do not consider her as ready to bleed, not so much more? He answered him: If that is so, even if she saw only once she should not retroactively impart impurity for 24 hours until she bled three times after that interruption! He agreed that it is like one long regular period.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.5:5",
    "he": "כַּמָּה עוֹנָה נוֹתְנִין לָהּ. עוֹנָה בֵינוֹנִית. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוּדָן נְשִׂיָיא. נוֹתְנִין לָהּ עוֹנָה בֵינוֹנִית שְׁלֹשִׁים יוֹם. וְיִתְּנוּ לָהּ עוֹנָה. מֵאַחַר שֶׁלֹּא נִתְבָּרְרָה בְדָמִים אֵין לָהּ עוֹנָה. וּמָהוּ שֶׁיְּהֵא לָהּ כְּתָמִין. חִזְקִיָּה אָמַר. מֵאַחַר שֶׁעָשִׂיתָהּ כְּכַד מַיִם יֵשׁ לָהּ כְּתָמִין. שְׁמוּאֵל אָמַר. אֲפִילוּ כָּל הַסַּדִּין כּוּלֹּו מָלֵא טִיפִּין שֶׁלְּדָם אֵין לָהּ כְּתָמִין. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. אֲפִילוּ רָאָת מֵאָה פַעַם אֵין לָהּ כְּתָמִין. עַד אֵיכָן. עַד שֶתָּבוֹא לִימֵי הַנְּעוּרִים. וְאֵילּוּ הֵן ימֵי הַנְּעוּרִים. מִשֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי בָּא רִבִּי חִיָיה רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. רוֹקָהּ טָהוֹר. מִדְרָסָהּ טָהוֹר. מַגָּעָהּ בִּרְשׁוּת הָרַבִים טָהוֹר. סָבְרִין מֵימַר. מֵעֵת לְעֵת.",
    "en": "What is the period that is counted for her? An average period. Rebbi Simeon ben Laqish in the name of Rebbi Yudan Neśia: One gives her 30 days as average period. Can she not have a personal period? Since it cannot be verified by blood, she has no period. Should she [become impure] by stains? Hizqiah said, since you made her a full water pitcher, she has stains. Samuel said, even if the entire bedsheet is full of drops of blood she has no stains. Rebbi Joḥanan in the name of Rebbi Yannai: Even if she bled a hundred times, she has no stains. How long? Until she reaches the age of puberty. What is the age of puberty? When she grows two pubic hairs. Rebbi Abba, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: Her spittle is pure, what she sits on is pure, what she touches in the public domain is pure. They interpreted this: no 24 hours.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.6:1",
    "he": "משנה: אַף עַל פִּי שֶׁאָמְרוּ דַּיָיהּ שָׁעָתָהּ צְרִיכָה לִהְיוֹת בּוֹדֶקֶת חוּץ מִן הַנִּידָּה וְהַיּוֹשֶׁבֶת לְדַם טוֹהַר. וְהַמְשַׁמֶּשֶׁת בָּעִדִים חוּץ מִן הַיּוֹשֶׁבֶת עַל דַּם טוֹהַר וּבְתוּלָה שֶׁדָּמֶיהָ טְהוֹרִין. וּפַעֲמַיִם שֶׁהִיא צְרִיכָה לִהְיוֹת בּוֹדֶקֶת בְּשַׁחֲרִית וּבֵין הַשְּׁמָשׁוֹת וּבְשָׁעָה שֶׁהִיא עוֹבֶרֶת לְשַׁמֵּשׁ אֶת בֵּיתָהּ. יְתֵירוֹת עֲלֵיהֶן הַכֹּהֲנוֹת בְּשָׁעָה שֶׁהֵן אוֹכְלוֹת בַּתְּרוּמָה. רִבִּי יְהוּדָה אוֹמֵר אַף בְּשָׁעַת עֲבָרָתָן מִלֶּאֱכוֹל תְּרוּמָה.",
    "en": "MISHNAH: Even though they said that their timing was exact, she has to check herself, except for the menstruating and one in her period of purity; even one who has intercourse with cloths except one in her period of purity and a virgin whose blood is pure. Twice she has to check herself, morning and evening, and when she goes to have intercourse. In addition, wives of Cohanim when they go to eat heave. Rebbi Jehudah says, also when they stop eating heave.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.6:2",
    "he": "הלכה: אַף עַל פִּי שֶׁאָמְרוּ דַּיָיהּ שָׁעָתָהּ כול׳. כֵּינִי מַתְנִיתָא. חוּץ מִן הַנִּידָּה שֶׁלֹּא הִפְסִיקָה לָהּ טַהֳרָה. וְהַמְשַׁמֶּשֶׁת בָּעִדִים. כֵּינִי מַתְנִיתָא. צְרִיכָה שֶׁתְּשַׁמֵּשׁ בָּעִדִּים. וּבְתוּלָה שֶדָּמֶיהָ טְהוֹרִין. כֵּינִי מַתְנִיתָא. תִּינּוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְנִישֵּׂאת.",
    "en": "HALAKHAH: “Even though they said that their timing was exact,” etc. So is the Mishnah: Except for the menstruating woman whose period was not interrupted by purity. “Even one who has intercourse with cloths,” so is the Mishnah: She is required to have intercourse with cloths. “And a virgin whose blood is pure,” so is the Mishnah: A girl who has not reached puberty but was married.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.6:3",
    "he": "שְׁמוּאֵל אָמַר. לַיְלָה וְיוֹם עוֹנָה. וּמִקְצַת עוֹנָה כְּכוּלָּהּ. הִפְסִיקָה וְאַחַר כָּךְ רָאָת טְמֵיאָה. שִׁינָּת מַרְאֵה דָמֶיהָ טְמֵיאָה. אָמַר רִבִּי זְעִירָה. בְּשֶׁלֹּא שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ. אֲבָל אִם שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ טְהוֹרָה. אָמַר רִבִּי יוֹסֵי. וּמַתְנִיתָא אָמְרָה כֵן. וּבְתוּלָה שֶׁדָּמֶיהָ טְהוֹרִין. הָדָא אָמְרָה. שִׁינָּת מַחֲמַת תַּשְׁמִישׁ טְהוֹרָה. וְאִם אוֹמֵר אַתְּ. שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ תְּהֵא טְמֵאָה. וּתְשַׁמֵּשׁ בְּעִד. שֶׁמָּא תְשַׁנֶּה מַחֲמַת הַתַּשְׁמִישׁ וּתְהֵא טְמֵיאָה.",
    "en": "Samuel said, a night and a day form a period, and part of a period is as if it were the entire period. “If she ceased and then bled again, she is impure”. If the look of the blood changed, she is impure. Rebbi Ze‘ira said, if it did not change because of intercourse. But if it changed because of intercourse, she is pure. Rebbi Yose said, the Mishnah says so, “a virgin whose blood is pure.” That implies, if it changed because of intercourse, she is pure. Since if you said, if it changed because of intercourse she is impure, let her have intercourse with a cloth, maybe it would change because of intercourse and she would be impure!",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.6:4",
    "he": "פַּעֲמַיִים הִיא צְרִיכָה לִהְיוֹת בּוֹדֶקֶת כול׳. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כְּנֶגֶד שְׁנֵי פְעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה עַל הַבִּרְיוֹת.",
    "en": "“Twice she has to check herself,” etc. Rebbi Yose ben Rebbi Bun said, corresponding to the two times in which the day changes for creatures.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.1.6:5",
    "he": "רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. כָּל מָקוֹם שֶׁאָמְרוּ חֲכָמִים. בַּעֲלָהּ חַיָיב בְּקָרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת טְמֵאוֹת. בַּעֲלָהּ פָּטוּר מִן הַקָּרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת טְהוֹרוֹת. בַּעֲלָהּ סָפֵק בְּקָרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת תְּלוּיוֹת. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. אִילּוּ זָקֵן וְיֶלֶד שֶׁהָיוּ מְהַלְּכִין בִּטְרִיקְלִין. לֹא דָבָר בָּרִיא שֶׁהַזָּקֵן מְשַׁמֵּשׁ תְּחִילָּה. הָא אִם יֶלֶד אָתֵי וּמַטְעֵי בֵיהּ. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוּדָן. אֲנִי אוֹמֵר. שָׁם הָיָה. בִּיאָה הִיא שֶׁהִיא סוֹתֶמֶת. בְּרַם הָכָא. אִילּוּ הֲוָה שָׁם מִי מְעַכְּבוֹ שֶׁלֹּא לָצֵאת. מַתְנִיתָא פְלִיגָא עַל רִבִּי הוֹשַׁעְיָה. פֵּירְשָׁה וְרָאָת הִיא טְמֵיאָה וְכוּלָּן טְהוֹרוֹת. מַתְנִיתָא פְלִיגָא עַל בַּר פְּדָיָה. רִבִּי יוּדָה אוֹמֵר. אַף בְּשָׁעַת עֲבָרָתָן מִלּוֹכַל בַּתְּרוּמָה. לֵיידָא מִילָּה. לֹא שֶׁאִם תִּרְאֶה תְּהֵא מְטַמְּאָה לְמַפְרֵעַ. אָמַר רִבִּי עֶזְרָא קוֹמֵי רִבִּי מָנָא. תִּיפְתָּר בְּאִשָּׁה שֶׁאֵין לָהּ וֶוסֶת. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי יוֹסֵי רִבִּי. כָּל מַה דַּאֲנָן קַיָימַין הָכָא בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֶוסֶת אֲנָן קַיָימִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. סָלְקַת מַתְנִיתָא. עַד כָּאן בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֵוסֶת. מִיכָּן וְאֵילַךְ. בְּאִשָּׁה שֶׁאֵין לָהּ וֵוסֶת. וַאֲפִילוּ תֵימַר. לֹא סָלְקַת מַתְנִיתָא. אֶלָּא כָּל מַה דַּאֲנָן קַיָימַין הָכָא בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֵוסֶת אֲנָן קַיָימִין. וּמָה עֲבִיד לָהּ בַּר פְּדָיָיה. חֲלוּקִין עַל רִבִּי יוּדָה.",
    "en": "Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.1:1",
    "he": "משנה: כָּל הַיָּד הַמַּרְבָּה לִבְדּוֹק בַּנָּשִׁים מְשׁוּבַּחַת וּבָאֲנָשִׁים תִּיקָּצֵץ. הַחֵרֶשֶׁת וְהַשּׁוֹטָה וְהַסּוֹמָה וְשֶׁנִּטְרְפָה דַּעְתָּהּ אִם יֵשׁ לָהֶן פִּיקְחוֹת מַתְקִינוֹת אוֹתָן וְאוֹכְלוֹת בַּתְּרוּמָה. דֶּרֶךְ בְּנוֹת יִשְׂרָאֵל מְשַׁמְּשׁוֹת בְּעִדִּים אֶחָד לוֹ וְאֶחָד לָהּ וְהַצְּנוּעוֹת מַתְקִינוֹת לָהֶן שְׁלִישִׁית אֶחָד לְהַתְקִין אֶת הַבַּיִת.",
    "en": "MISHNAH: Every hand which checks frequently is praiseworthy for women but should be cut off for men. If an insane woman, or a blind, or a mentally disturbed have sane women friends, they can put them in order so they can eat heave. It is the way of Jewish women to have intercourse with cloths, one for him and one for her, and the religious ones prepare a third to put their house in order.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.1:2",
    "he": "הלכה: כָּל הַיָּד הַמַּרְבָּה לִבְדּוֹק בַּנָּשִׁים מְשׁוּבַּחַת כול׳. כֵּינִי מַתְנִיתָא. כָּל הַמַּרְבֶּה לִיתֵּן יָדוֹ עַל עֵינוֹ מַרְבֶּה לְהוֹצִיא דִמְעָה. רִבִּי טַרְפוֹן אוֹמֵר. תִּיקָצֵץ עַל טִיבּוּרוֹ. אָמְרוּ לוֹ. וַהֲרֵי כְרֵיסוֹ נִבְקַעַת. אָמַר לָהֶן. לָכָךְ אֲנִי אָמַרְתִּי. שֶׁמּוֹתוֹ שֶׁלָּזֶה יָפִין לוֹ מֵחַיָיו. חֲבֵרַיָיא אָמְרִין. רִבִּי טַרְפוֹן מְקַלְּלוֹ קְלָלָה שֶׁהִיא נוֹגַעַת בְּגוּפוֹ. אָמַר רִבִּי יוֹסֵי. לֹא בָא אֶלָּא לְפָרֵשׁ שֶׁאָסוּר לְמַשְׁמֵשׁ מִן הַטִּיבּוּר וּלְמַטָּן. הָדָא דְתֵימַר לְעִנְיָין שִׁכְבַת זֶרַע. אֲבָל לְעִנְיָין זִיבָה כָּל הַמַּרְבָּה לִבְדּוֹק מֵחֲבֵירוֹ מְשׁוּבָּח מֵחֲבֵירוֹ.",
    "en": "HALAKHAH: “Every hand which checks frequently is praiseworthy for women,” etc. So is the baraita: “Any one who frequently puts his hand on his eye will frequently have tears. Rebbi Ṭarphon says, it should be cut off on his navel. One said to him, does that not split open his belly? He said to them, that is what I said, for such a person’s death is better than his life.” The colleagues say, Rebbi Ṭarphon curses him in his body. Rebbi Yose said, he only explains that it is forbidden to manipulate lower than the navel. “That is, in the matter of semen. But in a case of gonorrhea, every hand which checks more frequently than another is more praiseworthy than the other.”",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.1:3",
    "he": "צְנוּעוֹת הָיוּ בוֹדְקוֹת עַל כָּל חָבִית וְחָבִית וְעַל כָּל כִּכָּר וְכִכָּר. מַעֲשֶׂה בְּטַבִּיתָה שִׁפְחָתוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל שֶׁהָיְתָה מַכְתֶּפֶת יֵינוֹת לִנְסָכִין וְהָיְתָה בוֹדֶקֶת עַל כָּל חָבִית וְחָבִית. אָמְרָה לוֹ. רִבִּי. רָאִיתִי כֶתֶם. וְנִזְדַּעְזֵעַ רַבָּן גַּמְלִיאֵל. אָמְרָה לוֹ. בּוֹדֶקֶת הָיִיתִי עַל כָּל חָבִית וְחָבִית וְלֹא נִטְמֵיתִי אֶלָּא עַל חָבִית זוֹ בִּלְבַד.",
    "en": "The religious women were checking themselves out for every amphora and every loaf. It happened that Tabitha, the slave girl of Rabban Gamliel, was carrying wine for libations and checked herself for every amphora. She said to him, my master, I detected a stain. Rabban Gamliel started. She said to him, I was checking myself for every amphora and was impure only for that amphora.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.1:4",
    "he": "אָמְרוּן בְּשֵׁם רִבִּי יַנַּאי. אֵין כָּן סוֹמָה. וְקָמַת. אָמְרוּן בְּשֵׁם רִבִּי יוֹסֵי בֵּרִבִּי חֲנִינָה. אֵין כָּן סוֹמָה. וְקָמַת. רִבִּי אִילָא רִבִּי יוֹסֵי בֶּן חֲנִינָה בְּשֵׁם דְּבֵית רִבִּי יַנַּאי. אֵין כָּן סוֹמָה.",
    "en": "They said in Rabbi Yannai’s name: There is no blind woman. Does this hold up? They said in Rabbi Yose ben Rebbi Ḥanina’s name: There is no blind woman. Does this hold up? Rebbi Ila, Rabbi Yose ben Ḥanina, in the name of the House of Rebbi Yannai: There is no blind woman.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.1:5",
    "he": "אָמַר רִבִּי יַנַּאי. אַף הָרִאשׁוֹנָה נִקְרֵאת צְנוּעָה. תַּנִּינָן צְרִיכוֹת בּוֹדְקוֹת. וְאַתְ אָמַר הָכֵין. אָמַר רִבִּי אִילָא. לְהוֹדִיעָךְ שֶׁכָּל מִי שֶׁהוּא מְקַיֵים דִּבְרֵי חֲכָמִים נִקְרָא צָנוּעַ.",
    "en": "Rebbi Yannai said, the first one also is called religious. We have stated “they have to check themselves”, and you say so? Rebbi Ila said, to tell you that everybody who keeps the directives of the rabbis is called religious.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.1:6",
    "he": "רִבִּי יִרְמְיָה בְשֵׁם רַב. בָּדְקָה בְיָד שֶׁאֵינָהּ בְּדוּקָה אוֹ שֶׁהִטִּיחַ גּוּפָהּ לְבֵית תּוֹרְפָהּ חֶזְקַת הַגּוּף כְּבָדוּק הוּא. אָמַר רִבִּי זְעִירָא. מַתְנִיתָא אָמְרָה כֵן. נִמְצָא עַל שֶׁלּוֹ טְמֵאִין וְחַיָיבִין בְּקָרְבָּן. לֹא שֶׁכָּל הַגּוּף בְּחֶזְקַת בָּדוּק. אָמַר רִבִּי חֲנִינָה. תִּיפְתָּר שֶׁבָּדַק. וְאִיקְפַּד רִבִּי זְעִירָא. אָמַר. וְדַרְכוֹ לְכֵן. רִבִּי זְעִירָה בְשֵׁם רַב יִרְמְיָה. עַד כִּגְרִיס הִיא תוֹלָה. יוֹתֵר מִיכֵּן צְרִיכָה מַתְלָא. אָמְרִין. חָזַר בֵּיהּ רַב יִרְמְיָה. אָמְרִין. כַּד שָׁמַע מִילֵּיהוֹן דְּרַבָּנִן חָזַר בֵּיהּ. רִבִּי מְשַׁבֵּחַ לְרִבִּי חָמָא אָבוֹי דְרִבִּי הוֹשַׁעְיָה קוֹמֵי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. רִבִּי חָמָא אָבוֹי דְרִבִּי הוֹשַׁעְיָה בְּעָא קוֹמֵי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. בָּדְקָה בְיָד שֶׁאֵינָהּ בְּדוּקָה אוֹ שֶׁהִטִּיחַ גּוּפָהּ לְבֵית תּוֹרְפָהּ. אָמַר לֵיהּ. כְּדִבְרֵי מִי אַתְּ שׁוֹאֲלֵינִי. כְּדִבְרִי הָרַב כְּדִבְרֵי הַתַּלְמִיד. אָמַר לֵיהּ. אַבָּא אָמַר כֶּתֶם. וְרִבִּי אוֹמֵר רְאִיָיה. אָמַר לֵיהּ. דֵּין הוּא דְּאַתְּ מְשַׁבַּח בֵּיהּ. אָמַר רִבִּי זְעִירָה. הַנֵּי לְבַר נַשׁ מִישְׁמוֹעַ טַעֲמֵיהּ דְּרַבֵּיהּ.",
    "en": "Rebbi Jeremiah in the name of Rav: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals, the presumption is that her body was checked. Rebbi Ze‘ira said, the Mishnah says so: “If it was found on his [cloth], they are impure and obligated for a sacrifice.” Does that not mean that there is a presumption that the body was checked? Rebbi Ḥanina said, explain it if he had checked himself. Rebbi Ze‘ira was offended. Do people do that? Rebbi Ze‘ira in the name of Rav Jeremiah: Up to a broken bean she hangs it, more than that its needs an explanation. They said, Rav Jeremiah retracted this. They said, he retracted it when he was informed of the words of the rabbis. Rebbi praised Rebbi Ḥama, the father of Rebbi Hoshaiah, before Rebbi Ismael ben Rebbi Yose. Rebbi Ḥama, the father of Rebbi Hoshaiah, asked before Rebbi Ismael ben Rebbi Yose: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals? He said to him, according to him are you asking me? Following the teacher or following the student? My father said, a stain. But Rebbi said, an episode of bleeding. He said to him: That is the one of whom you are proud? Rebbi Ze‘ira said, it profits a man to learn his own teacher’s reasons.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.1:7",
    "he": "בָּדְקָה וְהִנִּיחָתוֹ בְּקֻפְצָה שֶׁל זְכוּכִית. רִבִּי חִיָיה אוֹמֵר. כֶּתֶם. וְרִבִּי אוֹמֵר. רְאִיָיה. הָתִיב רִבִּי חִיָיה לְרִבִּי. וֲאַתְּ אֵין אַתְּ נוֹתֵן לָהּ מִיתְלָא. אָמַר רִבִּי בּוּן בַּר חִיָיה. טַעֲמָא דְרִבִּי. דֶּרֶךְ קֻפְצִיּוֹת בְּדוּקוֹת מִן הַשְּׁרָצִין וְאֵינָן בְּדוּקוֹת מִן הַמַּאֲכוֹלֶת. עַד כִּגְרִיס הִיא תוֹלָה. יוֹתֵר מִיכֵּן בְּמַה יֵשׁ לִתְלוֹת בָּהּ.",
    "en": "If she checked and deposited it in a glass box, Rebbi Ḥiyya said, a stain; Rebbi said, an episode of bleeding. Rebbi Ḥiyya objected to Rebbi: Do you not give her the possibility of an explanation? Rebbi Abun bar Ḥiyya said, Rebbi’s reason is that a box is safe from crawling things, it is not safe from lice. Up to the size of a broken bean she explains it; if it is larger, by what can it be explained?",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.2:1",
    "he": "משנה: נִמְצָא עַל שֶׁלּוֹ טְמֵאִין וְחַיָיבִין בְּקָרְבָּן. נִמְצָא עַל שֶׁלָּהּ אֶוְותֵיאוֹס טְמֵאִין וְחַיָיבִין בְּקָרְבָּן. נִמְצָא עַל שֶׁלָּהּ לְאַחַר זְמָן טְמֵאִין בְּסָפֵק וּפְטוּרִין מִן הַקָּרְבָּן.",
    "en": "MISHNAH: If [a stain] is found on his [cloth], they are impure and obligated for a sacrifice. If it is found on hers immediately, they are impure and obligated for a sacrifice. If it is found on hers later, they are possibly impure but free from the duty of a sacrifice.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.2:2",
    "he": "הלכה: נִמְצָא עַל שֶׁלּוֹ טְמֵאִין כול׳. וְתַנֵּי עַלָּהּ. בֵּין הֵיוְתֵיאוֹס בֵּין שֶׁלֹּא הֵיוְתֵיוֹס נִמְצָא עַל שֶׁלּוֹ.",
    "en": "HALAKHAH: “If [a stain] is found on his [cloth],” etc. It was stated in this regard: If it is found on his, whether immediately or not immediately.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.2:3",
    "he": "הֶיוְתֵיאוֹס טְמֵאִין. הֶיוְתֵיאוֹס לְקִיּנוּחַ אָמְרוּ וְאֵין הֶיוְתֵיאוֹס לִבְדִיקָה. רַב הוּנָא אָמַר. כְּדֵי שֶתְּקַנֵּחַ פִּי הַבַּיִת מִבַּחוּץ אֲבָל לֹא מַה שֶׁבַּחֲדָרִין וְלֹא מַה שֶׁבַּסְּדָקִין. בְּעוֹן קוֹמֵי רַב נַחְמָן בַּר יַעֲקֹב. מַהוּ שֶׁתְּהֵא צְרִיכָה בְדִיקָה בְּתוֹךְ כְּדֵי הֶיותֵיאוֹס. אָמַר רִבִּי בָּא. אִם אוֹמֵר אַתְּ שֶׁתְּהֵא צְרִיכָה בְדִיקָה בְּתוֹךְ כְּדֵי הֶיוְתֵיאוֹס בָּטֵל הֶיוְתֵיאוֹס. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. אִם אוֹמֵר אַתְּ שֶׁתְּהֵא צְרִיכָה בְדִיקָה בְּתוֹךְ כְּדֵי הֶיוְתֵיאוֹס וְלֹא כִפְקִידָה הִיא לְמָעֵט מֵעֵת לְעֵת. וְתַנִּינָן. הַפְּקִידָה הִיא מְמָעֵט מֵעֵת לְעֵת. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. מָשָׁל לְשַׁמָּשׁ וְעֵד שֶׁהָיוּ עוֹמְדִין אַחַר הַשְּׁקוֹף. יָצָא הַשַּׁמָּשׁ וְנִכְנַס הָעֵד זֶה הֶיוְתֵיאוֹס.",
    "en": "“Immediately, they are impure.” They said immediately for wiping, not for examination. Rav Huna said, that she should wipe the face of the house from the outside, but not what is in the rooms nor in the crevices. They asked before Rav Naḥman bar Jacob: Should she not examine it immediately? Rebbi Abba said, if you say that she should examine it immediately, you abolish immediacy. Rebbi Yose ben Rebbi Abun said, if you say that she should examine it immediately, is that not checking, to be reduced from 24 hours, as we have stated: Checking reduces from 24 hours? Rebbi Yose ben Rebbi Abun said, as an example, if the beadle and a witness were standing at the lintel. When the beadle comes out and the witness enters, that is “immediately”.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.2:4",
    "he": "וּפְטוּרִין מִן הַקָּרְבָּן. וּפְטוּרִין מִן הַחַטָּאת וְחַיָיבִין בְּאָשָׁם תָלוּי.",
    "en": "“They are free from the duty of a sacrifice.” They are free from a purification sacrifice but are obligated for an expiation sacrifice.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.3:1",
    "he": "משנה: אֵיזֶהוּ לְאַחַר זְמָן. כְּדֵי שֶׁתֵּרֵד מִן הַמִּיטָּה וְתָדִיחַ אֶת פְּנֶיהָ וְאַחַר כָּךְ מְטַמֵּא מֵעֵת לְעֵת וְאֵינָהּ מְטַמֵּא אֶת בּוֹעֲלָהּ. רִבִּי עֲקִיבָה אוֹמֵר מְטַמֵּא אֶת בּוֹעֲלָהּ. וּמוֹדִין חֲכָמִים לְרִבִּי עֲקִיבָה בָּרוֹאָה כֶתֶם שֶׁהִיא מְטַמֵּא אֶת בּוֹעֲלָהּ.",
    "en": "MISHNAH: What is “later”? That she should leave her bed and wipe her face. After that time she would retroactively make impure for 24 hours but does not make her sex partner impure; Rebbi Aqiba says, she makes her sex partner impure. The sages agree with Rebbi Aqiba that one who finds a stain makes her sex partner impure.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.3:2",
    "he": "הלכה: אֵיזֶהוּ לְאַחַר זְמָן כול׳. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֵין זֶה אַחַר זְמָן אֶלָּא אַחַר אַחַר זְמָן. וְאֵיזֶהוּ לְאַחַר זְמָן. כְּדֵי שֶׁתִּפְשׁוֹט אֶת יָדָהּ וְתִיטּוֹל אֶת הָעִד מִתַּחַת הַכָּר. אֲבָל אַחַר אַחַר זְמָן בַּעֲלָהּ טָהוֹר.",
    "en": "HALAKHAH: “What is ‘later’,” etc. Rebbi Yose ben Rebbi Abun said, that is not later but after later. What is later? That she can stretch out her arm and take the cloth from under the bedsheet. But after later, her husband is pure.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.3:3",
    "he": "רִבִּי לָעְזָר בְּשֵׁם רַב. דִּבְרֵי חֲכָמִים שֶׁהֵן בְּשִׁיטַּת רִבִּי מֵאִיר. רִבִּי יוֹחָנָן אָמַר. חֲכָמִים מַמָּשׁ. מַאי כְדוֹן. חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. נֵילַף הָדָא דְרַבָּנִן מִן דְּרִבִּי עֲקִיבָה. כְּמַה דְרִבִּי עֲקִיבָה אָמַר. מְטַמֵּא אֶת בּוֹעֲלָהּ וְאֵינָהּ מְקוּלְקֶלֶת לְמִינְיָינָהּ. כֵּן רַבָּנִן אָמְרִין. מְטַמֵּא אֶת בּוֹעֲלָהּ וְאֵינָהּ מְקוּלְקֶלֶת לְמִינְיָינָהּ.",
    "en": "Rebbi Eleazar in the name of Rav: The words of those Sages who follow the method of Rebbi Meïr. Rebbi Joḥanan said, really the Sages. How is that? The colleagues in the name of Rebbi Joḥanan: We shall infer the point of view of the Sages from that of Rebbi Aqiba. Just as Rebbi Aqiba says, she makes her sex partner impure retroactively but her count is not in disorder, so the Sages say, she makes her sex partner impure retroactively but her count is not in disorder.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Jerusalem Talmud Niddah.2.4:1",
    "he": "משנה: כָּל הַנָּשִׁים בְּחֶזְקַת טַהֲרָה לְבַעֲלֵיהֶן. הַבָּאִין מִן הַדֶּרֶךְ נְשֵׁיהֶן לָהֶן בְּחֶזְקַת טַהֲרָה. בֵּית שַׁמַּאי אוֹמְרִים צְרִיכָה שְׁנֵי עִידִּים עַל כָּל תַּשְׁמִישׁ וְתַשְׁמִישׁ אוֹ תְשַׁמֵּשׁ לְאוֹר הַנֵּר. בֵּית הִילֵּל אוֹמְרִים דַּיָיהּ בִּשְׁנֵי עִידִים כָּל הַלַּיְלָה.",
    "en": "MISHNAH: All women are presumed pure for their husbands. The wives of men coming from a trip are presumed pure. The House of Shammai say, she needs two cloths for each intercourse or she should have sex by candle light. The House of Hillel say, two cloths for entire night suffice.",
    "category": "Jerusalem Talmud"
  },
  {
    "ref": "Mishnah Berakhot.2:1",
    "he": "הָיָה קוֹרֵא בַתּוֹרָה, וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב, וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בָּאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם:",
    "en": "The first question discussed in the mishna is the question of intent. One who was reading the sections of the Torah which comprise Shema, and the time for the recitation of the morning or evening Shema arrived, if he focused his heart, he fulfilled his obligation and need not repeat Shema in order to fulfill his obligation. This is true even if he failed to recite the requisite blessings (Rabbeinu Ḥananel). Ab initio, one may not interrupt the recitation of Shema. The tanna’im, however, disagree over how strict one must be in this regard. They distinguish between interruptions between paragraphs and interruptions within each paragraph. At the breaks between paragraphs, one may greet an individual due to the respect that he is obligated to show him, and one may respond to another’s greeting due to respect. And in the middle of each paragraph one may greet an individual due to the fear that the individual may harm him if he fails do so (Me’iri) and one may respond to another’s greeting due to fear. This is the statement of Rabbi Meir. Rabbi Yehuda says: There is a distinction between greeting someone and responding to his greeting. In the middle of each paragraph, one may greet another due to fear and respond due to respect. In the breaks between paragraphs, one may greet another due to respect and respond with a greeting to any person who greets him, whether or not he is obligated to show him respect.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.2:2",
    "he": "אֵלּוּ הֵן בֵּין הַפְּרָקִים, בֵּין בְּרָכָה רִאשׁוֹנָה לִשְׁנִיָּה, בֵּין שְׁנִיָּה לִשְׁמַע, וּבֵין שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, בֵּין וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב. רַבִּי יְהוּדָה אוֹמֵר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב לֹא יַפְסִיק. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, לָמָּה קָדְמָה שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, אֶלָּא כְדֵי שֶׁיְּקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם תְּחִלָּה, וְאַחַר כָּךְ יְקַבֵּל עָלָיו עֹל מִצְוֹת. וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, שֶׁוְהָיָה אִם שָׁמֹעַ נוֹהֵג בַּיּוֹם וּבַלַּיְלָה, וַיֹּאמֶר אֵינוֹ נוֹהֵג אֶלָּא בַּיּוֹם:",
    "en": "As for what constitutes a paragraph, these are the breaks between the paragraphs: Between the first blessing and the second, between the second and Shema, between Shema and the second paragraph: If you indeed heed My commandments [VeHaya im Shamoa], between VeHaya im Shamoa and the third paragraph: And the Lord spoke [VaYomer] and between VaYomer and True and Firm [emet veyatziv], the blessing that follows Shema. The Rabbis held that each blessing and each paragraph of Shema constitutes its own entity, and treat interruptions between them as between the paragraphs. Rabbi Yehuda, however, says: Between VaYomer and emet veyatziv, which begins the blessing that follows Shema, one may not interrupt at all. According to Rabbi Yehuda, these must be recited consecutively. Since the paragraphs of Shema are not adjacent to one another in the Torah, and they are not recited in the order in which they appear, the mishna explains their placement. Rabbi Yehoshua ben Korḥa said: Why, in the mitzva of the recitation of Shema, did the portion of Shema precede that of VeHaya im Shamoa? This is so that one will first accept upon himself the yoke of the kingdom of Heaven, the awareness of God and God’s unity, and only then accept upon himself the yoke of the mitzvot, which appears in the paragraph of VeHaya im Shamoa. Why did VeHaya im Shamoa precede VaYomer? Because the paragraph of VeHaya im Shamoa is practiced both by day and by night, while VaYomer, which discusses the mitzva of ritual fringes, is only practiced during the day.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.2:3",
    "he": "הַקּוֹרֵא אֶת שְׁמַע וְלֹא הִשְׁמִיעַ לְאָזְנוֹ, יָצָא. רַבִּי יוֹסֵי אוֹמֵר, לֹא יָצָא. קָרָא וְלֹא דִקְדֵּק בְּאוֹתִיּוֹתֶיהָ, רַבִּי יוֹסֵי אוֹמֵר יָצָא, רַבִּי יְהוּדָה אוֹמֵר לֹא יָצָא. הַקּוֹרֵא לְמַפְרֵעַ, לֹא יָצָא. קָרָא וְטָעָה, יַחֲזֹר לְמָקוֹם שֶׁטָּעָה:",
    "en": "One who recites Shema and did not recite in a manner audible to his own ear, either because he read inaudibly or because he is deaf, fulfilled his obligation. Rabbi Yosei says: He did not fulfill his obligation. One who recited Shema and was not sufficiently precise in his enunciation of its letters, Rabbi Yosei says: He fulfilled his obligation. Rabbi Yehuda says: He did not fulfill his obligation. One who recited Shema out of order, meaning he did not read the verses sequentially, he did not fulfill his obligation. One who recited and erred, should return to the place in Shema that he erred.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.2:4",
    "he": "הָאֻמָּנִין קוֹרִין בְּרֹאשׁ הָאִילָן אוֹ בְרֹאשׁ הַנִּדְבָּךְ, מַה שֶּׁאֵינָן רַשָּׁאִין לַעֲשׂוֹת כֵּן בַּתְּפִלָּה:",
    "en": "The primary issue in this mishna is the requisite degree of concentration when reciting Shema. Laborers engaged in their work may recite Shema while standing atop the tree or atop the course of stones in a wall under construction, which they are not permitted to do for the Amida prayer, which requires intent of the heart.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.2:5",
    "he": "חָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן עַד מוֹצָאֵי שַׁבָּת, אִם לֹא עָשָׂה מַעֲשֶׂה. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁקָּרָא בַלַּיְלָה הָרִאשׁוֹן שֶׁנָּשָׂא. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ, רַבֵּנוּ, שֶׁחָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן. אָמַר לָהֶם, אֵינִי שׁוֹמֵעַ לָכֶם לְבַטֵּל מִמֶּנִּי מַלְכוּת שָׁמַיִם אֲפִלּוּ שָׁעָה אֶחָת:",
    "en": "The mishna continues: A groom is exempt from the recitation of Shema on the first night of his marriage, which was generally Wednesday night, until Saturday night, if he has not taken action and consummated the marriage, as he is preoccupied by concerns related to consummation of the marriage. The mishna relates that there was an incident where Rabban Gamliel married a woman and recited Shema even the first night. His students said to him: Didn’t our teacher teach us that a groom is exempt from the recitation of Shema? He answered them: Nevertheless, I am not listening to you to refrain from reciting Shema, and in so doing preclude myself from the acceptance of the yoke of the Kingdom of Heaven, for even one moment.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.2:6",
    "he": "רָחַץ לַיְלָה הָרִאשׁוֹן שֶׁמֵּתָה אִשְׁתּוֹ. אָמְרוּ לוֹ תַלְמִידָיו, לֹא לִמַּדְתָּנוּ, רַבֵּנוּ, שֶׁאָבֵל אָסוּר לִרְחֹץ. אָמַר לָהֶם, אֵינִי כִשְׁאָר כָּל אָדָם, אִסְטְנִיס אָנִי:",
    "en": "The mishna relates another episode portraying unusual conduct by Rabban Gamliel. He bathed on the first night after his wife died. His students said to him: Have you not taught us, our teacher, that a mourner is prohibited to bathe? He answered them: I am not like other people, I am delicate [istenis]. For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.2:7",
    "he": "וּכְשֶׁמֵּת טָבִי עַבְדּוֹ, קִבֵּל עָלָיו תַּנְחוּמִין. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ רַבֵּנוּ, שֶׁאֵין מְקַבְּלִין תַּנְחוּמִין עַל הָעֲבָדִים. אָמַר לָהֶם, אֵין טָבִי עַבְדִּי כִּשְׁאָר כָּל הָעֲבָדִים, כָּשֵׁר הָיָה:",
    "en": "Another exceptional incident is related: And when his slave, Tavi, died, Rabban Gamliel accepted condolences for his death as one would for a close family member. His students said to him: Have you not taught us, our teacher, that one does not accept condolences for the death of slaves? Rabban Gamliel said to his students: My slave, Tavi, is not like all the rest of the slaves, he was virtuous and it is appropriate to accord him the same respect accorded to a family member.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.2:8",
    "he": "חָתָן אִם רָצָה לִקְרוֹת קְרִיאַת שְׁמַע לַיְלָה הָרִאשׁוֹן, קוֹרֵא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם יִטֹּל:",
    "en": "With regard to the recitation of Shema on one’s wedding night, the Sages said that if, despite his exemption, a groom wishes to recite Shema on the first night, he may do so. Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation of a God-fearing person may assume it, and consequently, not everyone who wishes to recite Shema on his wedding night may do so.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.3:1",
    "he": "מִי שֶׁמֵּתוֹ מוּטָל לְפָנָיו, פָּטוּר מִקְּרִיאַת שְׁמַע, מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין. נוֹשְׂאֵי הַמִּטָּה וְחִלּוּפֵיהֶן וְחִלּוּפֵי חִלּוּפֵיהֶן, אֶת שֶׁלִּפְנֵי הַמִּטָּה וְאֶת שֶׁלְּאַחַר הַמִּטָּה, אֶת שֶׁלַּמִּטָּה צֹרֶךְ בָּהֶן פְּטוּרִים, וְאֶת שֶׁאֵין לַמִּטָּה צֹרֶךְ בָּהֶן חַיָּבִין. אֵלּוּ וָאֵלּוּ פְּטוּרִים מִן הַתְּפִלָּה:",
    "en": "One whose deceased relative is laid out unburied before him is exempt from the recitation of Shema, from the Amida prayer, and from the mitzva to don phylacteries, until the deceased has been buried. With regard to the pallbearers and their replacements and the replacements of their replacements, those located before the bier who have not yet carried the deceased and those located after the bier. Those who are needed to carry the bier are exempt from reciting Shema; while those who are not needed to carry the bier, are obligated to recite Shema. However, both these and those are exempt from reciting the Amida prayer, since they are preoccupied and are unable to focus and pray with the appropriate intent.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.3:2",
    "he": "קָבְרוּ אֶת הַמֵּת וְחָזְרוּ, אִם יְכוֹלִין לְהַתְחִיל וְלִגְמֹר עַד שֶׁלֹּא יַגִּיעוּ לַשּׁוּרָה, יַתְחִילוּ. וְאִם לָאו, לֹא יַתְחִילוּ. הָעוֹמְדִים בַּשּׁוּרָה, הַפְּנִימִים פְּטוּרִים, וְהַחִיצוֹנִים חַיָּבִין:",
    "en": "After they buried the deceased and returned, if they have sufficient time to begin to recite Shema and conclude before they arrive at the row, formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, they should begin. If they do not have sufficient time to conclude reciting the entire Shema, then they should not begin. And those standing in the row, those in the interior row, directly before whom the mourners will pass and who will console them, are exempt from reciting Shema, while those in the exterior row, who stand there only to show their respect, are obligated to recite Shema.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.3:3",
    "he": "נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִין מִקְּרִיאַת שְׁמַע וּמִן הַתְּפִלִּין, וְחַיָּבִין בִּתְפִלָּה וּבִמְזוּזָה, וּבְבִרְכַּת הַמָּזוֹן:",
    "en": "Women, slaves and minors are exempt from the recitation of Shema and from phylacteries, but are obligated in prayer, mezuza and Grace after Meals.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.3:4",
    "he": "בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם:",
    "en": "Ezra the Scribe decreed that one who is ritually impure because of a seminal emission may not engage in matters of Torah until he has immersed in a ritual bath and purified himself. This halakha was accepted over the course of many generations; however, many disputes arose with regard to the Torah matters to which it applies. Regarding this, the mishna says: If the time for the recitation of Shema arrived and one is impure due to a seminal emission, he may contemplate Shema in his heart, but neither recites the blessings preceding Shema, nor the blessings following it. Over food which, after partaking, one is obligated by Torah law to recite a blessing, one recites a blessing afterward, but one does not recite a blessing beforehand, because the blessing recited prior to eating is a requirement by rabbinic law. And in all of these instances Rabbi Yehuda says: He recites a blessing beforehand and thereafter in both the case of Shema and in the case of food.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.3:5",
    "he": "הָיָה עוֹמֵד בַּתְּפִלָּה, וְנִזְכַּר שֶׁהוּא בַעַל קְרִי, לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. יָרַד לִטְבֹּל, אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תָנֵץ הַחַמָּה, יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם לָאו, יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. אֲבָל לֹא יִתְכַּסֶּה, לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה, עַד שֶׁיַּטִּיל לְתוֹכָן מָיִם. וְכַמָּה יַרְחִיק מֵהֶם וּמִן הַצּוֹאָה, אַרְבַּע אַמּוֹת:",
    "en": "This mishna contains various statements with regard to individuals with different types of ritual impurity as well as the need to distance oneself from filth and impurity. One who was standing in prayer and he recalled that he experienced a seminal emission, and according to this opinion he is prohibited from praying, should not interrupt his prayer, rather he should abridge each individual blessing. They stated a general principle: One who descended to immerse himself, if he is able to ascend, cover himself with a garment, and recite the morning Shema before sunrise, he should ascend, cover himself, and recite Shema, and if not, he should cover himself in the water and recite Shema there. He may not, however, cover himself in either foul water, or water in which flax was soaked, until he pours other water into it. And in general, how far must one distance himself from urine and feces in order to recite Shema? At least four cubits.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.3:6",
    "he": "זָב שֶׁרָאָה קְרִי, וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע, וְהַמְשַׁמֶּשֶׁת שֶׁרָאֲתָה נִדָּה, צְרִיכִין טְבִילָה, וְרַבִּי יְהוּדָה פּוֹטֵר:",
    "en": "Continuing the earlier discussion of the halakhot of immersion for Torah study and prayer for one who experienced a seminal emission, the mishna discusses a case where individuals who were already impure with a severe form of ritual impurity are exposed to the impurity of a seminal emission as well. They are required to immerse themselves and purify themselves of the impurity of the seminal emission even though they remain impure due to the more severe impurity. Consequently, even a zav, whose impurity lasts at least seven days, who experienced a seminal emission, for which, were he not a zav, he would be impure for only one day; a menstruating woman who discharged semen, despite the fact that she is already impure with a severe impurity unaffected by her immersion; and a woman who engaged in conjugal relations with her husband and later saw menstrual blood, all require immersion. And Rabbi Yehuda exempts them from immersion.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.4:1",
    "he": "תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:",
    "en": "This mishna determines the times beyond which the different prayers may not be recited. According to the Rabbis, the morning prayer may be recited until noon. Rabbi Yehuda says: It may be recited only until four hours after sunrise. According to the Rabbis, the afternoon prayer may be recited until the evening. Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon [pelag haminḥa], i.e., the midpoint of the period that begins with the sacrifice of the daily afternoon offering and ends at nightfall, which is the end of the afternoon. The evening prayer may be recited throughout the night and is not fixed to a specific hour. According to the Rabbis, the additional prayer may be recited all day. Rabbi Yehuda says: It may be recited only until seven hours after sunrise.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.4:2",
    "he": "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה הָיָה מִתְפַּלֵּל בִּכְנִיסָתוֹ לְבֵית הַמִּדְרָשׁ וּבִיצִיאָתוֹ תְּפִלָּה קְצָרָה. אָמְרוּ לוֹ, מַה מָּקוֹם לִתְפִלָּה זוֹ. אָמַר לָהֶם, בִּכְנִיסָתִי אֲנִי מִתְפַּלֵּל שֶׁלֹּא תֶאֱרַע תַּקָלָה עַל יָדִי, וּבִיצִיאָתִי אֲנִי נוֹתֵן הוֹדָיָה עַל חֶלְקִי:",
    "en": "In addition to the halakhot relating to the fixed prayers, the Gemara relates: Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire caused by me in the study hall. And upon my exit, I give thanks for my portion.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.4:3",
    "he": "רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:",
    "en": "The mishna cites a dispute with regard to the obligation to recite the Amida prayer, also known as Shemoneh Esreh, the prayer of eighteen blessings, or simply as tefilla, prayer. Rabban Gamliel says: Each and every day a person recites the prayer of eighteen blessings. Rabbi Yehoshua says: A short prayer is sufficient, and one only recites an abridged version of the prayer of eighteen blessings. Rabbi Akiva says an intermediate opinion: If he is fluent in his prayer, he recites the prayer of eighteen blessings, and if not, he need only recite an abridged version of the prayer of eighteen blessings.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.4:4",
    "he": "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:",
    "en": "Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication and is flawed. The Gemara will clarify the halakhic implications of this flaw. Rabbi Yehoshua says: One who cannot recite a complete prayer because he is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remnant of Israel, at every transition [parashat ha’ibur], the meaning of which will be discussed in the Gemara. May their needs be before You. Blessed are You, Lord, Who listens to prayer.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.4:5",
    "he": "הָיָה רוֹכֵב עַל הַחֲמוֹר, יֵרֵד. וְאִם אֵינוֹ יָכוֹל לֵירֵד, יַחֲזִיר אֶת פָּנָיו, וְאִם אֵינוֹ יָכוֹל לְהַחֲזִיר אֶת פָּנָיו, יְכַוֵּן אֶת לִבּוֹ כְּנֶגֶד בֵּית קֹדֶשׁ הַקָּדָשִׁים:",
    "en": "While praying, one must face toward the direction of the Holy Temple. One who was riding on a donkey should dismount and pray calmly. If he is unable to dismount, he should turn his face toward the direction of the Temple. If he is unable to turn his face, it is sufficient that he focus his heart opposite the Holy of Holies.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.4:6",
    "he": "הָיָה יוֹשֵׁב בִּסְפִינָה אוֹ בְקָרוֹן אוֹ בְאַסְדָּה, יְכַוֵּן אֶת לִבּוֹ כְּנֶגֶד בֵּית קֹדֶש הַקָּדָשִׁים:",
    "en": "Similarly, one who was traveling in a ship or on a wagon or on a raft [asda] and is unable to turn and face in the direction of Jerusalem, should focus his heart opposite the Holy of Holies.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.4:7",
    "he": "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵין תְּפִלַּת הַמּוּסָפִין אֶלָּא בְּחֶבֶר עִיר. וַחֲכָמִים אוֹמְרִים, בְּחֶבֶר עִיר וְשֶׁלֹּא בְחֶבֶר עִיר. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, כָּל מָקוֹם שֶׁיֵּשׁ חֶבֶר עִיר, הַיָּחִיד פָּטוּר מִתְּפִלַּת הַמּוּסָפִין:",
    "en": "Rabbi Elazar ben Azarya says: The additional prayer is only recited in a city where there is a quorum of ten [ḥever ir]. The Rabbis say: One may recite the additional prayer with a ḥever ir or without a ḥever ir. Rabbi Yehuda says another opinion in his name, the name of Rabbi Elazar ben Azarya: Any place where there is a ḥever ir, an individual is completely exempt from reciting the additional prayer.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.5:1",
    "he": "אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כֹּבֶד רֹאשׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִים שָׁעָה אַחַת וּמִתְפַּלְּלִים, כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם לַמָּקוֹם. אֲפִלּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ, לֹא יְשִׁיבֶנּוּ. וַאֲפִלּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ, לֹא יַפְסִיק:",
    "en": "One may only stand and begin to pray from an approach of gravity and submission. There is a tradition that the early generations of pious men would wait one hour, in order to reach the solemn frame of mind appropriate for prayer, and then pray, so that they would focus their hearts toward their Father in Heaven. Standing in prayer is standing before God and, as such, even if the king greets him, he should not respond to him; and even if a snake is wrapped on his heel, he should not interrupt his prayer.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.5:2",
    "he": "מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּת הַמֵּתִים, וְשׁוֹאֲלִין הַגְּשָׁמִים בְּבִרְכַּת הַשָּׁנִים, וְהַבְדָּלָה בְּחוֹנֵן הַדָּעַת. רַבִּי עֲקִיבָא אוֹמֵר, אוֹמְרָהּ בְּרָכָה רְבִיעִית בִּפְנֵי עַצְמָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּהוֹדָאָה:",
    "en": "This mishna speaks of additions to the standard formula of the Amida prayer and the blessings in which they are incorporated. One mentions the might of the rains and recites: He makes the wind blow and the rain fall, in the second blessing of the Amida prayer, the blessing of the revival of the dead. And the request for rain: And grant dew and rain as a blessing, in the ninth blessing of the Amida prayer, the blessing of the years. And the prayer of distinction [havdala], between the holy and the profane recited in the evening prayer following Shabbat and festivals, in the fourth blessing of the Amida prayer: Who graciously grants knowledge. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.5:3",
    "he": "הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה, יַעֲבֹר אַחֵר תַּחְתָּיו, וְלֹא יְהֵא סָרְבָן בְּאוֹתָהּ שָׁעָה. מִנַּיִן הוּא מַתְחִיל, מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה בָהּ:",
    "en": "Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. One who recites in his supplication: Just as Your mercy is extended to a bird’s nest, as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6–7), so too extend Your mercy to us; and one who recites: May Your name be mentioned with the good or one who recites: We give thanks, we give thanks twice, they silence him. This mishna and the next one deal with the communal prayer leader. (If one says: “May the good bless You,” this is a path of heresy.) One who is passing before the ark, as prayer leader, and erred, another should immediately pass in his place, and at that moment, this replacement should not refuse in the interest of courtesy. The Amida prayer was interrupted and he should replace him as quickly as possible. From where does the replacement commence? From the beginning of the blessing in which the former had erred.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.5:4",
    "he": "הָעוֹבֵר לִפְנֵי הַתֵּיבָה, לֹא יַעֲנֶה אַחַר הַכֹּהֲנִים אָמֵן, מִפְּנֵי הַטֵּרוּף. וְאִם אֵין שָׁם כֹּהֵן אֶלָּא הוּא, לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ, רַשַּׁאי:",
    "en": "In order to prevent the prayer leader from erring in his prayer, it was said that one who passes before the ark should not respond amen after the blessing of the priests, because of potential confusion. Since the mishna is describing a situation in which he was praying without a prayer book, responding amen would interrupt the order of the prayer and potentially lead him to begin a different blessing. For this reason, even if there is no priest other than the communal prayer leader, he does not lift his hands to bless the people, lest he become confused. And, however, if he is certain that he can lift his hands and resume his prayer without becoming confused, he is permitted to recite the blessing.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.5:5",
    "he": "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:",
    "en": "Concluding its discussion of the halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person’s agent has legal status equivalent to his own. On a similar note, they said about Rabbi Ḥanina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:1",
    "he": "כֵּיצַד מְבָרְכִין עַל הַפֵּרוֹת. עַל פֵּרוֹת הָאִילָן אוֹמֵר, בּוֹרֵא פְּרִי הָעֵץ, חוּץ מִן הַיַּיִן, שֶׁעַל הַיַּיִן אוֹמֵר בּוֹרֵא פְּרִי הַגָּפֶן. וְעַל פֵּרוֹת הָאָרֶץ אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה, חוּץ מִן הַפַּת, שֶׁעַל הַפַּת הוּא אוֹמֵר הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וְעַל הַיְרָקוֹת אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה. רַבִּי יְהוּדָה אוֹמֵר, בּוֹרֵא מִינֵי דְשָׁאִים:",
    "en": "This mishna discusses the blessings recited over various foods. How does one recite a blessing over fruits? Over different fruits that grow on a tree one recites: Who creates fruit of the tree, with the exception of wine. Although wine is produced from fruit of the tree, due to its significance, its blessing differs from other fruits of the tree. Over wine one recites: Who creates fruit of the vine. Over fruits that grow from the earth, one recites: Who creates fruit of the ground, with the exception of bread. Bread, too, is significant and its blessing differs from other fruits of the ground, as over bread one recites: Who brings forth bread from the earth. Over herbs and leafy vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says that there is room to distinguish between fruits that grow from the earth, herbs, and leafy vegetables. Although they are all fruit of the ground, since they have different qualities, the blessing on the latter is: Who creates various kinds of herbs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:2",
    "he": "בֵּרַךְ עַל פֵּרוֹת הָאִילָן בּוֹרֵא פְּרִי הָאֲדָמָה, יָצָא. וְעַל פֵּרוֹת הָאָרֶץ בּוֹרֵא פְּרִי הָעֵץ, לֹא יָצָא. עַל כֻּלָּם אִם אָמַר שֶׁהַכֹּל נִהְיָה, יָצָא:",
    "en": "This mishna discusses how, after the fact, a more general blessing exempts one from the obligation to recite a more specific one. One who recited: Who creates fruit of the ground, over fruit of the tree, fulfilled his obligation. One who recited: Who creates fruit of the tree, over fruits of the earth, did not fulfill his obligation. And over all food items, one who recited: By whose word all things came to be, fulfilled his obligation.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:3",
    "he": "עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ אוֹמֵר שֶׁהַכֹּל. עַל הַחֹמֶץ וְעַל הַנּוֹבְלוֹת וְעַל הַגּוֹבַאי אוֹמֵר שֶׁהַכֹּל. עַל הֶחָלָב וְעַל הַגְּבִינָה וְעַל הַבֵּיצִים אוֹמֵר שֶׁהַכֹּל. רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁהוּא מִין קְלָלָה אֵין מְבָרְכִין עָלָיו:",
    "en": "And over a food item whose growth is not from the ground, one recites: By whose word all things came to be. And over vinegar, wine that fermented and spoiled, and over novelot, dates that spoiled, and over locusts, one recites: By whose word all things came to be. So too, over milk, and over cheese, and over eggs, one recites: By whose word all things came to be. Rabbi Yehuda says: Over any food item that is a type resulting from a curse, one does not recite a blessing over it at all. None of the items listed exist under normal conditions, and they come about as the result of a curse.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:4",
    "he": "הָיוּ לְפָנָיו מִינִים הַרְבֵּה, רַבִּי יְהוּדָה אוֹמֵר, אִם יֵשׁ בֵּינֵיהֶם מִמִּין שִׁבְעָה, מְבָרֵךְ עָלָיו. וַחֲכָמִים אוֹמְרִים, מְבָרֵךְ עַל אֵיזֶה מֵהֶם שֶׁיִּרְצֶה:",
    "en": "On a different note: If there were many types of food before him, over which food should he recite a blessing first? Rabbi Yehuda says: If there is one of the seven species for which Eretz Yisrael was praised among them, he recites the first blessing over it. And the Rabbis say: He recites a blessing over whichever of them he wants.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:5",
    "he": "בֵּרַךְ עַל הַיַּיִן שֶׁלִּפְנֵי הַמָּזוֹן, פָּטַר אֶת הַיַּיִן שֶׁלְּאַחַר הַמָּזוֹן. בֵּרַךְ עַל הַפַּרְפֶּרֶת שֶׁלִּפְנֵי הַמָּזוֹן, פָּטַר אֶת הַפַּרְפֶּרֶת שֶׁלְּאַחַר הַמָּזוֹן. בֵּרַךְ עַל הַפַּת, פָּטַר אֶת הַפַּרְפֶּרֶת. עַל הַפַּרְפֶּרֶת, לֹא פָטַר אֶת הַפָּת. בֵּית שַׁמַּאי אוֹמְרִים, אַף לֹא מַעֲשֵׂה קְדֵרָה:",
    "en": "This mishna explains those cases and those circumstances in which blessings recited over particular foods exempt other foods at the meal from the requirement to recite a blessing over them. One who recited a blessing over the wine that one drank before the meal, with that blessing he exempted the wine that he drinks after the meal. Similarly, one who recited a blessing over the appetizers that one ate before the meal, with that blessing he exempted the appetizers that he eats after the meal. One who recited a blessing over the bread exempted the appetizers, as they are considered secondary to the bread. However, one who recited a blessing over the appetizers did not exempt the bread. Beit Shammai say: The blessing recited over the appetizers did not exempt even a cooked dish that he eats during the meal.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:6",
    "he": "הָיוּ יוֹשְׁבִין לֶאֱכֹל, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. הֵסֵבּוּ, אֶחָד מְבָרֵךְ לְכֻלָּן. בָּא לָהֶם יַיִן בְּתוֹךְ הַמָּזוֹן, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. לְאַחַר הַמָּזוֹן, אֶחָד מְבָרֵךְ לְכֻלָּם. וְהוּא אוֹמֵר עַל הַמֻּגְמָר, אַף עַל פִּי שֶׁאֵין מְבִיאִין אֶת הַמֻּגְמָר אֶלָּא לְאַחַר הַסְּעֻדָּה:",
    "en": "An additional halakha is cited: If several people were sitting to eat not in the framework of a joint meal, each recites a blessing for himself. If they were reclined on divans to eat, which renders it a joint meal, one recites a blessing on behalf of them all. Additionally: If wine came before them during the meal, each and every diner recites a blessing over the wine for himself. If the wine came after the meal, one recites a blessing on behalf of them all. And he, who recited the blessing over the wine, also says the blessing over the incense [mugmar], although they only bring the incense to the diners after the meal.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:7",
    "he": "הֵבִיאוּ לְפָנָיו מָלִיחַ בַּתְּחִלָּה וּפַת עִמּוֹ, מְבָרֵךְ עַל הַמָּלִיחַ וּפוֹטֵר אֶת הַפַּת, שֶׁהַפַּת טְפֵלָה לוֹ. זֶה הַכְּלָל, כֹּל שֶׁהוּא עִקָּר וְעִמּוֹ טְפֵלָה, מְבָרֵךְ עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה:",
    "en": "If they brought salted food before him to eat first and bread with it, he recites a blessing over the salted food and thereby exempts the bread, because the salted food is primary while the bread is secondary to it. This is the principle: Any food that is primary and a secondary food is with it, one recites a blessing over the primary and, in so doing, exempts the secondary from its own blessing.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.6:8",
    "he": "אָכַל תְּאֵנִים עֲנָבִים וְרִמּוֹנִים, מְבָרֵךְ אַחֲרֵיהֶן שָׁלשׁ בְּרָכוֹת, דִּבְרֵי רַבָּן גַּמְלִיאֵל. וַחֲכָמִים אוֹמְרִים, בְּרָכָה אַחַת מֵעֵין שָׁלשׁ. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אָכַל שֶׁלֶק וְהוּא מְזוֹנוֹ, מְבָרֵךְ אַחֲרָיו שָׁלשׁ בְּרָכוֹת. הַשּׁוֹתֶה מַיִם לִצְמָאוֹ, אוֹמֵר שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ. רַבִּי טַרְפוֹן אוֹמֵר, בּוֹרֵא נְפָשׁוֹת רַבּוֹת:",
    "en": "One who ate from the fruit for which Eretz Yisrael was praised, grapes and figs and pomegranates, recites the three blessings of Grace after Meals, as he would after eating bread; this is the statement of Rabban Gamliel. And the Rabbis say: One need only recite one blessing abridged from the three blessings of Grace after Meals. Rabbi Akiva says: The three blessings of Grace after Meals are not restricted to bread; rather, even if one ate boiled vegetables, but it is his primary sustenance, he recites the three blessings of Grace after Meals. Additionally: One who drinks water to quench his thirst recites: By whose word all things came to be. Rabbi Tarfon says: He recites: Who creates the many forms of life and their needs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.7:1",
    "he": "שְׁלשָׁה שֶׁאָכְלוּ כְאֶחָד, חַיָּבִין לְזַמֵּן. אָכַל דְּמַאי, וּמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַשַּׁמָּשׁ שֶׁאָכַל כַּזַּיִת, וְהַכּוּתִי, מְזַמְּנִין עֲלֵיהֶם. אֲבָל אָכַל טֶבֶל, וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, וְהַשַּׁמָּשׁ שֶׁאָכַל פָּחוֹת מִכַּזַּיִת, וְהַנָּכְרִי, אֵין מְזַמְּנִין עֲלֵיהֶם:",
    "en": "This mishna sets out the essential halakhot pertaining to the invitation to recite Grace after Meals after a joint meal [zimmun]: Three people who ate as one are required to form a zimmun and recite Grace after Meals. If, among the diners, one ate doubtfully tithed produce [demai], and first tithe from which its teruma was already taken, or second tithe, and consecrated food that were redeemed and therefore permitted to be eaten; and even the waiter who served the meal to the diners and who ate at least an olive-bulk from the meal, and the Samaritan [Kuti] who ate with two others at a meal; each of these people is included among the three to obligate those with whom they ate in a zimmun. However, one who ate untithed produce [tevel], and first tithe from which its teruma was not separated, and second tithe, and consecrated food that were not redeemed, and the waiter who did not eat an olive-bulk, and the gentile who ate with two Jews, none of these people is included among the three to obligate those with whom they ate in a zimmun.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.7:2",
    "he": "נָשִׁים וַעֲבָדִים וּקְטַנִּים, אֵין מְזַמְּנִין עֲלֵיהֶם. עַד כַּמָּה מְזַמְּנִין, עַד כַּזָּיִת. רַבִּי יְהוּדָה אוֹמֵר, עַד כַּבֵּיצָה:",
    "en": "Women, slaves, and minors do not obligate those with whom they ate in a zimmun. How much must one eat to obligate those with whom he ate in a zimmun? An olive-bulk of food suffices to obligate those with whom they ate in a zimmun. Rabbi Yehuda says: An egg-bulk is the minimum measure to obligate those with whom they ate in a zimmun.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.7:3",
    "he": "כֵּיצַד מְזַמְּנִין, בִּשְׁלשָׁה אוֹמֵר נְבָרֵךְ. בִּשְׁלשָׁה וְהוּא, אוֹמֵר בָּרְכוּ. בַּעֲשָׂרָה, אוֹמֵר נְבָרֵךְ לֵאלֹהֵינוּ. בַּעֲשָׂרָה וָהוּא, אוֹמֵר בָּרְכוּ. אֶחָד עֲשָׂרָה וְאֶחָד עֲשָׂרָה רִבּוֹא. בְּמֵאָה אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹהֵינוּ. בְּמֵאָה וְהוּא, אוֹמֵר בָּרְכוּ. בְּאֶלֶף, אוֹמֵר נְבָרֵךְ לַייָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל. בְּאֶלֶף וְהוּא, אוֹמֵר בָּרְכוּ. בְּרִבּוֹא, אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכָלְנוּ. בְּרִבּוֹא וְהוּא, אוֹמֵר בָּרְכוּ. כְּעִנְיָן שֶׁהוּא מְבָרֵךְ, כָּךְ עוֹנִין אַחֲרָיו, בָּרוּךְ יְיָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכָלְנוּ. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, לְפִי רֹב הַקָּהָל הֵן מְבָרְכִין, שֶׁנֶּאֱמַר בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים, יְיָ מִמְּקוֹר יִשְׂרָאֵל (תהלים סח). אָמַר רַבִּי עֲקִיבָא, מַה מָּצִינוּ בְּבֵית הַכְּנֶסֶת, אֶחָד מְרֻבִּין וְאֶחָד מֻעָטִין אוֹמֵר, בָּרְכוּ אֶת יְיָ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ:",
    "en": "The mishna delineates distinctions in the halakhot of the zimmun blessing, based on the number of people present. How does one recite the zimmun? In a group of three people, the one reciting the zimmun says: Let us bless the One from Whose food we have eaten. In a group of three people and him, the one reciting the zimmun says: Bless the One from Whose food we have eaten, as even without him there are enough people to recite the zimmun. With the increase in the number of participants, the blessing is more complex. In a group of ten people, the one reciting the zimmun says: Let us bless our God. In a group of ten people and him, the one reciting the zimmun says: Bless our God. This formula is recited both in a group of ten and in a group of one hundred thousand. In a group of one hundred people, the one reciting the zimmun says: Let us bless the Lord our God. In a group of one hundred people and him, the one reciting the zimmun says: Bless the Lord our God. In a group of one thousand people, the one reciting the zimmun says: Let us bless the Lord our God, the God of Israel. In a group of one thousand people and him, he says: Bless the Lord our God, the God of Israel. In a group of ten thousand people, the one reciting the zimmun says: Let us bless the Lord our God, the God of Israel, the God of Hosts, Who sits upon the cherubs, for the food that we have eaten. In a group of ten thousand people and him, the one reciting the zimmun says: Bless the Lord our God, the God of Israel, the God of Hosts, Who sits upon the cherubs, for the food that we have eaten. The principle is that just as he recites the blessing, so too those present recite in response: Blessed be the Lord our God, the God of Israel, the God of Hosts, Who sits upon the cherubs, for the food that we have eaten. On a similar note, Rabbi Yosei HaGelili says: According to the size of the crowd, they recite the blessing, as it is stated: “Bless you God in full assemblies, even the Lord, you who are from the fountain of Israel” (Psalms 68:27). Rabbi Akiva said that there are no distinctions based on the size of the crowd: What do we find in the synagogue? Both when there are many and when there are few, as long as there is a quorum of ten, the prayer leader says: Bless [barekhu] the Lord. Rabbi Yishmael said that in the synagogue, one recites: Bless the Lord the blessed One.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.7:4",
    "he": "שְׁלשָׁה שֶׁאָכְלוּ כְאֶחָד, אֵינָן רַשָּׁאִין לֵחָלֵק, וְכֵן אַרְבָּעָה, וְכֵן חֲמִשָּׁה. שִׁשָּׁה נֶחֱלָקִין, עַד עֲשָׂרָה. וַעֲשָׂרָה אֵינָן נֶחֱלָקִין, עַד שֶׁיִּהְיוּ עֶשְׂרִים:",
    "en": "Three people who ate as one are not permitted to divide and recite Grace after Meals individually; rather, they recite the zimmun together. And the same is true of four who ate together, and the same is true of five. However, a group of six, up to but not including ten people who ate as one, may divide into two groups, each reciting its own zimmun. And a group of ten may not divide into two groups until there are twenty people present. The general principle is that a group may not divide unless the smaller groups will be able to recite the same zimmun formula that the whole group would have recited.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.7:5",
    "he": "שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ, הֲרֵי אֵלּוּ מִצְטָרְפִים לְזִמּוּן. וְאִם לָאו, אֵלּוּ מְזַמְּנִין לְעַצְמָן, וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. אֵין מְבָרְכִין עַל הַיַּיִן עַד שֶׁיִּתֵּן לְתוֹכוֹ מַיִם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מְבָרְכִין:",
    "en": "The mishna states a halakha with regard to two groups joining together: Two groups that were eating in one house, when some members of each group can see each other, they may combine to form a zimmun. And if not, these recite a zimmun for themselves and those recite a zimmun for themselves. The mishna also speaks of the blessing over wine: One does not recite a blessing over wine until he adds water to it, that is the statement of Rabbi Eliezer. Undiluted wine is too strong to drink and a blessing is inappropriate. And the Rabbis say: Since it is possible to drink undiluted wine, one recites a blessing over it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Berakhot.8:1",
    "he": "אֵלּוּ דְבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בַּסְּעֻדָּה. בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם:",
    "en": "These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: One dispute concerns the order of blessings in kiddush. Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter. And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:1",
    "he": "וְאֵלּוּ מַפְסִיקִין לַפֵּאָה. הַנַּחַל, וְהַשְּׁלוּלִית, וְדֶרֶךְ הַיָּחִיד, וְדֶרֶךְ הָרַבִּים, וּשְׁבִיל הָרַבִּים, וּשְׁבִיל הַיָּחִיד הַקָּבוּעַ בִּימוֹת הַחַמָּה וּבִימוֹת הַגְּשָׁמִים, וְהַבּוּר, וְהַנִּיר, וְזֶרַע אַחֵר. וְהַקּוֹצֵר לְשַׁחַת מַפְסִיק, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מַפְסִיק, אֶלָּא אִם כֵּן חָרָשׁ:",
    "en": "The following divide a field for peah: a stream, a pool, a private road, a public road, a public path, a private path in constant use in summer and the rainy season, fallow land, a plowed field and a different seed. One who harvested for animal fodder, [the plot] serves divides, the words of Rabbi Meir. But the sages say: it does not stop for peah unless it is plowed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:2",
    "he": "אַמַּת הַמַּיִם שֶׁאֵינָהּ יְכוֹלָה לְהִקָּצֵר כְּאַחַת, רַבִּי יְהוּדָה אוֹמֵר, מַפְסֶקֶת. וְכֹל הֶהָרִים אֲשֶׁר בַּמַּעְדֵּר יֵעָדֵרוּן, אַף עַל פִּי שֶׁאֵין הַבָּקָר יָכוֹל לַעֲבֹר בְּכֵלָיו, הוּא נוֹתֵן פֵּאָה לַכֹּל:",
    "en": "A water channel that makes harvesting [on one side] impossible [while standing on the other side], Rabbi Judah says: it divides. But all of the hills that can be tilled with a hoe, even though cattle cannot pass over it in with their equipment, [is regarded as part of the field] he gives one peah from it all.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:3",
    "he": "הַכֹּל מַפְסִיק לַזְּרָעִים, וְאֵינוֹ מַפְסִיק לָאִילָן אֶלָּא גָדֵר. וְאִם הָיָה שֵׂעָר כּוֹתֵשׁ, אֵינוֹ מַפְסִיק, אֶלָּא נוֹתֵן פֵּאָה לַכֹּל:",
    "en": "All of these divide in the case of a field [planted] with seeds, but in the case of trees nothing divides except a fence. Should the branches intertwine [on top of the fence], then it does not divide and he gives one peah for the whole field.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:4",
    "he": "וְלֶחָרוּבִין, כָּל הָרוֹאִין זֶה אֶת זֶה. אָמַר רַבָּן גַּמְלִיאֵל, נוֹהֲגִין הָיוּ בֵּית אַבָּא, נוֹתְנִין פֵּאָה אַחַת לַזֵּיתִים שֶׁהָיוּ לָהֶם בְּכָל רוּחַ, וְלֶחָרוּבִין, כָּל הָרוֹאִין זֶה אֶת זֶה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר מִשְּׁמוֹ, אַף לֶחָרוּבִין שֶׁהָיוּ לָהֶם בְּכָל הָעִיר:",
    "en": "As for carob trees, [they are not divided] as long as they see one another. Rabban Gamaliel said: we had this custom in the house of my father. We would give separate peah from the olive trees in each direction and [one peah] for all the carob trees that saw one another. Rabbi Elazar bar Zadok said in his name: also for the carob trees they had in the whole city [they only gave one peah].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:5",
    "he": "הַזּוֹרֵעַ אֶת שָׂדֵהוּ מִין אֶחָד, אַף עַל פִּי שֶׁהוּא עוֹשֵׂהוּ שְׁתֵּי גְרָנוֹת, נוֹתֵן פֵּאָה אַחַת. זְרָעָהּ שְׁנֵי מִינִין, אַף עַל פִּי שֶׁעֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן שְׁתֵּי פֵאוֹת. הַזּוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת:",
    "en": "He who plants his field with one kind of seed, even though he makes up of it two threshing-floors, he gives only one peah [for the lot]. If he plants it of two kinds, even though he makes up of it one threshing-floor, he must give two peahs. One who plants his field with two species of wheat: If he makes up of it one threshing-floor, he gives only one peah; But if two threshing-floors, he gives two peahs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:6",
    "he": "מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת:",
    "en": "It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sages], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:7",
    "he": "שָׂדֶה שֶׁקְּצָרוּהָ כּוּתִים, קְצָרוּהָ לִסְטִים, קִרְסְמוּהָ נְמָלִים, שְׁבָרַתָּהּ הָרוּחַ אוֹ בְהֵמָה, פְּטוּרָה. קָצַר חֶצְיָהּ וְקָצְרוּ לִסְטִים חֶצְיָהּ, פְּטוּרָה, שֶׁחוֹבַת הַפֵּאָה בַּקָּמָה:",
    "en": "A field harvested by gentiles, or harvested by robbers, or which ants have bitten [the stalks at the roots], or which wind and cattle have broken down, is exempt from peah. If [the owner] harvested half of it and robbers harvested half, it is exempt from peah, for the obligation of peah is in the standing grain.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.2:8",
    "he": "קְצָרוּהָ לִסְטִים חֶצְיָהּ וְקָצַר הוּא חֶצְיָהּ, נוֹתֵן פֵּאָה מִמַּה שֶּׁקָּצָר. קָצַר חֶצְיָהּ וּמָכַר חֶצְיָהּ, הַלּוֹקֵחַ נוֹתֵן פֵּאָה לַכֹּל. קָצַר חֶצְיָהּ וְהִקְדִּישׁ חֶצְיָהּ, הַפּוֹדֶה מִיַּד הַגִּזְבָּר, הוּא נוֹתֵן פֵּאָה לַכֹּל:",
    "en": "If robbers harvested half and the owner the other half, he gives peah from what he has harvested. If he harvested half and sold the other half, then the purchaser must give peah for the whole. If he harvested half and dedicated the other half, then he who redeems it from the Temple treasurer must give peah for the whole.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:1",
    "he": "מַלְבְּנוֹת הַתְּבוּאָה שֶׁבֵּין הַזֵּיתִים, בֵּית שַׁמַּאי אוֹמְרִים, פֵּאָה מִכָּל אַחַת וְאֶחָת. בֵּית הִלֵּל אוֹמְרִים, מֵאֶחָד עַל הַכֹּל. וּמוֹדִים, שֶׁאִם הָיוּ רָאשֵׁי שׁוּרוֹת מְעֹרָבִין, שֶׁהוּא נוֹתֵן פֵּאָה מֵאֶחָד עַל הַכֹּל:",
    "en": "Plots of grain between olive trees: Bet Shammai say: peah from each and every plot. But Bet Hillel says: one peah for them all. And they agree that if the ends of the rows enter one into the other, he gives one peah for them all.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:2",
    "he": "הַמְנַמֵּר אֶת שָׂדֵהוּ וְשִׁיֵּר קְלָחִים לַחִים, רַבִּי עֲקִיבָא אוֹמֵר, נוֹתֵן פֵּאָה מִכָּל אֶחָד וְאֶחָד. וַחֲכָמִים אוֹמְרִים, מֵאֶחָד עַל הַכֹּל. וּמוֹדִים חֲכָמִים לְרַבִּי עֲקִיבָא בְּזוֹרֵעַ שֶׁבֶת אוֹ חַרְדָּל בִּשְׁלשָׁה מְקוֹמוֹת, שֶׁהוּא נוֹתֵן פֵּאָה מִכָּל אֶחָד וְאֶחָד:",
    "en": "One who gives his field a striped appearance and leaves behind moist stalks: Rabbi Akiva says: he gives peah from each and every stripe. But the sages say: from one stripe for the whole field. The sages agree with Rabbi Akiba that one who sows dill or mustard in three places must give peah from each place.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:3",
    "he": "הַמַּחֲלִיק בְּצָלִים לַחִים לַשּׁוּק וּמְקַיֵּם יְבֵשִׁים לַגֹּרֶן, נוֹתֵן פֵּאָה לָאֵלּוּ לְעַצְמָן וְלָאֵלּוּ לְעַצְמָן. וְכֵן בַּאֲפוּנִין, וְכֵן בַּכֶּרֶם. הַמֵּדֵל, נוֹתֵן מִן הַמְשֹׁאָר עַל מַה שֶּׁשִּׁיֵּר. וְהַמַּחֲלִיק מֵאַחַת יָד, נוֹתֵן מִן הַמְשֹׁאָר עַל הַכֹּל:",
    "en": "One who clears [his field] of fresh onions for the market and leaves the dry ones [in the ground] for the [time of the] threshing floor, must give peah from these on their own and these on their own. The same applies to beans and to a vineyard. If he, however, he only thins it out, then he gives [peah] from the remainder according to the quantity of that which he left. But if he clears [three from one place] at one time, he gives from the remainder according to the entire quantity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:4",
    "he": "הָאִמָּהוֹת שֶׁל בְּצָלִים חַיָּבוֹת בְּפֵאָה, וְרַבִּי יוֹסֵי פּוֹטֵר. מַלְבְּנוֹת הַבְּצָלִים שֶׁבֵּין הַיָּרָק, רַבִּי יוֹסֵי אוֹמֵר, פֵּאָה מִכָּל אַחַת וְאֶחָת. וַחֲכָמִים אוֹמְרִים, מֵאַחַת עַל הַכֹּל:",
    "en": "Onions grown for their seed are liable for peah. But Rabbi Yose exempts them. Plots of onions [growing] between vegetables: Rabbi Yose says: peah must be given from each [plot]. But the sages say: from one [plot] for all.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:5",
    "he": "הָאַחִין שֶׁחָלְקוּ, נוֹתְנִין שְׁתֵּי פֵאוֹת. חָזְרוּ וְנִשְׁתַּתְּפוּ, נוֹתְנִין פֵּאָה אַחַת. שְׁנַיִם שֶׁלָּקְחוּ אֶת הָאִילָן, נוֹתְנִין פֵּאָה אַחַת. לָקַח זֶה צְפוֹנוֹ וְזֶה דְרוֹמוֹ, זֶה נוֹתֵן פֵּאָה לְעַצְמוֹ, וְזֶה נוֹתֵן פֵּאָה לְעַצְמוֹ. הַמּוֹכֵר קִלְחֵי אִילָן בְּתוֹךְ שָׂדֵהוּ, נוֹתֵן פֵּאָה מִכָּל אֶחָד וְאֶחָד. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁלֹּא שִׁיֵּר בַּעַל הַשָּׂדֶה. אֲבָל אִם שִׁיֵּר בַּעַל הַשָּׂדֶה, הוּא נוֹתֵן פֵּאָה לַכֹּל:",
    "en": "[Two] brothers who divided [an inheritance] must give [two] peahs. If they afterwards again become partners they give one peah. Two who purchase a tree, they give one peah. If one buys the northern section [of the tree] and the other the southern section, each must give peah separately. One who sells young saplings in his field, [the one who purchases] must give peah from each sapling. Rabbi Judah said: When is this so? When the owner of the field left nothing [for himself]. But if he did leave something [for himself], he gives one peah for the whole.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:6",
    "he": "רַבִּי אֱלִיעֶזֶר אוֹמֵר, קַרְקַע בֵּית רֹבַע, חַיֶּבֶת בַּפֵּאָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הָעוֹשָׂה סָאתַיִם. רַבִּי טַרְפוֹן אוֹמֵר, שִׁשָּׁה עַל שִׁשָּׁה טְפָחִים. רַבִּי יְהוּדָה בֶן בְּתֵירָה אוֹמֵר, כְּדֵי לִקְצֹר וְלִשְׁנוֹת. וַהֲלָכָה כִּדְבָרָיו. רַבִּי עֲקִיבָא אוֹמֵר, קַרְקַע כָּל שֶׁהוּא, חַיֶּבֶת בַּפֵּאָה, וּבַבִּכּוּרִים, וְלִכְתֹּב עָלָיו פְּרוֹזְבּוּל, וְלִקְנוֹת עִמּוֹ נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה:",
    "en": "Rabbi Eliezer says: a piece of ground [large enough to plant] one fourth of a kav is liable for peah. Rabbi Joshua says: it must [be large enough] to grow two seahs. Rabbi Tarfon says: it must be six by six handbreadths. R. Judah ben Batera says: [it must be large enough] for a sickle to cut at least two handfuls and the halakhah is according to his words. Rabbi Akiva says: any size of land is liable for peah and for first-fruits, and [is sufficient] for the writing of the prozbul, and also to acquire through it movable property by money, by deed, or by a claim based on undisturbed possession.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:7",
    "he": "הַכּוֹתֵב נְכָסָיו שְׁכִיב מְרַע, שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, מַתְּנָתוֹ מַתָּנָה. לֹא שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, אֵין מַתְּנָתוֹ מַתָּנָה. הַכּוֹתֵב נְכָסָיו לְבָנָיו, וְכָתַב לְאִשְׁתּוֹ קַרְקַע כָּל שֶׁהוּא, אִבְּדָה כְתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, אִם קִבְּלָה עָלֶיהָ, אַף עַל פִּי שֶׁלֹּא כָתַב לָהּ, אִבְּדָה כְתֻבָּתָהּ:",
    "en": "One who is about to die who assigns his property in writing [to another]: If he retains any land [for himself] however small, he renders his gift valid. But if he retains no land whatsoever, his gift is not valid. One who assigns in writing his property to his children, and he assigns to his wife in writing any plot of land, however small, she lost her ketubah. Rabbi Yose says: if she accepted [such an assignment] even though he did not assign it to her in writing she lost her ketubah.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.3:8",
    "he": "הַכּוֹתֵב נְכָסָיו לְעַבְדּוֹ, יָצָא בֶן חוֹרִין. שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, לֹא יָצָא בֶן חוֹרִין. רַבִּי שִׁמְעוֹן אוֹמֵר, לְעוֹלָם הוּא בֶן חוֹרִין, עַד שֶׁיֹּאמַר הֲרֵי כָל נְכָסַי נְתוּנִין לְאִישׁ פְּלוֹנִי עַבְדִּי חוּץ מֵאֶחָד מֵרִבּוֹא שֶׁבָּהֶן:",
    "en": "One who assigns in writing his possessions to his slave, [the slave] thereby goes free. If he reserved for himself any land, however small, he does not become free. Rabbi Shimon says: he always becomes free, unless [the master] says: “Behold, all my goods are given to so-and-so my slave, with the exception of one ten-thousandth part of them.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:1",
    "he": "הַפֵּאָה נִתֶּנֶת בִּמְחֻבָּר לַקַּרְקָע. בְּדָלִית וּבְדֶקֶל, בַּעַל הַבַּיִת מוֹרִיד וּמְחַלֵּק לָעֲנִיִּים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף בַּחֲלִיקֵי אֱגוֹזִים. אֲפִלּוּ תִשְׁעִים וְתִשְׁעָה אוֹמְרִים לְחַלֵּק וְאֶחָד אוֹמֵר לָבוֹז, לָזֶה שׁוֹמְעִין, שֶׁאָמַר כַּהֲלָכָה:",
    "en": "Peah is given from [the crop] while it is still connected with the soil. But in the case of hanging vine-branches and the date-palm, the owner brings down [the fruit] and distributes it among the poor. Rabbi Shimon says: the same applies to smooth nut trees. Even if ninety-nine [of the poor] say [to the owner] to distribute it and one says to leave it in the field, this latter is listened to, since he spoke in accordance with the halakhah.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:2",
    "he": "בְּדָלִית וּבְדֶקֶל אֵינוֹ כֵן, אֲפִלּוּ תִשְׁעִים וְתִשְׁעָה אוֹמְרִים לָבוֹז וְאֶחָד אוֹמֵר לְחַלֵּק, לָזֶה שׁוֹמְעִין, שֶׁאָמַר כַּהֲלָכָה:",
    "en": "With hanging vine-branches and date-palm trees it is not so; even if ninety-nine [of the poor] say [to the owner] to leave it in the field and one says to distribute it, this latter is listened to, since he spoke in accordance with the halakhah.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:3",
    "he": "נָטַל מִקְצָת פֵּאָה וּזְרָקָהּ עַל הַשְּׁאָר, אֵין לוֹ בָהּ כְּלוּם. נָפַל לוֹ עָלֶיהָ, וּפֵרֵשׂ טַלִּיתוֹ עָלֶיהָ, מַעֲבִירִין אוֹתָהּ הֵימֶנּוּ. וְכֵן בְּלֶקֶט, וְכֵן בְּעֹמֶר הַשִּׁכְחָה:",
    "en": "If [a poor man] took some of the peah [already collected] and threw it onto the remainder [not yet collected], he gets none of it. If he fell down upon it, or spread his cloak over it, they take the peah away from him. The same applies to gleanings and the forgotten sheaf.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:4",
    "he": "פֵּאָה אֵין קוֹצְרִין אוֹתָהּ בְּמַגָּלוֹת, וְאֵין עוֹקְרִין אוֹתָהּ בְּקַרְדֻּמּוֹת, כְּדֵי שֶׁלֹּא יַכּוּ אִישׁ אֶת רֵעֵהוּ:",
    "en": "[The poor] may not harvest peah with scythes or tear it out [of the ground] with spades, so that they might not strike one another [with these implements].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:5",
    "he": "שָׁלשׁ אַבְעָיוֹת בַּיּוֹם, בַּשַּׁחַר וּבַחֲצוֹת וּבַמִּנְחָה. רַבָּן גַּמְלִיאֵל אוֹמֵר, לֹא אָמְרוּ אֶלָּא כְּדֵי שֶׁלֹּא יִפְחֲתוּ. רַבִּי עֲקִיבָא אוֹמֵר, לֹא אָמְרוּ אֶלָּא כְּדֵי שֶׁלֹּא יוֹסִיפוּ. שֶׁל בֵּית נָמֵר הָיוּ מְלַקְּטִין עַל הַחֶבֶל, וְנוֹתְנִים פֵּאָה מִכָּל אֻמָּן וְאֻמָּן:",
    "en": "There are three times a day [the poor] make a search [in the field for peah]: morning, noon, and sunset. Rabban Gamaliel says: these [times] were only set lest they reduce them. Rabbi Akiva says: these were set lest they add to them. [The men] of Bet Namer used to have the poor harvest [the peah] with the aid of a rope, and they left peah at the end of each furrow.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:6",
    "he": "עוֹבֵד כּוֹכָבִים שֶׁקָּצַר אֶת שָׂדֵהוּ וְאַחַר כָּךְ נִתְגַּיֵּר, פָּטוּר מִן הַלֶּקֶט וּמִן הַשִּׁכְחָה וּמִן הַפֵּאָה. רַבִּי יְהוּדָה מְחַיֵּב בְּשִׁכְחָה, שֶׁאֵין הַשִּׁכְחָה אֶלָּא בִשְׁעַת הָעִמּוּר:",
    "en": "A non-Jew who harvested his field and then converted, he is exempt from [leaving] gleanings, the forgotten sheaf and peah. Rabbi Judah makes him liable to leave the forgotten sheaf, since he becomes liable for the forgotten sheaf at the time of their binding.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:7",
    "he": "הִקְדִּישׁ קָמָה וּפָדָה קָמָה, חַיָּב. עֳמָרִין וּפָדָה עֳמָרִין, חַיָּב. קָמָה וּפָדָה עֳמָרִין, פְּטוּרָה, שֶׁבִּשְׁעַת חוֹבָתָהּ הָיְתָה פְטוּרָה:",
    "en": "One who dedicated standing grain [to the Temple] and then redeemed it while it was still standing grain, he is liable [to give the agricultural gifts to the poor]. [If he dedicated] sheaves and redeemed them while they were still sheaves, he is liable. [If he dedicated] standing grain and redeemed it [when it was already in] sheaves, he is exempt, since at the time when it became liable it was exempt.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:8",
    "he": "כַּיּוֹצֵא בוֹ, הַמַּקְדִּישׁ פֵּרוֹתָיו עַד שֶׁלֹּא בָאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּפְדָאָן, חַיָּבִין. מִשֶּׁבָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּפְדָאָן, חַיָּבִין. הִקְדִּישָׁן עַד שֶׁלֹּא נִגְמְרוּ וּגְמָרָן הַגִּזְבָּר, וְאַחַר כָּךְ פְּדָאָן, פְּטוּרִים, שֶׁבִּשְׁעַת חוֹבָתָן הָיוּ פְטוּרִים:",
    "en": "Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed]. If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed]. If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:9",
    "he": "מִי שֶׁלָּקַט אֶת הַפֵּאָה וְאָמַר הֲרֵי זוֹ לְאִישׁ פְּלוֹנִי עָנִי, רַבִּי אֱלִיעֶזֶר אוֹמֵר, זָכָה לוֹ. וַחֲכָמִים אוֹמְרִים, יִתְּנֶנָּה לֶעָנִי שֶׁנִּמְצָא רִאשׁוֹן. הַלֶּקֶט וְהַשִּׁכְחָה וְהַפֵּאָה שֶׁל עוֹבֵד כּוֹכָבִים חַיָּב בְּמַעַשְׂרוֹת, אֶלָּא אִם כֵּן הִפְקִיר:",
    "en": "One who collected peah and said, “This is for so-and-so a poor man:” Rabbi Eliezer says: he has thus acquired it for him. The sages say: he must give it to the first poor man he finds. Gleanings, the forgotten sheaf and the peah of non-Jews are subject to tithes, unless he [the non-Jew] had declared them ownerless.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:10",
    "he": "אֵיזֶהוּ לֶקֶט, הַנּוֹשֵׁר בִּשְׁעַת הַקְּצִירָה. הָיָה קוֹצֵר, קָצַר מְלֹא יָדוֹ, תָּלַשׁ מְלֹא קֻמְצוֹ, הִכָּהוּ קוֹץ וְנָפַל מִיָּדוֹ לָאָרֶץ, הֲרֵי הוּא שֶׁל בַּעַל הַבָּיִת. תּוֹךְ הַיָּד וְתוֹךְ הַמַּגָּל, לָעֲנִיִּים. אַחַר הַיָּד וְאַחַר הַמַּגָּל, לְבַעַל הַבָּיִת. רֹאשׁ הַיָּד וְרֹאשׁ הַמַּגָּל, רַבִּי יִשְׁמָעֵאל אוֹמֵר, לָעֲנִיִּים. רַבִּי עֲקִיבָא אוֹמֵר, לְבַעַל הַבָּיִת:",
    "en": "What are gleanings? That which falls down at the time of harvesting. If while he was harvesting, he harvested a handful, or plucked a fistful, and then a thorn pricked him, and what he had in his hand fell to the ground, it still belongs to the owner. [That which drops from] inside the hand or the sickle [belongs] to the poor, but [that which falls from] the back of the hand or the sickle [belongs] to the owner. [That which falls from] the top of the hand or sickle: Rabbi Ishmael says: to the poor; But Rabbi Akiva says: to the owner.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.4:11",
    "he": "חוֹרֵי הַנְּמָלִים שֶׁבְּתוֹךְ הַקָּמָה, הֲרֵי הֵן שֶׁל בַּעַל הַבָּיִת. שֶׁלְּאַחַר הַקּוֹצְרִים, הָעֶלְיוֹנִים לָעֲנִיִּים, וְהַתַּחְתּוֹנִים שֶׁל בַּעַל הַבָּיִת. רַבִּי מֵאִיר אוֹמֵר, הַכֹּל לָעֲנִיִּים, שֶׁסְּפֵק לֶקֶט, לֶקֶט:",
    "en": "[Grain found in] ant holes where the stalks are still standing, behold it still belongs to the owner. After the harvesters [had passed over them], those found in the top parts [of the ant holes belong] to the poor, but [those found] on the bottom parts [belong] to the owner. Rabbi Meir says: it all belongs to the poor, for gleanings about which there is any doubt are regarded as gleanings.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:1",
    "he": "גָּדִישׁ שֶׁלֹּא לֻקַּט תַּחְתָּיו, כָּל הַנּוֹגֵעַ בָּאָרֶץ הֲרֵי הוּא שֶׁל עֲנִיִּים. הָרוּחַ שֶׁפִּזְּרָה אֶת הָעֳמָרִים, אוֹמְדִים אוֹתָהּ כַּמָּה לֶקֶט הִיא רְאוּיָה לַעֲשׂוֹת, וְנוֹתֵן לָעֲנִיִּים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נוֹתֵן לָעֲנִיִּים בִּכְדֵי נְפִילָה:",
    "en": "If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:2",
    "he": "שִׁבֹּלֶת שֶׁבַּקָּצִיר וְרֹאשָׁהּ מַגִּיעַ לַקָּמָה, אִם נִקְצְרָה עִם הַקָּמָה, הֲרֵי הִיא שֶׁל בַּעַל הַבַּיִת, וְאִם לָאו, הֲרֵי הִיא שֶׁל עֲנִיִּים. שִׁבֹּלֶת שֶׁל לֶקֶט שֶׁנִּתְעָרְבָה בַגָּדִישׁ, מְעַשֵּׂר שִׁבֹּלֶת אַחַת וְנוֹתֵן לוֹ. אָמַר רַבִּי אֱלִיעֶזֶר, וְכִי הֵיאַךְ הֶעָנִי הַזֶּה מַחֲלִיף דָּבָר שֶׁלֹּא בָא בִרְשׁוּתוֹ. אֶלָּא מְזַכֶּה אֶת הֶעָנִי בְּכָל הַגָּדִישׁ, וּמְעַשֵּׂר שִׁבֹּלֶת אַחַת וְנוֹתֵן לוֹ:",
    "en": "The top of a single ear of grain [that remained] after the harvesting and its top touches the standing stalk: If it can be cut with the stalk, it belongs to the owner; But if not, it belongs to the poor. If an ear of grain of gleanings that became mixed up with a stack of grain, [the owner] must tithe one ear of grain and give it to him [the poor]. Rabbi Eliezer says: how can this poor man give in exchange something that had not yet become his? Rather, [the owner] must transfer to the poor man the ownership of the whole stack and then tithe one ear of grain and give it to him.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:3",
    "he": "אֵין מְגַלְגְּלִין בְּטוֹפֵחַ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים מַתִּירִין, מִפְּנֵי שֶׁאֶפְשָׁר:",
    "en": "They should not [irrigate a field] with a water wheel, the words of Rabbi Meir. The sages permit it, because it is still possible [for the poor to get their gleanings].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:4",
    "he": "בַּעַל הַבַּיִת שֶׁהָיָה עוֹבֵר מִמָּקוֹם לְמָקוֹם, וְצָרִיךְ לִטֹּל לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי, יִטֹּל, וּכְשֶׁיַּחֲזֹר לְבֵיתוֹ יְשַׁלֵּם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עָנִי הָיָה בְּאוֹתָהּ שָׁעָה:",
    "en": "A property owner who was passing from place to place and need to take gleanings, the forgotten sheaf, peah or the poor man’s tithe, he may take them, and when he returns home, he must pay [for the amount gathered], the words of Rabbi Eliezer. The sages say: he was a poor man at that time [and so he need not make restitution].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:5",
    "he": "הַמַּחֲלִיף עִם הָעֲנִיִּים, בְּשֶׁלּוֹ פָּטוּר, וּבְשֶׁל עֲנִיִּים חַיָּב. שְׁנַיִם שֶׁקִּבְּלוּ אֶת הַשָּׂדֶה בַּאֲרִיסוּת, זֶה נוֹתֵן לָזֶה חֶלְקוֹ מַעְשַׂר עָנִי, וְזֶה נוֹתֵן לָזֶה חֶלְקוֹ מַעְשַׂר עָנִי. הַמְקַבֵּל שָׂדֶה לִקְצֹר, אָסוּר בְּלֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁקִּבֵּל מִמֶּנּוּ לְמֶחֱצָה, לִשְׁלִישׁ וְלִרְבִיעַ. אֲבָל אִם אָמַר לוֹ שְׁלִישׁ מַה שֶּׁאַתָּה קוֹצֵר שֶׁלָּךְ, מֻתָּר בְּלֶקֶט וּבְשִׁכְחָה וּבְפֵאָה, וְאָסוּר בְּמַעְשַׂר עָנִי:",
    "en": "One who exchanges with the poor, [what they give in exchange] for his is exempt [from tithes] but what [he gives in exchange] for that of the poor is subject [to tithes]. Two who received a field as sharecroppers, this one may give to the other his share of the poor man’s tithe and this one may give to the other his share of the poor man’s tithe. One who receives a field in order to harvest it, he is forbidden to take gleanings, the forgotten sheaf, peah or the poor man’s tithe. Rabbi Judah said: When is this so? When he receives it [in order to pay the owner] a half, third or quarter [of the crop]. But [if the owner] had said to him: “A third of that which you harvest belongs to you,” then he may take gleanings, the forgotten sheaf and peah, but not the poor man’s tithe.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:6",
    "he": "הַמּוֹכֵר אֶת שָׂדֵהוּ, הַמּוֹכֵר מֻתָּר וְהַלּוֹקֵחַ אָסוּר. לֹא יִשְׂכֹּר אָדָם אֶת הַפּוֹעֲלִים עַל מְנָת שֶׁיְּלַקֵּט בְּנוֹ אַחֲרָיו. מִי שֶׁאֵינוֹ מַנִּיחַ אֶת הָעֲנִיִּים לִלְקֹט, אוֹ שֶׁהוּא מַנִּיחַ אֶת אֶחָד וְאֶחָד לֹא, אוֹ שֶׁהוּא מְסַיֵּעַ אֶת אֶחָד מֵהֶן, הֲרֵי זֶה גּוֹזֵל אֶת הָעֲנִיִּים. עַל זֶה נֶאֱמַר (משלי כב) אַל תַּסֵּג גְּבוּל עוֹלִים:",
    "en": "One who sells, the seller is permitted [to take the agricultural gifts] and the purchaser is forbidden. One may not hire a worker on the condition that the son [of the worker] should gather the gleanings after him. One who does not allow the poor to gather, or one who allows one but not another, or one who helps one of them [to gather] behold he is a robber of the poor. Concerning him it is said: “Do not remove the landmark of those that come up (olim)” (Proverbs 22:28).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:7",
    "he": "הָעֹמֶר שֶׁשְּׁכָחוּהוּ פוֹעֲלִים וְלֹא שְׁכָחוֹ בַעַל הַבַּיִת, שְׁכָחוֹ בַעַל הַבַּיִת וְלֹא שְׁכָחוּהוּ פוֹעֲלִים, עָמְדוּ עֲנִיִּים בְּפָנָיו אוֹ שֶׁחִפּוּהוּ בְקַשׁ, הֲרֵי זֶה אֵינוֹ שִׁכְחָה:",
    "en": "A sheaf which the workers forgot but not the land owner, or which the land owner forgot but not the workers; or [a sheaf] which the poor stood in front of [and blocked its view], or they covered it up with stubble, it is not considered a forgotten sheaf.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.5:8",
    "he": "הַמְעַמֵּר לְכֹבָעוֹת וּלְכֻמְסָאוֹת, לַחֲרָרָה וְלָעֳמָרִים, אֵין לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, יֶשׁ לוֹ שִׁכְחָה. הַמְעַמֵּר לַגָּדִישׁ, יֶשׁ לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, אֵין לוֹ שִׁכְחָה. זֶה הַכְּלָל, כָּל הַמְעַמֵּר לְמָקוֹם שֶׁהוּא גְמָר מְלָאכָה, יֶשׁ לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, אֵין לוֹ שִׁכְחָה. לְמָקוֹם שֶׁאֵינוֹ גְמַר מְלָאכָה, אֵין לוֹ שִׁכְחָה. מִמֶּנּוּ וְלַגֹּרֶן, יֶשׁ לוֹ שִׁכְחָה:",
    "en": "One who binds sheaves into stack covers, stack bases, round stacks or regular stacks, he is not subject to the law of the forgotten sheaf [while binding]. [When bringing them afterwards] to the threshing-floor, he is subject to the law of the forgotten sheaf. One who piles up the sheaves to make a stack, he is subject to the law of the forgotten sheaf. [When bringing them afterwards] to the threshing-floor, he is not subject to the law of the forgotten sheaf. This is the general rule: whoever makes the sheaves at the place which is the end of the work is subject to the law of the forgotten sheaf, [and afterwards when he takes] them to the threshing-floor, he is not subject to the law of the forgotten sheaf. However, [one who piles up the sheaves] at a place which is not the end of the work, is not subject to the law of the forgotten sheaf; [and afterwards when he takes] them to the threshing-floor, he is subject to the law of the forgotten sheaf.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.6:1",
    "he": "בֵּית שַׁמַּאי אוֹמְרִים, הֶבְקֵר לָעֲנִיִּים, הֶבְקֵר. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ הֶפְקֵר, עַד שֶׁיֻּפְקַר אַף לָעֲשִׁירִים, כַּשְּׁמִטָּה. כָּל עָמְרֵי הַשָּׂדֶה שֶׁל קַב קַב וְאֶחָד שֶׁל אַרְבַּעַת קַבִּין וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה:",
    "en": "Bet Shammai says: [That which is] made ownerless only in regard to the poor is indeed ownerless. But Bet Hillel says: it is not ownerless unless ownership is renounced even for the rich, as in the case of the sabbatical year. [If] all of the sheaves in a field are a kav each, and one is four kavs and that one is forgotten: Bet Shammai says: it is not considered forgotten. But Bet Hillel says: it is considered forgotten.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.6:2",
    "he": "הָעֹמֶר שֶׁהוּא סָמוּךְ לַגָּפָה וְלַגָּדִישׁ, לַבָּקָר וְלַכֵּלִים, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה:",
    "en": "A sheaf left near a stone fence, or near a stack [of grain] or near oxen, or near equipment: Bet Shammai says: it is not considered “forgotten”; Bet Hillel says: it is considered “forgotten.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.6:3",
    "he": "רָאשֵׁי שׁוּרוֹת, הָעֹמֶר שֶׁכְּנֶגְדּוֹ מוֹכִיחַ. הָעֹמֶר שֶׁהֶחֱזִיק בּוֹ לְהוֹלִיכוֹ אֶל הָעִיר, וּשְׁכָחוֹ, מוֹדִים שֶׁאֵינוֹ שִׁכְחָה:",
    "en": "[With regard to sheaves forgotten] at the end of the row, the sheaf lying across from it proves [that the first sheaf has not been forgotten.] [As for] a sheaf that [the owner] took to bring it to the city and forgot it, all agree that it is not considered a “forgotten sheaf.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.6:4",
    "he": "וְאֵלּוּ הֵן רָאשֵׁי שׁוּרוֹת. שְׁנַיִם שֶׁהִתְחִילוּ מֵאֶמְצַע הַשּׁוּרָה, זֶה פָּנָיו לַצָּפוֹן וְזֶה פָּנָיו לַדָּרוֹם, וְשָׁכְחוּ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם, אֶת שֶׁלִּפְנֵיהֶם שִׁכְחָה, וְאֶת שֶׁלְּאַחֲרֵיהֶם אֵינוֹ שִׁכְחָה. יָחִיד שֶׁהִתְחִיל מֵרֹאשׁ הַשּׁוּרָה, וְשָׁכַח לְפָנָיו וּלְאַחֲרָיו, שֶׁלְּפָנָיו אֵינוֹ שִׁכְחָה, וְשֶׁלְּאַחֲרָיו שִׁכְחָה, מִפְּנֵי שֶׁהוּא בְּבַל תָּשׁוּב (דברים כד). זֶה הַכְּלָל, כָּל שֶׁהוּא בְּבַל תָּשׁוּב, שִׁכְחָה. וְשֶׁאֵינוֹ בְּבַל תָּשׁוּב, אֵינוֹ שִׁכְחָה:",
    "en": "These are to be considered ends of the rows:If two men begin [to gather] from the middle of the row, one facing north and the other south and they forget [some sheaves] in front of them and behind them, those left in front of them are “forgotten,” but those left behind them are not “forgotten.” If an individual begins from the end of the row and he forgets [some sheaves] in front of him and behind him, those in front of him are not “forgotten”, whereas those behind him are “forgotten,” for this comes under the category of “you shall not go back [to retrieve it].” This is the general rule: anything that can be said to fall under the law “you shall not go back” is considered “forgotten,” but that to which the principle of “you shall not go back” cannot be applied is not considered “forgotten.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Peah.6:5",
    "he": "שְׁנֵי עֳמָרִים, שִׁכְחָה, וּשְׁלשָׁה אֵינָן שִׁכְחָה. שְׁנֵי צִבּוּרֵי זֵיתִים וְחָרוּבִין, שִׁכְחָה, וּשְׁלשָׁה אֵינָן שִׁכְחָה. שְׁנֵי הוּצְנֵי פִשְׁתָּן, שִׁכְחָה, וּשְׁלשָׁה אֵינָן שִׁכְחָה. שְׁנֵי גַרְגְּרִים, פֶּרֶט, וּשְׁלשָׁה אֵינָן פֶּרֶט. שְׁנֵי שִׁבֳּלִים, לֶקֶט, וּשְׁלֹשָׁה אֵינָן לֶקֶט. אֵלּוּ כְּדִבְרֵי בֵית הִלֵּל. וְעַל כֻּלָּן בֵּית שַׁמַּאי אוֹמְרִים, שְׁלשָׁה, לָעֲנִיִּים, וְאַרְבָּעָה, לְבַעַל הַבָּיִת:",
    "en": "Two sheaves [left lying together] are “forgotten,” but three are not “forgotten.” Two bundles of olives or carobs are “forgotten” but three are not “forgotten.” Two flax-stalks are “forgotten”, but three are not “forgotten”. Two grapes are considered “grape gleanings,” but three are not “grape gleanings.” Two ears of grain are deemed “gleanings,” but three are not gleanings.” All these [rulings] are according to Bet Hillel. And concerning them all Bet Shammai says that three [that are left] belong to the poor, and four belong to the owner.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:1",
    "he": "כָּל סְאָה שֶׁיֶּשׁ בּוֹ רֹבַע מִמִּין אַחֵר, יְמַעֵט. רַבִּי יוֹסֵי אוֹמֵר, יָבֹר. בֵּין מִמִּין אֶחָד בֵּין מִשְּׁנֵי מִינִין. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא אָמְרוּ אֶלָּא מִמִּין אֶחָד. וַחֲכָמִים אוֹמְרִים, כָּל שֶׁהוּא כִלְאַיִם בַּסְּאָה מִצְטָרֵף לְרֹבַע:",
    "en": "Any seah which contains a quarter [of a kav] of a different species, one should reduce [its proportion of the latter] Rabbi Yose says: one should pick [it all out]. Whether it consists of one species or of two species. Rabbi Shimon says: they said this only if it consists of one species. But the sages say: anything which is kilayim, in a seah [it adds up] in making up the quarter.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:2",
    "he": "בַּמֶּה דְבָרִים אֲמוּרִים. תְּבוּאָה בִתְבוּאָה וְקִטְנִית בְּקִטְנִית, תְּבוּאָה בְקִטְנִית וְקִטְנִית בִּתְבוּאָה. בֶּאֱמֶת אָמְרוּ, זֵרְעוֹנֵי גִנָּה שֶׁאֵינָן נֶאֱכָלִין, מִצְטָרְפִין אֶחָד מֵעֶשְׂרִים וְאַרְבַּע בְּנוֹפֵל לְבֵית סְאָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כְּשֵׁם שֶׁאָמְרוּ לְהַחְמִיר כָּךְ אָמְרוּ לְהָקֵל, הַפִּשְׁתָּן בַּתְּבוּאָה מִצְטָרֶפֶת אֶחָד מֵעֶשְׂרִים וְאַרְבַּע בְּנוֹפֵל לְבֵית סְאָה:",
    "en": "To what does this refer? To [an mixture of] grain [occurring] with [different] grain, or pulse with [different] pulse, to grain with pulse, and to pulse with grain. However they stated: Seeds from a garden which are not eaten, they add up [with other seeds to form an amount sufficient to prohibit the sowing of a seah] when there is 1/24 of the quantity [of such seed] that is necessary to sow a bet seah. Rabbi Shimon says: just as they ruled to be stringent so too they ruled to be lenient flax [mixed in with] produce, combines when there is 1/24 of the quantity [of such seed] that is necessary to sow a bet seah.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:3",
    "he": "הָיְתָה שָׂדֵהוּ זְרוּעָה חִטִּים וְנִמְלַךְ לְזָרְעָהּ שְׂעוֹרִים, יַמְתִּין לָהּ עַד שֶׁתַּתְלִיעַ, וְיוֹפַךְ, וְאַחַר כָּךְ יִזְרַע. אִם צִמְּחָה, לֹא יֹאמַר אֶזְרַע וְאַחַר כָּךְ אוֹפָךְ, אֶלָּא הוֹפֵךְ וְאַחַר כָּךְ זוֹרֵעַ. כַּמָּה יְהֵא חוֹרֵשׁ, כְּתַלְמֵי הָרְבִיעָה. אַבָּא שָׁאוּל אוֹמֵר, כְּדֵי שֶׁלֹּא יְשַׁיֵּר רֹבַע לְבֵית סְאָה:",
    "en": "If one’s field was sown with wheat, and he changed his mind and decided to sow it with barley, he must wait until it [the wheat] rots. He turns [the soil] and then he may sow [the barley], if it [the wheat] had already grown. He should not say: “I shall [first] sow [the barley] and, then turn [the soil]” rather he must first turn [the soil] and then sow. How much must he plow [when overturning the soil]? Like the furrows [that are plowed after the [first] rainy season. Abba Shaul says: [one should plow] so that one does not leave [unplowed] as much [ground] as holds a quarter [kav] to a bet seah.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:4",
    "he": "זְרוּעָה וְנִמְלַךְ לְנָטְעָהּ, לֹא יֹאמַר אֶטַּע וְאַחַר כָּךְ אוֹפָךְ, אֶלָּא הוֹפֵךְ וְאַחַר כָּךְ נוֹטֵעַ. נְטוּעָה וְנִמְלַךְ לְזָרְעָהּ, לֹא יֹאמַר אֶזְרַע וְאַחַר כָּךְ אֲשָׁרֵשׁ, אֶלָּא מְשָׁרֵשׁ וְאַחַר כָּךְ זוֹרֵעַ. אִם רָצָה, גּוֹמֵם עַד פָּחוֹת מִטֶּפַח, זוֹרֵעַ, וְאַחַר כָּךְ מְשָׁרֵשׁ:",
    "en": "[His field was] sown [with grain, or pulse, or garden-seed], and he changed his mind and decided to plant it [with vines], he may not say: “First I shall plant [the vines] and then turn [the soil],” but he must [first] turn [the soil] and then he may plant [the vines]. [If it was] ‘planted’ [with vines] and he changed his mind and decided to seed [with grain, pulse or garden-seed], he may not say: “First I shall sow [the grain etc.] and then I uproot [the vines],” but he must [first] uproot [the vines] and then he may sow [the grain etc.] If he wants, he may cut down [the vines] to less than a handbreadth [above ground], and then he may sow [the grain] and later, he uproots [the vines].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:5",
    "he": "הָיְתָה שָׂדֵהוּ זְרוּעָה קַנְבּוֹס אוֹ לוּף, לֹא יְהֵא זוֹרֵעַ וּבָא עַל גַּבֵּיהֶם, שֶׁאֵינָן עוֹשִׂין אֶלָּא לִשְׁלֹשָׁה שָׁנִים. תְּבוּאָה שֶׁעָלָה בָהּ סְפִיחֵי אִסְטִיס, וְכֵן מְקוֹם הַגְּרָנוֹת שֶׁעָלוּ בָהֶן מִינִין הַרְבֵּה, וְכֵן תִּלְתָּן שֶׁהֶעֱלָה מִינֵי צְמָחִים, אֵין מְחַיְּבִין אוֹתוֹ לְנַכֵּשׁ. אִם נִכֵּשׁ אוֹ כִסַּח, אוֹמְרִים לוֹ, עֲקֹר אֶת הַכֹּל חוּץ מִמִּין אֶחָד:",
    "en": "His field was sown cumin or with arum, he must not sow on top of them, since they produce crops only after three years. [A field of] grain among which sprang up some aftergrowth woad, alternatively an area of threshing-floors in which many species sprang up, alternatively [a field of] clover among which grew up a number of species of herbs, he is not obliged to weed them out. But if he weeded or cut down the weeds, they say to him: “Uproot it all, except for one species.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:6",
    "he": "הָרוֹצֶה לַעֲשׂוֹת שָׂדֵהוּ מֵשָׁר מֵשָׁר מִכָּל מִין, בֵּית שַׁמַּאי אוֹמְרִים, שְׁלֹשָׁה תְלָמִים שֶׁל פָּתִיחַ. וּבֵית הִלֵּל אוֹמְרִים, מְלֹא הָעֹל הַשָּׁרוֹנִי. וּקְרוֹבִין דִּבְרֵי אֵלּוּ לִהְיוֹת כְּדִבְרֵי אֵלּוּ:",
    "en": "One who wants to lay out his field in long straight rows each sown with a different species:Bet Shammai says: three furrows of newly broken land. But Bet Hillel says: the width of a Sharon yoke. And the words of these are close to the words of these.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:7",
    "he": "הָיָה רֹאשׁ תּוֹר חִטִּים נִכְנָס בְּתוֹךְ שֶׁל שְׂעוֹרִים, מֻתָּר, מִפְּנֵי שֶׁהוּא נִרְאֶה כְּסוֹף שָׂדֵהוּ. שֶׁלּוֹ חִטִּים וְשֶׁל חֲבֵרוֹ מִין אַחֵר, מֻתָּר לִסְמֹךְ לוֹ מֵאוֹתוֹ הַמִּין. שֶׁלּוֹ חִטִּים וְשֶׁל חֲבֵרוֹ חִטִּים, מֻתָּר לִסְמֹךְ לוֹ תֶּלֶם שֶׁל פִּשְׁתָּן, וְלֹא תֶלֶם שֶׁל מִין אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אֶחָד זֶרַע פִּשְׁתָּן וְאֶחָד כָּל הַמִּינִין. רַבִּי יוֹסֵי אוֹמֵר, אַף בְּאֶמְצַע שָׂדֵהוּ מֻתָּר לִבְדֹּק בְּתֶלֶם שֶׁל פִּשְׁתָּן:",
    "en": "If the point of an angle of a wheat [field] overlaps into a barley [field], it is permitted because it looks like the end of his field. If his [field] is of wheat, and his neighbor’s is of another species, he may sow [next to the border] some of the same species [as that of his neighbor]. If his field was of wheat and that of his neighbor’s was of wheat, he may sow next to him a row of flax, but not a row of any other species. Rabbi Shimon says: it is all the same whether he sows flax or any other species. Rabbi Yose said: even in the middle of one's field it is permitted to check one’s field with a row of flax.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:8",
    "he": "אֵין סוֹמְכִין לִשְׂדֵה תְבוּאָה חַרְדָּל וְחָרִיעַ, אֲבָל סוֹמְכִין לִשְׂדֵה יְרָקוֹת חַרְדָּל וְחָרִיעַ. וְסוֹמֵךְ לְבוּר, וּלְנִיר, וּלְגָפָה, וּלְדֶרֶךְ, וּלְגָדֵר גָּבוֹהַּ עֲשָׂרָה טְפָחִים, וּלְחָרִיץ שֶׁהוּא עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה, וּלְאִילָן שֶׁהוּא מֵסֵךְ עַל הָאָרֶץ, וּלְסֶלַע גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה:",
    "en": "They may not sow mustard or safflower close to a field of grain, but they may sow mustard or safflower close to a vegetable field. And they may sow close to fallow land or to plowed land, or to a wall made with loose stones, or to a path, or to a fence ten handbreadths high, or to a trench ten [handbreadths] deep and four wide, or to a tree forming a tent over the ground, or to a rock ten [handbreadths] high and four wide.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:9",
    "he": "הָרוֹצֶה לַעֲשׂוֹת שָׂדֵהוּ קָרַחַת קָרַחַת מִכָּל מִין, עוֹשֶׂה עֶשְׂרִים וְאַרְבַּע קָרָחוֹת לְבֵית סְאָה, מִקָּרַחַת לְבֵית רֹבַע, וְזוֹרֵעַ בְּתוֹכָהּ כָּל מִין שֶׁיִּרְצֶה. הָיְתָה קָרַחַת אַחַת אוֹ שְׁתַּיִם, זוֹרְעָם חַרְדָּל. שָׁלֹשׁ, לֹא יִזְרַע חַרְדָּל, מִפְּנֵי שֶׁהִיא נִרְאֵית כִּשְׂדֵה חַרְדָּל, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, תֵּשַׁע קָרָחוֹת מֻתָּרוֹת, עֶשֶׂר אֲסוּרוֹת. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִלּוּ כָל שָׂדֵהוּ בֵּית כּוֹר, לֹא יַעֲשֶׂה בְתוֹכָהּ חוּץ מִקָּרַחַת אַחַת:",
    "en": "One who wishes to make his field into square plots [each sown] with a different species, he should divide it into twenty-four square plots for a bet seah, a square plot per bet rova, and he may then sow in each whatever species he wants. If there is one square plot or two [inside his field], he may sow them with mustard, but if there are three he may not sow them with mustard, since it looks like a field of mustard, the words of Rabbi Meir. But the sages say: nine square plots are permitted, ten are forbidden. Rabbi Eliezer ben Yaakov says: even though the whole of his field is a bet-kor, he may not make within it more than one square plot.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:10",
    "he": "כָּל שֶׁהוּא בְתוֹךְ בֵּית רֹבַע, עוֹלֶה בְמִדַּת בֵּית רֹבַע. אֲכִילַת הַגֶּפֶן וְהַקֶּבֶר וְהַסֶּלַע, עוֹלִין בְּמִדַּת בֵּית רֹבַע. תְּבוּאָה בִתְבוּאָה, בֵּית רֹבַע. יָרָק בְּיָרָק, שִׁשָּׁה טְפָחִים. תְּבוּאָה בְיָרָק, יָרָק בִּתְבוּאָה, בֵּית רֹבַע. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָרָק בִּתְבוּאָה, שִׁשָּׁה טְפָחִים:",
    "en": "Whatever there is within a bet rova [which separates different species] is included in the area of a bet rova: the space which vine roots consume, a grave, a rock, [all] count in the measure of a bet rova. [One who wants to sow one type of] grain [in a field of another type] of grain the measure is a bet rova. Vegetables within [a field of other] vegetables the measure is six handbreadths. Vegetables within [a field of] grain, or grain within [a field of] vegetables the measure is a bet rova. Rabbi Eliezer says: vegetables in [a field of] grain the measure is six handbreadths.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.2:11",
    "he": "תְּבוּאָה נוֹטָה עַל גַּבֵּי תְבוּאָה, וְיָרָק עַל גַּבֵּי יָרָק, תְּבוּאָה עַל גַּבֵּי יָרָק, יָרָק עַל גַּבֵּי תְבוּאָה, הַכֹּל מֻתָּר, חוּץ מִדְּלַעַת יְוָנִית. רַבִּי מֵאִיר אוֹמֵר, אַף הַקִּשּׁוּת וּפוֹל הַמִּצְרִי, וְרוֹאֶה אֲנִי אֶת דִּבְרֵיהֶן מִדְּבָרָי:",
    "en": "Stalks of grain which are leaning over other stalks of grain, or vegetable [plants] on other [] vegetable plants, or stalks of grain over vegetables plants or vegetable plants over stalks of grain, all this is permitted, except in the case of the Greek gourd. Rabbi Meir says: also in the case of the cucumber or Egyptian beans. But I recognize their words [as more acceptable] than mine.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.3:1",
    "he": "עֲרוּגָה שֶׁהִיא שִׁשָּׁה טְפָחִים עַל שִׁשָּׁה טְפָחִים, זוֹרְעִים בְּתוֹכָהּ חֲמִשָּׁה זֵרְעוֹנִים, אַרְבָּעָה בְּאַרְבַּע רוּחוֹת הָעֲרוּגָה, וְאֶחָד בָּאֶמְצַע. הָיָה לָהּ גְּבוּל גָּבוֹהַּ טֶפַח, זוֹרְעִין בְּתוֹכָהּ שְׁלֹשָׁה עָשָׂר, שְׁלֹשָׁה עַל כָּל גְּבוּל וּגְבוּל, וְאֶחָד בָּאֶמְצַע. לֹא יִטַּע רֹאשׁ הַלֶּפֶת בְּתוֹךְ הַגְּבוּל, מִפְּנֵי שֶׁהוּא מְמַלְאֵהוּ. רַבִּי יְהוּדָה אוֹמֵר, שִׁשָּׁה בָּאֶמְצַע:",
    "en": "A furrow of vegetables measuring six handbreadths by six handbreadths: it is permitted to sow in it five [different] types of seeds--four [species], one on [each of] the four sides of the bed, and one in the middle. If it had a border one handbreadth high, one may sow in it thirteen [different species] three on every border, and one in the middle. It is prohibited to plant a turnip head in the border since that would fill it [completely]. Rabbi Judah said: [it is permitted to sow] six [species] in the middle.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.3:2",
    "he": "כָּל מִין זְרָעִים אֵין זוֹרְעִים בַּעֲרוּגָה, וְכָל מִין יְרָקוֹת זוֹרְעִין בַּעֲרוּגָה. חַרְדָּל וַאֲפוּנִים הַשּׁוּפִין, מִין זְרָעִים. אֲפוּנִים הַגַּמְלָנִים, מִין יָרָק. גְּבוּל שֶׁהָיָה גָבוֹהַּ טֶפַח וְנִתְמַעֵט, כָּשֵׁר, שֶׁהָיָה כָשֵׁר מִתְּחִלָּתוֹ. הַתֶּלֶם וְאַמַּת הַמַּיִם שֶׁהֵם עֲמֻקִּים טֶפַח, זוֹרְעִים לְתוֹכָן שְׁלֹשָׁה זֵרְעוֹנִין, אֶחָד מִכָּאן, וְאֶחָד מִכָּאן, וְאֶחָד בָּאֶמְצַע:",
    "en": "They may not sow different species of seeds in one bed, but they may sow different species of vegetables in one bed. Mustard and small polished peas are a species of seed; large peas are a species of vegetable. If a border was originally a handbreadth high and then it fell in height, it remains valid, since it was valid at the beginning. A furrow or water channel which are a handbreadth deep, it is permitted to sow three different species of vegetables, one on one side, one on the other side, and one in the middle.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.3:3",
    "he": "הָיָה רֹאשׁ תּוֹר יָרָק נִכְנָס לְתוֹךְ שְׂדֵה יָרָק אַחֵר, מֻתָּר, מִפְּנֵי שֶׁהוּא נִרְאֶה כְּסוֹף שָׂדֵהוּ. הָיְתָה שָׂדֵהוּ זָרוּעַ יָרָק, וְהוּא מְבַקֵּשׁ לִטַּע בְּתוֹכוֹ שׁוּרָה שֶׁל יָרָק אַחֵר, רַבִּי יִשְׁמָעֵאל אוֹמֵר, עַד שֶׁיְּהֵא הַתֶּלֶם מְפֻלָּשׁ מֵרֹאשׁ הַשָּׂדֶה וְעַד רֹאשׁוֹ. רַבִּי עֲקִיבָא אוֹמֵר, אֹרֶךְ שִׁשָּׁה טְפָחִים וְרֹחַב מְלֹאוֹ. רַבִּי יְהוּדָה אוֹמֵר, רֹחַב כִּמְלֹא רֹחַב הַפַּרְסָה:",
    "en": "If the point of an angle of a vegetable field overlaps into a field of another vegetable, it is permitted because it looks like the end of his field. His field was sown with a certain vegetable and he wants to plant in it a row of another vegetable: Rabbi Ishmael says: [he may do so] as long as a furrow runs through from one end of the field to the other. Rabbi Akiva says: [as long as] it is six handbreadths long and fully as wide. Rabbi Judah says: [as long as] the width is the full width of a footstep.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.3:4",
    "he": "הַנּוֹטֵעַ שְׁתֵּי שׁוּרוֹת שֶׁל קִשּׁוּאִין, שְׁתֵּי שׁוּרוֹת שֶׁל דְּלוּעִים, שְׁתֵּי שׁוּרוֹת שֶׁל פּוֹל הַמִּצְרִי, מֻתָּר. שׁוּרָה שֶׁל קִשּׁוּאִים, שׁוּרָה שֶׁל דְּלוּעִים, שׁוּרָה שֶׁל פּוֹל הַמִּצְרִי, אָסוּר. שׁוּרָה שֶׁל קִשּׁוּאִים, שׁוּרָה שֶׁל דְּלוּעִים, שׁוּרָה שֶׁל פּוֹל הַמִּצְרִי, וְשׁוּרָה שֶׁל קִשּׁוּאִים, רַבִּי אֱלִיעֶזֶר מַתִּיר, וַחֲכָמִים אוֹסְרִין:",
    "en": "Planting two rows of cucumbers, two rows of gourds, and two rows of Egyptian beans is permitted. [But planting] one row of cucumbers, one row of gourds and one row of egyptian beans is prohibited. [Planting] one row of cucumbers, one row of gourds, one row of Egyptian beans and [again] one row of cucumbers: Rabbi Eliezer permits, But the sages forbid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.3:5",
    "he": "נוֹטֵעַ אָדָם קִשּׁוּת וּדְלַעַת לְתוֹךְ גֻּמָּא אַחַת, וּבִלְבַד שֶׁתְּהֵא זוֹ נוֹטָה לְצַד זֶה, וְזוֹ נוֹטָה לְצַד זֶה, וְנוֹטֶה שֵׂעָר שֶׁל זוֹ לְכָאן, וְשֵׂעָר שֶׁל זוֹ לְכָאן. שֶׁכָּל מַה שֶּׁאָסְרוּ חֲכָמִים, לֹא גָזְרוּ אֶלָּא מִפְּנֵי מַרְאִית הָעָיִן:",
    "en": "One may plant a cucumber and a gourd in one hole, as long as this [species] inclines in one direction, and the other [species] in the opposite direction. And he should tip the leaves of one [species] one way, and the other the opposite way, since all that the sages prohibited [in matters of kilayim] they only decreed because of appearance.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.3:6",
    "he": "הָיְתָה שָׂדֵהוּ זָרוּעַ בְצָלִים, וּמְבַקֵּשׁ לִטַּע בְּתוֹכָהּ שׁוּרוֹת שֶׁל דְּלוּעִים, רַבִּי יִשְׁמָעֵאל אוֹמֵר, עוֹקֵר שְׁתֵּי שׁוּרוֹת וְנוֹטֵעַ שׁוּרָה אַחַת, וּמַנִּיחַ קָמַת בְּצָלִים בִּמְקוֹם שְׁתֵּי שׁוּרוֹת, וְעוֹקֵר שְׁתֵּי שׁוּרוֹת וְנוֹטֵעַ שׁוּרָה אֶחָת. רַבִּי עֲקִיבָא אוֹמֵר, עוֹקֵר שְׁתֵּי שׁוּרוֹת וְנוֹטֵעַ שְׁתֵּי שׁוּרוֹת, וּמַנִּיחַ קָמַת בְּצָלִים בִּמְקוֹם שְׁתֵּי שׁוּרוֹת, וְעוֹקֵר שְׁתֵּי שׁוּרוֹת וְנוֹטֵעַ שְׁתֵּי שׁוּרוֹת. וַחֲכָמִים אוֹמְרִים, אִם אֵין בֵּין שׁוּרָה לַחֲבֶרְתָּהּ שְׁתֵּים עֶשְׂרֵה אַמָּה, לֹא יְקַיֵּם אֶת הַזֶּרַע שֶׁל בֵּינְתָיִם:",
    "en": "His field was sown with onions, and he wishes to plant in it rows of gourds:Rabbi Ishmael says: he pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions] and plants [in the cleared space] one row [of gourds, and so on]. Rabbi Akiva says: he pulls up two rows [of onions], plants [in the cleared space] two rows [of gourds], then he leaves onions over a space of two rows, pulls up two rows [of onions], and plants two rows [of gourds; and so on]. The sages say: if between one row [of gourds] and the next there are not twelve cubits, one may not allow that which is sown in the intervening space to remain.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.3:7",
    "he": "דְּלַעַת בְּיָרָק, כְּיָרָק. וּבִתְבוּאָה, נוֹתְנִין לָהּ בֵּית רֹבַע. הָיְתָה שָׂדֵהוּ זְרוּעָה תְבוּאָה, וּבִקֵּשׁ לִטַּע לְתוֹכָהּ שׁוּרָה שֶׁל דְּלוּעִין, נוֹתְנִין לָהּ לַעֲבוֹדָתָהּ שִׁשָּׁה טְפָחִים. וְאִם הִגְדִּילָה, יַעֲקֹר מִלְּפָנֶיהָ. רַבִּי יוֹסֵי אוֹמֵר, נוֹתְנִין לָהּ עֲבוֹדָתָהּ אַרְבַּע אַמּוֹת. אָמְרוּ לוֹ, הֲתַחְמִיר זוֹ מִן הַגָּפֶן. אָמַר לָהֶן, מָצִינוּ שֶׁזּוֹ חֲמוּרָה מִן הַגֶּפֶן, שֶׁלְּגֶפֶן יְחִידִית נוֹתְנִין לָהּ עֲבוֹדָתָהּ שִׁשָּׁה טְפָחִים, וְלִדְלַעַת יְחִידִית נוֹתְנִין לָהּ בֵּית רֹבַע. רַבִּי מֵאִיר אוֹמֵר מִשּׁוּם רַבִּי יִשְׁמָעֵאל, כָּל שְׁלֹשָׁה דְלוּעִין לְבֵית סְאָה, לֹא יָבִיא זֶרַע לְתוֹךְ בֵּית סְאָה. רַבִּי יוֹסֵי בֶּן הַחוֹטֵף אֶפְרָתִי אָמַר מִשּׁוּם רַבִּי יִשְׁמָעֵאל, כָּל שְׁלֹשָׁה דְלוּעִין לְבֵית כּוֹר, לֹא יָבִיא זֶרַע לְתוֹךְ בֵּית כּוֹר:",
    "en": "A gourd [sown] among a [different] vegetable [must be separated by as much] as any other vegetable. [A gourd sown] among grain he must give it [a separating space of] a bet rova. If his field was sown with grain, and he wishes to plant within it a row of gourds, he must give [the gourds] six handbreadths for them to be worked. And if [the row of gourds] overgrows [into the border] he must pull up that which is within it. Rabbi Yose says: he must give [the gourds] four cubits for them to be worked. They said to him: Do you rule more stringently with regard to this than with regard to a vine? He said to them: We find that [the gourd] is treated more stringently than a vine, since for a single vine he must give six handbreadths for it to be worked, but for a single gourd a bet rova. Rabbi Meir said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet seah, he may not bring [another] seed into the bet seah. Rabbi Yose ben Hahotef Ephrati said in the name of Rabbi Ishmael: if there are as many as three gourds in a bet kor, one may not bring [another] seed into the bet kor.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:1",
    "he": "קָרַחַת הַכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, עֶשְׂרִים וְאַרְבַּע אַמּוֹת. וּבֵית הִלֵּל אוֹמְרִים שֵׁשׁ עֶשְׂרֵה אַמָּה. מְחוֹל הַכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, שֵׁשׁ עֶשְׂרֵה אַמָּה. וּבֵית הִלֵּל אוֹמְרִים שְׁתֵּים עֶשְׂרֵה אַמָּה. וְאֵיזוֹ הִיא קָרַחַת הַכֶּרֶם. כֶּרֶם שֶׁחָרַב מֵאֶמְצָעוֹ. אִם אֵין שָׁם שֵׁשׁ עֶשְׂרֵה אַמָּה, לֹא יָבִיא זֶרַע לְשָׁם. הָיוּ שָׁם שֵׁשׁ עֶשְׂרֵה אַמָּה, נוֹתְנִין לָהּ עֲבוֹדָתָהּ, וְזוֹרֵעַ אֶת הַמּוֹתָר:",
    "en": "A karahat [a bare patch] within a vineyard: Bet Shammai says: [it must measure] twenty-four cubits [by twenty-four cubits]. But Bet Hillel says: sixteen cubits. A mehol [an unsown belt of ground between a planted area and a fence] of a vineyard: Bet Shammai says: [it must measure] sixteen cubits. But Bet Hillel says: twelve cubits. What is a karahat of a vineyard? A vineyard which has been cleared [of vines] in its middle. If there are less than sixteen cubits, then one may not bring seed into it. If it is sixteen cubits, they leave a space in which to work [the vineyard] and they may sow the rest.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:2",
    "he": "אֵיזֶה הוּא מְחוֹל הַכֶּרֶם. בֵּין כֶּרֶם לַגָּדֵר. אִם אֵין שָׁם שְׁתֵּים עֶשְׂרֵה אַמָּה, לֹא יָבִיא זֶרַע לְשָׁם. הָיוּ שָׁם שְׁתֵּים עֶשְׂרֵה אַמָּה, נוֹתְנִין לוֹ עֲבוֹדָתוֹ וְזוֹרֵעַ אֶת הַמּוֹתָר:",
    "en": "What is a mehol in a vineyard? [The space] between the vineyard and a fence. If there are less than twelve cubits, then one may not bring seed into it. If there are twelve cubits, they leave a space in which to work [the vineyard] and they may sow the rest.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:3",
    "he": "רַבִּי יְהוּדָה אוֹמֵר, אֵין זֶה אֶלָּא גֶדֶר הַכֶּרֶם. וְאֵיזֶה הוּא מְחוֹל הַכֶּרֶם. בֵּין שְׁנֵי הַכְּרָמִים. אֵיזֶה הוּא גָדֵר, שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים. וְחָרִיץ, שֶׁהוּא עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה:",
    "en": "Rabbi Judah says: this is nothing but the fence of the vineyard fence. What then is a mehol of a vineyard? [A space] between two vineyards. What is considered a fence? One that is ten handbreadths high. And what is considered a trench? One ten handbreadths deep and four wide.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:4",
    "he": "מְחִצַּת הַקָּנִים, אִם אֵין בֵּין קָנֶה לַחֲבֵרוֹ שְׁלֹשָׁה טְפָחִים, כְּדֵי שֶׁיִּכָּנֵס הַגְּדִי, הֲרֵי זוֹ כִמְחִצָּה. וְגָדֵר שֶׁנִּפְרַץ, עַד עֶשֶׂר אַמּוֹת הֲרֵי הוּא כְפֶתַח, יָתֵר מִכֵּן, כְּנֶגֶד הַפִּרְצָה אָסוּר. נִפְרְצוּ בוֹ פְרָצוֹת הַרְבֵּה, אִם הָעוֹמֵד מְרֻבֶּה עַל הַפָּרוּץ, מֻתָּר, וְאִם הַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד, כְּנֶגֶד הַפִּרְצָה אָסוּר:",
    "en": "A partition of reeds: if between one reed and another there are less than three handbreadths, [the space] through which a kid (young goat) could enter, it counts as a [legally effective] partition. A [stone] fence which has been broken through up to [the length of] ten cubits, [the breach] is [regarded] as a doorway; more than that, opposite the breach it is prohibited [to sow seeds]. If there were many breaches in the fence, if that which remains standing exceeds that which is broken through, it is permitted [to sow there]. But if the breached sections exceed those which remain standing, it is forbidden [to sow opposite the breaches.]",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:5",
    "he": "הַנּוֹטֵעַ שׁוּרָה שֶׁל חָמֵשׁ גְּפָנִים, בֵּית שַׁמַּאי אוֹמְרִים, כֶּרֶם. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ כֶרֶם, עַד שֶׁיְּהוּ שָׁם שְׁתֵּי שׁוּרוֹת. לְפִיכָךְ, הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת. וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת:",
    "en": "One who has planted a row of [at least] five vines: Bet Shammai says: these constitute a vineyard. But Bet Hillel says: they do not constitute a vineyard unless there are two rows. Consequently, one who sows four cubits within the vineyard: Beth Shammai says: he has sanctified one row [of the vineyard, and created kilayim]. But Bet Hillel says: he has sanctified two rows.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:6",
    "he": "הַנּוֹטֵעַ שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם, וְאַחַת יוֹצְאָה זָנָב, הֲרֵי זֶה כֶרֶם. שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת בֵּינְתַיִם, אוֹ שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת בָּאֶמְצַע, אֵינוֹ כֶרֶם, עַד שֶׁיְּהוּ שְׁתַּיִם כְּנֶגֶד שְׁתַּיִם וְאַחַת יוֹצְאָה זָנָב:",
    "en": "One who plants two [vines] opposite two [other vines], and one [other vine] forming a “tail” behold this is a vineyard. Two [vines] opposite two [other vines], and one [other vine] in between, or two opposite two, and one in the middle, these are not a vineyard until there are two opposite two with one [other] forming a tail.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:7",
    "he": "הַנּוֹטֵעַ שׁוּרָה אַחַת בְּתוֹךְ שֶׁלּוֹ, וְשׁוּרָה אַחַת בְּתוֹךְ שֶׁל חֲבֵרוֹ, וְדֶרֶךְ הַיָּחִיד וְדֶרֶךְ הָרַבִּים בָּאֶמְצַע, וְגָדֵר שֶׁהוּא נָמוּךְ מֵעֲשָׂרָה טְפָחִים, הֲרֵי אֵלּוּ מִצְטָרְפוֹת. גָּבוֹהַּ מֵעֲשָׂרָה טְפָחִים, אֵינָן מִצְטָרְפוֹת. רַבִּי יְהוּדָה אוֹמֵר, אִם עֵרְסָן מִלְמַעְלָה, הֲרֵי אֵלּוּ מִצְטָרְפוֹת:",
    "en": "One who has planted one row [of vines] on his own [land] and another row on his neighbor's [land], and there is a private road or a public road in the middle, or a fence lower than ten handbreadths, these [two rows] combine. If there is a fence higher than ten handbreadths they do not combine. Rabbi Judah says: If he intertwines them [the rows of vines] above [the fence] they do combine.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:8",
    "he": "הַנּוֹטֵעַ שְׁתֵּי שׁוּרוֹת, אִם אֵין בֵּינֵיהֶן שְׁמֹנֶה אַמּוֹת, לֹא יָבִיא זֶרַע לְשָׁם. הָיוּ שָׁלֹשׁ, אִם אֵין בֵּין שׁוּרָה לַחֲבֶרְתָּהּ שֵׁשׁ עֶשְׂרֵה אַמָּה, לֹא יָבִיא זֶרַע לְשָׁם. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר מִשּׁוּם חֲנִינָא בֶן חֲכִינַאי, אֲפִלּוּ חָרְבָה הָאֶמְצָעִית וְאֵין בֵּין שׁוּרָה לַחֲבֶרְתָּהּ שֵׁשׁ עֶשְׂרֵה אַמָּה, לֹא יָבִיא זֶרַע לְשָׁם, שֶׁאִלּוּ מִתְּחִלָּה נְטָעָן הֲרֵי זֶה מֻתָּר בִּשְׁמֹנֶה אַמּוֹת:",
    "en": "One who has planted two rows [of vines] if there are not eight cubits between them, he may not bring seed there [in the space between the two rows]. If there are three [rows] if there are not between one row and its companion sixteen cubits he may not bring seed there. Rabbi Eliezer ben Jacob said in the name of Hananya ben Hakinai: even if the middle row was laid waste and there is not between one row and its companion row sixteen cubits, he may not bring seed there, but if he had planted them [two rows] at the outset, it is permitted [to sow between them] if they are eight cubits [apart].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.4:9",
    "he": "הַנּוֹטֵעַ אֶת כַּרְמוֹ עַל שֵׁשׁ עֶשְׂרֵה אַמָּה שֵׁשׁ עֶשְׂרֵה אַמָּה, מֻתָּר לְהָבִיא זֶרַע לְשָׁם. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה בְצַלְמוֹן, בְּאֶחָד שֶׁנָּטַע אֶת כַּרְמוֹ עַל שֵׁשׁ עֶשְׂרֵה שֵׁשׁ עֶשְׂרֵה אַמָּה, וְהָיָה הוֹפֵךְ שְׂעַר שְׁתֵּי שׁוּרוֹת לְצַד אֶחָד וְזוֹרֵעַ אֶת הַנִּיר, וּבְשָׁנָה אַחֶרֶת הָיָה הוֹפֵךְ אֶת הַשֵּׂעָר לְמָקוֹם אַחֵר וְזוֹרֵעַ אֶת הַבּוּר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְהִתִּירוּ. רַבִּי מֵאִיר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אַף הַנּוֹטֵעַ אֶת כַּרְמוֹ עַל שְׁמֹנֶה שְׁמֹנֶה אַמּוֹת, מֻתָּר:",
    "en": "One who plants his vineyard sixteen cubits, sixteen cubits [separating each row], he may bring seed there. Rabbi Judah said: It happened at Tsalmon that a man planted his vineyard on [a plan of] sixteen cubits, sixteen cubits [separating each row]. [One year] he would turn the tips of the vine branches of two [adjacent rows] towards one place, and sow the furrow [in between], and the following year he would turn the tips of the vine branches in the opposite direction, and sow the land which had been left untilled [the preceding year]. The matter came before the sages, and they declared it permitted. Rabbi Meir and Rabbi Shimon say: even one who has planted his vineyard with eight cubits [between every two rows], this is permitted.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:1",
    "he": "כֶּרֶם שֶׁחָרַב, אִם יֶשׁ בּוֹ לְלַקֵּט עֶשֶׂר גְּפָנִים לְבֵית סְאָה, וּנְטוּעוֹת כְּהִלְכָתָן, הֲרֵי זֶה נִקְרָא כֶּרֶם דַּל. כֶּרֶם שֶׁהוּא נָטוּעַ עִרְבּוּבְיָא, אִם יֶשׁ בּוֹ לְכַוֵּן שְׁתַּיִם נֶגֶד שָׁלֹשׁ, הֲרֵי זֶה כֶרֶם. וְאִם לָאו, אֵינוֹ כֶרֶם. רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וְהוּא נִרְאֶה כְתַבְנִית הַכְּרָמִים, הֲרֵי זֶה כָרֶם:",
    "en": "A vineyard that has been [partly] ruined: if it is still possible to harvest ten vines within a bet seah, and they are planted according to halakhah, behold this is called a “poor vineyard.” A vineyard planted in a mixed-up manner, if there remains an alignment of [one line of] two parallel [vines] opposite [a line of] three [vines], it constitutes a vineyard, but if not it is not a vineyard. Rabbi Meir says: since it is in appearance like a vineyard [in general], it is a vineyard.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:2",
    "he": "כֶּרֶם שֶׁהוּא נָטוּעַ עַל פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינוֹ כֶרֶם. וַחֲכָמִים אוֹמְרִים, כֶּרֶם, וְרוֹאִין אֶת הָאֶמְצָעִיּוֹת כְּאִלּוּ אֵינָן:",
    "en": "A vineyard that has been planted with less than four cubits [in between rows of vines]: Rabbi Shimon says: this is not a vineyard. But the sages say: it is a vineyard, and we look at the middle [rows] as if they were not there.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:3",
    "he": "חָרִיץ שֶׁהוּא עוֹבֵר בַּכֶּרֶם, עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אִם הָיָה מְפֻלָּשׁ מֵרֹאשׁ הַכֶּרֶם וְעַד סוֹפוֹ, הֲרֵי זֶה נִרְאֶה כְּבֵין שְׁנֵי כְרָמִים, וְזוֹרְעִים בְּתוֹכוֹ. וְאִם לָאו, הֲרֵי הוּא כְגָת. וְהַגַּת שֶׁבְּכֶרֶם עֲמֻקָּה עֲשָׂרָה וּרְחָבָה אַרְבָּעָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, זוֹרְעִים בְּתוֹכָהּ, וַחֲכָמִים אוֹסְרִים. שׁוֹמֵרָה שֶׁבַּכֶּרֶם, גְּבוֹהָה עֲשָׂרָה וּרְחָבָה אַרְבָּעָה, זוֹרְעִין בְּתוֹכָהּ. וְאִם הָיָה שֵׂעָר כּוֹתֵשׁ, אָסוּר:",
    "en": "A trench passing through a vineyard, ten [handbreadths] deep and four wide: Rabbi Eliezer ben Jacob says: if it runs right through from the beginning of the vineyard to the end, it looks like it is in between two [separately owned] vineyards, and it is permitted to sow in it. But if it is not, it is [regarded] as [if it were part of] a winepress. And as for a winepress in a vineyard, and [the winepress] is ten [handbreadths] deep and four wide: Rabbi Eliezer says: it is permitted to sow in it. But the sages prohibit. A watchman’s mound in a vineyard, ten handbreadths high and four wide: it is permitted to sow in it. But if the ends of the vine-branches become intertwined over it, it is forbidden.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:4",
    "he": "גֶּפֶן שֶׁהִיא נְטוּעָה בְגַת אוֹ בְנֶקַע, נוֹתְנִין לָהּ עֲבוֹדָתָהּ, וְזוֹרֵעַ אֶת הַמּוֹתָר. רַבִּי יוֹסֵי אוֹמֵר, אִם אֵין שָׁם אַרְבַּע אַמּוֹת, לֹא יָבִיא זֶרַע לְשָׁם. וְהַבַּיִת שֶׁבַּכֶּרֶם, זוֹרְעִין בְּתוֹכוֹ:",
    "en": "A vine planted in a winepress or in a depression [in the ground], they leave it room to work on it, and one may sow on the rest. Rabbi Yose says: if there are not four cubits there, one may not bring seed there. As for a house that is within a vineyard, it is permitted to sow there.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:5",
    "he": "הַנּוֹטֵעַ יָרָק בַּכֶּרֶם אוֹ מְקַיֵּם, הֲרֵי זֶה מְקַדֵּשׁ אַרְבָּעִים וַחֲמִשָּׁה גְפָנִים. אֵימָתַי, בִּזְמַן שֶׁהָיוּ נְטוּעוֹת עַל אַרְבַּע אַרְבַּע, אוֹ עַל חָמֵשׁ חָמֵשׁ. הָיוּ נְטוּעוֹת עַל שֵׁשׁ שֵׁשׁ, אוֹ עַל שֶׁבַע שֶׁבַע, הֲרֵי זֶה מְקַדֵּשׁ שֵׁשׁ עֶשְׂרֵה אַמָּה לְכָל רוּחַ, עֲגֻלּוֹת וְלֹא מְרֻבָּעוֹת:",
    "en": "One who plants a vegetable or leaves it to remain in a vineyard, he renders prohibited [as kilayim] forty-five vines. When is this so? When they were planted with either four or five [cubits between rows]. If they were planted with either six or seven [cubits between rows] he renders prohibited as kilayim [the vines within an area of] sixteen cubits in every direction, in the form of a circle, not of a square.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:6",
    "he": "הָרוֹאֶה יָרָק בַּכֶּרֶם, וְאָמַר כְּשֶׁאַגִּיעַ לוֹ אֲלַקְּטֶנּוּ, מֻתָּר. כְּשֶׁאֶחֱזֹר אֲלַקְּטֶנּוּ, אִם הוֹסִיף בְּמָאתַיִם, אָסוּר:",
    "en": "One who sees a vegetable in a vineyard, and said: “When I reach it I will pluck it,” it is permitted. [But if he says:] “When I come back I will pluck it,” if [the vegetable] has [in the meantime] increased by a two-hundredth, it is forbidden.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:7",
    "he": "הָיָה עוֹבֵר בַּכֶּרֶם וְנָפְלוּ מִמֶּנּוּ זְרָעִים, אוֹ שֶׁיָּצְאוּ עִם הַזְּבָלִים אוֹ עִם הַמַּיִם, הַזּוֹרֵעַ וְסִעֲרַתּוּ הָרוּחַ לַאֲחוֹרָיו, מֻתָּר. סִעֲרַתּוּ הָרוּחַ לְפָנָיו, רַבִּי עֲקִיבָא אוֹמֵר, אִם עֲשָׂבִים, יוֹפַךְ. וְאִם אָבִיב, יְנַפֵּץ. וְאִם הֵבִיאָה דָגָן, תִּדָּלֵק:",
    "en": "If he was passing through a vineyard, and seeds fell from him, or [seeds] went [into the field] with manure, or with [irrigation] water, or if he was [in a grain field] scattering seed and the wind blew some behind him [into a vineyard], everything is permitted. If the wind blew the seed in front of him [into a vineyard], Rabbi Akiba says: If it has produced small shoots, he must turn the soil. If it has reached the stage of green ears, he must beat them out. If it has grown into grain, it must be burnt.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.5:8",
    "he": "הַמְקַיֵּם קוֹצִים בַּכֶּרֶם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קִדֵּשׁ. וַחֲכָמִים אוֹמְרִים, לֹא קִדֵּשׁ אֶלָּא דָבָר שֶׁכָּמוֹהוּ מְקַיְּמִין. הָאִירוּס וְהַקִּסּוֹם וְשׁוֹשַׁנַּת הַמֶּלֶךְ וְכָל מִינֵי זְרָעִים, אֵינָן כִּלְאַיִם בַּכָּרֶם. הַקַּנְבּוֹס, רַבִּי טַרְפוֹן אוֹמֵר, אֵינוֹ כִלְאָיִם, וַחֲכָמִים אוֹמְרִים, כִּלְאָיִם. וְהַקִּנְרָס, כִּלְאַיִם בַּכָּרֶם:",
    "en": "One who allows thorns to remain growing in a vineyard: Rabbi Eliezer says: he [thereby] prohibits [the vineyard]. But the sages say: he does not prohibit except if it something that is generally allowed to grow. Iris, ivy, and the king’s lily, and all manner of seeds are not kilayim in a vineyard. [As for] hemp: Rabbi Tarfon said: it is not kilayim, But the sages say it is kilayim. Artichokes are kilayim in a vineyard.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.6:1",
    "he": "אֵיזֶהוּ עָרִיס, הַנּוֹטֵע שׁוּרָה שֶׁל חָמֵשׁ גְּפָנִים בְּצַד הַגָּדֵר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה טְפָחִים, אוֹ בְצַד חָרִיץ שֶׁהוּא עָמֹק עֲשָׂרָה טְפָחִים וְרָחָב אַרְבָּעָה, נוֹתְנִין לוֹ עֲבוֹדָתוֹ אַרְבַּע אַמּוֹת. בֵּית שַׁמַּאי אוֹמְרִים, מוֹדְדִין אַרְבַּע אַמּוֹת מֵעִקַּר הַגְּפָנִים לַשָּׂדֶה. וּבֵית הִלֵּל אוֹמְרִים, מִן הַגָּדֵר לַשָּׂדֶה. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, טוֹעִים כָּל הָאוֹמְרִים כֵּן, אֶלָּא אִם יֶשׁ שָׁם אַרְבַּע אַמּוֹת מֵעִקַּר גְּפָנִים וְלַגָּדֵר, נוֹתְנִין לוֹ אֶת עֲבוֹדָתוֹ, וְזוֹרֵעַ אֶת הַמּוֹתָר. וְכַמָּה הִיא עֲבוֹדַת הַגֶּפֶן. שִׁשָּׁה טְפָחִים לְכָל רוּחַ. רַבִּי עֲקִיבָא אוֹמֵר, שְׁלֹשָׁה:",
    "en": "What is an aris (an espalier) [which is regarded as a vineyard]? One who has planted a [single] row consisting of five vines beside a fence ten handbreadths high, or beside a trench ten handbreadths deep and four wide, they leave a space of four cubits in which to work it. Bet Shammai says: they measure the four cubits from the body of the vine to the field; But Bet Hillel says: from the fence to the field. Rabbi Yohanan ben Nuri said: all who say so are mistaken! Rather, if there are four cubits from the body of the vines to the fence, they leave a space in which to work it and they may sow the rest. And how much is the space in which work to work a vine? Six handbreadths in every direction. Rabbi Akiva says: three.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.6:2",
    "he": "עָרִיס שֶׁהוּא יוֹצֵא מִן הַמַּדְרֵגָה, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אִם עוֹמֵד בָּאָרֶץ וּבוֹצֵר אֶת כֻּלּוֹ, הֲרֵי זֶה אוֹסֵר אַרְבַּע אַמּוֹת בַּשָּׂדֶה, וְאִם לָאו, אֵינוֹ אוֹסֵר אֶלָּא כְנֶגְדּוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַנּוֹטֵעַ אַחַת בָּאָרֶץ וְאַחַת בַּמַּדְרֵגָה, אִם גָּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים, אֵינָהּ מִצְטָרֶפֶת עִמָּהּ, וְאִם לָאו, הֲרֵי זוֹ מִצְטָרֶפֶת עִמָּהּ:",
    "en": "An aris which projects from a terrace: Rabbi Eliezer ben Jacob says: if a person standing on [level] ground is able to harvest all of it, [such an aris] prohibits [sowing seed in] four cubits of the field, but if [he is] not [able to do so], it prohibits [sowing seed] only [in] the [soil] which is directly below it. Rabbi Eliezer says: even one who has planted one [row of vines] on the ground, and one on a terrace, then if it is ten handbreadths above the [level] ground, one does not combine with the other; if it is not [ten handbreadths high] then one does combine with the other.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.6:3",
    "he": "הַמַּדְלֶה אֶת הַגֶּפֶן עַל מִקְצָת אַפִּיפְיָרוֹת, לֹא יָבִיא זֶרַע אֶל תַּחַת הַמּוֹתָר. אִם הֵבִיא, לֹא קִדֵּשׁ. וְאִם הִלֵּךְ הֶחָדָשׁ, אָסוּר. וְכֵן הַמַּדְלֶה עַל מִקְצָת אִילַן סְרָק:",
    "en": "One who suspends vines over papyrus-ropes [of a trellis], he may not bring seed beneath the remainder [of the trellis]. However, if he did so, he has not caused them to be prohibited. If new [tendrils] spread [over the remainder], that [which was sown under the remainder] is forbidden. Similarly, when one hangs vines over some part of a non-fruit-bearing tree.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.6:4",
    "he": "הַמַּדְלֶה אֶת הַגֶּפֶן עַל מִקְצָת אִילַן מַאֲכָל, מֻתָּר לְהָבִיא זֶרַע אֶל תַּחַת הַמּוֹתָר. וְאִם הִלֵּךְ הֶחָדָשׁ, יַחֲזִירֶנּוּ. מַעֲשֶׂה שֶׁהָלַךְ רַבִּי יְהוֹשֻׁעַ אֵצֶל רַבִּי יִשְׁמָעֵאל לִכְפַר עָזִיז, וְהֶרְאָהוּ גֶפֶן מֻדְלֶה עַל מִקְצָת תְּאֵנָה. אָמַר לוֹ, מָה אֲנִי לְהָבִיא זֶרַע אֶל תַּחַת הַמּוֹתָר. אָמַר לוֹ, מֻתָּר. וְהֶעֱלָהוּ מִשָּׁם לְבֵית הַמָּגְנִיָּה, וְהֶרְאָהוּ גֶפֶן שֶׁהִיא מֻדְּלֶה עַל מִקְצָת הַקּוֹרָה, וְסַדָּן שֶׁל שִׁקְמָה, וּבוֹ קוֹרוֹת הַרְבֵּה. אָמַר לוֹ, תַּחַת הַקּוֹרָה זוֹ אָסוּר, וְהַשְּׁאָר מֻתָּר:",
    "en": "One who suspends [branches of] a vine on part of [the branches of] a fruit tree, it is permitted to bring seed beneath the remainder. If new [tendrils] spread [over the remainder], he must turn them back. It happened that Rabbi Joshua went to Rabbi Ishmael in Kefar Aziz, and the latter showed him a vine [with its branches] suspended on part of [the branches of] a fig tree. He [Rabbi Yishmael] asked him [Rabbi Joshua]: “May I bring seed beneath the remainder?” He answered him: “It is permitted.” He took him to Bet Hamaganyah and he showed him a vine [whose branches were] suspended on part of a beam belonging to the trunk of a sycamore, which had many beams. He [Rabbi Joshua] said to him [Rabbi Yishmael]: beneath this beam it is prohibited [to sow] but beneath the remainder it is permitted.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kilayim.6:5",
    "he": "אֵיזֶהוּ אִילַן סְרָק. כָּל שֶׁאֵינוֹ עוֹשֶׂה פֵרוֹת. רַבִּי מֵאִיר אוֹמֵר, הַכֹּל אִילַן סְרָק, חוּץ מִן הַזַּיִת וְהַתְּאֵנָה. רַבִּי יוֹסֵי אוֹמֵר, כָּל שֶׁאֵין כָּמוֹהוּ נוֹטְעִין שָׂדוֹת שְׁלֵמוֹת, הֲרֵי זֶה אִילַן סְרָק:",
    "en": "What is a serak (non-fruit bearing) tree?Any tree which does not yield fruit. Rabbi Meir says: all trees are serak, except the olive and the fig tree. Rabbi Yose says: all trees that are not planted in whole fields, are serak trees.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.2:1",
    "he": "בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין. אֵין מַדְלִיקִין לֹא בְלֶכֶשׁ, וְלֹא בְחֹסֶן, וְלֹא בְכָלָךְ, וְלֹא בִפְתִילַת הָאִידָן, וְלֹא בִפְתִילַת הַמִּדְבָּר, וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. וְלֹא בְזֶפֶת, וְלֹא בְשַׁעֲוָה, וְלֹא בְשֶׁמֶן קִיק, וְלֹא בְשֶׁמֶן שְׂרֵפָה, וְלֹא בְאַלְיָה, וְלֹא בְחֵלֶב. נַחוּם הַמָּדִי אוֹמֵר, מַדְלִיקִין בְּחֵלֶב מְבֻשָּׁל. וַחֲכָמִים אוֹמְרִים, אֶחָד מְבֻשָּׁל וְאֶחָד שֶׁאֵינוֹ מְבֻשָּׁל, אֵין מַדְלִיקִין בּוֹ:",
    "en": "This mishna cites a list of fuels and wicks that one may not use in kindling the Shabbat lights, either because their use might induce one to perform a prohibited labor on Shabbat or because they are not in keeping with the deference due Shabbat. The mishna begins by listing the materials that one may not use as wicks. That is followed by a list of the substances that one may not use as fuel.With what may one light the Shabbat lamp, and with what may one not light it? With regard to types of prohibited wicks, one may light neither with cedar bast [lekhesh], nor with uncombed flax [ḥosen], nor with raw silk [kalakh], nor with willow bast [petilat ha’idan], nor with desert weed [petilat hamidbar], nor with green moss that is on the surface of the water. With regard to types of prohibited oils, one may light neither with pitch [zefet], nor with wax [sha’ava], nor with castor oil [shemen kik], nor with burnt oil [shemen sereifa], nor with fat from a sheep’s tail [alya], nor with tallow [ḥelev]. Naḥum the Mede says: One may light with boiled tallow. And the Rabbis say: Both tallow that was boiled and tallow that was not boiled, one may not light with them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.2:2",
    "he": "אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵפָה בְּיוֹם טוֹב. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מַדְלִיקִין בְּעִטְרָן, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִים, בְּשֶׁמֶן שֻׁמְשְׁמִין, בְּשֶׁמֶן אֱגוֹזִים, בְּשֶׁמֶן צְנוֹנוֹת, בְּשֶׁמֶן דָּגִים, בְּשֶׁמֶן פַּקּוּעוֹת, בְּעִטְרָן וּבְנֵפְט. רַבִּי טַרְפוֹן אוֹמֵר, אֵין מַדְלִיקִין אֶלָּא בְשֶׁמֶן זַיִת בִּלְבָד:",
    "en": "In continuation of the previous mishna, this mishna adds that one may not light with burnt oil on a Festival, as the Gemara will explain below. With regard to lighting Shabbat lamps, there were Sages who prohibited the use of specific oils. Rabbi Yishmael says that one may not light with tar [itran] in deference to Shabbat because tar smells bad and disturbs those in the house. And the Rabbis permit lighting with all oils for lamps as long as they burn properly; with sesame oil, with nut oil, with turnip oil, with fish oil, with gourd oil, with tar, and even with naphtha [neft]. Rabbi Tarfon says: One may light only with olive oil in deference to Shabbat, as it is the choicest and most pleasant of the oils.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.2:3",
    "he": "כָּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ אֶלָּא פִשְׁתָּן. וְכָל הַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טֻמְאַת אֹהָלִים אֶלָּא פִשְׁתָּן. פְּתִילַת הַבֶּגֶד שֶׁקִּפְּלָהּ וְלֹא הִבְהֲבָהּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, טְמֵאָה, וְאֵין מַדְלִיקִין בָּהּ. רַבִּי עֲקִיבָא אוֹמֵר, טְהוֹרָה, וּמַדְלִיקִין בָּהּ:",
    "en": "Of all substances that emerge from the tree, one may light only with flax on Shabbat (Tosafot) because the other substances do not burn well. And of all substances that emerge from the tree, the only substance that becomes ritually impure with impurity transmitted by tents over a corpse is flax. If there is a dead body inside a house or a tent that is made from any materials that originate from a tree, everything in the house becomes ritually impure. However, only in the case of flax does the tent itself become impure. The wick of a garment, i.e., cloth made into a wick for a lamp, that one folded it into a size and shape suitable for a wick, but did not yet singe it slightly in order to facilitate its lighting, Rabbi Eliezer says: This wick is ritually impure. With regard to the laws of ritual impurity, it can, like other garments, still become ritually impure and one may not light with it on Shabbat. Rabbi Akiva says: It is ritually pure and one may even light with it on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.2:4",
    "he": "לֹא יִקֹּב אָדָם שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וִימַלְאֶנָּה שֶׁמֶן וְיִתְּנֶנָּה עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּפֶת, אֲפִלּוּ הִיא שֶׁל חֶרֶס. וְרַבִּי יְהוּדָה מַתִּיר. אֲבָל אִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִלָּה, מֻתָּר, מִפְּנֵי שֶׁהוּא כְלִי אֶחָד. לֹא יְמַלֵּא אָדָם אֶת הַקְּעָרָה שֶׁמֶן וְיִתְּנֶנָּה בְצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה בְתוֹכָהּ, בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. וְרַבִּי יְהוּדָה מַתִּיר:",
    "en": "The fundamental dispute in this mishna is with regard to the determination whether or not indirect acts of kindling and extinguishing fall within the parameters of the prohibition on Shabbat. The Rabbis said: A person may not pierce a hole in an eggshell and fill it with oil, and place it over the mouth of a lamp so that the egg will drip additional oil into the lamp and thereby extend the time that it burns. And this is the ruling even if it is not an actual egg but an earthenware vessel. And Rabbi Yehuda permits doing so. However, if the craftsman, who crafts ceramic vessels, attached the egg to the lamp from the outset, one is permitted to fill it with oil because it constitutes a single, large vessel. The Rabbis decreed that a person may not fill a bowl with oil, and place it beside the lamp, and place the unlit head of the wick into the bowl so that it draws additional oil from the bowl and thereby extend the time that the lamp burns. And Rabbi Yehuda permits doing so.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.2:5",
    "he": "הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָרֵא מִפְּנֵי גוֹיִם, מִפְּנֵי לִסְטִים, מִפְּנֵי רוּחַ רָעָה, וְאִם בִּשְׁבִיל הַחוֹלֶה שֶׁיִּישַׁן, פָּטוּר. כְּחָס עַל הַנֵּר, כְּחָס עַל הַשֶּׁמֶן, כְּחָס עַל הַפְּתִילָה, חַיָּב. וְרַבִּי יוֹסֵי פּוֹטֵר בְּכֻלָּן חוּץ מִן הַפְּתִילָה, מִפְּנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם:",
    "en": "One who extinguishes the lamp on Shabbat because he is afraid due to gentiles, from whom he is hiding in his home, and due to thieves, or if one is afraid due to an evil spirit, i.e., he is depressed and prefers sitting in the dark, or if he extinguished the flame due to the sick person so that he will sleep, he is exempt. However, in a case where he extinguishes the flame in order to spare the lamp, spare the oil, or spare the wick, he is liable. Rabbi Yosei exempts him in all of those cases, as in his opinion no labor prohibited by Torah law is being performed by extinguishing the flame, except for the case where he seeks to spare the wick. Only in that case is extinguishing a creative action because he makes the wick into charcoal by extinguishing the flame.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.2:6",
    "he": "עַל שָׁלשׁ עֲבֵרוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵדָתָן, עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה וּבַחַלָּה וּבְהַדְלָקַת הַנֵּר:",
    "en": "This mishna concludes the aggadic treatment of the topic of kindling the Shabbat lights. For three transgressions women are punished and die during childbirth: For the fact that they are not careful in observing the laws of a menstruating woman, and in separating ḥalla from the dough, and in lighting the Shabbat lamp.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.2:7",
    "he": "שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. עִשַּׂרְתֶּם. עֵרַבְתֶּם. הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁכָה סָפֵק אֵין חֲשֵׁכָה, אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי, וְאֵין מַטְבִּילִין אֶת הַכֵּלִים, וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת, אֲבָל מְעַשְּׂרִין אֶת הַדְּמַאי, וּמְעָרְבִין, וְטוֹמְנִין אֶת הַחַמִּין:",
    "en": "There are three things a person must say in his home on Shabbat eve at nightfall and not before. The mishna elaborates: He should ask the members of his household, have you tithed the crop that required tithing? Have you placed the eiruv for joining the courtyards and joining the Shabbat borders? If you have done so, light the lamp in honor of Shabbat. The Sages stated a principle: If the time arrives on Friday when there is uncertainty whether it is nightfall and uncertainty whether it is not yet nightfall, one may not tithe the crop that has definitely not been tithed, and one may not immerse ritually impure vessels in a ritual bath to render them ritually pure, and one may not light the Shabbat lights. However, one may tithe demai, doubtfully tithed produce, which must be tithed due to mere suspicion. And one may place an eiruv and insulate the hot water to be used on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.3:1",
    "he": "כִּירָה שֶׁהִסִּיקוּהָ בְקַשׁ וּבִגְבָבָא, נוֹתְנִים עָלֶיהָ תַּבְשִׁיל. בְּגֶפֶת וּבְעֵצִים, לֹא יִתֵּן עַד שֶׁיִּגְרֹף, אוֹ עַד שֶׁיִּתֵּן אֶת הָאֵפֶר. בֵּית שַׁמַּאי אוֹמְרִים, חַמִּין אֲבָל לֹא תַבְשִׁיל. וּבֵית הִלֵּל אוֹמְרִים, חַמִּין וְתַבְשִׁיל. בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלִין אֲבָל לֹא מַחֲזִירִין. וּבֵית הִלֵּל אוֹמְרִים, אַף מַחֲזִירִין:",
    "en": "With regard to a stove that was lit on Shabbat eve with straw or with rakings, scraps collected from the field, one may place a pot of cooked food atop it on Shabbat. The fire in this stove was certainly extinguished while it was still day, as both straw and rakings are materials that burn quickly. However, if the stove was lit with pomace, pulp that remains from sesame seeds, olives, and the like after the oil is squeezed from them, and if it was lit with wood, one may not place a pot atop it on Shabbat until he sweeps the coals from the stove while it is still day or until he places ashes on the coals, so that the fire will not ignite on Shabbat. Beit Shammai say: Even after one has swept away the coals, it is only permitted to place hot water on it, as it is sufficiently hot and does not require additional cooking, but not cooked food. Since, in general, one prefers that food will cook more, there is concern lest he come to ignite the fire by stoking the coals. And Beit Hillel say: Both hot water and cooked food may be placed. Beit Shammai say: One may remove a pot from the stove on Shabbat but may not return it. And Beit Hillel say: One may even return it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.3:2",
    "he": "תַּנּוּר שֶׁהִסִּיקוּהוּ בְקַשׁ וּבַגְּבָבָא, לֹא יִתֵּן בֵּין מִתּוֹכוֹ בֵּין מֵעַל גַּבָּיו. כֻּפָּח שֶׁהִסִּיקוּהוּ בְקַשׁ וּבִגְבָבָא, הֲרֵי זֶה כְכִירַיִם, בְּגֶפֶת וּבְעֵצִים, הֲרֵי הוּא כְתַנּוּר:",
    "en": "The halakhot that were stated with regard to a stove were specific to a stove’s unique structure and the manner in which it retains heat. However, with regard to other baking apparatuses, i.e., an oven or a kupaḥ, there are different rules. The mishna delineates: An oven that they lit even with straw or rakings, one may neither place a pot inside it nor atop it on Shabbat. Whereas a kupaḥ that was lit with straw or rakings, its legal status is like that of a stove, and one is permitted to place a pot atop it on Shabbat. If it were lit with pomace or with wood, its legal status is like that of an oven and it is prohibited to place a pot atop it on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.3:3",
    "he": "אֵין נוֹתְנִין בֵּיצָה בְצַד הַמֵּחַם בִּשְׁבִיל שֶׁתִּתְגַּלְגֵּל. וְלֹא יַפְקִיעֶנָּה בְסוּדָרִין. וְרַבִּי יוֹסֵי מַתִּיר. וְלֹא יַטְמִינֶנָּה בְחֹל וּבַאֲבַק דְּרָכִים בִּשְׁבִיל שֶׁתִּצָּלֶה:",
    "en": "In addition to the halakhot that deal with cooking on the fire on Shabbat, several related halakhot are discussed. The mishna says: One may not place a raw egg next to an urn full of hot water so that it will roast slightly. And one may not even wrap it in cloths, i.e., one may not heat the egg inside cloths that were heated in the sun. And Rabbi Yosei permits doing so in that case. And, similarly, one may not insulate it in sand or in road dust that was heated in the sun so that it will roast. Although there is no actual cooking with fire here, it is similar to cooking and the Sages issued a decree to prohibit doing so.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.3:4",
    "he": "מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טְבֶרְיָא וְהֵבִיאוּ סִלּוֹן שֶׁל צוֹנֵן לְתוֹךְ אַמָּה שֶׁל חַמִּין. אָמְרוּ לָהֶן חֲכָמִים, אִם בְּשַׁבָּת, כְּחַמִּין שֶׁהוּחַמּוּ בְשַׁבָּת, אֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה; בְּיוֹם טוֹב, כְּחַמִּין שֶׁהוּחַמּוּ בְיוֹם טוֹב, אֲסוּרִין בִּרְחִיצָה וּמֻתָּרִין בִּשְׁתִיָּה. מוּלְיָאר הַגָּרוּף, שׁוֹתִין הֵימֶנּוּ בְשַׁבָּת. אַנְטִיכִי, אַף עַל פִּי שֶׁגְּרוּפָה, אֵין שׁוֹתִין מִמֶּנָּה:",
    "en": "The mishna relates a story about the people of the city of Tiberias, and they ran a cold-water pipe [silon] through a canal of hot water from the Tiberias hot springs. They thought that by doing so, they could heat the cold potable water on Shabbat. The Rabbis said to them: If the water passed through on Shabbat, its legal status is like that of hot water that was heated on Shabbat, and the water is prohibited both for bathing and for drinking. And if the water passed through on a Festival, then it is prohibited for bathing but permitted for drinking. On Festivals, one is even permitted to boil water on actual fire for the purposes of eating and drinking. In this mishna, the Sages discuss two vessels used for heating water. With regard to a mulyar, a bronze vessel into which coals are placed in an outer compartment and water is placed into an adjacent inner compartment, whose coals were swept, one may drink from it on Shabbat. With regard to an antikhi, which is a vessel with a different configuration, even if its coals were swept, one may not drink from it on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.3:5",
    "he": "הַמֵּחַם שֶׁפִּנָּהוּ, לֹא יִתֵּן לְתוֹכוֹ צוֹנֵן בִּשְׁבִיל שֶׁיֵּחַמּוּ, אֲבָל נוֹתֵן הוּא לְתוֹכוֹ אוֹ לְתוֹךְ הַכּוֹס כְּדֵי לְהַפְשִׁירָן. הָאִלְפָּס וְהַקְּדֵרָה שֶׁהֶעֱבִירָן מְרֻתָּחִין, לֹא יִתֵּן לְתוֹכָן תְּבָלִין, אֲבָל נוֹתֵן הוּא לְתוֹךְ הַקְּעָרָה אוֹ לְתוֹךְ הַתַּמְחוּי. רַבִּי יְהוּדָה אוֹמֵר, לַכֹּל הוּא נוֹתֵן, חוּץ מִדָּבָר שֶׁיֶּשׁ בּוֹ חֹמֶץ וְצִיר:",
    "en": "The Sages added to the laws of leaving food on a source of heat and cooking food on Shabbat: An urn that was emptied of its hot water on Shabbat, one may not place cold water into it so that the cold water will be heated. However, one may place cold water into an urn or into a cup that were emptied of their hot water in order to warm it but not in order to heat it. In continuation of the discussion of vessels where the prohibition of cooking applies even though the vessels are not actually on the fire itself, the mishna establishes: A stew pot [ilpas] and a pot that were removed from the fire while they were still boiling, even if they were removed before Shabbat, one may not place spices into them on Shabbat itself. Even though the pot is not actually standing on the fire, the spices are still cooked in it because the pot is a primary vessel, i.e., a vessel whose contents were cooked on the fire. However, one may place the spices into a bowl or into a tureen [tamḥui], which is a large bowl into which people pour the contents a stew pot or a pot. Bowls and tureens are both secondary vessels and food placed into them does not get cooked. Rabbi Yehuda says: One may place spices into anything on Shabbat except for a vessel that has in it something containing vinegar or brine of salted fish.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.3:6",
    "he": "אֵין נוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל בּוֹ אֶת הַשֶּׁמֶן. וְאִם נוֹתְנוֹ מִבְּעוֹד יוֹם, מֻתָּר. וְאֵין נֵאוֹתִין מִמֶּנּוּ, לְפִי שֶׁאֵינוֹ מִן הַמּוּכָן. מְטַלְטְלִין נֵר חָדָשׁ, אֲבָל לֹא יָשָׁן. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הַנֵּרוֹת מְטַלְטְלִין, חוּץ מִן הַנֵּר הַדּוֹלֵק בְּשַׁבָּת. נוֹתְנִין כְּלִי תַחַת הַנֵּר לְקַבֵּל נִיצוֹצוֹת. וְלֹא יִתֵּן לְתוֹכוֹ מַיִם, מִפְּנֵי שֶׁהוּא מְכַבֶּה:",
    "en": "From a discussion of the halakhot of insulation and preparation for Shabbat followed by a brief tangent dealing with the prohibited labor of cooking on Shabbat, the mishna proceeds to briefly discuss prohibitions relating to set-aside [muktze] items in terms of Shabbat lamps. One may not place a vessel beneath the oil lamp, the vessel containing the oil and the wick, on Shabbat in order to receive the oil that drips from the wick. And if one placed the vessel on Friday while it was still day, it is permitted. However, in any case, one may not make use of the oil on Shabbat because it is not from the oil prepared from Shabbat eve for use on Shabbat. The oil in the lamp was already set aside and designated solely for the purpose of lighting the lamp. The dispute in this mishna seems to be a local one; however, it is the key to several halakhot in the area of the prohibition of set-aside [muktze]. One may move a new oil lamp on Shabbat but not an old one that was already used. A lamp that was used is covered with soot and unsuitable for use. It is therefore considered set aside from use due to its disgusting nature. Rabbi Shimon says: All oil lamps may be moved on Shabbat except for an oil lamp that is burning on Shabbat, due to the concern that it might be extinguished. One may place a vessel beneath the oil lamp in order to receive burning sparks of oil that fall from the lamp so that they will not cause a fire. And he may not place water into the vessel because he thereby extinguishes the sparks. When a pot is removed from the fire on Shabbat eve it may be insulated in materials that preserve its heat, but not in materials that increase its heat. Raising the temperature of a pot is tantamount to cooking.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.4:1",
    "he": "בַּמֶּה טוֹמְנִין וּבַמָּה אֵין טוֹמְנִין. אֵין טוֹמְנִין לֹא בְגֶפֶת וְלֹא בְזֶבֶל, לֹא בְמֶלַח וְלֹא בְסִיד וְלֹא בְחֹל, בֵּין לַחִים בֵּין יְבֵשִׁים. לֹא בְתֶבֶן וְלֹא בְזָגִים וְלֹא בְמוֹכִים וְלֹא בַעֲשָׂבִים בִּזְמַן שֶׁהֵן לַחִים, אֲבָל טוֹמְנִין בָּהֶן כְּשֶׁהֵן יְבֵשִׁין. טוֹמְנִין בִּכְסוּת וּבְפֵרוֹת, בְּכַנְפֵי יוֹנָה וּבִנְסֹרֶת שֶׁל חָרָשִׁים וּבִנְעֹרֶת שֶׁל פִּשְׁתָּן דַּקָּה. רַבִּי יְהוּדָה אוֹסֵר בְּדַקָּה וּמַתִּיר בְּגַסָּה:",
    "en": "The mishnayot that follow list those materials in which such a pot may be insulated on Shabbat eve and those materials in which it may not be insulated.In what may one insulate a pot of cooked food on Shabbat eve, and in what may one not insulate it? One may neither insulate it in the solid residue of produce that has been pressed free of its oil, nor in manure, nor in salt, nor in lime, nor in sand, whether those materials are moist or whether they are dry. All of these materials spontaneously generate heat when piled for an extended period. Therefore, they add heat to a pot insulated in them. And one may neither insulate a pot in straw, nor in the residue of grapes that have been pressed for their juice, nor in soft material, e.g., from tattered clothing, nor in grass, when these materials are moist. However, one may insulate a pot in them when they are dry. One may insulate a pot of hot food on Shabbat eve in clothing, in produce, in doves’ wings, in a carpenter’s wood-shavings, and in the chaff of fine flax. Rabbi Yehuda prohibits doing so when it is fine, and permits doing so when it is coarse.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.4:2",
    "he": "טוֹמְנִין בִּשְׁלָחִין, וּמְטַלְטְלִין אוֹתָן, בְּגִזֵּי צֶמֶר, וְאֵין מְטַלְטְלִין אוֹתָן. כֵּיצַד הוּא עוֹשֶׂה, נוֹטֵל אֶת הַכִּסּוּי וְהֵן נוֹפְלוֹת. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, קֻפָּה, מַטָּהּ עַל צִדָּהּ וְנוֹטֵל, שֶׁמָּא יִטֹּל וְאֵינוֹ יָכֹל לְהַחֲזִיר. וַחֲכָמִים אוֹמְרִים, נוֹטֵל וּמַחֲזִיר. לֹא כִסָּהוּ מִבְּעוֹד יוֹם, לֹא יְכַסֶּנּוּ מִשֶּׁתֶּחְשָׁךְ. כִּסָּהוּ וְנִתְגַּלָּה, מֻתָּר לְכַסּוֹתוֹ. מְמַלֵּא אֶת הַקִּיתוֹן וְנוֹתֵן לְתַחַת הַכַּר, אוֹ תַחַת הַכָּסֶת:",
    "en": "One may insulate cooked food on Shabbat eve in animal hides and may move those hides on Shabbat. So too, one may insulate food in wool fleece and, in contrast to hides, one may not move the fleece.How, then, does one act if he insulated food in fleece, and now wishes to remove the pot? He lifts the cover, which he is permitted to move, and the fleece falls by itself. He need not even touch it. Rabbi Elazar ben Azarya says: If he placed the pot in a basket filled with fleece, he leans the basket on its side so that the fleece will fall to the side and takes the pot. Otherwise, there is concern lest the wool collapse when he lifts the pot from the basket. And then, he will be unable to replace the pot, as it is prohibited to move the wool to make room for the pot, since the wool is set-aside. And the Rabbis disagree and say: He may take the pot and afterward replace it. If one did not cover a pot of cooked food on Shabbat eve while it was still day, he may not cover it after dark. However, if one covered it while it was still day and it was uncovered on Shabbat, he is permitted to cover it even on Shabbat. One may fill a jug with cold water on Shabbat and place it beneath a pillow or a cushion to prevent it from getting warm.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.5:1",
    "he": "בַּמֶּה בְּהֵמָה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה. יוֹצֵא הַגָּמָל בְּאַפְסָר, וְנָאקָה בַחֲטָם, וְלֻבְדְּקִיס בִּפְרֻמְבְּיָא, וְסוּס בְּשֵׁיר, וְכָל בַּעֲלֵי הַשֵּׁיר יוֹצְאִים בַּשֵּׁיר וְנִמְשָׁכִים בַּשֵּׁיר, וּמַזִּין עֲלֵיהֶן וְטוֹבְלִין בִּמְקוֹמָן:",
    "en": "Due to the mitzva to rest one’s animals on Shabbat, one’s animal may not go out into the public domain bearing a burden. However, an object designated to protect the animal or to prevent it from fleeing is not considered a burden; therefore, an animal bearing objects that serve that purpose may go out into the public domain.The mishna asks: With what may an animal go out into the public domain on Shabbat and with what may it not go out? A camel may go out on Shabbat with an afsar, and a naka may go out with a ḥatam, and a luvdekim may go out with a perumbiya. All these terms will be defined in the Gemara. And a horse may go out with a chain around its neck. And, in general, all animals that typically have a chain around their necks when they go out to the public domain may go out with a chain on Shabbat and may be pulled by the chain. If these chains contracted ritual impurity, one may sprinkle waters of purification on them and immerse them in their place on the animal, and they need not first be removed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.5:2",
    "he": "חֲמוֹר יוֹצֵא בְמַרְדַּעַת, בִּזְמַן שֶׁהִיא קְשׁוּרָה לוֹ. זְכָרִים יוֹצְאִין לְבוּבִין. רְחֵלוֹת יוֹצְאוֹת שְׁחוּזוֹת, כְּבוּלוֹת וּכְבוּנוֹת. הָעִזִּים יוֹצְאוֹת צְרוּרוֹת. רַבִּי יוֹסֵי אוֹסֵר בְּכֻלָּן, חוּץ מִן הָרְחֵלִין הַכְּבוּנוֹת. רַבִּי יְהוּדָה אוֹמֵר, עִזִּים יוֹצְאוֹת צְרוּרוֹת לְיַבֵּשׁ, אֲבָל לֹא לְחָלָב:",
    "en": "A donkey may go out on Shabbat with a saddlecloth that protects it from the cold when it is tied to the animal, and there is no room for concern lest it fall. Rams may go out levuvin. Ewes may go out sheḥuzot, kevulot, and kevunot. All of these terms are discussed and explained in the Gemara. She-goats may go out with their udders bound. Rabbi Yosei prohibits the animals from going out with all of these items, as he considers them burdens, except for the ewes that are kevunot. Rabbi Yehuda says: Goats may go out on Shabbat with their udders bound to dry their milk supply and discontinue their lactation, in order to facilitate conception. In that case, they are tied with a tight, permanent knot, and there is no concern lest it fall in the public domain. However, they may not go out with their udders bound to conserve their milk, as in that case they are bound loosely.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.5:3",
    "he": "וּבַמָּה אֵינָהּ יוֹצְאָה. לֹא יֵצֵא גָמָל בִּמְטוּטֶלֶת, לֹא עָקוּד וְלֹא רָגוּל, וְכֵן שְׁאָר כָּל הַבְּהֵמוֹת. לֹא יִקְשֹׁר גְּמַלִּים זֶה בָזֶה וְיִמְשֹׁךְ. אֲבָל מַכְנִיס חֲבָלִים לְתוֹךְ יָדוֹ וְיִמְשֹׁךְ, וּבִלְבַד שֶׁלֹּא יִכְרֹךְ:",
    "en": "And with what may an animal not go out into the public domain on Shabbat? A camel may not go out with a saddlecloth, nor may it go out akud or ragul, which are different ways of tying its legs together, as will be explained in the Gemara. And likewise, tying all other animals in those manners is prohibited. And likewise, one may not tie camels one to the other and pull the lead camel, thereby pulling the others after it. However, he may place the ropes tied to each of the camels in his hand and pull them all, provided that he does not intertwine the ropes.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.5:4",
    "he": "אֵין חֲמוֹר יוֹצֵא בְמַרְדַּעַת בִּזְמַן שֶׁאֵינָהּ קְשׁוּרָה לוֹ, וְלֹא בְזוֹג, אַף עַל פִּי שֶׁהוּא פָקוּק, וְלֹא בְסֻלָּם שֶׁבְּצַוָּארוֹ, וְלֹא בִרְצוּעָה שֶׁבְּרַגְלוֹ. וְאֵין הַתַּרְנְגוֹלִין יוֹצְאִין בְּחוּטִין, וְלֹא בִרְצוּעוֹת שֶׁבְּרַגְלֵיהֶם. וְאֵין הַזְּכָרִים יוֹצְאִין בַּעֲגָלָה שֶׁתַּחַת הָאַלְיָה שֶׁלָּהֶן. וְאֵין הָרְחֵלִים יוֹצְאוֹת חֲנוּנוֹת. וְאֵין הָעֵגֶל יוֹצֵא בְגִימוֹן. וְלֹא פָרָה בְּעוֹר הַקֻּפָּר, וְלֹא בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ. פָּרָתוֹ שֶׁל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הָיְתָה יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, שֶׁלֹּא בִרְצוֹן חֲכָמִים:",
    "en": "This mishna lists additional objects with which an animal may not go out into the public domain on Shabbat: A donkey may neither go out with the saddlecloth when it is not tied to its back, nor with a bell even if it is plugged to prevent it from ringing, nor with a ladder that is around its neck, nor with a strap that is around its leg. And the roosters may not go out with strings and not with a strap on their feet, which are tied there as a sign of ownership. And the rams may not go out with a small wagon under their tails, as it was common practice to put a small wagon under the tails of grown sheep so that the tail would not be injured by dragging on the ground. And ewes may not go out ḥanunot, nor may a calf go out with a gimon, nor may a cow go out with the skin of a hedgehog [kupar], nor with a strap between its horns. The mishna relates that Rabbi Elazar ben Azarya’s cow would go out on Shabbat with a strap between its horns, contrary to the will of the Sages.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:1",
    "he": "בַּמֶּה אִשָּׁה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה. לֹא תֵצֵא אִשָּׁה לֹא בְחוּטֵי צֶמֶר וְלֹא בְחוּטֵי פִשְׁתָּן וְלֹא בִרְצוּעוֹת שֶׁבְּרֹאשָׁהּ. וְלֹא תִטְבֹּל בָּהֶן עַד שֶׁתְּרַפֵּם. וְלֹא בְטֹטֶפֶת וְלֹא בְסַנְבּוּטִין בִּזְמַן שֶׁאֵינָן תְּפוּרִין. וְלֹא בְכָבוּל לִרְשׁוּת הָרַבִּים. וְלֹא בְעִיר שֶׁל זָהָב, וְלֹא בְקַטְלָא, וְלֹא בִנְזָמִים, וְלֹא בְטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם, וְלֹא בְמַחַט שֶׁאֵינָהּ נְקוּבָה. וְאִם יָצָאת, אֵינָהּ חַיֶּבֶת חַטָּאת:",
    "en": "The mishna lists items that a woman may or may not carry into, or wear in the public domain on Shabbat. This depends the particular object is considered an ornament, which she may wear, or merely a burden for the woman, which she may not. Even if it is considered an ornament, there is still concern that she might remove it and carry it in her hand in the public domain, which is prohibited by Torah law.With what items may a woman go out into the public domain on Shabbat and with what items may she not go out? A woman may neither go out with strings of wool, nor with strings of flax, nor with strips of any other materials that a woman braids in the hair of her head. And a woman may not immerse in a ritual bath with them in her hair until she loosens them. When the strings or strips are tight, the water cannot reach her hair unobstructed, invalidating her immersion. And, likewise, a woman may neither go out with the ornament called totefet, nor with sarvitin that are not sewn into her head covering, nor with a kavul into the public domain. And, likewise, a woman may neither go out with a city of gold ornament, nor with a katla ornament, nor with nose rings, nor with a ring that has no seal on it, nor with a needle that is not perforated, which are merely for decorative purposes. And if she unwittingly went out wearing any of these, she is not liable to bring a sin-offering. According to Torah law, a woman is permitted to go out into the public domain wearing ornaments. However, the Sages decreed that a woman may not go out wearing certain ornaments, lest she remove them to show them to another and inadvertently carry them four cubits in the public domain.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:2",
    "he": "לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסֻמָּר, וְלֹא בְיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה, וְלֹא בִתְפִלִּין, וְלֹא בְקָמֵעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמֻּמְחֶה, וְלֹא בְשִׁרְיוֹן, וְלֹא בְקַסְדָּא, וְלֹא בְמַגָּפָיִם. וְאִם יָצָא, אֵינוֹ חַיָּב חַטָּאת:",
    "en": "A man may not go out on Shabbat with a spiked sandal, as will be explained in the Gemara. And he may not go out with a single sandal when there is no wound on his foot. And he may neither go out with phylacteries, nor with an amulet when it is not from an expert, but rather it was written by someone who has not established a reputation as an expert in writing amulets that are effective for those who carry them. And he may neither go out with shiryon, nor with a kasda, nor with maggafayim. These terms will be explained in the Gemara. And if he went out into the public domain with any of these, he is not liable to bring a sin-offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:3",
    "he": "לֹא תֵצֵא אִשָּׁה בְמַחַט הַנְּקוּבָה, וְלֹא בְטַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם, וְלֹא בְכוֹלְיָאר, וְלֹא בְכוֹבֶלֶת, וְלֹא בִצְלוֹחִית שֶׁל פַּלְיָטוֹן. וְאִם יָצְתָה, חַיֶּבֶת חַטָּאת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים פּוֹטְרִין בְּכוֹבֶלֶת וּבִצְלוֹחִית שֶׁל פַּלְיָטוֹן:",
    "en": "A woman may neither go out to the public domain with a perforated needle, i.e., a standard needle with an eye, nor with a ring that has a seal on it, nor with a kulyar, nor with a kovelet, the identity of which will be discussed in the Gemara, nor with a flask of balsam oil. And if she did go out into the public domain, she is liable to bring a sin-offering; this is the statement of Rabbi Meir, who holds that in doing so she violated the Torah prohibition of carrying a burden in the public domain on Shabbat. And the Rabbis exempt one who goes out on Shabbat with a kovelet and with a flask of balsam oil. In their opinion, these are ornaments, and therefore they do not fundamentally violate the Torah prohibition of carrying in the public domain on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:4",
    "he": "לֹא יֵצֵא הָאִישׁ לֹא בְסַיִף, וְלֹא בְקֶשֶׁת, וְלֹא בִתְרִיס, וְלֹא בְאַלָּה, וְלֹא בְרֹמַח. וְאִם יָצָא, חַיָּב חַטָּאת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תַּכְשִׁיטִין הֵן לוֹ. וַחֲכָמִים אוֹמְרִים, אֵינָן אֶלָּא לִגְנַאי, שֶׁנֶּאֱמַר (ישעיה ב) וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת, לֹא יִשָּׂא גּוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה. בִּירִית, טְהוֹרָה, וְיוֹצְאִין בָּהּ בְּשַׁבָּת. כְּבָלִים, טְמֵאִין, וְאֵין יוֹצְאִין בָּהֶם בְּשַׁבָּת:",
    "en": "Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that a man may neither go out on Shabbat with a sword, nor with a bow, nor with a shield [teris], nor with an alla, nor with a spear. And if he unwittingly went out with one of these weapons to the public domain he is liable to bring a sin-offering. Rabbi Eliezer says: These weapons are ornaments for him; just as a man is permitted to go out into the public domain with other ornaments, he is permitted to go out with weapons. And the Rabbis say: They are nothing other than reprehensible and in the future they will be eliminated, as it is written: “And they shall beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, neither will they learn war anymore” (Isaiah 2:4). With regard to women’s ornaments, they added that a garter placed on her leg to hold up stockings is pure and cannot become ritually impure as a utensil, and she may even go out with it on Shabbat. However, ankle chains, which were also women’s ornaments, can become ritually impure, and she may not go out with them on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:5",
    "he": "יוֹצְאָה אִשָּׁה בְחוּטֵי שֵׂעָר, בֵּין מִשֶּׁלָּהּ בֵּין מִשֶּׁל חֲבֶרְתָּהּ בֵּין מִשֶּׁל בְּהֵמָה, וּבְטֹטֶפֶת וּבְסַנְבּוּטִין בִּזְמַן שֶׁהֵן תְּפוּרִין. בְּכָבוּל וּבְפֵאָה נָכְרִית לֶחָצֵר. בְּמוֹךְ שֶׁבְּאָזְנָהּ וּבְמוֹךְ שֶׁבְּסַנְדָּלָהּ וּבְמוֹךְ שֶׁהִתְקִינָה לְנִדָּתָהּ. בְּפִלְפֵּל וּבְגַרְגִּיר מֶלַח וּבְכָל דָּבָר שֶׁתִּתֵּן לְתוֹךְ פִּיהָ, וּבִלְבַד שֶׁלֹּא תִתֵּן לְכַתְּחִלָּה בְשַׁבָּת. וְאִם נָפַל, לֹא תַחֲזִיר. שֵׁן תּוֹתֶבֶת וְשֵׁן שֶׁל זָהָב, רַבִּי מַתִּיר, וַחֲכָמִים אוֹסְרִים:",
    "en": "The mishna continues to discuss those items with which it is permitted to go out and those items with which it is prohibited to go out on Shabbat. A woman may go out with strands of hair that she put on her head, whether they are from her own hair that she made into a wig, or whether they are from the hair of another, or whether they are from the hair of an animal. And a woman may go out with an ornament called totefet, and with sarvitin when they are sewn and will not fall. She may go out on Shabbat with a woolen cap or with a wig to the courtyard, although not to the public domain. And likewise she may go out with a cloth that is in her ear, and with a cloth in her sandal, and with a cloth that she placed due to her menstrual status. She may go out on Shabbat with pepper, or with a grain of salt, or anything placed in her mouth for healing or for preventing bad odor, as long as she does not put these objects in her mouth for the first time on Shabbat. And if it fell out she may not replace it. A false tooth as well as (Ramban) a gold tooth, Rabbi Yehuda HaNasi permits going out with it, and the Rabbis prohibit doing so.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:6",
    "he": "יוֹצְאָה בְסֶלַע שֶׁעַל הַצִּינִית. הַבָּנוֹת קְטַנּוֹת יוֹצְאוֹת בְּחוּטִין וַאֲפִלּוּ בְקִסְמִין שֶׁבְּאָזְנֵיהֶם. עַרְבִיּוֹת יוֹצְאוֹת רְעוּלוֹת, וּמָדִיּוֹת פְּרוּפוֹת, וְכָל אָדָם, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בַּהֹוֶה:",
    "en": "A woman may go out with a sela coin that she ties on a wound on her foot. The young girls may go out with strings, and even with wood chips that are in the holes in their ears so that the holes will not seal. Young girls would have their ears pierced, but earrings were not placed in their ears until they were older. Jewish women in Arab countries may go out veiled, with a scarf covering their face, and Jewish women in Media may go out with cloaks fastened with stones. And, any person in any place is permitted to go out on Shabbat clothed in that way; however, the Sages spoke in the present, addressing prevalent situations.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:7",
    "he": "פּוֹרֶפֶת עַל הָאֶבֶן וְעַל הָאֱגוֹז וְעַל הַמַּטְבֵּעַ, וּבִלְבַד שֶׁלֹּא תִפְרֹף לְכַתְּחִלָּה בְשַׁבָּת:",
    "en": "A woman may fasten her cloak on a stone by inserting a small stone and wrapping her cloak around it, as she would with a button. And likewise, she may do so on a nut or on a coin, as long as she does not fasten her cloak with them on Shabbat ab initio.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:8",
    "he": "הַקִּטֵּעַ יוֹצֵא בְקַב שֶׁלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי יוֹסֵי אוֹסֵר. וְאִם יֶשׁ לוֹ בֵית קִבּוּל כְּתוּתִים, טָמֵא. סָמוֹכוֹת שֶׁלּוֹ, טְמֵאִין מִדְרָס, וְיוֹצְאִין בָּהֶן בְּשַׁבָּת, וְנִכְנָסִין בָּהֶן בָּעֲזָרָה. כִּסֵּא וְסָמוֹכוֹת שֶׁלּוֹ, טְמֵאִין מִדְרָס, וְאֵין יוֹצְאִין בָּהֶן בְּשַׁבָּת, וְאֵין נִכְנָסִין בָּהֶן בָּעֲזָרָה. אַנְקַטְמִין טְהוֹרִין, וְאֵין יוֹצְאִין בָּהֶן:",
    "en": "One with an amputated leg may go out on Shabbat with his wooden leg, as it has the legal status of a shoe; this is the statement of Rabbi Meir. And Rabbi Yosei prohibits going out into the public domain with the wooden leg, since he does not consider it to have the legal status of a shoe. And if the wooden leg has a receptacle for pads, a concave space at the top of the leg into which pads are placed to cushion the amputated leg, it assumes the status of a wooden vessel and can become ritually impure. And his supports, which are shoes that one who had both of his feet amputated places on his knees in order to walk on his knees, if a zav wears them, they are subject to ritual impurity imparted by treading. A zav is a primary source of ritual impurity. If he touches a vessel it assumes first-degree ritual impurity status. However, vessels on which he treads, sits, lies, or leans become primary sources of ritual impurity, provided they are designated for that purpose. These supports are vessels designated for treading. And one may go out with them into the public domain on Shabbat since they have the legal status of shoes. And one may enter the Temple courtyard with them. Although, generally, wearing shoes in the Temple courtyard is prohibited, in this regard, the supports do not have the legal status of shoes. However, if one who is crippled to the extent that he cannot walk at all sits on a chair that is attached to him, places supports on his hands, and propels himself along with his hands, his chair and supports are subject to ritual impurity imparted by treading. And one may not go out with them on Shabbat, and one may not enter the Temple courtyard with them. Loketamin, which will be explained in the Gemara, are ritually pure in the sense that they cannot become ritually impure because they are not vessels, and one may not go out with them on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:9",
    "he": "הַבָּנִים יוֹצְאִין בִּקְשָׁרִים, וּבְנֵי מְלָכִים בְּזוֹגִין. וְכָל אָדָם, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בַּהֹוֶה:",
    "en": "Young boys may go out on Shabbat with knots as a folk remedy and princes with bells. And any person is permitted to go out on Shabbat with those objects; however, the Sages spoke in the present, addressing situations that were prevalent.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.6:10",
    "he": "יוֹצְאִין בְּבֵיצַת הַחַרְגּוֹל, וּבְשֵׁן שׁוּעָל, וּבְמַסְמֵר מִן הַצָּלוּב, מִשּׁוּם רְפוּאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף בְּחֹל אָסוּר, מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי:",
    "en": "One may go out on Shabbat with a locust egg, and with a fox tooth, and with a nail from the crucified, for the purpose of healing; this is the statement of Rabbi Meir. The Rabbis prohibit using these remedies even during the week, due to the prohibition of following the ways of the Amorite. These are superstitious beliefs and the customs of gentiles from which one must distance oneself.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.7:1",
    "he": "כְּלָל גָּדוֹל אָמְרוּ בַשַּׁבָּת. כָּל הַשּׁוֹכֵחַ עִקַּר שַׁבָּת וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְשַׁבָּתוֹת הַרְבֵּה, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת. הַיּוֹדֵעַ עִקַּר שַׁבָּת וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְּשַׁבָּתוֹת הַרְבֵּה, חַיָּב עַל כָּל שַׁבָּת וְשַׁבָּת. הַיּוֹדֵעַ שֶׁהוּא שַׁבָּת וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְּשַׁבָּתוֹת הַרְבֵּה, חַיָּב עַל כָּל אַב מְלָאכָה וּמְלָאכָה. הָעוֹשֶׂה מְלָאכוֹת הַרְבֵּה מֵעֵין מְלָאכָה אַחַת, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת:",
    "en": "The Sages stated a significant principle with regard to the halakhot of Shabbat: One who forgets the essence of Shabbat, i.e., one who is entirely ignorant of the mitzva of Shabbat according to Torah law, and performed numerous prohibited labors on multiple Shabbatot, is liable to bring only one sin-offering for all those labors when he becomes aware that those actions were prohibited. One who knows the essence of Shabbat but forgets which day is Shabbat, i.e., one who lost track of the days of the week, and performs numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each Shabbat when he becomes aware that he performed those actions on Shabbat. One who is aware that the day is Shabbat but temporarily forgot that certain labors were prohibited and performed numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each and every primary category of labor that he performed. One who performs numerous prohibited labors subsumed under a single category of labor is liable to bring only one sin-offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.7:2",
    "he": "אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת. הַזּוֹרֵעַ. וְהַחוֹרֵשׁ. וְהַקּוֹצֵר. וְהַמְעַמֵּר. הַדָּשׁ. וְהַזּוֹרֶה. הַבּוֹרֵר. הַטּוֹחֵן. וְהַמְרַקֵּד. וְהַלָּשׁ. וְהָאוֹפֶה. הַגּוֹזֵז אֶת הַצֶּמֶר. הַמְלַבְּנוֹ. וְהַמְנַפְּצוֹ. וְהַצּוֹבְעוֹ. וְהַטּוֹוֶה. וְהַמֵּסֵךְ. וְהָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין. וְהָאוֹרֵג שְׁנֵי חוּטִין. וְהַפּוֹצֵעַ שְׁנֵי חוּטִין. הַקּוֹשֵׁר. וְהַמַּתִּיר. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת. הַצָּד צְבִי. הַשּׁוֹחֲטוֹ. וְהַמַּפְשִׁיטוֹ. הַמּוֹלְחוֹ, וְהַמְעַבֵּד אֶת עוֹרוֹ. וְהַמּוֹחֲקוֹ. וְהַמְחַתְּכוֹ. הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. וְהַמּוֹחֵק עַל מְנָת לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הַבּוֹנֶה. וְהַסּוֹתֵר. הַמְכַבֶּה. וְהַמַּבְעִיר. הַמַּכֶּה בַפַּטִּישׁ. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת. הֲרֵי אֵלּוּ אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת:",
    "en": "This fundamental mishna enumerates those who perform the primary categories of labor prohibited on Shabbat, which number forty-less-one. They are grouped in accordance with their function: One who sows, and one who plows, and one who reaps, and one who gathers sheaves into a pile, and one who threshes, removing the kernel from the husk, and one who winnows threshed grain in the wind, and one who selects the inedible waste from the edible, and one who grinds, and one who sifts the flour in a sieve, and one who kneads dough, and one who bakes. Additional primary categories of prohibited labor are the following: One who shears wool, and one who whitens it, and one who combs the fleece and straightens it, and one who dyes it, and one who spins the wool, and one who stretches the threads of the warp in the loom, and one who constructs two meshes, tying the threads of the warp to the base of the loom, and one who weaves two threads, and one who severs two threads for constructive purposes, and one who ties a knot, and one who unties a knot, and one who sews two stitches with a needle, as well as one who tears a fabric in order to sew two stitches. One who traps a deer, or any living creature, and one who slaughters it, and one who flays it, and one who salts its hide, a step in the tanning process, and one who tans its hide, and one who smooths it, removing hairs and veins, and one who cuts it into measured parts. One who writes two letters and one who erases in order to write two letters. One who builds a structure, and one who dismantles it, one who extinguishes a fire, and one who kindles a fire. One who strikes a blow with a hammer to complete the production process of a vessel (Rabbeinu Ḥananel), and one who carries out an object from domain to domain. All these are primary categories of labor, and they number forty-less-one.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.7:3",
    "he": "וְעוֹד כְּלָל אַחֵר אָמְרוּ. כָּל הַכָּשֵׁר לְהַצְנִיעַ וּמַצְנִיעִין כָּמוֹהוּ וְהוֹצִיאוֹ בְשַׁבָּת, חַיָּב עָלָיו חַטָּאת, וְכָל שֶׁאֵינוֹ כָשֵׁר לְהַצְנִיעַ וְאֵין מַצְנִיעִין כָּמוֹהוּ וְהוֹצִיאוֹ בְשַׁבָּת, אֵינוֹ חַיָּב אֶלָּא הַמַּצְנִיעוֹ:",
    "en": "And they stated an additional principle with regard to the halakhot of Shabbat. Anything fit to store, in the sense that it is large enough to make it worthwhile to store for future use, and people typically store items like it, and one carried it out into a prohibited domain on Shabbat, he is liable to bring a sin-offering for that action. And anything not fit to store and people typically do not store items like it, since it is too insignificant to warrant storage, and one carried it out on Shabbat, only the one who stores it is liable. By storing the item, one indicates that the item is significant to him, even though it is not significant for the typical person. Therefore, he alone is liable for carrying it out into a prohibited domain.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.7:4",
    "he": "הַמּוֹצִיא תֶבֶן, כִּמְלֹא פִי פָרָה. עָצָה, כִּמְלֹא פִי גָמָל. עָמִיר, כִּמְלֹא פִי טָלֶה. עֲשָׂבִים, כִּמְלֹא פִי גְדִי. עֲלֵי שׁוּם וַעֲלֵי בְצָלִים, לַחִים, כִּגְרוֹגֶרֶת, יְבֵשִׁים, כִּמְלֹא פִי גְדִי. וְאֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁלֹּא שָׁווּ בְשִׁעוּרֵיהֶן. הַמּוֹצִיא אֳכָלִים כִּגְרוֹגֶרֶת, חַיָּב, וּמִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁשָּׁווּ בְשִׁעוּרֵיהֶן, חוּץ מִקְּלִפֵּיהֶן וְגַרְעִינֵיהֶן וְעֻקְצֵיהֶן וְסֻבָּן וּמֻרְסָנָן. רַבִּי יְהוּדָה אוֹמֵר, חוּץ מִקְּלִפֵּי עֲדָשִׁים שֶׁמִּתְבַּשְּׁלוֹת עִמָּהֶן:",
    "en": "The mishna lists the measures in which various substances are significant and generally stored. One who carries out straw in a measure equivalent to a cow’s mouthful is liable. The measure that determines liability for etza is equivalent to a camel’s mouthful. Because it is a coarser food, he must carry out a greater amount in order to be liable. The measure that determines liability for ears of grain is equivalent to a lamb’s mouthful. The measure that determines liability for grass is equivalent to a goat’s mouthful, which is smaller than that of a lamb. The measure that determines liability for garlic leaves and onion leaves, if they are moist and fit for human consumption, is equivalent to a dried fig-bulk. A dried fig-bulk is the standard measure for human food. If the garlic leaves and onion leaves are dry, the measure for liability is equivalent to a goat’s mouthful. And none of these substances join together with one another to constitute a measure for liability because they are not equal in their measures. One who carries out a measure of foods fit for human consumption equivalent to a dried fig-bulk into a domain where carrying is prohibited on Shabbat is liable. And all those foods join together with one another to constitute that amount because they are equal in their measures. This amount is calculated without their shells, and their seeds, and their stems, and their bran, the husk that comes off of the wheat kernel when pounded, and their coarse bran that remains in the flour. Rabbi Yehuda says: None of the shells are calculated, except for the shells of lentils, which join together with the lentils to comprise the measure for liability because they are cooked and eaten with them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.8:1",
    "he": "הַמּוֹצִיא יַיִן, כְּדֵי מְזִיגַת הַכּוֹס. חָלָב, כְּדֵי גְמִיעָה. דְּבַשׁ, כְּדֵי לִתֵּן עַל הַכָּתִית. שֶׁמֶן, כְּדֵי לָסוּךְ אֵבֶר קָטָן. מַיִם, כְּדֵי לָשׁוּף בָּהֶם אֶת הַקִּילוֹר. וּשְׁאָר כָּל הַמַּשְׁקִין, בִּרְבִיעִית. וְכָל הַשּׁוֹפָכִין, בִּרְבִיעִית. רַבִּי שִׁמְעוֹן אוֹמֵר, כֻּלָּן בִּרְבִיעִית, וְלֹא אָמְרוּ כָל הַשִּׁעוּרִין הַלָּלוּ אֶלָּא לְמַצְנִיעֵיהֶן:",
    "en": "One who carries out undiluted wine from a private domain to a public domain or vice versa is liable only for a measure equivalent to the wine typically diluted in a cup. Pure wine was diluted with water. The measure that determines liability for carrying out wine is a measure suitable to be diluted for a significant cup of wine. The measure that determines liability for carrying out milk is equivalent to that which is swallowed in one gulp. The measure that determines liability for carrying out honey is equivalent to that which is used to place on a sore caused by chafing. The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb. The measure that determines liability for carrying out water is equivalent to that which is used to rub and spread on an eye bandage. And the measure that determines liability for carrying out all other liquids is a quarter of a log. And the measure that determines liability for carrying out all waste water is a quarter of a log. Rabbi Shimon says: The measure that determines liability for all liquids is a quarter of a log. He further stated: And all these measures were only stated with regard to those who store them. One indicates that he considers these liquids significant by storing them. One is only liable for carrying out an object that is significant to him. Others, for whom these measures are insignificant, are not liable for carrying them out.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.8:2",
    "he": "הַמּוֹצִיא חֶבֶל, כְּדֵי לַעֲשׂוֹת אֹזֶן לְקֻפָּה. גֶּמִי, כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לִטֹּל מִמֶּנּוּ מִדַּת מִנְעָל לְקָטָן. נְיָר, כְּדֵי לִכְתֹּב עָלָיו קֶשֶׁר מוֹכְסִין. וְהַמּוֹצִיא קֶשֶׁר מוֹכְסִין, חַיָּב. נְיָר מָחוּק, כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פַּלְיָטוֹן:",
    "en": "One who carries out a rope is liable in a measure equivalent to that which is used to form an ear-shaped handle for a basket. The measure that determines liability for carrying out reed grass is equivalent to that which is used to make a loop for hanging a sifter or a sieve. Rabbi Yehuda says: The measure for liability is equivalent to that which is used to take the measure of a shoe for a child, as the reed is used to measure the size of the foot. The measure that determines liability for carrying out paper is equivalent to that which is used to write a tax receipt. And one who carries out a tax receipt itself on Shabbat is liable. The measure that determines liability for carrying out paper from which the writing has been erased and which can no longer be used for writing, is equivalent to that which is used to wrap around a small jar of perfume.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.8:3",
    "he": "עוֹר, כְּדֵי לַעֲשׂוֹת קָמֵעַ. קְלָף, כְּדֵי לִכְתֹּב עָלָיו פָּרָשָׁה קְטַנָּה שֶׁבַּתְּפִלִּין, שֶׁהִיא שְׁמַע יִשְׂרָאֵל. דְּיוֹ, כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. כְּחֹל, כְּדֵי לִכְחֹל עַיִן אֶחָת:",
    "en": "The measure that determines liability for carrying out animal hide is equivalent to that which is used to make an amulet. The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries, which is the portion of Shema Yisrael. The measure that determines liability for carrying out ink is equivalent to that which is used to write two letters. The measure that determines liability for carrying out blue eye shadow is equivalent to that which is used to paint one eye blue.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.8:4",
    "he": "דֶּבֶק, כְּדֵי לִתֵּן בְּרֹאשׁ הַשַּׁבְשֶׁבֶת. זֶפֶת וְגָפְרִית, כְּדֵי לַעֲשׂוֹת נֶקֶב. שַׁעֲוָה, כְּדֵי לִתֵּן עַל פִּי נֶקֶב קָטָן. חַרְסִית, כְּדֵי לַעֲשׂוֹת פִּי כוּר שֶׁל צוֹרְפֵי זָהָב. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת פִּטְפּוּט. סֻבִּין, כְּדֵי לִתֵּן עַל פִּי כוּר שֶׁל צוֹרְפֵי זָהָב. סִיד, כְּדֵי לָסוּד קְטַנָּה שֶׁבַּבָּנוֹת. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת כִּלְכּוּל. רַבִּי נְחֶמְיָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת אַנְדִּיפֵי:",
    "en": "The measure that determines liability for carrying out glue is equivalent to that which is used to place on the top of a board to catch birds. The measure that determines liability for carrying out tar and sulfur is equivalent to that which is used to seal a hole in a vessel and to make a small hole in that seal. The measure that determines liability for carrying out wax is equivalent to that which is used to place on the opening of a small hole to seal it. The measure that determines liability for carrying out crushed earthenware is equivalent to that which is used to knead and make from it an opening for the bellows to be placed in a gold refiners’ crucible. Rabbi Yehuda says: Equivalent to that which is used to make a small tripod [pitput] for the crucible. The measure that determines liability for carrying out bran is equivalent to that which is used to place on the hole of a gold refiners’ crucible. The measure that determines liability for carrying out lime is equivalent to that which is used to spread as a depilatory on the smallest of girls. Rabbi Yehuda says: Equivalent to that which is used to spread on the hair that grows over the temple so that it will lie flat. Rabbi Neḥemya says: Equivalent to that which is used to spread on the temple to remove fine hairs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.8:5",
    "he": "אֲדָמָה, כְּחוֹתַם הַמַּרְצוּפִים, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כְּחוֹתַם הָאִגְּרוֹת. זֶבֶל וְחֹל הַדַּק, כְּדֵי לְזַבֵּל קֶלַח שֶׁל כְּרוּב, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כְּדֵי לְזַבֵּל כְּרֵשָׁא. חֹל הַגַּס, כְּדֵי לִתֵּן עַל מְלֹא כַף סִיד. קָנֶה, כְּדֵי לַעֲשׂוֹת קֻלְמוֹס. וְאִם הָיָה עָב אוֹ מְרֻסָּס, כְּדֵי לְבַשֵּׁל בוֹ בֵיצָה קַלָּה שֶׁבַּבֵּיצִים, טְרוּפָה וּנְתוּנָה בָאִלְפָּס:",
    "en": "The measure that determines liability for carrying out earth on Shabbat is equivalent to the seal of large sacks; this is the statement of Rabbi Akiva. Earth was used to seal the openings of sacks so that any tampering would be evident. And the Rabbis say: The measure for liability is much smaller, equivalent to the seal of letters. The measure that determines liability for carrying out manure and fine sand is equivalent to that which is used to fertilize one stalk of cabbage; this is the statement of Rabbi Akiva. And the Rabbis say: The measure that determines liability for carrying it out is equivalent to that which is used to fertilize a leek, which is less than that used for cabbage. The measure that determines liability for carrying out coarse sand is equivalent to that which is used to place on a full spoon of plaster. The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. And if the reed was thick and unfit for writing, or if it was fragmented, its measure for liability is equivalent to that which is used to cook an egg most easily cooked, one that is already beaten and placed in a stew pot.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.8:6",
    "he": "עֶצֶם, כְּדֵי לַעֲשׂוֹת תַּרְוָד. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ חָף. זְכוּכִית, כְּדֵי לִגְרֹר בּוֹ רֹאשׁ הַכַּרְכָּר. צְרוֹר אוֹ אֶבֶן, כְּדֵי לִזְרֹק בְּעוֹף. רַבִּי אֱלִיעֶזֶר בַּר יַעֲקֹב אוֹמֵר, כְּדֵי לִזְרֹק בִּבְהֵמָה:",
    "en": "The measure that determines liability for carrying out a bone is equivalent to that which is used to make a spoon. Rabbi Yehuda says: In a measure equivalent to that which is used to make from it a key. The measure that determines liability for carrying out glass is equivalent to that which is used to scrape and smooth the top of a bobbin, a sharpened stick used by weavers. The measure that determines liability for carrying out a pebble or a stone is equivalent to that which is used to throw at a bird to chase it away. Rabbi Elazar bar Ya’akov says: Equivalent to that which is used to throw at an animal, which is larger.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Shabbat.8:7",
    "he": "חֶרֶס, כְּדֵי לִתֵּן בֵּין פַּצִּים לַחֲבֵרוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, כְּדֵי לַחְתּוֹת בּוֹ אֶת הָאוּר. רַבִּי יוֹסֵי אוֹמֵר, כְּדֵי לְקַבֵּל בּוֹ רְבִיעִית. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר (ישעיה ל), וְלֹא יִמָּצֵא בִמְכִתָּתוֹ חֶרֶשׂ לַחְתּוֹת אֵשׁ מִיָּקוּד. אָמַר לוֹ רַבִּי יוֹסֵי, מִשָּׁם רְאָיָה, וְלַחְשֹׂף מַיִם מִגֶּבֶא (שם):",
    "en": "One who carries out a shard of earthenware on Shabbat is liable if it is in a measure equivalent to that which is used to place between one pillar and another when piled on the ground to separate them; this is the statement of Rabbi Yehuda. Rabbi Meir says: In a measure equivalent to that which is used to stoke a fire with it. Rabbi Yosei says: In a measure equivalent to that which is used to hold a quarter of a log in it. Rabbi Meir said: Although there is no proof for the matter, there is a biblical allusion to my opinion, as it is stated: “And He shall break it as a potter’s vessel is broken, smashing it without sparing; and there shall not be found among its pieces a shard to rake fire on the hearth” (Isaiah 30:14). Rabbi Yosei said to him: Is there proof from there? The verse concludes: “And to extract water from the cistern,” indicating that earthenware is significant if it is large enough to hold water.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:1",
    "he": "כָּל שָׁעָה שֶׁמֻּתָּר לֶאֱכֹל, מַאֲכִיל לַבְּהֵמָה לַחַיָּה וְלָעוֹפוֹת, וּמוֹכְרוֹ לַנָּכְרִי, וּמֻתָּר בַּהֲנָאָתוֹ. עָבַר זְמַנּוֹ, אָסוּר בַּהֲנָאָתוֹ, וְלֹא יַסִּיק בּוֹ תַּנּוּר וְכִירָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין בִּעוּר חָמֵץ אֶלָּא שְׂרֵפָה. וַחֲכָמִים אוֹמְרִים, אַף מְפָרֵר וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם:",
    "en": "For the entire time that it is permitted to eat leavened bread, one may also feed it to his domesticated animals, to non-domesticated animals, and to birds; and one may sell it to a gentile; and it is permitted to derive benefit from it. After its time passes, it is prohibited to derive benefit from it, and one may not even light an oven or a stove with leavened bread. With regard to the manner of removal of leavened bread, Rabbi Yehuda says: The removal of leavened bread is to be accomplished only through burning. And the Rabbis say: Burning is not required, as one may even crumble it and throw it into the wind or cast it into the sea.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:2",
    "he": "חָמֵץ שֶׁל נָכְרִי שֶׁעָבַר עָלָיו הַפֶּסַח, מֻתָּר בַּהֲנָאָה. וְשֶׁל יִשְׂרָאֵל, אָסוּר בַּהֲנָאָה. שֶׁנֶּאֱמַר (שמות יג) לֹא יֵרָאֶה לְךָ שְׂאֹר:",
    "en": "It is permitted for a Jew to derive benefit from leavened bread of a gentile over which Passover has elapsed, i.e., leavened bread that remains after the conclusion of Passover. However, it is prohibited to derive benefit from leaven of a Jew over which Passover has elapsed, as it is stated: “And no leavened bread shall be seen with you, neither shall there be leaven seen with you, in all your borders” (Exodus 13:7).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:3",
    "he": "נָכְרִי שֶׁהִלְוָה אֶת יִשְׂרָאֵל עַל חֲמֵצוֹ, אַחַר הַפֶּסַח מֻתָּר בַּהֲנָאָה. וְיִשְׂרָאֵל שֶׁהִלְוָה אֶת הַנָּכְרִי עַל חֲמֵצוֹ, אַחַר הַפֶּסַח אָסוּר בַּהֲנָאָה. חָמֵץ שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, הֲרֵי הוּא כִמְבֹעָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל שֶׁאֵין הַכֶּלֶב יָכוֹל לְחַפֵּשׂ אַחֲרָיו:",
    "en": "If a gentile lent money to a Jew, and the Jew gave him leavened bread as collateral until after Passover, and after Passover the gentile retains this leavened bread in lieu of payment, then one is permitted to derive benefit from this leavened bread. Since the leavened bread was retained by the gentile based on the transfer that took place prior to Passover, the leavened bread is considered to have belonged to the gentile during Passover. Whereas if a Jew lent money to a gentile, and leavened bread was given as collateral during Passover in the same manner as in the previous case, then after Passover it is forbidden to derive benefit from this leavened bread. Since this leavened bread was considered to be in the Jew’s property during Passover, it is forbidden to derive benefit from it afterward. Leavened bread upon which a rockslide has fallen is considered as though it has been eliminated, and it is not necessary to dig it up in order to burn it. Rabban Shimon ben Gamliel says: Any leavened bread that has been covered to such an extent that a dog cannot search after it is considered to have been eliminated.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:4",
    "he": "הָאוֹכֵל תְּרוּמַת חָמֵץ בְּפֶסַח בְּשׁוֹגֵג, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ. בְּמֵזִיד, פָּטוּר מִתַּשְׁלוּמִים וּמִדְּמֵי עֵצִים:",
    "en": "If one unwittingly eats teruma of leavened bread on Passover, not realizing that the food was teruma, then he must pay the principal and an additional fifth. This is because one who unwittingly eats teruma must compensate the priest for the value of the teruma and add a fifth of the value, even though the teruma is considered to be valueless on Passover. If he intentionally ate the teruma then he is exempt from payment; as he is liable to receive the severe punishment of karet, he is therefore exempt from the lesser punishment of payment. If he ate impure teruma in this manner then he is not even required to pay its monetary value in wood, for one who derives benefit from impure teruma calculates its value by treating it as though it were fuel for burning. While impure teruma can be used in this manner during the rest of the year, one may not derive any benefit from leavened bread on Passover, and therefore such teruma is worthless.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:5",
    "he": "אֵלּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בְּחִטִּים, בִּשְׂעוֹרִים, בְּכֻסְּמִין וּבְשִׁיפוֹן וּבְשִׁבֹּלֶת שׁוּעָל. וְיוֹצְאִין בִּדְמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַכֹּהֲנִים בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר, עֲשָׂאָן לְעַצְמוֹ, אֵין יוֹצְאִין בָּהֶן. עֲשָׂאָן לִמְכֹּר בַּשּׁוּק, יוֹצְאִין בָּהֶן:",
    "en": "These are the types of grain with which a person fulfills his obligation to eat matza on the first night of Passover: With wheat, with barley, with spelt [kusmin], with rye [shifon], and with oats [shibbolet shu’al]. And one fulfills his obligation by eating not only matza made from properly tithed grains, but even with matza made from doubtfully tithed produce, and matza made with first tithe from which its teruma was already taken, or second tithe and consecrated food that were redeemed. And priests may eat matza prepared from ḥalla, the portion of dough that is given to priests, or with teruma, as priests are permitted to eat these portions. However, one may not fulfill one’s obligation to eat matza made with untithed produce, nor with matza made from the first tithe from which its teruma was not separated, nor with matza made either from the second tithe, nor from consecrated grain that was not redeemed. With regard to one who prepared loaves of matza that are brought with a thanks-offering, or to the wafers brought by a nazirite, the Sages drew the following distinction: If he prepared them for himself, then he does not fulfill his obligation to eat matza with them. However, if he prepared them to sell them in the market to those who require these loaves or wafers, one fulfills the obligation to eat matza with them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:6",
    "he": "וְאֵלּוּ יְרָקוֹת שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בַּחֲזֶרֶת וּבְעֻלָשִׁין וּבְתַמְכָא וּבְחַרְחֲבִינָה וּבְמָרוֹר. יוֹצְאִין בָּהֶן בֵּין לַחִין בֵּין יְבֵשִׁין, אֲבָל לֹא כְבוּשִׁין וְלֹא שְׁלוּקִין וְלֹא מְבֻשָּׁלִין. וּמִצְטָרְפִין לְכַזָּיִת. וְיוֹצְאִין בַּקֶּלַח שֶׁלָּהֶן, וּבִדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ:",
    "en": "And these are the vegetables with which a person can fulfill his obligation to eat bitter herbs on Passover: One can fulfill his obligation with ḥazeret, with chervil [tamkha], and with field eryngo [ḥarḥavina], and with endives [olashin], and with maror. One fulfills his obligation with them whether they are fresh or whether they are dry. However, one does not fulfill his obligation if they are pickled in water or vinegar, nor if they are over-boiled [shaluk] in hot water, nor if they are boiled [mevushal]. The mishna adds: And all these different types of vegetables join together to the measure of an olive-bulk, i.e., it is not necessary to eat this amount from one specific type of vegetable. And one fulfills his obligation by eating their stalk, as it is not necessary to eat the leaves. And one fulfills the obligation with doubtfully tithed produce, with first-tithe produce whose teruma has been taken and given to a priest, and with both second-tithe produce and consecrated property that were redeemed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:7",
    "he": "אֵין שׁוֹרִין אֶת הַמֻּרְסָן לַתַּרְנְגוֹלִים, אֲבָל חוֹלְטִין. הָאִשָּׁה לֹא תִשְׁרֶה אֶת הַמֻּרְסָן שֶׁתּוֹלִיךְ בְּיָדָהּ לַמֶּרְחָץ, אֲבָל שָׁפָה הִיא בִּבְשָׂרָהּ יָבֵשׁ. לֹא יִלְעֹס אָדָם חִטִּין וְיַנִּיחַ עַל מַכָּתוֹ בְּפֶסַח, מִפְּנֵי שֶׁהֵן מַחֲמִיצוֹת:",
    "en": "One may not soak coarse bran for feeding chickens, lest it be leavened. However, one may pour boiling water onto the bran before feeding it to the chickens, as it will not become leavened from this brief exposure to water. A woman may not soak coarse bran to bring by hand to the bathhouse for use as a cleanser; however, she may rub coarse bran on her dry skin. Likewise, the Sages said: A person may not chew wheat and place it on his wound, due to the fact that the wheat will be leavened from the saliva and his chewing.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.2:8",
    "he": "אֵין נוֹתְנִין קֶמַח לְתוֹךְ הַחֲרֹסֶת אוֹ לְתוֹךְ הַחַרְדָּל, וְאִם נָתַן, יֹאכַל מִיָּד, וְרַבִּי מֵאִיר אוֹסֵר. אֵין מְבַשְּׁלִין אֶת הַפֶּסַח לֹא בְמַשְׁקִין וְלֹא בְמֵי פֵרוֹת, אֲבָל סָכִין וּמַטְבִּילִין אוֹתוֹ בָהֶן. מֵי תַשְׁמִישׁוֹ שֶׁל נַחְתּוֹם, יִשָּׁפְכוּ, מִפְּנֵי שֶׁהֵן מַחֲמִיצִין:",
    "en": "One may not add flour to ḥaroset, a seasoned, pungent food, or to mustard, to dull the sharp taste. In both cases, the pungency of these foods might accelerate the leavening of the flour. And if one added flour to either of these, the mixture may be eaten immediately before it is leavened; and Rabbi Meir prohibits this, lest the food be leavened immediately. The mishna continues: One may not boil the Paschal lamb in ordinary liquids or in fruit juices, as the Torah explicitly states that it must be roasted. However, one may baste it while it is roasting and dip it into liquid while eating it. The tanna further states: Water that has been used by a baker for cooling his hands or washing dishes should be poured out, because this water leavens the dough, as the water probably contains a small quantity of flour and dough.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:1",
    "he": "אֵלּוּ עוֹבְרִין בְּפֶסַח, כֻּתָּח הַבַּבְלִי, וְשֵׁכָר הַמָּדִי, וְחֹמֶץ הָאֲדוֹמִי, וְזֵתוֹם הַמִּצְרִי, וְזוֹמָן שֶׁל צַבָּעִים, וַעֲמִילָן שֶׁל טַבָּחִים, וְקוֹלָן שֶׁל סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל, כָּל שֶׁהוּא מִמִּין דָּגָן, הֲרֵי זֶה עוֹבֵר בְּפֶסַח. הֲרֵי אֵלּוּ בְאַזְהָרָה, וְאֵין בָּהֶן מִשּׁוּם כָּרֵת:",
    "en": "And for possessing these one transgresses [overin] the prohibitions of: It shall not be seen, and: It shall not be found, on Passover, although not all of them are considered food: Babylonian kutaḥ, a dip with a sharp flavor that contains flour; Median beer; Edomite vinegar; Egyptian zitom, a type of beer; dyers’ broth [zoman]; bakers’ well-worked dough; and kolan of soferim. Rabbi Eliezer says: The same prohibition also applies to women’s adornments, i.e., cosmetics, that contain leaven. This is the principle: If one possesses any substance that is derived from a type of grain that became leavened, although it is not actually bread, one transgresses the prohibitions of: It shall not be seen, and: It shall not be found, on Passover. These substances are included in the warning, i.e., the biblical prohibition of possessing leaven, but there is no element of karet if one eats them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:2",
    "he": "בָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, חַיָּב לְבַעֵר. וְאִם לֹא, בָּטֵל בְּמִעוּטוֹ. וְכֵן לְעִנְיַן הַטֻּמְאָה, אִם מַקְפִּיד עָלָיו, חוֹצֵץ. וְאִם רוֹצֶה בְקִיּוּמוֹ, הֲרֵי הוּא כָעֲרֵבָה. בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחֱמִיץ, הֲרֵי זֶה אָסוּר:",
    "en": "With regard to dough that is in the cracks of a kneading bowl, if there is an olive-bulk of dough in one place, one is obligated to remove it. And if the dough does not add up to this amount, it is nullified due to its insignificance. And similarly, with regard to the halakhot of immersion to purify the bowl from ritual impurity, if one is particular about the dough that is stuck in the cracks and he plans to remove it and use it, it is a foreign substance that interposes between the kneading bowl and the water of the ritual bath, and invalidates the immersion of the bowl, leaving it ritually impure. And if he wants the dough to remain in place, its status is like that of the kneading bowl itself and is not an interposition. Deaf dough is dough for which it is difficult to determine if it has been leavened. It is comparable to a deaf-mute, who cannot communicate. If there is dough similar to it in that water was added to both at the same time, which became leavened, the deaf dough is prohibited. Although it has not shown external signs of becoming leavened, it can be presumed that the deaf dough has also become leavened.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:3",
    "he": "כֵּיצַד מַפְרִישִׁין חַלָּה בְטֻמְאָה בְיוֹם טוֹב, רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא תִקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, תַּטִּיל בְּצוֹנֵן. אָמַר רַבִּי יְהוֹשֻׁעַ, לֹא זֶה הוּא חָמֵץ שֶׁמֻּזְהָרִים עָלָיו בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא, אֶלָּא מַפְרַשְׁתָּהּ וּמַנַּחְתָּה עַד הָעֶרֶב, וְאִם הֶחֱמִיצָה, הֶחֱמִיצָה:",
    "en": "How does one separate ḥalla in ritual impurity during the Festival day of Passover? Ordinarily, one may separate ritually pure ḥalla from dough and give it to a priest immediately so that he may eat it. Ritually impure ḥalla is unfit for a priest and must be burned, yet it is prohibited to bake or burn anything that is not fit to be eaten during the Festival day. However, it is also prohibited to wait and burn it after the Festival day, since it will become leavened in the meantime. Rabbi Eliezer says: A woman should not designate it as ḥalla prior to baking; rather, she should refrain from doing so until it is baked. In other words, she should wait until she has baked all of the dough, and there is no risk of it becoming leavened. Only then should she separate ḥalla from it. The portion of ḥalla may then be kept until after the Festival day, when it may be burned. Ben Beteira says: She should separate the ḥalla before it is baked, and place the dough in cold water so that it will not become leavened. Rabbi Yehoshua said: This is not the leavened bread about which we are warned with the prohibitions: It shall not be seen, and: It shall not be found. These prohibitions do not apply because the ḥalla does not actually belong to the owner of the dough; it is instead considered to be consecrated property. Rather, she should separate the ḥalla and leave it until the evening; and if it becomes leavened, then it will become leavened, but this is of no concern.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:4",
    "he": "רַבָּן גַּמְלִיאֵל אוֹמֵר, שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת וְאוֹפוֹת בְּתַנּוּר אֶחָד, זוֹ אַחַר זוֹ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ נָשִׁים עוֹסְקוֹת בַּבָּצֵק, אַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה. רַבִּי עֲקִיבָא אוֹמֵר, לֹא כָל הַנָּשִׁים וְלֹא כָל הָעֵצִים וְלֹא כָל הַתַּנּוּרִים שָׁוִין. זֶה הַכְּלָל, תָּפַח, תִּלְטֹשׁ בְּצוֹנֵן:",
    "en": "Rabban Gamliel says: Three women may knead their dough as one, meaning at one time, and bake the batches of dough in one oven, one after the other, and they need not be concerned that their dough will become leavened while they are waiting to use the oven. And the Rabbis say: Three women may be engaged in preparing dough as one, in the following manner: One kneads her dough as another one arranges her own dough so it takes the form of matza, while another one bakes her dough. Rabbi Akiva says: Not all women, not all wood, and not all ovens are the same, and therefore no set rules should be established. Rather, this is the principle: If the dough begins to rise, she should spread cold water in which she immersed her hands, onto the dough, in order to stop the leavening process.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:5",
    "he": "שִׂאוּר, יִשָּׂרֵף, וְהָאוֹכְלוֹ פָטוּר. סָדוּק, יִשָּׂרֵף, וְהָאוֹכְלוֹ חַיָּב כָּרֵת. אֵיזֶהוּ שִׂאוּר, כְּקַרְנֵי חֲגָבִים. סָדוּק, שֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה, הָאוֹכְלוֹ חַיָּב כָּרֵת. וְאֵיזֶהוּ שִׂאוּר, כָּל שֶׁהִכְסִיפוּ פָנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו:",
    "en": "Dough at the beginning of the leavening process [siur], must be burned, but one who eats it is exempt from the punishment of karet because the dough had not become fully leavened. Dough that has reached the stage of cracking must be burned, and one who eats it intentionally is liable to receive karet, as he has intentionally eaten leavened bread during Passover. What is considered siur? Dough that has been leavened to the point that it has cracks that look like the antennae of locusts. The stage of cracking occurs later in the leavening process, when the cracks intermingle. This is the statement of Rabbi Yehuda. And the Rabbis say: One who intentionally eats either this or that, dough with cracks like locust antennae or with cracks that have become intermingled, is liable to receive karet, as once dough begins to crack it has certainly become leavened. And what is siur? It is any dough whose surface has becomes pale like the face of a person whose hair stands on end due to fear.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:6",
    "he": "אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מְבַעֲרִים אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּזְמַנָּן. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, תְּרוּמָה מִלִּפְנֵי הַשַּׁבָּת, וְחֻלִּין בִּזְמַנָּן:",
    "en": "With regard to the fourteenth of Nisan that occurs on Shabbat, one removes all leaven from his possession, whether it is teruma or non-sacred food, before Shabbat, except for that which will be eaten during the first part of Shabbat. In that case, one cannot remove leaven from his possession on the fourteenth of Nisan itself as he does in other years. This is the statement of Rabbi Meir. And the Rabbis say: One may remove the leaven at its usual time on the fourteenth of Nisan by throwing it away or declaring it ownerless. Rabbi Eliezer bar Tzadok says: Teruma should be removed before Shabbat, as only a few people are permitted to eat it and therefore one can presume that it will remain uneaten during Shabbat. However, non-sacred foods should be removed at their usual time, on the fourteenth of Nisan itself.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:7",
    "he": "הַהוֹלֵךְ לִשְׁחֹט אֶת פִּסְחוֹ, וְלָמוּל אֶת בְּנוֹ, וְלֶאֱכֹל סְעֻדַּת אֵרוּסִין בְּבֵית חָמִיו, וְנִזְכַּר שֶׁיֶּשׁ לוֹ חָמֵץ בְּתוֹךְ בֵּיתוֹ, אִם יָכוֹל לַחֲזֹר וּלְבַעֵר וְלַחֲזֹר לְמִצְוָתוֹ, יַחֲזֹר וִיבַעֵר. וְאִם לָאו, מְבַטְּלוֹ בְלִבּוֹ. לְהַצִּיל מִן הַנָּכְרִים, וּמִן הַנָּהָר, וּמִן הַלִּסְטִים, וּמִן הַדְּלֵקָה, וּמִן הַמַּפֹּלֶת, יְבַטֵּל בְּלִבּוֹ. וְלִשְׁבֹּת שְׁבִיתַת הָרְשׁוּת, יַחֲזֹר מִיָּד:",
    "en": "One who is traveling on the eve of Passover to slaughter his Paschal lamb, to circumcise his son, or to eat a betrothal feast in his father-in-law’s house, and he remembers that he has leavened bread in his house, if he is able to return to his house and remove the leaven and afterward return to the mitzva toward which he was traveling, he should return home and remove his leaven. But if there is not enough time for him to go home and remove the leaven, and still complete the mitzva that he already began, he should nullify it in his heart, as by Torah law this is sufficient. If one was traveling to save Jews from an attack by gentiles, from a flooding river, from bandits, from a fire, or from a collapsed building, he should not even attempt to return, and instead he should nullify the leaven in his heart. This applies even if he could remove his leaven and still return to his previous activity. If he went to establish his Shabbat residence in order to adjust his Shabbat limit for an optional purpose, rather than in order to fulfill a commandment, he should return immediately to remove his leaven.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.3:8",
    "he": "וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם וְנִזְכַּר שֶׁיֶּשׁ בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים, שׂוֹרְפוֹ בִמְקוֹמוֹ. וְאִם לָאו, חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. וְעַד כַּמָּה הֵן חוֹזְרִין, רַבִּי מֵאִיר אוֹמֵר, זֶה וָזֶה בְכַבֵּיצָה. רַבִּי יְהוּדָה אוֹמֵר, זֶה וָזֶה בְכַזָּיִת. וַחֲכָמִים אוֹמְרִים, בְּשַׂר קֹדֶשׁ בְּכַזַּיִת, וְחָמֵץ בְּכַבֵּיצָה:",
    "en": "And so too, the same halakha applies to one who left Jerusalem and remembered that there was consecrated meat in his hand. Meat that is taken out of Jerusalem becomes disqualified, and one is required to burn it in proximity to the Temple. If he passed the area of Mount Scopus [Tzofim], beyond which one cannot see Jerusalem, he burns the meat at the site where he is located; and if he has not traveled that far, he must return and burn it before the Temple with wood from the arrangement on the altar, which was designated for burning consecrated items that were disqualified. The mishna asks: For how much leaven or consecrated meat is one required to return? Rabbi Meir says: In both this case and that case, one must return for an egg-bulk. Rabbi Yehuda says: In both this case and that case, one must return for an olive-bulk. And the Rabbis say that the amount depends on the case: With regard to consecrated meat, he is required to return if he has an olive-bulk, but in a case where he remembers that he has leavened bread, he required to return only for an egg-bulk.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:1",
    "he": "מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְּעַרְבֵי פְסָחִים עַד חֲצוֹת, עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת, אֵין עוֹשִׂין. הַהוֹלֵךְ מִמָּקוֹם שֶׁעוֹשִׂין לְמָקוֹם שֶׁאֵין עוֹשִׂין, אוֹ מִמָּקוֹם שֶׁאֵין עוֹשִׂין לְמָקוֹם שֶׁעוֹשִׂין, נוֹתְנִין עָלָיו חֻמְרֵי מָקוֹם שֶׁיָּצָא מִשָּׁם וְחֻמְרֵי מָקוֹם שֶׁהָלַךְ לְשָׁם. וְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחֲלֹקֶת:",
    "en": "In a place where the people were accustomed to perform labor on Passover eve until midday, one may do so on that day. In a place where the people were accustomed not to perform labor, one may not do so. The performance of labor on the eve of Passover is not prohibited by Torah law, but is dependent on local custom. If one travels from a place where people perform labor on Passover eve to a place where people do not perform labor, or from a place where people do not perform labor on Passover eve to a place where people perform labor, the Sages impose upon him the stringencies of both the place from which he left and the stringencies of the place to which he went. In both cases, he may not perform labor. The Sages stated a principle: And a person may not deviate from the local custom, due to potential dispute.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:2",
    "he": "כַּיּוֹצֵא בוֹ, הַמּוֹלִיךְ פֵּרוֹת שְׁבִיעִית מִמָּקוֹם שֶׁכָּלוּ לְמָקוֹם שֶׁלֹּא כָלוּ, אוֹ מִמָּקוֹם שֶׁלֹּא כָלוּ לְמָקוֹם שֶׁכָּלוּ, חַיָּב לְבַעֵר. רַבִּי יְהוּדָה אוֹמֵר, אוֹמְרִים לוֹ, צֵא וְהָבֵא לְךָ אַף אָתָּה:",
    "en": "Similarly, one who transports Sabbatical Year produce from a place where a crop has ceased in the fields to a place where it has not yet ceased or from a place where it has not yet ceased to a place where it has already ceased is obligated to remove the produce from his possession, in accordance with the stringencies of both locations. It is permitted for homeowners to eat Sabbatical Year produce in their houses only as long as that species of fruit remains in the field as ownerless property. However, once that particular fruit is no longer available for animals in the fields, one is required to remove what remains of that species from his home. The statement in the mishna is referring to one who transported fruit from a location where it ceased in the fields to one where it did not, and vice versa. Rabbi Yehuda says that he need not remove the produce, as he can say to a local resident: You, too, go out and bring this produce from a place where it remains in the field.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:3",
    "he": "מָקוֹם שֶׁנָּהֲגוּ לִמְכֹּר בְּהֵמָה דַקָּה לַגּוֹיִם, מוֹכְרִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר, אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, עֲגָלִים וּסְיָחִים שְׁלֵמִין וּשְׁבוּרִין. רַבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה. בֶּן בְּתֵירָה מַתִּיר בְּסוּס:",
    "en": "Apropos different local customs discussed in the first mishna in this chapter, this mishna discusses various halakhot with regard to which there are different customs. In a place where the people were accustomed to sell small livestock to gentiles, one may sell them. In a place where the people were not accustomed to sell them due to certain concerns and decrees, one may not sell them. However, in every place, one may sell to gentiles neither large livestock, e.g., cows and camels, nor calves or foals, whether these animals are whole or damaged. The Sages prohibited those sales due to the concern lest the transaction be voided or one side reconsider, creating retroactively a situation where a Jew’s animal performed labor for the gentile on Shabbat in violation of an explicit Torah prohibition. Rabbi Yehuda permits the sale of a damaged animal because it is incapable of performing labor. Ben Beteira permits the sale of a horse for riding, because riding a horse on Shabbat is not prohibited by Torah law.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:4",
    "he": "מָקוֹם שֶׁנָּהֲגוּ לֶאֱכֹל צָלִי בְלֵילֵי פְסָחִים, אוֹכְלִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכֹל, אֵין אוֹכְלִין. מָקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, מַדְלִיקִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, אֵין מַדְלִיקִין. וּמַדְלִיקִין בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִים, וְעַל גַּבֵּי הַחוֹלִים:",
    "en": "The mishna cites another custom related to Passover. In a place where people were accustomed to eat roasted meat on Passover evenings, outside of Jerusalem or after the Temple was destroyed, one may eat it. In a place where people were accustomed not to eat outside Jerusalem, one may not eat it. The mishna discusses additional differences between local customs. In a place where people were accustomed to kindle a lamp in the house on Yom Kippur evenings, one kindles it. In a place where people were accustomed not to kindle a lamp, one does not kindle it. However, even in a place where the custom is not to kindle lamps in houses, one kindles in synagogues and study halls, in deference to these places. Similarly, lamps should be kindled in dark alleyways, so people will not be hurt, and next to the sick.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:5",
    "he": "מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְתִשְׁעָה בְאָב, עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה, אֵין עוֹשִׂין. וּבְכָל מָקוֹם תַּלְמִידֵי חֲכָמִים בְּטֵלִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לְעוֹלָם יַעֲשֶׂה אָדָם עַצְמוֹ תַּלְמִיד חָכָם. וַחֲכָמִים אוֹמְרִים, בִּיהוּדָה הָיוּ עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, וּבַגָּלִיל לֹא הָיוּ עוֹשִׂין כָּל עִקָּר. וְהַלַּיְלָה, בֵּית שַׁמַּאי אוֹסְרִין, וּבֵית הִלֵּל מַתִּירִין עַד הָנֵץ הַחַמָּה:",
    "en": "This mishna continues the previous discussion of customs. In a place where people were accustomed to perform labor on the Ninth of Av, one performs labor. In a place where people were accustomed not to perform labor, one does not perform labor. And in all places Torah scholars are idle and do not perform labor on the Ninth of Av, due to the mourning over the Temple’s destruction. Rabban Shimon ben Gamliel says: With regard to the Ninth of Av, a person should always conduct himself as a Torah scholar and refrain from performing labor. Apropos the discussion of performing labor on Passover eve, differences in other customs were cited. And the Rabbis say: In Judea, people would perform labor on Passover eves until midday, and in the Galilee people would not perform labor on Passover eve at all. With regard to performing labor on the night before Passover eve, the night between the thirteenth and fourteenth of Nisan, Beit Shammai prohibit performing labor, and Beit Hillel permit doing so until sunrise.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:6",
    "he": "רַבִּי מֵאִיר אוֹמֵר, כָּל מְלָאכָה שֶׁהִתְחִיל בָּהּ קֹדֶם לְאַרְבָּעָה עָשָׂר, גּוֹמְרָהּ בְּאַרְבָּעָה עָשָׂר. אֲבָל לֹא יַתְחִיל בָּהּ בַּתְּחִלָּה בְאַרְבָּעָה עָשָׂר, אַף עַל פִּי שֶׁיָּכוֹל לְגָמְרָהּ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ אֻמָּנֻיּוֹת עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, וְאֵלּוּ הֵן, הַחַיָּטִים, הַסַּפָּרִים וְהַכּוֹבְסִין. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, אַף הָרַצְעָנִים:",
    "en": "Rabbi Meir says: With regard to any labor that one began before the fourteenth of Nisan, he may complete it on the fourteenth before midday. However, one may not begin to perform that labor from the outset on the fourteenth, even if he is able to complete it before midday. And the Rabbis say: The practitioners of only three crafts are permitted to perform labor until midday on Passover eve, and they are: Tailors, barbers, and launderers, whose work is needed for the Festival. Rabbi Yosei bar Yehuda says: Even shoemakers are permitted to work on the fourteenth.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:7",
    "he": "מוֹשִׁיבִין שׁוֹבָכִין לַתַּרְנְגוֹלִים בְּאַרְבָּעָה עָשָׂר. וְתַרְנְגֹלֶת שֶׁבָּרְחָה, מַחֲזִירִין אוֹתָהּ לִמְקוֹמָהּ. וְאִם מֵתָה, מוֹשִׁיבִין אַחֶרֶת תַּחְתֶּיהָ. גּוֹרְפִין מִתַּחַת רַגְלֵי בְהֵמָה בְאַרְבָּעָה עָשָׂר, וּבַמּוֹעֵד מְסַלְּקִין לַצְּדָדִין. מוֹלִיכִין וּמְבִיאִין כֵּלִים מִבֵּית הָאֻמָּן, אַף עַל פִּי שֶׁאֵינָם לְצֹרֶךְ הַמּוֹעֵד:",
    "en": "This mishna continues the discussion of the halakhot of Passover eve. One may place eggs under hens on the fourteenth of Nisan so that the birds will brood until the eggs hatch. And if a hen fled from brooding, one may restore it to its place. And if a brooding hen died, one may place another in its stead. Similarly, one may sweep dung from beneath the legs of an animal on the fourteenth of Nisan. And during the intermediate days of the Festival one may clear it to the sides. Similarly, one may take vessels to the craftsman’s house for repair and bring others from there even though they are not for the purpose of the Festival.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:8",
    "he": "שִׁשָּׁה דְבָרִים עָשׂוּ אַנְשֵׁי יְרִיחוֹ, עַל שְׁלֹשָׁה מִחוּ בְיָדָם, וְעַל שְׁלֹשָׁה לֹא מִחוּ בְיָדָם. וְאֵלּוּ הֵן שֶׁלֹּא מִחוּ בְיָדָם, מַרְכִּיבִין דְּקָלִים כָּל הַיּוֹם, וְכוֹרְכִין אֶת שְׁמַע, וְקוֹצְרִין וְגוֹדְשִׁין לִפְנֵי הָעֹמֶר, וְלֹא מִחוּ בְיָדָם. וְאֵלּוּ שֶׁמִּחוּ בְיָדָם, מַתִּירִין גִּמְזִיּוֹת שֶׁל הֶקְדֵּשׁ, וְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים בְּשַׁבָּת, וְנוֹתְנִים פֵּאָה לַיָּרָק, וּמִחוּ בְיָדָם חֲכָמִים:",
    "en": "The mishna continues the discussion of the halakhot of Passover eve, along with other local customs. Six actions were performed by the Jewish residents of Jericho, contrary to common practice. With regard to three, the Sages reprimanded them, and with regard to three, the Sages did not reprimand them. And these are the ones with regard to which they did not reprimand them: The residents of Jericho would graft palm trees the entire day on the fourteenth of Nisan; and they would bundle Shema, as explained in the Gemara; and they would harvest and pile grain before the omer offering was brought. And these are the ones with regard to which the Sages reprimanded them: They would permit the use of consecrated branches of carob or sycamore trees. This refers to trees whose branches were cut and consecrated for Temple upkeep, which subsequently sprouted new branches; and they would eat fallen fruit from beneath palm trees that shed fruit that had fallen on Shabbat; and they would designate the produce in the corner for the poor in a field of vegetables, which is exempt from this obligation even by rabbinic law. And the Sages reprimanded the people of Jericho for doing these three things.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.4:9",
    "he": "שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּה הַמֶּלֶךְ, עַל שְׁלֹשָׁה הוֹדוּ לוֹ, וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. גֵּרַר עַצְמוֹת אָבִיו עַל מִטָּה שֶׁל חֲבָלִים, וְהוֹדוּ לוֹ. כִּתֵּת נְחַשׁ הַנְּחֹשֶׁת, וְהוֹדוּ לוֹ. גָּנַז סֵפֶר רְפוּאוֹת, וְהוֹדוּ לוֹ. עַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ, קִצֵּץ דְּלָתוֹת שֶׁל הֵיכָל וְשִׁגְּרָן לְמֶלֶךְ אַשּׁוּר, וְלֹא הוֹדוּ לוֹ. סָתַם מֵי גִיחוֹן הָעֶלְיוֹן, וְלֹא הוֹדוּ לוֹ. עִבֵּר נִיסָן בְּנִיסָן, וְלֹא הוֹדוּ לוֹ:",
    "en": "The Sages taught: King Hezekiah performed six actions. With regard to three of them, the Sages of his generation conceded to him; and with regard to three of them, the Sages did not concede to him. Due to King Hezekiah’s father’s wickedness, he dragged the bones of his father Ahaz on a bier of ropes and did not afford him the respect due to a king, and the Sages conceded to him. He ground the copper snake that Moses fashioned in the desert because Israel worshipped it, and the Sages conceded to him. He suppressed the Book of Cures, and they conceded to him. And with regard to three actions, the Sages did not concede to him. He cut off the doors of the Sanctuary and sent them to the King of Assyria, and they did not concede to him because he thereby demeaned the Temple. He sealed the waters of the upper Gihon stream, diverting its water into the city by means of a tunnel, and they did not concede to him, because he harmed the local populace in the process and should have relied upon God (Me’iri). He intercalated the year, delaying the advent of the month of Nisan during Nisan, and they did not concede to him. The Gemara explains that he declared the first of Nisan to be the thirtieth of Adar and only then intercalated the year (see II Chronicles 30:2).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:1",
    "he": "תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו:",
    "en": "The daily afternoon offering is slaughtered at eight and a half hours of the day, which is two and a half hours after midday, and is sacrificed, i.e., its offering on the altar is completed, at nine and a half hours of the day. On the eves of Passover, when the Paschal lamb must be offered after the daily offering, the daily offering is sacrificed earlier; it is slaughtered at seven and a half hours and sacrificed at eight and a half hours, whether it occurs during the week or on Shabbat. If Passover eve occurs on Shabbat eve, when the Paschal lamb must be offered even earlier to ensure that it will be roasted before the onset of Shabbat, the daily offering is slaughtered at six and a half hours and sacrificed at seven and a half hours, and the Paschal lamb is offered thereafter.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:2",
    "he": "הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח:",
    "en": "The Paschal lamb that the priest slaughtered not for its own purpose, i.e., at the time of slaughter he said that his intent was to slaughter it as a different offering, e.g., a peace-offering or burnt-offering, rather than as a Paschal lamb; or if the priest received the blood, or carried the blood to the altar, or sprinkled the blood on the altar while saying that it was not for the purpose of the Paschal lamb; or if the priest performed the rites both for its own purpose and not for its own purpose; or not for its own purpose and for its own purpose; in all these cases, the Paschal lamb is disqualified. How does one perform the rites for its own purpose and not for its own purpose? It is in a case where the priest said that his intent is for the purpose of the Paschal lamb and for the purpose of a peace-offering. And how does one perform rites not for its own purpose and for its own purpose? It is in a case where the priest says that the offering is for the purpose of a peace-offering and for the purpose of a Paschal lamb.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:3",
    "he": "שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִים וְלִטְמֵאִים, פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִים וְלַעֲרֵלִים, לִטְמֵאִים וְלִטְהוֹרִים, כָּשֵׁר. שְׁחָטוֹ קֹדֶם חֲצוֹת, פָּסוּל, מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב) בֵּין הָעַרְבָּיִם. שְׁחָטוֹ קֹדֶם לַתָּמִיד, כָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק, כָּשֵׁר:",
    "en": "If one slaughtered the Paschal lamb for people who cannot eat it or for those who did not register in advance to eat it, or if one slaughtered it for people who are uncircumcised or for those who are ritually impure, whom the Torah prohibits from eating the Paschal lamb, it is disqualified. However, if one slaughtered it for those who can eat it and for those who cannot eat it; for those who have registered for it and for those who have not registered for it; for the circumcised and for the uncircumcised; for the ritually impure and for the ritually pure, it is valid, for a partially invalid intent does not disqualify the offering. If one slaughtered the Paschal lamb before midday it is disqualified, as it is stated: “And the whole assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:6). If he slaughtered it before the daily afternoon offering it is valid, as long as another person stirs its blood in order to prevent it from congealing until the blood of the daily offering is sprinkled. And if the blood of the Paschal lamb is sprinkled before the blood of the daily offering, it is nonetheless valid, as this change does not disqualify the offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:4",
    "he": "הַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ, עוֹבֵר בְּלֹא תַעֲשֶׂה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַתָּמִיד. רַבִּי שִׁמְעוֹן אוֹמֵר, הַפֶּסַח בְּאַרְבָּעָה עָשָׂר, לִשְׁמוֹ חַיָּב, וְשֶׁלֹּא לִשְׁמוֹ פָּטוּר. וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, פָּטוּר. וּבַמּוֹעֵד, לִשְׁמוֹ פָּטוּר, וְשֶׁלֹּא לִשְׁמוֹ חַיָּב, וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, חַיָּב, חוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ:",
    "en": "One who slaughters the Paschal lamb with leavened bread still in his possession violates a negative commandment, as the Torah states: “You shall not offer the blood of My sacrifice with leavened bread; neither shall the sacrifice of the festival of Passover be left until the morning” (Exodus 34:25). Rabbi Yehuda says: Even one who slaughters the daily afternoon offering on Passover eve with leaven in his possession violates the commandment. Rabbi Shimon says: One who slaughters the Paschal lamb on the fourteenth of Nisan for its own purpose with leaven in his possession is liable; but if he slaughtered it for a different purpose he is exempt. And for all other offerings that one slaughters on Passover eve, when owning leaven is prohibited, whether he slaughtered them for their own purpose or he slaughtered them for a different purpose, he is exempt. And during the festival of Passover, if one slaughtered the Paschal lamb for its own purpose he is exempt. Since a Paschal lamb that is slaughtered for its own purpose at an improper time is disqualified, it is not an offering at all and there is no violation of the commandment: “You shall not offer the blood of My sacrifice with leavened bread.” However, if he slaughtered it for a different purpose and thereby validated the sacrifice as a peace-offering, he is liable for having sacrificed it with leaven in his possession. And for all other offerings that one slaughters on Passover, when it is prohibited to slaughter with leaven in one’s possession, whether he slaughtered them for their own purpose or he slaughtered them for a different purpose, he is liable. This is with the exception of a sin-offering that he slaughtered for a different purpose with leaven in his possession. Unlike other offerings, a sin-offering is disqualified if it is slaughtered for a different purpose, and therefore one does not violate the prohibition of “You shall not offer the blood of My sacrifice with leavened bread.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:5",
    "he": "הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל, (שמות יב) קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַת הָרִאשׁוֹנָה, נִתְמַלֵּאת הָעֲזָרָה, נָעֲלוּ דַלְתוֹת הָעֲזָרָה. תָּקְעוּ, הֵרִיעוּ וְתָקָעוּ. הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכֻּלָּהּ זָהָב זָהָב. לֹא הָיוּ מְעֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִם, שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם:",
    "en": "The Paschal lamb was slaughtered in three groups, meaning those bringing the offering were divided into three separate sets, as it is stated: “And the whole assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:6). The verse is interpreted as referring to three groups: Assembly, congregation, and Israel. The procedure for sacrificing the offering was as follows: The first group of people sacrificing the offering entered, and when the Temple courtyard became filled with them they closed the doors of the Temple courtyard. They sounded uninterrupted, broken, and uninterrupted trumpet blasts, as was done while sacrificing any offering. The priests stood in rows from the place of slaughter to the altar, and in their hands they held bowls [bezikhin] of silver and bowls of gold in order to receive the blood of the offerings. There was a row entirely composed of priests holding silver bowls, and a row entirely composed of priests holding gold bowls, as the gold and silver bowls were not mixed in the same row. The bowls did not have flat bases that would allow them to be put down, out of concern that perhaps the priests would set them down and forget about them and in the meantime the blood would congeal and become disqualified for sprinkling on the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:6",
    "he": "שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד:",
    "en": "An Israelite would slaughter the sacrifice, and a priest would receive the blood and immediately hand it to another priest standing next to him, and the other priest would pass it to another. Each priest would receive a full bowl of blood from the priest next to him and return to him an empty bowl being passed in the opposite direction, the contents of which had already been sprinkled on the altar. The priest who was closest to the altar would sprinkle a single sprinkling of blood against the base of the altar, i.e., against the north and west sides of the altar, where there was a base.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:7",
    "he": "יָצְתָה כַת רִאשׁוֹנָה וְנִכְנְסָה כַת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ שָׁנוּ, וְאִם שָׁנוּ שִׁלְּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר, מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעַ לְאָהַבְתִּי כִּי יִשְׁמַע ה', מִפְּנֵי שֶׁעַמָּהּ מֻעָטִין:",
    "en": "The first group exited upon completion of the rite, and the second group entered; the second group left upon completion of its rite, and the third group entered. As it was done by the first group, so was it done by the second and third groups. All the people standing in the Temple courtyard while the Paschal lambs were being slaughtered would recite hallel. If they finished reciting it before all the offerings were slaughtered, they recited it a second time, and if they finished reciting it a second time, they recited it a third time, although in practice they never recited it a third time, as the priests worked efficiently and finished the rite before this became necessary. Rabbi Yehuda says: The third group never reached even once the opening verse of the fourth chapter of hallel: “I love that the Lord hears the voice of my supplications” (Psalms 116:1), because its people were few and the slaughtering of all the offerings was completed during the recitation of the first three chapters.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:8",
    "he": "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר, כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבוֹת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ, וְלֹא הוֹדוּ לוֹ חֲכָמִים:",
    "en": "As it was done during the week, so was it done on Shabbat; only that on Shabbat the priests would rinse the Temple courtyard, cleaning away the blood, contrary to the wishes of the Sages, as the priests did not want to veer from the weekday procedure in this regard. Rabbi Yehuda says: Before the floor was rinsed, a priest would fill a cup with the blood of the many offerings brought that day that was now mixed together on the floor and then sprinkle it with a single sprinkling upon the altar. But the Rabbis did not agree with Rabbi Yehuda with regard to this point.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:9",
    "he": "כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין, אֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בַּכְּתָלִים וּבָעַמּוּדִים, שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. וְכָל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט, מַקְלוֹת דַּקִּים חֲלָקִים הָיוּ שָׁם, וּמֵנִיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵרוֹ, וְתוֹלֶה וּמַפְשִׁיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מֵנִיחַ יָדוֹ עַל כֶּתֶף חֲבֵרוֹ, וְיַד חֲבֵרוֹ עַל כְּתֵפוֹ, וְתוֹלֶה וּמַפְשִׁיט:",
    "en": "How would one suspend and flay the Paschal lamb in the Temple? Iron hooks [unkelayot] were secured into the walls and pillars, and upon them one would suspend the offering and flay it. If anyone lacked a place among the hooks in the Temple courtyard to suspend and flay the offering, there were thin, smooth rods there, which he would place on his own shoulder and on another’s shoulder, and from it he would suspend the offering and flay it. Rabbi Eliezer says: When the fourteenth of Nisan occurred on Shabbat, when moving the rods is prohibited (Rambam), he would rest his hand on another’s shoulder and the other’s hand on his own shoulder and suspend the offering and flay it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.5:10",
    "he": "קְרָעוֹ וְהוֹצִיא אֵמוּרָיו, נְתָנוֹ בְמָגִיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. יָצְתָה כַת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת, שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חֲשֵׁכָה, יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן:",
    "en": "He would tear open the flesh of the offering and remove its sacrificial parts, i.e., the fats and other parts offered on the altar. He would place the sacrificial parts in a large basin [mageis] and burn them on the altar. If this took place on Shabbat, when carrying is prohibited, the first group would exit and remain on the Temple Mount; the second group would remain within the rampart, which was an area outside the women’s courtyard; and the third group would stand in its place in the Temple. They would wait there until nightfall, and as soon as it became dark, they would all go out and roast their Paschal lambs, everyone in his own place.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.6:1",
    "he": "אֵלּוּ דְבָרִים בַּפֶּסַח דּוֹחִין אֶת הַשַּׁבָּת, שְׁחִיטָתוֹ וּזְרִיקַת דָּמוֹ וּמִחוּי קְרָבָיו וְהֶקְטֵר חֲלָבָיו. אֲבָל צְלִיָּתוֹ וַהֲדָחַת קְרָבָיו אֵינָן דּוֹחִין אֶת הַשַּׁבָּת. הַרְכָּבָתוֹ וַהֲבָאָתוֹ מִחוּץ לַתְּחוּם, וַחֲתִיכַת יַבַּלְתּוֹ, אֵין דּוֹחִין אֶת הַשַּׁבָּת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דּוֹחִין:",
    "en": "These are the matters related to the Paschal lamb that override Shabbat, when the eve of Passover occurs on Shabbat: Its slaughter, the sprinkling of its blood, the cleaning of its intestines and the burning of its fats on the altar, all of which are services that must be performed on Passover eve while it is still day. However, its roasting and the washing of its intestines, which need not be done by day, do not override Shabbat; rather, one waits until after Shabbat to perform these tasks. Carrying the Paschal lamb through a public domain does not override Shabbat. The Paschal offering consisted of either a lamb or a goat, sometimes quite young and unable to walk the entire way, so that it had to be carried on a person’s shoulders. Similarly, bringing it from outside the Shabbat limit and cutting off its wart do not override Shabbat, as all these tasks could have been performed before Shabbat. A wart is considered a blemish that disqualifies the animal from being brought as an offering, but once the wart is removed, the animal is fit to be sacrificed on the altar. Rabbi Eliezer says: All of these procedures override Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.6:2",
    "he": "אָמַר רַבִּי אֱלִיעֶזֶר, וַהֲלֹא דִין הוּא, מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת, אֵלּוּ שֶׁהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, יוֹם טוֹב יוֹכִיחַ, שֶׁהִתִּירוּ בוֹ מִשּׁוּם מְלָאכָה, וְאָסוּר בּוֹ מִשּׁוּם שְׁבוּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, מַה זֶּה, יְהוֹשֻׁעַ, מָה רְאָיָה רְשׁוּת לְמִצְוָה. הֵשִׁיב רַבִּי עֲקִיבָא וְאָמַר, הַזָּאָה תוֹכִיחַ, שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, אַף אַתָּה אַל תִּתְמַהּ עַל אֵלּוּ, שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת, לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וְעָלֶיהָ אֲנִי דָן, וּמָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, דּוֹחָה אֶת הַשַּׁבָּת, הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינוֹ דִּין שֶׁדּוֹחָה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי עֲקִיבָא, אוֹ חִלּוּף, מָה אִם הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, אֵינוֹ דִין שֶׁלֹּא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, עֲקִיבָא, עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה, בֵּין הָעַרְבַּיִם בְּמֹעֲדוֹ (במדבר ט), בֵּין בְּחֹל בֵּין בְּשַׁבָּת. אָמַר לוֹ, רַבִּי, הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד לַשְּׁחִיטָה. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת:",
    "en": "Rabbi Eliezer said: Could this not be derived through an a fortiori inference? If slaughter, which is ordinarily forbidden on Shabbat as a biblically prohibited labor, nonetheless overrides Shabbat when performed for the sake of the Paschal lamb, then these activities, namely carrying the animal, bringing it from outside the Shabbat limit, and the like, which are prohibited due to rabbinic decree, should they not override Shabbat? Rabbi Yehoshua said to him: The law governing a Festival proves otherwise, for the Torah permitted on it acts that are normally prohibited as labor, such as slaughtering, cooking, and baking, and yet it is forbidden to do on it acts that are prohibited due to rabbinic decree. Thus, we cannot derive policy with regard to rabbinic prohibitions from the rules that govern Torah laws. Rabbi Eliezer said to him: What is this, Yehoshua? How can you suggest such a weak proof? What proof can be deduced from optional activities that would apply to a mitzva? How does the fact that rabbinic decrees remain in effect on a Festival with respect to optional activities prove that one is also forbidden to transgress a rabbinic decree in order to fulfill the mitzva of offering the Paschal lamb? Rabbi Akiva responded and said in defense of Rabbi Yehoshua’s opinion: Sprinkling the purifying water of a red heifer upon someone who had contracted ritual impurity through contact with a corpse proves the matter, for it is done for the sake of a mitzva, in order to allow the person to offer the Paschal lamb, and it is prohibited only due to rabbinic decree, and nonetheless it does not override Shabbat, for the purification rite is not performed on the eve of Passover that falls on Shabbat. So, too, you should not be surprised about these activities, namely carrying the animal, bringing it from outside the Shabbat limit, and cutting off its wart, that although they are performed for the sake of a mitzva and they are prohibited only due to rabbinic decree, they do not override Shabbat. Rabbi Eliezer said to him: I do not accept this proof. With regard to this sprinkling itself, I infer that it, too, is permitted for the same reason: If slaughter, which is a biblically prohibited labor, overrides Shabbat, is it not right that sprinkling the purifying water of a red heifer, which is prohibited only due to rabbinic decree, should override Shabbat? You cannot challenge me based on a premise with which I disagree. Rabbi Akiva said to Rabbi Eliezer: Or perhaps we can reverse the order of your argument and say the opposite: If, as we know by accepted tradition, sprinkling the purifying water on Shabbat, which is prohibited only due to rabbinic decree, does not override Shabbat, then with regard to slaughter, which is prohibited as a biblically prohibited labor, is it not right that it should not override Shabbat? Therefore, it should be prohibited to slaughter the Paschal lamb when the eve of Passover occurs on Shabbat. Rabbi Eliezer said to him: Akiva, how can you say this? You have thus uprooted what is written in the Torah: “Let the children of Israel offer the Paschal lamb in its appointed time” (Numbers 9:2); the phrase “at its appointed time” indicates that the offering must be brought on that day, whether it is a weekday or Shabbat. Rabbi Akiva said to Rabbi Eliezer: My teacher, bring me an appointed time stated in the Torah for these tasks, namely, carrying the animal or bringing it from outside the Shabbat limits, like the appointed time stated with respect to slaughter. The Paschal lamb must be slaughtered on the fourteenth of Nisan, but there is no fixed time when the animal must be brought to the Temple, and it is therefore possible to transport it before Shabbat. Rabbi Akiva stated a principle: Any prohibited labor required for the offering of the sacrifice that can be performed on the eve of Shabbat does not override Shabbat; slaughter, which cannot be performed on the eve of Shabbat, overrides Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.6:3",
    "he": "אֵימָתַי מֵבִיא חֲגִיגָה עִמּוֹ, בִּזְמַן שֶׁהוּא בָא בְּחֹל, בְּטָהֳרָה וּבְמֻעָט. וּבִזְמַן שֶׁהוּא בָא בְּשַׁבָּת, בִּמְרֻבֶּה וּבְטֻמְאָה, אֵין מְבִיאִין עִמּוֹ חֲגִיגָה:",
    "en": "When does one bring a Festival peace-offering with the Paschal lamb? A special offering is brought on the fourteenth of Nisan together with the Paschal lamb when the Paschal lamb comes on a weekday rather than on Shabbat, and when it comes in a state of ritual purity as opposed to when it is brought in a state of impurity because most of the community is impure, and when many people are registered for the Paschal lamb so that each person will receive only a small portion from it. When these three conditions are met, the Festival peace-offering is eaten first and the Paschal lamb is eaten afterward. When, however, the Paschal lamb comes on Shabbat, or when few people are registered for it so that each person will receive a large portion, or when it is brought in a state of ritual impurity, one does not bring a Festival peace-offering with it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.6:4",
    "he": "חֲגִיגָה הָיְתָה בָאָה מִן הַצֹּאן, מִן הַבָּקָר, מִן הַכְּבָשִׂים וּמִן הָעִזִּים, מִן הַזְּכָרִים וּמִן הַנְּקֵבוֹת. וְנֶאֱכֶלֶת לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד:",
    "en": "With regard to the extra offering itself, the Festival peace-offering would come from the flock, from the herd, from sheep or from goats, from males or from females, as the Festival peace-offering is not bound by the limitations governing the Paschal offering, which must be specifically a young male sheep or goat. And the Festival peace-offering is eaten for two days and one night like other peace-offerings.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Pesachim.6:5",
    "he": "הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בְשַׁבָּת, חַיָּב עָלָיו חַטָּאת. וּשְׁאָר כָּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשׁוּם פֶּסַח, אִם אֵינָן רְאוּיִין, חַיָּב. וְאִם רְאוּיִין הֵן, רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם הַפֶּסַח שֶׁהוּא מֻתָּר לִשְׁמוֹ, כְּשֶׁשִּׁנָּה אֶת שְׁמוֹ, חַיָּב, זְבָחִים שֶׁהֵן אֲסוּרִין לִשְׁמָן, כְּשֶׁשִּׁנָּה אֶת שְׁמָן, אֵינוֹ דִין שֶׁיְּהֵא חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בַּפֶּסַח, שֶׁשִּׁנָּהוּ לְדָבָר אָסוּר, תֹּאמַר בַּזְּבָחִים, שֶׁשִּׁנָּן לְדָבָר הַמֻּתָּר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אֵמוּרֵי צִבּוּר יוֹכִיחוּ, שֶׁהֵן מֻתָּרִין לִשְׁמָן, וְהַשּׁוֹחֵט לִשְׁמָן, חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְאֵמוּרֵי צִבּוּר שֶׁיֵּשׁ לָהֶן קִצְבָּה, תֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָּה. רַבִּי מֵאִיר אוֹמֵר, אַף הַשּׁוֹחֵט לְשֵׁם אֵמוּרֵי צִבּוּר, פָּטוּר:",
    "en": "A Paschal lamb that one slaughtered for a different purpose on Shabbat, not knowing that it is prohibited for him to do so, is disqualified, and he is liable to bring a sin-offering for it because he unwittingly performed a prohibited labor on Shabbat. As for all other offerings, such as a peace-offering, that one unwittingly slaughtered on Shabbat for the purpose of a Paschal offering, if they were not fit for the Paschal offering, e.g., if they were female or cattle or more than a year old and clearly ineligible for the Paschal offering, he is liable to bring a sin-offering. Because he did not fulfill the mitzva to bring a Paschal offering, his act of slaughter was therefore unnecessary. And if they were fit, Rabbi Eliezer nevertheless deems him liable to bring a sin-offering for his unwitting transgression. But Rabbi Yehoshua exempts him, because he maintains that if someone intended to perform a mitzva, and despite his error he in fact performed a mitzva, he is not liable to bring a sin-offering. And in this case he performed a mitzva, because offerings that are sacrificed for a different purpose are still fit. Rabbi Eliezer said to Rabbi Yehoshua: If, with regard to the Paschal lamb, which is permitted to be slaughtered on Shabbat for its own purpose, when one changed its purpose he is nevertheless liable, then, with regard to other offerings that are forbidden to be slaughtered on Shabbat even for their own purpose, when one changed their purpose, is it not right that he should be liable? Rabbi Yehoshua said to him: No, this reasoning is faulty. If you say that one is liable to bring a sin-offering if he slaughtered a Paschal lamb for a different purpose, it is because he changed its purpose for something forbidden, as the offering he intended it to be may not be slaughtered on Shabbat. But can you necessarily say the same thing about other offerings that he slaughtered for the purpose of a Paschal offering and thus changed their purpose for something that is permitted to be sacrificed on Shabbat? Rabbi Eliezer said to Rabbi Yehoshua: Let the communal offerings, such as the daily offering and the additional-offerings of Shabbat and the Festivals, prove the matter, for they are permitted to be slaughtered on Shabbat for their own purpose, and nevertheless, one who unnecessarily slaughters a different offering for their purpose is liable.This indicates that even when a particular offering may be slaughtered, one is nevertheless liable if he slaughtered a different offering for the purpose of the permitted offering. Rabbi Yehoshua said to him: No, if you say this halakha with regard to communal offerings, it is because they have a limit, as there is a specific number of communal offerings that must be offered on any particular day and there is no reason one would mistakenly sacrifice extra offerings for this purpose. But can you necessarily say the same thing about the Paschal lamb, which does not have a limit, making it more likely for someone to make a mistake? Rabbi Meir says: According to Rabbi Yehoshua, even one who unwittingly slaughters other offerings for the purpose of communal offerings beyond their daily limit is exempt for the same reason, i.e., that he intended to fulfill a mitzva that is permitted on Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:1",
    "he": "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ:",
    "en": "One who sleeps beneath the bed in the sukka did not fulfill his obligation, because the bed constitutes a tent that serves as a barrier between him and the roofing of the sukka. Rabbi Yehuda said: It was our custom that we would sleep beneath the bed before the Elders and they did not say anything to us to the effect that we are not fulfilling our obligation. Apparently, the halakhic status of the bed is not like that of a tent and it does not prevent fulfillment of the mitzva. § Rabbi Shimon said, contrary to the opinion of Rabbi Yehuda: There was an incident involving Tavi, the Canaanite slave of Rabban Gamliel, who was sleeping beneath the bed, and Rabban Gamliel lightheartedly said to the Elders: Did you see my slave Tavi, who is a Torah scholar and knows that slaves are exempt from the mitzva of sukka? Since it is a positive, time-bound mitzva, Canaanite slaves, whose status with regard to this halakhic category is like that of women, are exempt from the obligation to fulfill the mitzva of sukka. Therefore, he sleeps under the bed. Rabbi Shimon continued: And by the way, as Rabban Gamliel was not issuing a halakhic ruling, we learned that one who sleeps beneath the bed did not fulfill his obligation.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:2",
    "he": "הַסּוֹמֵךְ סֻכָּתוֹ בְּכַרְעֵי הַמִּטָּה, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ יְכוֹלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, פְּסוּלָה. סֻכָּה הַמְדֻבְלֶלֶת, וְשֶׁצִּלָּתָהּ מְרֻבָּה מֵחַמָּתָהּ, כְּשֵׁרָה. הַמְעֻבָּה כְמִין בַּיִת, אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, כְּשֵׁרָה:",
    "en": "One who supports his sukka on the legs of the bed, i.e., he leans the sukka roofing on a bed, the sukka is fit. Rabbi Yehuda says: If the sukka cannot stand in and of itself without support of the bed, it is unfit. A sukka that is meduvlelet and whose shade exceeds its sunlight is fit. A sukka whose roofing is thick like a house of sorts, even though it is so thick that the stars cannot be seen from within it, is fit.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:3",
    "he": "הָעוֹשֶׂה סֻכָּתוֹ בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. בְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי גָמָל, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם, אוֹ שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שָׁלשׁ בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. זֶה הַכְּלָל, כֹּל שֶׁנִּטַּל הָאִילָן וִיכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב:",
    "en": "In the case of one who establishes his sukka at the top of the wagon or at the top of the ship, although it is portable it is fit, as it is sufficient for a sukka to be a temporary residence. And one may ascend and enter it even on the first Festival day. In the case of one who establishes his sukka at the top of a tree or atop a camel, the sukka is fit, but one may not ascend and enter it on the first Festival day because the Sages prohibit climbing or using trees or animals on the Festival. If two of the walls of the sukka are in the tree and one is established on the ground by a person, or if two are established on the ground by a person and one is in the tree, the sukka is fit, but one may not ascend and enter it on the first Festival day because it is prohibited to use the tree. However, if three of the walls are established on the ground by a person and one is in the tree, then since it contains the minimum number of walls required, it is fit, and one may enter it on the first Festival day. The mishna summarizes that this is the principle: Any case where, were the tree removed, the sukka would be able to remain standing in and of itself, it is fit, and one may ascend and enter it on the Festival, since the tree is not its primary support.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:4",
    "he": "הָעוֹשֶׂה סֻכָּתוֹ בֵּין הָאִילָנוֹת, וְהָאִילָנוֹת דְּפָנוֹת לָהּ, כְּשֵׁרָה. שְׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסֻּכָּה. חוֹלִין וּמְשַׁמְּשֵׁיהֶן פְּטוּרִין מִן הַסֻּכָּה. אוֹכְלִין וְשׁוֹתִין עֲרַאי חוּץ לַסֻּכָּה:",
    "en": "In the case of one who establishes his sukka between the trees, and the trees serve as walls for it, the sukka is fit. Those on the path to perform a mitzva are exempt from the mitzva of sukka. The ill and their caretakers are exempt from the mitzva of sukka. One may eat and drink in the framework of a casual meal outside the sukka.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:5",
    "he": "מַעֲשֶׂה וְהֵבִיאוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי לִטְעוֹם אֶת הַתַּבְשִׁיל, וּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁל מַיִם, וְאָמְרוּ, הַעֲלוּם לַסֻּכָּה. וּכְשֶׁנָּתְנוּ לוֹ לְרַבִּי צָדוֹק אֹכֶל פָּחוֹת מִכַּבֵּיצָה, נְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, וְלֹא בֵרַךְ אַחֲרָיו:",
    "en": "Apropos eating in the sukka, which is discussed in the previous mishna, this mishna relates: An incident occurred where they brought a cooked dish to Rabban Yoḥanan ben Zakkai for him to taste, and to Rabban Gamliel they brought two dates and a bucket of water. And they each said: Take them up to the sukka and we will eat them there. In contrast, the mishna relates: And when they gave Rabbi Tzadok less than an egg-bulk of food, he took the food in a cloth for cleanliness; he did not wash his hands because in his opinion, one is not required to wash his hands before eating less than an egg-bulk. And he ate it outside the sukka and did not recite a blessing after eating it. He holds that one is not required to recite a blessing after eating less than an egg-bulk, as it is not satisfying, and it is written: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10). The Gemara will explain the halakhic rationale for each of these actions described.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:6",
    "he": "רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבַּע עֶשְׂרֵה סְעוּדוֹת חַיָּב אָדָם לֶאֱכֹל בַּסֻּכָּה, אַחַת בַּיּוֹם וְאַחַת בַּלָּיְלָה. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר קִצְבָה, חוּץ מִלֵּילֵי יוֹם טוֹב רִאשׁוֹן שֶׁל חָג בִּלְבָד. וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, מִי שֶׁלֹּא אָכַל לֵילֵי יוֹם טוֹב הָרִאשׁוֹן, יַשְׁלִים בְּלֵילֵי יוֹם טוֹב הָאַחֲרוֹן. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר תַּשְׁלוּמִין, עַל זֶה נֶאֱמַר (קהלת א) מְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת:",
    "en": "Rabbi Eliezer says: A person is obligated to eat fourteen meals in the sukka over the course of the seven days of the festival of Sukkot, one during the day each day and one at night each night. And the Rabbis say: There is no quota for the number of meals, and one may choose whether or not to eat any of the meals except for the meal on the evening of the first Festival day of Sukkot, which one is required to eat in the sukka. And furthermore, Rabbi Eliezer said: One who did not eat a meal on the evening of the first day of the Festival should compensate with a meal on the evening of the last day of the Festival, on the Eighth Day of Assembly, despite the fact that he will not eat it in the sukka. And the Rabbis say: There is no compensation for this matter, and with regard to similar cases where it is impossible to rectify failure to fulfill a positive mitzva, it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered” (Ecclesiastes 1:15).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:7",
    "he": "מִי שֶׁהָיָה רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, לֹא כָךְ הָיָה מַעֲשֶׂה, שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּאי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת רַבִּי יוֹחָנָן בֶּן הַחוֹרָנִי, וּמְצָאוּהוּ שֶׁהָיָה יוֹשֵׁב רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, וְלֹא אָמְרוּ לוֹ דָבָר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, מִשָּׁם רְאָיָה, אַף הֵם אָמְרוּ לוֹ, אִם כֵּן הָיִיתָ נוֹהֵג, לֹא קִיַּמְתָּ מִצְוַת סֻכָּה מִיָּמֶיךָ:",
    "en": "In the case of one whose head and most of his body were in the sukka and his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai: And wasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥanan ben HaḤoranit and they found him such that he was sitting with his head and most of his body in the sukka and his table in the house, and they said nothing to him? Even Beit Shammai did not object. Beit Shammai said to them: Is there proof from there? That is not what happened; rather, they said to him: If you were accustomed to act in this manner, you have never fulfilled the mitzva of sukka in your life.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:8",
    "he": "נָשִׁים וַעֲבָדִים וּקְטַנִּים, פְּטוּרִים מִן הַסֻּכָּה. קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ, חַיָּב בַּסֻּכָּה. מַעֲשֶׂה וְיָלְדָה כַלָּתוֹ שֶׁל שַׁמַּאי הַזָּקֵן וּפִחֵת אֶת הַמַּעֲזִיבָה וְסִכֵּךְ עַל גַּבֵּי הַמִּטָּה בִּשְׁבִיל הַקָּטָן:",
    "en": "The mishna continues: Women, slaves, and minors are exempt from the mitzva of sukka. A minor who does not need his mother any longer is obligated in the mitzva. There was an incident where the daughter-in-law of Shammai the Elder gave birth just before Sukkot, and Shammai removed the coat of plaster from the roof, leaving the beams, and roofed with the beams over the bed for the newborn minor.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.2:9",
    "he": "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו:",
    "en": "All seven days of Sukkot, a person renders his sukka his permanent residence and his house his temporary residence. If rain fell, from when is it permitted to vacate the sukka? It is permitted from the point that it is raining so hard that the congealed dish will spoil. The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug [kiton] of water in his face to show him that his presence is not desired. So too, in the sukka, rain is an indication that the Holy One, Blessed be He, does not want the person to fulfill the mitzva of sukka.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:1",
    "he": "לוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל. נִפְרְדוּ עָלָיו, כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, יֶאֶגְדֶנּוּ מִלְמָעְלָה. צִנֵּי הַר הַבַּרְזֶל, כְּשֵׁרוֹת. לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ, כָּשֵׁר:",
    "en": "A lulav that was stolen or that is completely dry is unfit for use in fulfilling the mitzva of the four species. The lulav of a tree worshipped as idolatry [asheira] and a lulav from a city whose residents were incited to idolatry, which must be burned along with all the city’s property, are unfit. If the top of the lulav was severed or if the palm leaves were severed from the spine of the lulav, it is unfit. If its leaves, although still attached, were spread and are no longer completely joined to the spine, it is fit. Rabbi Yehuda says: In that case, one should bind the lulav from the top, to join the leaves that spread to the spine. A lulav from the palms of the Iron Mountain are fit for use, although it differs from one taken from a standard palm tree, in that its leaves are shorter and do not cover the entire spine. A lulav that has three handbreadths in length, sufficient to enable one to wave with it, is fit for use in fulfilling the mitzva.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:2",
    "he": "הֲדַס הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו אוֹ שֶׁהָיוּ עֲנָבָיו מְרֻבּוֹת מֵעָלָיו, פָּסוּל. וְאִם מִעֲטָן, כָּשֵׁר. וְאֵין מְמַעֲטִין בְּיוֹם טוֹב:",
    "en": "A myrtle branch that was stolen or that is completely dry is unfit. A myrtle branch of a tree worshipped as idolatry [asheira] or a myrtle branch from a city whose residents were incited to idolatry is unfit. If the top of the myrtle branch was severed, if the leaves were severed completely, or if its berries were more numerous than its leaves, it is unfit. If one diminished their number by plucking berries so that they no longer outnumbered the leaves, the myrtle branch is fit. But one may not diminish the number on the Festival itself.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:3",
    "he": "עֲרָבָה גְזוּלָה וִיבֵשָׁה, פְּסוּלָה. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פְּסוּלָה. נִקְטַם רֹאשָׁהּ, נִפְרְצוּ עָלֶיהָ, וְהַצַּפְצָפָה, פְּסוּלָה. כְּמוּשָׁה, וְשֶׁנָּשְׁרוּ מִקְצָת עָלֶיהָ, וְשֶׁל בַּעַל, כְּשֵׁרָה:",
    "en": "A willow branch that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. If the top was severed, or its leaves were severed, or if it is the tzaftzafa, a species similar to, but not actually a willow, it is unfit. However, a willow branch that is slightly dried, and one that a minority of its leaves fell, and a branch from a willow that does not grow by the river, but instead is from a non-irrigated field, is fit.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:4",
    "he": "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, אֲפִלּוּ שְׁנַיִם קְטוּמִים וְאֶחָד אֵינוֹ קָטוּם. רַבִּי טַרְפוֹן אוֹמֵר, אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמִים. רַבִּי עֲקִיבָא אוֹמֵר, כְּשֵׁם שֶׁלּוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, כָּךְ הֲדַס אֶחָד וַעֲרָבָה אֶחָת:",
    "en": "Rabbi Yishmael says: The mitzva of the four species is to take three myrtle branches, and two willow branches, one lulav, and one etrog. With regard to the myrtle branches, even if the tops of two are severed and the top of one is not severed, it is fit. Rabbi Tarfon says: Even if the tops of all three are severed, it is fit. Rabbi Akiva says with regard to the number of each of the species: Just as there is one lulav and one etrog, so too there is one myrtle branch and one willow branch.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:5",
    "he": "אֶתְרוֹג הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. שֶׁל עָרְלָה, פָּסוּל. שֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. שֶׁל תְּרוּמָה טְהוֹרָה, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר. שֶׁל דְּמַאי, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר:",
    "en": "An etrog that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. An etrog that is fruit that grew on a tree during the three years after it was planted [orla] is unfit, because it is prohibited to eat and derive benefit from it. An etrog of impure teruma is unfit. With regard to an etrog of pure teruma, one may not take it ab initio, and if one took it, it is fit, and he fulfilled his obligation after the fact. With regard to an etrog of demai, which is produce acquired from an am ha’aretz, who does not reliably tithe his produce, Beit Shammai deem it unfit, and Beit Hillel deem it fit. With regard to an etrog of second tithe in Jerusalem, one may not take it ab initio; and if he took it, it is fit.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:6",
    "he": "עָלְתָה חֲזָזִית עַל רֻבּוֹ, נִטְּלָה פִטְמָתוֹ, נִקְלַף, נִסְדַּק, נִקַּב וְחָסַר כָּל שֶׁהוּא, פָּסוּל. עָלְתָה חֲזָזִית עַל מִעוּטוֹ, נִטַּל עֻקְצוֹ, נִקַּב וְלֹא חָסַר כָּל שֶׁהוּא, כָּשֵׁר. אֶתְרוֹג הַכּוּשִׁי, פָּסוּל. וְהַיָרוֹק כְּכַרְתִי, רַבִּי מֵאִיר מַכְשִׁיר, וְרַבִּי יְהוּדָה פּוֹסֵל:",
    "en": "If boil-like blemishes arose on the majority of the etrog; if its pestle-like protuberance on the upper, blossom end was removed; if the etrog was peeled, split, or pierced and is missing any amount, it is unfit. However, if boil-like blemishes arose only on its minority; if its stem, which connects it to the tree, was removed; or it was pierced but is not missing any amount, it is fit. A Cushite etrog, which is black like a Cushite, is unfit. And with regard to an etrog that is leek green, Rabbi Meir deems it fit and Rabbi Yehuda deems it unfit.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:7",
    "he": "שִׁעוּר אֶתְרוֹג הַקָּטָן, רַבִּי מֵאִיר אוֹמֵר, כָּאֱגוֹז. רַבִּי יְהוּדָה אוֹמֵר, כַּבֵּיצָה. וּבְגָדוֹל, כְּדֵי שֶׁיֹּאחַז שְׁנַיִם בְּיָדוֹ אַחַת, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֶחָד בִּשְׁתֵּי יָדָיו:",
    "en": "What is the minimum measure of a small etrog? Rabbi Meir says: It may be no smaller than a walnut-bulk. Rabbi Yehuda says: It may be no smaller than an egg-bulk. And in a large etrog, the maximum measure is so that one could hold two in his one hand; this is the statement of Rabbi Yehuda. Rabbi Yosei says: It is fit even if it is so large that he can hold only one in his two hands.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:8",
    "he": "אֵין אוֹגְדִין אֶת הַלּוּלָב אֶלָּא בְמִינוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ בִמְשִׁיחָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, שֶׁהָיוּ אוֹגְדִין אֶת לוּלְבֵיהֶן בְּגִימוֹנִיּוֹת שֶׁל זָהָב. אָמְרוּ לוֹ, בְּמִינוֹ הָיוּ אוֹגְדִין אוֹתוֹ מִלְּמָטָּה:",
    "en": "One may bind the lulav only with its own species; i.e., one of the four species taken with the lulav. This is the statement of Rabbi Yehuda. Rabbi Meir says: One may do so even with a string or with a cord. Rabbi Meir said: There was an incident involving the men of Jerusalem who would bind their lulavim with gold rings. The Sages said to him: They would bind it with its own species beneath the rings, which serve a merely decorative purpose and not a halakhic one.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:9",
    "he": "וְהֵיכָן הָיוּ מְנַעְנְעִין, בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף, וּבְאָנָּא ה' הוֹשִׁיעָה נָּא, דִּבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אַף בְּאָנָּא ה' הַצְלִיחָה נָא. אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא ה' הוֹשִׁיעָה נָּא. מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב:",
    "en": "And where in the recitation of hallel would they wave the lulav? They would do so at the verse: “Thank the Lord, for He is good” (Psalms 118:1, 29) that appears at both the beginning and the end of the psalm, and at the verse: “Lord, please save us” (Psalms 118:25); this is the statement of Beit Hillel. And Beit Shammai say: They would wave the lulav even at the verse: “Lord, please grant us success” (Psalms 118:25). Rabbi Akiva said: I was observing Rabban Gamliel and Rabbi Yehoshua and saw that all the people were waving their lulavim, and the two of them waved their lulav only at: “Lord, please save us,” indicating that this is the halakha. With regard to one who was coming along the way and did not have a lulav in his hand to take and fulfill the mitzva while traveling, when he enters his house to eat,he should take the lulav at his table. He interrupts his meal to fulfill the mitzva of lulav. If he did not take the lulav in the morning, he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:10",
    "he": "מִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִין אוֹתוֹ, עוֹנֶה אַחֲרֵיהֶן מַה שֶּׁהֵן אוֹמְרִין, וּתְהִי לוֹ מְאֵרָה. אִם הָיָה גָדוֹל מַקְרֵא אוֹתוֹ, עוֹנֶה אַחֲרָיו הַלְלוּיָהּ:",
    "en": "With regard to one for whom a Canaanite slave, a woman, or a minor was reciting hallel, he repeats after them what they are saying word for word. The mishna notes: And may a curse come to him for being so ignorant that he needs them to recite it for him. If an adult male was reciting hallel on his behalf, he need not repeat each word, as the adult male can fulfill the obligation to recite hallel on his behalf. Rather, he simply answers: Halleluya, to each phrase that is recited.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:11",
    "he": "מָקוֹם שֶׁנָּהֲגוּ לִכְפֹּל, יִכְפֹּל. לִפְשֹׁט, יִפְשֹׁט. לְבָרֵךְ אַחֲרָיו, יְבָרֵךְ אַחֲרָיו. הַכֹּל כְּמִנְהַג הַמְּדִינָה. הַלּוֹקֵחַ לוּלָב מֵחֲבֵרוֹ בַשְּׁבִיעִית, נוֹתֵן לוֹ אֶתְרוֹג בְּמַתָּנָה, לְפִי שֶׁאֵין רַשַּׁאי לְלָקְחוֹ בַשְּׁבִיעִית:",
    "en": "In a place where they were accustomed to repeat certain verses, he, too, should repeat them. If the custom is to recite them plainly, without repetition, he should recite them plainly. In a place where the custom is to recite a blessing after hallel, he should recite a blessing. Everything is in accordance with the local custom in these matters. In the case of one who purchases a lulav from another who is an am ha’aretz during the Sabbatical Year, the seller gives him an etrog along with it as a gift, as he is not permitted to purchase the etrog during the Sabbatical Year because it is prohibited to engage in commerce with Sabbatical-Year produce.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:12",
    "he": "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:",
    "en": "Originally, during the Temple era, the lulav was taken in the Temple for seven days, and in the rest of the country outside the Temple it was taken for one day. Once the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted an ordinance that the lulav should be taken even in the rest of the country for seven days, in commemoration of the Temple. And for similar reasons, he instituted an ordinance that for the entire day of waving the omer offering, it should be prohibited to eat the grain of the new crop. It is prohibited to eat the grain of the new crop until the omer offering is brought and waved in the Temple on the sixteenth of Nisan. The offering was sacrificed in the morning; however, after taking potential delays into consideration, the new crop remained prohibited until it was clear that the offering had been sacrificed. Practically speaking, it was prohibited to eat the new grain until the sixteenth of Nisan was over; it was permitted only on the seventeenth. Once the Temple was destroyed and there was no longer an omer offering sacrificed, it was permitted to eat the new crop on the sixteenth. However, Rabban Yoḥanan instituted an ordinance that eating the new grain would remain prohibited until the seventeenth to commemorate the Temple.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:13",
    "he": "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ:",
    "en": "If the first day of the festival of Sukkot occurs on Shabbat, all of the people bring their lulavim to the synagogue on Shabbat eve, as it is prohibited to carry in a public domain on Shabbat. The next day, on Shabbat, everyone rises early and comes to the synagogue. Each and every one recognizes his lulav and takes it. This emphasis that each and every one recognizes his own lulav and takes it is because the Sages said: A person does not fulfill his obligation to take the lulav on the first day of the Festival with the lulav of another, and on the rest of the days of the Festival a person fulfills his obligation even with the lulav of another.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:14",
    "he": "רַבִּי יוֹסֵי אוֹמֵר, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים, פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת:",
    "en": "Rabbi Yosei says: If the first day of the Festival occurs on Shabbat, and he forgot and carried the lulav out into the public domain, he is exempt from liability to bring a sin-offering for this unwitting transgression because he carried it out with permission, i.e., he was preoccupied with the performance of the mitzva and carried it out.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.3:15",
    "he": "מְקַבֶּלֶת אִשָּׁה מִיַּד בְּנָהּ וּמִיַּד בַּעְלָהּ וּמַחֲזִירָתוֹ לַמַּיִם בְּשַׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, בְּשַׁבָּת מַחֲזִירִין, בְּיוֹם טוֹב מוֹסִיפִין, וּבַמּוֹעֵד מַחֲלִיפִין. קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ, חַיָּב בַּלּוּלָב:",
    "en": "A woman may receive a lulav from her son or from her husband and return it on Shabbat to the water in which it had been placed. Rabbi Yehuda says: On Shabbat one may return the lulav to the water; and on the Festival one may even add fresh water to the vessel so the lulav will not wilt; and during the intermediate days of the Festival, one may even change the water. A minor who knows how to wave the lulav is obligated in the mitzva of lulav due to the requirement to train him in the performance of mitzvot.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:1",
    "he": "לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה:",
    "en": "The lulav is taken and the altar is encircled together with the willow branch either six or seven days, depending on which day of the Festival occurs on Shabbat. The obligation to recite the full hallel and the mitzva of rejoicing, i.e., eating the meat of the peace-offering, is in effect for eight days, seven days of Sukkot and the Eighth Day of Assembly. The mitzva of sukka and the ritual of the water libation on the altar are in effect for seven days. The flute is played in the Temple for five or six days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:2",
    "he": "לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה:",
    "en": "The mishna elaborates: The lulav is taken for seven days. How so? If the first day of the Festival occurs on Shabbat, since the mitzva to take the lulav on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the lulav that day. As a result, the lulav is then taken for seven days. And if the first day occurs on one of the rest of the days of the week and one of the other days of the Festival coincides with Shabbat, the lulav is taken only six days. Since the mitzva to take the lulav is a mitzva by rabbinic law throughout the rest of Sukkot, it does not override Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:3",
    "he": "עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה:",
    "en": "The altar is encircled with the willow branch for seven days. How so? If the seventh day of the mitzva of the willow branch occurs on Shabbat, since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed for seven days. And if the seventh day occurs on one of the rest of the days of the week, and one of the other days of the Festival coincides with Shabbat, since the mitzva of the willow branch is then by rabbinic law and consequently does not override Shabbat, it is performed for only six days.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:4",
    "he": "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ:",
    "en": "How is the mitzva of lulav fulfilled in the Temple when the first day of the Festival occurs on Shabbat? If the first day of the Festival occurs on Shabbat, all the people bring their lulavim to the Temple Mount on Friday. The attendants receive the lulavim from them and arrange them on a bench [itztaba], while the Elders place their lulavim in the chamber. They were given permission to do so due to the concern that they would be injured the following morning in the rush of people in search of their lulavim. And the court teaches the people to say: With regard to anyone whom my lulav reaches his possession, it is his as a gift. They did so to avoid the likely situation where people would inadvertently take lulavim that did not belong to them, as on the first day of the Festival one does not fulfill his obligation with a lulav that does not belong to him. The next day everyone rises early and comes to the Temple, and the attendants throw the lulavim before them. And in the confusion, the people snatch the lulavim and in the process strike one another. And when the court saw that they came to potential danger, they instituted that each and every person will take his lulav in his house and fulfill the mitzva there.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:5",
    "he": "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ:",
    "en": "How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: “Lord, please save us. Lord, please grant us success” (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:6",
    "he": "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיוּ מְלַקְּטִין אוֹתָן מֵעֶרֶב שַׁבָּת וּמַנִּיחִים אוֹתָן בְּגִיגִיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, חֲרִיּוֹת שֶׁל דֶּקֶל הָיוּ מְבִיאִין, וְחוֹבְטִין אוֹתָן בַּקַּרְקַע בְּצִדֵּי הַמִּזְבֵּחַ, וְאוֹתוֹ הַיּוֹם נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת:",
    "en": "The mishna notes: As its performance during the week, so is its performance on Shabbat; except for the fact that they would gather the branches from Shabbat eve and place them in basins of gold so that they would not dry. Rabbi Yoḥanan ben Beroka says: There was a unique custom on the seventh day. They would bring palm branches to the Temple and place them on the ground at the sides of the altar, and that seventh day of Sukkot was called: The day of the placing of palm branches.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:7",
    "he": "מִיַּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן:",
    "en": "Immediately after fulfilling the mitzva of taking the four species on the seventh day of the festival of Sukkot, children remove their lulavim from the binding and eat their etrogim as an expression of extreme joy.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:8",
    "he": "הַהַלֵּל וְהַשִּׂמְחָה שְׁמֹנָה כֵּיצַד. מְלַמֵּד שֶׁחַיָּב אָדָם בַּהַלֵּל וּבַשִּׂמְחָה וּבִכְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, כִּשְׁאָר כָּל יְמוֹת הֶחָג. סֻכָּה שִׁבְעָה כֵּיצַד. גָּמַר מִלֶּאֱכֹל, לֹא יַתִּיר סֻכָּתוֹ, אֲבָל מוֹרִיד אֶת הַכֵּלִים מִן הַמִּנְחָה וּלְמַעְלָה, מִפְּנֵי כְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג:",
    "en": "This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival. The mitzva of sukka is seven days. How does one fulfill this obligation for seven full days? When one finished eating on the seventh day, he should not dismantle his sukka immediately, because the obligation continues until the end of the day. However, he takes the vessels down from the sukka into the house from minḥa time and onward in deference to the last day of the Festival, when he will require the vessels in the house.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:9",
    "he": "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן:",
    "en": "With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottom with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact. Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.4:10",
    "he": "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ:",
    "en": "Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.5:1",
    "he": "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו:",
    "en": "The flute is played on the festival of Sukkot for five or six days. This is the flute of the Place of the Drawing of the Water, whose playing overrides neither Shabbat nor the Festival. Therefore, if the first Festival day occurred on Shabbat, they would play the flute for six days that year. However, if Shabbat coincided with one of the intermediate days of the Festival, they would play the flute for only five days. One who did not see the Celebration of the Place of the Drawing of the Water never saw celebration in his days.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.5:2",
    "he": "בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל:",
    "en": "This was the sequence of events: At the conclusion of the first Festival day the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair, as the Gemara will explain. There were golden candelabra atop poles there in the courtyard. And there were four basins made of gold at the top of each candelabrum. And there were four ladders for each and every pole and there were four children from the priesthood trainees, and in their hands were pitchers with a capacity of 120 log of oil that they would pour into each and every basin.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.5:3",
    "he": "מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה:",
    "en": "From the worn trousers of the priests and their belts they would loosen and tear strips to use as wicks, and with them they would light the candelabra. And the light from the candelabra was so bright that there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing of the Water.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.5:4",
    "he": "חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ:",
    "en": "The pious and the men of action would dance before the people who attended the celebration, with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song. And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Women’s Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. When they reached the ground of the Women’s Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Women’s Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.5:5",
    "he": "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל:",
    "en": "One sounds no fewer than twenty-one trumpet blasts in the Temple, and one sounds no more than forty-eight. The mishna elaborates: Each day there were twenty-one trumpet blasts in the Temple: Three blasts were sounded for the opening of the gates in the morning, nine for the daily morning offering, and nine for the daily afternoon offering, totaling twenty-one. And on a day when the additional offerings were sacrificed, e.g., the New Moon, with the additional offerings they would add nine additional blasts. And on Shabbat eve they would add six blasts sounded adjacent to the onset of Shabbat: Three to stop the people from their labor, as the blasts inform the people that Shabbat is approaching and they stop working, and three at the onset of Shabbat to demarcate between sacred and profane. On Shabbat eve during the festival of Sukkot, there were forty-eight blasts. How so? Three in the morning for the opening of the gates; three for the upper gate; and three for the lower gate; and three for the filling of the vessel with water, as described in the sequence of the ritual of drawing the water for the water libation (48b); and three when pouring the water libation upon the altar; nine for the daily morning offering; and nine for the daily afternoon offering; and nine for the additional offerings; three to stop the people from work; and three more to demarcate between sacred and profane, totaling forty-eight blasts.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sukkah.5:6",
    "he": "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג הָיוּ שָׁם שְׁלשָׁה עָשָׂר פָּרִים, וְאֵילִים שְׁנַיִם, וְשָׂעִיר אֶחָד. נִשְׁתַּיְּרוּ שָׁם אַרְבָּעָה עָשָׂר כְּבָשִׂים לִשְׁמֹנֶה מִשְׁמָרוֹת. בַּיּוֹם הָרִאשׁוֹן, שִׁשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשֵּׁנִי, חֲמִשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בַּשְּׁלִישִׁי, אַרְבָּעָה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בָּרְבִיעִי, שְׁלשָׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּחֲמִשִּׁי, שְׁנַיִם מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשִּׁשִּׁי, אֶחָד מַקְרִיב שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשְּׁבִיעִי, כֻּלָּן שָׁוִין. בַּשְּׁמִינִי, חָזְרוּ לַפַּיִס כְּבָרְגָלִים. אָמְרוּ, מִי שֶׁהִקְרִיב פָּרִים הַיּוֹם, לֹא יַקְרִיב לְמָחָר, אֶלָּא חוֹזְרִין חֲלִילָה:",
    "en": "On the first Festival day of Sukkot there were thirteen bulls, two rams, and one goat there. The mishna proceeds to discuss the division of labor for the Festival offerings among the twenty-four priestly watches, all of which serve in the Temple on the pilgrimage Festivals. The sixteen offerings mentioned above were divided among sixteen priestly watches, one offering per watch. Fourteen sheep remained to be divided among the eight remaining watches. On the first day of the Festival, six of the eight remaining watches sacrifice two sheep each for a total of twelve, and the remaining two watches sacrifice one sheep each. On the second day of the Festival, i.e., the first day of the intermediate days, when twelve bulls were sacrificed, fifteen of the priestly watches sacrifice the bulls, rams, and goat, five of the remaining watches sacrifice two sheep each, and the remaining four watches sacrifice one sheep each. On the third day of the Festival, when eleven bulls were sacrificed, fourteen of the priestly watches sacrifice the bulls, rams, and goat, four of the remaining watches sacrifice two sheep each, and the remaining six watches sacrifice one sheep each. On the fourth day of the Festival, when ten bulls were sacrificed, thirteen of the priestly watches sacrifice the bulls, rams, and goat, three of the remaining watches sacrifice two sheep each, and the remaining eight watches sacrifice one sheep each. On the fifth day, when nine bulls were sacrificed, twelve watches sacrifice the bulls, rams, and goat, two of the twelve remaining watches sacrifice two sheep each, and the remaining ten watches sacrifice one sheep each. On the sixth day, when eight bulls were sacrificed, eleven watches sacrifice the bulls, rams, and goat, one of the remaining watches sacrifices two sheep, and the remaining twelve watches sacrifice one sheep each. On the seventh day they are all equal and bring one offering each. On the eighth day, when there was a completely different configuration of offerings, they returned to the standard lottery system used to determine which of the priestly watches would sacrifice the offerings, as they did on the other pilgrimage Festivals, which do not have as many offerings as does Sukkot. They said about the ordering of the priestly watches: One who sacrificed bulls today will not sacrifice bulls tomorrow; rather, they will sacrifice one of the other types of offerings. They rotate, so that each of the watches will have the opportunity to sacrifice bulls as well as other animals.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:1",
    "he": "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:",
    "en": "What is the customary order of fast days? Normally the sacred ark in the synagogue, which was mobile, was kept in a locked room. However, on fast days they remove the ark to the main city square and place burnt ashes upon the ark, as a sign of mourning. And they also place ashes on the head of the Nasi, and on the head of the deputy Nasi, and each and every member of the community likewise places ashes upon his head. The eldest member of the community says to the congregation statements of reproof, for example: Our brothers, it is not stated with regard to the people of Nineveh: And God saw their sackcloth and their fasting. Rather, the verse says: “And God saw their deeds, that they had turned from their evil way” (Jonah 3:10). And in the Prophets it says: “And rend your hearts and not your garments, and return to the Lord your God” (Joel 2:13). This teaches that prayer and fasting are insufficient, as one must also repent and amend his ways in practice.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:2",
    "he": "עָמְדוּ בִתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, וְיֶשׁ לוֹ בָנִים, וּבֵיתוֹ רֵיקָם, כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה, וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ:",
    "en": "They stood for prayer. The congregation appoints an elder, who is experienced in leading prayer, to descend before the ark as communal prayer leader. And this prayer leader must have children and must have an empty house, i.e., he must be poor, so that his heart will be fully concentrated on the prayer for the needs of his community. And he recites twenty-four blessings before the congregation: The eighteen blessings of the everyday Amida prayer, to which he adds another six blessings,",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:3",
    "he": "וְאֵלּוּ הֵן, זִכְרוֹנוֹת, וְשׁוֹפָרוֹת, אֶל ה' בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי (תהילים ק״כ:א׳), אֶשָּׂא עֵינַי אֶל הֶהָרִים וְגוֹ' (שם קכא), מִמַּעֲמַקִּים קְרָאתִיךָ ה' (שם קל), תְּפִלָּה לְעָנִי כִי יַעֲטֹף (שם קב). רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת, אֶלָּא אוֹמֵר תַּחְתֵּיהֶן, רָעָב כִּי יִהְיֶה בָאָרֶץ (מלכים א ח׳, ל\"ז), דֶּבֶר כִּי יִהְיֶה וְגוֹ', אֲשֶׁר הָיָה דְבַר ה' אֶל יִרְמְיָהוּ עַל דִּבְרֵי הַבַּצָּרוֹת (ירמיה יד). וְאוֹמֵר חוֹתְמֵיהֶן:",
    "en": "and they are as follows: The special series of blessings recited on Rosh HaShana, the Remembrances and Shofarot; and the sections of Psalms that begin with the verses: “In my distress I called to the Lord and He answered me” (Psalms 120:1), “I will lift up my eyes to the mountains; from where will my help come” (Psalms 121:1), “Out of the depths I have called You, O Lord” (Psalms 130:1), and “A prayer of the afflicted, when he faints” (Psalms 102:1). Rabbi Yehuda says: The prayer leader did not need to recite the Remembrances and Shofarot passages. Rather, he recites instead of them the passage beginning with: “If there be famine in the land, if there be pestilence” (I Kings 8:37), followed by the verse “The word of the Lord that came to Jeremiah concerning the droughts” (Jeremiah 14:1). And he recites at the end of all of these six blessing their unique conclusions.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:4",
    "he": "עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ:",
    "en": "For the conclusion of the first blessing: Redeemer of Israel, he recites: He Who answered Abraham on Mount Moriah (see Genesis 22:11–18), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Redeemer of Israel. For the second blessing, to which he adds the verses of Remembrances, he recites: He Who answered our forefathers at the Red Sea (see Exodus 14:15–31), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who remembers the forgotten. For the third blessing, which includes the verses of Shofarot, he recites: He Who answered Joshua at Gilgal, when they sounded the shofar in Jericho (see Joshua 5:6), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears the terua. For the fourth blessing, he recites: He Who answered Samuel in Mizpah (see I Samuel, chapter 7), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears cries. For the fifth he recites: He Who answered Elijah on Mount Carmel (see I Kings, chapter 18), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears prayer. For the sixth blessing he recites: He Who answered Jonah from within the innards of the fish (see Jonah 2:2–11), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who answers in a time of trouble. For the conclusion of the seventh blessing, which is actually the sixth additional blessing, as the first blessing listed here is an expanded version of a regular weekday blessing, he recites: He Who answered David and Solomon his son in Jerusalem (see I Kings 8:12–53), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who has mercy on the Land.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:5",
    "he": "מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת הַבְּרָכָה כֻלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ, לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר מִזְרָח וּבְהַר הַבָּיִת:",
    "en": "The mishna relates: An incident occurred in the days of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, that someone passed before the ark as prayer leader and finished the entire blessing of the fast day, but the congregation did not answer amen after him. Instead, the attendant of the synagogue said: Sound the shofar with a long, unwavering sound, priests, blow the shofar. The prayer leader continued: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Once again, the attendant announced: Blast the shofar, with a wavering sound, sons of Aaron, blast. The prayer leader resumed: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day, and continued in this way. And when this matter came before the Sages, and they heard the custom of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, they said: They would act in accordance with this custom only at the Eastern Gate of the Temple and on the Temple Mount. However, this ceremony is never performed outside the Temple.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:6",
    "he": "שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין. שֶׁבַע אַחֲרוֹנוֹת, אֵלּוּ וָאֵלּוּ מִתְעַנִּין וּמַשְׁלִימִין, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אֵלּוּ וָאֵלּוּ לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שֶׁבַע אַחֲרוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין:",
    "en": "On the first three fasts, the members of the priestly watch, who are in charge of the Temple service that week, fast but do not complete their fast. And the members of the patrilineal family, who perform the Temple service on that particular day, did not fast at all. On the second set of three fast days, the members of the priestly watch fast and complete the fast, and the members of the patrilineal family fast but do not complete their fasts. On the final seven fasts, both groups fast and complete the fasts. This is the statement of Rabbi Yehoshua. And the Rabbis say: On the first three fasts, the members of both groups do not fast at all. On the second three fast days, the members of the priestly watch fast and do not complete their fast, and the members of the patrilineal family do not fast at all. On the final seven, the members of the priestly watch fast and complete the fast, and the members of the patrilineal family fast but do not complete their fast.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:7",
    "he": "אַנְשֵׁי מִשְׁמָר מֻתָּרִים לִשְׁתּוֹת יַיִן בַּלֵּילוֹת, אֲבָל לֹא בַיָּמִים. וְאַנְשֵׁי בֵית אָב, לֹא בַיּוֹם וְלֹא בַלָּיְלָה. אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת:",
    "en": "The mishna mentions another difference between the members of the priestly watch and the patrilineal family: The members of the priestly watch were permitted to drink wine during the nights, but not during the days, as they might be called upon to assist in the Temple service, which may not be performed after drinking wine. And the members of the patrilineal family, who performed the Temple service, were not permitted to drink wine, neither at night nor during the day, as their tasks were performed at night as well. It is prohibited for both the members of the priestly watch and the members of the non-priestly watch to cut their hair or launder their garments throughout the week, but on Thursday it is permitted for them to cut their hair and launder their clothes in deference to Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:8",
    "he": "כֹּל הַכָּתוּב בִּמְגִלַּת תַּעֲנִית דְּלֹא לְמִסְפַּד, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו וּלְאַחֲרָיו אָסוּר. דְּלֹא לְהִתְעַנָּאָה בְהוֹן, לְפָנָיו וּלְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר:",
    "en": "The mishna returns to the issue of fasting: Any day concerning which it is written in Megillat Ta’anit not to eulogize on that day, it is also prohibited to eulogize on the day before, but it is permitted to do so on the following day. Rabbi Yosei says: It is prohibited to eulogize both on the day before and on the following day. The mishna continues: With regard to those days concerning which it is written only not to fast, it is permitted to fast on the day before and on the following day. Rabbi Yosei says: Fasting the day before is prohibited, but on the following day it is permitted to fast.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:9",
    "he": "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים, אֶלָּא שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת:",
    "en": "The mishna continues: One may not decree a fast on the community starting on a Thursday, so as not to cause an increase in prices. If the first of a series of fasts is on a Thursday, then on Friday everyone will come to purchase their food for after the fast and for Shabbat, which will allow the storeowners to take advantage of the crowds and raise their prices. Rather, the first set of three fasts is on a Monday, Thursday, and the following Monday, and the second set of three is on a Thursday, Monday, and the following Thursday. Rabbi Yosei says: Just as the first three fasts do not begin on Thursday, so too, neither the second set nor the last set starts on a Thursday. Instead, all the series of fasts begin on a Monday.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.2:10",
    "he": "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרֹאשׁ חֹדֶשׁ, בַּחֲנֻכָּה וּבְפוּרִים, וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין, דִּבְרֵי רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין. וְכֵן תִּשְׁעָה בְאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת:",
    "en": "The mishna further states: One may not decree a fast on the community on New Moons, on Hanukkah, or on Purim. And if they decreed and began a set of fasts, and only afterward realized that one of the fasts would occur on one of these days, they do not interrupt the sequence. This is the statement of Rabban Gamliel. Rabbi Meir said: Although Rabban Gamliel said that they do not interrupt the sequence, he concedes that on these days, which are days with special observances, they do not complete the fast. And similarly, when the Ninth of Av occurs on Shabbat eve, the fast is not completed and one eats before the start of Shabbat, so as not to enter Shabbat while fasting.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:1",
    "he": "סֵדֶר תַּעֲנִיּוֹת אֵלוּ הָאָמוּר, בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶם מִיָּד. וְכֵן שֶׁפָּסְקוּ גְשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶם מִיָּד, מִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת:",
    "en": "The order of these fasts of increasing severity, as explained in Chapter One, is stated only in a case when the first rainfall has not materialized. However, if there is vegetation that grew and its appearance changed due to disease, the court does not wait at all; they cry out about it immediately. And likewise, if rain ceased for a period of forty days between one rainfall and another, they cry out about it because it is a plague of drought.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:2",
    "he": "יָרְדוּ לַצְּמָחִין אֲבָל לֹא יָרְדוּ לָאִילָן, לָאִילָן וְלֹא לַצְּמָחִים, לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת לַשִּׁיחִין וְלַמְּעָרוֹת, מַתְרִיעִין עֲלֵיהֶן מִיָּד:",
    "en": "If sufficient rain fell for the vegetation but not enough fell for the trees; or if it was enough for the trees but not for the vegetation; or if sufficient rain fell for both this and that, i.e., vegetation and trees, but not enough to fill the cisterns, ditches, and caves with water to last the summer, they cry out about it immediately.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:3",
    "he": "וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְשָׁמִים, דִּכְתִיב (עמוס ד) וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר, חֶלְקָה אַחַת תִּמָּטֵר וְגוֹ', אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ, מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת:",
    "en": "And likewise, if there is a particular city upon which it did not rain, while the surrounding area did receive rain, this is considered a divine curse, as it is written: “And I caused it to rain upon one city, but caused it not to rain upon another city; one piece was rained upon, and the portion upon which it did not rain withered” (Amos 4:7). In a case of this kind, that city fasts and cries out by blowing the shofar, and all of its surrounding areas join them in their fast, but they do not cry out. Rabbi Akiva disagrees and says: They cry out but they do not fast.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:4",
    "he": "וְכֵן עִיר שֶׁיֶּשׁ בָּהּ דֶּבֶר אוֹ מַפֹּלֶת, אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת. אֵיזֶהוּ דֶבֶר, עִיר הַמּוֹצִיאָה חֲמֵשׁ מֵאוֹת רַגְלִי, וְיָצְאוּ מִמֶּנָּה שְׁלשָׁה מֵתִים בִּשְׁלשָׁה יָמִים זֶה אַחַר זֶה, הֲרֵי זֶה דֶבֶר. פָּחוֹת מִכָּאן, אֵין זֶה דֶבֶר:",
    "en": "The mishna continues: And likewise, if a city is afflicted by pestilence or collapsing buildings, that city fasts and cries out, and all of its surrounding areas fast but they do not cry out. Rabbi Akiva says: They cry out but they do not fast. The mishna inquires: What is considered a plague of pestilence? When is a series of deaths treated as a plague? The mishna answers: If a city that sends out five hundred infantrymen, i.e., it has a population of five hundred able-bodied men, and three dead are taken out of it on three consecutive days, this is a plague of pestilence, which requires fasting and crying out. If the death rate is lower than that, this is not pestilence.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:5",
    "he": "עַל אֵלּוּ מַתְרִיעִין בְּכָל מָקוֹם, עַל הַשִּׁדָּפוֹן וְעַל הַיֵּרָקוֹן, עַל הָאַרְבֶּה וְעַל הֶחָסִיל, וְעַל הַחַיָּה רָעָה וְעַל הַחֶרֶב, מַתְרִיעִין עָלֶיהָ, מִפְּנֵי שֶׁהִיא מַכָּה מְהַלֶּכֶת:",
    "en": "For the following calamities they cry out in every place: For blight; for mildew; for locusts; for caterpillars, a type of locust that comes in large swarms and descends upon a certain place; for dangerous beasts that have entered a town; and for the sword, i.e., legions of an invading army. The reason that they cry out about these misfortunes in every place is because these are calamities that spread.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:6",
    "he": "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה:",
    "en": "An incident occurred in which Elders descended from Jerusalem to their cities throughout Eretz Yisrael and decreed a fast throughout the land because there was seen in the city of Ashkelon a small amount of blight, enough to fill the mouth of an oven. This fast was observed throughout Eretz Yisrael, as blight spreads quickly. And furthermore, they decreed a fast because wolves had eaten two children in Transjordan. Rabbi Yosei says: This fast was decreed not because they ate the children, but because these wolves were merely seen in an inhabited area.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:7",
    "he": "עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת, עַל עִיר שֶׁהִקִּיפוּהָ גוֹיִם אוֹ נָהָר, וְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם. רַבִּי יוֹסֵי אוֹמֵר, לְעֶזְרָה וְלֹא לִצְעָקָה. שִׁמְעוֹן הַתִּמְנִי אוֹמֵר, אַף עַל הַדֶּבֶר, וְלֹא הוֹדוּ לוֹ חֲכָמִים:",
    "en": "For the following calamities they cry out even on Shabbat: For a city that is surrounded by gentile troops, or for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. Rabbi Yosei said: One may cry out on Shabbat to summon help, but it may not be sounded for crying out to God. Shimon the Timnite says: One may cry out on Shabbat even for pestilence, but the Rabbis did not agree with him.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:8",
    "he": "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:",
    "en": "The mishna adds: In general, they cry out on account of any trouble that should not befall the community, a euphemism for trouble that may befall the community, except for an overabundance of rain. Although too much rain may be disastrous, one does not cry out over it, because rain is a sign of a blessing. The mishna relates: An incident occurred in which the people said to Ḥoni HaMe’aggel: Pray that rain should fall. He said to them: Go out and bring in the clay ovens used to roast the Paschal lambs, so that they will not dissolve in the water, as torrential rains are certain to fall. He prayed, and no rain fell at all. What did he do? He drew a circle on the ground and stood inside it and said before God: Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. Therefore, I take an oath by Your great name that I will not move from here until You have mercy upon Your children and answer their prayers for rain. Rain began to trickle down, but only in small droplets. He said: I did not ask for this, but for rain to fill the cisterns, ditches, and caves with enough water to last the entire year. Rain began to fall furiously. He said: I did not ask for this damaging rain either, but for rain of benevolence, blessing, and generosity. Subsequently, the rains fell in their standard manner but continued unabated, filling the city with water until all of the Jews exited the residential areas of Jerusalem and went to the Temple Mount due to the rain. They came and said to him: Just as you prayed over the rains that they should fall, so too, pray that they should stop. He said to them: Go out and see if the Claimants’ Stone, a large stone located in the city, upon which proclamations would be posted with regard to lost and found articles, has been washed away. In other words, if the water has not obliterated the Claimants’ Stone, it is not yet appropriate to pray for the rain to cease. Shimon ben Shetaḥ, the Nasi of the Sanhedrin at the time, relayed to Ḥoni HaMe’aggel: Were you not Ḥoni, I would have decreed that you be ostracized, but what can I do to you? You nag [mitḥatei] God and He does your bidding, like a son who nags his father and his father does his bidding without reprimand. After all, rain fell as you requested. About you, the verse states: “Let your father and your mother be glad, and let her who bore you rejoice” (Proverbs 23:25).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.3:9",
    "he": "הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם הָנֵץ הַחַמָּה, לֹא יַשְׁלִימוּ. לְאַחַר הָנֵץ הַחַמָּה, יַשְׁלִימוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, קֹדֶם חֲצוֹת לֹא יַשְׁלִימוּ, לְאַחַר חֲצוֹת יַשְׁלִימוּ. מַעֲשֶׂה שֶׁגָּזְרוּ תַעֲנִית בְּלוֹד, וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם חֲצוֹת. אָמַר לָהֶם רַבִּי טַרְפוֹן, צְאוּ וְאִכְלוּ וּשְׁתוּ וַעֲשׂוּ יוֹם טוֹב. וְיָצְאוּ וְאָכְלוּ וְשָׁתוּ וְעָשׂוּ יוֹם טוֹב, וּבָאוּ בֵּין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגָּדוֹל:",
    "en": "The mishna teaches another halakha with regard to fast days: If they were fasting for rain, and rain fell for them before sunrise, they need not complete their fast until the evening. However, if it fell after sunrise, they must complete their fast. Rabbi Eliezer says: If rain fell before midday, they need not complete their fast; but if it rains after midday, they must complete their fast. The mishna relates: An incident occurred in which the court decreed a fast in Lod due to a lack of rain, and rain fell for them before midday. Rabbi Tarfon said to the people: Go out, and eat, and drink, and treat this day as a Festival. And they went out, and ate, and drank, and treated the day as a Festival, and in the afternoon they came to the synagogue and recited the great hallel, to thank God for answering their prayers.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:1",
    "he": "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, בַּשַּׁחֲרִית, בַּמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים:",
    "en": "At three times in the year priests raise their hands to recite the Priestly Benediction four times in a single day, in the morning prayer, in the additional prayer, in the afternoon prayer, and in the evening in the closing of the gates, i.e., the ne’ila prayer. And these are the three times: During communal fasts held due to lack of rain, on which the closing prayer is recited; and during non-priestly watches [ma’amadot], when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; and on Yom Kippur.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:2",
    "he": "אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית:",
    "en": "These are the non-priestly watches: Since it is stated: “Command the children of Israel and say to them: My offering of food, which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due season” (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: But how can a person’s offering be sacrificed when he is not standing next to it? The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, the early prophets, Samuel and David, instituted the division of the priests into twenty-four priestly watches, each of which served for approximately one week, twice per year. For each and every priestly watch there was a corresponding non-priestly watch in Jerusalem of priests, Levites, and Israelites who would stand by the communal offerings for that day to represent the community. When the time arrived for the members of a certain priestly watch to ascend, the priests and Levites of that watch would ascend to Jerusalem to perform the Temple service. And as for the Israelites assigned to that priestly watch, some of them went up to Jerusalem, while the rest of them assembled in their towns and read the act of Creation.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:3",
    "he": "וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי. וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וְלֹא בְאֶחָד בַּשַּׁבָּת, כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָעֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. בַּיּוֹם הָרִאשׁוֹן, בְּרֵאשִׁית, וִיְהִי רָקִיעַ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וִיְהִי מְאֹרֹת. בָּרְבִיעִי, יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וְתּוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי, תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם. פָּרָשָׁה גְדוֹלָה, קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד, בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת:",
    "en": "And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:4",
    "he": "כָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל, אֵין בּוֹ מַעֲמָד בַּשַּׁחֲרִית. קָרְבַּן מוּסָף, אֵין בּוֹ בַנְּעִילָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַמִּנְחָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ בֶן עַזַּאי, כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה, קָרְבַּן מוּסָף, אֵין בּוֹ בַמִּנְחָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַנְּעִילָה. חָזַר רַבִּי עֲקִיבָא לִהְיוֹת שׁוֹנֶה כְבֶן עַזַּאי:",
    "en": "The mishna states a principle: On any day that has the recitation of hallel, but on which the additional offering was not sacrificed, e.g., Hanukkah, there is no reading of the Torah by the non-priestly watch in the morning prayer. On days that have both hallel and an additional offering, such as Festivals, the non-priestly watch would also not read from the Torah at the closing prayer. When a wood offering was brought, as explained below, there was no non-priestly watch in the afternoon prayer. This is the statement of Rabbi Akiva. Ben Azzai said to Rabbi Akiva that this is how Rabbi Yehoshua would teach this halakha: On days when an additional offering was sacrificed, there was no non-priestly watch in the afternoon prayer. When a wood offering was brought, there was no non-priestly watch in the closing prayer. Upon hearing this, Rabbi Akiva retracted his ruling and began to teach in accordance with the opinion of ben Azzai.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:5",
    "he": "זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה. בְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעֹשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּא בֶן יְהוּדָה, וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ, וּבְנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד, שֶׁהָיָה בוֹ הַלֵּל וְקָרְבַּן מוּסָף וְקָרְבַּן עֵצִים:",
    "en": "The mishna details the times for the wood offering of priests and the people. These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were nine such days and families: On the first of Nisan, the descendants of Araḥ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of Av, the descendants of Jonadab ben Rechab; on the tenth of Av, the descendants of Sena’a ben Binyamin; on the fifteenth of Av, the descendants of Zattu ben Yehuda. And included with this group of Zattu ben Yehuda’s descendants were other priests; and Levites; and anyone who erred with regard to his tribe, i.e., Israelites who did not know which tribe they were from, and the descendants of those who deceived the authorities with a pestle; and the descendants of those who packed dried figs. These last groups and their descriptions are explained in the Gemara. The mishna resumes its list. On the twentieth of Av, the descendants of Paḥat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned to bring wood for a second time; likewise on the first of Tevet, there was no non-priestly watch, as it is Hanukkah, on which hallel is recited, and it is the New Moon, on which an additional offering is sacrificed, and there was also a wood offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:6",
    "he": "חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה:",
    "en": "The mishna discusses the five major communal fast days. Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, and five other disasters happened on the Ninth of Av. On the seventeenth of Tammuz the tablets were broken by Moses when he saw that the Jews had made the golden calf; the daily offering was nullified by the Roman authorities and was never sacrificed again; the city walls of Jerusalem were breached; the general Apostemos publicly burned a Torah scroll; and Manasseh placed an idol in the Sanctuary. On the Ninth of Av it was decreed upon our ancestors that they would all die in the wilderness and not enter Eretz Yisrael; and the Temple was destroyed the first time, in the days of Nebuchadnezzar, and the second time, by the Romans; and Beitar was captured; and the city of Jerusalem was plowed, as a sign that it would never be rebuilt. Not only does one fast on the Ninth of Av, but from when the month of Av begins, one decreases acts of rejoicing.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:7",
    "he": "שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ, אָסוּר מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֶרֶב תִּשְׁעָה בְאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יָיִן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יְשַׁנֶּה. רַבִּי יְהוּדָה מְחַיֵּב בִּכְפִיַּת הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:",
    "en": "During the week in which the Ninth of Av occurs, it is prohibited to cut one’s hair and to launder clothes, but if the Ninth of Av occurs on a Friday, on Thursday these actions are permitted in deference to Shabbat. On the eve of the Ninth of Av a person may not eat two cooked dishes in one meal. Furthermore, one may neither eat meat nor drink wine. Rabban Shimon ben Gamliel says: One must adjust and decrease the amount he eats. Rabbi Yehuda obligates one to overturn the bed and sleep on the floor like one in a state of mourning, but the Rabbis did not agree with him. The mishna cites a passage that concludes its discussion of the month of Av, as well as the entire tractate of Ta’anit, on a positive note.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Taanit.4:8",
    "he": "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן:",
    "en": "Rabban Shimon ben Gamliel said: There were no days as joyous for the Jewish people as the fifteenth of Av and as Yom Kippur, as on them the daughters of Jerusalem would go out in white clothes, which each woman borrowed from another. Why were they borrowed? They did this so as not to embarrass one who did not have her own white garments. All the garments that the women borrowed require immersion, as those who previously wore them might have been ritually impure. And the daughters of Jerusalem would go out and dance in the vineyards. And what would they say? Young man, please lift up your eyes and see what you choose for yourself for a wife. Do not set your eyes toward beauty, but set your eyes toward a good family, as the verse states: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30), and it further says: “Give her the fruit of her hands, and let her works praise her in the gates” (Proverbs 31:31). And similarly, it says in another verse: “Go forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heart” (Song of Songs 3:11). This verse is explained as an allusion to special days: “On the day of his wedding”; this is the giving of the Torah through the second set of tablets on Yom Kippur. The name King Solomon in this context, which also means king of peace, is interpreted as a reference to God. “And on the day of the gladness of his heart”; this is the building of the Temple, may it be rebuilt speedily in our days.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.2:1",
    "he": "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:",
    "en": "One may not expound the topic of forbidden sexual relations before three or more individuals; nor may one expound the act of Creation and the secrets of the beginning of the world before two or more individuals; nor may one expound by oneself the Design of the Divine Chariot, a mystical teaching with regard to the ways God conducts the world, unless he is wise and understands most matters on his own. The mishna continues in the same vein: Whoever looks at four matters, it would have been better for him had he never entered the world: Anyone who reflects upon what is above the firmament and what is below the earth, what was before Creation, and what will be after the end of the world. And anyone who has no concern for the honor of his Maker, who inquires into and deals with matters not permitted to him, deserves to have never come to the world.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.2:2",
    "he": "יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין:",
    "en": "Yosei ben Yo’ezer says not to place one’s hands on offerings before slaughtering them on a Festival because this is considered performing labor with an animal on a Festival. His colleague, Yosef ben Yoḥanan, says to place them; Yehoshua ben Peraḥya says not to place them; Nitai HaArbeli says to place them; Yehuda ben Tabbai says not to place them; Shimon ben Shataḥ says to place them; Shemaya says to place them; Avtalyon says not to place them. Hillel and Menaḥem did not disagree with regard to this issue. Menaḥem departed from his post, and Shammai entered in his stead. Shammai says not to place them; Hillel says to place them. The first members of each pair served as Nasi, and their counterparts served as deputy Nasi.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.2:3",
    "he": "בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם:",
    "en": "Beit Shammai say: One may bring peace-offerings on a Festival because both the owners and the priests partake of them, but one may not place his hands on them, on the peace-offerings before sacrificing them. However, one may not bring burnt-offerings at all because they are not eaten, and labor is permitted on Festivals only for the sake of preparing food for humans. And Beit Hillel say: One may bring peace-offerings and also burnt-offerings, and one places his hands on both of them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.2:4",
    "he": "עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים, אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָל לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּם דִּבְרֵי הָאוֹמְרִין עֲצֶרֶת אַחַר הַשַּׁבָּת:",
    "en": "If the festival of Shavuot occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter is after Shabbat, on Sunday. This is the day on which the animals brought in honor of the pilgrim Festival are slaughtered, since they maintain that the Festival burnt-offering is not sacrificed on the Festival day itself but on the following day, and all burnt-offerings vowed by individuals are postponed to the following day. And Beit Hillel say: The day of slaughter is not after Shabbat. Since the slaughter may be performed on the Festival day itself, it is unnecessary to postpone it. But they concede that if Shavuot occurs on Shabbat, the day of slaughter is after Shabbat. The mishna relates that when the day of slaughter was on a Sunday, the High Priest would not dress in his festive garments but would wear his regular clothing. And all were permitted to eulogize and fast on this day. This was done in order not to uphold and reinforce the opinion of the Sadducees, who would say: Shavuot must always occur after Shabbat. As the day of slaughter was on Sunday, it was necessary to demonstrate that we do not accept the view of the Sadducees, and that the day is not a Festival.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.2:5",
    "he": "נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ:",
    "en": "One must wash his hands by pouring a quarter-log of water over them before eating non-sacred food, and for tithes and for teruma; but for eating sacrificial food one must immerse one’s hands in purification waters, such as those of a ritual bath. And with regard to one who wishes to touch the purification waters of the red heifer used for sprinkling, concerning which the Sages ordained further measures of sanctity, if one’s hands were rendered impure even by rabbinical ritual impurity, which usually only renders the hands impure, his entire body is rendered impure, and he must immerse himself in a ritual bath.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.2:6",
    "he": "הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל:",
    "en": "The mishna continues to list additional differences between various levels of ritual purity: If one immersed for the purpose of eating non-sacred food, he assumes a presumptive status of ritual purity for non-sacred food, and it is prohibited for him to eat tithes, as he did not purify himself with the intention of eating tithes. If one immersed to eat tithes, he assumes a presumptive status for tithes, but he is prohibited from eating teruma. If one immersed for teruma, he assumes a presumptive status for teruma, but he is prohibited from eating sacrificial food. If he immersed for sacrificial food, he assumes a presumptive status for sacrificial food, but he is prohibited from coming in contact with the purification waters. The principle is as follows: One who immersed to eat a food in a stringent category is permitted to eat a food in a lenient one. Another principle: One who immersed without the intention to assume a presumptive status of ritual purity, i.e., one who immersed but did not intend to purify himself, it is as though he has not immersed at all.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.2:7",
    "he": "בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת:",
    "en": "The mishna continues: The garments of an am ha’aretz, one who is not careful with regard to the laws of ritual purity, are considered impure with the ritual impurity imparted by the treading of a zav. That is considered a primary level of impurity for individuals who are scrupulous with regard to impurity [perushin]. The garments of perushin are considered impure by the treading of a zav for priests who eat teruma; the garments of those who eat teruma are considered impure by the treading of a zav for those who eat sacrificial food; and likewise the garments of those who eat sacrificial food are considered impure by the treading of a zav for those dealing with the preparation of the purification waters. The mishna relates: Yosef ben Yo’ezer was the most pious member of the priesthood and was extremely careful to eat teruma in a state of ritual purity, and yet his cloth was considered impure by the treading of a zav for those who ate sacrificial food. Yoḥanan ben Gudgeda would eat non-sacred food while following the laws of ritual purity for sacrificial food all his days, and nevertheless his cloth was considered impure by the treading of a zav for those preparing the purification waters.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:1",
    "he": "חֹמֶר בַּקֹּדֶשׁ מִבַּתְּרוּמָה, שֶׁמַּטְבִּילִין כֵּלִים בְּתוֹךְ כֵּלִים לַתְּרוּמָה, אֲבָל לֹא לַקֹּדֶשׁ. אֲחוֹרַיִם וְתוֹךְ וּבֵית הַצְּבִיטָה בַּתְּרוּמָה, אֲבָל לֹא בַקֹּדֶשׁ. הַנּוֹשֵׂא אֶת הַמִּדְרָס נוֹשֵׂא אֶת הַתְּרוּמָה, אֲבָל לֹא אֶת הַקֹּדֶשׁ. בִּגְדֵי אוֹכְלֵי תְרוּמָה, מִדְרָס לַקֹּדֶשׁ. לֹא כְמִדַּת הַקֹּדֶשׁ מִדַּת הַתְּרוּמָה, שֶׁבַּקֹּדֶשׁ מַתִּיר וּמְנַגֵּב וּמַטְבִּיל וְאַחַר כָּךְ קוֹשֵׁר, וּבַתְּרוּמָה קוֹשֵׁר וְאַחַר כָּךְ מַטְבִּיל:",
    "en": "Concerning several matters there is greater stringency with regard to sacrificial food than with regard to teruma, a portion of the produce designated for the priest. This expresses itself in many ways, the first being that one may immerse vessels inside other vessels to purify them for teruma; but not for sacrificial food, for which one must immerse each vessel separately. Another difference is that the halakhot of the back of a vessel and its inside and its place for gripping apply to vessels used for teruma, meaning that each part of the vessel has its own use and is considered a separate vessel in that it does not convey impurity to the other parts of the vessel when it contracts impurity; but not to sacrificial food, for which an impure section of the vessel does convey impurity to all the other sections. Likewise, one who carries an object trodden on by a zav, a man suffering from gonorrhea, may carry teruma at the same time, if he is careful that neither he nor the impure object should come into contact with the teruma, but this may not be done with sacrificial food. The garments of those who eat teruma are like an object trodden on by a zav with regard to sacrificial food. The mishna lists other stringencies that apply to sacrificial foods but not to teruma: The characteristics of teruma are not like the characteristics of sacrificial food, as in the case of vessels that are used with sacrificial food, if one has a garment or vessel that is tied up he must untie it and dry it if there was any moisture on it, as both a knot and absorbed moisture are considered interpositions that prevent the water of the ritual bath from reaching the entire garment. And he may then immerse them, and afterward he may tie them up again if he wishes. But with regard to teruma he may, if he so desires, tie up the garment and then immerse it without any concern that the knot might be considered an interposition.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:2",
    "he": "כֵּלִים הַנִּגְמָרִין בְּטָהֳרָה, צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הַכְּלִי מְצָרֵף מַה שֶּׁבְּתוֹכוֹ לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הָרְבִיעִי בַּקֹּדֶשׁ פָּסוּל, וְהַשְּׁלִישִׁי בַּתְּרוּמָה. וּבַתְּרוּמָה, אִם נִטְמֵאת אַחַת מִיָּדָיו, חֲבֶרְתָּהּ טְהוֹרָה. וּבַקֹּדֶשׁ, מַטְבִּיל שְׁתֵּיהֶן, שֶׁהַיָּד מְטַמָּא אֶת חֲבֶרְתָּהּ בַּקֹּדֶשׁ, אֲבָל לֹא בַּתְּרוּמָה:",
    "en": "Vessels that were fashioned and completed in purity nevertheless require immersion to be considered pure for sacrificial foods, but not for teruma. A vessel combines all the food that is in it with regard to sacrificial food, meaning that if one piece of food becomes impure all the other pieces become impure as well; but not with regard to teruma, concerning which each piece is treated independently. The mishna continues the list of differences between sacrificial food and teruma. Sacrificial food that is impure with fourth-degree impurity is disqualified, meaning that the sacrificial food is rendered impure but it does not impart impurity to other items. Teruma is disqualified when it is impure with third-degree impurity; it is not susceptible to fourth-degree impurity at all. And with regard to teruma, if one of one’s hands became impure by rabbinic law that renders only the hands impure, its counterpart, i.e., the other hand, remains pure. But with regard to sacrificial food, if one hand becomes impure he must immerse them both, as one hand renders its counterpart impure with regard to sacrificial food but not with regard to teruma.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:3",
    "he": "אוֹכְלִין אֳכָלִים נְגוּבִין בְּיָדַיִם מְסֹאָבוֹת בַּתְּרוּמָה, אֲבָל לֹא בַּקֹּדֶשׁ. הָאוֹנֵן וּמְחֻסַּר כִּפּוּרִים צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה:",
    "en": "One may eat dry foods, i.e., foods that have never come into contact with liquid and are therefore not susceptible to impurity, with impure hands when it is teruma, but not when it is sacrificial food. An acute mourner [onen], i.e., someone who has experienced the loss of a close relative on that day, who had not come into contact with the deceased; and one who is lacking atonement, i.e., someone who still needs to bring an offering to complete his purification procedure, such as a zav or a woman after childbirth, both require immersion in order to eat sacrificial food. The onen would immerse after the day has passed and the one lacking atonement would immerse after the requisite offering is brought. However, immersion in these cases is not necessary for eating teruma.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:4",
    "he": "חֹמֶר בַּתְּרוּמָה, שֶׁבִּיהוּדָה נֶאֱמָנִים עַל טָהֳרַת יַיִן וְשֶׁמֶן כָּל יְמוֹת הַשָּׁנָה, וּבִשְׁעַת הַגִּתּוֹת וְהַבַּדִּים אַף עַל הַתְּרוּמָה. עָבְרוּ הַגִּתּוֹת וְהַבַּדִּים וְהֵבִיאוּ לוֹ חָבִית שֶׁל יַיִן שֶׁל תְּרוּמָה, לֹא יְקַבְּלֶנָּה מִמֶּנּוּ, אֲבָל מַנִּיחָהּ לַגַּת הַבָּאָה. וְאִם אָמַר לוֹ, הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קֹדֶשׁ, נֶאֱמָן. כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן הַמְדֻמָּעוֹת, נֶאֱמָנִין עֲלֵיהֶם בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים, וְקֹדֶם לַגִּתּוֹת שִׁבְעִים יוֹם:",
    "en": "The previous mishna listed stringencies that apply to sacrificial food but not to teruma. However, there are also stringencies that apply to teruma over sacrificial food: In Judea all people, even people who are not generally meticulous in their observance of the halakhot of ritual purity [amei ha’aretz], are trusted with regard to the purity of consecrated wine and oil throughout all the days of the year. And during the period of the winepress and olive press, when grapes and olives are pressed and made into wine and oil, respectively, they are trusted even with regard to the purity of teruma, as all people, including amei ha’aretz, purify their vessels for this season. But once the periods of the winepress and olive press have passed, if amei ha’aretz brought to him, i.e., to a priest who is meticulous concerning the halakhot of ritual purity [ḥaver], a barrel of teruma wine, he may not accept it from them, as amei ha’aretz are not trusted with regard to matters of ritual purity during the rest of the year. But the giver may leave it over for the following winepress season, in the following year, at which point the ḥaver priest may accept it from him, although it was prohibited for him to accept the same barrel beforehand. And if the giver said to the priest: I separated and placed into this barrel of teruma a quarter-log of sacrificial wine or oil, he is trusted with regard to the entire contents of the barrel. Since an am ha’aretz is trusted with regard to the purity of sacrificial food, he is also believed with regard to teruma that is mingled with the sacrificial food. With regard to jugs of wine and jugs of oil that are mingled, amei ha’aretz are trusted with regard to them during the period of the winepress and the olive press, and also up to seventy days before the winepress, for that is when people begin to purify their vessels in preparation for the wine-pressing season.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:5",
    "he": "מִן הַמּוֹדִיעִית וְלִפְנִים, נֶאֱמָנִין עַל כְּלֵי חֶרֶס. מִן הַמּוֹדִיעִית וְלַחוּץ, אֵין נֶאֱמָנִים. כֵּיצַד, הַקַּדָּר שֶׁהוּא מוֹכֵר הַקְּדֵרוֹת, נִכְנַס לִפְנִים מִן הַמּוֹדִיעִית, הוּא הַקַּדָּר וְהֵן הַקְּדֵרוֹת וְהֵן הַלּוֹקְחִים, נֶאֱמָן. יָצָא, אֵינוֹ נֶאֱמָן:",
    "en": "From Modi’im and inward toward Jerusalem, i.e., in the area surrounding Jerusalem, up to the distance of the town of Modi’im, which is fifteen mil from Jerusalem, all potters, including amei ha’aretz, are deemed credible with regard to the purity of earthenware vessels that they have produced. Because these places supplied earthenware vessels for the people in Jerusalem, the Sages did not decree impurity for them. From Modi’im and outward, however, they are not deemed credible. The details of this ruling are specified: How so? A potter who sells pots, if he entered within Modi’im from outside it, although the potter, and the pots, and the customers were all previously located outside Modi’im, where he is not deemed credible with regard to purity, he is now deemed credible. And the opposite is true of the opposite case: If the same person who was deemed credible inside left the boundaries of Modi’im, he is no longer deemed credible.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:6",
    "he": "הַגַּבָּאִין שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, וְכֵן הַגַּנָּבִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים, נֶאֱמָנִין לוֹמַר, לֹא נָגָעְנוּ. וּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה:",
    "en": "In the case of amei ha’aretz tax collectors who entered a house to collect items for a tax, and similarly thieves who returned the vessels they had stolen, they are deemed credible when they say: We did not touch the rest of the objects in the house, and those items remain pure. And in Jerusalem all people, even amei ha’aretz, are deemed credible with regard to sacrificial food throughout the year, and during a pilgrimage Festival they are deemed credible even with regard to teruma.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:7",
    "he": "הַפּוֹתֵחַ אֶת חָבִיתוֹ, וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, רַבִּי יְהוּדָה אוֹמֵר, יִגְמֹר. וַחֲכָמִים אוֹמְרִים, לֹא יִגְמֹר. מִשֶּׁעָבַר הָרֶגֶל, הָיוּ מַעֲבִירִין עַל טָהֳרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי, לֹא הָיוּ מַעֲבִירִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא בְיוֹם חֲמִישִׁי, שֶׁאֵין הַכֹּהֲנִים פְּנוּיִין:",
    "en": "In the case of one who opens his barrel of wine for public sale, and similarly one who starts selling his dough during the time of the pilgrimage Festival, and these items perforce come into contact with amei ha’aretz, Rabbi Yehuda says: Since the food was pure, despite its contact with amei ha’aretz, when he began selling it, he may finish selling it in a state of purity even after the Festival, and there is no concern about the contact that has been made by amei ha’aretz during the Festival. But the Rabbis say: He may not finish selling it. Once the pilgrimage Festival has passed by, the priests pass all the vessels of the Temple courtyard through a process of purification, since they were touched by am ha’aretz priests during the Festival. If the Festival passed by into a Friday, i.e., if the Festival ended on Thursday night, they would not pass the vessels through the purification process on that day, due to the honor of Shabbat, in order to give the priests time to prepare the requirements of Shabbat. Rabbi Yehuda says: They do not even purify them on Thursday, in the event that the Festival ended on Wednesday night, because the priests are not free to do so.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chagigah.3:8",
    "he": "כֵּיצַד מַעֲבִירִים עַל טָהֳרַת עֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, וְאוֹמְרִין לָהֶם, הִזָּהֲרוּ שֶׁלֹּא תִגְּעוּ בַּשֻּׁלְחָן וּבַמְּנוֹרָה וּתְטַמְּאוּהוּ. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, יֵשׁ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים, יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין:",
    "en": "How do they pass all the vessels of the Temple courtyard through a process of purification? They immerse the vessels that were in the Temple. And they say to the am ha’aretz priests who served in the Temple during the Festival: Be careful that you not touch the table of the shewbread. If you defile it by touching it, it would need to be removed for immersion, and this would lead to the temporary suspension of the mitzva of the shewbread, which had to be on the table at all times. The mishna continues: All the vessels that were in the Temple had second and third substitute vessels, so that if the first ones became impure they could bring the second ones in their place. All the vessels that were in the Temple required immersion after the Festival, apart from the golden altar and the bronze altar, because they are considered like the ground and therefore, like land itself, not susceptible to impurity. This is the statement of Rabbi Eliezer. And the Rabbis say: It is because they are coated.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:1",
    "he": "כֵּיצַד אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ. שְׁנֵי אַחִים, וּמֵת אֶחָד מֵהֶם, וְנוֹלַד לָהֶן אָח, וְאַחַר כָּךְ יִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, וָמֵת, הָרִאשׁוֹנָה יוֹצֵאת מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר וָמֵת, הַשְּׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת:",
    "en": "Each of the women enumerated in the first chapter causes exemption from levirate marriage and ḥalitza for her rival wives. This is due to the close family relationship she has with her brother-in-law, making her forbidden to him. The single exception is the case explained in this mishna. What is the case of the wife of a brother with whom he did not coexist? For example: If there were two brothers, and one of them died childless, and subsequently a brother of theirs was born, after which the second brother, the elder, took his deceased brother’s wife in levirate marriage, and then died as well. Consequently, two women require levirate marriage: The widow of the first brother who had been taken in levirate marriage by the second brother, and the widow of the second brother, the first widow’s rival wife. The first widow, who had been the wife of the first brother to die, goes out without any obligation to be taken in levirate marriage by the youngest brother who was born later, since she is the wife of a brother with whom he did not coexist. The first deceased brother never lived at the same time as the newly born brother. The second widow, who had been married to the second brother, is exempt due to her rival wife. The mishna discusses an additional situation: If the second brother had performed only levirate betrothal with her, meaning that he had not yet consummated the marriage, and then died, both the wife betrothed by a levirate betrothal to the second brother and the wife of the second brother fall before the youngest brother born after the death of the first brother. In that case, the first wife certainly goes out and is exempt from both ḥalitza and levirate marriage, since she is to him the wife of a brother with whom he did not coexist. The second, however, was never effectively the rival wife of the first brother’s wife, as the first brother’s wife had only been betrothed by levirate betrothal and was not fully married to the second brother. Therefore, she performs ḥalitza and may not enter into levirate marriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:2",
    "he": "שְׁנֵי אַחִים וּמֵת אֶחָד מֵהֶן, וְיִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, וְאַחַר כָּךְ נוֹלַד לָהֶן אָח, וָמֵת, הָרִאשׁוֹנָה יוֹצֵאת מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, הַשְּׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה, אוֹ חוֹלֵץ לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה:",
    "en": "If there were two brothers, and one died, and the second entered into levirate marriage with his brother’s wife while he was already married to another woman, and subsequently a third brother was born to them, and the second brother then died, whereby both of his wives happened before the third brother for levirate marriage, then the first woman, who was the wife of the first brother, is exempt due to the fact that she is the wife of a brother with whom the third brother did not coexist, and the second woman, who was the first wife of the second brother, is exempt due to her rival wife. If the second brother had performed only levirate betrothal with her and then died before fully marrying her, the second woman performs ḥalitza and may not enter into levirate marriage, as the levirate betrothal is not considered a sufficiently valid marriage so as to render her the rival wife of a relation forbidden to the third brother. Rabbi Shimon says with regard to the first clause of the mishna: The third brother either enters into levirate marriage with whichever one he wishes, or he performs ḥalitza with whichever one he wishes. Since he was born after his second brother had already entered into levirate marriage with the first brother’s widow, she is considered the wife of a brother with whom he did coexist, not the wife of a brother with whom he did not coexist. Therefore, he may enter into levirate marriage with her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:3",
    "he": "כְּלָל אָמְרוּ בַיְבָמָה. כָּל שֶׁהִיא אִסּוּר עֶרְוָה, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אִסּוּרָהּ אִסּוּר מִצְוָה, וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ, חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת:",
    "en": "The Sages stated a principle about a yevama: Whoever is forbidden by a prohibition of forbidden relations to her yavam neither performs ḥalitza nor enters into levirate marriage and is completely exempt. If she is forbidden by a prohibition resulting from a mitzva or by a prohibition stemming from sanctity, as will be explained later, then since in these cases the obligation of levirate marriage is not fundamentally nullified she performs ḥalitza in order to become free of the levirate bond, and due to her prohibition she does not enter into levirate marriage. The Sages stated another principle: If two sisters who had been married to two brothers who subsequently died happened before the third brother for levirate marriage, and one of those sisters is a close relation to this third brother and is therefore forbidden to him, she is exempt from levirate marriage. But the other, her sister who is her yevama, i.e., her sister-in-law, performs ḥalitza or enters into levirate marriage. In this case, they are not ruled to be two sisters who happened before him simultaneously for levirate marriage, since one of them is prohibited to him as a forbidden relation, and therefore she never actually happened before him at all.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:4",
    "he": "אִסּוּר מִצְוָה, שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים. אִסּוּר קְדֻשָּׁה, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְנָתִין וּמַמְזֵר:",
    "en": "The mishna explains: A prohibition resulting from a mitzva is referring to secondary forbidden relationships, which are prohibited by rabbinic law. The Sages prohibited marriage to certain women who were not forbidden by the Torah but were nevertheless deemed forbidden incestuous relations. A prohibition stemming from sanctity is referring to marriage of a widow to a High Priest, a divorcée or a woman who has performed ḥalitza [ḥalutza] to a common priest, a daughter born from an incestuous or adulterous relationship [mamzeret] or a Gibeonite woman to an Israelite, and also an Israelite woman to a Gibeonite or to a son born from an incestuous or adulterous relationship [mamzer].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:5",
    "he": "מִי שֶׁיֶּשׁ לוֹ אָח מִכָּל מָקוֹם, זוֹקֵק אֶת אֵשֶׁת אָחִיו לְיִבּוּם, וְאָחִיו לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית. מִי שֶׁיֶּשׁ לוֹ בֵּן מִכָּל מָקוֹם, פּוֹטֵר אֵשֶׁת אָבִיו מִן הַיִּבּוּם, וְחַיָּב עַל מַכָּתוֹ וְעַל קִלְלָתוֹ, וּבְנוֹ הוּא לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית:",
    "en": "In the case of anyone who has a brother of any kind, that brother creates a levirate bond causing his yevama to be required to perform levirate marriage if the first brother dies childless. And he is his brother in all respects, except for one who has a brother born from a Canaanite maidservant or from a gentile woman, as these do not have the legal status of brothers. Similarly, in the case of anyone who has a child of any kind, that child exempts his father’s wife from levirate marriage, since his father did not die childless. And that child is liable to receive capital punishment if he strikes his father or curses him. And he is his child in all respects, except for whoever has a child born from a Canaanite maidservant or from a gentile woman, as these do not have the halakhic status of children.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:6",
    "he": "מִי שֶׁקִּדֵּשׁ אַחַת מִשְּׁתֵּי אֲחָיוֹת וְאֵינוֹ יוֹדֵעַ אֵיזוֹ מֵהֶן קִדֵּשׁ, נוֹתֵן גֵּט לָזוֹ וְגֵט לָזוֹ. מֵת, וְלוֹ אָח אֶחָד, חוֹלֵץ לִשְׁתֵּיהֶן. הָיוּ לוֹ שְׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם:",
    "en": "In the case of one who betrothed one of two sisters and does not know which of them he betrothed, so that both are forbidden to him, he gives a bill of divorce to this one and a bill of divorce to that one due to the uncertainty. If the man who had betrothed one of these women died before he could give a bill of divorce, and he had one brother, that brother performs ḥalitza with both of them, but he may not take either in levirate marriage. This is because he does not know which woman is his yevama and which is forbidden to him as the sister of a woman with whom he has a levirate bond. If the man who betrothed one of these women had two brothers, one of them performs ḥalitza with one of the sisters, but he may not enter into levirate marriage with her due to the possibility that she is the sister of a woman with whom he has a levirate bond. And one takes the other in levirate marriage if he so desires. If the two brothers married the two sisters before consulting the court, the court does not remove them from their marriage and they are permitted to remain married. The couple who performed levirate marriage second was even permitted to do so, since there was no longer any doubt about the levirate bond.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:7",
    "he": "שְׁנַיִם שֶׁקִּדְּשׁוּ שְׁתֵּי אֲחָיוֹת, זֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, וְזֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, זֶה נוֹתֵן שְׁנֵי גִטִּין, וְזֶה נוֹתֵן שְׁנֵי גִטִּין. מֵתוּ, לָזֶה אָח, וְלָזֶה אָח, זֶה חוֹלֵץ לִשְׁתֵּיהֶן, וְזֶה חוֹלֵץ לִשְׁתֵּיהֶן. לָזֶה אֶחָד וְלָזֶה שְׁנַיִם, הַיָּחִיד חוֹלֵץ לִשְׁתֵּיהֶן, וְהַשְּׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם, קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם. לָזֶה שְׁנַיִם וְלָזֶה שְׁנַיִם, אָחִיו שֶׁל זֶה חוֹלֵץ לְאַחַת, וְאָחִיו שֶׁל זֶה חוֹלֵץ לְאַחַת, אָחִיו שֶׁל זֶה מְיַבֵּם חֲלוּצָתוֹ שֶׁל זֶה, וְאָחִיו שֶׁל זֶה מְיַבֵּם חֲלוּצָתוֹ שֶׁל זֶה. קָדְמוּ שְׁנַיִם וְחָלְצוּ, לֹא יְיַבְּמוּ הַשְּׁנַיִם, אֶלָּא אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם:",
    "en": "Furthermore, in the case of two unrelated men who betrothed two sisters: If this one does not know which sister he betrothed and that one does not know which sister he betrothed, this one gives two bills of divorce, one to each of the women, and that one gives two bills of divorce. If the two men died before they divorced, and this one had a brother and that one had a brother, then this brother performs ḥalitza with both of them, and that brother performs ḥalitza with both of them. If this one had one brother and that one had two brothers, the single brother performs ḥalitza with both of them, and of the two brothers, one performs ḥalitza and one performs levirate marriage if he so desires. If they married the sisters before consulting the court, the court does not remove them from the marriage and they are not told to divorce them. If this one had two brothers and that one had two brothers, the brother of this one performs ḥalitza with one sister, and the brother of that one performs ḥalitza with one sister. The brother of this one who performed ḥalitza may take the woman who performed ḥalitza [ḥalutza] of that other’s brother in levirate marriage, and the brother of that second one who performed ḥalitza may take the ḥalutza of that other’s brother in levirate marriage. If the two brothers performed ḥalitza with both wives before consulting the court, the two brothers of the second man may not take sisters in levirate marriage lest one marry the sister of a woman who with whom he had a levirate bond. Rather, one performs ḥalitza and one performs levirate marriage if he so desires. If they married their wives before consulting the court, the court does not remove them from the marriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:8",
    "he": "מִצְוָה בַגָּדוֹל לְיַבֵּם. וְאִם קָדַם הַקָּטָן, זָכָה. הַנִּטְעָן עַל הַשִּׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ עַל הַנָּכְרִית וְנִתְגַּיְּרָה, הֲרֵי זֶה לֹא יִכְנוֹס. וְאִם כָּנַס אֵין מוֹצִיאִין מִיָּדוֹ. הַנִּטְעָן עַל אֵשֶׁת אִישׁ, וְהוֹצִיאוּהָ מִתַּחַת יָדוֹ, אַף עַל פִּי שֶׁכָּנַס, יוֹצִיא:",
    "en": "It is a mitzva for the eldest to consummate the levirate marriage, i.e., the eldest takes precedence over the other brothers, though they too are obligated. But if the younger brother consummated the levirate marriage first, he acquires the yevama as his wife. One suspected by others of engaging in sexual relations with a Canaanite maidservant and she was later set free, or one suspected of relations with a gentile woman and she subsequently converted, may not marry that woman, since this will strengthen the suspicions against him. But if he did marry her, they, the judges of the court, do not remove her from him, i.e., they do not require him to divorce her. With regard to one who is suspected of illicit relations with a married woman and they, the judges of the court, removed her from her husband, i.e., required them to divorce due to this, even if the man suspected of the illicit relations subsequently married her, he must divorce her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:9",
    "he": "הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם, וְאָמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. מֵת, הֲרַגְתִּיו, הֲרַגְנוּהוּ, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, הֲרַגְתִּיו, לֹא תִנָּשֵׂא אִשְׁתּוֹ. הֲרַגְנוּהוּ, תִּנָּשֵׂא אִשְׁתּוֹ:",
    "en": "An agent who brought a bill of divorce from a country overseas and said: It was written in my presence and it was signed in my presence, as required in order to establish the bill of divorce as valid, may not marry the wife, i.e., the divorcée. Since the validity of the bill of divorce is based upon his testimony, marrying the divorcée creates the impression that he had an ulterior motive for his testimony. Similarly, a witness who testified that a certain man died, or testified: I killed him, or: We killed him, may not marry that man’s wife. Rabbi Yehuda says: If he testified: I killed him, his wife may not be married at all based on that evidence, as his testimony is unreliable, but if he said: We killed him, his wife may be married to anyone other than those witnesses.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.2:10",
    "he": "הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעְלָהּ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. מֵאֲנָה, אוֹ שֶׁחָלְצָה בְפָנָיו, יִשָּׂאֶנָּה, מִפְּנֵי שֶׁהוּא בֵית דִּין. וְכֻלָּן שֶׁהָיוּ לָהֶם נָשִׁים, וָמֵתוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶם. וְכֻלָּן שֶׁנִּשְּׂאוּ לַאֲחֵרִים וְנִתְגָּרְשׁוּ אוֹ שֶׁנִּתְאַלְמְנוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶן. וְכֻלָּן מֻתָּרוֹת לִבְנֵיהֶם אוֹ לַאֲחֵיהֶן:",
    "en": "A Sage who refused to release a woman from a vow that rendered the wife forbidden to her husband by that vow, resulting in her being divorced from her husband, may not marry her, so as to avoid suspicion that he rendered her forbidden to her husband in order to marry her himself. However, a judge before whom a woman performed refusal when she was a minor, declaring that she did not desire the husband chosen for her by her family, or before whom she performed ḥalitza, may marry her because he was only one member of the court, thereby alleviating suspicion. And for all of these who were involved in permitting the wife to remarry, i.e., the judge, the agent who brought a bill of divorce, and the one who testified for a woman that her husband died, if they had wives at the time of the ruling or the testimony and their wives died thereafter, then those women they had set free are permitted to be married to them. There is no concern that while their wives were still alive these individuals set their eyes upon another woman. And with regard to all of these women who were prohibited from marrying a certain man due to some suspicion, if they were subsequently married to others and then were divorced or widowed from the second husband, they are permitted to be married to them, i.e., to the judge, messenger, or witness who permitted her to remarry. And all of these women who were prohibited from marrying due to some suspicion are permitted to the sons or to the brothers of those who set them free.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:1",
    "he": "אַרְבָּעָה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וּמֵתוּ הַנְּשׂוּאִים אֶת הָאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים יְקַיְּמוּ, וּבֵית הִלֵּל אוֹמְרִים יוֹצִיאוּ:",
    "en": "In the case of four brothers, two of whom were married to two sisters, and the ones married to the sisters died, then those sisters must perform ḥalitza and may not enter into levirate marriage. Since both sisters require levirate marriage with each of the surviving brothers, a levirate bond exists between each sister and the brothers. Each of them is considered the sister of a woman with whom each brother has a levirate bond and is therefore forbidden to him by rabbinic law. And if they married the sisters before consulting the court, they should divorce them, for the Sages decreed that in this situation they may not remain married. Rabbi Eliezer says that there is a dispute in this matter: Beit Shammai say: He may maintain her as his wife, while Beit Hillel say: They must divorce them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:2",
    "he": "הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל הָאֶחָד אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ, וְהַשֵּׁנִי אָסוּר בִּשְׁתֵּיהֶן אִסּוּר מִצְוָה וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת:",
    "en": "If one of the sisters was forbidden to one of the brothers due to a prohibition against forbidden relations because she was a relative of his wife or a relative on his mother’s side, then he is forbidden to marry her but permitted to marry her sister. Because she is his close relative, she is exempt from levirate marriage with him, and therefore she is not bound to him with a levirate bond. Consequently, her sister is not considered the sister of a woman with whom he has a levirate bond, and he is permitted to enter into levirate marriage with her. But the second brother, who is not a close relative of either sister, is forbidden to marry both of them. Indeed, for him each woman remains the sister of a woman with whom he has a levirate bond. If a prohibition resulting from a mitzva or a prohibition stemming from sanctity will be transgressed when one of the women marries one of the brothers, then her sister must perform ḥalitza and may not enter into levirate marriage, as she is considered the sister of a woman with whom he has a levirate bond. In this case, the sister who is forbidden to the brother due to a mitzva or due to sanctity is bound to the brother for the purpose of ḥalitza.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:3",
    "he": "הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, וְהַשְּׁנִיָּה אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, הָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה, וְהָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה. וְזוֹ הִיא שֶׁאָמְרוּ, אֲחוֹתָהּ כְּשֶׁהִיא יְבִמְתָּהּ, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת:",
    "en": "If one of those women was forbidden to this one brother due to a prohibition against forbidden relations and the second woman was forbidden to that second brother due to a prohibition against forbidden relations, then she who is forbidden to this brother is permitted to that brother, and she who is forbidden to that brother is permitted to this one. And this is the case that was referred to when they said: When her sister is also her yevama, i.e., in a case where two sisters are also yevamot and therefore happened for levirate marriage before two brothers, she either performs ḥalitza or enters into levirate marriage. This must be referring to a case where each sister is forbidden to one of the brothers due to a prohibition concerning forbidden relatives. In this case, each sister has a levirate bond only with the one brother to whom she is permitted, and the prohibition against marrying the sister of a woman with whom one has a levirate bond does not apply. Therefore, each brother can either perform the act of ḥalitza or consummate the levirate marriage with the sister to whom he is not related.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:4",
    "he": "שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, אוֹ אִשָּׁה וּבִתָּהּ, אוֹ אִשָּׁה וּבַת בִּתָּהּ, אוֹ אִשָּׁה וּבַת בְּנָהּ, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְרַבִּי שִׁמְעוֹן פּוֹטֵר. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עָלָיו אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ. אִסּוּר מִצְוָה אוֹ אִסּוּר קְדֻשָּׁה, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת:",
    "en": "In the case of three brothers, two of whom were married to close relatives, e.g., two sisters; or a woman and her daughter; or a woman and her daughter’s daughter; or a woman and her son’s daughter, if the two brothers who were married to two close relatives died and their wives happened before a third brother for levirate marriage, then these two women must perform ḥalitza and may not enter into levirate marriage, as each of them is a relative of a woman with whom he has a levirate bond. And Rabbi Shimon exempts them even from the obligation to perform ḥalitza. If one of them was forbidden to him, the third brother, due to a prohibition against forbidden relatives, then he is prohibited from marrying her but is permitted to marry her sister. Because the woman who is forbidden to him is not considered to be a woman who requires him for levirate marriage, there is only one woman who happens before him for levirate marriage. However, if one of the women was forbidden due to a prohibition resulting from a mitzva or a prohibition stemming from sanctity, then they must perform ḥalitza and may not enter into levirate marriage. This is because these prohibitions do not completely cancel the levirate bond.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:5",
    "he": "שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וּבַחֲלִיצָה, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אוֹי לוֹ עַל אִשְׁתּוֹ וְאוֹי לוֹ עַל אֵשֶׁת אָחִיו:",
    "en": "In the case of three brothers, two of whom were married to two sisters, and one who was single, the following occurred: The husband of one of the sisters died childless, leaving behind his wife, and the single brother performed levirate betrothal [ma’amar] to this wife. The single brother performed an act of betrothal to the yevama but did not yet consummate the marriage by engaging in sexual intercourse. Afterward, the second brother died, and therefore the second brother’s wife, the sister of the betrothed, happened before the single brother for levirate marriage as well. In this case, Beit Shammai say: His wife remains with him. The woman he betrothed is considered like his wife, and he is not required to divorce her. And this other woman leaves the yavam and is exempt from levirate marriage as the sister of a wife. Beit Hillel say: Being as he had not yet entered into marriage with the first woman, he is required to perform levirate marriage with both women. Therefore, he divorces his wife, i.e., the woman to whom he performed levirate betrothal, with a bill of divorce, which nullifies levirate betrothal, and by ḥalitza, which nullifies the levirate bond. And, he sends away the wife of his second brother with ḥalitza as well. They comment: This is the case that was referred to when the Sages said: Woe unto him for his wife and woe unto him for the wife of his brother. Due to the combination of circumstances, he loses them both.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:6",
    "he": "שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת הַנָּשׂוּי נָכְרִית, וְכָנַס אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת:",
    "en": "In the case of three brothers, two of whom were married to two sisters and one who was married to an unrelated woman, the following occurred: The husband of one of the sisters died childless, and the brother who was married to the unrelated woman married, i.e., performed lev irate marriage with, the deceased brother’s wife and later died himself, childless. In this situation, both women happen for levirate marriage before the other, remaining, brother. The first woman is dismissed due to the prohibition proscribing the sister of one’s wife, as she is the sister of this brother’s wife, and the second woman is dismissed due to her status as the first woman’s rival wife. Following the first levirate marriage, this second woman became the rival wife of the sister, and is therefore exempt from levirate marriage as well. If, however, the brother married to the unrelated woman performed only levirate betrothal, but had not yet consummated the levirate marriage with the sister, and he died, the unrelated woman, whose halakhic status with regard to yibbum is similar to that of a sister’s rival wife, must perform ḥalitza and may not enter into levirate marriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:7",
    "he": "שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וּמֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, וְאַחַר כָּךְ מֵת נָשׂוּי נָכְרִית, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, גֵּרֵשׁ אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וּמֵת נָשׂוּי נָכְרִית, וּכְנָסָהּ הַמְּגָרֵשׁ, וָמֵת, זוֹ הִיא שֶׁאָמְרוּ, וְכֻלָּן שֶׁמֵּתוּ אוֹ נִתְגָּרְשׁוּ, צָרוֹתֵיהֶן מֻתָּרוֹת:",
    "en": "In the case of three brothers, two of whom were married to two sisters and one who was married to an unrelated woman, the following occurred: One of the husbands of the sisters died, and he who was married to the unrelated woman married the deceased husband’s wife, and then the wife of the second brother, the other one of the sisters, died. Afterward, the brother who was married to the unrelated woman died, leaving two women for levirate marriage before the remaining brother: The unrelated woman and the woman who was previously prohibited as the sister of his deceased wife. In this case, the sister is forbidden to him forever. She is not forbidden due to her status as his wife’s sister, as his wife already died and one’s wife’s sister is permitted after the wife’s death. However, since she was already forbidden to him at one time, she is forbidden to him forever. When she first happened before the brothers for levirate marriage, before the third brother married her, she was forbidden to the second brother as his wife’s sister. Therefore, she is forbidden to him forever. In addition, she exempts her rival wife, the unrelated woman, from levirate marriage. In the case of three brothers, two of whom were married to two sisters and one who was married to an unrelated woman, the following occurred: Shimon, the husband of one of the sisters, divorced his wife, and then Levi, who was married to the unrelated woman, died, and Shimon, the man who divorced his wife, married, i.e., performed levirate marriage with, her, i.e., this unrelated woman. And then Shimon himself later died, so that the unrelated woman happened for levirate marriage before Reuven, the third brother, who is married to the second sister. In this scenario, Reuven is allowed to consummate the levirate marriage with the unrelated woman. This is the case that was referred to when they said: And with regard to all those fifteen forbidden relatives who died or were divorced, their rival wives are permitted to enter into levirate marriage. This is because at the time that they happened before the yavam for levirate marriage they were no longer the rival wives of a forbidden relative.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:8",
    "he": "וְכֻלָּן שֶׁהָיוּ בָהֶן קִדּוּשִׁין אוֹ גֵרוּשִׁין בְּסָפֵק, הֲרֵי אֵלּוּ צָרוֹת, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. כֵּיצַד סְפֵק קִדּוּשִׁין, זָרַק לָהּ קִדּוּשִׁין, סָפֵק קָרוֹב לוֹ סָפֵק קָרוֹב לָהּ, זֶהוּ סְפֵק קִדּוּשִׁין. סְפֵק גֵּרוּשִׁין, כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמָן, יֶשׁ בּוֹ זְמָן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, זֶהוּ סְפֵק גֵּרוּשִׁין:",
    "en": "And if any of these fifteen women who are prohibited as forbidden relatives had undergone a betrothal or divorce whose status is uncertain with the deceased brother, then those women who were their rival wives must perform ḥalitza and may not enter into levirate marriage since they are possibly the rival wives of forbidden relatives. The mishna elaborates: How could there be a situation of uncertainty with regard to betrothal? If in the public domain he threw her an item for the purpose of betrothal and there were eight cubits between them, and the item was possibly closer to him and did not enter into her domain, and possibly closer to her, i.e., within four cubits of her, whereby she could acquire the object, this is a case of uncertainty with regard to betrothal. Uncertainty with regard to divorce occurs when, for instance, he wrote a bill of divorce in his handwriting but there are no signatures of witnesses on the document, or there are the signatures of witnesses on the document but there is no date written in it, or the date is written in it but there is only the signature of a single witness. Since there is doubt as to whether these three kinds of bills of divorce are valid, a woman who was divorced through them is only possibly divorced, and so this case is called uncertainty with regard to divorce.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:9",
    "he": "שְׁלֹשָׁה אַחִין נְשׂוּאִין שָׁלֹשׁ נָכְרִיוֹת, וּמֵת אַחַד מֵהֶן, וְעָשָׂה בָהּ הַשֵּׁנִי מַאֲמָר, וָמֵת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת, שֶׁנֶאֱמַר (דברים כה), וּמֵת אַחַד מֵהֶם יְבָמָהּ יָבֹא עָלֶיהָ, שֶׁעָלֶיהָ זִקַּת יָבָם אֶחָד, וְלֹא שֶׁעָלֶיהָ זִקַּת שְׁנֵי יְבָמִין. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה. שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת, וּמֵת אַחַד מֵהֶן, וְאַחַר כָּךְ מֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת:",
    "en": "In the case of three brothers who were married to three unrelated women, and one of the brothers died, the following occurred: The second brother performed levirate betrothal with the wife of the deceased brother and before he was able to consummate the levirate marriage he died as well, leaving behind two women who happen before the third brother for levirate marriage. Then those two women must perform ḥalitza and may not enter into levirate marriage. As it is stated: “If brothers dwell together and one of them dies and he has no child, the wife of the dead man shall not be married outside of the family to one not of his kin; her brother-in-law will have intercourse with her” (Deuteronomy 25:5). This teaches that a woman eligible for levirate marriage is one who has one levirate relationship and not one who has a double levirate relationship. In this case, the wife of the first deceased brother requires levirate marriage due to both the marriage with her first husband as well as the levirate betrothal with the second brother. Rabbi Shimon says: He may consummate the levirate marriage with whichever woman he wishes and then perform ḥalitza with the second. In the case where two brothers were married to two sisters, and one of the brothers died, the widow at this point would be exempt from levirate marriage as the sister of his wife. And afterward the wife of the second brother died. Although the yevama is no longer the sister of his wife, this woman is nevertheless forbidden to him forever, since she had already been forbidden to him at one time.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.3:10",
    "he": "שְׁנַיִם שֶׁקִדְּשׁוּ שְׁתֵּי נָשִׁים, וּבִשְׁעַת כְּנִיסָתָן לַחֻפָּה הֶחֱלִיפוּ אֶת שֶׁל זֶה לָזֶה, וְאֶת שֶׁל זֶה לָזֶה, הֲרֵי אֵלּוּ חַיָּבִים מִשּׁוּם אֵשֶׁת אִישׁ. הָיוּ אַחִין, מִשּׁוּם אֵשֶׁת אָח. וְאִם הָיוּ אֲחָיוֹת, מִשּׁוּם אִשָּׁה אֶל אֲחוֹתָהּ. וְאִם הָיוּ נִדּוֹת, מִשּׁוּם נִדָּה. וּמַפְרִישִׁין אוֹתָן שְׁלֹשָׁה חֳדָשִׁים, שֶׁמָּא מְעֻבָּרוֹת הֵן. וְאִם הָיוּ קְטַנּוֹת שֶׁאֵינָן רְאוּיוֹת לֵילֵד, מַחֲזִירִין אוֹתָן מִיָּד. וְאִם הָיוּ כֹהֲנוֹת, נִפְסְלוּ מִן הַתְּרוּמָה:",
    "en": "In the case of two men who betrothed two women, and at the time that they entered the wedding canopy, after the betrothal, the men switched this wife with that wife and that one with this one, then these two men are liable for engaging in forbidden sexual relations with a married woman, since each of them had intercourse with his fellow’s wife. The act of betrothal is sufficient to prohibit a woman to all other men as a married woman. Therefore, when the women were switched, both men transgressed this violation. And if they were brothers, then they are also liable for forbidden sexual relations with a brother’s wife. And if these women were sisters, then they are liable for taking a wife and her sister as well. And if they were menstruating women, they would be liable for intercourse with a menstruating woman as well. And following these forbidden sexual relations, we separate these women from their husbands for three months, lest they were impregnated by that forbidden act of intercourse. Doing so makes it possible to distinguish a child born of these relations, so that he could be rendered a mamzer. And if they were female minors and unable to bear children, then we immediately return them to their original husbands. And if they were daughters of priests, they are thereby disqualified from eating of teruma. By engaging in illicit sexual acts, they were rendered forbidden to priests and disqualified from eating teruma.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:1",
    "he": "הַחוֹלֵץ לִיבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֵין הַוָּלָד שֶׁל קְיָמָא, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה:",
    "en": "When a man who has a brother dies childless, his widow [yevama] and one of his brothers [yavam] may perform a ritual through which she is freed of her levirate bonds [ḥalitza]. It is then considered, with regard to forbidden relationships, as though they had been married and divorced. Therefore, he is forbidden to her relatives, and she to his. However, with regard to one who performs ḥalitza with his yevama and then she is found to have been pregnant at the time of the ḥalitza and she gave birth, in the event that the offspring is viable, the deceased husband has been survived by offspring and so there was never any levirate bond; consequently, the ḥalitza that was performed was entirely unnecessary and a meaningless act. As such, he remains permitted to her relatives and she remains permitted to his relatives. Furthermore, since the ḥalitza was meaningless, she is not afforded the status of a ḥalutza, i.e., a yevama who performed ḥalitza, a status akin to that of a divorcée. Therefore, the ḥalitza does not disqualify her from marrying into the priesthood. If the offspring is not viable, then it emerges that the ḥalitza was indeed necessary. Therefore, he is forbidden to engage in relations with her relatives and she is forbidden to engage in relations with his relatives, as though they had been married and divorced, and the ḥalitza disqualifies her from marrying into the priesthood, as she is afforded the status of a ḥalutza.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:2",
    "he": "הַכּוֹנֵס אֶת יְבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, יוֹצִיא וְחַיָּבִין בַּקָּרְבָּן. וְאִם אֵין הַוָּלָד שֶׁל קְיָמָא, יְקַיֵּם. סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן, סָפֵק בֶּן שִׁבְעָה לָאַחֲרוֹן, יוֹצִיא וְהַוָּלָד כָּשֵׁר, וְחַיָּבִין בְּאָשָׁם תָּלוּי:",
    "en": "With regard to one who consummates the levirate marriage with his yevama, i.e., he had intercourse with her under the assumption that there is a levirate bond and so there is a mitzva to do so, and then she is found to have been pregnant at the time of the intercourse and she gave birth, in the event that the offspring is viable the deceased brother has been survived by offspring and it is evident that there was never any levirate bond. In that case, the relations they had, rather than being a mitzva, were a violation of the prohibition against engaging in relations with one’s brother’s wife. Therefore, the yavam must send her out, i.e., they must separate, as she is forbidden to him as his brother’s wife, and to atone for the forbidden relations that they had, they are each obligated to bring a sin-offering, as is the halakha for all who inadvertently transgress a prohibition that, when performed intentionally, is punishable by karet. And if the offspring is not viable, and therefore there was in fact a levirate bond, he may maintain her as his wife since his intercourse with her was a valid consummation of levirate marriage. If they consummated the levirate marriage and seven months later she gave birth, there is uncertainty whether the child is nine months old, i.e., counting from conception, and is the offspring of the first husband, and as such there was no levirate bond, or whether the child is only seven months old and is the offspring of the latter husband, i.e., the yavam, and not of the deceased, in which case there was a levirate bond. In that case, due to the possibility that she is forbidden to him as his brother’s wife, he must send her out. However, the lineage of the child is unflawed, since regardless of whether it was born of the first or second husband, there was no transgression involved in its conception. Furthermore, to atone for the possibility that they had forbidden relations they are both obligated to bring a guilt-offering for uncertainty, as is the halakha for anyone who is uncertain whether they inadvertently transgressed a prohibition that would require one to bring a sin-offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:3",
    "he": "שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת, וְנוֹתֶנֶת, וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִים וְיוֹצְאִין עִמָּהּ, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְיוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב:",
    "en": "With regard to a widow waiting for her yavam to either consummate a levirate marriage or perform ḥalitza with her, i.e., a yevama, to whom property was bequeathed: Beit Shammai and Beit Hillel both agree that she may sell or give away that property ab initio, and that if she did, the transfer is valid. Since she has only a levirate bond with the yavam, she retains total control of the property. This is in contrast to a betrothed woman, concerning whom Beit Hillel rule that she may not sell such property because her betrothed also has rights to it (Ketubot 78a). If she died, what should be done with the money assured to her in her marriage contract by her deceased husband and with her property that enters and leaves the marriage with her, in which a husband only ever has a usufructuary interest? Beit Shammai say: The husband’s heirs, i.e., the yavam, who stands to inherit from the husband when he consummates the levirate marriage, should divide up the property together with her father’s heirs, i.e., the woman’s family. And Beit Hillel say: The property retains its previous ownership status. Therefore, money assured to her in her marriage contract remains in the possession of the husband’s heirs. Since it was to be paid from the husband’s own property, the money is retained by his estate and passes to his heirs. And her property that enters and leaves the marriage with her remains in the possession of the father’s heirs. Since those properties belonged to her, upon her death they are inherited by her father or his heirs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:4",
    "he": "כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן:",
    "en": "If the yavam consummated the levirate marriage with her, then her legal status is that of his wife in every sense, and therefore the yavam has the same rights to her property as in a regular marriage. And the only exception to this is that her marriage contract will still be payable from the property of her first husband and not from the property of the yavam.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:5",
    "he": "מִצְוָה בַגָּדוֹל לְיַבֵּם. לֹא רָצָה, מְהַלְּכִין עַל כָּל הָאַחִין. לֹא רָצוּ, חוֹזְרִין אֵצֶל גָּדוֹל וְאוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם:",
    "en": "The mitzva of levirate marriage is for the eldest of the brothers to consummate the levirate marriage. If the eldest does not want to do so, the court goes to each of the other brothers and requires them to do so. If they do not want to do so, the court returns to the eldest brother and says to him: The mitzva is incumbent upon you; either perform ḥalitza or consummate the levirate marriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:6",
    "he": "תָּלָה בַקָּטָן עַד שֶׁיַּגְדִּיל, אוֹ בַגָּדוֹל עַד שֶׁיָּבֹא מִמְּדִינַת הַיָּם, אוֹ בַחֵרֵשׁ, אוֹ בַשּׁוֹטֶה, אֵין שׁוֹמְעִין לוֹ, אֶלָּא אוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם:",
    "en": "If a brother made his decision dependent upon the possibility that one of his other brothers will eventually consummate the levirate marriage, saying that he will do so only if they do not, then whether he makes it dependent upon a brother who is currently a minor, meaning that the yevama should wait until he matures, or upon his eldest brother, who is not currently present, meaning the yevama should wait until he comes from overseas, or upon a brother who is a deaf-mute or an imbecile, as perhaps they will recover from their disability, the court does not listen to him; rather, the judges of the court say to him: The mitzva is incumbent upon you; either perform ḥalitza or consummate the levirate marriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:7",
    "he": "הַחוֹלֵץ לִיבִמְתּוֹ, הֲרֵי הוּא כְאֶחָד מִן הָאַחִין לַנַּחֲלָה. וְאִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַכּוֹנֵס אֶת יְבִמְתּוֹ, זָכָה בַנְּכָסִים שֶׁל אָחִיו. רַבִּי יְהוּדָה אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ, אִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַחוֹלֵץ לִיבִמְתּוֹ, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. הוּא אָסוּר בְּאִמָּהּ, וּבְאֵם אִמָּהּ, וּבְאֵם אָבִיהָ, וּבְבִתָּהּ, וּבְבַת בִּתָּהּ, וּבְבַת בְּנָהּ, וּבַאֲחוֹתָהּ בִּזְמַן שֶׁהִיא קַיֶּמֶת. וְהָאַחִין מֻתָּרִין. וְהִיא אֲסוּרָה בְאָבִיו, וּבַאֲבִי אָבִיו, וּבִבְנוֹ, וּבְבֶן בְּנוֹ, בְּאָחִיו, וּבְבֶן אָחִיו. מֻתָּר אָדָם בִּקְרוֹבַת צָרַת חֲלוּצָתוֹ, וְאָסוּר בְּצָרַת קְרוֹבַת חֲלוּצָתוֹ:",
    "en": "One who performs ḥalitza with his yevama is like any one of the other brothers with respect to the inheritance of the deceased brother’s estate, i.e., each of the brothers takes an equal share of the inheritance. And if there is a father of the deceased, who is still alive, the property of the deceased belongs to the father. One who consummates levirate marriage with his yevama thereby acquires his deceased brother’s property solely for himself. Rabbi Yehuda says: In either case, whether he consummated the levirate marriage or performed ḥalitza, if there is a father who is still alive, the property belongs to the father. In the case of one who performs ḥalitza with his yevama, by rabbinic decree it is as though she had been married to him and then he divorced her. Consequently, he is forbidden to engage in relations with her relatives and she is forbidden to engage in relations with his relatives. Accordingly, he is forbidden to engage in relations with her mother, and with her mother’s mother, and with her father’s mother, and with her daughter, and with her daughter’s daughter, and with her son’s daughter, and with her sister while his yevama is still alive. However, the other brothers who did not perform ḥalitza are permitted to her relatives. And she is forbidden to engage in relations with his father, and with his father’s father, and with his son, and with his son’s son, and with his brother, and with his brother’s son. The mishna states an additional principle: A man is permitted to engage in relations with a relative of a rival wife of his ḥalutza, i.e., his yevama with whom he performed ḥalitza. Since he did not perform ḥalitza with her, she is not regarded as though she had actually been married to him. However, he is forbidden to engage in relations with a rival wife of a relative of his ḥalutza, i.e., in addition to being forbidden to the relatives of his ḥalutza, he is also forbidden to their rival wives.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:8",
    "he": "הַחוֹלֵץ לִיבִמְתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, הֲרֵי זוֹ פְּטוּרָה מִן הַחֲלִיצָה וּמִן הַיִּבּוּם:",
    "en": "In the case of a yavam who performed ḥalitza with his yevama and then his brother married her sister and died, the sister performs ḥalitza with the yavam, but she may not enter into levirate marriage with him, since as a sister of his ḥalutza she is forbidden to him. And similarly, in the case of one who divorced his wife and his brother married her sister and died, then that woman is exempt both from ḥalitza and from consummating levirate marriage, since as the sister of his former wife she is forbidden to him.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:9",
    "he": "שׁוֹמֶרֶת יָבָם שֶׁקִּדֵּשׁ אָחִיו אֶת אֲחוֹתָהּ, מִשּׁוּם רַבִּי יְהוּדָה בֶן בְּתֵירָא אָמְרוּ, אוֹמְרִים לוֹ, הַמְתֵּן עַד שֶׁיַּעֲשֶׂה אָחִיךָ הַגָּדוֹל מַעֲשֶׂה. חָלַץ לָהּ אָחִיו, אוֹ כְנָסָהּ, יִכְנֹס אֶת אִשְׁתּוֹ. מֵתָה הַיְּבָמָה, יִכְנֹס אֶת אִשְׁתּוֹ. מֵת יָבָם, יוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה:",
    "en": "In the case of a widow waiting for her yavam to consummate levirate marriage or perform ḥalitza with her, and the brother of the yavam betrothed her sister, they said in the name of Rabbi Yehuda ben Beteira: They say to the brother: Wait and do not marry the woman you betrothed until your brother performs an act, either of ḥalitza or of consummating the levirate marriage, as until he does there remains a levirate bond between the yevama and each of the brothers, and it is prohibited to marry the sister of a woman to whom one is bound by a levirate bond. If a brother of the one who betrothed the sister of the yevama performed ḥalitza with the yevama or consummated a levirate marriage with her, since by doing so the levirate bond between the yevama and the one who betrothed her sister is dissolved, he may then enter into marriage with his wife, who until that point was only betrothed to him, as she is no longer the sister of a woman to whom he is bound by a levirate bond. Similarly, if the yevama died, since his levirate bond to her is dissolved upon her death, he may proceed to enter into marriage with his betrothed wife. However, if the yavam died without performing an act that would have dissolved the levirate bond, he must divorce his wife with a bill of divorce, as she is forbidden to him as the sister of a woman to whom he is bound by a levirate bond, and his brother’s wife he must send out with ḥalitza, as she is forbidden to him as the sister of his divorcée.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:10",
    "he": "הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, עַד שֶׁיֶּשׁ לָהּ שְׁלֹשָׁה חֳדָשִׁים. וְכֵן כָּל שְׁאָר הַנָּשִׁים לֹא יִתְאָרְסוּ וְלֹא יִנָּשְׂאוּ, עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת, אֶחָד גְּרוּשׁוֹת וְאֶחָד אַלְמָנוֹת, אֶחָד נְשׂוּאוֹת וְאֶחָד אֲרוּסוֹת. רַבִּי יְהוּדָה אוֹמֵר, הַנְּשׂוּאוֹת יִתְאָרְסוּ, וְהָאֲרוּסוֹת יִנָּשְׂאוּ, חוּץ מִן הָאֲרוּסוֹת שֶׁבִּיהוּדָה, מִפְּנֵי שֶׁלִּבּוֹ גַּס בָּהּ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל:",
    "en": "A yevama may neither perform ḥalitza nor enter into levirate marriage until she has waited three months from the time of her husband’s death. And similarly, all other women may not be betrothed and may not marry until they have waited three months since their previous marriage ended. This waiting period is necessary so that, should a woman give birth shortly after remarrying, it will be obvious who the father of the child is. This applies both to virgins and non-virgins, both to divorcées and widows, and both to women who were married to their previous husbands and women who were only betrothed. All of these women must wait three months before remarrying even though for some of them the reason for doing so does not apply. Rabbi Yehuda says: The women who were married to their previous husbands may be betrothed, and the women who were only betrothed to their previous husbands may marry without waiting three months. This is true except for the betrothed women that are in the area of Judea, due to the fact that the groom is familiar with her. The custom in Judea was for the couple to be secluded together before the marriage so that they would become familiar with each other. This led to the possibility that they might cohabit even during their betrothal period. Rabbi Yehuda holds that one does not need to wait three months whenever the reason for doing so does not apply. Rabbi Yosei says: All of the women may be betrothed within three months even if they were previously married, except for a widow, due to the mourning period she must observe for her deceased husband.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:11",
    "he": "אַרְבָּעָה אַחִין נְשׂוּאִין אַרְבַּע נָשִׁים, וָמֵתוּ, אִם רָצָה הַגָּדוֹל שֶׁבָּהֶם לְיַבֵּם אֶת כֻּלָּן, הָרְשׁוּת בְּיָדוֹ. מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי נָשִׁים, וָמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. הָיְתָה אַחַת כְּשֵׁרָה, וְאַחַת פְּסוּלָה, אִם הָיָה חוֹלֵץ, חוֹלֵץ לַפְּסוּלָה. וְאִם הָיָה מְיַבֵּם, מְיַבֵּם לַכְּשֵׁרָה:",
    "en": "In a case of four brothers married to four women and some of the brothers died childless, their wives thereby become yevamot. If the eldest of the brothers who survived wished to consummate the levirate marriage with all of his yevamot, he has permission to do so. In the case of one who was married to two women and died childless, the intercourse or ḥalitza of either one of the wives with the yavam releases her rival wife from the levirate bond, and the rival wife need not enter into levirate marriage or perform ḥalitza. If one of these women was fit to marry into the priesthood and one was unfit, then if he performs ḥalitza, he should perform ḥalitza with the unfit woman rather than with the one who is fit for the priesthood, since doing so with the woman who is fit would needlessly disqualify her from marrying into the priesthood. But if he consummates the levirate marriage, he may consummate the levirate marriage with the one who is fit.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:12",
    "he": "הַמַּחֲזִיר גְּרוּשָׁתוֹ, וְהַנּוֹשֵׂא חֲלוּצָתוֹ, וְהַנּוֹשֵׂא קְרוֹבַת חֲלוּצָתוֹ, יוֹצִיא, וְהַוָּלָד מַמְזֵר, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵין הַוָּלָד מַמְזֵר. וּמוֹדִים בְּנוֹשֵׂא קְרוֹבַת גְּרוּשָׁתוֹ, שֶׁהַוָּלָד מַמְזֵר:",
    "en": "With regard to one who remarries his divorcée after she had been married to another man from whom she was then widowed or divorced, or one who marries the woman with whom he performed ḥalitza [ḥalutza], or one who marries a relative of his ḥalutza, since all such marriages are forbidden he must divorce her, and the offspring born from such unions is a mamzer; this is the statement of Rabbi Akiva. He holds that even the offspring from relations forbidden by a prohibition punishable by lashes is a mamzer. The Rabbis say: The offspring in those cases is not a mamzer, but they concede with regard to one who marries a relative of his divorcée, a union forbidden by a prohibition entailing karet, that the offspring is a mamzer. They hold that only the offspring from relations forbidden by a prohibition entailing karet is a mamzer.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.4:13",
    "he": "אֵיזֶהוּ מַמְזֵר, כָּל שְׁאֵר בָּשָׂר שֶׁהוּא בְלֹא יָבֹא דִּבְרֵי רַבִּי עֲקִיבָא. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר, כָּל שֶׁחַיָּבִין עָלָיו כָּרֵת בִּידֵי שָׁמַיִם. וַהֲלָכָה כִדְבָרָיו. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל שֶׁחַיָּבִים עָלָיו מִיתַת בֵּית דִּין. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מָצָאתִי מְגִלַּת יֻחֲסִין בִּירוּשָׁלַיִם וְכָתוּב בָּהּ, אִישׁ פְּלוֹנִי מַמְזֵר מֵאֵשֶׁת אִישׁ, לְקַיֵּם דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. אִשְׁתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. גֵּרְשָׁהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. נִשֵּׂאת לְאַחֵר וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. יְבִמְתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. חָלַץ לָהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ:",
    "en": "Which offspring of forbidden relations have the status of a mamzer? It is the offspring of a union with any next of kin that is subject to a Torah prohibition that he should not engage in sexual relations with them; this is the statement of Rabbi Akiva. Shimon HaTimni says: It is the offspring of a union with any forbidden relation for which one is liable to receive karet at the hand of Heaven. And the halakha is in accordance with his statement. Rabbi Yehoshua says: It is the offspring of a union with any forbidden relation for which one is liable to receive court-imposed capital punishment. Rabbi Shimon ben Azzai said: I found a scroll recording people’s lineages in Jerusalem, and it was written in it that so-and-so is a mamzer from an adulterous union with a married woman, a sin punishable by court-imposed capital punishment. The only reason for the scroll to state the reason that this individual is a mamzer is in order to support the statement of Rabbi Yehoshua. The mishna delineates the circumstances in which it is prohibited to engage in relations with the sister of one’s wife and the sister of one’s yevama: If a man’s wife died, he is permitted to her sister. If he divorced her and then she died, he is permitted to her sister. If he divorced his wife and then she was married to another and then died, he is permitted to her sister. If his yevama died, he is permitted to her sister. If he performed ḥalitza with her and then she died, he is permitted to her sister. If after ḥalitza she was married to another and then died, he is permitted to her sister. The principle underlying all these cases is that the prohibition against engaging in relations with her sister only applies while the wife or yevama remain alive, irrespective of their current relationship to the man.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.5:1",
    "he": "רַבָּן גַּמְלִיאֵל אוֹמֵר, אֵין גֵּט אַחַר גֵּט, וְלֹא מַאֲמָר אַחַר מַאֲמָר, וְלֹא בְעִילָה אַחַר בְּעִילָה, וְלֹא חֲלִיצָה אַחַר חֲלִיצָה. וַחֲכָמִים אוֹמְרִים, יֵשׁ גֵּט אַחַר גֵּט, וְיֵשׁ מַאֲמָר אַחַר מַאֲמָר, אֲבָל לֹא אַחַר בְּעִילָה וְלֹא אַחַר חֲלִיצָה כְּלוּם:",
    "en": "Rabban Gamliel says: A bill of divorce [get] is not effective when given after a bill of divorce was previously given to a yevama. Once a yevama receives a bill of divorce from a yavam, no bill of divorce given by that yavam to her rival wife or a bill of divorce given to her by a different yavam is of any effect. And levirate betrothal is not effective after a previous levirate betrothal was performed, and intercourse with a second yevama is not effective after intercourse with the first one, and ḥalitza is not effective after ḥalitza was previously performed. But the Rabbis say: A bill of divorce is effective when given after a bill of divorce, and levirate betrothal is effective after levirate betrothal, but nothing is effective after intercourse or after ḥalitza. If a yavam has relations with the yevama or performs ḥalitza with her, no other action performed afterward is effective, whether performed by that yavam toward a different yevama or by any yavam with the original yevama.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.5:2",
    "he": "כֵּיצַד. עָשָׂה מַאֲמָר בִּיבִמְתּוֹ, וְנָתַן לָהּ גֵּט, צְרִיכָה הֵימֶנּוּ חֲלִיצָה. עָשָׂה מַאֲמָר וַחֲלִיצָה, צְרִיכָה הֵימֶנּוּ גֵט. עָשָׂה מַאֲמָר וּבָעַל, הֲרֵי זוֹ כְמִצְוָתָהּ:",
    "en": "The mishna elaborates: How do these laws work in practice? If a yavam performed levirate betrothal with his yevama, and he later gave her a bill of divorce, she nevertheless requires ḥalitza from him. The bill of divorce does not fully exempt her from levirate marriage, as the levirate bond remains intact. If he performed levirate betrothal and then ḥalitza, she requires a bill of divorce from him in order to cancel the levirate betrothal. If the yavam performed levirate betrothal and then engaged in intercourse with the yevama, this is the way to perform levirate marriage in accordance with its mitzva, as the Sages instituted this as the proper procedure for a yavam to perform levirate marriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.5:3",
    "he": "נָתַן גֵּט וְעָשָׂה מַאֲמָר, צְרִיכָה גֵט וַחֲלִיצָה. נָתַן גֵּט וּבָעַל, צְרִיכָה גֵט וַחֲלִיצָה. נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם. חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט, וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם. אַחַת יְבָמָה אַחַת לְיָבָם אֶחָד, וְאַחַת שְׁתֵּי יְבָמוֹת לְיָבָם אֶחָד:",
    "en": "If the yavam gave the yevama a bill of divorce and afterward performed levirate betrothal with her, she requires another bill of divorce to cancel the levirate betrothal, as well as ḥalitza to nullify the levirate bond. If he gave her a bill of divorce and then engaged in intercourse with her, she requires a bill of divorce to cancel the betrothal that took place via intercourse, and ḥalitza to nullify the levirate bond; the intercourse did not affect the levirate bond because once he gave her a bill of divorce she was forbidden to him. If he gave her a bill of divorce and performed ḥalitza, nothing is effective after ḥalitza, as the levirate bond was completely nullified. Similarly, if he performed ḥalitza with her and then either performed levirate betrothal, or gave a bill of divorce, or engaged in intercourse with her; alternatively, if he engaged in intercourse with her and then either performed levirate betrothal, or gave a bill of divorce, or performed ḥalitza after they engaged in relations, nothing is effective after ḥalitza or intercourse. Any action performed afterward is unrelated to the levirate bond. The above principles apply both in cases of one yevama to one yavam, as well as in cases of two yevamot to one yavam.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.5:4",
    "he": "כֵּיצַד. עָשָׂה מַאֲמָר בָּזוֹ וּמַאֲמָר בָּזוֹ, צְרִיכוֹת שְׁנֵי גִטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְגֵט בָּזוֹ, צְרִיכָה גֵט וַחֲלִיצָה. מַאֲמָר בָּזוֹ וּבָעַל אֶת זוֹ, צְרִיכוֹת שְׁנֵי גִטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְחָלַץ לָזוֹ, הָרִאשׁוֹנָה צְרִיכָה גֵט. גֵּט לָזוֹ וְגֵט לָזוֹ, צְרִיכוֹת הֵימֶנּוּ חֲלִיצָה. גֵּט לָזוֹ וּבָעַל אֶת זוֹ, צְרִיכָה גֵט וַחֲלִיצָה. גֵּט לָזוֹ וּמַאֲמָר בָּזוֹ, צְרִיכָה גֵט וַחֲלִיצָה. גֵּט לָזוֹ וְחָלַץ לָזוֹ, אֵין אַחַר חֲלִיצָה כְּלוּם:",
    "en": "How so? If he performed levirate betrothal with this yevama and levirate betrothal with that one, i.e., her rival wife, they require two bills of divorce, each for her own levirate betrothal, and ḥalitza with one of them, to release them both from the levirate bond. If he performed levirate betrothal with this one and gave a bill of divorce to that one, the first woman requires a bill of divorce to cancel the levirate betrothal, and one of them must receive ḥalitza. If he performed levirate betrothal with this one and engaged in intercourse with that one, they require two bills of divorce and he must perform ḥalitza with one of them. If the yavam performed levirate betrothal with this one and performed ḥalitza with that one, the first woman requires a bill of divorce. If the yavam gave a bill of divorce to this yevama and a bill of divorce to that one, they require ḥalitza from him. If he gave a bill of divorce to this one and engaged in intercourse with that one, the latter requires a bill of divorce and ḥalitza. If he gave a bill of divorce to this one and performed levirate betrothal with that one, the latter requires a bill of divorce and he must perform ḥalitza with one of them. If the yavam gave a bill of divorce to this woman and performed ḥalitza with that one, nothing is effective after ḥalitza, and he cannot betroth the rival wife.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.5:5",
    "he": "חָלַץ וְחָלַץ, אוֹ חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָעַל וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם, בֵּין יָבָם אֶחָד לִשְׁתֵּי יְבָמוֹת, בֵּין שְׁנֵי יְבָמִין לִיבָמָה אֶחָת:",
    "en": "If he performed ḥalitza with one yevama and then performed ḥalitza with a second yevama, or he performed ḥalitza with one yevama and then proceeded to either perform levirate betrothal, give a bill of divorce, or engage in intercourse with a second; alternatively, he engaged in intercourse with one yevama and engaged in intercourse with the second yevama, or he engaged in intercourse with one yevama and proceeded to either perform levirate betrothal, give a bill of divorce, or perform ḥalitza with the second, nothing is effective after ḥalitza or intercourse. These halakhot apply both in cases of one yavam to two yevamot, as well as two yevamin to one yevama.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.5:6",
    "he": "חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, וְנָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם, בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף. וְהַבְּעִילָה, בִּזְמַן שֶׁהִיא בַתְּחִלָּה, אֵין אַחֲרֶיהָ כְלוּם. בָּאֶמְצַע וּבַסּוֹף, יֵשׁ אַחֲרֶיהָ כְלוּם. רַבִּי נְחֶמְיָה אוֹמֵר, אַחַת בְּעִילָה וְאַחַת חֲלִיצָה, בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף, אֵין אַחֲרֶיהָ כְלוּם:",
    "en": "If he performed ḥalitza with one yevama and then proceeded to either perform levirate betrothal, give a bill of divorce, or engage in intercourse with a second yevama; alternatively, he engaged in intercourse with one yevama and then proceeded to perform levirate betrothal, or give a bill of divorce, or perform ḥalitza with a second yevama, nothing is effective after ḥalitza, whether the ḥalitza took place at the beginning, in the middle, or at the end. All of these halakhot accord with the opinion of Rabbi Akiva, who maintains betrothal does not take effect on a woman who is forbidden due to the prohibition against betrothing a yevama after ḥalitza. But with regard to intercourse, when it is at the beginning, i.e., the first act the yavam performed with his yevama, nothing is effective after it and any subsequent action is void. However, if it was performed in the middle, and similarly if it was performed at the end, i.e., after some other action that impairs the validity of his intercourse, something is effective after it. Rabbi Neḥemya says: Both with regard to intercourse and ḥalitza, whether performed at the beginning, in the middle, or at the end, nothing is effective after it. If the yavam performed a valid action according to Torah law, any subsequent action is of no consequence according to halakha.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Yevamot.6:1",
    "he": "הַבָּא עַל יְבִמְתּוֹ, בֵּין בְּשׁוֹגֵג, בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס, בֵּין בְּרָצוֹן, אֲפִלּוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה, הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת, הוּא אָנוּס וְהִיא לֹא אֲנוּסָה, הִיא אֲנוּסָה וְהוּא לֹא אָנוּס, אֶחָד הַמְעָרֶה וְאֶחָד הַגּוֹמֵר, קָנָה, וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה:",
    "en": "One who had intercourse with his yevama, whether unwittingly, i.e., he thought he was having intercourse with someone else, or intentionally, i.e., he knew she was his yevama and nevertheless had intercourse with her without intent to perform levirate marriage; whether due to coercion or willingly; even if he was unwitting and her participation was intentional, his participation was intentional and she was unwitting, he was coerced and she was not coerced, or she was coerced and he was not coerced; both one who merely engages in the initial stage of intercourse and one who completes the act of intercourse has thereby acquired his yevama. And similarly, the Torah did not distinguish between an act of intercourse in an atypical manner, i.e., anal intercourse, and intercourse in a typical manner.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.2:1",
    "he": "הָיָה מֵבִיא אֶת מִנְחָתָהּ בְּתוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ עַל יָדֶיהָ כְּדֵי לְיַגְּעָהּ. כָּל הַמְּנָחוֹת תְּחִלָּתָן וְסוֹפָן בִּכְלִי שָׁרֵת, וְזוֹ תְּחִלָּתָהּ בִּכְפִיפָה מִצְרִית וְסוֹפָהּ בִּכְלִי שָׁרֵת. כָּל הַמְּנָחוֹת טְעוּנוֹת שֶׁמֶן וּלְבֹנָה, וְזוֹ אֵינָהּ טְעוּנָה לֹא שֶׁמֶן וְלֹא לְבֹנָה. כָּל הַמְּנָחוֹת בָּאוֹת מִן הַחִטִּין, וְזוֹ בָאָה מִן הַשְּׂעוֹרִין. מִנְחַת הָעֹמֶר אַף עַל פִּי שֶׁבָּאָה מִן הַשְּׂעוֹרִין הִיא הָיְתָה בָאָה גֶרֶשׂ, וְזוֹ בָאָה קֶמַח. רַבָּן גַּמְלִיאֵל אוֹמֵר, כְּשֵׁם שֶׁמַּעֲשֶׂיהָ מַעֲשֵׂה בְהֵמָה, כָּךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה:",
    "en": "The husband of the sota would bring his wife’s meal-offering to the priest in an Egyptian wicker basket made of palm branches, and he would place the meal-offering in her hands for her to hold throughout the ritual in order to fatigue her. This might lead her to confess her guilt and not drink the water of a sota unnecessarily. The mishna lists differences between this meal-offering and other meal-offerings. Generally, all meal-offerings, from their beginnings, i.e., the moment they are consecrated, and until their ends, i.e., the moment they are sacrificed, must be in a service vessel. But in the case of this one, its beginning is in a wicker basket and only at its end, immediately before it is offered, is it placed in a service vessel. All other meal-offerings require oil and frankincense, and this one requires neither oil nor frankincense. Furthermore, all other meal-offerings are brought from wheat, and this one is brought from barley. Although in fact the omer meal-offering is also brought from barley, it is still different in that it was brought as groats, i.e., high-quality meal. The meal-offering of the sota, however, is brought as unsifted barley flour. Rabban Gamliel says: This hints that just as her actions of seclusion with another man were the actions of an animal, so too her offering is animal food, i.e., barley and not wheat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.2:2",
    "he": "הָיָה מֵבִיא פְיָלִי שֶׁל חֶרֶס חֲדָשָׁה, וְנוֹתֵן לְתוֹכָהּ חֲצִי לֹג מַיִם מִן הַכִּיּוֹר. רַבִּי יְהוּדָה אוֹמֵר, רְבִיעִית. כְּשֵׁם שֶׁמְּמַעֵט בַּכְּתָב, כָּךְ מְמַעֵט בַּמָּיִם. נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ, וּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ. וּכְשֶׁהוּא מַגְבִּיהָהּ, נוֹטֵל עָפָר מִתַּחְתֶּיהָ וְנוֹתֵן כְּדֵי שֶׁיֵּרָאֶה עַל הַמַּיִם, שֶׁנֶּאֱמַר (במדבר ה) וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמָּיִם:",
    "en": "The priest would bring an earthenware drinking vessel [peyalei] and he would pour into it half a log of water from the basin in the Temple. Rabbi Yehuda says: The priest would pour only a quarter-log of water. Just as Rabbi Yehuda minimizes the writing, as he requires that less be written on the scroll of the sota than do the Rabbis, so too he minimizes the amount of water to be taken from the basin for the erasing of the text. The priest would enter the Sanctuary and turn to his right. And there was a place there, on the Sanctuary floor, with an area of a cubit by a cubit, and a marble tablet [tavla] was there, and a ring was fastened to the tablet to assist the priest when he would raise it. And the priest would take loose dust from underneath it and place the dust into the vessel with the water, so that the dust would be visible upon the water, as it is stated: “And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.2:3",
    "he": "בָּא לוֹ לִכְתֹּב אֶת הַמְּגִלָּה, מֵאֵיזֶה מָקוֹם הוּא כוֹתֵב, (במדבר ה) מֵאִם לֹא שָׁכַב אִישׁ וְגוֹ', וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה וְגוֹ'. וְכוֹתֵב יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ', וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיָה מַפְסִיק. רַבִּי יְהוּדָה אוֹמֵר, כָּל עַצְמוֹ אֵינוֹ כוֹתֵב, אֶלָּא יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ' וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן:",
    "en": "When the priest comes to write the scroll of the sota that is to be placed in the water, from what place in the Torah passage concerning the sota (Numbers 5:11–31) does he write? He starts from the verse: “If no man has lain with you, and if you have not gone astray to defilement while under your husband, you shall be free from this water of bitterness that causes the curse” (Numbers 5:19); and continues: “But if you have gone astray while under your husband, and if you are defiled, and some man has lain with you besides your husband” (Numbers 5:20). And then he does not write the beginning of the following verse, which states: “Then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say to the woman” (Numbers 5:21), but he does write the oath recorded in the continuation of the verse: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away” (Numbers 5:21–22); but he does not write the conclusion of the verse: “And the woman shall say: Amen, amen” (Numbers 5:22). Rabbi Yosei says: He does not interrupt the verses but rather writes the entire passage without any omissions. Rabbi Yehuda says: He writes nothing other than curses recorded in the final verses cited above: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away.” And he does not write the conclusion of the verse: “And the woman shall say: Amen, amen.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.2:4",
    "he": "אֵינוֹ כוֹתֵב לֹא עַל הַלּוּחַ וְלֹא עַל הַנְּיָר וְלֹא עַל הַדִּפְתְּרָא, אֶלָּא עַל הַמְּגִלָּה, שֶׁנֶּאֱמַר (שם) בַּסֵּפֶר. וְאֵינוֹ כוֹתֵב לֹא בְקוֹמוֹס וְלֹא בְקַנְקַנְתּוֹם וְלֹא בְכָל דָּבָר שֶׁרוֹשֵׁם, אֶלָּא בִדְיוֹ, שֶׁנֶּאֱמַר (שם) וּמָחָה, כְּתָב שֶׁיָּכוֹל לְהִמָּחֵק:",
    "en": "The priest does not write the scroll of the sota upon a wooden tablet, and not upon paper made from grass, and not upon diftera, a hide that is only partially processed, as it is salted and treated with flour but not gallnuts; rather, it must be written only on a scroll of parchment, as it is stated: “And the priest shall write these curses in a scroll” (Numbers 5:23). And the scribe may not write with gum [komos], and not with iron sulfate [kankantom], nor with any substance that makes a mark and cannot be completely erased, but only with ink made from soot, as it is stated in the continuation of the same verse: “And he shall blot them out into the water of bitterness” (Numbers 5:23). This indicates that the scroll must be written with a writing that can be erased in water.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.2:5",
    "he": "עַל מַה הִיא אוֹמֶרֶת אָמֵן אָמֵן. אָמֵן עַל הָאָלָה, אָמֵן עַל הַשְּׁבוּעָה. אָמֵן מֵאִישׁ זֶה, אָמֵן מֵאִישׁ אַחֵר. אָמֵן שֶׁלֹּא שָׂטִיתִי אֲרוּסָה וּנְשׂוּאָה וְשׁוֹמֶרֶת יָבָם וּכְנוּסָה, אָמֵן שֶׁלֹּא נִטְמֵאתִי. וְאִם נִטְמֵאתִי, יָבֹאוּ בִי. רַבִּי מֵאִיר אוֹמֵר, אָמֵן שֶׁלֹּא נִטְמֵאתִי, אָמֵן שֶׁלֹּא אֶטָּמֵא:",
    "en": "With regard to what does she say: “Amen, amen” (Number 5:22), twice, as recorded in the verse? The mishna explains that it includes of the following: Amen on the curse, as she accepts the curse upon herself if she is guilty, and amen on the oath, as she declares that she is not defiled. She states: Amen if I committed adultery with this man about whom I was warned, amen if I committed adultery with another man. Amen that I did not stray when I was betrothed nor after I was married, nor as a widow waiting for my yavam to perform levirate marriage, since a woman at that stage is prohibited from engaging in sexual intercourse with any men, nor when married through levirate marriage to the yavam; amen that I did not become defiled, and if I did become defiled, may all these curses come upon me. Rabbi Meir says that “amen, amen” means: Amen that I did not become defiled in the past, amen that I will not become defiled in the future.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.2:6",
    "he": "הַכֹּל שָׁוִין שֶׁאֵינוֹ מַתְנֶה עִמָּהּ לֹא עַל קֹדֶם שֶׁתִּתְאָרֵס וְלֹא עַל מֵאַחַר שֶׁתִּתְגָּרֵשׁ. נִסְתְּרָה לְאַחֵר וְנִטְמֵאת וְאַחַר כָּךְ הֶחֱזִירָהּ, לֹא הָיָה מַתְנֶה עִמָּהּ. זֶה הַכְּלָל, כֹּל שֶׁתִּבָּעֵל וְלֹא הָיְתָה אֲסוּרָה לוֹ, לֹא הָיָה מַתְנֶה עִמָּהּ:",
    "en": "All agree that he may stipulate with her through this oath neither with regard to what she did before becoming be-trothed to him, nor with regard to what she will do after she becomes divorced from him. Similarly, if a husband divorced his wife, and while divorced she secluded herself with another man and became defiled, and afterward her husband took her back and remarried her, and he then warned her about a specific man, and she secluded herself, and she is now about to drink the water of the sota, he cannot stipulate with her that she take an oath that she did not become defiled during the period in which she was divorced. This is because her husband would become forbidden to her only if she had married another man after being divorced, not if she merely committed an act of promiscuity. This is the principle: In every case where if she would engage in sexual intercourse with someone else she would not become forbidden to her husband due to this act, he may not stipulate with her that her oath include that act. The oath can include only cases in which she would be rendered forbidden to him.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:1",
    "he": "הָיָה נוֹטֵל אֶת מִנְחָתָהּ מִתּוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ לְתוֹךְ כְּלִי שָׁרֵת, וְנוֹתְנָהּ עַל יָדָהּ. וְכֹהֵן מֵנִיחַ יָדוֹ מִתַּחְתֶּיהָ וּמְנִיפָהּ:",
    "en": "He would take her meal-offering out of the Egyptian wicker basket made of palm leaves in which it was lying and would put it into a service vessel and then place it on her hand. And the priest would then place his hand underneath hers and wave it together with her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:2",
    "he": "הֵנִיף וְהִגִּישׁ, קָמַץ וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מַקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ הָיָה מַשְׁקָהּ, שֶׁנֶּאֱמַר (במדבר ה) וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמָּיִם. אִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ, כְּשֵׁרָה:",
    "en": "The priest waved it and brought it near to the southwest corner of the altar, removed a handful from it, and burned the handful; and the remainder was eaten by the priests. The priest would force the woman to drink the bitter water of a sota, and afterward he would sacrifice her meal-offering. Rabbi Shimon says: The priest would sacrifice her meal-offering and afterward he would force her to drink, as it is stated: “And the priest shall take a handful of the meal-offering, as the memorial part of it, and burn it upon the altar, and afterward he shall make the woman drink the water” (Numbers 5:26). But Rabbi Shimon concedes that if the priest first forced her to drink and afterward sacrificed her meal-offering, it is still valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:3",
    "he": "עַד שֶׁלֹּא נִמְחֲקָה הַמְּגִלָּה אָמְרָה אֵינִי שׁוֹתָה, מְגִלָּתָהּ נִגְנֶזֶת, וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדָּשֶׁן. וְאֵין מְגִלָּתָהּ כְּשֵׁרָה לְהַשְׁקוֹת בָּהּ סוֹטָה אַחֶרֶת. נִמְחֲקָה הַמְּגִלָּה וְאָמְרָה טְמֵאָה אָנִי, הַמַּיִם נִשְׁפָּכִין וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדָּשֶׁן. נִמְחֲקָה הַמְּגִלָּה וְאָמְרָה אֵינִי שׁוֹתָה, מְעַרְעֲרִים אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כָּרְחָהּ:",
    "en": "If before the scroll was erased she said: I will not drink, the scroll that was written for her is sequestered, and her meal-offering is burned and scattered over the place of the ashes, and her scroll is not fit to give to another sota to drink. If the scroll was erased and afterward she said: I am defiled, the water is poured out, and her meal-offering is scattered in the place of the ashes. If the scroll was already erased and she said: I will not drink, she is forced to drink against her will.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:4",
    "he": "אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם:",
    "en": "When a guilty woman drinks she does not manage to finish drinking before her face turns green and her eyes bulge, and her skin becomes full of protruding veins, and the people standing in the Temple say: Remove her, so that she does not render the Temple courtyard impure by dying there. The mishna limits the scope of the previous statement: If she has merit, it delays punishment for her and she does not die immediately. There is a merit that delays punishment for one year, there is a larger merit that delays punishment for two years, and there is a merit that delays punishment for three years. From here Ben Azzai states: A person is obligated to teach his daughter Torah, so that if she drinks and does not die immediately, she will know that some merit she has delayed punishment for her. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity [tiflut]. Rabbi Yehoshua says: A woman desires to receive the amount of a kav of food and a sexual relationship [tiflut] rather than to receive nine kav of food and abstinence. He would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman [perusha], and those who injure themselves out of false abstinence; all these are people who erode the world.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:5",
    "he": "רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זְכוּת תּוֹלָה בַמַּיִם הַמָּרִים. וְאִם אַתָּה אוֹמֵר, הַזְּכוּת תּוֹלָה בַמַּיִם הַמְאָרְרִים, מַדְהֶה אַתָּה אֶת הַמַּיִם בִּפְנֵי כָל הַנָּשִׁים הַשּׁוֹתוֹת, וּמוֹצִיא אַתָּה שֵׁם רַע עַל הַטְּהוֹרוֹת שֶׁשָּׁתוּ, שֶׁאוֹמְרִים טְמֵאוֹת הֵן אֶלָּא שֶׁתָּלְתָה לָהֶן זְכוּת. רַבִּי אוֹמֵר, הַזְּכוּת תּוֹלָה בַמַּיִם הַמְאָרְרִים, וְאֵינָהּ יוֹלֶדֶת וְאֵינָהּ מַשְׁבַּחַת, אֶלָּא מִתְנַוְּנָה וְהוֹלֶכֶת, לְסוֹף הִיא מֵתָה בְּאוֹתָהּ מִיתָה:",
    "en": "Rabbi Shimon says: Merit does not delay the punishment of the bitter water of a sota, and if you say that merit does delay the punishment of the water that causes the curse, as stated earlier by the Rabbis (20a), you weaken [madhe] the power of the bitter water before all the women who drink the water, who will no longer be afraid of it, as they will rely on their merit to save them. And you defame the untainted women who drank the water and survived, as people say: They are defiled but it is their merit that delayed the punishment for them. Rabbi Yehuda HaNasi says: Merit delays the punishment of the water that causes the curse, but a woman whose punishment is delayed does not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same death as a sota who dies immediately.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:6",
    "he": "נִטְמֵאת מִנְחָתָהּ עַד שֶׁלֹּא קָדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִפָּדֶה, וְאִם מִשֶּׁקָּדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִשָּׂרֵף. וְאֵלּוּ שֶׁמִּנְחוֹתֵיהֶן נִשְׂרָפוֹת, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה, וְשֶׁבַּעְלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. וְכָל הַנְּשׂוּאוֹת לְכֹהֲנִים, מִנְחוֹתֵיהֶן נִשְׂרָפוֹת:",
    "en": "If the meal-offering of the sota is rendered impure before it has been sanctified in the service vessel, its status is like that of all the other meal-offerings that are rendered impure before being sanctified in a service vessel, and it is redeemed. But if it is rendered impure after it has been sanctified in the service vessel, its status is like that of all the other meal-offerings that are rendered impure after being sanctified in a service vessel, and it is burned. And these are the sota women whose meal-offerings are burned if they have already been sanctified in a service vessel: A woman who confesses and says: I am defiled, and therefore prohibited to you; and a woman with regard to whom witnesses came and testified that she is defiled; and a woman who says: I will not drink the bitter water of a sota, even if she does not confess her guilt; and a woman whose husband changed his mind and does not want to force her to drink; and a woman whose husband engaged in sexual intercourse with her on the way to the Temple. And all the women who are married to priests, their meal-offerings are always burned, as the verse states: “And every meal-offering of a priest shall be completely burned; it shall not be eaten” (Leviticus 6:16).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:7",
    "he": "בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, מִנְחָתָהּ נִשְׂרֶפֶת. וְכֹהֶנֶת שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, מִנְחָתָהּ נֶאֱכֶלֶת. מַה בֵּין כֹּהֵן לְכֹהֶנֶת, מִנְחַת כֹּהֶנֶת נֶאֱכֶלֶת, מִנְחַת כֹּהֵן אֵינָהּ נֶאֱכֶלֶת. כֹּהֶנֶת מִתְחַלֶּלֶת, וְכֹהֵן אֵין מִתְחַלֵּל. כֹּהֶנֶת מִטַּמְּאָה לְמֵתִים, וְאֵין כֹּהֵן מִטַּמֵּא לְמֵתִים. כֹּהֵן אוֹכֵל בְּקָדְשֵׁי קָדָשִׁים, וְאֵין כֹּהֶנֶת אוֹכֶלֶת בְּקָדְשֵׁי קָדָשִׁים:",
    "en": "An Israelite woman who is married to a priest, her meal-offering is burned; and the daughter of a priest who is married to an Israelite, her meal-offering is eaten. The mishna asks a general question: What are the differences between a priest and the daughter of a priest? The meal-offering of the daughter of a priest is eaten by the priests, but the meal-offering of a priest is not eaten. The daughter of a priest can become disqualified from marrying a priest and from partaking of teruma by engaging in sexual intercourse with someone forbidden to her, but a priest does not become desacralized by engaging in sexual intercourse with a woman forbidden to him. The daughter of a priest may become impure with impurity imparted by a corpse, but a priest may not become impure with impurity imparted by a corpse except for the burial of his seven closest relatives. A priest may eat from offerings of the most sacred order, but the daughter of a priest may not eat from offerings of the most sacred order.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.3:8",
    "he": "מַה בֵּין אִישׁ לְאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם, וְאֵין הָאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. הָאִישׁ מוֹכֵר אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. הָאִישׁ נִסְקָל עָרֹם, וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה. הָאִישׁ נִתְלֶה, וְאֵין הָאִשָּׁה נִתְלֵית. הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ, וְאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ:",
    "en": "What are the halakhic differences between a man and a woman? A man lets his hair grow and rends his garments when he is a leper, but a woman does not let her hair grow or rend her garments when she is a leper. A man can vow that his minor son shall be a nazirite, obligating the son to remain a nazirite even during his adulthood, but a woman cannot vow that her son shall be a nazirite. A man can shave at the culmination of his naziriteship by using offerings originally designated for his father’s naziriteship, i.e., if one’s father was also a nazirite and he died having already designated offerings for the culmination of his naziriteship; but a woman cannot shave at the culmination of her naziriteship by using offerings designated for her father’s naziriteship. A man can betroth his daughter to another man while she is a minor, but a woman cannot betroth her daughter even while she is a minor. A man can sell his daughter as a maidservant while she is a minor, but a woman cannot sell her daughter as a maidservant even while she is a minor. A man is stoned naked, but a woman is not stoned naked. A man is hanged after he is stoned for certain transgressions, but a woman is not hanged. A man is sold for his committing an act of theft in order to pay his debt, but a woman is not sold for her committing an act of theft.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.4:1",
    "he": "אֲרוּסָה וְשׁוֹמֶרֶת יָבָם, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה, שֶׁנֶּאֱמַר (במדבר ה), אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ, פְּרָט לַאֲרוּסָה וְשׁוֹמֶרֶת יָבָם. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה:",
    "en": "With regard to a betrothed woman who secluded herself with another man after being warned by her betrothed, and a widow waiting for her brother-in-law [yavam] to perform levirate marriage who secluded herself with another man after being warned by her yavam, they neither drink the bitter water nor collect payment of their marriage contracts. The reason they are not entitled to payment of their marriage contracts is that the betrothed woman became forbidden to her betrothed or the widow became forbidden to her yavam due to her own actions of entering into seclusion with the paramour. And the fact that they do not drink the bitter water is as it is stated: “This is the law of jealousy, when a wife, while under her husband, goes astray, and is defiled” (Numbers 5:29). The verse excludes a betrothed woman and a widow awaiting her yavam; since they are not yet married, neither is considered as “under her husband.” The mishna delineates cases where the woman’s marriage was prohibited in the first place: With regard to a widow who was married to a High Priest, or a divorcée or ḥalutza who was married to a common priest, or a mamzeret or Gibeonite woman who was married to a Jew of unflawed lineage, or a Jewish woman of unflawed lineage who was married to a mamzer or a Gibeonite, all of these women neither drink the bitter water nor collect payment of their marriage contracts, as the sota ritual applies only to permitted marriages.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.4:2",
    "he": "וְאֵלּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. הָאוֹמֶרֶת טְמֵאָה אָנִי, וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה. אָמַר בַּעְלָהּ אֵינִי מַשְׁקָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ, נוֹטֶלֶת כְּתֻבָּתָהּ וְלֹא שׁוֹתָה. מֵתוּ בַעֲלֵיהֶן עַד שֶׁלֹּא שָׁתוּ, בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלוֹת כְּתֻבָּה וְלֹא שׁוֹתוֹת. וּבֵית הִלֵּל אוֹמְרִים, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה:",
    "en": "And the following women neither drink the bitter water nor collect payment of their marriage contracts: A woman who confesses and says: I am defiled, and a woman with regard to whom witnesses came and testified that she is defiled, and a woman who says: I will not drink the bitter water, even if she does not confess her guilt. However, a woman whose husband said: I will not have her drink, and a woman whose husband engaged in sexual intercourse with her on the way to the Temple, collect payment of their marriage contracts even though they do not drink the bitter water, as it is due to the husbands that they do not drink. If the husbands of sota women died before their wives drank the bitter water, Beit Shammai say: They collect payment of their marriage contracts and they do not drink the bitter water. And Beit Hillel say: They either drink the bitter water or they do not collect payment of their marriage contracts.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.4:3",
    "he": "מְעֻבֶּרֶת חֲבֵרוֹ וּמֵינֶקֶת חֲבֵרוֹ, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לְאַחַר זְמַן. אַיְלוֹנִית וּזְקֵנָה וְשֶׁאֵינָהּ רְאוּיָה לֵילֵד, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָכוֹל הוּא לִשָּׂא אִשָּׁה אַחֶרֶת וְלִפְרוֹת וְלִרְבּוֹת הֵימֶנָּה. וּשְׁאָר כָּל הַנָּשִׁים, אוֹ שׁוֹתוֹת אוֹ לֹא נוֹטְלוֹת כְּתֻבָּה:",
    "en": "A woman who was pregnant with the child of another man at the time of her marriage and a woman who was nursing the child of another man at the time of her marriage neither drink the bitter water nor collect payment of their marriage contracts. This is because by rabbinic law they may not marry for twenty-four months after the baby’s birth, and therefore these also constitute prohibited marriages. This is the statement of Rabbi Meir. And the Rabbis say: He can separate from her, and remarry her after the time of twenty-four months has elapsed, and therefore these are considered permitted marriages, and the women can drink the bitter water. A sexually underdeveloped woman who is incapable of bearing children [ailonit], and an elderly woman, and a woman who is incapable of giving birth for other reasons, neither collect payment of their marriage contracts nor drink the bitter water, as marrying a woman who cannot give birth constitutes a violation of the mitzva to be fruitful and multiply. Rabbi Elazar says: He can marry another woman and procreate through her; therefore, these are considered permitted marriages, and women in these categories can drink the bitter water. And all other women either drink the bitter water or do not collect payment of their marriage contracts.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.4:4",
    "he": "אֵשֶׁת כֹּהֵן שׁוֹתָה וּמֻתֶּרֶת לְבַעְלָהּ. אֵשֶׁת סָרִיס שׁוֹתָה. עַל יְדֵי כָל עֲרָיוֹת מְקַנִּין, חוּץ מִן הַקָּטָן, וּמִמִּי שֶׁאֵינוֹ אִישׁ:",
    "en": "The wife of a priest drinks, and if she is found to be innocent of adultery, she is permitted to her husband. The wife of a eunuch also drinks. A husband can issue a warning to his wife forbidding her to seclude herself with any man, even with regard to all those men with whom relations are forbidden, e.g., her father or brother, with the exception of a minor and of one who is not a man, i.e., in a situation where a man suspects his wife of bestiality.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.4:5",
    "he": "וְאֵלּוּ שֶׁבֵּית דִּין מְקַנִּין לָהֶן, מִי שֶׁנִּתְחָרֵשׁ בַּעְלָהּ אוֹ נִשְׁתַּטָּה, אוֹ שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין. לֹא לְהַשְׁקוֹתָהּ אָמְרוּ, אֶלָּא לְפָסְלָהּ מִכְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, אַף לְהַשְׁקוֹתָהּ, לִכְשֶׁיֵּצֵא בַעְלָהּ מִבֵּית הָאֲסוּרִין יַשְׁקֶנָּה:",
    "en": "And these are the women to whom the court issues a warning in place of their husbands: One whose husband became a deaf-mute or became an imbecile, or was incarcerated in prison. The Sages said that the court warns her not in order to have her drink the bitter water if she disobeys the warning, but in order to disqualify her from receiving payment of her marriage contract. Rabbi Yosei says: The court’s warning also serves to have her drink, and when her husband is released from prison he has her drink.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.5:1",
    "he": "כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר (במדבר ה) וּבָאוּ, וּבָאוּ. כְּשֵׁם שֶׁאֲסוּרָה לַבַּעַל, כָּךְ אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר (שם) נִטְמְאָה, וְנִטְמָאָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוֹשֻׁעַ, כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב. רַבִּי אוֹמֵר, שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמְאָה נִטְמָאָה, אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל:",
    "en": "Just as the water evaluates her fidelity, so too, the water evaluates his, i.e., her alleged paramour’s, involvement in the sin, as it is stated: “And the water that causes the curse shall enter into her” (Numbers 5:24), and it is stated again: “And the water that causes the curse shall enter into her and become bitter” (Numbers 5:27). It is derived from the double mention of the phrase “and…shall enter” that both the woman and her paramour are evaluated by the water. Furthermore, prior to her drinking the water, just as she is forbidden to her husband, so too is she forbidden to her paramour, because in contrast to the verse stating: “Is defiled [nitma’a]” (Numbers 5:14), a superfluous conjoining prefix vav is added to a later verse, rendering the phrase: “And is defiled [venitma’a]” (Numbers 5:29). The addition indicates another prohibition, that of the woman to her paramour. This is the statement of Rabbi Akiva. Rabbi Yehoshua said: That was how Zekharya ben HaKatzav would interpret it, i.e., he also derived from the superfluous vav that the woman is forbidden to her paramour. Rabbi Yehuda HaNasi says an alternate source: The two times that the defilement of the wife is stated in the passage, namely: “And he warns his wife, and she is defiled” (Numbers 5:14), and the later verse: “When a wife, being under her husband, goes astray and is defiled” (Numbers 5:29), indicate that her defilement results in two prohibitions. One is that she is forbidden to her husband and one is that she is forbidden to her paramour.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.5:2",
    "he": "בּוֹ בַּיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא, (ויקרא יא) וְכָל כְּלִי חֶרֶשׂ אֲשֶׁר יִפֹּל מֵהֶם אֶל תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא, אֵינוֹ אוֹמֵר טָמֵא אֶלָּא יִטְמָא, לְטַמֵּא אֲחֵרִים, לִמֵּד עַל כִּכָּר שֵׁנִי שֶׁמְּטַמֵּא אֶת הַשְּׁלִישִׁי. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ אוֹמֵר, עָתִיד דּוֹר אַחֵר לְטַהֵר כִּכָּר שְׁלִישִׁי, שֶׁאֵין לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא. וַהֲלֹא עֲקִיבָא תַּלְמִידְךָ מֵבִיא לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא, שֶׁנֶּאֱמַר, כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא:",
    "en": "On that same day that Rabbi Elazar ben Azarya was appointed head of the Sanhedrin, Rabbi Akiva interpreted the verse: “And every earthen vessel into which any of them falls, whatever is in it shall be impure [yitma], and you shall break it” (Leviticus 11:33), as follows: The verse does not state: Is impure [tamei], but rather: “Shall be impure,” in order to indicate that not only does the vessel itself become ritually impure, but it can now render other items ritually impure. This teaches with regard to a loaf that has second-degree ritual impurity status due to its being placed inside an earthenware vessel that had first-degree impurity, that it can render other food with which it comes into contact impure with third-degree impurity status. After hearing Rabbi Akiva’s statement, Rabbi Yehoshua said: Who will remove the dirt from your eyes, Rabban Yoḥanan ben Zakkai, so that you could live and see this? As you would say: In the future, another generation is destined to deem pure a loaf that contracted third-degree impurity, as there is no explicit verse from the Torah stating that it is impure. But now Rabbi Akiva, your disciple, brings a verse from the Torah indicating that it is impure, as it is stated: “Whatever is in it shall be impure.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.5:3",
    "he": "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (במדבר לה) וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְגוֹ', וּמִקְרָא אַחֵר אוֹמֵר (שם) מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב. אִי אֶפְשָׁר לוֹמַר אֶלֶף אַמָּה, שֶׁכְּבָר נֶאֱמַר אַלְפַּיִם אַמָּה, וְאִי אֶפְשָׁר לוֹמַר אַלְפַּיִם אַמָּה, שֶׁכְּבָר נֶאֱמַר אֶלֶף אַמָּה. הָא כֵיצַד, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה תְּחוּם שַׁבָּת. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה שָׂדוֹת וּכְרָמִים:",
    "en": "Furthermore, on that same day Rabbi Akiva interpreted the verses with regard to the Levite cities as follows: One verse states: “And you shall measure outside the city for the east side two thousand cubits…this shall be for them the open land outside the cities” (Numbers 35:5), and another verse states: “And the open land around the cities, which you shall give to the Levites, shall be from the wall of the city and outward one thousand cubits round about” (Numbers 35:4). It is impossible to say that the area around the cities given to the Levites was only one thousand cubits, as it is already stated: “Two thousand cubits.” And it is impossible to say that two thousand cubits were left for them, as it is already stated: “One thousand cubits.” How can these texts be reconciled? One thousand cubits are to be set aside as a tract of open land surrounding the city, and the two thousand cubits are mentioned not in order to be given to the Levites, but to indicate the boundary of the Shabbat limit, beyond which it is forbidden to travel on Shabbat. This verse thereby serves as the source for the two-thousand-cubit Shabbat limit. Rabbi Eliezer, son of Rabbi Yosei HaGelili, says otherwise: One thousand cubits were given to the Levites as an open tract of land, that could not be planted or built upon, and two thousand cubits of additional land were given to the Levites for planting fields and vineyards.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.5:4",
    "he": "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (שמות טו), אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה' וַיֹּאמְרוּ לֵאמֹר, שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל משֶׁה עַל כָּל דָּבָר וְדָבָר, כְּקוֹרִין אֶת הַהַלֵּל, לְכָךְ נֶאֱמַר לֵאמֹר. רַבִּי נְחֶמְיָה אוֹמֵר, כְּקוֹרִין אֶת שְׁמַע וְלֹא כְקוֹרִין אֶת הַהַלֵּל:",
    "en": "Additionally, on that same day Rabbi Akiva interpreted the verse: “Then Moses and the children of Israel sang this song to the Lord, and said, saying” (Exodus 15:1), as follows: As there is no need for the verse to state the word “saying,” because it states the word “said” immediately prior to it, why must the verse state the word “saying”? It teaches that the Jewish people would repeat in song after Moses every single statement he said, as is done when reciting hallel. After Moses would recite a verse, they would say as a refrain: “I will sing to the Lord, for He is highly exalted” (Exodus 15:1). It is for this reason that the word “saying” is stated, in addition to the word “said.” Rabbi Neḥemya says: The people sang the song together with Moses as is done when reciting Shema, which is recited in unison after the prayer leader begins, and not as is done when reciting hallel.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.5:5",
    "he": "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס, לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה, שֶׁנֶּאֱמַר (איוב יג) הֵן יִקְטְלֵנִי לוֹ אֲיַחֵל. וַעֲדַיִן הַדָּבָר שָׁקוּל, לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה, תַּלְמוּד לוֹמַר (שם כז) עַד אֶגְוָע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי, מְלַמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה, שֶׁנֶּאֱמַר (שם א) אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע, וַהֲלֹא יְהוֹשֻׁעַ תַּלְמִיד תַּלְמִידְךָ לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה:",
    "en": "On that same day Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him” (Job 13:15). And still, the matter is even, i.e., the verse is ambiguous, as there are two possible interpretations of the verse. Was Job saying: I will await Him, expressing his yearning for God; or should the verse be interpreted as saying I will not await Him. As the word “lo” can mean either “to him” or “not,” it is unclear which meaning is intended here. This dilemma is resolved elsewhere, where the verse states a clearer indication of Job’s intent: “Till I die I will not put away my integrity from me” (Job 27:5). This teaches that he acted out of love. Rabbi Yehoshua said: Who will remove the dirt from your eyes, Rabban Yoḥanan ben Zakkai, so that you could live and see this? As you taught all your life that Job worshipped the Omnipresent only out of fear, as it is stated: “And that man was wholehearted and upright, and God-fearing, and shunned evil” (Job 1:1); but now Yehoshua ben Hyrcanus, the disciple of your disciple, has taught that Job acted out of love.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.6:1",
    "he": "מִי שֶׁקִּנֵּא לְאִשְׁתּוֹ וְנִסְתְּרָה, אֲפִלּוּ שָׁמַע מֵעוֹף הַפּוֹרֵחַ, יוֹצִיא וְיִתֵּן כְּתֻבָּה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַד שֶׁיִּשְׂאוּ וְיִתְּנוּ בָהּ מוֹזְרוֹת בַּלְּבָנָה:",
    "en": "In the case of one who warned his wife not to seclude herself with a particular man and she subsequently secluded herself with the man she was warned about, even if he heard about it from a flying bird, or any other source whatsoever, he must divorce his wife. However, he must still grant her the money accorded to her by her marriage contract because there is no actual proof of her seclusion with the man in question. This is the statement of Rabbi Eliezer, who, as quoted in the first mishna of the tractate (2a), holds that there is no necessity for witnesses to testify with regard to the seclusion, and the woman becomes forbidden to her husband even in the absence of witnesses, by the husband’s word alone. Rabbi Yehoshua disagrees, as he did in the mishna (2a), and says: He does not divorce his wife in the absence of witnesses until the gossiping women who sit and spin thread by the light of the moon begin to discuss her behavior, as they share the gossip of the town. The Gemara earlier (6b) taught that a woman whose infidelity became subject to this public discussion can no longer be tested by the bitter water of a sota. Consequently, she must get divorced.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.6:2",
    "he": "אָמַר עֵד אֶחָד, אֲנִי רְאִיתִיהָ שֶׁנִּטְמֵאת, לֹא הָיְתָה שׁוֹתָה. וְלֹא עוֹד אֶלָּא אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין אַף לְפָסְלָהּ מִכְּתֻבָּתָהּ. חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת, וְלֹא לְפָסְלָהּ מִכְּתֻבָּתָהּ, אֶלָּא שֶׁלֹּא תִשְׁתֶּה:",
    "en": "The mishna continues to list various possible testimonies concerning of such acts of seclusion. If one witness said: I saw that she became defiled during her seclusion by engaging in sexual intercourse with that other man, she does not drink the bitter water, but rather, he divorces her immediately. And furthermore, even if the one who testified was a slave or a maidservant, neither of whom is generally regarded as a valid witness, they are deemed credible to testify to the wife’s adultery even to the extent that their testimony disqualifies her from receiving her marriage contract and prevents her from drinking the bitter water. The mishna continues by listing women whose testimony is only partially accepted concerning this matter: Her mother-in-law, and her mother in-law’s daughter, and her rival wife, i.e., a second wife of the husband, and her yevama, i.e., her husband’s brother’s wife, and her husband’s daughter, all of whom are generally not deemed credible if they say anything incriminating pertaining to this woman due to the tumultuous relationships these women often have. They are all deemed credible to testify concerning the woman’s defilement while in seclusion, but are not deemed credible to the extent that their testimony will disqualify her from receiving her marriage contract; rather, it is deemed credible to the extent that she will not drink of the bitter water of a sota.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.6:3",
    "he": "שֶׁהָיָה בְדִין, וּמָה אִם עֵדוּת רִאשׁוֹנָה שֶׁאֵין אוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינָהּ מִתְקַיֶּמֶת בְּפָחוֹת מִשְּׁנַיִם, עֵדוּת אַחֲרוֹנָה שֶׁאוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינוֹ דִין שֶׁלֹּא תִתְקַיֵּם בְּפָחוֹת מִשְּׁנָיִם, תַּלְמוּד לוֹמַר וְעֵד אֵין בָּהּ, כָּל עֵדוּת שֶׁיֵּשׁ בָּהּ. קַל וָחֹמֶר לָעֵדוּת הָרִאשׁוֹנָה מֵעַתָּה, וּמָה אִם עֵדוּת אַחֲרוֹנָה שֶׁאוֹסַרְתָּהּ אִסּוּר עוֹלָם, הֲרֵי הִיא מִתְקַיֶּמֶת בְּעֵד אֶחָד, עֵדוּת הָרִאשׁוֹנָה שֶׁאֵין אוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינוֹ דִין שֶׁתִּתְקַיֵּם בְּעֵד אֶחָד, תַּלְמוּד לוֹמַר (דברים כד) כִּי מָצָא בָהּ עֶרְוַת דָּבָר, וּלְהַלָּן הוּא אוֹמֵר (שם יט), עַל פִּי שְׁנֵי עֵדִים יָקוּם דָּבָר, מַה לְּהַלָּן עַל פִּי שְׁנַיִם עֵדִים, אַף כָּאן עַל פִּי שְׁנַיִם עֵדִים:",
    "en": "This ruling allowing one witness’s testimony with regard to defilement needs to be stated, as, by right, it should not have been deemed credible based on the following a fortiori inference: And just as if with regard to the first testimony concerning seclusion, which does not forbid her with an irrevocable prohibition, as the woman can be found innocent permitting her again to her husband by drinking the bitter water, is not established with fewer than two witnesses, since according to the mishna the testimony of seclusion requires two witnesses, then with regard to the final testimony concerning defilement, which forbids her to her husband with an irrevocable prohibition, is it not logical that it should also not be established with fewer than two witnesses? Therefore, to counter this derivation, the verse states: “And there be no witness against her” (Numbers 5:13), teaching that any testimony with regard to defilement that there is against her is sufficient, and two witnesses are not required. The Gemara asks: And from now that it is established that one witness suffices to testify with regard to defilement, an a fortiori inference can be made with regard to the first testimony of seclusion: And just as if concerning the final testimony of defilement, which forbids her with an irrevocable prohibition, yet it is established by one witness, then with regard to the first testimony, which does not forbid her with an irrevocable prohibition, is it not logical that it should be established with only one witness? Therefore, to counter this derivation, the verse states: “When a man takes a wife, and marries her, and it comes to pass, if she finds no favor in his eyes, because he has found some unseemly matter [davar] in her” (Deuteronomy 24:1), and there, in the laws concerning monetary matters, it states: “At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter [davar] be established” (Deuteronomy 19:15), teaching that just as the “matter” stated there is established “at the mouth of two witnesses,” so too, here the “matter” of her seclusion must be established “at the mouth of two witnesses.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.6:4",
    "he": "עֵד אוֹמֵר נִטְמֵאת וְעֵד אוֹמֵר לֹא נִטְמֵאת, אִשָּׁה אוֹמֶרֶת נִטְמֵאת וְאִשָּׁה אוֹמֶרֶת לֹא נִטְמֵאת, הָיְתָה שׁוֹתָה. אֶחָד אוֹמֵר נִטְמֵאת וּשְׁנַיִם אוֹמְרִים לֹא נִטְמֵאת, הָיְתָה שׁוֹתָה. שְׁנַיִם אוֹמְרִים נִטְמֵאת וְאֶחָד אוֹמֵר לֹא נִטְמֵאת, לֹא הָיְתָה שׁוֹתָה:",
    "en": "The mishna discusses the halakha in a case where two single witnesses contradict each other concerning her defilement. If one witness says: She was defiled, and another witness says: She was not defiled, or similarly in the case of those normally disqualified from bearing witness, if one woman says: She was defiled, and another woman says: She was not defiled, she would drink the bitter water of a sota, due to the uncertainty engendered by the contradictory testimonies. Similarly, if one witness says: She was defiled, and two witnesses say: She was not defiled, she would drink the bitter water. However, if two would say: She was defiled, and one says: She was not defiled, the testimony of the two witnesses is accepted and she would not drink the bitter water, and the husband must divorce her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:1",
    "he": "אֵלּוּ נֶאֱמָרִין בְּכָל לָשׁוֹן, פָּרָשַׁת סוֹטָה, וּוִדּוּי מַעֲשֵׂר, קְרִיאַת שְׁמַע, וּתְפִלָּה, וּבִרְכַּת הַמָּזוֹן, וּשְׁבוּעַת הָעֵדוּת, וּשְׁבוּעַת הַפִּקָּדוֹן:",
    "en": "These are recited in any language, not specifically Hebrew: The portion of the warning and the oath administered by the priest to a woman suspected by her husband of having been unfaithful [sota]; and the declaration of tithes, which occurs after the third and the sixth years of the seven-year Sabbatical cycle, when one declares that he has given his tithes appropriately; Shema; and the Amida prayer; and Grace after Meals; and an oath of testimony, where one takes an oath that he does not have any testimony to provide on a given issue; and an oath on a deposit, where one takes an oath that he does not have possession of another’s deposit.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:2",
    "he": "וְאֵלּוּ נֶאֱמָרִין בִּלְשׁוֹן הַקֹּדֶשׁ. מִקְרָא בִכּוּרִים, וַחֲלִיצָה, בְּרָכוֹת וּקְלָלוֹת, בִּרְכַּת כֹּהֲנִים, וּבִרְכַּת כֹּהֵן גָּדוֹל, וּפָרָשַׁת הַמֶּלֶךְ, וּפָרָשַׁת עֶגְלָה עֲרוּפָה, וּמְשׁוּחַ מִלְחָמָה בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם:",
    "en": "And these are recited only in the sacred tongue, Hebrew: The recitation of the verses that one recounts when bringing the first fruits to the Temple; and the recitations which form an element of the ritual through which a yavam frees a yevama of her levirate bonds [ḥalitza]; the blessings and curses that were spoken on Mount Gerizim and Mount Ebal; the Priestly Benediction; and the blessing on the Torah recited by the High Priest on Yom Kippur; and the portion of the Torah read by the king at the assembly on Sukkot at the conclusion of the Sabbatical Year; and the portion recited during the ritual of a heifer whose neck is broken, when a person is found killed in an area that is between two cities, and the murderer is unknown; and the speech of a priest who is anointed for war when he addresses the nation before going out to battle.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:3",
    "he": "מִקְרָא בִכּוּרִים כֵּיצַד, (דברים כו) וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ, וּלְהַלָּן הוּא אוֹמֵר (שם כז) וְעָנוּ הַלְוִיִּם וְאָמְרוּ, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ:",
    "en": "How is it derived that the recitation when bringing the first fruits is recited specifically in Hebrew? When the Torah discusses this mitzva it states: “And you shall speak and say before the Lord your God” (Deuteronomy 26:5), and below, in the discussion of the blessings and curses, it states: “And the Levites shall speak and say” (Deuteronomy 27:14). Just as there, the Levites speak in the sacred tongue, so too here, the recitation is in the sacred tongue.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:4",
    "he": "חֲלִיצָה כֵּיצַד, (שם כה) וְעָנְתָה וְאָמְרָה, וּלְהַלָּן הוּא אוֹמֵר וְעָנוּ הַלְוִיִּם וְאָמְרוּ, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ. רַבִּי יְהוּדָה אוֹמֵר, וְעָנְתָה וְאָמְרָה כָּכָה, עַד שֶׁתֹּאמַר בַּלָּשׁוֹן הַזֶּה:",
    "en": "How is it derived that the recitation at a ḥalitza ceremony must be in Hebrew? The verse in the Torah portion discussing ḥalitza states: “And she shall speak and say” (Deuteronomy 25:9), and below it states: “And the Levites shall speak and say” (Deuteronomy 27:14). Just as there, the Levites speak in the sacred tongue, so too here, the recitation is in the sacred tongue. Rabbi Yehuda says: This can be derived from a different word in the verse: “And she shall speak and say: So shall it be done to the man that does not build up his brother’s house” (Deuteronomy 25:9). The word “so” indicates that her statement is ineffective unless she says it in these exact words.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:5",
    "he": "בְּרָכוֹת וּקְלָלוֹת כֵּיצַד. כֵּיוָן שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן וּבָאוּ אֶל הַר גְּרִזִּים וְאֶל הַר עֵיבָל שֶׁבְּשׁוֹמְרוֹן שֶׁבְּצַד שְׁכֶם שֶׁבְּאֵצֶל אֵלוֹנֵי מֹרֶה, שֶׁנֶּאֱמַר (שם יא) הֲלֹא הֵמָּה בְּעֵבֶר הַיַּרְדֵּן וְגוֹ', וּלְהַלָּן הוּא אוֹמֵר (בראשית יב) וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה, מָה אֵלוֹן מוֹרֶה הָאָמוּר לְהַלָּן שְׁכֶם, אַף אֵלוֹן מוֹרֶה הָאָמוּר כָּאן שְׁכֶם. שִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר גְּרִזִּים וְשִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר עֵיבָל, וְהַכֹּהֲנִים וְהַלְוִיִּם וְהָאָרוֹן עוֹמְדִים לְמַטָּה בָאֶמְצַע, הַכֹּהֲנִים מַקִּיפִין אֶת הָאָרוֹן, וְהַלְוִיִּם אֶת הַכֹּהֲנִים, וְכָל יִשְׂרָאֵל מִכָּאן וּמִכָּאן, שֶׁנֶּאֱמַר (יהושע ח) וְכָל יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרָיו וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן וְגוֹ'. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר גְּרִזִּים וּפָתְחוּ בַבְּרָכָה, בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בַקְּלָלָה, (דברים כז) אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן, עַד שֶׁגּוֹמְרִין בְּרָכוֹת וּקְלָלוֹת. וְאַחַר כָּךְ הֵבִיאוּ אֶת הָאֲבָנִים וּבָנוּ אֶת הַמִּזְבֵּחַ וְסָדוּהוּ בְסִיד, וְכָתְבוּ עָלָיו אֶת כָּל דִּבְרֵי הַתּוֹרָה בְּשִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (שם) בַּאֵר הֵיטֵב, וְנָטְלוּ אֶת הָאֲבָנִים וּבָאוּ וְלָנוּ בִמְקוֹמָן:",
    "en": "How did the ceremony of the blessings and curses take place? When the Jewish people crossed the Jordan River they came to Mount Gerizim and Mount Ebal, which are in Samaria along-side the city of Shechem, which is near the oaks of Moreh, as it is stated: “Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?” (Deuteronomy 11:30), and there it states: “And Abram passed through the land until the place of Shechem, until the oaks of Moreh” (Genesis 12:6). Just as the oaks of Moreh mentioned there with regard to Abraham are close to Shechem, so too, the oaks of Moreh mentioned here are close to Shechem. Six tribes ascended to the top of Mount Gerizim and six tribes ascended to the top of Mount Ebal, and the priests and the Levites and the Ark were standing at the bottom in the middle, between the two mountains. The priests were surrounding the Ark and the Levites were surrounding the priests, and all the rest of the Jewish people were standing on the mountains on this side and on that side, as it is stated: “And all Israel, and their elders and officers, and their judges, stood on this side of the Ark and on that side before the priests the Levites that bore the Ark of the Covenant of the Lord” (Joshua 8:33). The Levites then turned to face Mount Gerizim and opened with the blessing: Blessed be the man who does not make a graven or molten image (see Deuteronomy 27:15), and these people and those people, i.e., the two groups standing on either mountain, answered: Amen. Then they turned to face Mount Ebal and opened with the curse: “Cursed be the man who makes a graven or molten image” (Deuteronomy 27:15), and these people and those people answered: Amen. They continued in this manner until they completed reciting all of the blessings and curses. And afterward they brought the stones as commanded in the Torah, and they built the altar and plastered it with plaster, and they wrote on it all of the words of the Torah in seventy languages, as it is stated: “And you shall write on the stones all the words of this law clearly elucidated” (Deuteronomy 27:8), indicating that it was to be written in every language. And they then took the stones from there and came to Gilgal and slept in their lodging place.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:6",
    "he": "בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם:",
    "en": "How is the Priestly Benediction recited? In the country, i.e., outside the Temple, the priest recites the verses as three blessings, pausing between each verse while the people respond amen. And in the Temple, the priests recite all three verses as one blessing, after which the people respond: Blessed be the Lord, God, the God of Israel, from eternity to eternity, as is the customary response to blessings in the Temple. In the Temple, the priest utters the name of God as it is written in the Torah, i.e., the Tetragrammaton, and in the country they use its substitute name of Lordship. In the country, the priests lift their hands so they are aligned with their shoulders during the benediction. And in the Temple they lift them above their heads, except for the High Priest, who does not lift his hands above the frontplate. Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:7",
    "he": "בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת (שם טז), וְאַךְ בֶּעָשׂוֹר (שם כג). וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן. וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפִּקּוּדִים (במדבר כט) קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָיָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ, וְעַל יִשְׂרָאֵל, וְעַל הַכֹּהֲנִים, וְעַל שְׁאָר הַתְּפִלָּה:",
    "en": "How are the blessings of the High Priest recited on Yom Kippur? The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue that stands on the Temple Mount, and the head of the synagogue gives it to the deputy High Priest, and the deputy High Priest gives it to the High Priest. And the High Priest stands; and receives the Torah scroll; and reads the Torah portion beginning with the verse: “After the death” (Leviticus 16:1–34), and the portion beginning with the verse: “But on the tenth” (Leviticus 23:26–32); and furls the Torah scroll; and places it on his bosom; and says: More than what I have read before you is written here. He then reads by heart the portion beginning with: “And on the tenth,” from the book of Numbers (see 29:7–11). And after the reading the High Priest recites the following eight blessings: A blessing concerning the Torah, and concerning the Temple service, and concerning thanksgiving, and concerning forgiveness for iniquity, and concerning the Temple, and concerning the Jewish people, and concerning the priests, and concerning Jerusalem, and the rest of the prayer.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.7:8",
    "he": "פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן:",
    "en": "How is the portion of the Torah that is read by the king recited at the assembly, when all the Jewish people would assemble? At the conclusion of the first day of the festival of Sukkot, on the eighth, after the conclusion of the Sabbatical Year, they make a wooden platform for the king in the Temple courtyard, and he sits on it, as it is stated: “At the end of every seven years, in the Festival of the Sabbatical Year” (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue that stands on the Temple Mount. And the head of the synagogue gives it to the deputy High Priest, and the deputy High Priest gives it to the High Priest, and the High priest gives it to the king. And the king stands, and receives the Torah scroll, and reads from it while sitting. King Agrippa arose, and received the Torah scroll, and read from it while standing, and the Sages praised him for this. And when Agrippa arrived at the verse in the portion read by the king that states: “You may not appoint a foreigner over you” (Deuteronomy 17:15), tears flowed from his eyes, because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: Fear not, Agrippa. You are our brother, you are our brother. And the king reads from the beginning of Deuteronomy, from the verse that states: “And these are the words” (Deuteronomy 1:1), until the words: “Hear, O Israel” (Deuteronomy 6:4). And he then reads the sections beginning with: “Hear, O Israel” (Deuteronomy 6:4–9), “And it shall come to pass, if you shall hearken” (Deuteronomy 11:13–21), “You shall tithe” (Deuteronomy 14:22–29), “When you have made an end of the tithing” (Deuteronomy 26:12–15), and the passage concerning the appointment of a king (Deuteronomy 17:14–20), and the blessings and curses (Deuteronomy 28), until he finishes the entire portion. The same blessings that the High Priest recites on Yom Kippur, the king recites at this ceremony, but he delivers a blessing concerning the Festivals in place of the blessing concerning forgiveness for iniquity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.8:1",
    "he": "מְשׁוּחַ מִלְחָמָה, בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ הָיָה מְדַבֵּר, שֶׁנֶּאֱמַר (דברים כ) וְהָיָה כְּקָרָבְכֶם אֶל הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן, זֶה כֹּהֵן מְשׁוּחַ מִלְחָמָה, וְדִבֶּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ. וְאָמַר אֲלֵיהֶם (שם) שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל אֹיְבֵיכֶם, וְלֹא עַל אֲחֵיכֶם, לֹא יְהוּדָה עַל שִׁמְעוֹן, וְלֹא שִׁמְעוֹן עַל בִּנְיָמִין, שֶׁאִם תִּפְּלוּ בְיָדָם יְרַחֲמוּ עֲלֵיכֶם, כְּמָה שֶׁנֶּאֱמַר (דה\"ב כח) וַיָּקֻמוּ הָאֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת וַיַּחֲזִיקוּ בַשִּׁבְיָה וְכָל מַעֲרֻמֵּיהֶם הִלְבִּישׁוּ מִן הַשָּׁלָל וַיַּלְבִּשֻׁם וַיַּנְעִלּוּם וַיַּאֲכִלוּם וַיַּשְׁקוּם וַיְסֻכוּם וַיְנַהֲלוּם בַּחֲמֹרִים לְכָל כּוֹשֵׁל וַיְבִיאוּם יְרֵחוֹ עִיר הַתְּמָרִים אֵצֶל אֲחֵיהֶם וַיָּשׁוּבוּ שֹׁמְרוֹן. עַל אוֹיְבֵיכֶם אַתֶּם הוֹלְכִים, שֶׁאִם תִּפְּלוּ בְיָדָם אֵין מְרַחֲמִין עֲלֵיכֶם. אַל יֵרַךְ לְבַבְכֶם אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְגוֹ' (דברים כ). אַל יֵרַךְ לְבַבְכֶם, מִפְּנֵי צָהֳלַת סוּסִים וְצִחְצוּחַ חֲרָבוֹת. אַל תִּירְאוּ, מִפְּנֵי הֲגָפַת תְּרִיסִין וְשִׁפְעַת הַקַּלְגַּסִּין. אַל תַּחְפְּזוּ, מִקּוֹל קְרָנוֹת. אַל תַּעַרְצוּ, מִפְּנֵי קוֹל צְוָחוֹת. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם, הֵן בָּאִין בְּנִצְחוֹנוֹ שֶׁל בָּשָׂר וָדָם, וְאַתֶּם בָּאִים בְּנִצְחוֹנוֹ שֶׁל מָקוֹם. פְּלִשְׁתִּים בָּאוּ בְנִצְחוֹנוֹ שֶׁל גָּלְיָת, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. בְּנֵי עַמּוֹן בָּאוּ בְנִצְחוֹנוֹ שֶׁל שׁוֹבַךְ, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. וְאַתֶּם אִי אַתֶּם כֵּן. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם וְגוֹ', זֶה מַחֲנֵה הָאָרוֹן:",
    "en": "With regard to the priest who was anointed for war, at the time that he would speak to the nation, he would speak to them in the sacred tongue, Hebrew, as it is stated: “And it shall be, when you draw near to the battle, that the priest shall approach and speak to the people” (Deuteronomy 20:2). This priest identified in the verse is the priest anointed for war, the priest who is inaugurated specifically to serve this function. “And speak to the people”; he addresses them in the sacred tongue, Hebrew. The Torah dictates the priest’s address: “And he shall say to them: Hear Israel, you draw near today to battle against your enemies; let not your heart faint; fear not, nor be alarmed, and do not be terrified of them” (Deuteronomy 20:3). The priest expounds: “Against your enemies” and not against your brothers. This is not a war of the tribe of Judah against Simon and not Simon against Benjamin, such that if you fall into their hands your brothers will have mercy on you, as it is stated with regard to a war between Judah and Israel: “And the men that have been mentioned by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon donkeys, and brought them to Jericho, the city of palm trees, unto their brethren; then they returned to Samaria” (II Chronicles 28:15). Rather, you are marching to war against your enemies, and if you fall into their hands, they will not have mercy on you. The priest continues: “Let not your heart faint; fear not, nor be alarmed, and do not be terrified of them” (Deuteronomy 20:3). “Let not your heart faint” due to the neighing of horses and the sharpening of the enemy’s swords. “Fear not” due to the knocking of shields [terisin] and the noise of their boots [calgassin]. “Nor be alarmed” by the sound of trumpets. “Do not be terrified” due to the sound of shouts. The priest explains why the soldiers need not be terrified. “For the Lord your God is He that goes with you, to fight for you against your enemies, to save you” (Deuteronomy 20:4). Remember that they come to war championed by flesh and blood, and you are coming championed by the Omnipresent. The Philistines came championed by Goliath. What was his end? In the end, he fell by the sword, and they fell with him (see I Samuel, chapter 17). The Ammonites came championed by Shobach. What was his end? In the end, he fell by the sword, and they fell with him (see II Samuel, chapter 10). But as for you, you are not so, reliant upon the strength of mortals: “For the Lord your God is He that goes with you, to fight for you against your enemies, to save you”; this verse is referring to the camp of the Ark of the Covenant that accompanies them out to war.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.8:2",
    "he": "וְדִבְּרוּ הַשֹּׁטְרִים אֶל הָעָם לֵאמֹר מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ וְגוֹ' (שם). אֶחָד הַבּוֹנֶה בֵית הַתֶּבֶן, בֵּית הַבָּקָר, בֵּית הָעֵצִים, בֵּית הָאוֹצָרוֹת. אֶחָד הַבּוֹנֶה, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה. וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ וְגוֹ' (שם). אֶחָד הַנּוֹטֵעַ הַכֶּרֶם וְאֶחָד הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל, וַאֲפִלּוּ מֵחֲמֵשֶׁת מִינִין. אֶחָד הַנּוֹטֵעַ, וְאֶחָד הַמַּבְרִיךְ, וְאֶחָד הַמַּרְכִּיב, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה. וּמִי הָאִישׁ אֲשֶׁר אֵרַשׂ אִשָּׁה וְגוֹ' (שם). אֶחָד הַמְאָרֵס אֶת הַבְּתוּלָה, וְאֶחָד הַמְאָרֵס אֶת הָאַלְמָנָה, אֲפִלּוּ שׁוֹמֶרֶת יָבָם, וַאֲפִלּוּ שָׁמַע שֶׁמֵּת אָחִיו בַּמִּלְחָמָה, חוֹזֵר וּבָא לוֹ. כֹּל אֵלּוּ שׁוֹמְעִין דִּבְרֵי כֹהֵן מֵעֶרְכֵי מִלְחָמָה וְחוֹזְרִין, וּמְסַפְּקִין מַיִם וּמָזוֹן וּמְתַקְּנִין אֶת הַדְּרָכִים:",
    "en": "The mishna continues its discussion of the speech given before battle. “And the officers shall speak to the people, saying: What man is there that has built a new house, and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). He is sent home if he is one who builds a storehouse for straw, a barn for cattle, a shed for wood, or a warehouse. Similarly, it applies if he is one who builds, or if he is one who purchases, or if he is one who inherits, or if he is one to whom it is given as a gift. In all these instances, the man returns from the war encampment. The next verse states: “And what man is there that has planted a vineyard, and has not used the fruit thereof? Let him go and return unto his house, lest he die in the battle and another man use the fruit thereof” (Deuteronomy 20:6). He is sent home if he is one who plants a whole vineyard of many vines, or if he is one who plants as few as five fruit trees of another variety, and even if these five are from the five species. The produce need not be all of one species. The same applies if he is one who plants, or if he is one who layers the vine, bending a branch into the ground so that it may take root and grow as a new vine, or if he is one who grafts different trees onto one another. And it applies if he is one who purchases a vineyard, or if he is one who inherits a vineyard, or if he is one to whom the vineyard is given as a gift. The next verse states: “And what man is there that has betrothed a wife, and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her” (Deuteronomy 20:7). He is sent home if he is one who betroths a virgin, or if he is one who betroths a widow. This applies even if his yevama, his late brother’s wife, is a widow waiting for him as her yavam to perform levirate marriage; and even if he heard that his brother died in the war and the widow begins to wait for him only then, he returns and goes home. Each of these men, although they are exempt, still hear the address of the priest and the regulations of war at the local camp, and thereafter they return to their respective homes. However, they still support the war effort, and they provide water and food for the soldiers and repair the roads.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.8:3",
    "he": "וְאֵלּוּ שֶׁאֵינָן חוֹזְרִין. הַבּוֹנֶה בֵית שַׁעַר, אַכְסַדְרָה, מִרְפֶּסֶת. הַנּוֹטֵעַ אַרְבָּעָה אִילָנֵי מַאֲכָל, וַחֲמִשָּׁה אִילָנֵי סְרָק. הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא הָיָה חוֹזֵר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַבּוֹנֶה בַיִת עַל מְכוֹנוֹ, לֹא הָיָה חוֹזֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַבּוֹנֶה בֵית לְבֵנִים בַּשָּׁרוֹן, לֹא הָיָה חוֹזֵר:",
    "en": "And these are the men who do not return to their homes: One who builds a gateway, or an enclosed veranda [akhsadra], or a balcony; or one who plants no more than four fruit trees or even five or more non-fruit bearing trees; or one who remarries his divorced wife. Nor is there an exemption for one who has betrothed a woman whom he is not permitted to marry: With regard to a widow betrothed to a High Priest (see Leviticus 21:7); a divorcée or a yevama who performed ḥalitza [ḥalutza], in lieu of entering into a levirate marriage, betrothed to a common priest (see Leviticus 21:13–15); a mamzeret or a Gibeonite woman betrothed to an Israelite; or an Israelite woman betrothed to a mamzer or a Gibeonite (see Deuteronomy 23:3); such a man does not return to his home. Rabbi Yehuda says: Even one who rebuilds a house as it stood originally would not return. Rabbi Eliezer says: Even one who builds a new brick house in the Sharon would not return because these houses are not stable and are expected to collapse periodically.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sotah.8:4",
    "he": "וְאֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן. בָּנָה בַיִת וַחֲנָכוֹ, נָטַע כֶּרֶם וְחִלְּלוֹ, הַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, הַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר (דברים כד), נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת. לְבֵיתוֹ, זֶה בֵּיתוֹ. יִהְיֶה, זֶה כַּרְמוֹ. וְשִׂמַּח אֶת אִשְׁתּוֹ, זוֹ אִשְׁתּוֹ. אֲשֶׁר לָקָח, לְהָבִיא אֶת יְבִמְתּוֹ. אֵינָן מַסְפִּיקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים:",
    "en": "These are the men who do not even move from their places because they do not even report to the camp: One who built a house and dedicated it within the year; one who planted a vineyard and used its fruit for less than a year; one who marries his betrothed and one who marries his yevama, his brother’s widow who must enter into a levirate marriage or perform ḥalitza, as it is stated: “When a man takes a new wife, he shall not go out with the army…he shall be free for his house one year, and shall cheer his wife whom he has taken” (Deuteronomy 24:5). The mishna interprets the verse as follows: “For his house”; this means his house that he built. “He shall be”; this term includes his vineyard. “And shall cheer his wife”; this is his wife. “Whom he has taken”; this phrase comes to include his yevama, who is considered his wife with respect to this halakha although he has not yet married her. Those who are exempt for these reasons do not even provide water and food to the soldiers, and they do not repair the roads.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:1",
    "he": "הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ. הָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה, בּוֹ וּבִשְׁלוּחוֹ. הָאוֹמֵר לְאִשָּׁה, הִתְקַדְּשִׁי לִי בִתְמָרָה זוֹ, הִתְקַדְּשִׁי לִי בְזוֹ, אִם יֵשׁ בְּאַחַת מֵהֶן שָׁוֶה פְרוּטָה, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. בְּזוֹ וּבְזוֹ וּבְזוֹ, אִם יֵשׁ שָׁוֶה פְרוּטָה בְּכֻלָּן, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה, אֵינָהּ מְקֻדֶּשֶׁת, עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה:",
    "en": "A man can betroth a woman by himself or by means of his agent. Similarly, a woman can become betrothed by herself or by means of her agent. A man can betroth his daughter to a man when she is a young woman, either by himself or by means of his agent. In the case of one who says to a woman: Be betrothed to me with this date, and adds: Be betrothed to me with that one, then if one of the dates is worth one peruta she is betrothed, but if not, she is not betrothed, since he mentioned betrothal in connection with each date. But if he said: Be betrothed to me with this one, and with this one, and with this one, then even if all of them together are worth one peruta she is betrothed, but if not, she is not betrothed. If he gave her dates with the intention of betrothing her with them, and she was eating them one by one as she received them, she is not betrothed unless one of them is worth one peruta.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:2",
    "he": "הִתְקַדְּשִׁי לִי בְכוֹס זֶה שֶׁל יַיִן, וְנִמְצָא שֶׁל דְּבָשׁ. שֶׁל דְּבָשׁ, וְנִמְצָא שֶׁל יַיִן. בְּדִינָר זֶה שֶׁל כֶּסֶף, וְנִמְצָא שֶׁל זָהָב. שֶׁל זָהָב, וְנִמְצָא שֶׁל כֶּסֶף. עַל מְנָת שֶׁאֲנִי עָשִׁיר, וְנִמְצָא עָנִי. עָנִי, וְנִמְצָא עָשִׁיר, אֵינָהּ מְקֻדֶּשֶׁת. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הִטְעָהּ לְשֶׁבַח, מְקֻדֶּשֶׁת:",
    "en": "If a man said to a woman: Be betrothed to me with this cup of wine, and it was found to be a cup of honey; or if he said: With this cup of honey, and it was found to be a cup of wine; or if he said: With this dinar made of silver, and it was found to be made of gold; or if he said: With this dinar made of gold, and it was found to be made of silver; or if he said: On the condition that I am wealthy, and he was found to be poor; or if he said: On the condition that I am poor, and he was found to be wealthy, she is not betrothed in any of these cases. Rabbi Shimon says: If he misled her to her advantage by giving her something better than what he stated, or if his status was greater than he claimed, she is betrothed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:3",
    "he": "עַל מְנָת שֶׁאֲנִי כֹהֵן, וְנִמְצָא לֵוִי. לֵוִי, וְנִמְצָא כֹהֵן. נָתִין, וְנִמְצָא מַמְזֵר. מַמְזֵר, וְנִמְצָא נָתִין. בֶּן עִיר, וְנִמְצָא בֶן כְּרַךְ. בֶּן כְּרַךְ, וְנִמְצָא בֶן עִיר. עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ, וְנִמְצָא רָחוֹק. רָחוֹק, וְנִמְצָא קָרוֹב. עַל מְנָת שֶׁיֶּשׁ לִי בַת אוֹ שִׁפְחָה גַדֶּלֶת, וְאֵין לוֹ. אוֹ עַל מְנָת שֶׁאֵין לִי, וְיֶשׁ לוֹ. עַל מְנָת שֶׁאֵין לִי בָנִים, וְיֶשׁ לוֹ. אוֹ עַל מְנָת שֶׁיֶּשׁ לִי, וְאֵין לוֹ. וּבְכֻלָּם, אַף עַל פִּי שֶׁאָמְרָה, בְּלִבִּי הָיָה לְהִתְקַדֵּשׁ לוֹ, אַף עַל פִּי כֵן, אֵינָהּ מְקֻדֶּשֶׁת. וְכֵן הִיא שֶׁהִטְעַתּוּ:",
    "en": "If one said to a woman: Be betrothed to me on the condition that I am a priest, and he was found to be a Levite; or if he said: A Levite, and he was found to be a priest; or if he said: Be betrothed to me on the condition that I am a Gibeonite, a people prohibited by rabbinic law from marrying into the congregation, i.e., from marrying a Jew of fit lineage, and he was found to be a mamzer, who is prohibited by Torah law to marry into the congregation; or he said: A mamzer, and he was found to be a Gibeonite; or if he said: Be betrothed to me on the condition that I am a resident of a small town, and he was found to be a resident of a large city; or he said: A resident of a city, and he was found to be a resident of a town; or if he said: Be betrothed to me on the condition that my house is close to the bathhouse, and it was found to be far; or he said: Far from the bathhouse, and it was found to be close, she is not betrothed. Or if he said that she is betrothed to him on the condition that he has a grown daughter or a maidservant, and he does not have one, or on the condition that he does not have one and he has one; or on the condition that he has no sons, and he has sons, or on the condition that he has sons and he does not have sons, then she is not betrothed. And in all these cases, despite the fact that she later stated: I intended to become betrothed to him nevertheless, whether or not he fulfilled the condition, she is not betrothed. And similarly, if it was she who misled him by making the betrothal conditional upon a statement of hers that turned out to be incorrect, the betrothal will not take effect.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:4",
    "he": "הָאוֹמֵר לִשְׁלוּחוֹ, צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית בְּמָקוֹם פְּלוֹנִי, וְהָלַךְ וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, אֵינָהּ מְקֻדֶּשֶׁת. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי, וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, הֲרֵי זוֹ מְקֻדֶּשֶׁת:",
    "en": "In the case of one who says to his agent: Go and betroth for me so-and-so in such and such a place, and the agent went and betrothed her in a different place, she is not betrothed, since he instructed that the betrothal take place in a particular location. But if he said: Go and betroth the woman for me, she is in such and such a place; and the agent betrothed her in a different place, she is betrothed, since he did not mean that the agent should betroth her specifically there, but was merely telling him where to find her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:5",
    "he": "הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. עַל מְנָת שֶׁאֵין עָלֶיהָ מוּמִין וְנִמְצְאוּ בָהּ מוּמִין, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ בָהּ מוּמִין, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. כָּל הַמּוּמִין הַפּוֹסְלִים בַּכֹּהֲנִים, פּוֹסְלִים בַּנָּשִׁים:",
    "en": "In the case of one who betroths a woman on the condition that there are no vows incumbent upon her to fulfill, and it was found that there were vows incumbent upon her to fulfill, she is not betrothed, since his condition was not fulfilled. If he married her without specification, and it was found that there were vows incumbent upon her to fulfill, the marriage takes effect. Nevertheless, he has the right to divorce her, and she is divorced without receiving payment of her marriage contract, as it is assumed that he would not have married her had he known that she was limited by her vows. Similarly, if he betrothed her on the condition that there are no blemishes upon her, and she was discovered to have blemishes, she is not betrothed. In a case where he married her without specification and she was discovered to have blemishes, he has the right to divorce her, and she is divorced without receiving payment of her marriage contract. As to what is defined as a blemish, the rule is that all the blemishes that disqualify priests from performing the Temple service, as detailed in tractate Bekhorot, also disqualify women from receiving their marriage contract in case of divorce.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:6",
    "he": "הַמְקַדֵּשׁ שְׁתֵּי נָשִׁים בְּשָׁוֶה פְרוּטָה, אוֹ אִשָּׁה אַחַת בְּפָחוֹת מִשָּׁוֶה פְרוּטָה, אַף עַל פִּי שֶׁשָּׁלַח סִבְלוֹנוֹת לְאַחַר מִכָּאן, אֵינָהּ מְקֻדֶּשֶׁת, שֶׁמֵּחֲמַת קִדּוּשִׁין הָרִאשׁוֹנִים שָׁלַח. וְכֵן קָטָן שֶׁקִּדֵּשׁ:",
    "en": "In the case of one who betroths two women together with an item worth one peruta, so that the value of each woman’s share was not worth one peruta, or who betroths one woman with an item worth less than one peruta, despite the fact that he later sent the traditional gifts [sivlonot] of a groom to the bride, she is not betrothed, because he sent the gifts on account of the first betrothal, i.e., the item whose value to the woman was less than one peruta, and not to effect betrothal. And similarly, if there was a minor who betrothed a woman, and he sent her gifts after he became an adult, the assumption is that he sent them on account of his betrothal when he was still a minor, and since betrothal performed by a minor is of no account, she is not betrothed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:7",
    "he": "הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וַאֲחוֹתָהּ, כְּאַחַת, אֵינָן מְקֻדָּשׁוֹת. וּמַעֲשֶׂה בְחָמֵשׁ נָשִׁים וּבָהֶן שְׁתֵּי אֲחָיוֹת, וְלִקֵּט אֶחָד כַּלְכָּלָה שֶׁל תְּאֵנִים, וְשֶׁלָּהֶם הָיְתָה וְשֶׁל שְׁבִיעִית הָיְתָה, וְאָמַר הֲרֵי כֻלְּכֶם מְקֻדָּשׁוֹת לִי בְכַלְכָּלָה זוֹ, וְקִבְּלָה אַחַת מֵהֶן עַל יְדֵי כֻלָּן, וְאָמְרוּ חֲכָמִים, אֵין הָאֲחָיוֹת מְקֻדָּשׁוֹת:",
    "en": "In the case of one who betroths a woman and her daughter or a woman and her sister in one act of betrothal, by saying: You are both betrothed to me, neither of them is betrothed. And an incident occurred involving five women, and among them were two sisters, and one person gathered a basket of figs that were from their field, and the fruit was of the Sabbatical Year, and he said: You are hereby all betrothed to me with this basket, and one of them accepted it on behalf of all of them. And the Sages said: The sisters are not betrothed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:8",
    "he": "הַמְקַדֵּשׁ בְּחֶלְקוֹ, בֵּין קָדְשֵׁי קָדָשִׁים בֵּין קָדָשִׁים קַלִּים, אֵינָהּ מְקֻדֶּשֶׁת. בְּמַעֲשֵׂר שֵׁנִי, בֵּין שׁוֹגֵג בֵּין מֵזִיד, לֹא קִדֵּשׁ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּשׁוֹגֵג לֹא קִדֵּשׁ, בְּמֵזִיד קִדֵּשׁ. וּבְהֶקְדֵּשׁ, בְּמֵזִיד קִדֵּשׁ וּבְשׁוֹגֵג לֹא קִדֵּשׁ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּשׁוֹגֵג קִדֵּשׁ, בְּמֵזִיד לֹא קִדֵּשׁ:",
    "en": "With regard to a priest who betroths a woman with his portion of offerings, whether he did so with offerings of the most sacred order or whether he did so with offerings of lesser sanctity, she is not betrothed. One who betroths a woman with second tithe, whether unwittingly or intentionally, has not betrothed her; this is the statement of Rabbi Meir. Rabbi Yehuda says: If he did so unwittingly he has not betrothed her, but if he did so intentionally he has betrothed her. And with regard to one who betroths a woman with consecrated property belonging to the Temple treasury, if he does so intentionally he has betrothed her, and if he does so unwittingly he has not betrothed her; this is the statement of Rabbi Meir. Rabbi Yehuda says the opposite: If he does so unwittingly he has betrothed her, but if he does so intentionally he has not betrothed her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:9",
    "he": "הַמְקַדֵּשׁ בְּעָרְלָה, בְּכִלְאֵי הַכֶּרֶם, בְּשׁוֹר הַנִּסְקָל, וּבְעֶגְלָה עֲרוּפָה, בְּצִפֳּרֵי מְצֹרָע, וּבִשְׂעַר נָזִיר, וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְחֻלִּין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה, אֵינָהּ מְקֻדֶּשֶׁת. מְכָרָן וְקִדֵּשׁ בִּדְמֵיהֶן, מְקֻדֶּשֶׁת:",
    "en": "With regard to one who betroths a woman with orla, i.e., fruit grown during a tree’s first three years, or with diverse kinds in a vineyard, i.e., grain and grapes planted together, or with an ox that is sentenced to be stoned, or with a heifer whose neck is broken, or with the leper’s birds which are designated for his offering, or with a nazirite’s hair, or with a firstborn donkey, or with meat cooked in milk, or with non-sacred animals that were slaughtered in the Temple courtyard, if he betroths her with any of these items, the woman is not betrothed, since it is prohibited to derive benefit from any of these items. By contrast, if one sold them and betrothed a woman with the money received from their sale, she is betrothed, as in these cases one may derive benefit from the money he receives in exchange for the forbidden item.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.2:10",
    "he": "הַמְקַדֵּשׁ בִּתְרוּמוֹת וּבְמַעַשְׂרוֹת וּבְמַתָּנוֹת וּבְמֵי חַטָּאת וּבְאֵפֶר חַטָּאת, הֲרֵי זוֹ מְקֻדֶּשֶׁת, וַאֲפִלּוּ יִשְׂרָאֵל:",
    "en": "With regard to one who betroths a woman with terumot, or with tithes, or with the foreleg, cheeks, and stomach of an animal, which are given as gifts to priests, or with the water of purification, which is sprinkled on an impure person during the purification rite for impurity imparted by a corpse, or with the ashes of purification, which were mixed with the water sprinkled on an impure person during the purification rite for impurity imparted by a corpse, in all of these cases she is betrothed, and this is so even if the man betrothing her is an Israelite, not a priest or a Levite.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:1",
    "he": "הָאוֹמֵר לַחֲבֵרוֹ, צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית וְהָלַךְ וְקִדְּשָׁהּ לְעַצְמוֹ, מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת לַשֵּׁנִי. בַּת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵעַכְשָׁיו וּלְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת וְאֵינָהּ מְקֻדֶּשֶׁת. בַּת יִשְׂרָאֵל לְכֹהֵן אוֹ בַת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה:",
    "en": "With regard to one man who says to another: Go and betroth so-and-so to me, and the latter went and betrothed her to himself, she is betrothed to the second man. And similarly, with regard to one who says to a woman: You are hereby betrothed to me after thirty days, and another man came and betrothed her within those thirty days, she is betrothed to the second man. This is a full-fledged betrothal, so that if she is an Israelite woman betrothed to a priest, she may partake of teruma. If the first man said to the woman: You are hereby betrothed to me from now, and only after thirty days shall the betrothal take effect, and another man came and betrothed her within those thirty days, there is uncertainty whether she is betrothed or whether she is not betrothed to each of them. Consequently, if she was the daughter of a non-priest betrothed to a priest, or the daughter of a priest betrothed to an Israelite, she may not partake of teruma. Since her betrothal is uncertain, the daughter of a non-priest cannot be considered the wife of a priest, and similarly a priest’s daughter who is doubtfully married to an Israelite loses her right to partake of teruma as the daughter of a priest.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:2",
    "he": "הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֶתֵּן לָךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְהוּא יִתֵּן. עַל מְנָת שֶׁאֶתֵּן לָךְ מִכָּאן וְעַד שְׁלשִׁים יוֹם, נָתַן לָהּ בְּתוֹךְ שְׁלשִׁים, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיֶּשׁ לִי מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁאַרְאֵךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶה לָהּ. וְאִם הֶרְאָהּ עַל הַשֻּׁלְחָן, אֵינָהּ מְקֻדֶּשֶׁת:",
    "en": "With regard to one who says to a woman: You are hereby betrothed to me with this peruta on the condition that I will give you two hundred dinars, she is betrothed immediately and he shall give her the money. If he said to her that the betrothal is: On the condition that I will give you a particular sum of money from now and until thirty days, if he gave the money to her within thirty days she is betrothed, but if not, she is not betrothed. If he said to her that the betrothal is: On the condition that I have two hundred dinars, she is betrothed if he has this sum. If he said to her that the betrothal is: On the condition that I will show you two hundred dinars, she is betrothed, and he shall show the money to her. And if he is a moneychanger and shows her money belonging to others on the moneychangers’ table, she is not betrothed, as his statement means that he will show her money of his own.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:3",
    "he": "עַל מְנָת שֶׁיֶּשׁ לִי בֵית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁיֶּשׁ לִי בְמָקוֹם פְּלוֹנִי, אִם יֶשׁ לוֹ בְאוֹתוֹ מָקוֹם, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁאַרְאֵךְ בֵּית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶנָּה. וְאִם הֶרְאָהּ בַּבִּקְעָה, אֵינָהּ מְקֻדֶּשֶׁת:",
    "en": "With regard to one who says to a woman: You are hereby betrothed to me on the condition that I possess tillable land of a beit kor of earth, she is betrothed, provided that he possesses such land. If he said to her that the betrothal is: On the condition that I possess land in such and such a place, if he possesses land in that place she is betrothed, but if not she is not betrothed. If he said to her: You are hereby betrothed to me on the condition that I will show you a beit kor of earth, she is betrothed, and he shall show her. And if he showed her land in a valley, i.e., a field that does not belong to him among other fields, she is not betrothed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:4",
    "he": "רַבִּי מֵאִיר אוֹמֵר, כָּל תְּנַאי שֶׁאֵינוֹ כִתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן, אֵינוֹ תְנַאי, שֶׁנֶּאֱמַר (במדבר לב), וַיֹּאמֶר משֶׁה אֲלֵהֶם אִם יַעַבְרוּ בְנֵי גָד וּבְנֵי רְאוּבֵן, וּכְתִיב, וְאִם לֹא יַעַבְרוּ חֲלוּצִים. רַבִּי חֲנִינָא בֶן גַּמְלִיאֵל אוֹמֵר, צָרִיךְ הָיָה הַדָּבָר לְאָמְרוֹ, שֶׁאִלְמָלֵא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁאֲפִלּוּ בְאֶרֶץ כְּנַעַן לֹא יִנְחָלוּ:",
    "en": "Rabbi Meir says: Any condition that is not doubled, i.e., which does not specify both the result of fulfilling the condition and the result of the condition remaining unfulfilled, like the condition Moses stipulated with the children of Gad and the children of Reuben who sought to settle on the eastern side of the Jordan, is not a valid condition and is not taken into account at all. As it is stated: “And Moses said to them, if the children of Gad and the children of Reuben pass over the Jordan with you, every man armed for battle before the Lord, and the land shall be subdued before you, then you shall give them the land of Gilead for a possession” (Numbers 32:29). And it is written afterward: “But if they will not pass over armed with you, they shall receive a possession among you in the land of Canaan” (Numbers 32:30). Rabbi Ḥanina ben Gamliel says: One cannot derive the requirements of conditions in general from that particular case, as with regard to the nullification of the condition of the children of Gad and Reuben it was necessary to state the matter, as otherwise, if the verse had not specified both sides of the condition, it might have been thought it meant that they will not inherit even in the land of Canaan. One might have thought that if the tribes of Gad and Reuben would not fulfill the condition, they would forfeit their right to inherit anywhere. It was therefore necessary to specify that they would not lose their portion in Eretz Yisrael. Consequently, it is possible that with regard to a standard condition, where no such misunderstanding is likely to take place, it is not necessary to mention both sides.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:5",
    "he": "הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר, כְּסָבוּר הָיִיתִי שֶׁהִיא כֹהֶנֶת וַהֲרֵי הִיא לְוִיָּה, לְוִיָּה וַהֲרֵי הִיא כֹהֶנֶת, עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה, עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה, הֲרֵי זוֹ מְקֻדֶּשֶׁת, מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ. הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּר אוֹ לְאַחַר שֶׁתִּתְגַּיְּרִי, לְאַחַר שֶׁאֶשְׁתַּחְרֵר אוֹ לְאַחַר שֶׁתִּשְׁתַּחְרְרִי, לְאַחַר שֶׁיָּמוּת בַּעֲלֵךְ אוֹ לְאַחַר שֶׁתָּמוּת אֲחוֹתֵךְ, לְאַחַר שֶׁיַּחֲלֹץ לָךְ יְבָמֵךְ, אֵינָהּ מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ, אִם יָלְדָה אִשְׁתְּךָ נְקֵבָה הֲרֵי הִיא מְקֻדֶּשֶׁת לִי, אֵינָהּ מְקֻדֶּשֶׁת. אִם הָיְתָה אֵשֶׁת חֲבֵרוֹ מְעֻבֶּרֶת וְהֻכַּר עֻבָּרָהּ, דְּבָרָיו קַיָּמִין, וְאִם יָלְדָה נְקֵבָה, מְקֻדֶּשֶׁת:",
    "en": "With regard to one who betroths a woman and later says: When I betrothed her I thought that she was the daughter of a priest, and it turned out that she is the daughter of a Levite, or if he claims that he thought she was the daughter of a Levite and she is actually the daughter of a priest, or if he claims that he thought she was poor and she is wealthy; or wealthy and she is poor, in all of these cases she is betrothed, because she did not mislead him, and no explicit condition was stated with regard to these matters. With regard to one who says to a woman: You are hereby betrothed to me after I convert, or: After you convert, or if he was a Canaanite slave and says: After I am emancipated, or if she was a Canaanite maidservant and he says: After you are emancipated, or if he says to a married woman: After your husband dies, or to his wife’s sister: After your sister dies, or if he says to a woman awaiting levirate marriage or ḥalitza from a brother-in-law [yavam], who in the opinion of this tanna cannot be betrothed by another man: After your yavam performs ḥalitza for you, in all these cases she is not betrothed. Since he cannot betroth her at the present time, his attempt at betrothal is ineffective. And similarly, with regard to one who says to another: If your wife gives birth to a female the child is hereby betrothed to me, even if she becomes pregnant, or is pregnant but her pregnancy is not known, if she gives birth to a girl, that child is not betrothed to him. But if he said this when the wife of the other man was pregnant and her fetus was discernible at the time, i.e., her pregnancy was known, his statement is upheld, and therefore if she gives birth to a girl, the child is betrothed to him.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:6",
    "he": "הָאוֹמֵר לְאִשָּׁה הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֲדַבֵּר עָלַיִךְ לַשִּׁלְטוֹן וְאֶעֱשֶׂה עִמָּךְ כְּפוֹעֵל, דִּבֶּר עָלֶיהָ לַשִּׁלְטוֹן וְעָשָׂה עִמָּהּ כְּפוֹעֵל, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיִּרְצֶה אַבָּא, רָצָה הָאָב, מְקֻדֶּשֶׁת. וְאִם לָאו אֵינָה מְקֻדֶּשֶׁת. מֵת הָאָב, הֲרֵי זוֹ מְקֻדֶּשֶׁת. מֵת הַבֵּן, מְלַמְּדִין הָאָב לוֹמַר שֶׁאֵינוֹ רוֹצֶה:",
    "en": "With regard to one who says to a woman: You are hereby betrothed to me on the condition that I will speak in your favor to the authorities, e.g., to help her address some legal matter, or: On the condition that I will act for you as a laborer, if he spoke in her favor to the authorities or acted for her as a laborer, she is betrothed. But if not, she is not betrothed. With regard to one who betroths a woman and says to her that the betrothal is: On the condition that my father will want this betrothal, if his father wants it, she is betrothed; but if not, she is not betrothed. If the father dies, she is betrothed, despite the fact that he did not reveal his wishes. If the son dies, one instructs the father to say that he does not want the betrothal, so that the betrothal will never have taken effect, thereby enabling her to avoid the requirement of levirate marriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:7",
    "he": "קִדַּשְׁתִּי אֶת בִּתִּי וְאֵינִי יוֹדֵעַ לְמִי קִדַּשְׁתִּיהָ, וּבָא אֶחָד וְאָמַר אֲנִי קִדַּשְׁתִּיהָ, נֶאֱמָן. זֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ וְזֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס:",
    "en": "With regard to a man who said: I betrothed my minor daughter to someone but I do not know to whom I betrothed her, and one man came forward and said: I betrothed her, his claim is deemed credible. If two men stepped forward and this one said: I betrothed her, and that one said: I betrothed her, they must both give her a bill of divorce to render it permitted for her to marry anyone else. And if they so desire, one of them gives her a bill of divorce and the other one may marry her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:8",
    "he": "קִדַּשְׁתִּי אֶת בִּתִּי, קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא קְטַנָּה, נֶאֱמָן. קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. נִשְׁבֵּית וּפְדִיתִיהָ, בֵּין שֶׁהִיא קְטַנָּה בֵּין שֶׁהִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. מִי שֶׁאָמַר בִּשְׁעַת מִיתָתוֹ, יֶשׁ לִי בָנִים, נֶאֱמָן. יֶשׁ לִי אַחִים, אֵינוֹ נֶאֱמָן. הַמְקַדֵּשׁ אֶת בִּתּוֹ סְתָם, אֵין הַבּוֹגְרוֹת בִּכְלָל:",
    "en": "If a father says: I betrothed my minor daughter to someone, or: I betrothed her to someone and accepted her divorce when she was a minor girl, and she is still a minor girl at the time of this statement, he is deemed credible to render her forbidden to all other men as a married woman, or to a priest as a divorced woman. But if he says: I betrothed her to someone and accepted her divorce when she was a minor, and she is an adult woman at the time of his declaration, his statement is not deemed credible. Likewise, if he says: She was taken captive and I redeemed her, he is not deemed credible to disqualify her from marrying a priest whether she was a minor girl or an adult woman. With regard to one who said at the time of his death: I have children, in which case his wife does not require levirate marriage after his death, he is deemed credible. But if he said on his deathbed: I have brothers, indicating that it is prohibited for her to marry anyone else until one of his brothers performs ḥalitza with her after his death, he is not deemed credible. In the case of one who betroths his daughter to a man without specification, i.e., without specifying which daughter he meant, the grown women are not included among those who might be betrothed, since he does not have the right to betroth them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:9",
    "he": "מִי שֶׁיֶּשׁ לוֹ שְׁתֵּי כִתֵּי בָנוֹת מִשְּׁתֵּי נָשִׁים, וְאָמַר קִדַּשְׁתִּי אֶת בִּתִּי הַגְּדוֹלָה וְאֵינִי יוֹדֵעַ אִם גְּדוֹלָה שֶׁבַּגְּדוֹלוֹת אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת, אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת שֶׁהִיא גְדוֹלָה מִן הַגְּדוֹלָה שֶׁבַּקְּטַנּוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת. קִדַּשְׁתִּי אֶת בִּתִּי הַקְּטַנָּה וְאֵינִי יוֹדֵעַ אִם קְטַנָּה שֶׁבַּקְּטַנּוֹת אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת, אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת שֶׁהִיא קְטַנָּה מִן הַקְּטַנּוֹת שֶׁבַּגְּדוֹלוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת:",
    "en": "With regard to one who has two groups of daughters from two women, i.e., one group of daughters from each wife, and he said: I betrothed my elder daughter to someone but I do not know if I meant the eldest of the older group of daughters, or the eldest of the younger group of daughters, or the youngest of the older group, who is nevertheless older than the eldest of the younger group, all the daughters are forbidden, except for the youngest of the younger group. This is the statement of Rabbi Meir. Rabbi Yosei says: Despite the uncertainty, they are all permitted except for the eldest of the older group, as one who says elder without further specification means the oldest of them all. Similarly, if one said: I betrothed my younger daughter, but I do not know if I meant the youngest of the younger group, or the youngest of the older group, or the eldest of the younger group who is younger than the youngest of the older group, they are all forbidden, except for the eldest of the older group. This is the statement of Rabbi Meir. Rabbi Yosei says: They are all permitted except for the youngest of the younger group.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:10",
    "he": "הָאוֹמֵר לְאִשָּׁה, קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּנִי, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו. הִיא אוֹמֶרֶת קִדַּשְׁתָּנִי וְהוּא אוֹמֵר לֹא קִדַּשְׁתִּיךְ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא בִתִּי, הוּא אָסוּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה מֻתֶּרֶת בִּקְרוֹבָיו. הוּא מֻתָּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו:",
    "en": "With regard to one who says to a woman: I betrothed you, and she says: You did not betroth me, he is forbidden to her relatives, as his claim that he has betrothed her renders himself forbidden to her relatives. And she is permitted to his relatives, in accordance with her stance that she is not betrothed to him. If she says: You betrothed me, and he says: I did not betroth you, he is permitted to her relatives and she is forbidden to his relatives by the same reasoning. If a man says to a woman: I betrothed you, and she says: You betrothed only my daughter, he is forbidden to the relatives of the older woman, the mother, whom he claims to have betrothed, and the older woman is permitted to his relatives. He is permitted to the relatives of the younger woman, the daughter, as he maintains that he did not betroth her, and the younger woman is permitted to his relatives, since her mother’s statement is insufficient to render her forbidden.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:11",
    "he": "קִדַּשְׁתִּי אֶת בִּתֵּךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא אוֹתִי, הוּא אָסוּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו, הוּא מֻתָּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה אֲסוּרָה בִקְרוֹבָיו:",
    "en": "Similarly, if he says: I betrothed your daughter, and she, the mother, says: You betrothed only me, he is forbidden to the relatives of the younger woman, and the younger woman is permitted to his relatives; he is permitted to the relatives of the older woman, and the older woman is forbidden to his relatives.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:12",
    "he": "כָּל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְאֵין עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר. וְאֵיזֶה, זוֹ כֹהֶנֶת, לְוִיָּה וְיִשְׂרְאֵלִית שֶׁנִּשְּׂאוּ לְכֹהֵן וּלְלֵוִי וּלְיִשְׂרָאֵל. וְכָל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְיֵשׁ עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַפָּגוּם. וְאֵיזוֹ, זוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין. וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין אֲבָל יֶשׁ לָהּ עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד מַמְזֵר. וְאֵיזֶה, זֶה הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה. וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד כְּמוֹתָהּ. וְאֵיזֶה, זֶה וְלַד שִׁפְחָה וְנָכְרִית:",
    "en": "There is a principle with regard to the hala-khot of lineage: Any case where there is betrothal, i.e., where the betrothal takes effect, and the marriage involves no transgression by Torah law, the lineage of the offspring follows the male, his father. And in which case is this applicable? For example, this is the case with regard to the daughter of a priest; or the daughter of a Levite; or the daughter of an Israelite, who married a priest, a Levite, or an Israelite. In all these cases the child’s lineage is established by his father’s family. And any case where there is a valid betrothal and yet there is a transgression, the offspring follows the flawed parent. And in which case is this applicable? For example, this is the case of a widow who is married to a High Priest, or a divorced woman or a ḥalutza who is married to a common priest, or a mamzeret or a Gibeonite woman who is married to an Israelite, or an Israelite woman who is married to a mamzer or to a Gibeonite. In these situations the child inherits the status of the blemished parent. And in any case where a woman cannot join in betrothal with a particular man, as the betrothal does not take effect, but she can join in betrothal with others, i.e., the woman is considered a member of the Jewish people and can marry other Jews, in these cases the offspring is a mamzer. And in which case is this applicable? This is one who engages in intercourse with any one of those with whom relations are forbidden that are written in the Torah. And in any case where a woman cannot join in betrothal with him or with others, the offspring is like her. He is not considered his father’s son at all, but has the same status as his mother. And in which case is this applicable? This is the offspring of a Canaanite maidservant or a gentile woman, as her child is a slave or a gentile like her. If he converts, he is not a mamzer.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.3:13",
    "he": "רַבִּי טַרְפוֹן אוֹמֵר, יְכוֹלִין מַמְזֵרִים לִטַּהֵר. כֵּיצַד. מַמְזֵר שֶׁנָּשָׂא שִׁפְחָה, הַוָּלָד עֶבֶד. שִׁחְרְרוֹ, נִמְצָא הַבֵּן בֶּן חוֹרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הֲרֵי זֶה עֶבֶד מַמְזֵר:",
    "en": "Rabbi Tarfon says: Mamzerim can be purified, so that their offspring will not be mamzerim. How so? With regard to a mamzer who married a Canaanite maidservant, their offspring is a slave. If his master subsequently emancipates him, that son is found to be a freeman, rather than a mamzer. Rabbi Eliezer says: This method is not effective, as this son is a mamzer slave.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:1",
    "he": "עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל, כַּהֲנֵי, לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי, וַחֲרוּרֵי, מַמְזֵרֵי, נְתִינֵי, שְׁתוּקֵי, וַאֲסוּפֵי. כַּהֲנֵי, לְוִיֵּי וְיִשְׂרְאֵלֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי וַחֲרוּרֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. גֵּרֵי וַחֲרוּרֵי, מַמְזֵרֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי, כֻּלָּם מֻתָּרִין לָבֹא זֶה בָזֶה:",
    "en": "There were ten categories of lineage, with varying restrictions on marriage, among the Jews who ascended from Babylonia to Eretz Yisrael with Ezra before the building of the Second Temple. They are as follows: Priests; Levites; Israelites; priests disqualified due to flawed lineage [ḥalalim]; converts, and emancipated slaves; mamzerim; Gibeonites, i.e., the descendants of the Gibeonites who converted in the time of Joshua; children of unknown paternity [shetuki]; and foundlings. The mishna proceeds to detail their halakhot: With regard to priests, Levites, and Israelites, it is permitted for men and women in these categories to marry one another. With regard to Levites who are not priests, Israelites, ḥalalim, converts, and emancipated slaves, it is permitted for men and women in these categories to marry one another. With regard to converts, and emancipated slaves, mamzerim, and Gibeonites, children of unknown paternity [shetuki], and foundlings, it is permitted for all of the men and women in these categories to marry one another.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:2",
    "he": "וְאֵלּוּ הֵם שְׁתוּקֵי, כֹּל שֶׁהוּא מַכִּיר אֶת אִמּוֹ וְאֵינוֹ מַכִּיר אֶת אָבִיו. אֲסוּפֵי, כֹּל שֶׁנֶּאֱסַף מִן הַשּׁוּק וְאֵינוֹ מַכִּיר לֹא אָבִיו וְלֹא אִמּוֹ. אַבָּא שָׁאוּל הָיָה קוֹרֵא לִשְׁתוּקֵי, בְּדוּקֵי:",
    "en": "And these are the last two categories: A shetuki is any person who knows the identity of his mother but does not know the identity of his father. A foundling is anyone who was collected from the marketplace and doesn’t know the identity of his parents, neither that of his father nor that of his mother. These two categories are people whose status is uncertain; they may be mamzerim. Abba Shaul would call a shetuki by the label of beduki.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:3",
    "he": "כָּל הָאֲסוּרִים לָבֹא בַקָּהָל, מֻתָּרִים לָבֹא זֶה בָזֶה. רַבִּי יְהוּדָה אוֹסֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, וַדָּאָן בְּוַדָּאָן, מֻתָּר. וַדָּאָן בִּסְפֵקָן, (וּסְפֵקָן בְּוַדָּאָן), וּסְפֵקָן בִּסְפֵקָן, אָסוּר. וְאֵלּוּ הֵן הַסְּפֵקוֹת, שְׁתוּקִי, אֲסוּפִי וְכוּתִי:",
    "en": "All those for whom it is prohibited to enter into the congregation, i.e., to marry a Jew of unflawed lineage, are permitted to marry into each other’s families. Rabbi Yehuda prohibits them from marrying anyone other than those who share their specific flaw. Rabbi Eliezer says: It is permitted for those with definite flaws to marry with those with definite flaws. For example, it is permitted for mamzerim and Gibeonites to marry each other. By contrast, it is prohibited for those with definite flaws, such as mamzerim, to marry with those whose flaws result from an uncertainty, such as a child of unknown paternity [shetuki] and a foundling; and it is prohibited for those whose flaws result from an uncertainty to marry with those with definite flaws; and it is prohibited for those whose flaws result from an uncertainty to marry with those whose flaws result from an uncertainty, such as a shetuki and a female shetuki. And these are the ones whose flaws result from an uncertainty: A shetuki, a foundling, and a Samaritan.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:4",
    "he": "הַנּוֹשֵׂא אִשָּׁה כֹהֶנֶת צָרִיךְ לִבְדֹּק אַחֲרֶיהָ אַרְבַּע אִמָּהוֹת שֶׁהֵן שְׁמֹנֶה, אִמָּהּ וְאֵם אִמָּהּ, וְאֵם אֲבִי אִמָּהּ וְאִמָּהּ, וְאֵם אָבִיהָ וְאִמָּהּ, וְאֵם אֲבִי אָבִיהָ וְאִמָּהּ. לְוִיָּה וְיִשְׂרְאֵלִית, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָת:",
    "en": "A priest who marries a woman who is the daughter of a priest must investigate with regard to her background, i.e., he must check previous generations of her family tree from both the maternal and paternal sides, for four mothers, which are eight. How so? He investigates the lineage of her mother, and the mother of her mother, and the mother of her mother’s father, and her mother, i.e., the mother of her mother’s fathers’ mother. And he also investigates the lineage of the mother of her father, and her mother, i.e., the mother of her father’s mother, and the mother of her father’s father, and her mother i.e., the mother of her father’s father’s mother. If he seeks to marry a Levite woman or an Israelite woman, he adds to these an investigation of mothers of one additional generation.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:5",
    "he": "אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעְלָה, וְלֹא מִן הַדּוּכָן וּלְמַעְלָה, וְלֹא מִן סַנְהֶדְרִין וּלְמָעְלָה. וְכֹל שֶׁהֻחְזְקוּ אֲבוֹתָיו מִשּׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה, מַשִּׂיאִין לַכְּהֻנָּה וְאֵין צָרִיךְ לִבְדֹּק אַחֲרֵיהֶן. רַבִּי יוֹסֵי אוֹמֵר, אַף מִי שֶׁהָיָה חָתוּם עֵד בָּעַרְכֵי הַיְשָׁנָה שֶׁל צִפּוֹרִי. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אַף מִי שֶׁהָיָה מֻכְתָּב בְּאִסְטְרַטְיָא שֶׁל מֶלֶךְ:",
    "en": "With regard to these investigations, one need not investigate from the altar and above. If his ancestors included a priest who served at the altar, one checks no further, as the court would have investigated his lineage before allowing him to participate in the Temple service. Nor do they check from the platform, used by Levites for singing in the Temple, and above, nor from the Sanhedrin and above, since only one whose lineage has been examined and who was found to be fit can be appointed to the Sanhedrin. And similarly, anyone whose ancestors held public posts, and anyone whose ancestors were charity collectors, may marry into the priesthood, and there is no need to investigate their lineage, since no one of flawed lineage would be appointed to those positions. Rabbi Yosei says: Even the descendants of one who had signed as a witness in the old court [ba’arki] of Tzippori do not need to have their lineage investigated. Rabbi Ḥanina ben Antigonus says: Even the descendants of one who was written in the army list [be’isteratya] of the Jewish king do not need to have their lineage investigated.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:6",
    "he": "בַּת חָלָל זָכָר, פְּסוּלָה מִן הַכְּהֻנָּה לְעוֹלָם. יִשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. חָלָל שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. רַבִּי יְהוּדָה אוֹמֵר, בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר:",
    "en": "The daughter of a male ḥalal is unfit to marry into the priesthood forever. In other words, all daughters of male descendants of a ḥalal are prohibited from marrying priests, as they have the status of ḥalalot. If there was an Israelite who married a ḥalala, his daughter is fit to marry into the priesthood, whereas if there was a ḥalal who married a Jewish woman, his daughter is unfit to marry into the priesthood. Rabbi Yehuda says: The daughter of a male convert is like the daughter of a male ḥalal, and she is also prohibited from marrying into the priesthood.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:7",
    "he": "רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יִשְׂרָאֵל שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. וְגֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. אֲבָל גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. אֶחָד גֵּר וְאֶחָד עֲבָדִים מְשֻׁחְרָרִים, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, עַד שֶׁתְּהֵא אִמּוֹ מִיִּשְׂרָאֵל. רַבִּי יוֹסֵי אוֹמֵר, אַף גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה:",
    "en": "Rabbi Eliezer ben Ya’akov disagrees and says: If there was an Israelite who married a female convert, his daughter is fit to marry into the priesthood, and similarly if there was a convert who married a Jewish woman, his daughter is fit to marry into the priesthood. But if there was a male convert who married a female convert, his daughter is unfit to marry into the priesthood. With regard to both converts and emancipated Canaanite slaves, their daughters are unfit to marry into the priesthood even up to ten generations. This halakha applies to the offspring until his mother is born Jewish. Rabbi Yosei says: Even if there was a male convert who married a female convert, his daughter is fit to marry into the priesthood.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:8",
    "he": "הָאוֹמֵר, בְּנִי זֶה מַמְזֵר, אֵינוֹ נֶאֱמָן. וַאֲפִלּוּ שְׁנֵיהֶם אוֹמְרִים עַל הָעֻבָּר שֶׁבְּמֵעֶיהָ מַמְזֵר הוּא, אֵינָם נֶאֱמָנִים. רַבִּי יְהוּדָה אוֹמֵר, נֶאֱמָנִים:",
    "en": "One who says: This son of mine is a mamzer, e.g., if he claims that the son was born to one forbidden to him by a prohibition that carries the punishment of karet, he is not deemed credible to render him a mamzer. And even if both of them, the father and the mother, admit that a fetus in her womb is a mamzer, they are not deemed credible. Rabbi Yehuda says: They are deemed credible.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:9",
    "he": "מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ לְקַדֵּשׁ אֶת בִּתּוֹ וְהָלַךְ הוּא וְקִדְּשָׁהּ, אִם שֶׁלּוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. וְכֵן הָאִשָּׁה שֶׁנָּתְנָה רְשׁוּת לִשְׁלוּחָהּ לְקַדְּשָׁהּ, וְהָלְכָה וְקִדְּשָׁהּ אֶת עַצְמָהּ, אִם שֶׁלָּהּ קָדְמוּ, קִדּוּשֶׁיהָ קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחָהּ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִין לָהּ גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן לָהּ גֵּט וְאֶחָד כּוֹנֵס:",
    "en": "In a case of one who authorized his agent to betroth his daughter to a man that the agent would deem fit, and the father went and betrothed her to someone else, if his betrothal preceded that of the agent, his betrothal is a valid betrothal; and if the betrothal of his agent preceded his own, the betrothal of the agent is a valid betrothal. And if it is not known whose betrothal came first, both men who might have betrothed her give her a bill of divorce in order to render her permitted to marry someone else. And if they wish and agree between them, one gives a bill of divorce and the other marries her. And similarly, with regard to a woman who authorized her agent to betroth her and she then went and betrothed herself to someone else, if her own betrothal preceded that of the agent, her betrothal is a valid betrothal, and if that of her agent preceded hers, the agent’s betrothal is a valid betrothal. And if they do not know whose betrothal came first, both men who may have betrothed her give her a bill of divorce. And if they wish, one may give a bill of divorce and the other marries her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:10",
    "he": "מִי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם וּבָא הוּא וְאִשְׁתּוֹ וּבָנָיו וְאָמַר, אִשָּׁה שֶׁיָּצָאת עִמִּי לִמְדִינַת הַיָּם הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, אֵין צָרִיךְ לְהָבִיא רְאָיָה, לֹא עַל הָאִשָּׁה וְלֹא עַל הַבָּנִים. מֵתָה וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הַבָּנִים וְאֵינוֹ מֵבִיא רְאָיָה עַל הָאִשָּׁה:",
    "en": "With regard to one who went overseas with his wife, and returned with his wife and children, and said: This is the woman who went overseas with me and these are her children, he is not required to bring proof with regard to the lineage of the woman, since her lineage was already investigated at the time of their marriage, nor with regard to the lineage of the children. If he returned without the woman and said: My wife died and these are her children, he must bring proof that the children were born to his wife, but he does not need to bring proof with regard to the lineage of the woman.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:11",
    "he": "אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם, הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הָאִשָּׁה וְאֵין צָרִיךְ לְהָבִיא רְאָיָה עַל הַבָּנִים. מֵתָה, וְאֵלּוּ בָנֶיהָ, צָרִיךְ לְהָבִיא רְאָיָה עַל הָאִשָּׁה וְעַל הַבָּנִים:",
    "en": "If he left when he was unmarried and said upon his return: I married a woman overseas, and this is she, and these are her children, he must bring proof with regard to the lineage of the woman, but he is not required to bring proof with regard to the lineage of the children. If he said: I married a woman overseas and she died, and these are her children, he is required to bring proof with regard to both the lineage of the woman and the children.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:12",
    "he": "לֹא יִתְיַחֵד אָדָם עִם שְׁתֵּי נָשִׁים, אֲבָל אִשָּׁה אַחַת מִתְיַחֶדֶת עִם שְׁנֵי אֲנָשִׁים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אִישׁ אֶחָד מִתְיַחֵד עִם שְׁתֵּי נָשִׁים בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ וְיָשֵׁן עִמָּהֶם בְּפֻנְדְּקִי, מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמַּרְתּוֹ. מִתְיַחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ, וְיָשֵׁן עִמָּהֶם בְּקֵרוּב בָּשָׂר. וְאִם הִגְדִּילוּ, זוֹ יְשֵׁנָה בִכְסוּתָהּ וְזֶה יָשֵׁן בִּכְסוּתוֹ:",
    "en": "A man may not be secluded with two women lest he sin with them, but one woman may be secluded with two men. Rabbi Shimon says: Even one man may be secluded with two women when his wife is with him, and in that situation he may even sleep in the same inn with two women, because his wife guards him from sinning with them. They further said that a man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact without clothes, since there is no concern that they will engage in sexual intercourse. And when they, the son or daughter, have grown up, this one sleeps in her garment and that one sleeps in his garment, but they may share a bed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:13",
    "he": "לֹא יִלְמַד אָדָם רַוָּק סוֹפְרִים, וְלֹא תִלְמַד אִשָּׁה סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִי שֶׁאֵין לוֹ אִשָּׁה, לֹא יִלְמַד סוֹפְרִים:",
    "en": "A bachelor may not act as a teacher of children, nor may a woman act as a teacher of children. Rabbi Elazar says: Even one who does not have a wife may not act as a teacher of children.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kiddushin.4:14",
    "he": "רַבִּי יְהוּדָה אוֹמֵר, לֹא יִרְעֶה רַוָּק בְּהֵמָה, וְלֹא יִישְׁנוּ שְׁנֵי רַוָּקִים בְּטַלִּית אֶחָת. וַחֲכָמִים מַתִּירִין. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, לֹא יִתְיַחֵד עִם הַנָּשִׁים. וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, וְיִתְפַּלֵּל לְמִי שֶׁהָעשֶׁר וְהַנְּכָסִים שֶׁלּוֹ, שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, אֶלָּא הַכֹּל לְפִי זְכוּתוֹ. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת, וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר. אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גֻרְיָן אִישׁ צַדְיָן אוֹמֵר מִשּׁוּם אַבָּא גֻרְיָא, לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ, חַמָּר, גַּמָּל, סַפָּר, סַפָּן, רוֹעֶה, וְחֶנְוָנִי, שֶׁאֻמָּנוּתָן אֻמָּנוּת לִסְטִים. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, הַחַמָּרִין, רֻבָּן רְשָׁעִים, וְהַגַּמָּלִין, רֻבָּן כְּשֵׁרִים. הַסַּפָּנִין, רֻבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנֹּם. וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים, שֻׁתָּפוֹ שֶׁל עֲמָלֵק. רַבִּי נְהוֹרַאי אוֹמֵר, מַנִּיחַ אֲנִי כָּל אֻמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה, שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְקֶרֶן קַיֶּמֶת לָעוֹלָם הַבָּא. וּשְׁאָר כָּל אֻמָּנוּת אֵינָן כֵּן. כְּשֶׁאָדָם בָּא לִידֵי חֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ, הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן, אֶלָּא מְשַׁמַּרְתּוֹ מִכָּל רָע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ. בְּנַעֲרוּתוֹ, מַה הוּא אוֹמֵר, (ישעיה מ) וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ. בְּזִקְנוּתוֹ, מַהוּ אוֹמֵר, (תהלים צב) עוֹד יְנוּבוּן בְּשֵׂיבָה. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי:",
    "en": "Rabbi Yehuda says: A bachelor may not herd cattle, nor may two bachelors sleep with one covering, lest they transgress the prohibition against homosexual intercourse, but the Rabbis permit it. Anyone who has professional dealings primarily with women may not be secluded with women. There is more of a concern that such a man might sin due to his familiarity with the women. And a person may not teach his son a trade that necessitates frequent interaction with women, for the same reason. With regard to teaching one’s son a trade, Rabbi Meir says: A person should always teach his son a clean and easy trade and pray for success to the One to Whom wealth and property belong, as ultimately there is no trade that does not include both poverty and wealth, since a person can become rich from any profession. Poverty does not come from a particular trade, nor does wealth come from a particular trade, but rather, all is in accordance with a person’s merit. Therefore, one should choose a clean and easy trade, and pray to God for success. Rabbi Shimon ben Elazar says: Have you ever seen a beast or a bird that has a trade? And yet they earn their livelihood without anguish. But all these were created only to serve me, and I, a human being, was created to serve the One Who formed me. Is it not right that I should earn my livelihood without anguish? But I, i.e., humanity, have committed evil actions and have lost my livelihood. This is why people must work to earn a living. Abba Guryan of Tzadyan says in the name of Abba Gurya: A person may not teach his son the trades of a donkey driver, a camel driver, a pot maker, a sailor, a shepherd, or a storekeeper. The reason for all these is the same, as their trades are the trades of robbers; all of these professions involve a measure of dishonesty and are likely to lead to robbery. Rabbi Yehuda says in Abba Gurya’s name: Most donkey drivers are wicked, since they engage in deceit, and most camel drivers, who traverse dangerous places such as deserts, are of fit character, as they pray to God to protect them on their journeys. Most sailors are pious, since the great danger of the seas instills in them the fear of Heaven. The best of doctors is to Gehenna, and even the fittest of butchers is a partner of Amalek. Rabbi Nehorai says: I set aside all the trades in the world, and I teach my son only Torah, as a person partakes of its reward in this world and the principal reward remains for him in the World-to-Come, which is not true of other professions, whose rewards are only in this world. Furthermore, if a person comes to be ill, or old, or undergoes suffering, and is unable to be involved in his trade, behold, he dies in hunger. But with regard to the Torah it is not so, since one can study it under all circumstances. Rather, it preserves him from all evil and sin in his youth, and provides him with a future and hope in his old age. The mishna explains: With regard to his youth, what does it say about a Torah scholar? “But they that wait for the Lord shall renew their strength” (Isaiah 40:31). With regard to his old age, what does it say? “They shall still bring forth fruit in old age” (Psalms 92:15), and it likewise states with regard to Abraham our forefather: “And Abraham was old, well stricken in age; and the Lord had blessed Abraham in all things” (Genesis 24:1). We found that Abraham our forefather fulfilled the entire Torah before it was given, as it is stated: “Because that Abraham listened to My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5), which indicates that Abraham observed all the mitzvot of his own accord and was rewarded in his old age as a result.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.2:1",
    "he": "כֵּיצַד הָרֶגֶל מוּעֶדֶת. לְשַׁבֵּר בְּדֶרֶךְ הִלּוּכָהּ. הַבְּהֵמָה מוּעֶדֶת לְהַלֵּךְ כְּדַרְכָּהּ וּלְשַׁבֵּר. הָיְתָה מְבַעֶטֶת, אוֹ שֶׁהָיוּ צְרוֹרוֹת מְנַתְּזִין מִתַּחַת רַגְלֶיהָ וְשִׁבְּרָה אֶת הַכֵּלִים, מְשַׁלֵּם חֲצִי נֶזֶק. דָּרְסָה עַל הַכְּלִי וְשִׁבְּרַתּוֹ, וְנָפַל עַל כְּלִי וּשְׁבָרוֹ, עַל הָרִאשׁוֹן מְשַׁלֵּם נֶזֶק שָׁלֵם, וְעַל הָאַחֲרוֹן מְשַׁלֵּם חֲצִי נֶזֶק. הַתַּרְנְגוֹלִים מוּעָדִין לְהַלֵּךְ כְּדַרְכָּן וּלְשַׁבֵּר. הָיָה דְלִיל קָשׁוּר בְּרַגְלָיו, אוֹ שֶׁהָיָה מְהַדֵּס וּמְשַׁבֵּר אֶת הַכֵּלִים, מְשַׁלֵּם חֲצִי נֶזֶק:",
    "en": "The mishna in the previous chapter (15b) teaches that the owner of an animal is always forewarned with regard to the category of Trampling. The mishna elaborates: For what damage caused with the hoof is the animal deemed forewarned? It is deemed forewarned with regard to trampling objects and breaking them in the course of its walking. An animal is deemed forewarned with regard to walking in its typical manner and, by doing so, breaking objects as it proceeds. By contrast, if the animal was kicking while it was walking, or it transpired that pebbles were inadvertently propelled from under its feet and those pebbles broke vessels, cases of that kind do not fit precisely into the primary category of Trampling. In both of these cases the owner of the animal pays half the cost of the damage. If an animal trod upon a vessel and broke it and then a shard of that vessel fell upon a second vessel and broke it, the owner pays the full cost of the damage for the first vessel, as its action is classified under the primary category of Trampling, and he pays half the cost of the damage for the latter vessel, as the damage caused by the shard is tantamount to damage caused by pebbles inadvertently propelled by the foot of an animal. Chickens are deemed forewarned with regard to walking in their typical manner and breaking objects, and therefore, the owner of a chicken pays the full restitution for the damage done to any objects broken by his chicken. If there was a string [delil] tied to a chicken’s leg as an indication of ownership and it wrapped around a vessel and broke it, or if the chicken was hopping in an atypical manner and breaking vessels, its owner pays half the cost of the damage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.2:2",
    "he": "כֵּיצַד הַשֵּׁן מוּעֶדֶת. לֶאֱכֹל אֶת הָרָאוּי לָהּ. הַבְּהֵמָה מוּעֶדֶת לֶאֱכֹל פֵּרוֹת וִירָקוֹת. אָכְלָה כְסוּת אוֹ כֵלִים, מְשַׁלֵּם חֲצִי נֶזֶק. בַּמֶּה דְבָרִים אֲמוּרִים. בִּרְשׁוּת הַנִּזָּק, אֲבָל בִּרְשׁוּת הָרַבִּים, פָּטוּר. אִם נֶהֱנֵית, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. כֵּיצַד מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. אָכְלָה מִתּוֹךְ הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. מִצִּדֵּי הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה. מִפֶּתַח הַחֲנוּת, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. מִתּוֹךְ הַחֲנוּת, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה:",
    "en": "Within the context of the primary category of Eating, for what damage caused with the tooth is an animal deemed forewarned? It is deemed forewarned with regard to eating food items fit for its consumption. The domesticated animal is deemed forewarned with regard to eating fruits and vegetables. If the animal ate garments or vessels, the owner pays half the cost of the damage. As these are not items fit for its consumption, the animal is not deemed forewarned in this case. In what case is this statement applied, that one pays the full value of the food eaten by the animal? It is a case where the animal ate the food on the property of the injured party; but if the animal ate food in the public domain, the owner of the animal is exempt from liability. And even if the animal ate food in the public domain, if the animal derives benefit from eating another’s produce in the public domain, the owner pays for the benefit that it derives, just not for the full cost of the food. Under what circumstances does the owner of the animal pay for the benefit that it derives? If the animal ate produce in the public square in the area before the storefronts, the owner of the animal pays for the benefit that it derives. If the animal ate from food placed at the side of the public square, which is not a public thoroughfare, the owner of the animal pays for what it damaged, as the legal status of that area is like that of the property of the injured party. If the animal ate produce from the entrance of the store, its owner pays for the benefit that it derives, as the status of a store entrance is like that of the public domain. If the animal ate produce from inside the store, its owner pays for what it damaged.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.2:3",
    "he": "הַכֶּלֶב וְהַגְּדִי שֶׁקָּפְצוּ מֵרֹאשׁ הַגָּג וְשִׁבְּרוּ אֶת הַכֵּלִים, מְשַׁלֵּם נֶזֶק שָׁלֵם, מִפְּנֵי שֶׁהֵן מוּעָדִין. הַכֶּלֶב שֶׁנָּטַל חֲרָרָה וְהָלַךְ לַגָּדִישׁ, אָכַל הַחֲרָרָה וְהִדְלִיק הַגָּדִישׁ, עַל הַחֲרָרָה מְשַׁלֵּם נֶזֶק שָׁלֵם, וְעַל הַגָּדִישׁ מְשַׁלֵּם חֲצִי נֶזֶק:",
    "en": "With regard to a dog or a goat that jumped from a rooftop and broke vessels while doing so, their owners must pay the full cost of the damage to the vessels because these animals are deemed forewarned concerning to jumping. With regard to a dog that took a cake that had been baked directly on hot coals, and went to a stack of grain to eat it, and it ate the cake and at the same time ignited the stack of grain with a coal that it had taken along with the cake, the owner of the dog must pay the full cost of the damage for the cake, and he must pay for half the cost of the damage to the stack of grain.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.2:4",
    "he": "אֵיזֶה הוּא תָם, וְאֵיזֶה הוּא מוּעָד. מוּעָד, כֹּל שֶׁהֵעִידוּ בוֹ שְׁלשָׁה יָמִים. וְתָם, מִשֶּׁיַּחֲזֹר בּוֹ שְׁלשָׁה יָמִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, מוּעָד, שֶׁהֵעִידוּ בוֹ שָׁלשׁ פְּעָמִים. וְתָם, כֹּל שֶׁיְּהוּ הַתִּינוֹקוֹת מְמַשְׁמְשִׁין בּוֹ וְאֵינוֹ נוֹגֵחַ:",
    "en": "Which type of ox is deemed innocuous and which is deemed forewarned? An ox is deemed forewarned in any case where witnesses testified about it that it gored on three different days. And it reverts back to its previous innocuous status from when it reverses its behavior and refrains from goring for three consecutive days; this is the statement of Rabbi Yehuda. Rabbi Meir says: It is deemed forewarned in any case where witnesses testified that it gored three times, regardless of the number of days on which this behavior occurred. And it reverts back to its previous innocuous status in any case where children pet it and play with it and it does not gore them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.2:5",
    "he": "שׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק כֵּיצַד. נָגַח, נָגַף, נָשַׁךְ, רָבַץ, בָּעַט, בִּרְשׁוּת הָרַבִּים, מְשַׁלֵּם חֲצִי נֶזֶק. בִּרְשׁוּת הַנִּזָּק, רַבִּי טַרְפוֹן אוֹמֵר נֶזֶק שָׁלֵם, וַחֲכָמִים אוֹמְרִים חֲצִי נֶזֶק. אָמַר לָהֶם רַבִּי טַרְפוֹן, וּמַה בִּמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל בִּרְשׁוּת הָרַבִּים, שֶׁהוּא פָטוּר, הֶחְמִיר עֲלֵיהֶם בִּרְשׁוּת הַנִּזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם, מְקוֹם שֶׁהֶחְמִיר עַל הַקֶּרֶן בִּרְשׁוּת הָרַבִּים, לְשַׁלֵּם חֲצִי נֶזֶק, אֵינוֹ דִין שֶׁנַּחְמִיר עָלֶיהָ בִּרְשׁוּת הַנִּזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם. אָמְרוּ לוֹ, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מַה בִרְשׁוּת הָרַבִּים חֲצִי נֶזֶק, אַף בִּרְשׁוּת הַנִּזָּק חֲצִי נֶזֶק. אָמַר לָהֶם, אֲנִי לֹא אָדוּן קֶרֶן מִקֶּרֶן, אֲנִי אָדוּן קֶרֶן מֵרֶגֶל. וּמַה בִמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל, בִּרְשׁוּת הָרַבִּים, הֶחְמִיר בַּקֶּרֶן, מְקוֹם שֶׁהֶחְמִיר עַל הַשֵּׁן וְעַל הָרֶגֶל, בִּרְשׁוּת הַנִּזָּק, אֵינוֹ דִין שֶׁנַּחְמִיר בַּקֶּרֶן. אָמְרוּ לוֹ, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מַה בִּרְשׁוּת הָרַבִּים חֲצִי נֶזֶק, אַף בִּרְשׁוּת הַנִּזָּק חֲצִי נֶזֶק:",
    "en": "And what is the case of the ox that causes damage while on the property of the injured party, mentioned in an earlier mishna (15b) that listed animals that are forewarned? If the animal gored, pushed, bit, squatted upon, or kicked another animal in the public domain, the owner is liable to pay half the cost of the damage if the ox was innocuous, but if it acted while on the property of the injured party, Rabbi Tarfon says: He must pay the full cost of the damage, and the Rabbis say: He must pay half the cost of the damage, as in any other case classified as Goring. Rabbi Tarfon said to the Rabbis: If in a place where the Torah was lenient with regard to damage classified as Eating and with regard to Trampling, specifically in the public domain, as the owner is exempt from liability, nevertheless the Torah was strict with regard to these forms of damage if they occurred on the property of the injured party, requiring him to pay the full cost of the damage, then in a place where the Torah was strict with regard to cases of damage classified as Goring, specifically in the public domain, requiring the owner liable to pay for half the cost of the damage, is it not right that we should be strict with regard to this form of damage if it occurs on the property of the injured party to likewise require the owner of the animal to pay the full cost of the damage? The Rabbis said to him: Although there is an a fortiori inference being applied here, still it is sufficient for the conclusion that emerges from an a fortiori inference to be like its source, meaning that the halakha cannot be stricter with the inference than it is with the case that serves as the source of the inference. Therefore, just as one is liable to pay half the cost of the damage classified as Goring in the public domain, so too, for damage classified as Goring on the property of the injured party he is liable to pay only half the cost of the damage. Rabbi Tarfon said to them: If that is your opinion, then I as well will not derive an inference with regard to Goring from a different case of Goring. I will instead derive an inference with regard to Goring from Trampling: And if in a place where the Torah was lenient with regard to damage classified as Eating and Trampling, specifically in the public domain, as the owner is exempt from liability, nevertheless the Torah was strict with regard to damage classified as Goring, requiring him to pay half the cost of the damage, then in a place where the Torah was strict with regard to damage classified as Eating and Trampling, specifically on the property of the injured party as the animal’s owner is obligated to pay the full cost of the damage, is it not right that we should be equally strict with regard to damage classified as Goring and require payment of the full cost of the damage in this case as well? The Rabbis said to him: Here as well, it is sufficient for the conclusion that emerges from an a fortiori inference to be like its source, and therefore, just as one is liable to pay half the cost of the damage classified as Goring in the public domain, so too, for damage classified as Goring on the property of the injured party he will be liable to pay only half the cost of the damage, as ultimately your inference still depends on the fact that for Goring in the public domain one pays half the cost of the damage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.2:6",
    "he": "אָדָם מוּעָד לְעוֹלָם, בֵּין שׁוֹגֵג, בֵּין מֵזִיד, בֵּין עֵר, בֵּין יָשֵׁן. סִמֵּא אֶת עֵין חֲבֵרוֹ וְשִׁבֵּר אֶת הַכֵּלִים, מְשַׁלֵּם נֶזֶק שָׁלֵם:",
    "en": "The legal status of a person is always that of one forewarned. Therefore, whether the damage was unintentional or intentional, whether he was awake while he caused the damage or asleep, whether he blinded another’s eye or broke vessels, he must pay the full cost of the damage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:1",
    "he": "הַמַּנִּיחַ אֶת הַכַּד בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהּ וּשְׁבָרָהּ, פָּטוּר. וְאִם הֻזַּק בָּהּ, בַּעַל הֶחָבִית חַיָּב בְּנִזְקוֹ. נִשְׁבְּרָה כַדּוֹ בִּרְשׁוּת הָרַבִּים, וְהֻחְלַק אֶחָד בַּמַּיִם, אוֹ שֶׁלָּקָה בַחֲרָסֶיהָ, חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, בְּמִתְכַּוֵּן, חַיָּב. בְּאֵינוֹ מִתְכַּוֵּן, פָּטוּר:",
    "en": "In the case of one who places a kad, a type of vessel, in the public domain and another person comes and stumbles on it and breaks it, the other person is exempt from paying for what he broke. And if the one who stumbled incurred damaged by it, the owner of the ḥavit, a type of vessel, is liable to pay restitution for his damage. If one’s jug broke in the public domain and another person slipped in the water from the jug and was injured from the fall, or if he was injured by the shards of the broken jug, the owner of the jug is liable. Rabbi Yehuda says: In a case where the owner of the jug acted with intent, he is liable, and in a case where he acted without intent, he is exempt.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:2",
    "he": "הַשּׁוֹפֵךְ מַיִם בִּרְשׁוּת הָרַבִּים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ. הַמַּצְנִיעַ אֶת הַקּוֹץ, וְאֶת הַזְּכוּכִית, וְהַגּוֹדֵר אֶת גְּדֵרוֹ בְּקוֹצִים, וְגָדֵר שֶׁנָּפַל לִרְשׁוּת הָרַבִּים, וְהֻזְּקוּ בָהֶן אֲחֵרִים, חַיָּב בְּנִזְקָן:",
    "en": "In the case of one who pours water in the public domain, and another person in-curred damage due to it, the one who poured water is liable to pay for his damage. In the case of one who conceals a thorn or a piece of glass in his wall adjacent to the public domain, or one who puts up a fence of thorns, or one who puts up a fence that subsequently fell into the public domain, and others incurred damage due to any of these, he is liable to pay for their damage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:3",
    "he": "הַמּוֹצִיא אֶת תִּבְנוֹ וְאֶת קַשּׁוֹ לִרְשׁוּת הָרַבִּים לִזְבָלִים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ, וְכָל הַקּוֹדֵם בָּהֶן זָכָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל הַמְקַלְקְלִין בִּרְשׁוּת הָרַבִּים וְהִזִּיקוּ, חַיָּבִין לְשַׁלֵּם, וְכָל הַקּוֹדֵם בָּהֶן זָכָה. הַהוֹפֵךְ אֶת הַגָּלָל בִּרְשׁוּת הָרַבִּים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ:",
    "en": "In the case of one who takes out his straw [teven] and his hay [kash] to the public domain to use afterward as fertilizer and another person incurred damage due to them, he is liable to pay for his damage, and whoever takes possession of the hay and straw first acquires them for himself. Rabban Shimon ben Gamliel says: With regard to anyone who places obstacles in the public domain and they cause damage, he is liable to pay damages, and whoever takes possession of them first acquires them. In the case of one who turns over dung in the public domain and another person incurred damage due to it, the former is liable to pay for his damage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:4",
    "he": "שְׁנֵי קַדָּרִין שֶׁהָיוּ מְהַלְּכִין זֶה אַחַר זֶה, וְנִתְקַל הָרִאשׁוֹן וְנָפַל, וְנִתְקַל הַשֵּׁנִי בָּרִאשׁוֹן, הָרִאשׁוֹן חַיָּב בְּנִזְקֵי שֵׁנִי:",
    "en": "In the case of two potters carrying pots who were walking one after the other in the public domain, and the first stumbled on a bump and fell, and the second stumbled over the first and fell too, the first is liable to pay for the damage incurred by the second.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:5",
    "he": "זֶה בָּא בְחָבִיתוֹ, וְזֶה בָּא בְקוֹרָתוֹ, נִשְׁבְּרָה כַדּוֹ שֶׁל זֶה בְּקוֹרָתוֹ שֶׁל זֶה, פָּטוּר, שֶׁלָּזֶה רְשׁוּת לְהַלֵּךְ וְלָזֶה רְשׁוּת לְהַלֵּךְ. הָיָה בַעַל קוֹרָה רִאשׁוֹן, וּבַעַל חָבִית אַחֲרוֹן, נִשְׁבְּרָה חָבִית בַּקּוֹרָה, פָּטוּר בַּעַל הַקּוֹרָה. וְאִם עָמַד בַּעַל הַקּוֹרָה, חַיָּב. וְאִם אָמַר לְבַעַל הֶחָבִית עֲמֹד, פָּטוּר. הָיָה בַעַל חָבִית רִאשׁוֹן וּבַעַל קוֹרָה אַחֲרוֹן, נִשְׁבְּרָה חָבִית בַּקּוֹרָה, חַיָּב. וְאִם עָמַד בַּעַל חָבִית, פָּטוּר. וְאִם אָמַר לְבַעַל קוֹרָה עֲמֹד, חַיָּב. וְכֵן זֶה בָא בְנֵרוֹ וְזֶה בְפִשְׁתָּנוֹ:",
    "en": "If this person came in the public domain with his barrel, and that person came from the opposite direction with his cross beam, and this one’s jug was broken by that one’s cross beam, the one carrying the cross beam is exempt, because this one had permission to walk in the public domain, and that one also had permission to walk there. If they were walking in the same direction, so that the owner of the cross beam was walking first, in front, and the owner of a barrel last, behind him, and the barrel was broken by the cross beam, the owner of the cross beam is exempt, since the owner of the barrel saw him in front of him and should have been more careful. But if the owner of the cross beam stopped, causing the barrel to collide with the beam and break, the former is liable, since the latter had no way of anticipating that he would stop. And if he said to the owner of the barrel: Stop, he is exempt from liability for breaking the barrel. Conversely, if the owner of the barrel was walking first and the owner of the cross beam last, and the barrel was broken by the cross beam, the owner of the cross beam is liable. But if owner of the barrel stopped, the owner of the cross beam is exempt from liability for breaking the barrel. And if he said to the owner of the cross beam: Stop, the owner of the cross beam is liable. And similarly, these halakhot apply in a case where this one came with his lamp and that one came with his flax, and the lamp set fire to the flax.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:6",
    "he": "שְׁנַיִם שֶׁהָיוּ מְהַלְּכִין בִּרְשׁוּת הָרַבִּים אֶחָד רָץ וְאֶחָד מְהַלֵּךְ, אוֹ שֶׁהָיוּ שְׁנֵיהֶם רָצִים, וְהִזִּיקוּ זֶה אֶת זֶה, שְׁנֵיהֶם פְּטוּרִין:",
    "en": "With regard to two people who were walking in the public domain, or one who was running and another one who was walking, or who were both running, and they damaged one another, both of them are exempt.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:7",
    "he": "הַמְבַקֵּעַ בִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הָרַבִּים וְהִזִּיק בִּרְשׁוּת הַיָּחִיד, בִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הַיָּחִיד אַחֵר, חַיָּב:",
    "en": "With regard to one who was chopping wood in his private property and a chip flew off and caused damage in the public property, or one who was chopping wood in the public property and caused damage in the private property of another, or one who was chopping wood in his private property and caused damage in the private property of another, in all these cases he is liable.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:8",
    "he": "שְׁנֵי שְׁוָרִים תַּמִּים שֶׁחָבְלוּ זֶה אֶת זֶה, מְשַׁלְּמִים בַּמּוֹתָר חֲצִי נֶזֶק. שְׁנֵיהֶם מוּעָדִים, מְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. אֶחָד תָּם וְאֶחָד מוּעָד, מוּעָד בַּתָּם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, תָּם בַּמּוּעָד מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. וְכֵן שְׁנֵי אֲנָשִׁים שֶׁחָבְלוּ זֶה בָזֶה, מְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. אָדָם בְּמוּעָד וּמוּעָד בְּאָדָם, מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם. אָדָם בְּתָם וְתָם בְּאָדָם, אָדָם בְּתָם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, תָּם בְּאָדָם מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. רַבִּי עֲקִיבָא אוֹמֵר, אַף תָּם שֶׁחָבַל בְּאָדָם, מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם:",
    "en": "With regard to two innocuous oxen that injured each other, the respective damages are evaluated, and if one amount is more than the other, the owner pays half the damages with regard to the difference. In other words, the owner of the ox that caused the greater damage pays the other owner half the difference. If both oxen were forewarned, the owner of the ox that caused the greater damage pays the full cost of the damage with regard to the difference. In a case where one of the oxen was innocuous and the other one was forewarned, if the forewarned ox caused greater damage to the innocuous ox than the reverse, the owner of the forewarned ox pays the full cost of the damage with regard to the difference. If the innocuous ox caused greater damage to the forewarned ox, its owner pays half the damage with regard to the difference. And similarly, with regard to two people who injured each other, the one who did greater damage pays the full cost of the damage with regard to the difference, since one is always considered forewarned with regard to damage he causes. If a person caused damage to a forewarned ox and the forewarned ox caused damage to the person, whichever side caused the greater damage pays the full cost of the damage with regard to the difference. In a case where a person caused damage to an innocuous ox and the innocuous ox caused damage to the person, if the person caused greater financial damage to the innocuous ox he pays the full cost of the damage with regard to the difference. If the innocuous ox caused greater damage to the person, its owner pays only half the damage with regard to the difference. Rabbi Akiva says: The owner of the innocuous ox that injured a person also pays the full cost of the damage with regard to the difference. Rabbi Akiva does not distinguish between an innocuous and a forewarned ox in a case where an ox injures a person.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:9",
    "he": "שׁוֹר שָׁוֶה מָנֶה שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, נוֹטֵל אֶת הַשּׁוֹר. שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, אָמַר רַבִּי מֵאִיר, עַל זֶה נֶאֱמַר (שמות כא) וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ. אָמַר לוֹ רַבִּי יְהוּדָה, וְכֵן הֲלָכָה, קִיַּמְתָּ וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ, וְלֹא קִיַּמְתָּ (שם) וְגַם אֶת הַמֵּת יֶחֱצוּן, וְאֵיזֶה, זֶה שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְהַנְּבֵלָה יָפָה חֲמִשִּׁים זוּז, שֶׁזֶּה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת, וְזֶה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת:",
    "en": "With regard to an innocuous ox worth one hundred dinars that gored an ox worth two hundred dinars, and the carcass of the dead ox is not worth anything, its owner takes the entire ox that gored it, since it is worth half the value of the damage. With regard to an innocuous ox worth two hundred dinars that gored another ox worth two hundred, and the carcass is worth nothing, Rabbi Meir said: It is about this type of case that it is stated: “Then they shall sell the live ox, and divide its monetary value” (Exodus 21:35). Rabbi Yehuda said to him: And that is the halakha, yet your interpretation of the verse is incorrect. You have upheld the clause: “Then they shall sell the live ox and divide its monetary value,” which fits your interpretation of the case. But you have not upheld the latter clause of the verse: “And the dead they shall also divide,” since in the case you mentioned the carcass is worthless. Rather, to which case is the verse referring? It is the case of an ox worth two hundred dinars that gored another ox worth two hundred dinars, and the carcass is worth fifty dinars. In this case, this party takes half the value of the living ox, one hundred dinars, and half the value of the dead ox, twenty-five dinars; and that party also takes half the value of the living ox and half the value of the dead ox.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:10",
    "he": "יֵשׁ חַיָּב עַל מַעֲשֵׂה שׁוֹרוֹ וּפָטוּר עַל מַעֲשֵׂה עַצְמוֹ, פָּטוּר עַל מַעֲשֵׂה שׁוֹרוֹ וְחַיָּב עַל מַעֲשֵׂה עַצְמוֹ. שׁוֹרוֹ שֶׁבִּיֵּשׁ, פָּטוּר, וְהוּא שֶׁבִּיֵּשׁ, חַיָּב. שׁוֹרוֹ שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, פָּטוּר, וְהוּא שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, חַיָּב. שׁוֹרוֹ שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, חַיָּב, וְהוּא שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, פָּטוּר. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, חַיָּב, וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, פָּטוּר, מִפְּנֵי שֶׁהוּא מִתְחַיֵּב בְּנַפְשׁוֹ:",
    "en": "There are cases where one is liable for an act of damage caused by his ox, but exempt from liability for the same action if he performed it himself. Conversely, there are also cases where one is exempt from liability for the action of his ox, but liable for his own action. How so? If his ox caused a person humilation, he is exempt from paying compensation, but if he himself humiliated another, he is liable. Similarly, if his ox blinded the eye of his slave or knocked out his slave’s tooth, he is exempt from having to emancipate the slave for this mutilation. But if he himself blinded his slave’s eye or knocked out his tooth, he is liable to emancipate him, as stated in the Torah (Exodus 21:26–27). By contrast, if his ox injured the owner’s father or his mother, he is liable to pay damages, but if he himself injured his father or his mother, he is exempt from paying compensation. Similarly, if his ox set fire to a haystack on Shabbat, he is liable to pay damages. But if he himself set fire to a haystack on Shabbat, he is exempt from paying damages. He is exempt from payment in these cases due to the fact that he is liable to receive the death penalty for injuring his father or mother or for desecrating Shabbat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.3:11",
    "he": "שׁוֹר שֶׁהָיָה רוֹדֵף אַחַר שׁוֹר אַחֵר, וְהֻזַּק, זֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, וְזֶה אוֹמֵר לֹא כִי, אֶלָּא בְסֶלַע לָקָה, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. הָיוּ שְׁנַיִם רוֹדְפִים אַחַר אֶחָד, זֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, וְזֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, שְׁנֵיהֶם פְּטוּרִין. אִם הָיוּ שְׁנֵיהֶן שֶׁל אִישׁ אֶחָד, שְׁנֵיהֶן חַיָּבִין. הָיָה אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַנִּזָּק אוֹמֵר גָּדוֹל הִזִּיק, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא קָטָן הִזִּיק. אֶחָד תָּם וְאֶחָד מוּעָד, הַנִּזָּק אוֹמֵר, מוּעָד הִזִּיק, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא תָם הִזִּיק, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. הָיוּ הַנִּזּוֹקִין שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, וְהַמַּזִּיקִים שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַנִּזָּק אוֹמֵר, גָּדוֹל הִזִּיק אֶת הַגָּדוֹל וְקָטָן אֶת הַקָּטָן, וּמַזִּיק אוֹמֵר לֹא כִי, אֶלָּא קָטָן אֶת הַגָּדוֹל וְגָדוֹל אֶת הַקָּטָן. אֶחָד תָּם וְאֶחָד מוּעָד, הַנִּזָּק אוֹמֵר, מוּעָד הִזִּיק אֶת הַגָּדוֹל וְתָם אֶת הַקָּטָן, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא תָם אֶת הַגָּדוֹל וּמוּעָד אֶת הַקָּטָן, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:",
    "en": "With regard to an ox that was pursuing another ox, and the ox being pursued became injured, but there are no witnesses as to how it was injured, and this one, the owner of the injured ox, says to the owner of the pursuing ox: Your ox injured my ox, and you are liable to pay me damages, and that one, the owner of the pursuing ox, says in response: No; rather, it was hurt by a rock, and I am not liable, then in this case, the burden of proof rests upon the claimant. As long as the owner of the injured ox cannot prove that the injury was inflicted by the pursuing ox, the owner of the pursuing ox is not liable. In a case where two oxen, belonging to two different owners, were pursuing one ox belonging to a third person, and that ox was injured by one of the pursuing oxen, and this one, the owner of one of the pursuing oxen, says to the owner of the other: It was your ox that caused the injury, and that one, the owner of the other pursuing ox, says: No, it was your ox that caused the injury, the two of them are exempt, since each of them rejects the claim of the injured party that his ox caused the injury. If both oxen belonged to one person, both are liable, as will be explained in the Gemara. If the pursuing oxen both belonged to one person, and were both innocuous, so that restitution is paid exclusively from proceeds of the sale of the belligerent ox, and one was large and the other one small, in this case, if the injured party says that the large ox caused the damage, and he is therefore entitled to receive restitution for half the damage from the value of the large ox, but the one liable for damage says: No; rather, the small ox caused the damage, and half of its value is not sufficient to cover half the damage; or, similarly, in a case where one ox is innocuous and one is forewarned, and the injured party says: The forewarned ox caused the damage, and the injured party is therefore eligible to receive full damages, but the one liable for damage says: No; rather, the innocuous ox caused the damage, in which case he is liable to pay only half the damage; in both of the above cases, the principle is that the burden of proof rests upon the claimant. If the injured animals were two oxen, one large and the other one small, and the ones that caused the damage were also two oxen, one large and one small, and the injured party says: The large one injured the large one and the small one injured the small one, and the one liable for damage says: No; rather, the small one injured the large one, in which case, if half the value of the belligerent ox does not cover half the damage, he is not required to pay more, and the large one injured the small one; or, similarly, if one of the belligerent oxen was innocuous and one forewarned, and the injured party says: The forewarned ox injured the large one, and the innocuous ox injured the small one, and the one liable for damage says: No; rather, the innocuous ox injured the large one and the forewarned ox injured the small one; here too, the burden of proof rests upon the claimant.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:1",
    "he": "שׁוֹר שֶׁנָּגַח אַרְבָּעָה וַחֲמִשָּׁה שְׁוָרִים זֶה אַחַר זֶה, יְשַׁלֵּם לָאַחֲרוֹן שֶׁבָּהֶם. וְאִם יֶשׁ בּוֹ מוֹתָר, יַחֲזִיר לְשֶׁלְּפָנָיו. וְאִם יֶשׁ בּוֹ מוֹתָר, יַחֲזִיר לְשֶׁלִּפְנֵי פָנָיו. וְהָאַחֲרוֹן אַחֲרוֹן נִשְׂכָּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, זֶה נוֹטֵל מָנֶה וְזֶה נוֹטֵל מָנֶה. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם, הָאַחֲרוֹן נוֹטֵל מָנֶה, וְשֶׁלְּפָנָיו, זֶה נוֹטֵל חֲמִשִּׁים זוּז וְזֶה נוֹטֵל חֲמִשִּׁים זוּז. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם, הָאַחֲרוֹן נוֹטֵל מָנֶה, וְשֶׁלְּפָנָיו, חֲמִשִּׁים זוּז, וּשְׁנַיִם הָרִאשׁוֹנִים, דִּינַר זָהָב:",
    "en": "With regard to an innocuous ox that gored four or five other oxen one after the other, its owner shall pay the owner of the last one of them half of the damages from the proceeds of the sale of the belligerent ox; and if there is surplus value left in his ox after he pays that owner, he shall return it to the owner of the previous ox that was gored; and if there is still surplus value left in his ox after he pays that owner, he shall return it to the one prior to the previous one. The principle is that the owner of the latest of the oxen gored in succession gains. This is the statement of Rabbi Meir. Rabbi Shimon says that the division of the compensation is as follows: With regard to an innocuous ox worth two hundred dinars that gored an ox worth two hundred dinars, thereby killing it, and the carcass is worthless, the injured party takes one hundred dinars, i.e., half the cost of the damage, from the proceeds of the sale of the belligerent ox, and the owner of the belligerent ox takes the remaining one hundred dinars. If the ox, after goring the first ox but before compensation had been paid, again gored another ox worth two hundred dinars, and the carcass is worthless, the owner of the last ox that was gored takes one hundred dinars, and with regard to payment for the previous goring, the owner of this ox that was gored takes fifty dinars, which is half the remaining value of the belligerent ox after one hundred dinars were paid to the last injured party, and the owner of that belligerent ox takes the remaining fifty dinars. If the ox, after goring the first two oxen but before compensation had been paid, again gored another ox worth two hundred dinars, and the carcass is worthless, the last injured party takes one hundred dinars, the previous one takes fifty dinars, and the first two, i.e., the first injured party and the owner of the belligerent ox, divide the remainder, each receiving one gold dinar, which is worth twenty-five silver dinars.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:2",
    "he": "שׁוֹר שֶׁהוּא מוּעָד לְמִינוֹ וְאֵינוֹ מוּעָד לְשֶׁאֵינוֹ מִינוֹ, מוּעָד לְאָדָם וְאֵינוֹ מוּעָד לִבְהֵמָה, מוּעָד לִקְטַנִּים וְאֵינוֹ מוּעָד לִגְדוֹלִים, אֶת שֶׁהוּא מוּעָד לוֹ מְשַׁלֵּם נֶזֶק שָׁלֵם, וְאֶת שֶׁאֵינוֹ מוּעָד לוֹ מְשַׁלֵּם חֲצִי נֶזֶק. אָמְרוּ לִפְנֵי רַבִּי יְהוּדָה, הֲרֵי שֶׁהָיָה מוּעָד לְשַׁבָּתוֹת וְאֵינוֹ מוּעָד לְחֹל. אָמַר לָהֶם, לַשַּׁבָּתוֹת מְשַׁלֵּם נֶזֶק שָׁלֵם, לִימוֹת הַחֹל מְשַׁלֵּם חֲצִי נֶזֶק. אֵימָתַי הוּא תָם. מִשֶּׁיַּחֲזֹר בּוֹ שְׁלשָׁה יְמֵי שַׁבָּתוֹת:",
    "en": "With regard to an ox that is forewarned with regard to its own species, as it already gored other oxen three times, but is not forewarned with regard to other species; or an ox that is forewarned with regard to people, but is not forewarned with regard to animals; or one that is forewarned with regard to small specimens of a species, but is not forewarned with regard to large specimens of that species; in all these cases, if the ox gores the type of animal or person with regard to which it is forewarned, its owner pays the full cost of the damage, and if it gores an animal or person with regard to which it is not forewarned, he pays half the cost of the damage. The Sages said before Rabbi Yehuda: What would be the halakha if this ox is forewarned with regard to Shabbatot but is not forewarned with regard to weekdays? He said to them: For damage it causes on Shabbatot its owner pays the full cost of the damage, and for damage it causes on weekdays, he pays half the cost of the damage. When is it rendered innocuous again after being forewarned with regard to Shabbat? It reverts to its innocuous status when its behavior reverts to normal, i.e., when it refrains from goring for three days of Shabbat, i.e., Shabbat in three successive weeks.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:3",
    "he": "שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל הֶקְדֵּשׁ, וְשֶׁל הֶקְדֵּשׁ שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) שׁוֹר רֵעֵהוּ, וְלֹא שׁוֹר שֶׁל הֶקְדֵּשׁ. שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח לְשׁוֹר שֶׁל נָכְרִי, פָּטוּר. וְשֶׁל נָכְרִי שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם:",
    "en": "With regard to an ox of a Jew that gored a consecrated ox, and conversely, a consecrated ox that gored a non-sacred ox, i.e., an ox owned by a Jew, the owner of the ox is exempt from paying compensation, as it is stated: “And if one man’s ox hurts the ox of another” (Exodus 21:35). It is derived from the phrase “the ox of another” that one is liable only if it is a non-sacred ox, but not if it is a consecrated ox, which belongs to the Temple treasury, regardless of whether the latter was the ox that gored or the ox that was gored. With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. But with regard to an ox of a gentile that gored the ox of a Jew, regardless of whether the goring ox was innocuous or forewarned, the owner of the ox pays the full cost of the damage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:4",
    "he": "שׁוֹר שֶׁל פִּקֵּחַ שֶׁנָּגַח שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, חַיָּב. וְשֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, שֶׁנָּגַח שׁוֹר שֶׁל פִּקֵּחַ, פָּטוּר. שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁנָּגַח, בֵּית דִּין מַעֲמִידִין לָהֶן אַפּוֹטְרוֹפּוֹס וּמְעִידִין לָהֶן בִּפְנֵי אַפּוֹטְרוֹפּוֹס. נִתְפַּקַּח הַחֵרֵשׁ, נִשְׁתַּפָּה הַשּׁוֹטֶה וְהִגְדִּיל הַקָּטָן, חָזַר לְתַמּוּתוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, הֲרֵי הוּא בְחֶזְקָתוֹ. שׁוֹר הָאִצְטָדִין אֵינוֹ חַיָּב מִיתָה, שֶׁנֶּאֱמַר (שמות כא) כִּי יִגַּח, וְלֹא שֶׁיַּגִּיחוּהוּ:",
    "en": "If an ox of a halakhically competent person gored an ox of a deaf-mute, an imbecile, or a minor, all of whom are not considered halakhically competent, the owner is liable for damages. But if an ox of a deaf-mute, an imbecile, or a minor gored an ox of a halakhically competent person, the owner of the ox is exempt from liability. If an ox belonging to a deaf-mute, an imbecile, or a minor gored another ox and caused damage, the court appoints a steward for them and warns them with regard to the ox that gored in the presence of the steward. The ox is thereby rendered a forewarned ox, since the steward is considered its owner with regard to the requirement of the verse: “And warning has been given to its owner” (Exodus 21:29). If, after the ox was rendered forewarned in this manner, the deaf-mute regained his hearing, the imbecile became halakhically competent, or the minor reached the age of majority, the ox has thereby reverted to its status of innocuousness. This is the statement of Rabbi Meir, who maintains that the ox had the status of a forewarned ox only while it was under the custody of the steward. Rabbi Yosei says: It retains its previous status of being forewarned. If a stadium [ha’itztadin] ox, i.e., one that is trained to fight in a stadium, gores and kills a person, it is not liable to be put to death, as it is stated: “And if an ox gores a man or a woman” (Exodus 21:28). This is referring only to an ox that gores on its own initiative, but not to the case of an ox where others induced it to gore. Therefore, the owner of a stadium ox, which is trained to gore, is exempt from liability if it does.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:5",
    "he": "שׁוֹר שֶׁנָּגַח אֶת הָאָדָם וָמֵת, מוּעָד, מְשַׁלֵּם כֹּפֶר, וְתָם, פָּטוּר מִן הַכֹּפֶר. וְזֶה וָזֶה חַיָּבִים מִיתָה. וְכֵן בְּבֵן וְכֵן בְּבַת. נָגַח עֶבֶד אוֹ אָמָה, נוֹתֵן שְׁלשִׁים סְלָעִים, בֵּין שֶׁהוּא יָפֶה מָנֶה וּבֵין שֶׁאֵינוֹ יָפֶה אֶלָּא דִּינָר אֶחָד:",
    "en": "With regard to an ox that gored a person and the person died, if the ox was forewarned its owner pays ransom, but if it was innocuous he is exempt from paying the ransom. And both this forewarned ox and that innocuous ox are liable to be put to death for killing a person. And the same halakha applies in a case where the animal killed a boy and the same applies in a case where it killed a girl. If the ox gored and killed a Canaanite slave or a Canaanite maidservant, its owner gives the victim’s master thirty sela, whether he was a slave worth one hundred maneh, i.e., one hundred silver dinars, or worth only one dinar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:6",
    "he": "שׁוֹר שֶׁהָיָה מִתְחַכֵּךְ בְּכֹתֶל וְנָפַל עַל הָאָדָם, נִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם, לְנָכְרִי וְהָרַג אֶת יִשְׂרָאֵל, לִנְפָלִים וְהָרַג בֶּן קְיָמָא, פָּטוּר:",
    "en": "If an ox was rubbing against a wall, and as a result the wall fell on a person and killed him; or if the ox intended to kill another animal but killed a person; or if it intended to kill a gentile but killed a Jew; or intended to kill a non-viable baby but killed a viable person; in all these cases the ox is exempt from being killed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:7",
    "he": "שׁוֹר הָאִשָּׁה, שׁוֹר הַיְתוֹמִים, שׁוֹר הָאַפּוֹטְרוֹפּוֹס, שׁוֹר הַמִּדְבָּר, שׁוֹר הַהֶקְדֵּשׁ, שׁוֹר הַגֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁים, הֲרֵי אֵלּוּ חַיָּבִים מִיתָה. רַבִּי יְהוּדָה אוֹמֵר, שׁוֹר הַמִּדְבָּר, שׁוֹר הַהֶקְדֵּשׁ, שׁוֹר הַגֵּר שֶׁמֵּת, פְּטוּרִים מִן הַמִּיתָה, לְפִי שֶׁאֵין לָהֶם בְּעָלִים:",
    "en": "With regard to an ox belonging to a woman, and similarly an ox belonging to orphans, and an ox belonging to orphans that is in the custody of their steward, and a desert ox, which is ownerless, and an ox that was consecrated to the Temple treasury, and an ox belonging to a convert who died and has no heirs, rendering the ox ownerless; all of these oxen are liable to be put to death for killing a person. Rabbi Yehuda says: A desert ox, a consecrated ox, and an ox belonging to a convert who died are exempt from being put to death, since they have no owners.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:8",
    "he": "שׁוֹר שֶׁהוּא יוֹצֵא לְהִסָּקֵל וְהִקְדִּישׁוֹ בְעָלָיו, אֵינוֹ מֻקְדָּשׁ. שְׁחָטוֹ, בְּשָׂרוֹ אָסוּר. וְאִם עַד שֶׁלֹּא נִגְמַר דִּינוֹ הִקְדִּישׁוֹ בְעָלָיו, מֻקְדָּשׁ. וְאִם שְׁחָטוֹ, בְּשָׂרוֹ מֻתָּר:",
    "en": "With regard to an ox that is leaving court to be stoned for killing a person and its owner then consecrated it, it is not considered consecrated, i.e., the consecration does not take effect, since deriving benefit from the ox is prohibited and the ox is therefore worthless. If one slaughtered it, its flesh is forbidden to be eaten and it is prohibited to derive benefit from it. But if its owner consecrated it before its verdict the ox is considered consecrated, and if he slaughtered it its flesh is permitted.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.4:9",
    "he": "מְסָרוֹ לְשׁוֹמֵר חִנָּם, וּלְשׁוֹאֵל, לְנוֹשֵׂא שָׂכָר, וּלְשׂוֹכֵר, נִכְנְסוּ תַחַת הַבְּעָלִים, מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם, וְתָם מְשַׁלֵּם חֲצִי נֶזֶק. קְשָׁרוֹ בְעָלָיו בְּמוֹסֵרָה, וְנָעַל בְּפָנָיו כָּרָאוּי, וְיָצָא וְהִזִּיק, אֶחָד תָּם וְאֶחָד מוּעָד חַיָּב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, תָּם חַיָּב וּמוּעָד פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) וְלֹא יִשְׁמְרֶנּוּ בְּעָלָיו, וְשָׁמוּר הוּא זֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין לוֹ שְׁמִירָה אֶלָּא סַכִּין:",
    "en": "If the owner of an ox conveyed it to an unpaid bailee, or to a borrower, or to a paid bailee, or to a renter, and it caused damage while in their custody, they enter into the responsibilities and liabilities in place of the owner. Therefore, if it was forewarned the bailee pays the full cost of the damage, and if it was innocuous he pays half the cost of the damage. If the ox’s owner tied it with reins to a fence or locked the gate before it in an appropriate manner, but nevertheless the ox emerged and caused damage, whether the ox is innocuous or forewarned the owner is liable, since this is not considered sufficient precaution to prevent damage; this is the statement of Rabbi Meir. Rabbi Yehuda says that if the ox is innocuous the owner is liable even if he safeguarded it appropriately, since the Torah does not limit the required safeguarding for an innocuous ox. But if the ox is forewarned, the owner is exempt from paying compensation for damage, as it is stated in the verse describing damage by a forewarned ox: “And the owner has not secured it” (Exodus 21:36), and this ox that was tied with reins or behind a locked gate was secured. Rabbi Eliezer says: An ox has no sufficient safeguarding at all other than slaughtering it with a knife; there is no degree of safeguarding that exempts the ox’s owner from liability.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.5:1",
    "he": "שׁוֹר שֶׁנָּגַח אֶת הַפָּרָה וְנִמְצָא עֻבָּרָהּ בְּצִדָּהּ, וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נְגָחָהּ יָלְדָה, אִם מִשֶּׁנְּגָחָהּ יָלְדָה, מְשַׁלֵּם חֲצִי נֶזֶק לַפָּרָה וּרְבִיעַ נֶזֶק לַוָּלָד. וְכֵן פָּרָה שֶׁנָּגְחָה אֶת הַשּׁוֹר וְנִמְצָא וְלָדָהּ בְּצִדָּהּ, וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נָגְחָה יָלְדָה, אִם מִשֶּׁנָּגְחָה יָלְדָה, מְשַׁלֵּם חֲצִי נֶזֶק מִן הַפָּרָה וּרְבִיעַ נֶזֶק מִן הַוָּלָד:",
    "en": "In the case of an innocuous ox that gored and killed a cow, and the cow’s fetus was found dead at its side, and it is not known whether the cow gave birth before the ox gored it and the fetus’s death is unrelated to the goring or whether it gave birth after the ox gored it and the fetus died on account of the goring, the owner of the ox pays half the cost of the damage for the cow and one-quarter of the cost of the damage for the offspring. Since it is uncertain whether the ox was responsible for the death of the fetus, in which case he would pay half the damages, its owner pays only half the amount for the fetus that he would ordinarily be required to pay, i.e., one-quarter. And likewise, there is uncertainty in the case of an innocuous cow that gored an ox, and the cow’s newborn offspring was found at its side dead or alive, and it is not known whether the cow gave birth before it gored the ox or whether the cow gave birth after it gored. When damage is caused by an innocuous animal, the liability of the owner is limited to the value of the animal that gored. Therefore, half the cost of the damage is paid from the value of the cow, as in the standard case of an innocuous animal. And if that does not suffice to pay for half the cost of the damage, one-quarter of the cost of the damage is paid from the offspring. Since it is uncertain whether the offspring was part of the cow at the time the cow gored, the owner pays only half of what he would pay if it were certain that it was part of the cow.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.5:2",
    "he": "הַקַּדָּר שֶׁהִכְנִיס קְדֵרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וְשִׁבְּרָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַקְּדֵרוֹת חַיָּב. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל חָצֵר חַיָּב. הִכְנִיס פֵּרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וַאֲכָלָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַפֵּרוֹת חַיָּב. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל הֶחָצֵר חַיָּב:",
    "en": "In the case of a potter who brought his pots into a homeowner’s courtyard without permission, and the homeowner’s animal broke the pots, the homeowner is exempt. If the owner’s animal was injured by the pots, the owner of the pots is liable. But if the potter brought them inside with permission, the owner of the courtyard is liable if his animal caused damage to the pots. Similarly, if someone brought his produce into the homeowner’s courtyard without permission, and the homeowner’s animal ate them, the homeowner is exempt. If his animal was injured by them, e.g., if it slipped on them, the owner of the produce is liable. But if he brought his produce inside with permission, the owner of the courtyard is liable for the damage caused by his animal to them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.5:3",
    "he": "הִכְנִיס שׁוֹרוֹ לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וּנְגָחוֹ שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנְּשָׁכוֹ כַלְבּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. נָגַח הוּא שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת, חַיָּב. נָפַל לְבוֹרוֹ וְהִבְאִישׁ מֵימָיו, חַיָּב. הָיָה אָבִיו אוֹ בְנוֹ לְתוֹכוֹ, מְשַׁלֵּם אֶת הַכֹּפֶר. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל הֶחָצֵר חַיָּב. רַבִּי אוֹמֵר, בְּכֻלָּן אֵינוֹ חַיָּב, עַד שֶׁיְּקַבֵּל עָלָיו לִשְׁמֹר:",
    "en": "Similarly, if one brought his ox into the homeowner’s courtyard without permission, and the homeowner’s ox gored it or the homeowner’s dog bit it, the homeowner is exempt. If it gored the homeowner’s ox, the owner of the goring ox is liable. Furthermore, if the ox that he brought into the courtyard without permission fell into the owner’s pit and contaminated its water, the owner of the ox is liable to pay compensation for despoiling the water. If the homeowner’s father or son were inside the pit at the time the ox fell and the person died as a result, the owner of the ox pays the ransom. But if he brought the ox into the courtyard with permission, the owner of the courtyard is liable for the damage caused. Rabbi Yehuda HaNasi says: The homeowner is not liable in any of the cases in the mishna, even if he gave his permission for the items to be brought into his premises, unless he explicitly accepts responsibility upon himself to safeguard them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.5:4",
    "he": "שׁוֹר שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, פָּטוּר מִדְּמֵי וְלָדוֹת. וְאָדָם שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, מְשַׁלֵּם דְּמֵי וְלָדוֹת. כֵּיצַד מְשַׁלֵּם דְּמֵי וְלָדוֹת, שָׁמִין אֶת הָאִשָּׁה כַּמָּה הִיא יָפָה עַד שֶׁלֹּא יָלְדָה וְכַמָּה הִיא יָפָה מִשֶּׁיָּלָדָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אִם כֵּן, מִשֶּׁהָאִשָּׁה יוֹלֶדֶת, מַשְׁבַּחַת. אֶלָּא שָׁמִין אֶת הַוְּלָדוֹת כַּמָּה הֵן יָפִין, וְנוֹתֵן לַבַּעַל. וְאִם אֵין לָהּ בַּעַל, נוֹתֵן לְיוֹרְשָׁיו. הָיְתָה שִׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ גִיּוֹרֶת, פָּטוּר:",
    "en": "In the case of an ox that was intending to gore another ox but struck a pregnant woman, and her offspring, i.e., the fetuses, emerged due to miscarriage, the owner of the ox is exempt from paying compensation for miscarried offspring. But in the case of a person who was intending to injure another but struck a pregnant woman instead, and her offspring emerged due to miscarriage, he pays compensation for miscarried offspring. How does he pay compensation for miscarried offspring, i.e., how is their value assessed? The court appraises the value of the woman by calculating how much she would be worth if sold as a maidservant before giving birth, and how much she would be worth after giving birth. He then pays the difference in value to the woman’s husband. Rabban Shimon ben Gamliel said: If so, the consequences would be absurd, as when a woman gives birth her value increases. Rather, the court appraises how much the offspring are worth, and the one liable for the damage gives that amount to the husband. And if she does not have a husband, e.g., her husband died, he gives the money to his heirs. If the pregnant woman was a Canaanite maidservant and then she was emancipated, or a convert, and she was married to an emancipated Canaanite slave or to a convert who died without any heirs, the one who caused the damage is exempt from pay-ing compensation for miscarried offspring. This is because this payment is made specifically to the husband, not to the woman.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.5:5",
    "he": "הַחוֹפֵר בּוֹר בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הָרַבִּים, אוֹ בִרְשׁוּת הָרַבִּים וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד, בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד אַחֵר, חַיָּב. הַחוֹפֵר בּוֹר בִּרְשׁוּת הָרַבִּים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, חַיָּב. אֶחָד הַחוֹפֵר בּוֹר, שִׁיחַ וּמְעָרָה, חֲרִיצִין וּנְעִיצִין, חַיָּב. אִם כֵּן, לָמָּה נֶאֱמַר בּוֹר, מַה בּוֹר שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים, אַף כֹּל שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים. הָיוּ פְחוּתִין מֵעֲשָׂרָה טְפָחִים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, פָּטוּר. וְאִם הֻזַּק בּוֹ, חַיָּב:",
    "en": "One who digs part of a pit on private property and opens its entrance in the public domain, or digs a pit in the public domain and opens its entrance on private property, or digs a pit on private property and opens its entrance on another person’s private property, is liable for damage caused by the pit in each case. In the case of one who digs a pit in the public domain and an ox or a donkey fell into it and died, he is liable. The halakha is the same for one who digs either a pit; a ditch, which is narrow and long; or a cave, which is rectangular and roofed; trenches and water channels. In all these cases he is liable. If so, why is the verse stated as referring to a pit, as it states: “And if a man shall open a pit” (Exodus 21:33)? To teach that just as a pit that has sufficient depth to cause death when falling into it is at least ten handbreadths deep, so too, any other excavations that have sufficient depth to cause death may be no less than ten handbreadths. If any of the types of excavations were less than ten handbreadths deep, and an ox or a donkey fell into one of them and died, the digger of the excavation is exempt. But if it was injured in it, not killed, he is liable to pay damages.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.5:6",
    "he": "בּוֹר שֶׁל שְׁנֵי שֻׁתָּפִין, עָבַר עָלָיו הָרִאשׁוֹן וְלֹא כִסָּהוּ, וְהַשֵּׁנִי וְלֹא כִסָּהוּ, הַשֵּׁנִי חַיָּב. כִּסָּהוּ הָרִאשׁוֹן, וּבָא הַשֵּׁנִי וּמְצָאוֹ מְגֻלֶּה וְלֹא כִסָּהוּ, הַשֵּׁנִי חַיָּב. כִּסָּהוּ כָרָאוּי, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, פָּטוּר. לֹא כִסָּהוּ כָרָאוּי, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, חַיָּב. נָפַל לְפָנָיו מִקּוֹל הַכְּרִיָּה, חַיָּב. לְאַחֲרָיו מִקּוֹל הַכְּרִיָּה, פָּטוּר. נָפַל לְתוֹכוֹ שׁוֹר וְכֵלָיו וְנִשְׁתַּבְּרוּ, חֲמוֹר וְכֵלָיו וְנִתְקָרְעוּ, חַיָּב עַל הַבְּהֵמָה וּפָטוּר עַל הַכֵּלִים. נָפַל לְתוֹכוֹ שׁוֹר חֵרֵשׁ, שׁוֹטֶה וְקָטָן, חַיָּב. בֵּן אוֹ בַת, עֶבֶד אוֹ אָמָה, פָּטוּר:",
    "en": "If a pit belonging to two partners was uncovered and the first partner passed by it and did not cover it, and then the second passed by it and did not cover it, the second is liable for any damage caused by means of the pit. The mishna lists several halakhot that pertain to damage classified as Pit: In the case of a pit that the first person who passed by covered after using it, and then the second came to use it and found it uncovered after the cover fell off or was damaged, and he did not cover it, the second one is liable for damage caused by the pit. If the owner covered the pit appropriately and an ox or a donkey fell into it and died, he is exempt. If he did not cover the pit appropriately and an ox or a donkey fell into it and died, he is liable. If a man was digging or widening a pit, and an ox passing by fell forward into it in fright due to the sound of the digging, he is liable. If it fell backward into the pit due to the sound of the digging, he is exempt. If an ox and its accoutrements, i.e., the vessels it was carrying, fell into the pit and the vessels were broken, or if a donkey and its accoutrements fell in and the accoutrements were torn, the owner of the pit is liable for damage to the animal caused by the pit, but he is exempt from liability for damage caused to the vessels, by Torah edict. If an ox that was impaired by being deaf, or an ox that was an imbecile, or an ox that was very young fell into the pit, he is liable. If a boy or a girl, a Canaanite slave or a Canaanite maidservant fell in, he is exempt, since there is a Torah edict that the digger of a pit is liable only for damage caused to an animal.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.5:7",
    "he": "אֶחָד שׁוֹר וְאֶחָד כָּל בְּהֵמָה לִנְפִילַת הַבּוֹר, וּלְהַפְרָשַׁת הַר סִינַי, וּלְתַשְׁלוּמֵי כֶפֶל, וְלַהֲשָׁבַת אֲבֵדָה, לִפְרִיקָה, לַחֲסִימָה, לְכִלְאַיִם, וּלְשַׁבָּת. וְכֵן חַיָּה וָעוֹף כַּיּוֹצֵא בָהֶן. אִם כֵּן, לָמָּה נֶאֱמַר שׁוֹר אוֹ חֲמוֹר. אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהֹוֶה:",
    "en": "The halakha is the same whether concerning an ox or whether concerning any other animal with regard to liability for falling into a pit, and with regard to keeping its distance from Mount Sinai at the time of the receiving of the Torah, when it was forbidden for any animal to ascend the mountain, and with regard to the payment of double the principal by a thief, and with regard to the mitzva of returning a lost item, and with regard to unloading its burden, and with regard to the prohibition of muzzling it while threshing, and with regard to the prohibition of diverse kinds, and with regard to the prohibition against its working on Shabbat. And similarly, undomesticated animals and birds are subject to the same halakhot as domesticated animals. If so, why are all of the above halakhot stated in the Torah only in reference to an ox or a donkey? Rather, the reason is that the verse speaks of a common scenario, from which the other cases may be derived.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.6:1",
    "he": "הַכּוֹנֵס צֹאן לַדִּיר, וְנָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. לֹא נָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, חַיָּב. נִפְרְצָה בַלַּיְלָה אוֹ שֶׁפְּרָצוּהָ לִסְטִים, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. הוֹצִיאוּהָ לִסְטִים, לִסְטִים חַיָּבִים:",
    "en": "In the case of one who brought his flock of sheep into the pen and locked the door before it in a manner that is appropriate, and despite this sheep went out and caused damage in another person’s field by eating produce or trampling it, the owner is exempt, since he safeguarded the animals appropriately. If he did not lock the door before the sheep in a manner that is appropriate, and sheep went out and caused damage, the owner is liable, since his negligence led to the damage. If the owner locked the door appropriately but the wall of the pen was breached at night, or bandits breached it, and sheep subsequently went out and caused damage by eating or trampling, the owner of the sheep is exempt from liability. If the bandits themselves took the sheep out of the pen and the animals subsequently caused damage, the bandits are liable.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.6:2",
    "he": "הִנִּיחָהּ בַּחַמָּה, אוֹ שֶׁמְּסָרָהּ לְחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְיָצְאָה וְהִזִּיקָה, חַיָּב. מְסָרָהּ לְרוֹעֶה, נִכְנָס רוֹעֶה תַּחְתָּיו. נָפְלָה לְגִנָּה וְנֶהֱנֵית, מְשַׁלֶּמֶת מַה שֶּׁנֶּהֶנֵית. יָרְדָה כְדַרְכָּהּ וְהִזִּיקָה, מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה. כֵּיצַד מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה, שָׁמִין בֵּית סְאָה בְּאוֹתָה שָׂדֶה, כַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אָכְלָה פֵּרוֹת גְּמוּרִים מְשַׁלֶּמֶת פֵּרוֹת גְּמוּרִים. אִם סְאָה סְאָה, אִם סָאתַיִם סָאתָיִם:",
    "en": "If the owner left the animal in the sun, causing it to suffer, or if he conveyed it to a deaf-mute, an imbecile, or a minor, who are not able to safeguard it, and the animal went out and caused damage, the owner is liable because he was negligent. If the owner conveyed the animal to a shepherd to care for it, the shepherd enters in his place and is responsible for the damage. If the animal fell into a garden and derives benefit from produce there, its owner pays for the benefit that it derives and not for other damage caused. If the animal descended into the garden in its usual manner and caused damage there, its owner pays for what it damaged. How does the court appraise the value of the damage when the owner pays for what it damaged? The court appraises a large piece of land with an area required for sowing one se’a of seed [beit se’a] in that field, including the garden bed in which the damage took place. This appraisal includes how much it was worth before the animal damaged it and how much is it worth now, and the owner must pay the difference. The court appraises not only the garden bed that was eaten or trampled, rather the depreciation in value of the bed as part of the surrounding area. This results in a smaller payment, as the damage appears less significant in the context of a larger area. Rabbi Shimon says: This principle of appraisal applies only in a case where the animal ate unripe produce; but if it ate ripe produce, the owner pays the value of the ripe produce. Therefore, if it ate one se’a of produce, he pays for one se’a, and if it ate two se’a, he pays for two se’a.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.6:3",
    "he": "הַמַּגְדִּישׁ בְּתוֹךְ שָׂדֶה שֶׁל חֲבֵרוֹ שֶׁלֹּא בִרְשׁוּת, וַאֲכָלָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַשָּׂדֶה, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַגָּדִישׁ חַיָּב. וְאִם הִגְדִּישׁ בִּרְשׁוּת, בַּעַל הַשָּׂדֶה חַיָּב:",
    "en": "In a case of one who stacks his produce in another’s field without permission from the owner of that field, and an animal belonging to the owner of the field eats the produce, the owner of the field is exempt. And if the animal is injured by the produce, the owner of the stack is liable. But if he stacked them in that field with permission, the owner of the field is liable for damage caused to the produce.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.6:4",
    "he": "הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, פָּטוּר בְּדִינֵי אָדָם וְחַיָּב בְּדִינֵי שָׁמָיִם. שָׁלַח בְּיַד פִּקֵּחַ, הַפִּקֵּחַ חַיָּב. אֶחָד הֵבִיא אֶת הָאוּר, וְאֶחָד הֵבִיא אֶת הָעֵצִים, הַמֵּבִיא אֶת הָעֵצִים חַיָּב. אֶחָד הֵבִיא אֶת הָעֵצִים, וְאֶחָד הֵבִיא אֶת הָאוּר, הַמֵּבִיא אֶת הָאוּר חַיָּב. בָּא אַחֵר וְלִבָּה, הַמְּלַבֶּה חַיָּב. לִבְּתָה הָרוּחַ, כֻּלָּן פְּטוּרִין. הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה וְאָכְלָה עֵצִים, אוֹ אֲבָנִים, אוֹ עָפָר, חַיָּב, שֶׁנֶּאֱמַר (שמות כב) כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה. עָבְרָה גָּדֵר שֶׁהוּא גָּבוֹהַּ אַרְבַּע אַמּוֹת, אוֹ דֶּרֶךְ הָרַבִּים, אוֹ נָהָר, פָּטוּר. הַמַּדְלִיק בְּתוֹךְ שֶׁלּוֹ, עַד כַּמָּה תַעֲבֹר הַדְּלֵקָה. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא בְאֶמְצַע בֵּית כּוֹר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, שֵׁשׁ עֶשְׂרֵה אַמּוֹת, כְּדֶרֶךְ רְשׁוּת הָרַבִּים. רַבִּי עֲקִיבָא אוֹמֵר, חֲמִשִּׁים אַמָּה. רַבִּי שִׁמְעוֹן אוֹמֵר, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה (שמות כב), הַכֹּל לְפִי הַדְּלֵקָה:",
    "en": "One who sends a fire, i.e., places a burning object, in the hand of a deaf-mute, an imbecile, or a minor is exempt for any damage later caused by the fire according to human laws but liable according to the laws of Heaven. If he sent it in the hand of a halakhically competent person, the halakhically competent person is liable, not the one who sent him. If one person brought the fire, and one other person subsequently brought the wood, causing the fire to spread, the one who brought the wood is liable for any damage caused. Conversely, if one person first brought the wood, and subsequently one other person brought the fire, the one who brought the fire is liable, since it was he who actually kindled the wood. If another came and fanned the flame, and as a result the fire spread and caused damage, the one who fanned it is liable, since he is the proximate cause of the damage. If the wind fanned the flames, all the people involved are exempt, since none of them actually caused the damage. If one sends forth a fire, i.e., allows it to escape, and it consumes wood, or stones, or earth, he is liable, as it is stated: “If a fire breaks out, and catches in thorns, so that a stack of grain, or standing grain, or the field, is consumed, the one who kindled the fire shall pay compensation” (Exodus 22:5), which teaches that he is liable also for destroying the field itself. If one kindled a fire that crossed a fence that is four cubits high, or if the fire crossed the public thoroughfare, or if the fire crossed a river, and in each case it caused damage on the other side, he is exempt from liability. In a case of one who kindles a fire on his own premises, up to what distance may the fire travel within his property for him to still bear liability for damage caused? Rabbi Elazar ben Azaria says: The court views his location where he kindled the fire as if it were in the center of a beit kor. Therefore, if the fire spreads and causes damage farther away than half a beit kor, the one who kindled the fire is exempt, since he could not anticipate that the fire would spread so far. Rabbi Eliezer says: One is liable up to a distance of sixteen cubits, like the width of a public thoroughfare. Rabbi Akiva says: One is liable up to a distance of fifty cubits. Rabbi Shimon says: The verse states: “The one who kindled the fire shall pay [shallem yeshallem] compensation” (Exodus 22:5), to teach that everything is according to the fire.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.6:5",
    "he": "הַמַּדְלִיק אֶת הַגָּדִישׁ, וְהָיוּ בּוֹ כֵלִים וְדָלָקוּ. רַבִּי יְהוּדָה אוֹמֵר, יְשַׁלֵּם מַה שֶּׁבְּתוֹכוֹ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מְשַׁלֵּם אֶלָּא גָּדִישׁ שֶׁל חִטִּין אוֹ שֶׁל שְׂעֹרִים. הָיָה גְדִי כָפוּת לוֹ וְעֶבֶד סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, חַיָּב. עֶבֶד כָּפוּת לוֹ וּגְדִי סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, פָּטוּר. וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בְּמַדְלִיק אֶת הַבִּירָה, שֶׁהוּא מְשַׁלֵּם כָּל מַה שֶּׁבְּתוֹכוֹ, שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לְהַנִּיחַ בַּבָּתִּים:",
    "en": "With regard to one who kindles a stack of wheat or barley and there were vessels concealed inside the stack and they caught fire and burned together with the stack, Rabbi Yehuda says: The one who kindled the fire also pays compensation for what was inside the stack, but the Rabbis say: He pays compensation only for the stack of wheat or barley, as the case may be, and he is not responsible for that which was concealed within it. If there was a goat tied to the stack of grain, and there was a Canaanite slave nearby who was not tied to it, and both the goat and the slave were burned together with the stack and killed, the one who kindled the fire is liable to pay compensation for both. Conversely, if the slave was tied to the stack and there was a goat nearby that was not tied to it, and they were both burned together with it, the one who kindled the fire is exempt from payment for damage because he is liable to receive capital punishment for murder, and he is punished only for the greater transgression. And the Rabbis, who disagree with Rabbi Yehuda and exempt one from payment for vessels concealed inside the stack in the field, concede to Rabbi Yehuda that if one sets fire to a building, he pays compensation for everything that was burned inside it, since it is the normal way of people to place items in houses.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.6:6",
    "he": "גֵּץ שֶׁיָּצָא מִתַּחַת הַפַּטִּישׁ וְהִזִּיק, חַיָּב. גָּמָל שֶׁהָיָה טָעוּן פִּשְׁתָּן וְעָבַר בִּרְשׁוּת הָרַבִּים, וְנִכְנַס פִּשְׁתָּנוֹ לְתוֹךְ הַחֲנוּת, וְדָלְקוּ בְּנֵרוֹ שֶׁל חֶנְוָנִי וְהִדְלִיק אֶת הַבִּירָה, בַּעַל הַגָּמָל חַיָּב. הִנִּיחַ חֶנְוָנִי נֵרוֹ מִבַּחוּץ, הַחֶנְוָנִי חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, בְּנֵר חֲנֻכָּה פָּטוּר:",
    "en": "In the case of a spark that emerged from under the hammer of a blacksmith and started a fire, causing damage, the blacksmith is liable for the damage caused. In the case of a camel that was laden with flax and was passing through the public domain, and its flax extended into a store and the flax caught fire from a lamp in the store belonging to the storekeeper, and as a result of the burning flax the camel set fire to the building together with all its contents, the owner of the camel is liable. But if the storekeeper placed his lamp outside, thereby causing the flax on the camel to catch fire, and consequently the building was set on fire, the storekeeper is liable. Rabbi Yehuda says: In a case where the lamp placed outside was a Hanukkah lamp, the storekeeper is exempt, since it is a mitzva for a Hanukkah lamp to be placed outside.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Bava Kamma.7:1",
    "he": "מְרֻבָּה מִדַּת תַּשְׁלוּמֵי כֶפֶל מִמִּדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, שֶׁמִּדַּת תַּשְׁלוּמֵי כֶפֶל נוֹהֶגֶת בֵּין בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבֵין בְּדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, וּמִדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה אֵינָהּ נוֹהֶגֶת אֶלָּא בְּשׁוֹר וָשֶׂה בִּלְבַד, שֶׁנֶּאֱמַר (שמות כא) כִּי יִגְנֹב אִישׁ שׁוֹר אוֹ שֶׂה וּטְבָחוֹ אוֹ מְכָרוֹ וְגוֹ'. אֵין הַגּוֹנֵב אַחַר הַגַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, וְלֹא הַטּוֹבֵחַ וְלֹא הַמּוֹכֵר אַחַר הַגַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה:",
    "en": "The principle of double payment applies more broadly than the principle of fourfold or fivefold payment, as the principle of double payment applies both to the theft of something that is alive and to the theft of something that is not alive, but the principle of fourfold or fivefold payment applies only to the theft of an ox or a sheep, as it is stated: “If a man steal an ox or a sheep, and slaughter it or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Exodus 21:37). Having stated a limitation to the halakha of fourfold and fivefold payment, the mishna mentions a further limitation, which applies to all three types of payments. One who steals an item after a thief has already stolen it, i.e., one who steals a stolen item, does not pay the double payment to the thief or to the prior owner, nor does one who slaughters or sells an ox or a sheep after a thief has already stolen it pay the fourfold or fivefold payment. Rather, he pays only the principal, i.e., the value of the item he stole.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.2:1",
    "he": "כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ, מֵעִיד וּמְעִידִין אוֹתוֹ, חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, וּמְיַבְּמִין אֶת אִשְׁתּוֹ, אֲבָל הוּא אֵינוֹ מְיַבֵּם, מִפְּנֵי שֶׁהוּא אָסוּר בָּאַלְמָנָה. מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא אַחַר הַמִּטָּה, אֶלָּא הֵן נִכְסִין וְהוּא נִגְלֶה, הֵן נִגְלִין וְהוּא נִכְסֶה, וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ויקרא כא) וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. וּכְשֶׁהוּא מְנַחֵם אֲחֵרִים, דֶּרֶךְ כָּל הָעָם עוֹבְרִין בָּזֶה אַחַר זֶה וְהַמְמֻנֶּה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. וּכְשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים, כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַפָּרָתְךָ, וְהוּא אוֹמֵר לָהֶן תִּתְבָּרְכוּ מִן הַשָּׁמָיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַסַּפְסָל:",
    "en": "The High Priest judges others if he is sufficiently wise, and others judge him when he transgresses. He testifies before the court and others testify concerning him. He performs ḥalitza with his brother’s widow and his brother performs ḥalitza with his wife; and his brother consummates levirate marriage with his wife. But he does not consummate levirate marriage with his brother’s widow, because it is prohibited for him to marry a widow (see Leviticus 21:14), and can therefore never fulfill the mitzva of levirate marriage, as a yevama is by definition a widow. If a relative of the High Priest dies, he does not follow the bier carrying the corpse, since it is prohibited for the High Priest to become ritually impure even for immediate relatives (see Leviticus 21:11). Rather, once the members of the funeral procession are concealed from sight by turning onto another street, he is revealed on the street they departed, and when they are revealed, then he is concealed, and in this way, he goes out with them until the entrance of the gate of the city, from where they would take out the corpse, since the dead were not buried in Jerusalem. This is the statement of Rabbi Meir. Rabbi Yehuda says: He does not emerge from the Temple at all for the burial of his relatives, as it is stated: “And from the Temple he shall not emerge and will not desecrate the Temple of his God; for the separateness of the oil of the anointment of his God is on him” (Leviticus 21:12). The mishna continues: And when he consoles others in their mourning when they return from burial, the way of all the people is that they pass by one after another and the mourners stand in a line and are consoled, and the appointed person stands in the middle, between the High Priest and the people. And when he is consoled by others in his mourning, all the people say to him: We are your atonement. And he says to them: May you be blessed from Heaven. And when they comfort him with the first meal after the burial of one of his relatives, all the people recline on the ground as if they are taking his mourning on themselves, and he reclines on the bench out of respect for his status as High Priest.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.2:2",
    "he": "הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ:",
    "en": "The mishna continues, enumerating the halakhot pertaining to the king in similar matters: The king does not judge others as a member of a court and others do not judge him, he does not testify and others do not testify concerning him, he does not perform ḥalitza with his brother’s widow and his brother does not perform ḥalitza with his wife, and he does not consummate levirate marriage with his brother’s widow and his brother does not consummate levirate marriage with his wife, as all these actions are not fitting to the honor of his office. Rabbi Yehuda says: These are not restrictions, but his prerogative: If he desired to perform ḥalitza or to consummate levirate marriage, he is remembered for good, as this is to the benefit of his brother’s widow. The Sages said to him: They do not listen to him if he desires to do so, as this affects not only his own honor but that of the kingdom. And no one may marry a king’s widow, due to his honor. Rabbi Yehuda says: Another king may marry the widow of a king, as we found that King David married the widow of King Saul, as it is stated: “And I have given you the house of your master and the wives of your master in your bosom” (II Samuel 12:8).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.2:3",
    "he": "מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא מִפֶּתַח פַּלְטְרִין שֶׁלּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רוֹצֶה לָצֵאת אַחַר הַמִּטָּה, יוֹצֵא, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁיָּצָא אַחַר מִטָּתוֹ שֶׁל אַבְנֵר, שֶׁנֶּאֱמַר (שם ג) וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה. אָמְרוּ לוֹ, לֹא הָיָה הַדָּבָר אֶלָּא לְפַיֵּס אֶת הָעָם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַדַּרְגָּשׁ:",
    "en": "If a relative of the king dies, he does not emerge from the entrance of his palace [palterin], as it does not befit one of his stature to accompany the deceased. Rabbi Yehuda says: If he wishes to follow the bier, he follows it, as that is what we found with regard to King David, who followed the bier of Abner. As it is stated: “And King David followed the bier” (II Samuel 3:31). The Sages said to Rabbi Yehuda: The matter was only to appease the people, so that they should not suspect David of ordering Abner’s death. And when the people comfort the king with the meal of comfort, all the people recline on the ground, and he reclines on the dargash.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.2:4",
    "he": "וּמוֹצִיא לְמִלְחֶמֶת הָרְשׁוּת עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ, וְאֵין מְמַחִין בְּיָדוֹ. דֶּרֶךְ הַמֶּלֶךְ אֵין לוֹ שִׁעוּר. וְכָל הָעָם בּוֹזְזִין וְנוֹתְנִין לְפָנָיו, וְהוּא נוֹטֵל חֵלֶק בָּרֹאשׁ. לֹא יַרְבֶּה לּוֹ נָשִׁים (דברים יז), אֶלָּא שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוּדָה אוֹמֵר, מַרְבֶּה הוּא לוֹ, וּבִלְבַד שֶׁלֹּא יְהוּ מְסִירוֹת אֶת לִבּוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. אִם כֵּן לָמָּה נֶאֱמַר (דברים יז) וְלֹא יַרְבֶּה לּוֹ נָשִׁים, אֲפִלּוּ כַאֲבִיגָיִל. לֹא יַרְבֶּה לּוֹ סוּסִים (שם), אֶלָּא כְדֵי מֶרְכַּבְתּוֹ. וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד (שם), אֶלָּא כְדֵי לִתֵּן אַפְסַנְיָא. וְכוֹתֵב לוֹ סֵפֶר תּוֹרָה לִשְׁמוֹ. יוֹצֵא לַמִּלְחָמָה, מוֹצִיאָהּ עִמּוֹ. נִכְנָס, מַכְנִיסָהּ עִמּוֹ. יוֹשֵׁב בַּדִּין, הִיא עִמּוֹ. מֵסֵב, הִיא כְנֶגְדּוֹ, שֶׁנֶּאֱמַר (שם) וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו:",
    "en": "And the king brings out people for conscription in an optional war, i.e., a war that is not mandated by the Torah and is not a war of defense, on the basis of a court of seventy-one, and breaches fences of anyone in his way to create a pathway for himself for his various needs, and no one can protest his power. The pathway of the king has no measure, neither lengthwise nor widthwise, and one cannot protest that this pathway is wider than necessary. And all the people take spoils in war and give them to him, and he takes the first portion of the spoils. mishna The king “shall not add many wives for himself” (Deuteronomy 17:17), but only eighteen. Rabbi Yehuda says: He may add many wives for himself, provided that they are not like those who turn his heart away from reverence for God. Rabbi Shimon says: Even if he wants to marry only one wife, if she turns his heart away, he should not marry her. If so, why is it stated: “He shall not add many wives for himself”? This teaches that even if his wives are like Abigail, who was righteous and prevented David from sin (see I Samuel, chapter 25), it is prohibited for him to have many wives. The king “shall not accumulate many horses for himself” (Deuteronomy 17:16), but only enough for his chariot in war and in peace. “Neither shall he greatly accumulate silver and gold for himself” (Deuteronomy 17:17), but only enough to provide his soldiers’ sustenance [aspanya]. And the king writes himself a Torah scroll for his sake, as stipulated in Deuteronomy 17:18. When he goes out to war, he brings it out with him. When he comes in from war, he brings it in with him. When he sits in judgment, it is with him. When he reclines to eat, it is opposite him, as it is stated: “And it shall be with him and he shall read it all the days of his life” (Deuteronomy 17:19).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.2:5",
    "he": "אֵין רוֹכְבִין עַל סוּסוֹ, וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ, וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ, וְאֵין רוֹאִין אוֹתוֹ כְּשֶׁהוּא מִסְתַּפֵּר וְלֹא כְשֶׁהוּא עָרֹם וְלֹא בְבֵית הַמֶּרְחָץ, שֶׁנֶּאֱמַר (שם) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ:",
    "en": "One may not ride on the king’s horse, and one may not sit on his throne, and one may not use his scepter, and one may not see him when he is having his hair cut, nor when he is naked, nor when he is in the bathhouse, as it is stated: “You shall set a king over you” (Deuteronomy 17:15), meaning, ensure that his fear should be upon you. All of these actions would lessen one’s fear of and reverence for the king.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:1",
    "he": "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן:",
    "en": "Cases of monetary law are adjudicated by three. They are chosen in the following manner: This litigant chooses one for himself and that litigant chooses one for himself, and the two of them choose one more for themselves; this is the statement of Rabbi Meir. And the Rabbis say: The two judges that were chosen choose one more judge for themselves. This litigant can disqualify the judge chosen by that litigant and that litigant can disqualify the judge chosen by this litigant; this is the statement of Rabbi Meir. And the Rabbis say: When can one of the litigants disqualify the judges? Only when he brings evidence about them that they are related to one of the litigants or to each other, or that they are disqualified from serving as judges for another reason. But if they are fit to serve as judges or are experts ordained by the court, he cannot disqualify them. This litigant can disqualify the witnesses of that litigant and that litigant can disqualify the witnesses of this litigant; this is the statement of Rabbi Meir. And the Rabbis say: When can one litigant disqualify the other’s witnesses? Only when he brings evidence about them that they are related to one of the litigants or to each other, or that they are disqualified from bearing witness for another reason. But if they are fit to serve as witnesses, he cannot disqualify them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:2",
    "he": "אָמַר לוֹ נֶאֱמָן עָלַי אַבָּא, נֶאֱמָן עָלַי אָבִיךָ, נֶאֱמָנִין עָלַי שְׁלֹשָׁה רוֹעֵי בָקָר, רַבִּי מֵאִיר אוֹמֵר, יָכוֹל לַחֲזֹר בּוֹ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ יָכוֹל לַחֲזֹר בּוֹ. הָיָה חַיָּב לַחֲבֵרוֹ שְׁבוּעָה וְאָמַר לוֹ דּוֹר לִי בְחַיֵּי רֹאשְׁךָ, רַבִּי מֵאִיר אוֹמֵר, יָכוֹל לַחֲזֹר בּוֹ. וַחֲכָמִים אוֹמְרִים, אֵין יָכוֹל לַחֲזֹר בּוֹ:",
    "en": "If one litigant says to the other: My father is trusted to adjudicate for me, or: Your father is trusted to adjudicate for me, or: Three cattle herders, who are not proficient in halakha, are trusted to adjudicate for me, all of whom are disqualified from serving as judges, Rabbi Meir says: The one who made the offer can retract it, and the Rabbis say: He cannot retract it, but must accept their verdict. Similarly, one who was obligated by Torah law to take an oath to another, which is done while grasping a sacred object, and the latter said to him: Instead of taking an oath, merely vow to me by the life of your head that what you claim is true, Rabbi Meir says: The one who made the offer can retract it, and demand that the other litigant take an oath, as he is obligated to do by Torah law. And the Rabbis say: He cannot retract his offer. Once he has agreed to accept a vow, which is of less severity than an oath, he cannot retract his agreement.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:3",
    "he": "וְאֵלּוּ הֵן הַפְּסוּלִין, הַמְשַׂחֵק בְּקֻבְיָא, וְהַמַּלְוֶה בְרִבִּית, וּמַפְרִיחֵי יוֹנִים, וְסוֹחֲרֵי שְׁבִיעִית. אָמַר רַבִּי שִׁמְעוֹן, בִּתְחִלָּה הָיוּ קוֹרִין אוֹתָן אוֹסְפֵי שְׁבִיעִית, מִשֶּׁרַבּוּ הָאַנָּסִין, חָזְרוּ לִקְרוֹתָן סוֹחֲרֵי שְׁבִיעִית. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין לָהֶם אֻמָּנוּת אֶלָּא הִיא, אֲבָל יֵשׁ לָהֶן אֻמָּנוּת שֶׁלֹּא הִיא, כְּשֵׁרִין:",
    "en": "And these on the following list are the ones who are disqualified by the Sages from bearing witness due to their unseemly behavior, as they are considered wicked individuals guilty of monetary transgressions: One who plays with dice [bekubbiyya] for money, and one who lends money with interest, and those who fly pigeons, and merchants who trade in the produce of the Sabbatical Year, which may be eaten but may not be sold as an object of commerce. Rabbi Shimon said: Initially, people would call them: Gatherers of the produce of the Sabbatical Year. Once the tax collectors grew abundant they would then call them: Merchants who trade in the produce of the Sabbatical Year, as the Gemara will explain. Rabbi Yehuda said: When are the people listed above disqualified from bearing witness? It is when they have no occupation but this one. But if they have an occupation other than this one, although they also make money by these inappropriate means, they are fit to bear witness.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:4",
    "he": "וְאֵלּוּ הֵן הַקְּרוֹבִין, אָבִיו וְאָחִיו וַאֲחִי אָבִיו וַאֲחִי אִמּוֹ וּבַעַל אֲחוֹתוֹ וּבַעַל אֲחוֹת אָבִיו וּבַעַל אֲחוֹת אִמּוֹ וּבַעַל אִמּוֹ וְחָמִיו וְגִיסוֹ, הֵן וּבְנֵיהֶן וְחַתְנֵיהֶן, וְחוֹרְגוֹ לְבַדּוֹ. אָמַר רַבִּי יוֹסֵי, זוֹ מִשְׁנַת רַבִּי עֲקִיבָא. אֲבָל מִשְׁנָה רִאשׁוֹנָה, דּוֹדוֹ וּבֶן דּוֹדוֹ. וְכָל הָרָאוּי לְיָרְשׁוֹ, וְכָל הַקָּרוֹב לוֹ בְּאוֹתָהּ שָׁעָה. הָיָה קָרוֹב וְנִתְרַחֵק, הֲרֵי זֶה כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ מֵתָה בִתּוֹ וְיֶשׁ לוֹ בָנִים מִמֶּנָּה, הֲרֵי זֶה קָרוֹב:",
    "en": "And these are the ones disqualified from bearing witness or from serving as judges due to their status as relatives of one of the litigants or of each other: One’s father, brother, and his paternal uncle, and his maternal uncle, and his sister’s husband, and the husband of his paternal aunt, and the husband of his maternal aunt, and his mother’s husband, and his father-in-law, and his brother-in-law, i.e., the husband of his wife’s sister. They themselves, all of these people, and also their sons, and their sons-in-law are considered relatives. And his stepson alone is disqualified, but not his stepson’s sons or sons-in-law. Rabbi Yosei says: This aforementioned halakha is Rabbi Akiva’s version of the mishna. But the initial version of the mishna reads as follows: His uncle and the son of his uncle, and anyone who is fit to inherit from him. Only paternal relatives, who are fit to inherit from him, are disqualified; maternal relatives, who do not inherit from him, are not disqualified from bearing witness about him or from adjudicating his case. And the halakha disqualifying a relative from bearing witness or serving as a judge is referring to anyone who is related to him at the time of the trial. If one was once a relative and became unrelated by the time of the trial, e.g., he married the daughter of one of the litigants, but she died or they were divorced, in this case he is fit. Rabbi Yehuda says: Even if his daughter died but her husband, the former son-in-law, has children from her, he is still considered a relative; the children cause them to remain related.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:5",
    "he": "הָאוֹהֵב וְהַשּׂוֹנֵא. אוֹהֵב, זֶה שׁוּשְׁבִינוֹ. שׂוֹנֵא, כָּל שֶׁלֹּא דִבֶּר עִמּוֹ שְׁלֹשָׁה יָמִים בְּאֵיבָה. אָמְרוּ לוֹ, לֹא נֶחְשְׁדוּ יִשְׂרָאֵל עַל כָּךְ:",
    "en": "One who loves or one who hates one of the litigants is also disqualified. With regard to one who loves one of the litigants, this is referring to his groomsman. One who hates is referring to anyone who, out of enmity, did not speak with the litigant for three days. The Rabbis said to Rabbi Yehuda: The Jewish people are not suspected of bearing false witness due to love or hate.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:6",
    "he": "כֵּיצַד בּוֹדְקִים אֶת הָעֵדִים, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן וּמוֹצִיאִין אֶת כָּל הָאָדָם לַחוּץ, וּמְשַׁיְּרִין אֶת הַגָּדוֹל שֶׁבָּהֶן, וְאוֹמְרִים לוֹ אֱמֹר הֵיאַךְ אַתָּה יוֹדֵעַ שֶׁזֶּה חַיָּב לָזֶה. אִם אָמַר, הוּא אָמַר לִי שֶׁאֲנִי חַיָּב לוֹ, אִישׁ פְּלוֹנִי אָמַר לִי שֶׁהוּא חַיָּב לוֹ, לֹא אָמַר כְּלוּם, עַד שֶׁיֹּאמַר, בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּב לוֹ מָאתַיִם זוּז. וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִים אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר. שְׁנַיִם אוֹמְרִים זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, זַכַּאי. שְׁנַיִם אוֹמְרִים חַיָּב, וְאֶחָד אוֹמֵר זַכַּאי, חַיָּב. אֶחָד אוֹמֵר זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, וַאֲפִלּוּ שְׁנַיִם מְזַכִּין אוֹ שְׁנַיִם מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין:",
    "en": "How do the judges examine the witnesses? They bring them into a room in the courthouse and intimidate them so that they will speak only the truth. And they take all the people, other than the judges, outside so that they should not tell the other witnesses the questions the judges ask and the answers the first witness gives, and they leave only the eldest of the witnesses to testify first. And they say to him: Say how exactly you know that this litigant owes money to that litigant, as the plaintiff claims. If he said: The defendant said to me: It is true that I owe the plaintiff, or if he says: So-and-so said to me that the defendant owes the plaintiff, the witness has said nothing and his testimony is disregarded. It is not valid testimony unless he says: The defendant admitted in our presence to the plaintiff that he owes him, e.g., two hundred dinars. By admitting to the debt in the presence of witnesses he renders himself liable to pay the amount that he mentioned. And afterward they bring in the second witness and examine him in the same manner. If their statements are found to be congruent the judges then discuss the matter. If the opinions of the judges are divided, as two judges say that the defendant is exempt from payment and one says he is liable to pay, he is exempt. If two say he is liable and one says he is exempt, he is liable. If one says he is liable and one says he is exempt, or even if two of the judges deem him exempt or two of them deem him liable, and the other one says: I do not know, the court must add more judges and then rule in accordance with the majority opinion. This is because the one who abstains is considered as though he is not a member of the court.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:7",
    "he": "גָּמְרוּ אֶת הַדָּבָר, הָיוּ מַכְנִיסִין אוֹתָן. הַגָּדוֹל שֶׁבַּדַּיָּנִים אוֹמֵר, אִישׁ פְּלוֹנִי אַתָּה זַכַּאי, אִישׁ פְּלוֹנִי אַתָּה חַיָּב. וּמִנַּיִן לִכְשֶׁיֵּצֵא אֶחָד מִן הַדַּיָּנִים לֹא יֹאמַר אֲנִי מְזַכֶּה וַחֲבֵרַי מְחַיְּבִין אֲבָל מָה אֶעֱשֶׂה שֶׁחֲבֵרַי רַבּוּ עָלָי, עַל זֶה נֶאֱמַר לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ (ויקרא יט), וְאוֹמֵר הוֹלֵךְ רָכִיל מְגַלֶּה סּוֹד (משלי יא):",
    "en": "After the judges finish the matter and reach a decision, they bring in the litigants. The greatest of the judges says: So-and-so, you are exempt from paying; or: So-and-so, you are liable to pay. And from where is it derived that when the judge leaves the courtroom he may not say: I deemed you exempt and my colleagues deemed you liable, but what can I do, as my colleagues outnumbered me and consequently you were deemed liable? About this it is stated: “You shall not go as a talebearer among your people” (Leviticus 19:16), and it says: “One who goes about as a talebearer reveals secrets, but one who is of a faithful spirit conceals a matter” (Proverbs 11:13).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.3:8",
    "he": "כָּל זְמַן שֶׁמֵּבִיא רְאָיָה, סוֹתֵר אֶת הַדִּין. אָמְרוּ לוֹ, כָּל רְאָיוֹת שֶׁיֶּשׁ לְךָ הָבֵא מִכָּאן עַד שְׁלֹשִׁים יוֹם. מָצָא בְתוֹךְ שְׁלֹשִׁים יוֹם, סוֹתֵר. לְאַחַר שְׁלֹשִׁים יוֹם, אֵינוֹ סוֹתֵר. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַה יַּעֲשֶׂה זֶה שֶׁלֹּא מָצָא בְתוֹךְ שְׁלֹשִׁים וּמָצָא לְאַחַר שְׁלֹשִׁים. אָמְרוּ לוֹ הָבֵא עֵדִים וְאָמַר אֵין לִי עֵדִים, אָמְרוּ הָבֵא רְאָיָה וְאָמַר אֵין לִי רְאָיָה, וּלְאַחַר זְמָן הֵבִיא רְאָיָה וּמָצָא עֵדִים, הֲרֵי זֶה אֵינוֹ כְלוּם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַה יַּעֲשֶׂה זֶה שֶׁלֹּא הָיָה יוֹדֵעַ שֶׁיֶּשׁ לוֹ עֵדִים וּמָצָא עֵדִים, לֹא הָיָה יוֹדֵעַ שֶׁיֶּשׁ לוֹ רְאָיָה וּמָצָא רְאָיָה. אָמְרוּ לוֹ הָבֵא עֵדִים, אָמַר אֵין לִי עֵדִים, הָבֵא רְאָיָה וְאָמַר אֵין לִי רְאָיָה, רָאָה שֶׁמִּתְחַיֵּב בַּדִּין וְאָמַר קִרְבוּ פְּלוֹנִי וּפְלוֹנִי וְהַעִידוּנִי, אוֹ שֶׁהוֹצִיא רְאָיָה מִתּוֹךְ אֲפֻנְדָּתוֹ, הֲרֵי זֶה אֵינוֹ כְלוּם:",
    "en": "Any time one of the litigants brings additional proof, he can overturn the verdict that was decided according to previous proofs. If one litigant said to the other: Bring all the proofs that you have from now until thirty days from now, if he found additional proof within thirty days, he can overturn the verdict. If he found it after thirty days, he cannot overturn the verdict anymore. Rabban Shimon ben Gamliel said: He can still overturn the verdict, as what should this litigant, who sought and did not find additional proof within thirty days but found it after thirty days, have done? In a case where one litigant said to the other: Bring witnesses, and the latter said: I have no witnesses, and the former said to him: Bring a proof, and he said: I have no proof, and he later brought a proof or found witnesses, in this case, this proof or these witnesses are worth nothing. It is apparently a false proof or false testimony. Rabban Shimon ben Gamliel said: What should this litigant, who did not know that he has witnesses and ultimately found witnesses, or who did not know that he has a proof and ultimately found proof, have done? Therefore, he can still overturn the verdict. If at the beginning of the discussion in the court one did not bring witnesses or other evidence for his claims, but then he saw that he was about to be deemed liable to pay in the judgment, and said: Bring so-and-so and so-and-so, and they will testify on my behalf, or he pulled out a proof from under his belt [pundato], even Rabban Shimon ben Gamliel holds that this is worth nothing. If there was truth in the testimony of these witnesses or in this proof, he would not have hidden it until now.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.4:1",
    "he": "אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת, בִּדְרִישָׁה וּבַחֲקִירָה, שֶׁנֶּאֱמַר (ויקרא כד) מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם. מַה בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. דִּינֵי מָמוֹנוֹת פּוֹתְחִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת פּוֹתְחִין לִזְכוּת וְאֵין פּוֹתְחִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַטִּין עַל פִּי אֶחָד בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת מַטִּין עַל פִּי אֶחָד לִזְכוּת וְעַל פִּי שְׁנַיִם לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַחֲזִירִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת מַחֲזִירִין לִזְכוּת וְאֵין מַחֲזִירִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת הַכֹּל מְלַמְּדִין זְכוּת וְחוֹבָה, דִּינֵי נְפָשׁוֹת הַכֹּל מְלַמְּדִין זְכוּת וְאֵין הַכֹּל מְלַמְּדִין חוֹבָה. דִּינֵי מָמוֹנוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת וְהַמְלַמֵּד זְכוּת מְלַמֵּד חוֹבָה, דִּינֵי נְפָשׁוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵין יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. דִּינֵי מָמוֹנוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּלַּיְלָה, דִּינֵי נְפָשׁוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּיּוֹם. דִּינֵי מָמוֹנוֹת גּוֹמְרִין בּוֹ בַיּוֹם בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת גּוֹמְרִין בּוֹ בַיּוֹם לִזְכוּת וּבְיוֹם שֶׁלְּאַחֲרָיו לְחוֹבָה, לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב:",
    "en": "Both cases of monetary law and cases of capital law are equal with regard to the requirement for inquiry and interrogation of the witnesses, as it is stated: “You shall have one manner of law” (Leviticus 24:22), meaning that all legal procedures must be uniform. Having stated the essential similarity between the two, the mishna enumerates the differences between them. What are the differences between cases of monetary law and cases of capital law? Cases of monetary law are judged by a court of three judges, and cases of capital law are judged by a court of twenty-three judges. In cases of monetary law, the court opens the deliberations either with a claim to exempt the accused, or with a claim to find him liable. And in cases of capital law, the court opens the deliberations with a claim to acquit the accused, but it does not open the deliberations with a claim to find him liable. In cases of monetary law, the court directs, i.e., issues, the ruling based on a majority of one judge, either to exempt, or to find liable. But in cases of capital law, the court directs the judgment based on a majority of one judge to acquit and based on a majority of two judges to find liable. In cases of monetary law, the court brings the accused back to be judged again if new evidence arises, either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court brings the accused back to be judged again with a claim to acquit him, but the court does not bring him back to be judged with a claim to find him liable. In cases of monetary law, all those present at the trial may teach a reason to exempt a litigant or to find him liable. In cases of capital law, all those present at the trial may teach a reason to acquit the accused, but not all present may teach a reason to find him liable. Only the judges can teach a reason to find him liable. In cases of monetary law, one who initially teaches a reason to find the accused liable may then teach a reason to exempt him, and one who initially teaches a reason to exempt him may then teach a reason to find him liable. In cases of capital law, one who initially teaches a reason to find him liable may then teach a reason to acquit, but one who initially teaches a reason to acquit may not return and teach a reason to find him liable. In cases of monetary law, the court judges during the daytime, and may conclude the deliberations and issue the ruling even at night. In cases of capital law, the court judges during the daytime, and concludes the deliberations and issues the ruling only in the daytime. In cases of monetary law, the court may conclude the deliberations and issue the ruling even on that same day, whether to exempt the accused or to find him liable. In cases of capital law, the court may conclude the deliberations and issue the ruling even on that same day to acquit the accused, but must wait until the following day to find him liable. Therefore, since capital cases might continue for two days, the court does not judge cases of capital law on certain days, neither on the eve of Shabbat nor the eve of a Festival.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.4:2",
    "he": "דִּינֵי הַטֻּמְאוֹת וְהַטָּהֳרוֹת מַתְחִילִין מִן הַגָּדוֹל, דִּינֵי נְפָשׁוֹת מַתְחִילִין מִן הַצָּד. הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי מָמוֹנוֹת וְאֵין הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי נְפָשׁוֹת, אֶלָּא כֹהֲנִים, לְוִיִּם, וְיִשְׂרְאֵלִים הַמַּשִּׂיאִין לַכְּהֻנָּה:",
    "en": "In cases of monetary law, and likewise in the cases of ritual impurity and purity, the judges commence expressing their opinions from the greatest of the judges. In cases of capital law, the judges commence issuing their opinions from the side, where the least significant judges sit. All are fit to judge cases of monetary law. But not all are fit to judge cases of capital law; only priests, Levites, and Israelites who are of sufficiently fit lineage to marry their daughters to members of the priesthood are fit to judge cases of capital law.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.4:3",
    "he": "סַנְהֶדְרִין הָיְתָה כַּחֲצִי גֹרֶן עֲגֻלָּה, כְּדֵי שֶׁיְּהוּ רוֹאִין זֶה אֶת זֶה. וּשְׁנֵי סוֹפְרֵי הַדַּיָּנִין עוֹמְדִין לִפְנֵיהֶם, אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל, וְכוֹתְבִין דִּבְרֵי הַמְזַכִּין וְדִבְרֵי הַמְחַיְּבִין. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה, אֶחָד כּוֹתֵב דִּבְרֵי הַמְזַכִּין, וְאֶחָד כּוֹתֵב דִּבְרֵי הַמְחַיְּבִין, וְהַשְּׁלִישִׁי כוֹתֵב דִּבְרֵי הַמְזַכִּין וְדִבְרֵי הַמְחַיְּבִין:",
    "en": "A Sanhedrin of twenty-three was arranged in the same layout as half of a circular threshing floor, in order that all the judges will see one another and the witnesses. And two judges’ scribes stand before the court, one on the right and one on the left, and they write the statements of those who find the accused liable and the statements of those who acquit the accused. Rabbi Yehuda says: There were three scribes. One writes only the statements of those who acquit the accused, one writes only the statements of those who find him liable, and the third writes both the statements of those who acquit the accused and the statements of those who find him liable, so that if there is uncertainty concerning the precise wording that one of the scribes writes, it can be compared to the words of the third scribe.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.4:4",
    "he": "וְשָׁלֹשׁ שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים יוֹשְׁבִין לִפְנֵיהֶם, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת מְקוֹמוֹ. הָיוּ צְרִיכִין לִסְמֹךְ, סוֹמְכִין מִן הָרִאשׁוֹנָה. אֶחָד מִן הַשְּׁנִיָּה בָּא לוֹ לָרִאשׁוֹנָה וְאֶחָד מִן הַשְּׁלִישִׁית בָּא לוֹ לַשְּׁנִיָּה, וּבוֹרְרִין לָהֶן עוֹד אֶחָד מִן הַקָּהָל וּמוֹשִׁיבִין אוֹתוֹ בַשְּׁלִישִׁית. וְלֹא הָיָה יוֹשֵׁב בִּמְקוֹמוֹ שֶׁל רִאשׁוֹן, אֶלָּא יוֹשֵׁב בְּמָקוֹם הָרָאוּי לוֹ:",
    "en": "And three rows of Torah scholars sit before the judges, and each and every one among those sitting recognizes his place, i.e., they are seated in accordance with their stature. When the court must ordain an additional judge, e.g., if a judge dies during the proceedings or in the case of a court without a decisive majority (see 40a), the court ordains the greatest Torah scholar from the first row. As a seat in the first row is now vacant, one Torah scholar from the second row comes to the first row, and one Torah scholar from the third row comes to the second row, and the court selects another Torah scholar from among the assembled and they seat him in the third row. And this Torah scholar who moves from the second row to the first row would not sit in the place of the first Torah scholar, who joined the court, rather, he would sit in the place appropriate for him, i.e., at the end of that row, in accordance with his stature.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.4:5",
    "he": "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:",
    "en": "How does the court intimidate the witnesses in giving testimony for cases of capital law? They would bring the witnesses in and intimidate them by saying to them: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, e.g., you heard a witness testify to this in a different court, or perhaps it is based on the statement of a trusted person. Perhaps you do not know that ultimately we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity. The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], in the singular, but rather: “Your brother’s blood [demei],” in the plural. This serves to teach that the loss of both his brother’s blood and the blood of his brother’s offspring are ascribed to Cain. The mishna notes: Alternatively, the phrase “your brother’s blood [demei],” written in the plural, teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones. The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world. The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My father, i.e., progenitor, is greater than your father. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And this serves to tell of the greatness of the Holy One, Blessed be He, as when a person stamps several coins with one seal, they are all similar to each other. But the supreme King of kings, the Holy One, Blessed be He, stamped all people with the seal of Adam the first man, as all of them are his offspring, and not one of them is similar to another. Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me, as one person can be the source of all humanity, and recognize the significance of his actions. The court says to the witnesses: And perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: “When the wicked perish, there is song” (Proverbs 11:10)?",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.5:1",
    "he": "הָיוּ בוֹדְקִין אוֹתָן בְּשֶׁבַע חֲקִירוֹת, בְּאֵיזֶה שָׁבוּעַ, בְּאֵיזוֹ שָׁנָה, בְּאֵיזֶה חֹדֶשׁ, בְּכַמָּה בַחֹדֶשׁ, בְּאֵיזֶה יוֹם, בְּאֵיזוֹ שָׁעָה, בְּאֵיזֶה מָקוֹם. רַבִּי יוֹסֵי אוֹמֵר בְּאֵיזֶה יוֹם, בְּאֵיזוֹ שָׁעָה, בְּאֵיזֶה מָקוֹם. מַכִּירִין אַתֶּם אוֹתוֹ. הִתְרֵיתֶם בּוֹ. הָעוֹבֵד עֲבוֹדָה זָרָה, אֶת מִי עָבַד, וּבַמֶּה עָבָד:",
    "en": "The court would examine the witnesses in capital cases with seven interrogations, i.e., interrogatory questions, and they are: In which seven-year period, that is, in which cycle of seven years within a jubilee did the event occur; in which year of the Sabbatical cycle did the event occur; in which month did the event occur; on which day of the month did the event occur; on which day of the week did the event occur; at which hour did the event occur; and in what place did the event occur. Rabbi Yosei says: The court would examine the witnesses with only three interrogations: On which day did the event occur, at which hour, and in what place. They would also ask: Do you recognize him as the man who committed the transgression? Did you warn him? They would then ask the witnesses about the particulars of the incident. For example, in the case of one who is an accused idol worshipper, they ask the witnesses: Whom, i.e., which idol, did he worship, and in what manner did he worship it, and so on.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.5:2",
    "he": "כָּל הַמַּרְבֶּה בִבְדִיקוֹת, הֲרֵי זֶה מְשֻׁבָּח. מַעֲשֶׂה וּבָדַק בֶּן זַכַּאי בְּעֻקְצֵי תְאֵנִים. וּמַה בֵּין חֲקִירוֹת לִבְדִיקוֹת. חֲקִירוֹת, אֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, עֵדוּתָן בְּטֵלָה. בְּדִיקוֹת, אֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, וַאֲפִלּוּ שְׁנַיִם אוֹמְרִים אֵין אָנוּ יוֹדְעִין, עֵדוּתָן קַיָּמֶת. אֶחָד חֲקִירוֹת וְאֶחָד בְּדִיקוֹת, בִּזְמַן שֶׁמַּכְחִישִׁין זֶה אֶת זֶה, עֵדוּתָן בְּטֵלָה:",
    "en": "With regard to all judges who increase the number of examinations, i.e., who add questions about the details of the event, this is praiseworthy, as this may clarify that the witnesses are lying. An incident occurred and ben Zakkai examined the witnesses by questioning them about the color and shape of the stems of figs in order to unearth a contradiction between the witnesses. The mishna explains: What is the difference between interrogations and examinations? With regard to interrogations, if one of the witnesses says: I do not know the answer, their testimony is void immediately. With regard to examinations, if one says: I do not know the answer, and even if two say: We do not know the answer, their testimony still stands. Both with regard to interrogations and examinations, at a time when the witnesses contradict one another, their testimony is void.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.5:3",
    "he": "אֶחָד אוֹמֵר בִּשְׁנַיִם בַּחֹדֶשׁ וְאֶחָד אוֹמֵר בִּשְׁלֹשָׁה בַחֹדֶשׁ, עֵדוּתָן קַיֶּמֶת, שֶׁזֶּה יוֹדֵעַ בְּעִבּוּרוֹ שֶׁל חֹדֶשׁ וְזֶה אֵינוֹ יוֹדֵעַ בְּעִבּוּרוֹ שֶׁל חֹדֶשׁ. אֶחָד אוֹמֵר בִּשְׁלֹשָׁה וְאֶחָד אוֹמֵר בַּחֲמִשָּׁה, עֵדוּתָן בְּטֵלָה. אֶחָד אוֹמֵר בִּשְׁתֵּי שָׁעוֹת וְאֶחָד אוֹמֵר בְּשָׁלֹשׁ שָׁעוֹת, עֵדוּתָן קַיֶּמֶת. אֶחָד אוֹמֵר בְּשָׁלֹשׁ וְאֶחָד אוֹמֵר בְּחָמֵשׁ, עֵדוּתָן בְּטֵלָה. רַבִּי יְהוּדָה אוֹמֵר, קַיָּמֶת. אֶחָד אוֹמֵר בְּחָמֵשׁ וְאֶחָד אוֹמֵר בְּשֶׁבַע, עֵדוּתָן בְּטֵלָה, שֶׁבְּחָמֵשׁ חַמָּה בַמִּזְרָח וּבְשֶׁבַע חַמָּה בַמַּעֲרָב:",
    "en": "The mishna clarifies: If one witness says the event occurred on the second of the month, and one witness says that the event occurred on the third of the month, this is not regarded as a contradiction and their testimony stands, since it is possible to say that this witness knows of the addition of a day to the previous month, and according to his tally the event occurred on the second of the month, and that witness does not know of the addition of a day to the previous month, and according to his tally the event occurred on the third of the month. Their testimony is not considered incongruent. By contrast, if this witness says the event occurred on the third of the month and one witness says the event occurred on the fifth of the month, their testimony is void, as this disparity cannot be attributed to a mere error. Therefore, their testimony is not congruent. Similarly, if one witness says that the event occurred at two hours, i.e., the second hour of the day from sunrise, and one witness says that the event occurred at three hours, their testimony stands, as one could reasonably err this amount in estimating the hour of the day. By contrast, if one says that the event occurred at three hours, and one says that the event occurred at five hours, their testimony is void. Rabbi Yehuda says: Also in this case their testimony stands, as one could reasonably err concerning even this length of time. Rabbi Yehuda adds: But if one says that the event occurred at five hours, and one says that the event occurred at seven hours, their testimony is void. Here the difference is recognizable to all, since at five hours the sun is in the east and at seven the sun is in the west, and one could not err concerning this. Therefore, their testimony is not congruent.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.5:4",
    "he": "וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִין אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִין, פּוֹתְחִין בִּזְכוּת. אָמַר אֶחָד מִן הָעֵדִים יֶשׁ לִי לְלַמֵּד עָלָיו זְכוּת, אוֹ אֶחָד מִן הַתַּלְמִידִים יֶשׁ לִי לְלַמֵּד עָלָיו חוֹבָה, מְשַׁתְּקִין אוֹתוֹ. אָמַר אֶחָד מִן הַתַּלְמִידִים יֶשׁ לִי לְלַמֵּד עָלָיו זְכוּת, מַעֲלִין אוֹתוֹ וּמוֹשִׁיבִין אוֹתוֹ בֵינֵיהֶן, וְלֹא הָיָה יוֹרֵד מִשָּׁם כָּל הַיּוֹם כֻּלּוֹ. אִם יֵשׁ מַמָּשׁ בִּדְבָרָיו, שׁוֹמְעִין לוֹ. וַאֲפִלּוּ הוּא אוֹמֵר יֶשׁ לִי לְלַמֵּד עַל עַצְמִי זְכוּת, שׁוֹמְעִין לוֹ, וּבִלְבַד שֶׁיֵּשׁ מַמָּשׁ בִּדְבָרָיו:",
    "en": "The mishna continues: And afterward, after the court examines the first witness, they bring in the second witness and examine him. If the statements of the witnesses are found to be congruent, the court begins to deliberate the matter. They open the deliberations with an appeal to anyone who can find a reason to acquit the accused. If one of the witnesses said: I can teach a reason to acquit him, or if one of the students sitting before the judges said: I can teach a reason to deem him liable, the judges silence him, i.e., both the witness and the student. The reason is that these people are not allowed to offer information such as this. But if one of the students said: I can to teach a reason to acquit him, they raise him to the seat of the court and seat him among them, and he would not descend from there the entire day, but would sit and participate in their deliberations. If the statement of that student has substance, the court listens to him. And if even the accused says: I can teach a reason to acquit me, the court listens to him and considers his statement, provided that his statement has substance.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.5:5",
    "he": "אִם מָצְאוּ לוֹ זְכוּת, פְּטָרוּהוּ. וְאִם לָאו, מַעֲבִירִין דִּינוֹ לְמָחָר. הָיוּ מִזְדַּוְּגִין זוּגוֹת זוּגוֹת, וּמְמַעֲטִין בְּמַאֲכָל, וְלֹא הָיוּ שׁוֹתִין יַיִן כָּל הַיּוֹם, וְנוֹשְׂאִין וְנוֹתְנִין כָּל הַלַּיְלָה, וְלַמָּחֳרָת מַשְׁכִּימִין וּבָאִין לְבֵית דִּין. הַמְזַכֶּה אוֹמֵר אֲנִי מְזַכֶּה וּמְזַכֶּה אֲנִי בִמְקוֹמִי, וְהַמְחַיֵּב אוֹמֵר אֲנִי מְחַיֵּב וּמְחַיֵּב אֲנִי בִמְקוֹמִי. הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵינוֹ יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. טָעוּ בְדָּבָר, שְׁנֵי סוֹפְרֵי הַדַּיָּנִין מַזְכִּירִין אוֹתָן. אִם מָצְאוּ לוֹ זְכוּת, פְּטָרוּהוּ. וְאִם לָאו, עוֹמְדִים לְמִנְיָן. שְׁנֵים עָשָׂר מְזַכִּין וְאַחַד עָשָׂר מְחַיְּבִין, זַכַּאי. שְׁנֵים עָשָׂר מְחַיְּבִין וְאַחַד עָשָׂר מְזַכִּין, וַאֲפִלּוּ אַחַד עָשָׂר מְזַכִּין וְאַחַד עָשָׂר מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, וַאֲפִלּוּ עֶשְׂרִים וּשְׁנַיִם מְזַכִּין אוֹ מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין. עַד כַּמָּה מוֹסִיפִין, שְׁנַיִם שְׁנַיִם עַד שִׁבְעִים וְאֶחָד. שְׁלֹשִׁים וְשִׁשָּׁה מְזַכִּין וּשְׁלֹשִׁים וַחֲמִשָּׁה מְחַיְּבִין, זַכַּאי. שְׁלֹשִׁים וְשִׁשָּׁה מְחַיְּבִין וּשְׁלֹשִׁים וַחֲמִשָּׁה מְזַכִּין, דָּנִין אֵלּוּ כְּנֶגֶד אֵלּוּ עַד שֶׁיִּרְאֶה אֶחָד מִן הַמְחַיְּבִין דִּבְרֵי הַמְזַכִּין:",
    "en": "And if the court found it fit to acquit him during the deliberations, as all or a majority of the judges agreed to acquit him, they excuse him. But if a majority does not find it fit to acquit him, they delay his verdict to the following day, and they then assign pairs of judges to discuss the matter with each other. They would minimize their food intake and they would not drink wine all day. And they would deliberate all night, and the following day they would arise early and come to court and then vote again and tally the votes of the judges. One who yesterday was of the opinion to acquit the defendant says: I said to acquit, and I acquit in my place, i.e., I stand by my statement to acquit. And one who yesterday was of the opinion to deem him liable says: I said to deem him liable, and I deem him liable in my place. One who yesterday taught a reason to deem him liable may then teach a reason to acquit, but one who yesterday taught a reason to acquit may not then teach a reason to deem him liable. If they erred in the matter, as one of the judges forgot what he had said the previous day, two judges’ scribes, who recorded the statements of the judges, remind him. If the court then found it fit to acquit him unanimously, they excuse him, and if not all of the judges determine to acquit, they stand to count the vote. If twelve judges vote to acquit him and eleven judges deem him liable, he is acquitted. The mishna continues: In a case where twelve judges deem him liable and eleven judges acquit; or even if eleven judges acquit and eleven deem him liable and one judge says: I do not know; or even if twenty-two judges acquit or deem him liable and one judge says: I do not know, the judge who said he does not know is disregarded, and the judges add additional judges to the court until they reach a definitive ruling. And how many judges do they add? They add pairs of two judges each time they do not reach a ruling until there are seventy-one judges, but no more than that. At that point, if thirty-six judges acquit and thirty-five judges deem him liable, he is acquitted. If thirty-six judges deem him liable and thirty-five judges acquit, they continue to deliberate the matter, these judges against those judges, until one of those who deems him liable sees the validity of the statements of those who acquit and changes his position, as the court does not condemn a defendant to death by a majority of one judge.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.6:1",
    "he": "נִגְמַר הַדִּין, מוֹצִיאִין אוֹתוֹ לְסָקְלוֹ. בֵּית הַסְּקִילָה הָיָה חוּץ לְבֵית דִּין, שֶׁנֶּאֱמַר (ויקרא כד) הוֹצֵא אֶת הַמְקַלֵּל. אֶחָד עוֹמֵד עַל פֶּתַח בֵּית דִּין וְהַסּוּדָרִין בְּיָדוֹ, וְאָדָם אֶחָד רוֹכֵב הַסּוּס רָחוֹק מִמֶּנּוּ כְּדֵי שֶׁיְּהֵא רוֹאֵהוּ. אוֹמֵר אֶחָד יֶשׁ לִי לְלַמֵּד עָלָיו זְכוּת, הַלָּה מֵנִיף בַּסּוּדָרִין וְהַסּוּס רָץ וּמַעֲמִידוֹ. וַאֲפִלּוּ הוּא אוֹמֵר יֶשׁ לִי לְלַמֵּד עַל עַצְמִי זְכוּת, מַחֲזִירִין אוֹתוֹ אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, וּבִלְבַד שֶׁיֵּשׁ מַמָּשׁ בִּדְבָרָיו. מָצְאוּ לוֹ זְכוּת, פְּטָרוּהוּ, וְאִם לָאו, יוֹצֵא לִסָּקֵל. וְכָרוֹז יוֹצֵא לְפָנָיו, אִישׁ פְּלוֹנִי בֶּן פְּלוֹנִי יוֹצֵא לִסָּקֵל עַל שֶׁעָבַר עֲבֵרָה פְלוֹנִית, וּפְלוֹנִי וּפְלוֹנִי עֵדָיו, כָּל מִי שֶׁיּוֹדֵעַ לוֹ זְכוּת יָבֹא וִילַמֵּד עָלָיו:",
    "en": "When the trial has ended in a guilty verdict and the condemned man has been sentenced to be stoned, he is taken out to be stoned. The place of stoning was outside the court and a little beyond it, as it is stated with regard to a blasphemer: “Take out him who has cursed to outside the camp, and let all that heard him lay their hands upon his head, and let all the congregation stone him” (Leviticus 24:14). One man stands at the entrance to the court, with cloths [vehasudarin] in his hand, and another man sits on a horse at a distance from him but where he can still see him. If one of the judges says: I can teach a reason to acquit him, the other, i.e., the man with the cloths, waves the cloths as a signal to the man on the horse, and the horse races off after the court agents who are leading the condemned man to his execution, and he stops them, and they wait until the court determines whether or not the argument has substance. And even if he, the condemned man himself, says: I can teach a reason to acquit myself, he is returned to the courthouse, even four or five times, provided that there is substance to his words. If, after the condemned man is returned to the courthouse, the judges find a reason to acquit him, they acquit him and release him immediately. But if they do not find a reason to acquit him, he goes out to be stoned. And a crier goes out before him and publicly proclaims: So-and-so, son of so-and-so, is going out to be stoned because he committed such and such a transgression. And so-and-so and so-and-so are his witnesses. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.6:2",
    "he": "הָיָה רָחוֹק מִבֵּית הַסְּקִילָה כְּעֶשֶׂר אַמּוֹת, אוֹמְרִים לוֹ הִתְוַדֵּה, שֶׁכֵּן דֶּרֶךְ הַמּוּמָתִין מִתְוַדִּין, שֶׁכָּל הַמִּתְוַדֶּה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. שֶׁכֵּן מָצִינוּ בְעָכָן שֶׁאָמַר לוֹ יְהוֹשֻׁעַ, בְּנִי שִׂים נָא כָבוֹד לַה' אֱלֹהֵי יִשְׂרָאֵל וְתֶן לוֹ תוֹדָה וְגוֹ' וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ וַיֹּאמַר אָמְנָה אָנֹכִי חָטָאתִי לַה' אֱלֹהֵי יִשְׂרָאֵל וְכָזֹאת וְגוֹ' (יהושע ז). וּמִנַּיִן שֶׁכִּפֶּר לוֹ וִדּוּיוֹ, שֶׁנֶּאֱמַר (שם) וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכָּרְךָ ה' בַּיּוֹם הַזֶּה. הַיּוֹם הַזֶּה אַתָּה עָכוּר, וְאִי אַתָּה עָכוּר לָעוֹלָם הַבָּא. וְאִם אֵינוֹ יוֹדֵעַ לְהִתְוַדּוֹת, אוֹמְרִים לוֹ, אֱמֹר תְּהֵא מִיתָתִי כַפָּרָה עַל כָּל עֲוֹנוֹתָי. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה יוֹדֵעַ שֶׁהוּא מְזֻמָּם, אוֹמֵר תְּהֵא מִיתָתִי כַּפָּרָה עַל כָּל עֲוֹנוֹתַי חוּץ מֵעָוֹן זֶה. אָמְרוּ לוֹ, אִם כֵּן, יְהוּ כָל אָדָם אוֹמְרִים כָּךְ כְּדֵי לְנַקּוֹת אֶת עַצְמָן:",
    "en": "When the condemned man is at a distance of about ten cubits from the place of stoning, they say to him: Confess your transgressions, as the way of all who are being executed is to confess. As whoever confesses and regrets his transgressions has a portion in the World-to-Come. For so we find with regard to Achan, that Joshua said to him: “My son, please give glory to the Lord, God of Israel, and make confession to Him” (Joshua 7:19). And the next verse states: “And Achan answered Joshua, and said: Indeed I have sinned against the Lord, God of Israel, and like this and like that have I done.” And from where is it derived that Achan’s confession achieved atonement for him? It is derived from here, as it is stated: “And Joshua said: Why have you brought trouble on us? The Lord shall trouble you this day” (Joshua 7:25). Joshua said to Achan as follows: On this day of your judgment you are troubled, but you will not be troubled in the World-to-Come. And if the condemned man does not know how to confess, either from ignorance or out of confusion, they say to him: Say simply: Let my death be an atonement for all my sins. Rabbi Yehuda says: If the condemned man knows that he was convicted by the testimony of conspiring witnesses, but in fact he is innocent, he says: Let my death be an atonement for all my sins except for this sin. The Sages who disagreed with Rabbi Yehuda said to him: If so, every person who is being executed will say that, to clear himself in the eyes of the public. Therefore, if the condemned man does not make such a statement on his own, the court does not suggest it to him as an alternative.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.6:3",
    "he": "הָיָה רָחוֹק מִבֵּית הַסְּקִילָה אַרְבַּע אַמּוֹת, מַפְשִׁיטִין אוֹתוֹ אֶת בְּגָדָיו. הָאִישׁ, מְכַסִּין אוֹתוֹ מִלְּפָנָיו. וְהָאִשָּׁה, מִלְּפָנֶיהָ וּמֵאַחֲרֶיהָ, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִסְקָל עָרֹם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה:",
    "en": "When the condemned man is at a distance of four cubits from the place of stoning, they take off his clothes. They cover a man’s genitals in the front, and a woman is covered both in the front and in the back; this is the statement of Rabbi Yehuda. But the Rabbis say: A man is stoned naked, i.e., wearing only that cloth covering, but a woman is not stoned naked, but is stoned while clothed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.6:4",
    "he": "בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת. אֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ, הוֹפְכוֹ עַל מָתְנָיו. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, רְגִימָתוֹ בְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יז) יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם, וְהָאִשָּׁה פָּנֶיהָ כְלַפֵּי הָעֵץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר, וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ, שְׁמֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. כֵּיצַד תּוֹלִין אוֹתוֹ, מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. וּמַתִּירִין אוֹתוֹ מִיָּד. וְאִם לָן, עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים כא) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ'. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָלוּי, מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל:",
    "en": "The place of stoning from which the condemned man is pushed to his death is a platform twice the height of an ordinary person. He is made to stand at the edge of the platform, and then one of the witnesses who testified against him pushes him down by the hips, so that he falls face up onto the ground. If he turned over onto his chest, with his face downward, the witness turns him over onto his hips. And if he dies through this fall to the ground, the obligation to stone the transgressor is fulfilled. And if the condemned man does not die from his fall, the second witness takes the stone that has been prepared for this task and places, i.e., casts, it on his chest. And if he dies with the casting of this first stone, the obligation to stone the transgressor is fulfilled. And if he does not die with the casting of this stone, then his stoning is completed by all of the Jewish people, i.e., by all the people who assembled for the execution, as it is stated: “The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people” (Deuteronomy 17:7). The corpses of all those who are stoned are hung after their death; this is the statement of Rabbi Eliezer. And the Rabbis say: Only the corpse of the blasphemer, who has cursed God, and the corpse of the idol worshipper are hung. The corpse of a man is hung facing the people, but the corpse of a woman, out of modesty, is hung with facing the tree; this is the statement of Rabbi Eliezer. And the Rabbis say: the corpse of a man is hung, but the corpse of a woman is not hung. Rabbi Eliezer said to the Rabbis: Did Shimon ben Shataḥ not hang in Ashkelon women who were found guilty of witchcraft, proving that the corpse of a woman who is executed is also hung? They said to him: No proof can be brought from here, as he hanged eighty women on that day, and the halakha is that the same court may not judge even two people charged with capital transgressions on the same day. It is therefore clear that he was not acting in accordance with Torah law, but rather his execution of the eighty women was an extraordinary punishment necessitated by unusually pressing circumstances. How do they hang the corpse of one who was put to death by stoning? They sink a post into the earth with a piece of wood jutting out, forming a T-shaped structure. And the court appointee then places the dead man’s two hands one upon the other, ties them, and hangs him by his hands. Rabbi Yosei says: The post is not sunk into the ground; rather, it leans against a wall, and he hangs the corpse on it the way that butchers do with meat. The dead man hangs there for only a very short time, and then they immediately untie him. And if he was left hanging overnight, a prohibition is transgressed, as it is stated: “His body shall not remain all night upon the tree, but you shall bury him that day, for he that is hung is a curse of God” (Deuteronomy 21:23). That is to say: Were the corpse left hanging on the tree overnight, people would ask: For what reason was this one hung after he was put to death? They would be answered: Because he blessed God, a euphemism for blasphemy. And therefore the name of Heaven would be desecrated were the dead man’s corpse to remain hanging, reminding everybody of his transgression.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.6:5",
    "he": "אָמַר רַבִּי מֵאִיר, בְּשָׁעָה שֶׁאָדָם מִצְטַעֵר, שְׁכִינָה מַה הַלָּשׁוֹן אוֹמֶרֶת כִּבְיָכוֹל, קַלַּנִי מֵרֹאשִׁי, קַלַּנִי מִזְּרוֹעִי. אִם כֵּן הַמָּקוֹם מִצְטַעֵר עַל דָּמָם שֶׁל רְשָׁעִים שֶׁנִּשְׁפַּךְ, קַל וָחֹמֶר עַל דָּמָם שֶׁל צַדִּיקִים. וְלֹא זוֹ בִלְבַד, אֶלָּא כָּל הַמֵּלִין אֶת מֵתוֹ, עוֹבֵר בְּלֹא תַעֲשֶׂה. הֱלִינוֹ לִכְבוֹדוֹ לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִים, אֵינוֹ עוֹבֵר עָלָיו. וְלֹא הָיוּ קוֹבְרִין אוֹתוֹ בְּקִבְרוֹת אֲבוֹתָיו, אֶלָּא שְׁתֵּי בָתֵּי קְבָרוֹת הָיוּ מְתֻקָּנִין לְבֵית דִּין, אַחַת לַנֶּהֱרָגִין וְלַנֶּחֱנָקִין וְאַחַת לַנִּסְקָלִין וְלַנִּשְׂרָפִין:",
    "en": "Rabbi Meir said: The phrase “for he that is hung is a curse [kilelat] of God” should be understood as follows: When a man suffers in the wake of his sin, what expression does the Divine Presence use? I am distressed [kallani] about My head, I am distressed about My arm, meaning, I, too, suffer when the wicked are punished. From here it is derived: If God suffers such distress over the blood of the wicked that is spilled, even though they justly deserved their punishment, it can be inferred a fortiori that He suffers distress over the blood of the righteous. And the Sages said not only this, that an executed transgressor must be buried on the same day that he is killed, but they said that anyone who leaves his deceased relative overnight with-out burying him transgresses a prohibition. But if he left the deceased overnight for the sake of the deceased’s honor, e.g., to bring a coffin or shrouds for his burial, he does not transgress the prohibition against leaving him unburied overnight. After the executed transgressor is taken down he is buried, and they would not bury him in his ancestral burial plot. Rather, two graveyards were established for the burial of those executed by the court: One for those who were killed by decapitation or strangled, and one for those who were stoned or burned.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.6:6",
    "he": "נִתְעַכֵּל הַבָּשָׂר, מְלַקְּטִין אֶת הָעֲצָמוֹת וְקוֹבְרִין אוֹתָן בִּמְקוֹמָן. וְהַקְּרוֹבִים בָּאִים וְשׁוֹאֲלִין בִּשְׁלוֹם הַדַּיָּנִים וּבִשְׁלוֹם הָעֵדִים, כְּלוֹמַר שֶׁאֵין בְּלִבֵּנוּ עֲלֵיכֶם כְּלוּם, שֶׁדִּין אֱמֶת דַּנְתֶּם. וְלֹא הָיוּ מִתְאַבְּלִין, אֲבָל אוֹנְנִין, שֶׁאֵין אֲנִינוּת אֶלָּא בַלֵּב:",
    "en": "Once the flesh of the deceased had decomposed, they would gather his bones and bury them in their proper place in his ancestral burial plot. And soon after the execution, the relatives of the executed transgressor would come and inquire about the welfare of the judges and about the welfare of the witnesses, as if to say: We hold no grudges against you, as you judged a true judgment. And the relatives of the executed man would not mourn him with the observance of the usual mourning rites, so that his unmourned death would atone for his transgression; but they would grieve over his passing, since grief is felt only in the heart.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:1",
    "he": "אַרְבַּע מִיתוֹת נִמְסְרוּ לְבֵית דִּין, סְקִילָה, שְׂרֵפָה, הֶרֶג, וָחֶנֶק. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׂרֵפָה, סְקִילָה, חֶנֶק, וָהֶרֶג. זוֹ מִצְוַת הַנִּסְקָלִין:",
    "en": "Four types of the death penalty were given over to the court, with which those who committed certain transgressions are executed. They are, in descending order of severity: Stoning, burning, killing by decapitation, and strangulation. Rabbi Shimon says: They are, in descending order of severity: Burning, stoning, strangulation, and killing. This execution, described in the previous chapter, is referring to the mitzva of those who are stoned, i.e., to the process of execution by stoning.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:2",
    "he": "מִצְוַת הַנִּשְׂרָפִין, הָיוּ מְשַׁקְּעִין אוֹתוֹ בַזֶּבֶל עַד אַרְכֻּבּוֹתָיו וְנוֹתְנִין סוּדָר קָשָׁה לְתוֹךְ הָרַכָּה וְכוֹרֵךְ עַל צַוָּארוֹ. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ עַד שֶׁפּוֹתֵחַ אֶת פִּיו, וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו. רַבִּי יְהוּדָה אוֹמֵר, אַף הוּא אִם מֵת בְּיָדָם לֹא הָיוּ מְקַיְּמִין בּוֹ מִצְוַת שְׂרֵפָה, אֶלָּא פוֹתְחִין אֶת פִּיו בִּצְבָת שֶׁלֹּא בְטוֹבָתוֹ וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן צָדוֹק, מַעֲשֶׂה בְּבַת כֹּהֵן אַחַת שֶׁזִּנְּתָה, וְהִקִּיפוּהָ חֲבִילֵי זְמוֹרוֹת וּשְׂרָפוּהָ. אָמְרוּ לוֹ, מִפְּנֵי שֶׁלֹּא הָיָה בֵית דִּין שֶׁל אוֹתָהּ שָׁעָה בָּקִי:",
    "en": "The mitzva of those who are burned, i.e., the process of execution by burning, is carried out in the following manner: The executioners submerge the condemned one in dung up to his knees so he cannot move, and they place a rough scarf within a soft one, so his throat will not be wounded, and wrap these scarves around his neck. This one, i.e., one of the witnesses, pulls the scarf toward himself, and that one, the other witness, pulls it toward himself, until the condemned one is forced to open his mouth, as he is choking. And another person then lights the wick and throws it into his mouth, and it goes down into his intestines and burns his intestines and he dies. Rabbi Yehuda says: But if this one who is condemned to death by burning accidentally died at their hands by strangulation, they have not fulfilled the mitzva of execution by burning for this person. Rather, the process is carried out in the following manner: One opens the mouth of the condemned person with prongs, against his will, and one lights the wick and throws it into his mouth, and it goes down into his intestines and burns his intestines and he dies. Rabbi Elazar ben Tzadok said: An incident occurred with regard to a certain priest’s daughter who committed adultery, and they wrapped her in bundles of branches and burned her, contrary to the process described in the mishna. The Sages said to him: That court did not act properly; they did so because the court at that time was not proficient in halakha.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:3",
    "he": "מִצְוַת הַנֶּהֱרָגִים, הָיוּ מַתִּיזִין אֶת רֹאשׁוֹ בְסַיִף כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה. רַבִּי יְהוּדָה אוֹמֵר, נִוּוּל הוּא זֶה, אֶלָּא מַנִּיחִין אֶת רֹאשׁוֹ עַל הַסַּדָּן וְקוֹצֵץ בְּקוֹפִיץ. אָמְרוּ לוֹ, אֵין מִיתָה מְנֻוֶּלֶת מִזּוֹ. מִצְוַת הַנֶּחֱנָקִין, הָיוּ מְשַׁקְּעִין אוֹתוֹ בַזֶּבֶל עַד אַרְכֻּבּוֹתָיו וְנוֹתְנִין סוּדָר קָשָׁה לְתוֹךְ הָרַכָּה וְכוֹרֵךְ עַל צַוָּארוֹ, זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ, עַד שֶׁנַּפְשׁוֹ יוֹצְאָה:",
    "en": "The mitzva of those who are killed, i.e., the process of execution by decapitation, is carried out in the following manner: The executioners cut off his head with a sword, the way that the monarchy does when a king sentences a person to death. Rabbi Yehuda says: This manner of execution is improper, as it degrades him. Rather, they place the head of the condemned on the block, and chop it off with a cleaver [bekofitz]. The Rabbis said to him: If you are concerned about his degradation, there is no death penalty more degrading than that. It is better for him to be executed in the manner described first. The mitzva of those who are strangled is carried out in the following manner: The agents of the court submerge the condemned one in dung up to his knees so he cannot move, and one of them places a rough scarf within a soft one, and wraps it around his neck. This one, i.e., one of the witnesses, pulls the scarf toward him, and that one, the other witness, pulls it toward him, until the soul of the condemned one departs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:4",
    "he": "אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ:",
    "en": "These transgressors are those who are stoned to death: One who engages in intercourse with his mother; or with his father’s wife, even if she is not his mother; or with his daughter-in-law; or with a male; or with an animal; and a woman who engages in intercourse with an animal. And one who blasphemes, and one who engages in idol worship. And one who gives of his offspring to Molekh, and a necromancer, and a sorcerer. And one who desecrates Shabbat, and one who curses his father or his mother, and one who engages in intercourse with a betrothed young woman, and an inciter who incites individuals to idol worship, and a subverter who incites an entire city to idol worship, and a warlock, and a stubborn and rebellious son. The mishna elaborates: One who unwittingly engages in intercourse with his mother who is also his father’s wife is liable to bring two sin-offerings for his intercourse with her: One due to the prohibition against engaging in intercourse with one’s mother and one due to the prohibition against engaging in intercourse with one’s father’s wife. Rabbi Yehuda says: He is liable to bring only one sin-offering, due to the prohibition against engaging in intercourse with one’s mother. One who unwittingly engages in intercourse with his father’s wife while his father is married to her is liable to bring two sin-offerings: One due to the prohibition against engaging in intercourse with one’s father’s wife and one due to the prohibition against engaging in intercourse with a married woman. He is liable due to the former prohibition both during his father’s lifetime and after his father’s death, and whether the relationship between the woman and his father is one of betrothal or one of marriage. Likewise, one who unwittingly engages in intercourse with his daughter-in-law during his son’s lifetime is liable to bring two sin-offerings for his intercourse with her: One due to the prohibition against engaging in intercourse with one’s daughter-in-law, and one due to the prohibition against engaging in intercourse with a married woman. The former liability applies both during his son’s lifetime and after his son’s death, and whether the relationship between the woman and his son is one of betrothal or one of marriage. A man who engages in intercourse with a male or with an animal, and a woman who engages in intercourse with an animal, are executed by stoning. The animal is likewise stoned to death. The mishna asks: If the person sinned by doing this, how did the animal sin? Rather, because a calamity was caused to a person by it, therefore the verse states that it should be stoned, so that it does not cause another to sin. Alternatively, it is so that this animal will not pass through the marketplace, and those who see it will say: This is the animal because of which so-and-so was stoned, and its existence would shame his memory.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:5",
    "he": "הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ:",
    "en": "One who blasphemes, i.e., one who curses God, is not liable unless he utters the name of God and curses it. Rabbi Yehoshua ben Korḥa said: On every day of a blasphemer’s trial, when the judges judge the witnesses, i.e., interrogate the witnesses, they ask the witnesses to use an appellation for the name of God, so that they do not utter a curse of God’s name. Specifically, the witnesses would say: Let Yosei smite Yosei, as the name Yosei has four letters in Hebrew, as does the Tetragrammaton. When the judgment is over, and the court votes to deem the defendant guilty, they do not sentence him to death based on the testimony of the witnesses in which they used an appellation for the name of God, without having ever heard the exact wording of the curse. Rather, they remove all the people who are not required to be there from the court, so that the curse is not heard publicly, and the judges interrogate the eldest of the witnesses, and say to him: Say what you heard explicitly. And he says exactly what he heard. And the judges stand on their feet and make a tear in their garments, as an act of mourning for the desecration of the honor of God. And they do not ever fully stitch it back together again. And the second witness says: I too heard as he did, but he does not repeat the curse explicitly. And the third witness, in the event that there is one, says: I too heard as he did. In this manner, the repetition of the invective sentence is limited to what is absolutely necessary.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:6",
    "he": "הָעוֹבֵד עֲבוֹדָה זָרָה, אֶחָד הָעוֹבֵד, וְאֶחָד הַזּוֹבֵחַ, וְאֶחָד הַמְקַטֵּר, וְאֶחָד הַמְנַסֵּךְ, וְאֶחָד הַמִּשְׁתַּחֲוֶה, וְאֶחָד הַמְקַבְּלוֹ עָלָיו לֶאֱלוֹהַּ, וְהָאוֹמֵר לוֹ אֵלִי אָתָּה. אֲבָל הַמְגַפֵּף וְהַמְנַשֵּׁק וְהַמְכַבֵּד וְהַמְּרַבֵּץ וְהַמַּרְחִיץ, הַסָּךְ, הַמַּלְבִּישׁ וְהַמַּנְעִיל, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּם בִּשְׁמוֹ, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר, זוֹ הִיא עֲבוֹדָתוֹ. הַזּוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ:",
    "en": "One who worships idols is executed by stoning. This includes one who worships an idol, and one who slaughters an animal as an idolatrous offering, and one who burns incense as an idolatrous offering, and one who pours a libation in idol worship, and one who bows to an idol, and one who declares that he accepts an idol upon himself as a god, and one who says to an idol: You are my god. But with regard to one who hugs an idol, or one who kisses it, or one who cleans it, or one who sprays water before it, or one who washes it, or one who rubs it with oil, or one who dresses it, or one who puts its shoes on it, he transgresses a prohibition but is not liable to receive capital punishment. With regard to one who vows in an idol’s name and one who affirms his statement by an oath in its name, he transgresses a prohibition. One who defecates before the idol known as Ba’al-Peor is liable to receive capital punishment, even though defecating is a degrading act, as that is its form of worship. Likewise, one who throws a stone at Mercury is liable to receive capital punishment, as that is its form of worship.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:7",
    "he": "הַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, אֵינוֹ חַיָּב עַד שֶׁיִּמְסֹר לַמֹּלֶךְ וְיַעֲבִיר בָּאֵשׁ. מָסַר לַמֹּלֶךְ וְלֹא הֶעֱבִיר בָּאֵשׁ, הֶעֱבִיר בָּאֵשׁ וְלֹא מָסַר לַמֹּלֶךְ, אֵינוֹ חַיָּב, עַד שֶׁיִּמְסֹר לַמֹּלֶךְ וְיַעֲבִיר בָּאֵשׁ. בַּעַל אוֹב זֶה פִתּוֹם הַמְדַבֵּר מִשֶּׁחְיוֹ, וְיִדְּעוֹנִי זֶה הַמְדַבֵּר בְּפִיו, הֲרֵי אֵלּוּ בִסְקִילָה, וְהַנִּשְׁאָל בָּהֶם בְּאַזְהָרָה:",
    "en": "One who gives of his offspring to Molekh, for which one is executed by stoning, is not liable unless he hands over his child to the priests of Molekh and passes the child through the fire. If he handed over the child to the priests of Molekh but did not pass him through the fire, or if he passed him through the fire but did not hand him over to the priests of Molekh, he is not liable, unless he hands the child over to the priests of Molekh and passes him through the fire. The list of those liable to be executed by stoning includes those who practice various types of sorcery. The mishna describes them: A necromancer is a pitom from whose armpit the voice of the dead appears to speak. And a sorcerer is one from whose mouth the dead appears to speak. These, the necromancer and the sorcerer, are executed by stoning, and one who inquires about the future through them is in violation of a prohibition.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:8",
    "he": "הַמְחַלֵּל אֶת הַשַּׁבָּת, בְּדָבָר שֶׁחַיָּבִין עַל זְדוֹנוֹ כָרֵת וְעַל שִׁגְגָתוֹ חַטָּאת. הַמְקַלֵּל אָבִיו וְאִמּוֹ, אֵינוֹ חַיָּב עַד שֶׁיְּקַלְּלֵם בַּשֵּׁם. קִלְּלָם בְּכִנּוּי, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין:",
    "en": "Also liable to be executed by stoning is one who desecrates Shabbat by performing a matter that for its intentional performance one is liable to receive karet and for its unwitting performance one is obligated to bring a sin-offering. One who curses his father or his mother is not liable to be executed by stoning unless he curses them with the name of God. If he cursed them with an appellation of the name of God, Rabbi Meir deems him liable, and the Rabbis deem him exempt.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:9",
    "he": "הַבָּא עַל נַעֲרָה הַמְאֹרָסָה, אֵינוֹ חַיָּב עַד שֶׁתְּהֵא נַעֲרָה בְתוּלָה מְאֹרָסָה וְהִיא בְבֵית אָבִיהָ. בָּאוּ עָלֶיהָ שְׁנַיִם, הָרִאשׁוֹן בִּסְקִילָה וְהַשֵּׁנִי בְּחֶנֶק:",
    "en": "One who engages in intercourse with a betrothed young woman is not liable to be executed by stoning unless she is a young woman, i.e., neither a minor nor an adult; a virgin; betrothed but not yet married; and she lives in her father’s home, having yet to move in with her husband. If two men engaged in intercourse with her, the first is liable to be executed by stoning, and the second is liable to be executed by strangulation. The second man is executed in this manner in accordance with the halakha of one who engages in intercourse with a married or non-virgin betrothed woman, as she was no longer a virgin when he engaged in intercourse with her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:10",
    "he": "הַמֵּסִית, זֶה הֶדְיוֹט הַמֵּסִית אֶת הַהֶדְיוֹט. אָמַר לוֹ יֵשׁ יִרְאָה בְמָקוֹם פְּלוֹנִי, כָּךְ אוֹכֶלֶת, כָּךְ שׁוֹתָה, כָּךְ מֵטִיבָה, כָּךְ מְרֵעָה. כָּל חַיָּבֵי מִיתוֹת שֶׁבַּתּוֹרָה אֵין מַכְמִינִין עֲלֵיהֶם, חוּץ מִזּוֹ. אָמַר לִשְׁנַיִם וְהֵן עֵדָיו, מְבִיאִין אוֹתוֹ לְבֵית דִּין וְסוֹקְלִין אוֹתוֹ. אָמַר לְאֶחָד, הוּא אוֹמֵר יֶשׁ לִי חֲבֵרִים רוֹצִים בְּכָךְ. אִם הָיָה עָרוּם וְאֵינוֹ יָכוֹל לְדַבֵּר בִּפְנֵיהֶם, מַכְמִינִין לוֹ עֵדִים אֲחוֹרֵי הַגָּדֵר, וְהוּא אוֹמֵר לוֹ אֱמֹר מַה שֶּׁאָמַרְתָּ לִּי בְיִחוּד, וְהַלָּה אוֹמֵר לוֹ, וְהוּא אוֹמֵר לוֹ הֵיאַךְ נַנִּיחַ אֶת אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וְנֵלֵךְ וְנַעֲבֹד עֵצִים וַאֲבָנִים. אִם חוֹזֵר בּוֹ, הֲרֵי זֶה מוּטָב. וְאִם אָמַר כָּךְ הִיא חוֹבָתֵנוּ וְכָךְ יָפֶה לָנוּ, הָעוֹמְדִין מֵאֲחוֹרֵי הַגָּדֵר מְבִיאִין אוֹתוֹ לְבֵית דִּין וְסוֹקְלִין אוֹתוֹ. הָאוֹמֵר אֶעֱבֹד, אֵלֵךְ וְאֶעֱבֹד, נֵלֵךְ וְנַעֲבֹד. אֲזַבֵּחַ, אֵלֵךְ וַאֲזַבֵּחַ, נֵלֵךְ וּנְזַבֵּחַ. אַקְטִיר, אֵלֵךְ וְאַקְטִיר, נֵלֵךְ וְנַקְטִיר. אֲנַסֵּךְ, אֵלֵךְ וַאֲנַסֵּךְ, נֵלֵךְ וּנְנַסֵּךְ. אֶשְׁתַּחֲוֶה, אֵלֵךְ וְאֶשְׁתַּחֲוֶה, נֵלֵךְ וְנִשְׁתַּחֲוֶה. הַמַּדִּיחַ, זֶה הָאוֹמֵר, נֵלֵךְ וְנַעֲבֹד עֲבוֹדָה זָרָה:",
    "en": "With regard to the case of an inciter, listed among those liable to be executed by stoning, this is an ordinary person, not a prophet. And it is referring to one who incites an ordinary person and not a multitude of people. What does the inciter do? He says: There is an idol in such and such a place, which eats like this, drinks like this, does good for its worshippers like this, and harms those who do not worship it like this. The mishna states a principle with regard to the halakha of an inciter: With regard to all of those mentioned in the Torah who are liable to receive the death penalty, if there are no witnesses to their transgressions, the court does not hide witnesses in order to ensnare and punish them, except for this case of an inciter. The mishna elaborates: If the inciter said his words of incitement to two men, they are his witnesses, and he does not need to be warned before the transgression; they bring him to court and stone him. If he said his words of incitement to one man alone, that man’s testimony would not be sufficient to have the inciter executed. Therefore he says to the inciter: I have friends who are interested in this; tell them too. This way there will be more witnesses. The mishna continues: If the inciter is cunning, and he knows that he cannot speak in front of two men, the court hides witnesses for him behind the fence so that he will not see them, and the man whom the inciter had previously tried to incite says to him: Say what you said to me when we were in seclusion. And the other person, the inciter, says to him again that he should worship the idol. And he says to the inciter: How can we forsake our God in Heaven and go and worship wood and stones? If the inciter retracts his suggestion, that is good. But if he says: This idol worship is our duty; this is what suits us, then those standing behind the fence bring him to court and have him stoned. The halakha of an inciter includes one who says: I shall worship idols, or one of the following statements: I shall go and worship idols, or: let us go and worship idols, or: I shall sacrifice an idolatrous offering, or: I shall go and sacrifice an idolatrous offering, or: Let us go and sacrifice an idolatrous offering, or: I shall burn incense as an idolatrous offering, or: I shall go and burn incense, or: Let us go and burn incense, or: I shall pour an idolatrous libation, or: I shall go and pour a libation, or: Let us go and pour a libation, or: I shall bow to an idol, or: I shall go and bow, or: Let us go and bow. With regard to the case of the subverter listed among those liable to be executed by stoning, this is one who says to a multitude of people: Let us go and worship idols.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Sanhedrin.7:11",
    "he": "הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, וְלֹא הָאוֹחֵז אֶת הָעֵינָיִם. רַבִּי עֲקִיבָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, שְׁנַיִם לוֹקְטִין קִשּׁוּאִין, אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָּב, הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, הָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר:",
    "en": "The warlock is also liable to be executed by stoning. One who performs a real act of sorcery is liable, but not one who deceives the eyes, making it appear as though he is performing sorcery, as that is not considered sorcery. Rabbi Akiva says in the name of Rabbi Yehoshua: For example, two people can each gather cucumbers by sorcery. One of them gathers cucumbers and he is exempt, and the other one gathers cucumbers and he is liable. How so? The one who performs a real act of sorcery is liable, and the one who deceives the eyes is exempt.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:1",
    "he": "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים הֵעִיד אַרְבָּעָה דְבָרִים. מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִּוְלַד הַטֻּמְאָה עִם הַבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטֻּמְאָה, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ. הוֹסִיף רַבִּי עֲקִיבָא, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּטְמָא בִטְמֵא מֵת, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ:",
    "en": "Rabbi Hanina, chief of the priests, testified concerning four matters:Through all their days the priests never refrained from burning meat which had been defiled by an “offspring” of impurity with meat which had been made impure by a “father” of impurity, although they were [thereby] increasing its impurity by a [higher] impurity. Rabbi Akiba added: “Through all their days the priests never shrank from lighting oil which had been rendered unfit by a tevul yom in a lamp made impure by one who was made impure by a corpse, although they were [thereby] increasing its impurity by a [higher] impurity.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:2",
    "he": "אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, לֹא רָאִינוּ אֵינוֹ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה:",
    "en": "Rabbi Hanina, chief of the priests, said: “All my days I never saw a hide taken out to the place of burning.” Rabbi Akiba said: “From his words we infer that whoever flays the hide of the firstborn beast and it is found to be trefah, the priests may enjoy the use of the hide.” But the Sages say: “[A testimony which consists of] ‘we didn’t see’ is not a proof; rather the hide must be taken out to the place of burning.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:3",
    "he": "אַף הוּא הֵעִיד עַל כְּפָר קָטָן שֶׁהָיָה בְצַד יְרוּשָׁלַיִם, וְהָיָה בוֹ זָקֵן אֶחָד וְהָיָה מַלְוֶה לְכָל בְּנֵי הַכְּפָר וְכוֹתֵב בִּכְתַב יָדוֹ וַאֲחֵרִים חוֹתְמִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ. לְפִי דַרְכְּךָ אַתָּה לָמֵד, שֶׁהָאִשָּׁה כּוֹתֶבֶת אֶת גִּטָּהּ וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. וְעַל מַחַט שֶׁנִּמְצֵאת בַּבָּשָׂר, שֶׁהַסַּכִּין וְהַיָּדַיִם טְהוֹרוֹת, וְהַבָּשָׂר טָמֵא. וְאִם נִמְצֵאת בַּפֶּרֶשׁ, הַכֹּל טָהוֹר:",
    "en": "He also testified concerning a small village in the vicinity of Jerusalem in which there was an old man who used to lend to all the people of the village and write out [the bond] in his own handwriting and others signed it. And when the fact was brought before the Sages they pronounced it legal. Hence, incidentally, you may infer that a wife may write her own bill of divorcement, and a husband may write his own receipt; for the legality of a document depends only on those who sign it. And [he testified] concerning a needle which was found in flesh of a [sacrifice], that the knife and the hands [which had been employed on the flesh] are clean, but the flesh itself is defiled; and if it was found in the excrement, all are clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:4",
    "he": "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי יִשְׁמָעֵאל לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה. עַל בֵּיצָה טְרוּפָה שֶׁהִיא נְתוּנָה עַל גַּבֵּי יָרָק שֶׁל תְּרוּמָה, שֶׁהִיא חִבּוּר. וְאִם הָיְתָה כְמִין כּוֹבַע, אֵינָהּ חִבּוּר. וְעַל שִׁבֹּלֶת שֶׁבַּקָּצִיר וְרֹאשָׁהּ מַגִּיעַ לַקָּמָה, אִם נִקְצְרָה עִם הַקָּמָה, הֲרֵי הִיא שֶׁל בַּעַל הַבַּיִת, וְאִם לָאו, הֲרֵי הִיא שֶׁל עֲנִיִּים. וְעַל גִּנָּה קְטַנָּה שֶׁהִיא מֻקֶּפֶת עָרִיס, אִם יֶשׁ בָּהּ כִּמְלֹא בוֹצֵר וְסַלּוֹ מִכָּאן וּמְלֹא בוֹצֵר וְסַלּוֹ מִכָּאן, תִּזָּרֵעַ. וְאִם לָאו, לֹא תִזָּרֵעַ:",
    "en": "Rabbi Yishmael declared three things before the Sages in the vineyard at Yavneh: Concerning an egg which was beaten together, and placed on vegetables of terumah that it acts as a connection; but if it was in the form of a helmet it does not act as a connection. And concerning an ear of corn in the harvesting, the top of which reached the standing corn that if it can be reaped together with the standing corn, it belongs to the owner; and if not, it belongs to the poor. And concerning a small garden which was surrounded by a row of vines that if it has space for the grape-gatherer and his basket on one side, and space for the grape-gatherer and his basket on the other side, it may be sown with seed; but if not, it may not be sown with seed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:5",
    "he": "שְׁלֹשָׁה דְבָרִים אָמְרוּ לִפְנֵי רַבִּי יִשְׁמָעֵאל, וְלֹא אָמַר בָּהֶם לֹא אִסּוּר וְהֶתֵּר, וּפֵרְשָׁן רַבִּי יְהוֹשֻׁעַ בֶּן מַתְיָא. הַמֵּפִיס מֻרְסָא בְּשַׁבָּת, אִם לַעֲשׂוֹת לָהּ פֶּה, חַיָּב, וְאִם לְהוֹצִיא מִמֶּנָּה לֵחָה, פָּטוּר. וְעַל הַצָּד נָחָשׁ בַּשַּׁבָּת, אִם מִתְעַסֵּק שֶׁלֹּא יִשְּׁכֶנּוּ, פָּטוּר, וְאִם לִרְפוּאָה, חַיָּב. וְעַל לְפָסִין אִירוֹנִיּוֹת, שֶׁהֵם טְהוֹרוֹת בְּאֹהֶל הַמֵּת וּטְמֵאוֹת בְּמַשָּׂא הַזָּב. רַבִּי אֶלְעָזָר בֶּן צָדוֹק אוֹמֵר, אַף בְּמַשָּׂא הַזָּב, טְהוֹרוֹת, מִפְּנֵי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן:",
    "en": "They stated three things before Rabbi Yishmael, and he pronounced none of them either unlawful or lawful; and Rabbi Joshua ben Matya explained them.One who lances an abscess on the Sabbath: if it was to make an opening he is liable; if it was to bring out the pus, he is exempt. And concerning one who hunts a snake on the Sabbath: that if he was occupied with it in order that it should not bite him, he is innocent; but if that he might use it as a remedy, he is guilty. And concerning Ironian stewpots: that they do not contract impurity when under the same tent as a corpse; but become impure if they are carried by a zav. Rabbi Eliezer ben Zadok says: “Even if they are carried by a zav they remain pure, because they are unfinished.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:6",
    "he": "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי יִשְׁמָעֵאל וְלֹא הוֹדָה לוֹ רַבִּי עֲקִיבָא. הַשּׁוּם וְהַבֹּסֶר וְהַמְּלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם, שֶׁרַבִּי יִשְׁמָעֵאל אוֹמֵר, יִגְמֹר מִשֶּׁתֶּחְשָׁךְ, וְרַבִּי עֲקִיבָא אוֹמֵר, לֹא יִגְמֹר:",
    "en": "Rabbi Yishmael said three things, and Rabbi Akiba disagreed with him.Garlic or unripe grapes or green ears of grain were being crushed [on the eve of the Sabbath] while it is yet day: Rabbi Yishmael says: “He may finish crushing after it grows dark.” But Rabbi Akiba says: “He may not finish.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:7",
    "he": "שְׁלֹשָׁה דְבָרִים אָמְרוּ לִפְנֵי רַבִּי עֲקִיבָא, שְׁנַיִם מִשּׁוּם רַבִּי אֱלִיעֶזֶר וְאֶחָד מִשּׁוּם רַבִּי יְהוֹשֻׁעַ. שְׁנַיִם מִשּׁוּם רַבִּי אֱלִיעֶזֶר, יוֹצֵאת אִשָּׁה בְעִיר שֶׁל זָהָב, וּמַפְרִיחֵי יוֹנִים פְּסוּלִים לְעֵדוּת. וְאֶחָד מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, הַשֶּׁרֶץ בְּפִי חֻלְדָּה וּמְהַלֶּכֶת עַל גַּבֵּי כִכָּרוֹת שֶׁל תְּרוּמָה, סָפֵק נָגַע סָפֵק לֹא נָגַע, סְפֵקוֹ טָהוֹר:",
    "en": "They said three things before Rabbi Akiva, two in the name of Rabbi Eliezer and one in the name of Rabbi Joshua. Two in the name of Rabbi Eliezer:A woman may go out [on the Sabbath adorned] with a “golden-city”; And they that fly pigeons are unfit to bear evidence. And one in the name of Rabbi Joshua: If there was a creeping thing in the mouth of a weasel when it walked over loaves of terumah, and it is doubtful whether it touched them or whether it did not touch them, that about which there is doubt remains pure.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:8",
    "he": "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי עֲקִיבָא, עַל שְׁנַיִם הוֹדוּ לוֹ וְעַל אֶחָד לֹא הוֹדוּ לוֹ. עַל סַנְדָּל שֶׁל סַיָּדִים, שֶׁהוּא טָמֵא מִדְרָס. וְעַל שְׁיָרֵי תַנּוּר אַרְבָּעָה, שֶׁהָיוּ אוֹמְרִים שְׁלֹשָׁה. וְהוֹדוּ לוֹ. וְעַל אֶחָד לֹא הוֹדוּ לוֹ, עַל כִּסֵּא שֶׁנִּטְּלוּ שְׁנַיִם מֵחִפּוּיָיו זֶה בְּצַד זֶה, שֶׁרַבִּי עֲקִיבָא מְטַמֵּא וַחֲכָמִים מְטַהֲרִין:",
    "en": "Rabbi Akiba declared three things; about two they agreed with him, and about one they disagreed with him.About a lime-burner’s sandal, that it is liable to contract midras impurity; And about the remains of a [broken] oven, that they must be four handbreadths high [in order to retain impurity], whereas they used to say three and [when he said four] they agreed with him. And about one they disagreed with him About a stool, from which two of its covering-boards had been removed, the one beside the other, which Rabbi Akiba pronounces able to contract impurity, but the Sages declare unable to contract impurity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:9",
    "he": "הוּא הָיָה אוֹמֵר, הָאָב זוֹכֶה לַבֵּן, בַּנּוֹי, וּבַכֹּחַ, וּבָעֹשֶׁר, וּבַחָכְמָה, וּבַשָּׁנִים, וּבְמִסְפַּר הַדּוֹרוֹת לְפָנָיו, וְהוּא הַקֵּץ, שֶׁנֶּאֱמַר (ישעיה מא) קֹרֵא הַדֹּרוֹת מֵרֹאשׁ, אַף עַל פִּי שֶׁנֶּאֱמַר (בראשית טו), וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וְנֶאֱמַר (שם), וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה:",
    "en": "He used to say: the father transmits to the son beauty, strength, wealth, wisdom and years. And the number of generations before Him, that shall be their appointed end: For it is said, “calling the generations from the beginning” (Isaiah 41:4) Although it is said, “And shall serve them, and they shall afflict them four hundred years” (Genesis 15:13), it is also said, “And in the fourth generation they shall come hither again” (Genesis 15:16).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.2:10",
    "he": "אַף הוּא הָיָה אוֹמֵר, חֲמִשָּׁה דְבָרִים שֶׁל שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט דּוֹר הַמַּבּוּל, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט אִיּוֹב, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט הַמִּצְרִיִּים, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט גּוֹג וּמָגוֹג לֶעָתִיד לָבֹא, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם, שְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (ישעיה סו), וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, מִן הַפֶּסַח וְעַד הָעֲצֶרֶת, שֶׁנֶּאֱמַר וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ:",
    "en": "Also he used to say that there are five things that last twelve months:The judgment of the generation of the flood [continued] twelve months; The judgment of Job [continued] twelve months; The judgment of the Egyptians [continued] twelve months; The judgment of Gog and Magog in the time to come [will continue] twelve months; The judgment of the wicked in gehinom [continues] twelve months, for it is said, and “It will be from one month until its [same] month” (Isaiah 66:23). Rabbi Yohanan ben Nuri says: “[As long as] from Passover to Shavuoth, for it is said, “And from one Sabbath until its [next] Sabbath” (ibid.).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:1",
    "he": "כָּל הַמְטַמְּאִין בְּאֹהֶל שֶׁנֶּחְלְקוּ, וְהִכְנִיסָן לְתוֹךְ הַבַּיִת, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר, וַחֲכָמִים מְטַמְּאִין. כֵּיצַד. הַנּוֹגֵעַ בְּכִשְׁנֵי חֲצָאֵי זֵיתִים מִן הַנְּבֵלָה אוֹ נוֹשְׂאָן, וּבַמֵּת, הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וּמַאֲהִיל עַל כַּחֲצִי זַיִת אוֹ נוֹגֵעַ בְּכַחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, וּמַאֲהִיל עַל כִּשְׁנֵי חֲצָאֵי זֵיתִים, מַאֲהִיל עַל כַּחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר וַחֲכָמִים מְטַמְּאִין. אֲבָל הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, אוֹ מַאֲהִיל עַל כַּחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, טָהוֹר. אָמַר רַבִּי מֵאִיר, אַף בָּזֶה רַבִּי דוֹסָא מְטַהֵר וַחֲכָמִים מְטַמְּאִין. הַכֹּל טָמֵא, חוּץ מִן הַמַּגָּע עִם הַמַּשָּׂא, וְהַמַּשָּׂא עִם הָאֹהֶל. זֶה הַכְּלָל, כֹּל שֶׁהוּא מִשֵּׁם אֶחָד, טָמֵא. מִשְּׁנֵי שֵׁמוֹת, טָהוֹר:",
    "en": "[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:2",
    "he": "אֹכֶל פָּרוּד, אֵינוֹ מִצְטָרֵף, דִּבְרֵי רַבִּי דוֹסָא בֶּן הַרְכִּינַס. וַחֲכָמִים אוֹמְרִים, מִצְטָרֵף. מְחַלְּלִין מַעֲשֵׂר שֵׁנִי עַל אֲסִימוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אֵין מְחַלְּלִין. מַטְבִּילִין יָדַיִם לַחַטָּאת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ:",
    "en": "Food which is in separate pieces does not combine together [to receive impurity], according to Rabbi Dosa ben Harkinas. But the Sages say: “It does combines together.” One may exchange [ produce of] second tithe for uncoined metal, according to Rabbi Dosa. But the Sages say: “One may not so exchange it.” The hands [alone] need to be immersed for the waters of purification according to Rabbi Dosa. But the Sages say: “If his hands have become unclean his whole body becomes unclean.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:3",
    "he": "מְעֵי אֲבַטִּיחַ וּקְנִיבַת יָרָק שֶׁל תְּרוּמָה, רַבִּי דוֹסָא מַתִּיר לְזָרִים, וַחֲכָמִים אוֹסְרִין. חָמֵשׁ רְחֵלוֹת גְּזוּזוֹת מָנֶה מָנֶה וּפְרַס, חַיָּבוֹת בְּרֵאשִׁית הַגֵּז, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, חָמֵשׁ רְחֵלוֹת כָּל שֶׁהֵן:",
    "en": "The insides of a melon and the discarded leaves of a vegetable of terumah: Rabbi Dosa permits [their] use to non-priests, and the Sages forbid it. Five ewes, their fleeces weighing each a mina and a half, are subject to [the law of] the first of the fleece, according to Rabbi Dosa. But the Sages say: “Five ewes [are subject] whatever [their fleeces weigh].”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:4",
    "he": "כָּל הַחוֹצָלוֹת טְמֵאוֹת טְמֵא מֵת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, מִדְרָס. כָּל הַקְּלִיעוֹת טְהוֹרוֹת, חוּץ מִשֶּׁל גַּלְגִּילוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, כֻּלָּם טְמֵאוֹת, חוּץ מִשֶּׁל צַמָּרִים:",
    "en": "All mats are [liable to become] impure by “corpse” impurity, the words of Rabbi Dosa. But the Sages say: “[Also by] “midras” impurity. All network is unsusceptible to impurity except a [network] girdle, the words of Rabbi Dosa. But the Sages say: “They are all liable to uncleanness, except those used by wool dealers [for carrying raw wool].”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:5",
    "he": "הַקֶּלַע שֶׁבֵּית קִבּוּל שֶׁלָּהּ אָרוּג, טְמֵאָה. וְשֶׁל עוֹר, רַבִּי דוֹסָא בֶּן הַרְכִּינָס מְטַהֵר וַחֲכָמִים מְטַמְּאִין. נִפְסַק בֵּית אֶצְבַּע שֶׁלָּהּ, טְהוֹרָה. בֵּית הַפָּקִיעַ שֶׁלָּהּ, טְמֵאָה:",
    "en": "A sling whose pocket is woven is susceptible to impurity. If it is of leather, Rabbi Dosa ben Harkinas pronounces it not susceptible to impurity, and the Sages pronounce it susceptible to impurity. If its finger-hold is broken off, it is not susceptible to impurity; [But if the] string-handle [only] is broken off it is susceptible to impurity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:6",
    "he": "הַשְּׁבוּיָה אוֹכֶלֶת בַּתְּרוּמָה, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, יֵשׁ שְׁבוּיָה אוֹכֶלֶת וְיֵשׁ שְׁבוּיָה שֶׁאֵינָהּ אוֹכֶלֶת. כֵּיצַד. הָאִשָּׁה שֶׁאָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, אוֹכֶלֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית, וְהִיא אוֹמֶרֶת טְהוֹרָה אָנִי, אֵינָהּ אוֹכֶלֶת:",
    "en": "A female captive may eat of terumah, according to the words of Rabbi Dosa b. Harkinas. But the Sages say: “There is a female captive who may eat, and there is a female captive who may not eat. How is this so? The woman who said: ‘I was taken captive but [nonetheless] I am pure’, she may eat; because the mouth that forbade is the same mouth that permit. But if there are witnesses [who declare] that she was made a captive, and she says: ‘[nonetheless] I am pure’, she may not eat.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:7",
    "he": "אַרְבָּעָה סְפֵקוֹת רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כֵּיצַד. הַטָּמֵא עוֹמֵד וְהַטָּהוֹר עוֹבֵר, הַטָּהוֹר עוֹמֵד וְהַטָּמֵא עוֹבֵר, טֻמְאָה בִּרְשׁוּת הַיָּחִיד וְטָהֳרָה בִּרְשׁוּת הָרַבִּים, טָהֳרָה בִּרְשׁוּת הַיָּחִיד וְטֻמְאָה בִּרְשׁוּת הָרַבִּים, סָפֵק נָגַע סָפֵק לֹא נָגַע, סָפֵק הֶאֱהִיל סָפֵק לֹא הֶאֱהִיל, סָפֵק הֵסִיט סָפֵק לֹא הֵסִיט, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין:",
    "en": "Four cases of doubt Rabbi Joshua pronounces impure, and the Sages pronounce them pure. How is this so? If the impure person stands and the pure person passes by him; or if the pure person stands and the impure person passes by him; or if impurity is in the private domain and something pure is in the public domain; Or if something pure is in the private domain and something impure is in the public domain; If it is doubtful [in all of these case] whether one touched or did not touch the other, or if it is doubtful whether one formed a tent over the other or did not form a tent over the other, or if it is doubtful whether one moved or did not move the other Rabbi Joshua pronounces such a case impure, and the Sages pronounce it pure.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:8",
    "he": "שְׁלֹשָׁה דְבָרִים רַבִּי צָדוֹק מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. מַסְמֵר הַשֻּׁלְחָנִי, וְאָרוֹן שֶׁל גָּרוֹסוֹת, וּמַסְמֵר שֶׁל אֶבֶן שָׁעוֹת, רַבִּי צָדוֹק מְטַמֵּא וַחֲכָמִים מְטַהֲרִין:",
    "en": "Three things Rabbi Zadok pronounces [liable to receive] impurity and the Sages pronounce them not [liable to receive]: The nail of the money-changer; And the chest of grist makers; And the nail of a stone dial. Rabbi Zadok pronounces [liable to receive] impurity and the Sages pronounce them not [liable to receive].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:9",
    "he": "אַרְבָּעָה דְבָרִים רַבָּן גַּמְלִיאֵל מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כִּסּוּי טֶנִי שֶׁל מַתָּכוֹת שֶׁל בַּעֲלֵי בָתִּים, וּתְלוֹי הַמַּגְרֵדוֹת, וְגָלְמֵי כְלֵי מַתָּכוֹת, וְטַבְלָא שֶׁנֶּחְלְקָה לִשְׁנָיִם. וּמוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל בְּטַבְלָא שֶׁנֶּחְלְקָה לִשְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַגָּדוֹל טָמֵא וְהַקָּטָן טָהוֹר:",
    "en": "Four things Rabban Gamaliel pronounces susceptible to impurity, and the Sages pronounce them not susceptible to impurity.The covering of a metal basket, if it belongs to householders; And the hanger of a strigil; And metals vessels which are still unshaped; And a plate that is divided into two [equal] parts. And the Sages agree with Rabban Gamaliel in the case of a plate that was divided into two parts, one large and one small, that the large one is susceptible to impurity and the small one is not susceptible to impurity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:10",
    "he": "שְׁלֹשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחְמִיר כְּדִבְרֵי בֵית שַׁמָּאי. אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לְשַׁבָּת, וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְּיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ שֶׁהָיוּ מַחְמִירִין עַל עַצְמָן וּמְקִלִּין עַל יִשְׂרָאֵל לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וָחֹרִי:",
    "en": "In three cases Rabban Gamaliel was strict like the words of Beth Shammai.One may not wrap up hot food on a festival for the Sabbath; And one may not join together a lamp on a festival; And one may not bake [on festivals] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:11",
    "he": "אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל. מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמְנִיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂים גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִים:",
    "en": "Also he declared three decisions of a lenient character:One may sweep up [on a festival] between the couches, And put spices [on the coals] on a festival; And roast a kid whole on the night of Passover. But the sages forbid them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.3:12",
    "he": "שְׁלֹשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין אַף לֹא מְקַרְצְפִין:",
    "en": "Rabbi Eleazar ben Azariah allows three things and the Sages forbid them:His cow used to go out with the strap which she had between her horns; One may curry cattle on a festival; And one may grind pepper in its own mill. Rabbi Judah says: one may not curry cattle on a festival, because it may cause a wound, but one may comb them. But the Sages say: one may not curry them, and one may not even comb them.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:1",
    "he": "אֵלּוּ דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בֵּיצָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, תֵּאָכֵל. וּבֵית הִלֵּל אוֹמְרִים, לֹא תֵאָכֵל. בֵּית שַׁמַּאי אוֹמְרִים, שְׂאֹר בְּכַזַּיִת וְחָמֵץ בְּכַכּוֹתֶבֶת. וּבֵית הִלֵּל אוֹמְרִים, זֶה וָזֶה בְּכַזָּיִת:",
    "en": "The following cases are [examples] of the lenient rulings of Beth Shammai and of the rigorous rulings of Beth Hillel.An egg which is laid on a festival Beth Shammai says: it may be eaten, and Beth Hillel says: it may not be eaten. Beth Shammai says: yeast as much as an olive [in quantity], and leavened food as much as a date, and Beth Hillel says: as much as an olive [in quantity] in both cases.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:2",
    "he": "בְּהֵמָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, הַכֹּל מוֹדִים שֶׁהִיא מֻתֶּרֶת. וְאֶפְרוֹחַ שֶׁיָּצָא מִן הַבֵּיצָה, הַכֹּל מוֹדִים שֶׁהוּא אָסוּר. הַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, יַחְפֹּר בַּדֶּקֶר וִיכַסֶּה. וּבֵית הִלֵּל אוֹמְרִים, לֹא יִשְׁחֹט אֶלָּא אִם כֵּן הָיָה לוֹ עָפָר מוּכָן. וּמוֹדִים שֶׁאִם שָׁחַט, שֶׁיַּחְפֹּר בַּדֶּקֶר וִיכַסֶּה. שֶׁאֵפֶר כִּירָה מוּכָן הוּא:",
    "en": "A beast which was born on a festival all agree that it is permitted; and a chicken which was hatched from the egg all agree that it is forbidden. He who slaughters a wild animal or a bird on a festival Beth Shammai says: he may dig with a pronged tool and cover up [the blood] , but Beth Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:3",
    "he": "בֵּית שַׁמַּאי אוֹמְרִים, הֶבְקֵר לָעֲנִיִּים, הֶבְקֵר. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ הֶבְקֵר, עַד שֶׁיֻּבְקַר אַף לָעֲשִׁירִים כַּשְּׁמִטָּה. כָּל עָמְרֵי הַשָּׂדֶה שֶׁל קַב קַב, וְאֶחָד שֶׁל אַרְבָּעָה קַבִּין, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה:",
    "en": "Beth Shammai says: [produce pronounced] ownerless with respect to the poor [only] is counted as ownerless. But Beth Hillel says: it is not counted as ownerless unless it is made ownerless also with respect to the rich, as in the year of release (shmittah). If all the sheaves of the field were of one kav each and one was of four kavs, and it was forgotten, Beth Shammai says: it does not count as forgotten, And Beth Hillel says: it counts as forgotten.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:4",
    "he": "הָעֹמֶר שֶׁהוּא סָמוּךְ לַגַּפָּה וְלַגָּדִישׁ וְלַבָּקָר וְלַכֵּלִים, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה:",
    "en": "A sheaf which was close to a wall or to a stack or to the herd or to [field] utensils, and was forgotten, Beth Shammai says: it does not count as forgotten, And Beth Hillel says: it counts as forgotten.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:5",
    "he": "כֶּרֶם רְבָעִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵין לוֹ חֹמֶשׁ וְאֵין לוֹ בִעוּר. וּבֵית הִלֵּל אוֹמְרִים, יֶשׁ לוֹ חֹמֶשׁ וְיֶשׁ לוֹ בִעוּר. בֵּית שַׁמַּאי אוֹמְרִים, יֶשׁ לוֹ פֶרֶט וְיֶשׁ לוֹ עוֹלְלוֹת, וְהָעֲנִיִּים פּוֹדִים לְעַצְמָן. וּבֵית הִלֵּל אוֹמְרִים, כֻּלּוֹ לַגָּת:",
    "en": "A vineyard of the fourth year Beth Shammai says: it is not subject to the law of the fifth nor to the law of removal. And Beth Hillel says: it is subject to the law of the fifth and to the law of removal. Beth Shammai says: it is subject to the law of fallen grapes and to the law of gleanings, and the poor redeem them for themselves. And Beth Hillel says: all of it goes to the winepress.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:6",
    "he": "חָבִית שֶׁל זֵיתִים מְגֻלְגָּלִים, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ צָרִיךְ לְנַקֵּב. וּבֵית הִלֵּל אוֹמְרִים, צָרִיךְ לְנַקֵּב. וּמוֹדִים, שֶׁאִם נִקְּבָהּ וּסְתָמוּהָ שְׁמָרִים, שֶׁהִיא טְהוֹרָה. הַסָּךְ בְּשֶׁמֶן טָהוֹר וְנִטְמָא, יָרַד וְטָבַל, בֵּית שַׁמַּאי אוֹמְרִים, אַף עַל פִּי שֶׁהוּא מְנַטֵּף, טָהוֹר. וּבֵית הִלֵּל אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וְאִם הָיָה שֶׁמֶן טָמֵא מִתְּחִלָּתוֹ, בֵּית שַׁמַּאי אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וּבֵית הִלֵּל אוֹמְרִים, מַשְׁקֶה טוֹפֵחַ. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֵּית הִלֵּל, טוֹפֵחַ וּמַטְפִּיחַ:",
    "en": "A barrel of pickled olives: Beth Shammai says: one need not perforate it, And Beth Hillel say: one must perforate it. But they agree that if it was perforated and the dregs stopped it up, it is not liable to receive impurity. One who had anointed himself with clean oil and [then] became unclean, and he went down and immersed himself, Beth Shammai says: although he still drips [oil], it is clean. And Beth Hillel says: [only while there remains] enough for anointing a small limb. And if from the beginning it was unclean oil, Beth Shammai says: [it is unclean as long as there remains] enough for anointing a small limb, And Beth Hillel says: [even if there remains as much] as a moist liquid. Rabbi Judah says in the name of Beth Hillel: [provided it remains] moist [itself] and [can also] moisten [other things].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:7",
    "he": "הָאִשָּׁה מִתְקַדֶּשֶׁת בְּדִינָר וּבְשָׁוֶה דִינָר, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בְאִסָּר הָאִיטַלְקִי. בֵּית שַׁמַּאי אוֹמְרִים, פּוֹטֵר הוּא אֶת אִשְׁתּוֹ בְגֵט יָשָׁן, וּבֵית הִלֵּל אוֹסְרִין. אֵיזֶהוּ גֵט יָשָׁן. כָּל שֶׁנִּתְיַחֵד עִמָּהּ אַחַר שֶׁכְּתָבוֹ לָהּ. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. אֲבָל אִם נִתְגָּרְשָׁה מִן הָאֵרוּסִין, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ:",
    "en": "A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:8",
    "he": "בֵּית שַׁמַּאי מַתִּירִין אֶת הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִין. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִין. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִין, וּבֵית הִלֵּל פּוֹסְלִין. וְאַף עַל פִּי שֶׁאֵלּוּ פוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִלִּשָּׂא נָשִׁים מִבֵּית שַׁמָּאי. וְכָל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ לִהְיוֹת עוֹשִׂים טָהֳרוֹת אֵלּוּ עַל גַּב אֵלּוּ:",
    "en": "Beth Shammai permits the rival wives [of a deceased brother to be married] to the [surviving] brothers; But Beth Hillel forbids them. If they have performed halitzah, Beth Shammai pronounce them unfit to [marry into] the priesthood, But Beth Hillel pronounced them fit. If they have married their brother-in-law, Beth Shammai pronounce them fit [to marry into the priesthood], But Beth Hillel pronounced them unfit. And although these pronounce unfit and these pronounce fit, Beth Shammai did not refrain from marrying women from [the daughters of] Beth Hillel, nor did Beth Hillel refrain from marrying women from [the daughters of] Beth Shammai. And in the case of all matters of purity and impurity in respect to which these pronounce pure and these pronounce impure, they did not refrain from preparing foods requiring a condition of purity each by means of [the vessels of] the other.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:9",
    "he": "שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְּגֵט וַחֲלִיצָה, וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ עַל אֵשֶׁת אָחִיו:",
    "en": "[In the case of] three brothers, of whom two were married to two sisters and one was unmarried, if one of the husbands of the sisters died and the unmarried one betrothed her (maamar), and afterwards his other brother died, Beth Shammai says: his wife remains with him, and the other [widow] is released on the grounds of [the law forbidding] the wife’s sister. But Beth Hillel says: he should put away his wife with a get and halitzah, and the wife of his brother [he should put away] with halitzah. This is the case of which they said: woe to him because of his wife, and woe to him because of his brother’s wife!",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:10",
    "he": "הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. וּבֵית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַמַּפֶּלֶת לְאוֹר שְׁמֹנִים וְאֶחָד, בֵּית שַׁמַּאי פּוֹטְרִין מִן הַקָּרְבָּן, וּבֵית הִלֵּל מְחַיְּבִין. סָדִין בְּצִיצִית, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִים. כַּלְכָּלַת הַשַּׁבָּת, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין:",
    "en": "One who takes a vow not to have intercourse with his wife: Beth Shammai says: [after] two weeks [he must divorce her and pay her kethubah], And Beth Hillel say: after one week. A woman has a miscarriage on the eve of the eighty first [day]: Beth Shammai exempt her from bringing the offering, And Beth Hillel do not exempt her. [With regards to the rules of] tzitzit (fringes) on linen sheet: Beth Shammai exempts, And Beth Hillel does not exempt. A basket of [fruit set aside for] the Sabbath: Beth Shammai exempts it [from tithes]. And Beth Hillel does not exempt it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:11",
    "he": "מִי שֶׁנָּדַר נְזִירוּת מְרֻבָּה וְהִשְׁלִים נְזִירוּתוֹ וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלֹשִׁים יוֹם. וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מִי שֶׁהָיוּ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, אֵלּוּ מְעִידִים שֶׁנָּדַר שְׁתַּיִם וְאֵלּוּ מְעִידִים שֶׁנָּדַר חָמֵשׁ, בֵּית שַׁמַּאי אוֹמְרִים, נֶחְלְקָה הָעֵדוּת וְאֵין כָּאן נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים, יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם, שֶׁיִּהְיֶה נָזִיר שְׁתָּיִם:",
    "en": "One who vowed [to keep] a longer naziriteship [than ordinary] and he completed his naziriteship and afterwards came to the [holy] land: Beth Shammai says: [he must be] a nazirite [only] thirty days, But Beth Hillel says: [he must be] a nazirite [the full time vowed as] in the beginning. One who has two groups of witnesses who testify about him, these testifying that he vowed two naziriteships and these testifying that he vowed five: Beth Shammai says: their testimony is divided, and there is no [obligation to perform] naziriteship. But Beth Hillel says: within the five, two are included, so that he must be a nazirite twice.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.4:12",
    "he": "אָדָם שֶׁהוּא נָתוּן תַּחַת הַסֶּדֶק, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ מֵבִיא אֶת הַטֻּמְאָה. וּבֵית הִלֵּל אוֹמְרִים, אָדָם חָלוּל הוּא, וְהַצַּד הָעֶלְיוֹן מֵבִיא אֶת הַטֻּמְאָה:",
    "en": "A man who was set beneath the gap: Beth Shammai says: he does not cause the impurity to pass over. But Beth Hillel says: a man is hollow, and the upper side causes the impurity to pass over.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.5:1",
    "he": "רַבִּי יְהוּדָה אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. דַּם נְבֵלוֹת, בֵּית שַׁמַּאי מְטַהֲרִין, וּבֵית הִלֵּל מְטַמְּאִין. בֵּיצַת הַנְּבֵלָה, אִם יֵשׁ כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק, מֻתֶּרֶת. וְאִם לָאו, אֲסוּרָה, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹסְרִין. וּמוֹדִים בְּבֵיצַת טְרֵפָה שֶׁהִיא אֲסוּרָה, מִפְּנֵי שֶׁגָּדְלָה בְאִסּוּר. דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִין. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. אוֹכְלִין פֵּרוֹת שְׁבִיעִית בְּטוֹבָה וְשֶׁלֹּא בְטוֹבָה, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין אוֹכְלִים אֶלָּא בְטוֹבָה. הַחֵמֶת, בֵּית שַׁמַּאי אוֹמְרִים, צְרוּרָה עוֹמֶדֶת. וּבֵית הִלֵּל אוֹמְרִים, אַף עַל פִּי שֶׁאֵינָהּ צְרוּרָה:",
    "en": "Rabbi Judah says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.The blood of a carcass: Beth Shammai pronounces it clean, And Beth Hillel pronounces it unclean. An egg found in a [bird’s] carcass: if the like of it were sold in the market, it is permitted, and if not, it is forbidden, according to the opinion of Beth Shammai. And Beth Hillel forbids it. But they agree in the case of an egg found in a trefa [bird] that it is forbidden since it had its growth in a forbidden condition. 3+4) The blood of a non-Jewish woman and the blood of purity of a leprous woman: Beth Shammai pronounces clean; And Beth Hillel says: [it is] like her spittle and her urine. One may eat fruits of the seventh year with an expression of thanks and without an expression of thanks [to the owner of the field], according to the opinion of Beth Shammai. But Beth Hillel says: one may not eat with an expression of thanks. Beth Shammai says: a waterskin [is liable to become impure only if it is] tied up and remains unimpaired. And the school of Hillel says: even if it is not tied up.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.5:2",
    "he": "רַבִּי יוֹסֵי אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ עוֹלֶה וְאֵינוֹ נֶאֱכָל. תּוֹרְמִין זֵיתִים עַל שֶׁמֶן, וַעֲנָבִים עַל יַיִן, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין תּוֹרְמִין. הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת, וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת. הַמְּעִיסָה, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין. מַטְבִּילִין בְּחַרְדָּלִית, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין מַטְבִּילִין. גֵּר שֶׁנִּתְגַּיֵּר עַרְבֵי פְסָחִים, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה, כְּפוֹרֵשׁ מִן הַקָּבֶר:",
    "en": "Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.5:3",
    "he": "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא אֶת הַיָּדָיִם. מֵי חַטָּאת שֶׁעָשׂוּ מִצְוָתָן, בֵּית שַׁמַּאי מְטַהֲרִין, וּבֵית הִלֵּל מְטַמְּאִין. הַקֶּצַח, בֵּית שַׁמַּאי מְטַהֲרִין וּבֵית הִלֵּל מְטַמְּאִין. וְכֵן לַמַּעַשְׂרוֹת:",
    "en": "Rabbi Yishmael says: there are three instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel.The book of Ecclesiastes does not defile the hands, according to the opinion of Beth Shammai; But Beth Hillel say: it defiles the hands. Water of purification which has done its duty: Beth Shammai pronounces it pure, But Beth Hillel pronounces it impure. Black cumin: Beth Shammai pronounces it not liable to become impure, But Beth Hillel pronounces it liable to become impure. So, too, with regard to tithes.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.5:4",
    "he": "רַבִּי אֱלִיעֶזֶר אוֹמֵר, שְׁנֵי דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב שֶׁהוּא מְטַמֵּא לַח וְיָבֵשׁ:",
    "en": "Rabbi Eliezer says: there are two instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel.The blood of a woman after childbirth who has not immersed herself, Beth Shammai says: [it is] like her spittle and her urine. But Beth Hillel says: it causes impurity whether wet or dry. However, they agree in the case of the blood of a woman who gave birth when she had non-menstrual discharge, that it causes defilement whether wet or dry.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.5:5",
    "he": "אַרְבָּעָה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, מֵתוּ הַנְּשׂוּאִים לַאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר מִשּׁוּם בֵּית שַׁמַּאי, יְקַיְּמוּ. וּבֵית הִלֵּל אוֹמְרִים, יוֹצִיאוּ:",
    "en": "[In the case of] four brothers of whom two were married to two sisters, if those married to the sisters died, behold, these should perform halitzah and not enter into levirate marriage (with the brothers-in-law). If they went ahead and married them, they must put them away (divorce them). Rabbi Eliezer says in the name of Beth Shammai: they may keep them. But Beth Hillel say: they must put them away.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Eduyot.5:6",
    "he": "עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ:",
    "en": "Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Akavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:1",
    "he": "רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:",
    "en": "Rabbi said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:2",
    "he": "רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר, יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן. וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן. וְכָל הָעֲמֵלִים עִם הַצִּבּוּר, יִהְיוּ עֲמֵלִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן וְצִדְקָתָם עוֹמֶדֶת לָעַד. וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם:",
    "en": "Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake of Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:3",
    "he": "הֱווּ זְהִירִין בָּרָשׁוּת, שֶׁאֵין מְקָרְבִין לוֹ לָאָדָם אֶלָּא לְצֹרֶךְ עַצְמָן. נִרְאִין כְּאוֹהֲבִין בִּשְׁעַת הֲנָאָתָן, וְאֵין עוֹמְדִין לוֹ לָאָדָם בִּשְׁעַת דָּחְקוֹ:",
    "en": "Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a man in the hour of his distress.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:4",
    "he": "הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:",
    "en": "He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:5",
    "he": "הוּא הָיָה אוֹמֵר, אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד, וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים. וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ:",
    "en": "He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:6",
    "he": "אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם. אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ. וְסוֹף מְטִיפַיִךְ יְטוּפוּן:",
    "en": "Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:7",
    "he": "הוּא הָיָה אוֹמֵר, מַרְבֶּה בָשָׂר, מַרְבֶּה רִמָּה. מַרְבֶּה נְכָסִים, מַרְבֶּה דְאָגָה. מַרְבֶּה נָשִׁים, מַרְבֶּה כְשָׁפִים. מַרְבֶּה שְׁפָחוֹת, מַרְבֶּה זִמָּה. מַרְבֶּה עֲבָדִים, מַרְבֶּה גָזֵל. מַרְבֶּה תוֹרָה, מַרְבֶּה חַיִּים. מַרְבֶּה יְשִׁיבָה, מַרְבֶּה חָכְמָה. מַרְבֶּה עֵצָה, מַרְבֶּה תְבוּנָה. מַרְבֶּה צְדָקָה, מַרְבֶּה שָׁלוֹם. קָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ. קָנָה לוֹ דִבְרֵי תוֹרָה, קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא:",
    "en": "He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of Torah, he has acquired life in the world to come.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:8",
    "he": "רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם:",
    "en": "Rabban Yohanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: if you have learned much Torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yohanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Johanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Hananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yohanan] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:9",
    "he": "אָמַר לָהֶם, צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן טוֹבָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן טוֹב. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרוֹאֶה אֶת הַנּוֹלָד. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב טוֹב. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם. אָמַר לָהֶם צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן רָעָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר רָע. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן רָע. רַבִּי שִׁמְעוֹן אוֹמֵר, הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם. אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לז) לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב רָע. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם:",
    "en": "He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:10",
    "he": "הֵם אָמְרוּ שְׁלשָׁה דְבָרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְאַל תְּהִי נוֹחַ לִכְעֹס. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ. וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ:",
    "en": "They [each] said three things: Rabbi Eliezer said: Let the honor of your friend be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death. And [he also said:] warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:11",
    "he": "רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַיִן הָרָע, וְיֵצֶר הָרָע, וְשִׂנְאַת הַבְּרִיּוֹת, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:",
    "en": "Rabbi Joshua said: an evil eye, the evil inclination, and hatred for humankind put a person out of the world.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:12",
    "he": "רַבִּי יוֹסֵי אוֹמֵר, יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לָךְ. וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם:",
    "en": "Rabbi Yose said: Let the property of your fellow be as precious unto you as your own; Make yourself fit to study Torah for it will not be yours by inheritance; And let all your actions be for [the sake of] the name of heaven.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:13",
    "he": "רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ:",
    "en": "Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for He is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:14",
    "he": "רַבִּי אֶלְעָזָר אוֹמֵר, הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה, וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס. וְדַע לִפְנֵי מִי אַתָּה עָמֵל. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶךְ:",
    "en": "Rabbi Elazar said: Be diligent in the study of the Torah; And know how to answer an epicuros, And know before whom you toil, and that your employer is faithful, for He will pay you the reward of your labor.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:15",
    "he": "רַבִּי טַרְפוֹן אוֹמֵר, הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה, וְהַפּוֹעֲלִים עֲצֵלִים, וְהַשָּׂכָר הַרְבֵּה, וּבַעַל הַבַּיִת דּוֹחֵק:",
    "en": "Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the master of the house is insistent.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.2:16",
    "he": "הוּא הָיָה אוֹמֵר, לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא:",
    "en": "He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:1",
    "he": "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:",
    "en": "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be He.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:2",
    "he": "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ. רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר, שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר (תהלים א) וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב. אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְיָ וּלְחֹשְׁבֵי שְׁמוֹ. אֵין לִי אֶלָּא שְׁנַיִם, מִנַּיִן שֶׁאֲפִלּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ שָׂכָר, שֶׁנֶּאֱמַר (איכה ג) יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו:",
    "en": "Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive. R. Hananiah ben Teradion said: if two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them, as it is said: “then they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord and that thought upon His name” (Malachi 3:16). Now I have no [scriptural proof for the presence of the Shekhinah] except [among] two, how [do we know] that even one who sits and studies Torah the Holy One, blessed be He, fixes his reward? As it is said: “though he sit alone and [meditate] in stillness, yet he takes [a reward] unto himself” (Lamentations 3:28).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:3",
    "he": "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':",
    "en": "Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:4",
    "he": "רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:",
    "en": "Rabbi Hananiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:5",
    "he": "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה אוֹמֵר, כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ. וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ:",
    "en": "Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:6",
    "he": "רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ:",
    "en": "Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:7",
    "he": "רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:",
    "en": "Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:8",
    "he": "רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ, תַּלְמוּד לוֹמַר (שם) וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ, הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ:",
    "en": "Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9). One could [have inferred that this is the case] even when his study proved [too] hard for him, therefore scripture says, “that they do not fade from your mind as long as you live” (ibid.). Thus, he is not mortally guilty unless he deliberately removes them from his heart.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:9",
    "he": "רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת:",
    "en": "Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:10",
    "he": "הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:",
    "en": "He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:11",
    "he": "רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:",
    "en": "Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:12",
    "he": "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הֱוֵי קַל לְרֹאשׁ, וְנוֹחַ לְתִשְׁחֹרֶת, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה:",
    "en": "Rabbi Ishmael said: be suppliant to a superior, submissive under compulsory service, and receive every man happily.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:13",
    "he": "רַבִּי עֲקִיבָא אוֹמֵר, שְׂחוֹק וְקַלּוּת רֹאשׁ, מַרְגִּילִין לְעֶרְוָה. מָסֹרֶת, סְיָג לַתּוֹרָה. מַעַשְׂרוֹת, סְיָג לָעשֶׁר. נְדָרִים, סְיָג לַפְּרִישׁוּת. סְיָג לַחָכְמָה, שְׁתִיקָה:",
    "en": "Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:14",
    "he": "הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:",
    "en": "He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:15",
    "he": "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:",
    "en": "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:16",
    "he": "הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה:",
    "en": "He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:17",
    "he": "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי:",
    "en": "Rabbi Elazar ben Azariah said: Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. Where there is no wisdom, there is no fear of God; where there is no fear of God, there is no wisdom. Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding. Where there is no bread, there is no Torah; where there is no Torah, there is no bread. He used to say: one whose wisdom exceeds his deeds, to what may he be compared? To a tree whose branches are numerous but whose roots are few, so that when the wind comes, it uproots it and overturns it, as it is said, “He shall be like a bush in the desert, which does not sense the coming of good. It is set in the scorched places of the wilderness, in a barren land without inhabitant” (Jeremiah 17:6). But one whose deeds exceed his wisdom, to what may he be compared? To a tree whose branches are few but roots are many, so that even if all the winds in the world come and blow upon it, they cannot move it out of its place, as it is said, “He shall be like a tree planted by waters, sending forth its roots by a stream. It does not sense the coming of heat, its leaves are ever fresh. It has no care in a year of drought; it does not cease to yield fruit” (ibid, 17:8).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.3:18",
    "he": "רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה:",
    "en": "Rabbi Eliezer Hisma said: the laws of mixed bird offerings and the key to the calculations of menstruation days, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.4:1",
    "he": "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:",
    "en": "Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.4:2",
    "he": "בֶּן עַזַּאי אוֹמֵר, הֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה. שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה:",
    "en": "Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.4:3",
    "he": "הוּא הָיָה אוֹמֵר, אַל תְּהִי בָז לְכָל אָדָם, וְאַל תְּהִי מַפְלִיג לְכָל דָּבָר, שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה וְאֵין לְךָ דָבָר שֶׁאֵין לוֹ מָקוֹם:",
    "en": "He used to say: do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.4:4",
    "he": "רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר, מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, כָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר, נִפְרָעִין מִמֶּנּוּ בְגָלוּי. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם:",
    "en": "Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm. Rabbi Yohanan ben Berokah said: whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.4:5",
    "he": "רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. רַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם. וְכָךְ הָיָה הִלֵּל אוֹמֵר, וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף. הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה, נוֹטֵל חַיָּיו מִן הָעוֹלָם:",
    "en": "Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for self-exaltation, nor a spade with which to dig. So too Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Avot.4:6",
    "he": "רַבִּי יוֹסֵי אוֹמֵר, כָּל הַמְכַבֵּד אֶת הַתּוֹרָה, גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת. וְכָל הַמְחַלֵּל אֶת הַתּוֹרָה, גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת:",
    "en": "Rabbi Yose said: whoever honors the Torah is himself honored by others, and whoever dishonors the Torah is himself dishonored by others.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.2:1",
    "he": "כָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קִבֵּל בַּשְּׂמֹאל, פָּסָל. רַבִּי שִׁמְעוֹן מַכְשִׁיר. נִשְׁפַּךְ הַדָּם עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּן, לְמַעְלָן, וְאֶת הַנִּתָּנִין לְמַעְלָן, לְמַטָּן, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, פָּסוּל וְאֵין בּוֹ כָרֵת:",
    "en": "With regard to all slaughtered offerings, if the one who collected their blood was a non-priest; or a priest who was an acute mourner, i.e., one whose relative has died and has not yet been buried; or one who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed; or one who has not yet brought an atonement offering, e.g., a zav or leper after the seventh day of the purification process; or a priest lacking the requisite priestly vestments; or one who did not wash his hands and feet from the water in the Basin prior to performing the Temple service; or an uncircumcised priest; or a ritually impure priest; or if the one who collected the blood was sitting; or if he was standing not on the floor of the Temple but upon vessels, or upon an animal, or upon the feet of another, he has disqualified the offering. If he collected the blood with his left hand, he disqualified the blood for offering. In this last case, Rabbi Shimon deems it fit. If the blood spilled on the floor before the priest managed to collect it into a vessel, and the priest then collected it from the floor into a vessel, it is disqualified. If the priest placed the blood upon the ramp leading up to the altar, or if he placed it on the wall of the altar in an area that is not opposite the base of the altar, i.e., in those parts of the altar where there is no foundation; or if he placed the blood that is to be placed below the red line that runs along the middle of the altar, e.g., the blood of a burnt offering, above the red line, or if he placed the blood that is to be placed above the red line, e.g., the blood of a sin offering, below the red line; or if he placed the blood that is to be placed inside the Sanctuary, i.e., on the golden altar or in the Holy of Holies, outside the Sanctuary on the external altar, or if he placed the blood that is to be placed outside the Sanctuary inside the Sanctuary, in all these cases the offering is disqualified. Nevertheless, there is no liability for karet for one who partakes of these offerings.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.2:2",
    "he": "הַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרֹק דָּמוֹ בַחוּץ אוֹ מִקְצָת דָּמוֹ בַחוּץ, לְהַקְטִיר אֶת אֵמוּרָיו בַּחוּץ אוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, לֶאֱכֹל בְּשָׂרוֹ בַחוּץ אוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ אוֹ לֶאֱכֹל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לִזְרֹק דָּמוֹ לְמָחָר אוֹ מִקְצָת דָּמוֹ לְמָחָר, לְהַקְטִיר אֵמוּרָיו לְמָחָר אוֹ מִקְצָת אֵמוּרָיו לְמָחָר, לֶאֱכֹל בְּשָׂרוֹ לְמָחָר אוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר אוֹ כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת:",
    "en": "With regard to one who slaughters the offering with intent to sprinkle its blood outside the Temple or to sprinkle part of its blood outside the Temple, to burn its sacrificial portions outside the Temple or to burn part of its sacrificial portions outside the Temple, to partake of its meat outside the Temple or to partake of an olive-bulk of its meat outside the Temple, or to partake of an olive-bulk of the skin of the tail outside the Temple, in all of these cases the offering is disqualified, and there is no liability for karet for one who partakes of it. But if one had intent to sprinkle its blood the next day or part of its blood the next day, to burn its sacrificial portions the next day or to burn part of its sacrificial portions the next day, to partake of its meat the next day or to partake of an olive-bulk of its meat the next day, or to partake of an olive-bulk of the skin of the tail the next day, the offering is piggul, and one is liable to receive karet for burning or partaking of it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.2:3",
    "he": "זֶה הַכְּלָל, כָּל הַשּׁוֹחֵט וְהַמְקַבֵּל וְהַמְהַלֵּךְ וְהַזּוֹרֵק, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ:",
    "en": "This is the principle: With regard to anyone who slaughters the animal, or who collects the blood, or who conveys the blood, or who sprinkles the blood, with intent to partake of an item whose typical manner is such that one partakes of it, e.g., the meat of the offering, or to burn an item whose typical manner is such that one burns it on the altar, if his intent was to partake of or to burn the measure of an olive-bulk outside its designated area, the offering is disqualified, but there is no liability for karet for burning or partaking of it. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet for burning or partaking of it, provided that the permitting factor, the blood, is sacrificed in accordance with its mitzva.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.2:4",
    "he": "כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט בִּשְׁתִיקָה, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה. אוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט חוּץ לִמְקוֹמוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ. אוֹ שֶׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, חוּץ לִמְקוֹמוֹ. הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן. אוֹ שֶּׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן. זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ:",
    "en": "How is the permitting factor sacrificed in accordance with its mitzva? If one slaughtered the animal in silence with no specific intent, and he collected and conveyed and sprinkled the blood with intent to burn or partake of the offering beyond its designated time; or if one slaughtered it with intent to burn or partake of the offering beyond its designated time, and he collected and conveyed and sprinkled the blood in silence; or if one slaughtered the animal and collected and conveyed and sprinkled the blood with intent to burn or partake of the offering beyond its designated time, that is the case where one sacrifices the permitting factor in accordance with its mitzva. How is the permitting factor not sacrificed in accordance with its mitzva? If one slaughtered the animal with intent to burn it or partake of it outside its designated area, and he collected and conveyed and sprinkled the blood with intent to burn it or partake of it beyond its designated time; or if one slaughtered the animal with intent to burn it or partake of it beyond its designated time, and collected and conveyed and sprinkled the blood with intent to burn it or partake of it outside its designated area; or if one slaughtered the animal and collected and conveyed and sprinkled the blood with intent to burn it or partake of it outside its designated area, these are cases in which the permitting factor is not sacrificed in accordance with the mitzva. Similarly, in the case of the Paschal offering and the sin offering that one slaughtered not for their sake, and one collected and conveyed and sprinkled the blood with intent to burn it or partake of it beyond its designated time; or if one slaughtered the Paschal offering or sin offering with intent to burn it or partake of it beyond its designated time, and he collected and conveyed and sprinkled the blood not for their sake; or that one slaughtered the Paschal offering or sin offering and collected and conveyed and sprinkled their blood not for their sake, that is the case of an offering whose permitting factor is not sacrificed in accordance with its mitzva.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.2:5",
    "he": "לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:",
    "en": "If one performed one of the sacrificial rites with the intent to eat an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is disqualified and there is no liability for karet for burning or partaking of it. Rabbi Yehuda said that this is the principle: In any case where the intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet for burning or partaking of it. And if the intent with regard to the area preceded the intent with regard to the time, the offering is disqualified and there is no liability for karet for burning or partaking of it. And the Rabbis say: In both this case and that case, the offering is disqualified and there is no liability for karet for burning or partaking of it. If his intent was to eat half an olive-bulk and to burn half an olive-bulk not at the appropriate time or in the appropriate area, the offering is fit because eating and burning do not join together.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.3:1",
    "he": "כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:",
    "en": "With regard to all those who are unfit for Temple service who slaughtered an offering, their slaughter is valid, as the slaughter of an offering is valid ab initio when performed even by non-priests, by women, by Canaanite slaves, and by ritually impure individuals. And this is the halakha even with regard to offerings of the most sacred order, provided that the ritually impure will not touch the flesh of the slaughtered animal, thereby rendering it impure. Therefore, these unfit individuals can disqualify the offering with prohibited intent, e.g., if one of them intended to partake of the offering beyond its designated time or outside its designated area. And with regard to all of them, in a case where they collected the blood with the intent to offer it beyond its designated time or outside its designated area, if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.3:2",
    "he": "קִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחֲזִיר לַכָּשֵׁר. קִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ, יַחֲזִיר לִימִינוֹ. קִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן בִּכְלִי חֹל, יַחֲזִיר לִכְלִי קֹדֶשׁ. נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ, שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִים לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִים בַּחוּץ, בִּפְנִים, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:",
    "en": "If the priest fit for Temple service collected the blood in a vessel and gave the vessel to an unfit person, that person should return it to the fit priest. If the priest collected the blood in a vessel in his right hand and moved it to his left hand, he should return it to his right hand. If the priest collected the blood in a sacred vessel and placed it in a non-sacred vessel, he should return the blood to a sacred vessel. If the blood spilled from the vessel onto the floor and he gathered it from the floor, it is valid. If an unfit person placed the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or if he placed the blood that is to be placed below the red line above the red line, or if he placed the blood that is to be placed above the red line below the red line, or if he placed the blood that is to be placed inside the Sanctuary outside the Sanctuary or the blood that is to be placed outside the Sanctuary inside the Sanctuary, then if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.3:3",
    "he": "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:",
    "en": "In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not partake of it, e.g., the portions of the offering consumed on the altar, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not burn it on the altar, e.g., the meat of the offering, the offering is fit, and Rabbi Eliezer deems it unfit. One who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does partake of it, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does burn it on the altar, but his intent was to partake or burn less than an olive-bulk, the offering is fit. If his intent was to eat half an olive-bulk and to burn half an olive-bulk beyond its designated time or outside its designated area, the offering is fit, because eating and burning do not join together.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.3:4",
    "he": "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל כַּזַּיִת מִן הָעוֹר, מִן הָרֹטֶב, מִן הַקִּיפָה, מִן הָאָלָל, מִן הָעֲצָמוֹת, מִן הַגִּידִים, מִן הַטְּלָפַיִם, מִן הַקַּרְנַיִם, חוּץ לִזְמַנּוֹ אוֹ חוּץ לִמְקוֹמוֹ, כָּשֵׁר, וְאֵין חַיָּבִים עֲלֵיהֶם מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:",
    "en": "In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an olive-bulk from the hide, or from the gravy, or from the spices that amass at the bottom of the pot together with small amounts of meat, or from a tendon in the neck, or from the bones, or from the tendons, or from the horns, or from the hooves, the offering is fit and one is not liable to receive karet for it, neither due to the prohibition of piggul, if the sacrificial rites were performed with the intent to partake of the offering beyond its designated time, nor due to the prohibition of leftover meat beyond the designated time, nor due to the prohibition against partaking of the meat while ritually impure.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.3:5",
    "he": "הַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין לֶאֱכֹל שָׁלִיל אוֹ שִׁלְיָא בַחוּץ, לֹא פִגֵּל. הַמּוֹלֵק תּוֹרִין בִּפְנִים לֶאֱכֹל בֵּיצֵיהֶם בַּחוּץ, לֹא פִגֵּל. חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, אֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:",
    "en": "In the case of one who slaughters sacrificial female animals with the intent to eat the fetus of those animals or their placenta outside the designated area, he has not rendered the offering piggul. Likewise, in the case of one who pinches doves, i.e., slaughters them for sacrifice by cutting the napes of their necks with his fingernail, with the intent to eat their eggs that are still in their bodies outside the designated area, he has not rendered the offering piggul. This is because the fetus, the placenta, and the eggs are not considered part of the body of the animal or the bird. For the same reason, one who consumes the milk of sacrificial female animals or the eggs of doves is not liable to receive karet for it, neither due to the prohibition of piggul, nor due to the prohibition of notar, nor due to the prohibition against partaking of the meat while ritually impure.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.3:6",
    "he": "שְׁחָטוֹ עַל מְנָת לְהַנִּיחַ דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן לַחוּץ, רַבִּי יְהוּדָה פוֹסֵל, וַחֲכָמִים מַכְשִׁירִין. שְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, לִתֵּן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִין לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִין בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, שֶׁיֹּאכְלוּהוּ טְמֵאִים, שֶׁיַּקְרִיבוּהוּ טְמֵאִים, שֶׁיֹּאכְלוּהוּ עֲרֵלִים, שֶׁיַּקְרִיבוּהוּ עֲרֵלִים, לְשַׁבֵּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל הֵימֶנּוּ נָא, לְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, כָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת אֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְהַפֶּסַח וְהַחַטָּאת שֶׁלֹּא לִשְׁמָן:",
    "en": "If one slaughters the animal in order to leave its blood or its sacrificial portions for the next day, or to remove them outside the designated area, but not in order to sacrifice them the next day, Rabbi Yehuda deems the offering unfit, and the Rabbis deem it fit. In the case of one who slaughters the animal in order to place the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or in order to place the blood that is to be placed above the red line below the red line, or to place the blood that is to be placed below the red line above the red line, or the blood that is to be placed inside the Sanctuary outside the Sanctuary, or the blood that is to be placed outside the Sanctuary inside the Sanctuary; and likewise, if he slaughtered the animal with the intent that ritually impure people will partake of it, or that ritually impure people will sacrifice it, or that uncircumcised people will partake of it, or that uncircumcised people will sacrifice it; and likewise, with regard to the Paschal offering, if he had intent during the slaughter to break the bones of the Paschal offering, or to eat from the meat of the Paschal offering partially roasted, or to mix the blood of an offering with the blood of unfit offerings, in all these cases, although he intended to perform one of these prohibited acts, some of which would render the offering unfit, the offering is fit. The reason is that intent does not render the offering unfit except in cases of intent to eat or to burn the offering beyond its designated time and outside its designated area, and in addition, the Paschal offering and the sin offering are disqualified by intent to sacrifice them not for their sake.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.4:1",
    "he": "בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן, שֶׁאִם נְתָנָן מַתָּנָה אַחַת, כִּפֵּר. וּבְחַטָּאת, שְׁתֵּי מַתָּנוֹת. וּבֵית הִלֵּל אוֹמְרִים, אַף חַטָּאת שֶׁנְּתָנָהּ מַתָּנָה אַחַת, כִּפֵּר. לְפִיכָךְ, אִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ וְאֶת הַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. נָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ וְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת:",
    "en": "Beit Shammai say: With regard to all the offerings whose blood is to be placed on the external altar, even those that require that the blood be sprinkled on two opposite corners of the altar so that it will run down each of its four sides, in a case where the priest placed the blood on the altar with only one placement, he facilitated atonement. And in the case of a sin offering, which requires four placements, one on each of the four corners of the altar, at least two placements are necessary to facilitate atonement. And Beit Hillel say: Even with regard to a sin offering, in a case where the priest placed the blood with one placement, he facilitated atonement after the fact. Therefore, since the priest facilitates atonement with one placement in all cases other than a sin offering according to Beit Shammai, and even in the case of a sin offering according to Beit Hillel, if he placed the first placement in its proper manner, and the second with the intent to eat the offering beyond its designated time, he facilitated atonement. Since the second placement is not indispensable with regard to achieving atonement, improper intent while performing that rite does not invalidate the offering. And based on the same reasoning, if he placed the first placement with the intent to eat the offering beyond its designated time and he placed the second placement with the intent to eat the offering outside its designated area, the second of which does not render an offering piggul, the offering is piggul, an offering disqualified by improper intention, and one is liable to receive excision from the World-to-Come [karet] for its consumption. This is because the intent that accompanied the second placement does not supersede the piggul status of the offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.4:2",
    "he": "כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, שֶׁאִם חִסַּר אַחַת מִן הַמַּתָּנוֹת, לֹא כִפֵּר. לְפִיכָךְ, אִם נָתַן כֻּלָּן כְּתִקְנָן וְאַחַת שֶׁלֹּא כְתִקְנָהּ, פָּסוּל, וְאֵין בּוֹ כָרֵת:",
    "en": "All this applies to those offerings whose blood is to be placed on the external altar. But with regard to all the offerings whose blood is to be placed on the inner altar, if the priest omitted even one of the placements, it is as though he did not facilitate atonement. Therefore, if he placed all the placements in their proper manner, and one placement in an improper manner, i.e., with the intent to eat the offering beyond its designated time, the offering is disqualified, as it is lacking one placement; but there is no liability for karet for one who partakes of the offering, as the improper intention related to only part of the blood that renders the offering permitted for consumption, and an offering becomes piggul only when the improper intention relates to the entire portion of the offering that renders it permitted for consumption.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.4:3",
    "he": "אֵלּוּ דְבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, (וּמִנְחַת נְסָכִים), וְהַדָּם, וְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף הַבָּאִים עִם הַבְּהֵמָה. לֹג שֶׁמֶן שֶׁל מְצֹרָע, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל. וְרַבִּי מֵאִיר אוֹמֵר, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, שֶׁדַּם הָאָשָׁם מַתִּירוֹ. וְכֹל שֶׁיֶּשׁ לוֹ מַתִּירִים בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל:",
    "en": "And these are the items for which one is not liable to receive karet due to violation of the prohibition of piggul. One is liable to receive karet only if he partakes of an item that was permitted for consumption or for the altar by another item. As for the items listed here, either nothing else renders them permitted for consumption or for the altar, or they themselves render other items permitted. They are as follows: The handful of flour, which permits consumption of the meal offering; the incense, which is burned in its entirety, without another item rendering it permitted for the altar; the frankincense, which is burned together with the handful of the meal offering; the meal offering of priests, from which no handful of flour is removed and which is burned in its entirety (see Leviticus 6:16); the meal offering of the anointed priest, which is sacrificed by the High Priest each day, half in the morning and half in the evening; the blood, which permits all the offerings; and the libations that are brought by themselves as a separate offering and do not accompany an animal offering; this is the statement of Rabbi Meir. And the Rabbis say: The same halakha applies even with regard to libations that are brought with an animal offering. With regard to the log of oil that accompanies the guilt offering of a recovered leper, Rabbi Shimon says: One is not liable for consuming it due to violation of the prohibition of piggul, because it is not permitted by any other item. And Rabbi Meir says: One is liable for consuming it due to violation of the prohibition of piggul, as the blood of the guilt offering of the leper permits its use, as only after the blood’s sacrifice is the oil sprinkled and given to the priests. And the principle is: With regard to any item that has permitting factors, either for consumption by a person or for burning on the altar, one is liable for eating it due to violation of the prohibition of piggul.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.4:4",
    "he": "הָעוֹלָה, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ וְעוֹרָהּ לַכֹּהֲנִים. עוֹלַת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ. חַטַּאת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַכֹּהֲנִים. פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, דָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁאֵינוֹ עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל:",
    "en": "The mishna elaborates: The burnt offering, its blood permits its flesh to be burned on the altar and its hide to be used by the priests. The bird burnt offering, its blood permits its flesh and its skin to be burned on the altar. The bird sin offering, its blood permits its meat for consumption by the priests. Bulls that are burned, e.g., the bull for an unwitting communal sin, and goats that are burned, e.g., the goats sacrificed for an unwitting communal sin of idol worship, their blood permits their sacrificial portions to be sacrificed on the altar. Rabbi Shimon says: Those bulls and goats are not subject to piggul because their blood is presented in the Sanctuary, and in the case of any offering whose blood is not presented on the external altar like that of a peace offering, with regard to which the halakha of piggul was stated in the Torah, one is not liable for eating it due to violation of the prohibition of piggul.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.4:5",
    "he": "קָדְשֵׁי נָכְרִים, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי מְחַיֵּב. דְּבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, חַיָּבִים עֲלֵיהֶם מִשּׁוּם נוֹתָר, מִשּׁוּם טָמֵא, חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּדָבָר שֶׁדַּרְכָּן לְהֵאָכֵל. אֲבָל כְּגוֹן הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטֹרֶת, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם טֻמְאָה:",
    "en": "With regard to offerings consecrated by gentiles for sacrifice to God, one is not liable for eating them, neither due to violation of the prohibition of piggul if the sacrificial rites were performed with the intent to eat the offering beyond its designated time, nor due to violation of the prohibition of notar, nor due to violation of the prohibition against eating the meat while ritually impure. And one who slaughters them outside the Temple courtyard is exempt; this is the statement of Rabbi Shimon. And Rabbi Yosei deems him liable. Even with regard to those items enumerated in the previous mishna (42b) for which one is not liable for eating them due to violation of the prohibition of piggul, e.g., the handful, the frankincense, and the incense, one is, nevertheless, liable for eating them due to violation of the prohibition of notar, and due to violation of the prohibition against eating consecrated food while ritually impure, except for the blood. Rabbi Shimon deems one liable for an item whose typical manner is such that one eats it. But with regard to the wood, the frankincense, and the incense, one is not liable for eating them due to violation of the prohibition against eating a consecrated item while ritually impure.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.4:6",
    "he": "לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד:",
    "en": "The slaughtered offering is slaughtered for the sake of six matters, and one must have all of these matters in mind: For the sake of the particular type of offering being sacrificed; for the sake of the one who sacrifices the offering; for the sake of God; for the sake of consumption by the fires of the altar; for the sake of the aroma; for the sake of the pleasing of God, i.e., in fulfillment of God’s will; and, in the cases of a sin offering and a guilt offering, for the sake of atonement for the sin. Rabbi Yosei says: Even in the case of one who did not have in mind to slaughter the offering for the sake of any one of these, the offering is valid, as it is a stipulation of the court that he should not state any intent ab initio. This is necessary because the intent follows only the one performing the sacrificial rite, and therefore if the one who slaughters the animal is not careful and states the wrong intent, the offering would be disqualified through his improper intent.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:1",
    "he": "אֵיזֶהוּ מְקוֹמָן שֶׁל זְבָחִים, קָדְשֵׁי קָדָשִׁים שְׁחִיטָתָן בַּצָּפוֹן, פַּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים וְעַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב:",
    "en": "What is the location of the slaughtering and consumption of offerings? The principle is that with regard to offerings of the most sacred order, their slaughter is in the north of the Temple courtyard. Specifically, with regard to the bull and the goat of Yom Kippur, their slaughter is in the north and the collection of their blood in a service vessel is in the north, and their blood requires sprinkling between the staves of the Ark in the Holy of Holies, and upon the Curtain separating the Sanctuary and Holy of Holies, and on the golden altar. Concerning all those sprinklings, failure to perform even one placement of their blood disqualifies the offering. As to the remainder of the blood, which is left after those sprinklings, a priest would pour it onto the western base of the external altar. But if he did not place the remainder of the blood on the western base, it does not disqualify the offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:2",
    "he": "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב. אֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדָּשֶׁן:",
    "en": "With regard to bulls that are burned and goats that are burned, their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires sprinkling upon the Curtain separating the Sanctuary and Holy of Holies, and upon the golden altar, and failure to perform even one placement of their blood disqualifies the offering. As for the remainder of the blood that is left after those sprinklings, a priest would pour it onto the western base of the external altar, but if he did not pour the remainder it does not disqualify the offering. These, the bull and the goat of Yom Kippur, and those, the bulls and the goats that are burned, are then burned in the place of the ashes, a place outside of Jerusalem where the priests would bring the ashes from the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:3",
    "he": "חַטֹּאות הַצִּבּוּר וְהַיָּחִיד. אֵלּוּ הֵן חַטֹּאות הַצִּבּוּר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, וּבָא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת:",
    "en": "These are the halakhot of the communal and the individual sin offerings. These are the communal sin offerings: Goats of the New Moon and of the Festivals. Their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires four placements on the four corners of the altar. How did the priest do so? He ascended the ramp of the altar and turned right to the surrounding ledge and he continued east, and he came to the southeast corner and sprinkled the blood of the sin offering there and then to the northeast corner and sprinkled the blood there, and then to the northwest corner and sprinkled the blood there, and the southwest corner, where he performed the fourth sprinkling and descended from the altar. He would pour the remainder of the blood on the southern base of the altar. And the meat portions of the offering are eaten within the curtains, i.e., in the Temple courtyard, by the males of the priesthood. And they are eaten prepared in any form of food preparation, on the day the offering is sacrificed and during the night that follows, until midnight.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:4",
    "he": "הָעוֹלָה, קָדְשֵׁי קָדָשִׁים, שְׁחִיטָתָהּ בַּצָּפוֹן, וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וּטְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים:",
    "en": "The burnt offering is an offering of the most sacred order. Its slaughter is in the north of the Temple courtyard and the collection of its blood in a service vessel is in the north, and its blood requires two placements that are four, and it requires flaying of its carcass and the cutting of the sacrificial animal into pieces, and it is consumed in its entirety, with the exception of its hide, by the fire of the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:5",
    "he": "זִבְחֵי שַׁלְמֵי צִבּוּר וַאֲשָׁמוֹת. אֵלּוּ הֵן אֲשָׁמוֹת, אֲשַׁם גְּזֵלוֹת, אֲשַׁם מְעִילוֹת, אֲשַׁם שִׁפְחָה חֲרוּפָה, אֲשַׁם נָזִיר, אֲשַׁם מְצֹרָע, אָשָׁם תָּלוּי, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת:",
    "en": "These are the halakhot of communal peace offerings and guilt offerings. These are guilt offerings: The guilt offering for robbery, brought by one from whom another demanded payment of a debt and he denied it and took a false oath (see Leviticus 5:20–26); the guilt offering for unwitting misuse of consecrated property (see Leviticus 5:14–16); the guilt offering of an espoused maidservant, brought by one who engaged in sexual intercourse with a Canaanite maidservant betrothed to a Hebrew slave (see Leviticus 19:20–22); the guilt offering of a nazirite who became impure via contact with a corpse (see Numbers 6:12); the guilt offering of a leper, brought for his purification (see Leviticus 14:12); and the provisional guilt offering, brought by one who is uncertain as to whether he committed a sin that requires a sin offering (see Leviticus 5:17–18). Concerning all of these, their slaughter is in the north of the Temple courtyard and collection of their blood in a service vessel is in the north, and their blood requires two placements that are four. And the meat portions of the offering are eaten within the curtains, i.e., in the Temple courtyard, by male priests. And they are eaten prepared in any manner of food preparation, on the day the offering was sacrificed and during the night that follows, until midnight.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:6",
    "he": "הַתּוֹדָה וְאֵיל נָזִיר, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִים בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶם, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם:",
    "en": "The thanks offering and nazirite’s ram are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires two placements that are four, and they are eaten throughout the city of Jerusalem, by every person, i.e., any ritually pure Jew, prepared in any manner of food preparation, on the day the offering was sacrificed and during the night that follows, until midnight. The status of the portion that is separated from them and given to the priests is similar to theirs; but the portion that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:7",
    "he": "שְׁלָמִים, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶן, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם:",
    "en": "Peace offerings are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires two placements that are four, and they are eaten throughout the city of Jerusalem, by every person, i.e., any ritually pure Jew, prepared in any manner of food preparation, for two days and one night, i.e., the day on which they are slaughtered, the following day, and the intervening night. The status of the portion that is separated from them and given to the priests is similar to theirs; but the portion that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.5:8",
    "he": "הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן מַתָּנָה אַחַת, וּבִלְבָד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד. שִׁנָּה בַאֲכִילָתָן, הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים, וְהַמַּעֲשֵׂר לְכָל אָדָם, וְנֶאֱכָלִין בְּכָל הָעִיר, לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַפֶּסַח אֵינוֹ נֶאֱכָל אֶלָּא בַלַּיְלָה, וְאֵינוֹ נֶאֱכָל אֶלָּא עַד חֲצוֹת, וְאֵינוֹ נֶאֱכָל אֶלָּא לִמְנוּיָו, וְאֵינוֹ נֶאֱכָל אֶלָּא צָלִי:",
    "en": "The firstborn offering, the animal tithe offering, and the Paschal offering are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires one placement, provided that the priest places it so that the blood goes on the base of the altar. The halakha differs with regard to their consumption. The firstborn offering is eaten by the priests, and the animal tithe offering is eaten by any person, i.e., any ritually pure Jew. And they are eaten throughout the city of Jerusalem, prepared in any manner of food preparation, for two days and one night. The Paschal offering is eaten only at night, and it is eaten only until midnight, and it is eaten only by its registrants, i.e., those who registered in advance to partake of the offering, and it is eaten only roasted, not prepared in any other manner.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.6:1",
    "he": "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, רַבִּי יוֹסֵי אוֹמֵר, כְּאִלּוּ נִשְׁחֲטוּ בַצָּפוֹן. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, כַּצָּפוֹן. מֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, כַּדָּרוֹם. הַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת:",
    "en": "It was taught in the previous chapter that offerings of the most sacred order are to be slaughtered in the northern section of the Temple courtyard. With regard to offerings of the most sacred order that one slaughtered atop the altar, Rabbi Yosei says: Their status is as though they were slaughtered in the north, and the offerings are therefore valid. Rabbi Yosei, son of Rabbi Yehuda, says: The status of the area from the halfway point of the altar and to the south is like that of the south, and offerings of the most sacred order slaughtered in that area are therefore disqualified. The status of the area from the halfway point of the altar and to the north is like that of the north. Handfuls were removed from the meal offerings in any place in the Temple courtyard and were consumed within the area enclosed by the curtains by males of the priesthood, prepared in any form of food preparation that he chooses, e.g., roasted or boiled, for one day and night, until midnight.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.6:2",
    "he": "חַטַּאת הָעוֹף הָיְתָה נַעֲשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית. בְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא זֶה הָיָה מְקוֹמָהּ. וּשְׁלשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, וּשְׁלשָׁה מִלְמַעְלָן. מִלְּמַטָּן, חַטַּאת הָעוֹף וְהַהַגָּשׁוֹת וּשְׁיָרֵי הַדָּם. מִלְמַעְלָן, נִסּוּךְ הַמַּיִם וְהַיַּיִן וְעוֹלַת הָעוֹף כְּשֶׁהִיא רַבָּה בַמִּזְרָח:",
    "en": "The sacrificial rite of a bird sin offering would be performed at the southwest corner of the altar. And if its sacrificial rite was performed in any place on the altar, the offering was deemed valid; but that corner was its designated place. And there were three matters for which the portion of that corner below the red line that served as the demarcation between the upper and lower portions of the altar served as the proper location, and there were three matters for which the portion of that corner above the red line served as their proper location. The following rites were performed below the red line: Sacrificing a bird sin offering, and bringing meal offerings near the altar before removal of the handful, and pouring out the remaining blood. And the following rites were performed above the red line: The wine libation that is brought together with animal offerings or as an offering by itself, and the water libation on the festival of Sukkot, and sacrificing a bird burnt offering when they were numerous and it was impossible to perform the rite in the east, i.e., the southeastern corner where the bird burnt offering was sacrificed.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.6:3",
    "he": "כָּל הָעוֹלִים לַמִּזְבֵּחַ, עוֹלִין דֶּרֶךְ יָמִין, וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, חוּץ מִן הָעוֹלֶה לִשְׁלשָׁה דְבָרִים אֵלּוּ, שֶׁהָיוּ עוֹלִים וְחוֹזְרִים לֶעָקֵב:",
    "en": "All those who ascend the ramp to the altar ascend via the right side of the ramp toward the southeast corner and circle the altar until reaching the southwest corner and descend via the left side of the ramp, except for one who ascends for one of these three matters, where they would ascend directly to the southwest corner of the altar, and descend by turning on their heels and retracing the path by which they ascended rather than circling the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.6:4",
    "he": "חַטַּאת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וְאֵינוֹ מַבְדִּיל, וּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. שְׁיָרֵי הַדָּם, הָיָה מִתְמַצֶּה עַל הַיְסוֹד. אֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, וְכֻלָּהּ לַכֹּהֲנִים:",
    "en": "The sacrifice of the bird sin offering, how was it performed? The priest would pinch off the bird’s head by cutting opposite its nape with his thumbnail and would not separate the bird’s head from its body. And he sprinkles from its blood on the wall of the altar below the red line. The remaining blood would be squeezed out from the body of the bird on the base of the altar. The altar has only its blood and the entire bird goes to the priests for consumption.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.6:5",
    "he": "עוֹלַת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, בָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וּמַבְדִּיל, וּמְמַצֶּה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ. נָטַל אֶת הָרֹאשׁ, וְהִקִּיף בֵּית מְלִיקָתוֹ לַמִּזְבֵּחַ, וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים, בָּא לוֹ לַגּוּף וְהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה וְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִים עִמָּהּ, וְהִשְׁלִיכָן לְבֵית הַדָּשֶׁן. שִׁסַּע וְלֹא הִבְדִּיל. וְאִם הִבְדִּיל, כָּשֵׁר. וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים:",
    "en": "The sacrifice of the bird burnt offering, how was it performed? The priest ascended the ramp and turned to the surrounding ledge and came to the southeast corner of the altar. He would then pinch off the bird’s head by cutting at its nape with his thumbnail and separate the bird’s head from its body, and would squeeze out its blood on the wall of the altar. He took the head and neared the place of its pinching, i.e., its nape, to the altar in order to squeeze the blood from the head. He would then absorb the remaining blood with salt and throw the head onto the fire on the altar. He then arrived at the body and removed the crop and the feather attached to it and the innards that emerge with them and he tossed them to the place of the ashes. He then ripped the bird lengthwise and did not separate the two halves of the bird; but if he separated them, the offering is valid. He would then absorb the remaining blood with salt and throw the body of the bird onto the fire on the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.6:6",
    "he": "לֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה וְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ וְלֹא סְפָגוֹ בְמֶלַח, כָּל שֶׁשִּׁנָּה בָהּ מֵאַחַר שֶׁמִּצָּה אֶת דָּמָהּ, כְּשֵׁרָה. הִבְדִּיל בַּחַטָּאת וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסָל. מִצָּה דַם הָרֹאשׁ וְלֹא מִצָּה דַם הַגּוּף, פְּסוּלָה. מִצָּה דַם הַגּוּף וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה:",
    "en": "If he neither removed the crop, nor the feather and the innards that emerge with them, nor absorbed the blood with salt, with regard to any detail that he changed in the sacrificial rites after he squeezed out its blood, the offering is valid. If he separated the head from the body in sacrificing the sin offering, or if he did not separate the head from the body in sacrificing the burnt offering, the offering is disqualified. In a case where he squeezed out the blood of the head and did not squeeze out the blood of the body, it is disqualified. If he squeezed out the blood of the body and did not squeeze out the blood of the head, the offering is valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.6:7",
    "he": "חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, מִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. עוֹלַת הָעוֹף, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וְשֶׁמִּצָּה דָמָן לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל, וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק בִּשְׁתִיקָה וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם בִּשְׁתִיקָה, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק חוּץ לִמְקוֹמוֹ וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ וּמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, אוֹ שֶׁמְּלָקָהּ חוּץ לִזְמַנָּהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁמְּלָקָהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל, וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל, וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:",
    "en": "In the case of a bird sin offering that the priest pinched not for its sake, or if he squeezed out its blood not for its sake, or if he did so for its sake and then not for its sake, or not for its sake and then for its sake, it is disqualified, like all other sin offerings that are disqualified when performed not for their sake (see 2a). A bird burnt offering sacrificed not for its sake is valid; it is just that it did not satisfy the obligation of the owner. With regard to both a bird sin offering and a bird burnt offering where the priest pinched its nape or squeezed out its blood with the intent to partake of an item whose typical manner is such that one partakes of it, or to burn an item whose typical manner is such that one burns it on the altar, outside its designated area, the offering is disqualified. But there is no liability to receive karet for one who partakes of the offering. If his intent was to eat it or burn it beyond its designated time, the offering is piggul and one is liable to receive karet for partaking of the offering, provided that the permitting factor, the blood, was sacrificed in accordance with its mitzva. How is the permitting factor sacrificed in accordance with its mitzva? If one pinched the nape in silence, i.e., with no disqualifying intent, and squeezed out its blood with the intent to partake of the parts typically eaten or to burn the portions that are to be burned on the altar, beyond its designated time; or in the case of one who pinched with the intent to partake of the offering or burn it on the altar beyond its designated time, and squeezed out its blood in silence; or in the case of one who pinched and squeezed out the blood with the intent to partake of the offering or burn it on the altar beyond its designated time, that is the case of a bird offering where the permitting factor is sacrificed in accordance with its mitzva. How is the permitting factor not sacrificed in accordance with its mitzva? If the priest pinched the nape of the bird with the intent to partake of it or burn it outside its designated area and squeezed out its blood with the intent to partake of it or burn it beyond its designated time, or he pinched with the intent to partake of it or burn it beyond its designated time and squeezed out its blood with the intent to partake of it or burn it outside its designated area, or if the priest pinched and squeezed out the blood with the intent to partake of it or burn it outside its designated area, or in the case of a bird sin offering where one pinched its nape not for its sake and squeezed out its blood with the intent of consuming it or burning it beyond its designated time, or in a case where he pinched its nape with the intent to consume it or burn it beyond its designated time and squeezed out its blood not for its sake, or in a case where he pinched its nape and squeezed out its blood not for its sake, that is a case of a bird offering whose permitting factor is not sacrificed in accordance with its mitzva. If one pinched the nape of the bird and squeezed out its blood with the intent to eat an olive-bulk of the offering outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is disqualified and it does not include liability to receive karet. Rabbi Yehuda disagreed and said that this is the principle: If the improper intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet for eating it. And if the intent with regard to the area preceded the intent with regard to the time, the offering is disqualified and it does not include liability to receive karet. And the Rabbis say: In both this case where the intent with regard to time came first and that case where the intent with regard to area came first, the offering is disqualified and it does not include liability to receive karet. If his intent was to eat half an olive-bulk and to burn half an olive-bulk not at the appropriate time or in the appropriate area, the offering is valid, because eating and burning do not join together.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.7:1",
    "he": "חַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, כְּשֵׁרָה. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, פְּסוּלָה. עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כֻלָּם, פְּסוּלָה:",
    "en": "If the priest sacrificed a bird sin offering in its designated place below the red line, and he sacrificed it according to the procedure of a sin offering with pinching, i.e., cutting from the nape with a fingernail, and sprinkling, and he sacrificed it for the sake of a sin offering, the offering is fit. This is the manner in which a priest is to sacrifice a sin offering ab initio. If the priest sacrificed the bird sin offering below the red line in the middle of the altar and according to the procedure of a sin offering, but he sacrificed it for the sake of a burnt offering; or if he sacrificed it according to the procedure of a burnt offering, even if he sacrificed it for the sake of a sin offering; or if he sacrificed it according to the procedure of a burnt offering for the sake of a burnt offering; in all these cases the sin offering is disqualified. If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.7:2",
    "he": "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, כְּשֵׁרָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה כֻלָּן, פְּסוּלָה:",
    "en": "A bird burnt offering that one sacrificed in its designated place above the red line according to the procedure of a burnt offering and for the sake of a burnt offering is fit. This is the manner in which a priest is to sacrifice a burnt offering ab initio. If he sacrificed a bird burnt offering above the red line according to the procedure of the burnt offering but for the sake of a sin offering, the offering is fit, but it did not satisfy the obligation of its owner. If the priest sacrificed a bird burnt offering according to the procedure of a sin offering for the sake of a burnt offering, or according to the procedure of a sin offering for the sake of a sin offering, the offering is disqualified. If he sacrificed it below the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.7:3",
    "he": "וְכֻלָּן אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן, חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת:",
    "en": "And all of the offerings enumerated in the previous mishna, even those that are disqualified and may not be eaten or sacrificed, still differ from carcasses of unslaughtered kosher birds in that they do not render one who swallows their meat ritually impure when the meat is in the throat. This is because the pinching of the napes of bird offerings, like the slaughter of animals, prevents them from assuming the status of a carcass. But nevertheless, since they are forbidden to the priests, one who derives benefit from any of them is liable for misusing consecrated property. This is the halakha in all cases except for the bird sin offering that one sacrificed below the red line according to the procedure of the sin offering and for the sake of a sin offering. Since it was sacrificed properly and it is permitted for priests to partake of a fit sin offering, there is no liability for misuse of consecrated property.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.7:4",
    "he": "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין מוֹעֲלִין בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, עוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, אֵינוֹ דִין שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, וּמוֹעֲלִין בָּהֶן, אַף אַתָּה אַל תִּתְמַהּ עַל הָעוֹלָה, שֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים, שֶׁשְׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר:",
    "en": "In the case of a bird burnt offering that one improperly sacrificed below the red line according to the procedure of the sin offering, and one did so for the sake of a sin offering, Rabbi Eliezer says: One who derives benefit from it is liable for misusing consecrated property, as it remains a burnt offering, whose meat is never permitted to the priests. Rabbi Yehoshua says: One who derives benefit from it is not liable for misusing consecrated property. Since the entire sacrificial process was conducted according to the procedure of a sin offering, the offering assumes the status of a sin offering in this regard. The mishna recounts the dispute between the tanna’im. Rabbi Eliezer said: And if in the case of a sin offering that was sacrificed for its sake, one is not liable for misusing it, and nevertheless, when one changed its designation and sacrificed it not for its sake, one is liable for misusing it, then in the case of a burnt offering, where one is liable for misusing it even when it was sacrificed for its sake, when one changed its designation and sacrificed it not for its sake is it not right that he is liable for misusing it? Rabbi Yehoshua said to him: No, that a fortiori inference is not correct, as if you said with regard to a sin offering for which one changed its designation and sacrificed it for the sake of a burnt offering that there is liability for misuse, this is reasonable, because he changed its designation to an item for which there is liability for misuse. Would you say in the case of a burnt offering for which one changed its designation and sacrificed it for the sake of a sin offering that there is liability for misuse, as in that case he changed its designation to an item for which there is no liability for its misuse? Rabbi Eliezer said to him: The case of offerings of the most sacred order that one slaughtered in the south of the Temple courtyard and slaughtered for the sake of offerings of lesser sanctity, will prove that the fact that one changed the offering’s designation to an item that is not subject to the halakhot of misuse is not a relevant factor. As in this case, one changed their designation to an item that is not subject to the halakhot of misuse and, nevertheless, one is liable for misusing them. You too should not be puzzled about the burnt offering, concerning which even though one changed its designation to an item that is not subject to the halakhot of misuse, the halakha is that one would be liable for misusing it. Rabbi Yehoshua said to him: No, that is no proof, as if you said with regard to offerings of the most sacred order that one slaughtered in the south of the Temple courtyard, and slaughtered them for the sake of offerings of lesser sanctity, that one is liable for misusing them, that is reasonable. The reason is that one who slaughtered them changed their designation to an item for which there are both prohibited and permitted elements as offerings of lesser sanctity. Although one is not liable for misuse of their flesh, after the blood is sprinkled one is liable for misuse of the portions consumed on the altar. Would you say the halakha is the same in the case of a burnt offering for which one changed its designation to an item that is permitted in its entirety, i.e., a bird sin offering, which is eaten by the priests and none of it is burned on the altar?",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.7:5",
    "he": "מָלַק בִּשְׂמֹאל, אוֹ בַלַּיְלָה, שָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, אֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה. מָלַק בְּסַכִּין, מָלַק חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁיָּבַשׁ גַּפָּה, וְשֶׁנִּסְמֵת עֵינָהּ, וְשֶׁנִּקְטְעָה רַגְלָהּ, מְטַמֵּא בְבֵית הַבְּלִיעָה. זֶה הַכְּלָל, כֹּל שֶׁהָיָה פְסוּלָהּ בַּקֹּדֶשׁ, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. לֹא הָיָה פְסוּלָהּ בַּקֹּדֶשׁ, מְטַמְּאָה בְבֵית הַבְּלִיעָה. וְכָל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה:",
    "en": "If a priest pinched it with the thumbnail of his left hand, or if he pinched it at night, or if he slaughtered a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard, in all these cases, although it is prohibited to consume these birds, they do not render one ritually impure when they are in the throat, as the halakhic status of pinching is like that of slaughtering. If he pinched with a knife and not with his thumbnail; or if he pinched a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard; or if he pinched doves whose time of fitness for sacrifice has not yet arrived, as they are too young to be sacrificed; or if he pinched pigeons whose time of fitness has passed, as they are too old; or if he pinched the nape of a fledgling whose wing was withered, or whose eye was blinded, or whose leg was severed; in all these cases, although the bird’s nape was pinched, it renders one who swallows it ritually impure when it is in the throat. This is the principle: The meat of any bird that was initially fit for sacrifice and whose disqualification occurred in the course of the service in the sacred Temple courtyard does not render one who swallows it ritually impure when it is in the throat. The meat of any bird whose disqualification did not occur in the sacred area, but rather was disqualified before the service began, renders one ritually impure when it is in the throat. With regard to any of those people disqualified from performing the Temple service who pinched the nape of a bird offering, their pinching is not valid, but the offering’s meat does not render one who swallows it ritually impure when it is in the throat, as would the meat of a kosher bird that was not ritually slaughtered.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.7:6",
    "he": "מָלַק וְנִמְצָא טְרֵפָה, רַבִּי מֵאִיר אוֹמֵר, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. רַבִּי יְהוּדָה אוֹמֵר, מְטַמְּאָה בְבֵית הַבְּלִיעָה. אָמַר רַבִּי מֵאִיר, מָה אִם נִבְלַת בְּהֵמָה, שֶׁהִיא מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, נִבְלַת הָעוֹף שֶׁאֵינָהּ מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, אֵינוֹ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. מַה מָּצִינוּ בִשְׁחִיטָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, וּמְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, אַף מְלִיקָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, תְּטַהֵר אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. רַבִּי יוֹסֵי אוֹמֵר, דַּיָּהּ כְּנִבְלַת בְּהֵמָה, שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אֲבָל לֹא מְלִיקָתָהּ:",
    "en": "If the priest pinched the nape of the bird’s neck properly and then it was found to be a tereifa, and it was therefore disqualified from being sacrificed and forbidden for consumption by a priest, Rabbi Meir says: An olive-bulk of its meat does not render one who swallows it ritually impure when it is in the throat, as the pinching prevents it from assuming the status of a carcass. Rabbi Yehuda says: Its status is like any other carcass of an unslaughtered kosher bird, and its meat renders one who swallows it ritually impure. Rabbi Meir said: My opinion can be inferred a fortiori. If an animal carcass transmits impurity to a person through touching it and through carrying it, and nevertheless the slaughter of an animal purifies it, even if it is a tereifa, from its impurity, i.e., its slaughter prevents it from assuming the impurity status of a carcass, then with regard to a bird carcass, which possesses a lesser degree of impurity, as it does not transmit impurity to a person through touching it and through carrying it, but only through swallowing it, is it not logical that its slaughter should purify it, even if it is a tereifa, from its impurity? And once it is established that slaughter renders a bird that is a tereifa pure, it can be inferred that just as we found with regard to its slaughter that it renders a bird fit for consumption and purifies a bird, even if it is a tereifa, from its impurity, so too its pinching, which renders a bird offering fit with regard to consumption, should purify it, even if it is a tereifa, from its impurity. Rabbi Yosei says: Although one can derive from the case of an animal that slaughter renders even a bird that is a tereifa pure, that derivation cannot be extended to pinching. The same restriction that applies to every a fortiori inference, namely, that a halakha derived by means of an a fortiori inference is no more stringent than the source from which it is derived, applies here: It is sufficient for the halakhic status of the carcass of a bird that is a tereifa to be like that of the carcass of an animal that is a tereifa; its slaughter renders it pure, but its pinching does not.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.8:1",
    "he": "כָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת הַמֵּתוֹת, אוֹ בְשׁוֹר הַנִּסְקָל, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. נִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, אוֹ שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ, וּבְנִרְבָּע, וּבְמֻקְצֶה, וּבְנֶעֱבָד, וּבְאֶתְנָן, וּבִמְחִיר, וּבְכִלְאַיִם, וּבִטְרֵפָה, וּבְיוֹצֵא דֹפֶן, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין. נִתְעָרֵב בְּחֻלִּין תְּמִימִים, יִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין:",
    "en": "All the offerings that were intermingled with animals from which deriving benefit is forbidden, e.g., sin offerings left to die, or with an ox that was sentenced to be stoned, even if the ratio is one in ten thousand, deriving benefit from them all is prohibited and they all must die. If the offerings were intermingled with animals whose sacrifice is forbidden but deriving benefit from them is not, the halakha is different. Examples of this are an ox with which a transgression was performed, which disqualifies it from being sacrificed as an offering, or an ox that is known to have killed a person based on the testimony of one witness or based on the admission of the owner. Had two witnesses testified, deriving benefit from the ox would have been prohibited. Additional examples include when an offering is intermingled with an animal that copulated with a person; or an animal that was the object of bestiality; or with an animal that was set aside for idol worship; or one that was worshipped as a deity; or with an animal that was given as payment to a prostitute or as the price of a dog, as it is written: “You shall not bring the payment of a harlot, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). Additional examples include an offering that was intermingled with an animal born of a mixture of diverse kinds, e.g., the offspring of a ram and a goat, or with an animal with a wound that will cause it to die within twelve months [tereifa], or with an animal born by caesarean section. In all these cases the animals that are intermingled shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them, of the same type of offering that the intermingled offering was. The mishna continues: If sacrificial animals were intermingled with unblemished, non-sacred animals, which, if consecrated, are fit for sacrifice, the non-sacred animals shall be sold for the purpose of purchasing offerings of the same type as the offering with which they were intermingled.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Zevachim.8:2",
    "he": "קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם:",
    "en": "In a case where sacrificial animals were intermingled with other sacrificial animals, if it was an animal of one type of offering with animals of the same type of offering, one shall sacrifice this animal for the sake of whoever is its owner and one shall sacrifice that animal for the sake of whoever is its owner, and both fulfill their obligation. In a case where sacrificial animals were intermingled with other sacrificial animals, where an animal of one type of offering was intermingled with animals not of the same type of offering, e.g., two rams, where one is designated as a burnt offering and one as a peace offering, they shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as this type of offering, and another offering of the monetary value of the highest-quality animal among them as that type of offering, and he will lose the additional expense of purchasing two highest-quality animals, when he had sold only one highest-quality animal, from his own assets. In a case where sacrificial animals were intermingled with a firstborn offering or with an animal tithe offering, they shall graze until they become unfit for sacrifice and they shall both be eaten as a firstborn offering or as an animal tithe offering. All offerings can become indistinguishably intermingled with each other, except for a sin offering and a guilt offering, as the Gemara will explain.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:1",
    "he": "הַשּׁוֹחֵט אֶחָד בָּעוֹף, וּשְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה. וְרֻבּוֹ שֶׁל אֶחָד, כָּמוֹהוּ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּשְׁחֹט אֶת הַוְּרִידִין. חֲצִי אֶחָד בָּעוֹף, וְאֶחָד וָחֵצִי בַּבְּהֵמָה, שְׁחִיטָתוֹ פְסוּלָה. רֹב אֶחָד בָּעוֹף וְרֹב שְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה:",
    "en": "In the case of one who slaughters by cutting one siman, i.e., the windpipe or the gullet, in a bird, and two simanim in an animal, his slaughter is valid, and the halakhic status of the majority of one siman is like that of the entire siman. Rabbi Yehuda says: The slaughter is not valid until he cuts the veins [haveridin], i.e., the major blood vessels in the neck. If one cut half of one siman in a bird or one and a half simanim in an animal, his slaughter is not valid. If one cut the majority of one siman in a bird or the majority of two simanim in an animal, his slaughter is valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:2",
    "he": "הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד, שְׁחִיטָתוֹ כְשֵׁרָה. שְׁנַיִם אוֹחֲזִין בַּסַּכִּין וְשׁוֹחֲטִין, אֲפִלּוּ אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, שְׁחִיטָתָן כְּשֵׁרָה:",
    "en": "With regard to one who slaughters by cutting two animals’ heads simultaneously, his slaughter is valid. If two people are grasping a knife and slaughtering one animal, even if each is holding a knife and slaughtering one above and one below, with each one slaughtering at a different point in the neck, their slaughter is valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:3",
    "he": "הִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, פְּסוּלָה. הָיָה שׁוֹחֵט וְהִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר, כְּשֵׁרָה. הָיָה שׁוֹחֵט וְהִתִּיז שְׁנֵי רָאשִׁים בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר אֶחָד, כְּשֵׁרָה. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁהוֹלִיךְ וְלֹא הֵבִיא, אוֹ הֵבִיא וְלֹא הוֹלִיךְ. אֲבָל אִם הוֹלִיךְ וְהֵבִיא, אֲפִלּוּ כָל שֶׁהוּא, אֲפִלּוּ בְאִזְמֵל, כְּשֵׁרָה. נָפְלָה סַכִּין וְשָׁחֲטָה, אַף עַל פִּי שֶׁשָּׁחֲטָה כְדַרְכָּהּ, פְּסוּלָה, שֶׁנֶּאֱמַר (דברים יב), וְזָבַחְתָּ וְאָכַלְתָּ, מַה שֶּׁאַתָּה זוֹבֵחַ, אַתָּה אוֹכֵל. נָפְלָה הַסַּכִּין וְהִגְבִּיהָהּ, נָפְלוּ כֵלָיו וְהִגְבִּיהָן, הִשְׁחִיז אֶת הַסַּכִּין וְעָף, וּבָא חֲבֵרוֹ וְשָׁחַט, אִם שָׁהָה כְדֵי שְׁחִיטָה, פְּסוּלָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם שָׁהָה כְדֵי בִקּוּר:",
    "en": "If one decapitated the animal in one motion and did not slaughter the animal in the standard manner of drawing the knife back and forth, the slaughter is not valid. In a case where one was in the process of slaughtering the animal in the standard manner and he decapitated the animal in one motion, if the length of the knife is equivalent to the breadth of the animal’s entire neck, the slaughter is valid. If one was in the process of slaughtering two animals simultaneously, and he decapitated two heads in one motion, if the length of the knife is equivalent to the breadth of an entire neck of one of the animals, the slaughter is valid. In what case is this statement, that one must be concerned about the length of the knife, said? It is when one drew the knife back and did not draw it forth, or drew it forth and did not draw it back; but if he drew it back and forth, even if the knife was of any length, even if he slaughtered with a scalpel [be’izemel], the slaughter is valid. If a knife fell and slaughtered an animal, although the knife slaughtered the animal in the standard manner, the slaughter is not valid, as it is stated: “And you shall slaughter…and you shall eat” (Deuteronomy 27:7), from which it is derived: That which you slaughter you may eat, and that which was slaughtered on its own, you may not eat. If, when one was in the middle of slaughtering an animal, the knife fell and he lifted it and then completed the slaughter, or if his garments fell and he lifted them and then completed the slaughter, or if he had honed the knife and grew weary before completing the slaughter and another came and slaughtered the animal, if he interrupted the slaughter in one of these ways or in a different way for an interval equivalent to the duration of an act of slaughter, the slaughter is not valid. Rabbi Shimon says: The slaughter is not valid if he interrupted the slaughter for an interval equivalent to the duration of an examination.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:4",
    "he": "שָׁחַט אֶת הַוֶּשֶׁט וּפָסַק אֶת הַגַּרְגֶּרֶת, אוֹ שָׁחַט אֶת הַגַּרְגֶּרֶת וּפָסַק אֶת הַוֶּשֶׁט, אוֹ שֶׁשָּׁחַט אַחַד מֵהֶן וְהִמְתִּין לָהּ עַד שֶׁמֵּתָה, אוֹ שֶׁהֶחֱלִיד אֶת הַסַּכִּין תַּחַת הַשֵּׁנִי וּפְסָקוֹ, רַבִּי יְשֵׁבָב אוֹמֵר, נְבֵלָה. רַבִּי עֲקִיבָא אוֹמֵר, טְרֵפָה. כְּלָל אָמַר רַבִּי יְשֵׁבָב מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁנִּפְסְלָה בִשְׁחִיטָתָהּ, נְבֵלָה. כֹּל שֶׁשְּׁחִיטָתָהּ כָּרָאוּי וְדָבָר אַחֵר גָּרַם לָהּ לִפָּסֵל, טְרֵפָה. וְהוֹדָה לוֹ רַבִּי עֲקִיבָא:",
    "en": "If one cut the gullet in the standard manner of slaughter with a back-and-forth movement, and he severed the windpipe not in the standard manner, or if one severed the windpipe and thereafter cut the gullet, or if one cut one of the simanim and waited until the animal died, or if one cut one siman and concealed the knife beneath the second siman and severed it from below, Rabbi Yeshevav says: The animal is an unslaughtered carcass and imparts ritual impurity through contact with it and carrying it. Rabbi Akiva says: The animal is a tereifa, and although eating it is prohibited, it does not transmit ritual impurity. Rabbi Yeshevav stated a principle in the name of Rabbi Yehoshua: Any animal that was rendered unfit during its slaughter because the slaughter was not performed properly is an unslaughtered carcass; any animal whose slaughter was performed properly and another matter caused it to become unfit is a tereifa. And Rabbi Akiva conceded to his opinion.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:5",
    "he": "הַשּׁוֹחֵט בְּהֵמָה חַיָּה וְעוֹף וְלֹא יָצָא מֵהֶן דָּם, כְּשֵׁרִים, וְנֶאֱכָלִים בְּיָדַיִם מְסֹאָבוֹת, לְפִי שֶׁלֹּא הֻכְשְׁרוּ בְדָם. רַבִּי שִׁמְעוֹן אוֹמֵר, הֻכְשְׁרוּ בַשְּׁחִיטָה:",
    "en": "In the case of one who slaughters a domesticated animal, an undomesticated animal, or a bird, and blood did not emerge from them during the slaughter, all of these are permitted for consumption and do not require the ritual washing of the hands as they may be eaten with ritually impure [mesoavot] hands, because they were not rendered susceptible to ritual impurity through contact with blood, which is one of the seven liquids that render food susceptible to impurity. Rabbi Shimon says: They were rendered susceptible to ritual impurity by means of the slaughter itself.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:6",
    "he": "הַשּׁוֹחֵט אֶת הַמְסֻכֶּנֶת, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁתְּפַרְכֵּס בַּיָּד וּבָרָגֶל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דַּיָּהּ אִם זִנְּקָה. אָמַר רַבִּי שִׁמְעוֹן, אַף הַשּׁוֹחֵט בַּלַּיְלָה וּלְמָחָר הִשְׁכִּים וּמָצָא כְתָלִים מְלֵאִים דָּם, כְּשֵׁרָה, שֶׁזִּנְּקָה, וּכְמִדַּת רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁתְּפַרְכֵּס אוֹ בַיָּד אוֹ בָרֶגֶל אוֹ עַד שֶׁתְּכַשְׁכֵּשׁ בִּזְנָבָהּ, אֶחָד בְּהֵמָה דַקָּה וְאֶחָד בְּהֵמָה גַסָּה. בְּהֵמָה דַקָּה שֶׁפָּשְׁטָה יָדָהּ וְלֹא הֶחֱזִירָה, פְּסוּלָה, שֶׁאֵינָהּ אֶלָּא הוֹצָאַת נֶפֶשׁ בִּלְבָד. בַּמֶּה דְבָרִים אֲמוּרִים, שֶׁהָיְתָה בְחֶזְקַת מְסֻכֶּנֶת. אֲבָל אִם הָיְתָה בְחֶזְקַת בְּרִיאָה, אֲפִלּוּ אֵין בָּהּ אַחַד מִכָּל הַסִּימָנִים הַלָּלוּ, כְּשֵׁרָה:",
    "en": "In the case of one who slaughters an animal that is in danger of imminent death, Rabban Shimon ben Gamliel says: The slaughter is valid only in a case where after the slaughter it convulses with its foreleg and with its hind leg. Rabbi Eliezer says: It is sufficient if blood spurted from the neck. Rabbi Shimon says: In the case of one who slaughters at night and the next day he awoke and found walls full of blood, the slaughter is valid, as it is clear that the blood spurted, and this is in accordance with the rule of Rabbi Eliezer. And the Rabbis say: It is valid only in a case where it convulses with its foreleg or with its hind leg, or in a case where it wags its tail. This is the halakha with regard to both a small animal, e.g., a sheep, and a large animal, e.g., a cow, that is in danger of imminent death. The slaughter of a small animal that when being slaughtered extended its foreleg that was bent and did not restore it to the bent position is not valid, as extending the foreleg is only part of the natural course of removal of the animal’s soul from its body and not a convulsion indicating life. In what case is this statement said? It is in a case where the presumptive status of the animal was that it was in danger of imminent death. But if its presumptive status was that it was healthy, then even if there were none of these indicators, the slaughter is valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:7",
    "he": "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט:",
    "en": "In the case of a Jew who slaughters the animal of a gentile for a gentile, his slaughter is valid, and Rabbi Eliezer deems it not valid. Rabbi Eliezer says: Even if the Jew slaughtered the animal with the intent to feed the gentile from its diaphragm [meḥatzar kaved], its slaughter is not valid, as the unspecified intent of a gentile is to slaughter the animal for idol worship, and it is prohibited to derive benefit from it. Rabbi Yosei says: The matter of the intent of the gentile is irrelevant in this case, as can be derived by means of an a fortiori inference. If in a place where intent while slaughtering the animal invalidates the slaughter, i.e., in sacrificial animals, such as when slaughtering an offering with the intent to sacrifice it beyond its designated time, everything follows only the intent of the priest performing the service and not the intent of the owner, then in a place where intent does not invalidate the slaughter, i.e., in non-sacred animals, is it not right that everything should follow only the intent of the one who slaughters the animal?",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:8",
    "he": "הַשּׁוֹחֵט לְשֵׁם הָרִים, לְשֵׁם גְּבָעוֹת, לְשֵׁם יַמִּים, לְשֵׁם נְהָרוֹת, לְשֵׁם מִדְבָּרוֹת, שְׁחִיטָתוֹ פְסוּלָה. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה:",
    "en": "In the case of one who slaughters an animal for the sake of, i.e., to worship, mountains, for the sake of hills, for the sake of seas, for the sake of rivers, or for the sake of wildernesses, his slaughter is not valid. If there were two people grasping a knife together and slaughtering an animal, one slaughtering for the sake of one of all those enumerated in the first clause of the mishna and one slaughtering for the sake of a legitimate matter, their slaughter is not valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:9",
    "he": "אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין:",
    "en": "One may not slaughter an animal and have its blood flow, neither into seas, nor into rivers, nor into vessels, as in all those cases it appears that he is slaughtering the animal in the manner of idolaters. But one may slaughter an animal and have its blood flow into a round excavation containing water. And on a ship, one may slaughter an animal onto vessels as it is clear that his objective is to avoid sullying the ship. One may not slaughter an animal and have its blood flow into a small hole in the ground at all, but one may fashion a small hole inside his house so that the blood will enter into it. And in the marketplace one may not do so, so that he will not appear to emulate [yeḥakkeh] the heretics.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.2:10",
    "he": "הַשּׁוֹחֵט לְשֵׁם עוֹלָה, לְשֵׁם זְבָחִים, לְשֵׁם אָשָׁם תָּלוּי, לְשֵׁם פֶּסַח, לְשֵׁם תּוֹדָה, שְׁחִיטָתוֹ פְסוּלָה. וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה. הַשּׁוֹחֵט לְשֵׁם חַטָּאת, לְשֵׁם אָשָׁם וַדַּאי, לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, לְשֵׁם תְּמוּרָה, שְׁחִיטָתוֹ כְשֵׁרָה. זֶה הַכְּלָל, כָּל דָּבָר שֶׁנִּדָּר וְנִּדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, אָסוּר, וְשֶׁאֵינוֹ נִדָּר וְנִדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, כָּשֵׁר:",
    "en": "In the case of one who slaughters an animal and asserts that he is slaughtering it for the sake of a burnt offering, for the sake of a peace offering, for the sake of a provisional guilt offering, for the sake of a Paschal offering, or for the sake of a thanks offering, his slaughter is not valid, as it appears that he is consecrating animals and slaughtering sacrificial animals outside the Temple. And Rabbi Shimon deems his slaughter valid. If there were two people grasping a knife together and slaughtering an animal, one slaughtering for the sake of one of all those enumerated in the first clause of the mishna and one slaughtering for the sake of a legitimate matter, their slaughter is not valid. With regard to one who slaughters an animal for the sake of a sin offering, for the sake of a guilt offering for a definite transgression, for the sake of the offering of a firstborn, for the sake of the offering of animal tithe, or for the sake of a substitute for a sacrificial animal, his slaughter is valid. All of these offerings may be brought only as obligations and not as gifts. Therefore, there is no concern that he consecrated the animals. This is the principle: For any item, i.e., offering, which is consecrated as a voluntary vow or gift, in the case of one who slaughters for its sake the animal is forbidden. And for any offering that is not consecrated as a voluntary vow or gift but is an obligation that is incumbent upon him, in the case of one who slaughters for its sake the animal is permitted.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.3:1",
    "he": "אֵלּוּ טְרֵפוֹת בַּבְּהֵמָה. נְקוּבַת הַוֶּשֶׁט, וּפְסוּקַת הַגַּרְגֶּרֶת, נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְנִפְסַק הַחוּט שֶׁלָּהּ, נִטַּל הַכָּבֵד וְלֹא נִשְׁתַּיֵּר הֵימֶנּוּ כְלוּם, הָרֵאָה שֶׁנִּקְּבָה, אוֹ שֶׁחָסְרָה, רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁתִּנָּקֵב לְבֵית הַסִּמְפּוֹנוֹת. נִקְּבָה הַקֵּבָה, נִקְּבָה הַמָּרָה, נִקְּבוּ הַדַּקִּין, הַכֶּרֶס הַפְּנִימִית שֶׁנִּקְּבָה, אוֹ שֶׁנִּקְרַע רֹב הַחִיצוֹנָה, רַבִּי יְהוּדָה אוֹמֵר, הַגְּדוֹלָה טֶפַח, וְהַקְּטַנָּה בְּרֻבָּהּ. הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ לַחוּץ, נָפְלָה מִן הַגַּג, נִשְׁתַּבְּרוּ רֹב צַלְעוֹתֶיהָ, וּדְרוּסַת הַזְּאֵב. רַבִּי יְהוּדָה אוֹמֵר, דְּרוּסַת הַזְּאֵב בַּדַּקָּה, וּדְרוּסַת אֲרִי בַּגַּסָּה, דְּרוּסַת הַנֵּץ בָּעוֹף הַדַּק, וּדְרוּסַת הַגַּס בָּעוֹף הַגָּס. זֶה הַכְּלָל, כֹּל שֶׁאֵין כָּמוֹהָ חַיָּה, טְרֵפָה:",
    "en": "These wounds constitute tereifot in an animal, rendering them prohibited for consumption: A perforated gullet, where the perforation goes through the wall of the gullet, or a cut windpipe. If the membrane of the brain was perforated, or if the heart was perforated to its chamber; if the spinal column was broken and its cord was cut; if the liver was removed and nothing remained of it, any of these render the animal a tereifa. Additionally, a lung that was perforated or that was missing a piece renders the animal a tereifa. Rabbi Shimon says: It is not a tereifa unless it is perforated through to the bronchi. If the abomasum was perforated, or the gallbladder was perforated, or the small intestines were perforated, it is a tereifa. It is also a tereifa in a case where the internal rumen was perforated or where the majority of the external rumen was torn. Rabbi Yehuda says: For a large animal, a tear of one handbreadth renders it a tereifa, while for a small animal, it is a tereifa only if the majority of it was torn. And it is a tereifa where the omasum [hemses] or the reticulum was perforated to the outside, i.e., to the abdominal cavity, but not if the perforation was between the two. Likewise, if an animal fell from the roof, or if the majority of its ribs were fractured, or if it was clawed by a wolf, it is a tereifa. Rabbi Yehuda says: If it was clawed by a wolf in the case of a small animal, i.e., a sheep or goat; or clawed by a lion in the case of a large animal, i.e., cattle; or if it was clawed by a hawk in the case of a small bird; or if it was clawed by a large bird of prey in the case of a large bird, then it is a tereifa. This is the principle: Any animal that was injured such that an animal in a similar condition could not live for an extended period is a tereifa, the consumption of which is forbidden by Torah law.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.3:2",
    "he": "וְאֵלּוּ כְשֵׁרוֹת בַּבְּהֵמָה. נִקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה. עַד כַּמָּה תֶּחְסַר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד כָּאִסָּר הָאִיטַלְקִי. נִפְחֲתָה הַגֻּלְגֹּלֶת וְלֹא נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב וְלֹא לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְלֹא נִפְסַק הַחוּט שֶׁלָּהּ, נִטְּלָה הַכָּבֵד וְנִשְׁתַּיֵּר הֵימֶנָּה כַזָּיִת, הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ זֶה לְתוֹךְ זֶה, נִטַּל הַטְּחוֹל, נִטְּלוּ הַכְּלָיוֹת, נִטַּל לְחִי הַתַּחְתּוֹן, נִטַּל הָאֵם שֶׁלָּהּ, וַחֲרוּתָה בִידֵי שָׁמָיִם. הַגְּלוּדָה, רַבִּי מֵאִיר מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין:",
    "en": "And these, despite their condition, are kosher in an animal: If its windpipe was perforated or cracked lengthwise. How much can the windpipe be missing and still be kosher? Rabban Shimon ben Gamliel says: Until the perforation is the same size as the Italian issar. If the skull was fractured but the membrane of the brain was not perforated, it is kosher. If the heart was perforated and the perforation did not reach its chamber, or if the spinal column was broken but its cord was not cut, or if the liver was removed and an olive-bulk of it remained, it is kosher. Additionally, it is kosher if the omasum or the reticulum was perforated one into the other. If the spleen was removed, or the kidneys were removed, or if its lower jaw was removed, or if its womb was removed, or if its lung shriveled by the hand of Heaven, the animal is kosher. In the case of an animal whose hide was removed, Rabbi Meir deems it kosher, and the Rabbis deem it a tereifa and unfit for consumption.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.3:3",
    "he": "וְאֵלּוּ טְרֵפוֹת בָּעוֹף. נְקוּבַת הַוֶּשֶׁט, פְּסוּקַת הַגַּרְגֶּרֶת, הִכַּתָּהּ חֻלְדָּה עַל רֹאשָׁהּ, מְקוֹם שֶׁעוֹשֶׂה אוֹתָהּ טְרֵפָה, נִקַּב הַקֻּרְקְבָן, נִקְּבוּ הַדַּקִּין, נָפְלָה לָאוּר וְנֶחְמְרוּ בְנֵי מֵעֶיהָ, אִם יְרֻקִּים, פְּסוּלִין. אִם אֲדֻמִּים, כְּשֵׁרִים. דְּרָסָהּ, וּטְרָפָהּ בַּכֹּתֶל, אוֹ שֶׁרִצְּצַתָּהּ בְּהֵמָה וּמְפַרְכֶּסֶת, וְשָׁהֲתָה מֵעֵת לְעֵת וּשְׁחָטָהּ, כְּשֵׁרָה:",
    "en": "And these are tereifot in a bird: One with a perforated gullet, or with a cut windpipe that was cut across its width; or if a weasel struck the bird on its head in a place that renders it a tereifa, as one must be concerned that the membrane of the brain was perforated; or if the gizzard was perforated; or if the small intestines were perforated. In a case where a bird fell into the fire and its innards were singed [neḥmeru], if they turned green they are unfit, and the bird is a tereifa, but if they are red the bird is kosher. If a person trampled the bird, or slammed it against a wall, or if an animal crushed it and it is twitching, it is a tereifa because its limbs were shattered. But if the bird lasted for a twenty-four-hour period, and then one slaughtered it, it is kosher.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.3:4",
    "he": "וְאֵלּוּ כְשֵׁרוֹת בָּעוֹף. נִקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה, הִכַּתָּהּ חֻלְדָּה עַל רֹאשָׁהּ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה אוֹתָהּ טְרֵפָה, נִקַּב הַזֶּפֶק. רַבִּי אוֹמֵר, אֲפִלּוּ נִטָּל. יָצְאוּ בְנֵי מֵעֶיהָ וְלֹא נִקְּבוּ, נִשְׁתַּבְּרוּ גַפֶּיהָ, נִשְׁתַּבְּרוּ רַגְלֶיהָ, נִמְרְטוּ כְנָפֶיהָ. רַבִּי יְהוּדָה אוֹמֵר, אִם נִטְּלָה הַנּוֹצָה, פְּסוּלָה:",
    "en": "And these are kosher among birds: If a bird’s windpipe was perforated or cracked lengthwise; or if a weasel struck the bird on its head in a place that does not render it a tereifa; or if the crop was perforated. Rabbi Yehuda HaNasi says: It is kosher even if the crop was removed. If the bird’s intestines emerged from the abdominal wall but were not perforated, or if its wings were broken, or if its legs were broken, or if the feathers on its wings were plucked, the bird is kosher. Rabbi Yehuda says: If the down covering its body was removed, it is a tereifa and unfit for consumption.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.3:5",
    "he": "אֲחוּזַת הַדָּם, וְהַמְּעֻשֶּׁנֶת, וְהַמְצֻנֶּנֶת, וְשֶׁאָכְלָה הַרְדֻּפְנִי, וְשֶׁאָכְלָה צוֹאַת תַּרְנְגוֹלִים, אוֹ שֶׁשָּׁתְתָה מַיִם הָרָעִים, כְּשֵׁרָה. אָכְלָה סַם הַמָּוֶת אוֹ שֶׁהִכִּישָׁהּ נָחָשׁ, מֻתֶּרֶת מִשּׁוּם טְרֵפָה, וַאֲסוּרָה מִשּׁוּם סַכָּנַת נְפָשׁוֹת:",
    "en": "With regard to an animal that is congested with excess blood, or that was smoked, i.e., that suffered from smoke inhalation, or that was chilled and subsequently became sick, or that ate oleander, which is poisonous, or that ate the excrement of chickens, or that drank foul water, although in all these cases the animal is in danger, it is kosher. By contrast, if the animal ate deadly poison, or if a snake bit the animal, with regard to the prohibition of tereifa, consumption of the animal would be permitted, but it is prohibited due to the threat to one’s life if he eats it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.3:6",
    "he": "סִימָנֵי בְהֵמָה וְחַיָּה נֶאֶמְרוּ מִן הַתּוֹרָה, וְסִימָנֵי הָעוֹף לֹא נֶאֱמָרוּ. אֲבָל אָמְרוּ חֲכָמִים, כָּל עוֹף הַדּוֹרֵס, טָמֵא. כֹּל שֶׁיֶּשׁ לוֹ אֶצְבַּע יְתֵרָה, וְזֶפֶק, וְקֻרְקְבָנוֹ נִקְלָף, טָהוֹר. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, כָּל עוֹף הַחוֹלֵק אֶת רַגְלָיו, טָמֵא:",
    "en": "The signs that indicate that a domesticated animal and an undomesticated animal are kosher were stated in the Torah, and the signs of a kosher bird were not explicitly stated. But the Sages stated certain signs in a bird: Any bird that claws its prey and eats it is non-kosher. Any bird that has an extra digit behind the leg slightly elevated above the other digits, and a crop, which is a sack alongside the gullet in which food is stored prior to digestion, and for which the yellowish membrane inside its gizzard can be peeled, is kosher. Rabbi Elazar, son of Rabbi Tzadok, says: Any bird that splits the digits of its feet when standing on a string, placing two digits on one side of the string and two on the other, is non-kosher.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.3:7",
    "he": "וּבַחֲגָבִים, כֹּל שֶׁיֶּשׁ לוֹ אַרְבַּע רַגְלַיִם, וְאַרְבַּע כְּנָפַיִם, וְקַרְסֻלַּיִם, וּכְנָפָיו חוֹפִין אֶת רֻבּוֹ. רַבִּי יוֹסֵי אוֹמֵר, וּשְׁמוֹ חָגָב. וּבַדָּגִים, כֹּל שֶׁיֶּשׁ לוֹ סְנַפִּיר וְקַשְׂקָשֶׂת. רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵי קַשְׂקַשִּׂין וּסְנַפִּיר אֶחָד. וְאֵלּוּ הֵן קַשְׂקַשִּׂין, הַקְּבוּעִין בּוֹ. וּסְנַפִּירִין, הַפּוֹרֵחַ בָּהֶן:",
    "en": "And with regard to grasshoppers, whose signs were also not stated in the Torah, the Sages stated: Any grasshopper that has four legs, and four wings, and two additional jumping legs, and whose wings cover most of its body, is kosher. Rabbi Yosei says: And this applies only if the name of its species is grasshopper. And with regard to fish, the signs are explicitly stated in the Torah: Any fish that has a fin and a scale is kosher; Rabbi Yehuda says: Two scales and one fin. And these are scales: Those that are fixed to its body; and fins are those with which the fish swims.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.4:1",
    "he": "בְּהֵמָה הַמַּקְשָׁה לֵילֵד, וְהוֹצִיא הָעֻבָּר אֶת יָדוֹ וְהֶחֱזִירָהּ, מֻתָּר בַּאֲכִילָה. הוֹצִיא אֶת רֹאשׁוֹ, אַף עַל פִּי שֶׁהֱחֱזִירוֹ, הֲרֵי זֶה כְיָלוּד. חוֹתֵךְ מֵעֻבָּר שֶׁבְּמֵעֶיהָ, מֻתָּר בַּאֲכִילָה. מִן הַטְּחוֹל וּמִן הַכְּלָיוֹת, אָסוּר בַּאֲכִילָה. זֶה הַכְּלָל, דָּבָר שֶׁגּוּפָהּ, אָסוּר. שֶׁאֵינוֹ גוּפָהּ, מֻתָּר:",
    "en": "When a pregnant kosher animal is slaughtered, the slaughter also renders the consumption of its fetus permitted. Even if an animal was encountering difficulty giving birth and meanwhile the fetus extended its foreleg outside the mother animal’s womb and then brought it back inside, and then the mother animal was slaughtered, the consumption of the fetus is permitted by virtue of the slaughter of the mother animal. But if the fetus extended its head outside the womb, even if it then brought it back inside, the halakhic status of that fetus is like that of a newborn, and the slaughter of the mother animal does not permit the consumption of the fetus. Rather, it requires its own slaughter. If, prior to slaughtering an animal, one severs pieces from a fetus that is in the womb and leaves those pieces in the womb, their consumption is permitted by virtue of the slaughter of the mother animal. By contrast, if one severs pieces of the spleen or of the kidneys of an animal and then slaughters it, then even if those pieces are left inside the animal their consumption is prohibited, because an organ severed from a living being is not permitted by the subsequent slaughter of the animal. This is the principle: An item that is part of an animal’s body that was severed prior to its slaughter is prohibited even after slaughter, and an item that is not part of its body, i.e., its fetus, is permitted by virtue of its slaughter.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.4:2",
    "he": "הַמְבַכֶּרֶת הַמַּקְשָׁה לֵילֵד, מְחַתֵּךְ אֵבָר אֵבָר וּמַשְׁלִיךְ לַכְּלָבִים. יָצָא רֻבּוֹ, הֲרֵי זֶה יִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה:",
    "en": "Upon its birth, the firstborn male offspring of a domesticated animal is automatically consecrated with firstborn status, and it is prohibited to derive benefit from it. Furthermore, if it dies, it may not be discarded, but must be buried. If an animal that was giving birth to a firstborn male was encountering difficulty giving birth, and in order to alleviate the difficulty one wishes to terminate the birth, he may cut up the fetus limb by limb and cast it to the dogs. Since the fetus was not born, it is non-sacred and does not require burial. If a majority of the fetus had already emerged, it is considered to have been born and is therefore consecrated; consequently, if one cut it up it must be buried, and the mother animal is exempted from having firstborn status conferred on any future offspring.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.4:3",
    "he": "בְּהֵמָה שֶׁמֵּת עֻבָּרָהּ בְּתוֹךְ מֵעֶיהָ וְהוֹשִׁיט הָרוֹעֶה אֶת יָדוֹ וְנָגַע בּוֹ, בֵּין בִּבְהֵמָה טְמֵאָה, בֵּין בִּבְהֵמָה טְהוֹרָה, טָהוֹר. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בִּטְמֵאָה, טָמֵא, וּבִטְהוֹרָה, טָהוֹר. הָאִשָּׁה שֶׁמֵּת וְלָדָהּ בְּתוֹךְ מֵעֶיהָ וּפָשְׁטָה חַיָּה אֶת יָדָהּ וְנָגְעָה בוֹ, הַחַיָּה טְמֵאָה טֻמְאַת שִׁבְעָה, וְהָאִשָּׁה טְהוֹרָה עַד שֶׁיֵּצֵא הַוָּלָד:",
    "en": "With regard to an animal whose fetus died in its womb and the shepherd reached his hand into the womb and touched the fetus, both in the case of a non-kosher animal and in the case of a kosher animal the fetus does not have the status of an animal carcass that imparts ritual impurity, and the shepherd remains ritually pure. Rabbi Yosei HaGelili says: In the case of a non-kosher animal it is impure, and in the case of a kosher animal it is pure. With regard to a woman whose fetus died in her womb and the midwife extended her hand into the womb and touched the fetus, the midwife is thereby rendered impure with the seven-day impurity imparted by a corpse, and the woman remains ritually pure until the offspring emerges from the womb.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.4:4",
    "he": "בְּהֵמָה הַמַּקְשָׁה לֵילֵד, וְהוֹצִיא עֻבָּר אֶת יָדוֹ וַחֲתָכָהּ וְאַחַר כָּךְ שָׁחַט אֶת אִמּוֹ, הַבָּשָׂר טָהוֹר. שָׁחַט אֶת אִמּוֹ וְאַחַר כָּךְ חֲתָכָהּ, הַבָּשָׂר מַגַּע נְבֵלָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַגַּע טְרֵפָה שְׁחוּטָה. מַה מָּצִינוּ בַטְּרֵפָה שֶׁשְּׁחִיטָתָהּ מְטַהַרְתָּהּ, אַף שְׁחִיטַת בְּהֵמָה תְּטַהֵר אֶת הָאֵבָר. אָמַר לָהֶם רַבִּי מֵאִיר, לֹא, אִם טִהֲרָה שְׁחִיטַת טְרֵפָה אוֹתָהּ, דָּבָר שֶׁגּוּפָהּ, תְּטַהֵר אֶת הָאֵבָר, דָּבָר שֶׁאֵינוֹ גוּפָהּ. מִנַּיִן לַטְּרֵפָה שֶׁשְּׁחִיטָתָהּ מְטַהַרְתָּהּ. בְּהֵמָה טְמֵאָה אֲסוּרָה בַאֲכִילָה, אַף טְרֵפָה אֲסוּרָה בַאֲכִילָה. מַה בְּהֵמָה טְמֵאָה אֵין שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אַף טְרֵפָה לֹא תְטַהֲרֶנָּה שְׁחִיטָתָהּ. לֹא, אִם אָמַרְתָּ בִּבְהֵמָה טְמֵאָה שֶׁלֹּא הָיְתָה לָהּ שְׁעַת הַכֹּשֶׁר, תֹּאמַר בִּטְרֵפָה שֶׁהָיְתָה לָהּ שְׁעַת הַכֹּשֶׁר. טֹל לְךָ מַה שֶּׁהֵבֵאתָ, הֲרֵי שֶׁנּוֹלְדָה טְרֵפָה מִן הַבֶּטֶן מִנַּיִן. לֹא, אִם אָמַרְתָּ בִּבְהֵמָה טְמֵאָה שֶׁכֵּן אֵין בְּמִינָהּ שְׁחִיטָה, תֹּאמַר בִּטְרֵפָה שֶׁיֵּשׁ בְּמִינָהּ שְׁחִיטָה. בֶּן שְׁמֹנָה חַי, אֵין שְׁחִיטָתוֹ מְטַהַרְתּוֹ, לְפִי שֶׁאֵין בְּמִינוֹ שְׁחִיטָה:",
    "en": "If an animal was encountering difficulty giving birth and as a result the fetus extended its foreleg outside the mother’s womb, and someone severed it and afterward slaughtered the mother animal, the flesh of the fetus is ritually pure. If one first slaughtered the mother animal and afterward severed the foreleg, the flesh of both the mother animal and the fetus are ritually impure due to having been in contact with a carcass. Since the foreleg was not permitted to be consumed through the act of slaughtering, it is regarded as a carcass with the associated ritual impurity. The rest of the flesh, which was permitted to be consumed by the slaughter, was in contact with it and so was rendered ritually impure from it; this is the statement of Rabbi Meir. And the Rabbis say: The flesh has the ritual impurity of having been in contact with a tereifa that was slaughtered, as the limb is regarded as a tereifa that was slaughtered. By Torah law, although it is prohibited to consume it, it does not impart ritual impurity. Nevertheless, the Sages decreed that a tereifa that was slaughtered, as well as anything that comes in contact with it, is regarded as ritually impure to the extent that it disqualifies sacrificial foods that come in contact with it. The Rabbis explain the rationale behind their opinion: Just as we found in the case of a tereifa that its slaughter renders it ritually pure according to Torah law, i.e., ritual slaughter prevents it from having the ritual impurity of a carcass despite not rendering the animal permitted for consumption, so too, the slaughter of the mother animal should render the limb of its fetus that left the womb ritually pure, despite the fact that its consumption is prohibited. Rabbi Meir said to them: No, if the slaughter of a tereifa renders the body of the animal ritually pure, it is because the slaughter is performed on something that is part of its body, i.e., its throat. Does it necessarily follow that you should also render the limb that left the womb pure, given that it is something that is not part of the mother’s body? Certainly not. The mishna asks: From where is it derived with regard to a tereifa that its slaughter renders it ritually pure, i.e., prevents it from having the ritual impurity of a carcass? The mishna notes there is a reason to say the slaughter should not render it pure, as one can compare a tereifa with a non-kosher animal: A non-kosher animal is prohibited for consumption; so too, a tereifa is prohibited for consumption. Therefore, conclude: Just as with regard to a non-kosher animal, its slaughter does not render it ritually pure, so too with regard to a tereifa, its slaughter should not render it ritually pure. The mishna questions the comparison: No, if you said that slaughtering cannot prevent an animal from having the ritual impurity of a carcass in the case of a non-kosher animal, which is distinct in that it did not have a period of potential fitness when slaughtering it could have rendered its consumption permitted, does it necessarily follow that you should also say this in the case of a tereifa, which did have a period of potential fitness? Perhaps, since the animal had a period of potential fitness its slaughter remains effective in preventing it from having the ritual impurity of a carcass. The mishna rejects this distinction: Take back to yourself this claim that you brought, as it is insufficient. What about a case where an animal was born as a tereifa from the womb, and so it never had a period of potential fitness? For such a case, from where is it derived that its slaughter renders it ritually pure? The mishna reformulates the distinction: No, if you say that slaughtering cannot prevent a prohibited animal from having the ritual impurity of a carcass with regard to a non-kosher animal, which is distinct in that there are no animals of its kind that are permitted through slaughtering, as the Torah states the concept of slaughtering only with regard to kosher animals, does it necessarily follow that you should also say this with regard to a tereifa kosher animal, given that there are other animals of its kind that are permitted through slaughtering, i.e., kosher animals that are not tereifa? Perhaps, since the concept of slaughtering is relevant to that kind of animal it can serve to prevent the animal from having the ritual impurity of a carcass even if the slaughter cannot render it permitted for consumption. The mishna notes: Based on this reasoning, one must conclude that with regard to an eight-month-old fetus that was born alive, slaughter does not render it ritually pure, as there are no animals of its kind that are permitted through slaughtering. The Torah applies the concept of slaughter only with regard to animals that were born full term.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.4:5",
    "he": "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ בֶּן שְׁמֹנָה חַי אוֹ מֵת, אוֹ בֶן תִּשְׁעָה מֵת, קוֹרְעוֹ וּמוֹצִיא אֶת דָּמוֹ. מָצָא בֶן תִּשְׁעָה חַי, טָעוּן שְׁחִיטָה, וְחַיָּב בְּאוֹתוֹ וְאֶת בְּנוֹ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁחִיטַת אִמּוֹ מְטַהַרְתּוֹ. רַבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר, אֲפִלּוּ בֶן שְׁמֹנֶה שָׁנִים וְחוֹרֵשׁ בַּשָּׂדֶה, שְׁחִיטַת אִמּוֹ מְטַהַרְתּוֹ. קְרָעָהּ וּמָצָא בָהּ בֶּן תִּשְׁעָה חַי, טָעוּן שְׁחִיטָה, לְפִי שֶׁלֹּא נִשְׁחֲטָה אִמּוֹ:",
    "en": "In the case of one who slaughtered an animal and found within it an eight-month-old fetus, i.e., one that was not full term, whether it was alive or dead, or a nine-month-old fetus, i.e., one that was full term, that was dead, that fetus is permitted by virtue of the slaughter of its mother, as it is considered part of its mother. Therefore, its blood is considered part of its mother’s blood and is prohibited, so one must tear the fetus and remove its blood before it may be consumed. If he found within it a live nine-month-old fetus, it requires its own slaughter, as it is considered an independent full-fledged animal, and if one slaughters both the mother and fetus on the same day, one is liable for violating the prohibition against slaughtering an animal itself and its offspring on the same day; this is the statement of Rabbi Meir. And the Rabbis say: Even when the fetus is nine months old, it is still considered part of its mother, and the slaughter of its mother renders it permitted for consumption. Rabbi Shimon Shezuri says: Even if the fetus emerged alive and is now five years old and plowing in the field, the earlier slaughter of its mother rendered it permitted and it does not require slaughter before it is eaten. But if one tore an animal, i.e., he killed it without slaughtering it, and inside he found a live nine-month-old fetus, everyone agrees that the fetus requires its own slaughter because its mother was not slaughtered.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.4:6",
    "he": "בְּהֵמָה שֶׁנֶּחְתְּכוּ רַגְלֶיהָ מִן הָאַרְכֻּבָּה וּלְמַטָּה, כְּשֵׁרָה. מִן הָאַרְכֻּבָּה וּלְמַעְלָה, פְּסוּלָה. וְכֵן שֶׁנִּטַּל צֹמֶת הַגִּידִין. נִשְׁבַּר הָעֶצֶם, אִם רֹב הַבָּשָׂר קַיָּם, שְׁחִיטָתוֹ מְטַהַרְתּוֹ. וְאִם לָאו, אֵין שְׁחִיטָתוֹ מְטַהַרְתּוֹ:",
    "en": "With regard to an animal whose hind legs were severed, if they were severed from the leg joint and below, the animal is kosher; from the leg joint and above, the animal is thereby rendered a tereifa and is not kosher. And likewise, an animal whose convergence of sinews in the thigh was removed is a tereifa and is not kosher. If the bone of a limb was broken but the limb was not completely severed, and the animal was then slaughtered, if the majority of the flesh surrounding the bone is intact, the slaughter of the animal renders it permitted; but if not, its slaughter does not render it permitted.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.4:7",
    "he": "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ שִׁלְיָא, נֶפֶשׁ הַיָּפָה תֹּאכְלֶנָּה, וְאֵינָהּ מְטַמְּאָה לֹא טֻמְאַת אֳכָלִין וְלֹא טֻמְאַת נְבֵלוֹת. חִשֵּׁב עָלֶיהָ, מְטַמְּאָה טֻמְאַת אֳכָלִין אֲבָל לֹא טֻמְאַת נְבֵלוֹת. שִׁלְיָא שֶׁיָּצְתָה מִקְצָתָהּ, אֲסוּרָה בַאֲכִילָה. סִימַן וָלָד בָּאִשָּׁה, וְסִימַן וָלָד בַּבְּהֵמָה. הַמְבַכֶּרֶת שֶׁהִפִּילָה שִׁלְיָא, יַשְׁלִיכֶנָּה לִכְלָבִים. וּבַמֻּקְדָּשִׁין, תִּקָּבֵר. וְאֵין קוֹבְרִין אוֹתָהּ בְּפָרָשַׁת דְּרָכִים, וְאֵין תּוֹלִין אוֹתָהּ בְּאִילָן, מִפְנֵי דַּרְכֵי הָאֱמֹרִי:",
    "en": "In the case of one who slaughters an animal and finds a placenta in its womb, one with a hearty soul [nefesh hayafa], i.e., who is not repulsed by it, may eat it, as its consumption was permitted by virtue of the slaughter of the mother. Nevertheless, since generally speaking, people do not consume such placentas, it is not regarded as food and so it cannot become impure with the ritual impurity of food even were it to come into contact with a source of impurity. And furthermore, it does not impart the ritual impurity of animal carcasses as it was permitted by virtue of the slaughter of the mother. But if one intended to eat it, one thereby elevated it to the status of food, and the placenta becomes impure with the ritual impurity of food if it comes into contact with a source of impurity. But even so, it still does not impart the ritual impurity of animal carcasses. With regard to a placenta, part of which emerged from the womb before the mother was slaughtered, its consumption is prohibited even after the mother animal is slaughtered because the emergence of the placenta is an indication of a fetus in a woman and an indication of a fetus in an animal. Accordingly, there is a concern that the head of the fetus might have emerged in that part of the placenta, thereby rendering the fetus as having been born, a status that precludes it from being permitted by the slaughter of its mother. Since the offspring is prohibited, its placenta is likewise prohibited. If an animal that was giving birth to its firstborn expelled a placenta, one may cast it to the dogs, and one does not need to be concerned that the placenta came from a male fetus that has the consecrated status of a firstborn. But in the case of sacrificial animals the placenta must be buried, because it came from a fetus that is assumed to have been sacred. The mishna adds: But one may neither bury it at an intersection, nor may one hang it on a tree, superstitious rites intended to prevent the animal from miscarrying again, due to the prohibition against following the ways of the Amorite, which prohibits Jews from practicing the superstitious rites observed by gentiles.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.5:1",
    "he": "אוֹתוֹ וְאֶת בְּנוֹ, נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין וּבְמֻקְדָּשִׁין. כֵּיצַד. הַשּׁוֹחֵט אוֹתוֹ וְאֶת בְּנוֹ חֻלִּין בַּחוּץ, שְׁנֵיהֶם כְּשֵׁרִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים בַּחוּץ, הָרִאשׁוֹן חַיָּב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים. חֻלִּין בִּפְנִים, שְׁנֵיהֶם פְּסוּלִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים בִּפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל:",
    "en": "The prohibition against slaughtering an animal itself and its offspring applies both in Eretz Yisrael and outside of Eretz Yisrael, both in the presence, i.e., the time, of the Temple and not in the presence of the Temple, and it applies with regard to non-sacred animals and with regard to sacrificial animals. How so? In the case of one who slaughters an animal itself and its offspring, both of which are non-sacred, and slaughters them outside the Temple courtyard, both of the animals are fit for consumption, but for slaughtering the second animal, one incurs [sofeg] the forty lashes for violating the prohibition: “You shall not slaughter it and its offspring both in one day” (Leviticus 22:28). If both animals were sacrificial animals slaughtered outside the Temple courtyard, then for slaughtering the first animal, one is liable to receive excision from the World-to-Come [karet]. For slaughtering the second animal one is not liable to receive karet. The second animal was not fit for sacrifice, since one may not slaughter an animal and its offspring on the same day. And both animals are disqualified for use as offerings, and for the slaughter of both of them, one incurs forty lashes apiece: The first being a sacrificial animal slaughtered outside the courtyard and the second being the offspring of an animal slaughtered that day. If both animals were non-sacred and slaughtered inside the Temple courtyard, both of them are unfit to be sacrificed, being non-sacred animals slaughtered in the courtyard. And for slaughter of the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day. If both animals were sacrificial animals slaughtered inside the Temple courtyard, the first is fit for sacrifice, and one who slaughters it is exempt from any punishment. But for slaughter of the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and it is unfit for sacrifice, because one was not allowed to slaughter it on that day.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.5:2",
    "he": "חֻלִּין וְקָדָשִׁים בַּחוּץ, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. קָדָשִׁים וְחֻלִּין בַּחוּץ, הָרִאשׁוֹן חַיָּב כָּרֵת וּפָסוּל, וְהַשֵּׁנִי כָּשֵׁר, וּשְׁנֵיהֶם סוֹפְגִין אֶת הָאַרְבָּעִים. חֻלִּין וְקָדָשִׁים בִּפְנִים, שְׁנֵיהֶם פְּסוּלִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים וְחֻלִּין בִּפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. חֻלִּין בַּחוּץ וּבִפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. קָדָשִׁים בַּחוּץ וּבִפְנִים, הָרִאשׁוֹן חַיָּב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים. חֻלִּין בִּפְנִים וּבַחוּץ, הָרִאשׁוֹן פָּסוּל וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וְכָשֵׁר. קָדָשִׁים בִּפְנִים וּבַחוּץ, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל:",
    "en": "If the first animal was non-sacred and the second a sacrificial animal, and both were slaughtered outside the Temple courtyard, the first is fit for consumption and one who slaughters it is exempt from any punishment. But for slaughtering the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and the animal is unfit for sacrifice. If the first animal was a sacrificial animal and the second was non-sacred and both were slaughtered outside the Temple courtyard, for the first animal, one is liable to receive karet for slaughtering a sacrificial animal outside the courtyard, and the animal is unfit for sacrifice. And the second is fit for consumption; and for the slaughter of both of them one incurs forty lashes apiece: The first being a sacrificial animal slaughtered outside the courtyard and the second being the offspring of an animal slaughtered that day. If the first animal was non-sacred and the second was a sacrificial animal and both were slaughtered inside the Temple courtyard, both of them are unfit for sacrifice. And for slaughtering the second animal, one incurs the forty lashes. If the first animal was a sacrificial animal and the second was non-sacred and both were slaughtered inside the Temple courtyard, the first is fit for sacrifice and one who slaughters it is exempt from any punishment. And for slaughtering the second animal, one incurs the forty lashes, and the animal is unfit for sacrifice, as it is non-sacred. If both animals were non-sacred, and one slaughters them, the first outside the Temple courtyard and the second inside the Temple courtyard, the first is fit for consumption and one who slaughters it is exempt from any punishment. And for slaughtering the second animal, one incurs the forty lashes for slaughtering an animal and its offspring on a single day, and the animal is unfit for sacrifice as it is non-sacred. If both animals were sacrificial animals, and one slaughters them, the first outside the Temple courtyard and the second inside the Temple courtyard, for slaughtering the first animal one is liable to receive karet, and for slaughtering both of them one incurs forty lashes apiece. One set of lashes is given because the first was a sacrificial animal slaughtered outside the courtyard, and the second set of lashes is given because the second animal is the offspring of an animal slaughtered that day. And both of them are unfit for sacrifice. If both animals were non-sacred, and one slaughters them, the first inside the Temple courtyard and the second outside the Temple courtyard, the first is unfit for sacrifice, as it is non-sacred, and the one who slaughters it is exempt. And for the second, one incurs the forty lashes and the animal is fit for consumption. If both animals were sacrificial animals, and one slaughters them, the first inside the Temple courtyard and the second outside the Temple courtyard, the first is fit for sacrifice and one who slaughters it is exempt. And for the second animal, one incurs the forty lashes, and the animal is unfit for sacrifice because its requisite time has not yet arrived.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.5:3",
    "he": "הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, הַשּׁוֹחֵט לַעֲבוֹדָה זָרָה, וְהַשּׁוֹחֵט פָּרַת חַטָּאת, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, רַבִּי שִׁמְעוֹן פּוֹטֵר, וַחֲכָמִים מְחַיְּבִין. הַשּׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, וְהַנּוֹחֵר, וְהַמְּעַקֵּר, פָּטוּר מִשּׁוּם אוֹתוֹ וְאֶת בְּנוֹ. שְׁנַיִם שֶׁלָּקְחוּ פָרָה וּבְנָהּ, אֵיזֶה שֶׁלָּקַח רִאשׁוֹן, יִשְׁחֹט רִאשׁוֹן. וְאִם קָדַם הַשֵּׁנִי, זָכָה. שָׁחַט פָּרָה וְאַחַר כָּךְ שְׁנֵי בָנֶיהָ, סוֹפֵג שְׁמוֹנִים. שָׁחַט שְׁנֵי בָנֶיהָ וְאַחַר כָּךְ שְׁחָטָהּ, סוֹפֵג אֶת הָאַרְבָּעִים. שְׁחָטָהּ וְאֶת בִּתָּהּ וְאֶת בַּת בִּתָּהּ, סוֹפֵג שְׁמוֹנִים. שְׁחָטָהּ וְאֶת בַּת בִּתָּהּ וְאַחַר כָּךְ שָׁחַט אֶת בִּתָּהּ, סוֹפֵג אֶת הָאַרְבָּעִים. סוּמְכוֹס אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר, סוֹפֵג שְׁמוֹנִים. בְּאַרְבָּעָה פְרָקִים בַּשָּׁנָה הַמּוֹכֵר בְּהֵמָה לַחֲבֵרוֹ צָרִיךְ לְהוֹדִיעוֹ, אִמָּהּ מָכַרְתִּי לִשְׁחֹט, בִּתָּהּ מָכַרְתִּי לִשְׁחֹט. וְאֵלּוּ הֵן, עֶרֶב יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, וְעֶרֶב יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, וְעֶרֶב עֲצֶרֶת, וְעֶרֶב רֹאשׁ הַשָּׁנָה, וּכְדִבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי, אַף עֶרֶב יוֹם הַכִּפּוּרִים בַּגָּלִיל. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין לוֹ רֶוַח. אֲבָל יֶשׁ לוֹ רֶוַח, אֵין צָרִיךְ לְהוֹדִיעוֹ. וּמוֹדֶה רַבִּי יְהוּדָה בְּמוֹכֵר אֶת הָאֵם לֶחָתָן וְאֶת הַבַּת לַכַּלָּה, שֶׁצָּרִיךְ לְהוֹדִיעַ, בְּיָדוּעַ שֶׁשְּׁנֵיהֶם שׁוֹחֲטִין בְּיוֹם אֶחָד:",
    "en": "With regard to one who slaughters an animal and its offspring and one of them is discovered to be an animal with a wound that would have caused it to die within twelve months [tereifa] and may not be eaten, or one who slaughters one of the animals for the sake of idol worship, from which deriving benefit is prohibited, or one who slaughters the red heifer of purification, or an ox that was to have been stoned, or a heifer whose neck was to have been broken, all of which are animals from which deriving benefit is prohibited, Rabbi Shimon deems one who slaughters them exempt from lashes for the slaughter of a mother and its offspring, as in his opinion, slaughter that does not render the animal fit for consumption is not considered slaughter and does not violate the prohibition. And the Rabbis deem him liable, as the slaughter need not render the animal fit for consumption in order to violate the prohibition. All agree that one who slaughters an animal and it becomes a carcass by his hand because the slaughter was invalid, or one who stabs an animal, or one who uproots the windpipe and the gullet, is exempt with regard to the prohibition against slaughtering a mother and its offspring, as it is written: “You shall not slaughter it and its offspring both in one day” (Leviticus 22:28), and in these cases, no ritual slaughter was performed. With regard to two people who purchased a cow and its offspring, where each purchased one of the animals, whoever purchased his animal first shall slaughter it first, and the second one must wait until the next day to slaughter his animal, so as not to violate the prohibition of: It and its offspring. But if the second one preceded him and slaughtered his animal first, he benefitted, and the one who purchased the animal first may not slaughter it until the next day. If one slaughtered a cow and thereafter slaughtered its two offspring on the same day, he incurs eighty lashes for two separate actions violating the prohibition against slaughtering the mother and the offspring on the same day. If one slaughtered its two offspring and thereafter slaughtered the mother cow, he incurs the forty lashes, as he performed a single prohibited act. If one slaughtered the mother and its daughter, and, later that day, slaughtered its daughter’s daughter, he incurs eighty lashes, as he has performed the act of slaughtering a mother and its offspring twice. But if one slaughtered the mother and its daughter’s daughter and thereafter slaughtered its daughter, he incurs the forty lashes, as he performed a single prohibited act. Sumakhos says in the name of Rabbi Meir: He incurs eighty lashes for slaughtering the daughter on the same day as its calf and its mother, as that act comprises two separate violations of the prohibition. On four occasions during the year one who sells an animal to another is required to inform him: I sold the mother of this animal today for the buyer to slaughter it,or: I sold the daughter of this animal today for the buyer to slaughter it. And those four occasions are: The eve of the last day of the festival of Sukkot, the eve of the first day of the festival of Passover, and the eve of Shavuot, and the eve of Rosh HaShana. And according to the statement of Rabbi Yosei HaGelili, the eve of Yom Kippur in the Galilee is included as well. Rabbi Yehuda said: When must he inform the buyer on those days? He must do so at a time when the seller has no interval between the sale of the mother and the offspring, as they were both sold on that day. But if the seller has an interval between the sales, he does not need to inform the buyer, as presumably each buyer purchased the animal to slaughter it on the day he purchased it. And Rabbi Yehuda concedes that in a case where one sells the mother animal to the groom and the offspring to the bride, that even if he did not sell them on the same day, he must inform the buyer, as it is obvious that they are both planning to slaughter their animal on one day, for their wedding feast.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.5:4",
    "he": "בְּאַרְבָּעָה פְרָקִים אֵלּוּ מַשְׁחִיטִין אֶת הַטַּבָּח בְּעַל כָּרְחוֹ. אֲפִלּוּ שׁוֹר שָׁוֶה אֶלֶף דִּינָרִין וְאֵין לוֹ לַלּוֹקֵחַ אֶלָּא דִינָר, כּוֹפִין אוֹתוֹ לִשְׁחֹט, לְפִיכָךְ, אִם מֵת, מֵת לַלּוֹקֵחַ. אֲבָל בִּשְׁאָר יְמוֹת הַשָּׁנָה, אֵינוֹ כֵן. לְפִיכָךְ, אִם מֵת, מֵת לַמּוֹכֵר:",
    "en": "On those four occasions, one compels the butcher to slaughter animals even against his will; even if there is a bull worth one thousand dinars and the buyer has only one dinar worth of meat, i.e., he already paid the butcher for one dinar’s worth of meat, one compels him to slaughter the animal and give him a dinar’s worth of meat. Therefore, if the bull dies before slaughter, although no act of acquisition was performed, it dies at the expense of the buyer, and he loses his dinar. But during the rest of the days of the year it is not so. On other days, until the buyer performs the act of pulling to assume ownership of the portion of the bull that he is purchasing, the bull remains in the butcher’s possession. Therefore, if the bull dies before the transaction is complete, it dies at the expense of the seller, who returns the buyer’s money.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.5:5",
    "he": "יוֹם אֶחָד הָאָמוּר בְּאוֹתוֹ וְאֶת בְּנוֹ, הַיּוֹם הוֹלֵךְ אַחַר הַלָּיְלָה. אֶת זוֹ דָרַשׁ שִׁמְעוֹן בֶּן זוֹמָא. נֶאֱמַר בְּמַעֲשֵׂה בְרֵאשִׁית (בראשית א), יוֹם אֶחָד, וְנֶאֱמַר בְּאוֹתוֹ וְאֶת בְּנוֹ (ויקרא כב), יוֹם אֶחָד. מַה יּוֹם אֶחָד הָאָמוּר בְּמַעֲשֵׂה בְרֵאשִׁית הַיּוֹם הוֹלֵךְ אַחַר הַלַּיְלָה, אַף יוֹם אֶחָד הָאָמוּר בְּאוֹתוֹ וְאֶת בְּנוֹ, הַיוֹם הוֹלֵךְ אַחַר הַלָּיְלָה:",
    "en": "With regard to the phrase “one day” that is stated with regard to the prohibition against slaughtering an animal itself and its offspring, the day follows the night. Therefore, one may slaughter an animal during the day and slaughter its offspring that night, but one may not slaughter an animal at night and slaughter its offspring the following day. Rabbi Shimon ben Zoma derived this by means of a verbal analogy. It is stated in the act of Creation: “One day” (Genesis 1:5), and it is stated with regard to the slaughter of an animal itself and its offspring: “One day” (Leviticus 22:28). Just as concerning the phrase “one day” that is stated in the act of Creation, the day follows the night, so too concerning the phrase “one day” that is stated with regard to the slaughter of an animal itself and its offspring, the day follows the night.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.6:1",
    "he": "כִּסּוּי הַדָּם נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁים. וְנוֹהֵג בְּחַיָּה וּבְעוֹף, בִּמְזֻמָּן וּבְשֶׁאֵינוֹ מְזֻמָּן. וְנוֹהֵג בְּכוֹי, מִפְּנֵי שֶׁהוּא סָפֵק. וְאֵין שׁוֹחֲטִין אוֹתוֹ בְיוֹם טוֹב. וְאִם שְׁחָטוֹ, אֵין מְכַסִּין אֶת דָּמוֹ:",
    "en": "The mitzva of covering the blood after slaughter is in effect both in Eretz Yisrael and outside of Eretz Yisrael, both in the presence, i.e., the time, of the Temple and not in the presence of the Temple. And it is in effect with regard to non-sacred animals, but it is not in effect with regard to sacrificial ones. And it is in effect with regard to the slaughter of an undomesticated animal and a bird, with regard to animals and birds that are readily available in his home, and with regard to those that are not readily available and are hunted in the wild. And it is in effect with regard to a koy, because it is uncertain whether a koy is a domesticated animal and one is exempt from the covering of its blood or whether it is an undomesticated animal and one is obligated to cover it. And one may not slaughter a koy on a Festival, because covering its blood entails the performance of prohibited labor that is permitted only if there is a definite obligation to cover the blood. And if one slaughtered a koy on a Festival after the fact, one does not cover its blood until after the Festival.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.6:2",
    "he": "הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, וְהַשּׁוֹחֵט לַעֲבוֹדָה זָרָה, וְהַשּׁוֹחֵט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, חַיָּה וָעוֹף הַנִּסְקָלִים, רַבִּי מֵאִיר מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. הַשׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, הַנּוֹחֵר, וְהַמְעַקֵּר, פָּטוּר מִלְּכַסּוֹת:",
    "en": "In the case of one who slaughters an undomesticated animal or a bird and it is discovered to be an animal with a wound that would have caused it to die within twelve months [tereifa]; and in the case of one who slaughters an undomesticated animal or a bird for the sake of idol worship; and in the case of one who slaughters a non-sacred animal or bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard; or in the case of one who slaughters an undomesticated animal or a bird that was sentenced to be stoned, e.g., for killing a person; in all these cases, even though it is prohibited to eat any of these animals or birds, Rabbi Meir deems one obligated to cover their blood, and the Rabbis deem one exempt from doing so because, in their opinion, slaughter that is not fit to render the meat permitted for consumption is not considered an act of slaughter. One who slaughters an animal or bird and it became a carcass by his hand, i.e., the slaughter was performed incorrectly, and one who stabs the animal or bird, and one who tears loose the windpipe and the gullet, are exempt from covering the blood, as no act of slaughter took place, and one is obligated to cover blood only after a valid slaughter.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.6:3",
    "he": "חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, חַיָּב לְכַסּוֹת. בֵּינָן לְבֵין עַצְמָם, פָּטוּר מִלְּכַסּוֹת. וְכֵן לְעִנְיַן אוֹתוֹ וְאֶת בְּנוֹ, שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, אָסוּר לִשְׁחֹט אַחֲרֵיהֶם. בֵּינָן לְבֵין עַצְמָן, רַבִּי מֵאִיר מַתִּיר לִשְׁחֹט אַחֲרֵיהֶן, וַחֲכָמִים אוֹסְרִים. וּמוֹדִים שֶׁאִם שָׁחַט, שֶׁאֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים:",
    "en": "In the case of a deaf-mute, an imbecile, or a minor who slaughtered an undomesticated animal or a bird, and others saw them and ensured that the slaughter was properly performed, in which case the slaughter is valid (see 2a), one who oversaw the slaughter is obligated to cover the blood. If they slaughtered the animals among themselves without supervision, one is exempt from the obligation to cover the blood. And likewise with regard to the matter of slaughtering a mother and its offspring on the same day, if a deaf-mute, an imbecile, or a minor slaughtered an undomesticated mother animal and others saw them, it is prohibited to slaughter its offspring after them. If they slaughtered the mother animal among themselves, Rabbi Meir deems it permitted to slaughter its offspring after them and the Rabbis deem it prohibited. And the Rabbis concede that if one slaughtered the offspring thereafter that he does not incur the forty lashes, as it is possible the mother was not properly slaughtered.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.6:4",
    "he": "שָׁחַט מֵאָה חַיּוֹת בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. מֵאָה עוֹפוֹת בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. חַיָּה וָעוֹף בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. רַבִּי יְהוּדָה אוֹמֵר, שָׁחַט חַיָּה, יְכַסֶּנָּה, וְאַחַר כָּךְ יִשְׁחֹט אֶת הָעוֹף. שָׁחַט וְלֹא כִסָּה וְרָאָהוּ אַחֵר, חַיָּב לְכַסּוֹת. כִּסָּהוּ וְנִתְגַּלָּה, פָּטוּר מִלְּכַסּוֹת. כִּסָּהוּ הָרוּחַ, חַיָּב לְכַסּוֹת:",
    "en": "If one slaughtered one hundred undomesticated animals in one place, one covering of the blood suffices for all the animals and there is no obligation to cover the blood of each animal separately. Likewise, if one slaughtered one hundred birds in one place, one covering of the blood suffices for all the birds. If one slaughtered an undomesticated animal and a bird in one place, one covering for all of the blood is sufficient. Rabbi Yehuda says: If one slaughtered an undomesticated animal, he should cover its blood immediately and only thereafter he should slaughter the bird. If one slaughtered an undomesticated animal or bird and did not cover the blood, and another person saw the uncovered blood, the second person is obligated to cover the blood. If one covered the blood and it was then uncovered, he is exempt from covering it again. If the wind blew earth on the blood and covered it, and it was consequently uncovered, he is obligated to cover the blood.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.6:5",
    "he": "דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאִית דָּם, חַיָּב לְכַסּוֹת. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם הַבְּהֵמָה אוֹ בְדַם הַחַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם:",
    "en": "In a case of the blood of an undomesticated animal or bird that was mixed with water, if there is in the mixture the appearance of blood one is obligated to cover it. If the blood was mixed with wine one views the wine as though it is water, and if a mixture with that amount of water would have the appearance of blood one is obligated to cover it. Likewise, if the blood of an undomesticated animal or a bird was mixed with the blood of a domesticated animal, which one does not have to cover, or with blood of the undomesticated animal that did not flow from the neck and does not require covering, one views the blood as though it is water. Rabbi Yehuda says: Blood does not nullify blood. Therefore, even if the undomesticated animal’s blood, which one must cover, is not recognizable in this mixture, he is obligated to cover the mixture nevertheless.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.6:6",
    "he": "דָּם הַנִּתָּז וְשֶׁעַל הַסַּכִּין, חַיָּב לְכַסּוֹת. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין שָׁם דָּם אֶלָּא הוּא. אֲבָל יֵשׁ שָׁם דָּם שֶׁלֹּא הוּא, פָּטוּר מִלְּכַסּוֹת:",
    "en": "With regard to blood that spurts outside the pit over which the animal was slaughtered, or onto a wall, and blood that remained on the slaughtering knife, one is obligated to cover it. Rabbi Yehuda said: When is this the halakha? When no blood remains there from the slaughter except that blood. But if blood remains there from the slaughter that is not that blood, he is exempt from covering it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.6:7",
    "he": "בַּמֶּה מְכַסִּין, וּבַמָּה אֵין מְכַסִּין. מְכַסִּין בְּזֶבֶל הַדַּק, וּבְחֹל הַדַּק, בְּסִיד, וּבְחַרְסִית, וּבִלְבֵנָה וּבִמְגוּפָה שֶׁכְּתָשָׁן. אֲבָל אֵין מְכַסִּין לֹא בְזֶבֶל הַגַּס, וְלֹא בְחוֹל הַגַּס, וְלֹא בִלְבֵנָה וּמְגוּפָה שֶׁלֹא כְתָשָׁן, וְלֹא יִכְפֶּה עָלָיו אֶת הַכֶּלִי. כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דָּבָר שֶׁמְּגַדֵּל בּוֹ צְמָחִין, מְכַסִּין בּוֹ. וְשֶׁאֵינוֹ מְגַדֵּל צְמָחִין, אֵין מְכַסִּין בּוֹ:",
    "en": "With what substances may one cover the blood and with what substances may one not cover the blood? One may cover the blood with fine granulated manure, with fine sand, with lime, with crushed potsherd, and with a brick or the lid of an earthenware barrel that one crushed. But one may not cover the blood with thick manure, nor with thick, clumped sand, nor with a brick or the lid of an earthenware barrel that one did not crush. Neither may one merely turn a vessel over the blood. Rabban Shimon ben Gamliel stated a principle: With regard to a substance in which plants grow, one may cover blood with it; and with regard to a substance in which plants do not grow, one may not cover blood with it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.7:1",
    "he": "גִּיד הַנָּשֶׁה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין וּבְמֻקְדָּשִׁים. וְנוֹהֵג בִּבְהֵמָה וּבְחַיָּה, בְּיָרֵךְ שֶׁל יָמִין וּבְיָרֵךְ שֶׁל שְׂמֹאל. וְאֵינוֹ נוֹהֵג בְּעוֹף, מִפְּנֵי שֶׁאֵין לוֹ כָף. וְנוֹהֵג בְּשָׁלִיל. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ נוֹהֵג בְּשָׁלִיל. וְחֶלְבּוֹ מֻתָּר. וְאֵין הַטַּבָּחִין נֶאֱמָנִין עַל גִּיד הַנָּשֶׁה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, נֶאֱמָנִין עָלָיו וְעַל הַחֵלֶב:",
    "en": "The prohibition of eating the sciatic nerve applies both in Eretz Yisrael and outside of Eretz Yisrael, in the presence of, i.e., the time of, the Temple and not in the presence of the Temple, and with regard to non-sacred animals and with regard to sacrificial animals. And it applies to domesticated animals and to undomesticated animals, to the thigh of the right leg and to the thigh of the left leg. But it does not apply to a bird, due to the fact that the verse makes reference to the sciatic nerve as being “upon the spoon of the thigh” (Genesis 32:33), and a bird has no spoon of the thigh. And the prohibition applies to a late-term animal fetus [shalil] in the womb. Rabbi Yehuda says: It does not apply to a fetus; and similarly, its fat is permitted. And butchers are not deemed credible to say that the sciatic nerve was removed; this is the statement of Rabbi Meir. And the Rabbis say: They are deemed credible about the sciatic nerve and about the forbidden fat.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.7:2",
    "he": "שׁוֹלֵחַ אָדָם יָרֵךְ לְנָכְרִי שֶׁגִּיד הַנָּשֶׁה בְתוֹכָהּ, מִפְּנֵי שֶׁמְּקוֹמוֹ נִכָּר. הַנּוֹטֵל גִּיד הַנָּשֶׁה, צָרִיךְ שֶׁיִּטֹּל אֶת כֻּלּוֹ. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת נְטִילָה:",
    "en": "Although it is prohibited for Jews to eat the sciatic nerve, a Jewish person may send the thigh of an animal to a gentile with the sciatic nerve in it, without concern that the gentile will then sell the thigh to a Jew and the Jew will eat the sciatic nerve. This leniency is due to the fact that the place of the sciatic nerve is conspicuous in the thigh. One who removes the sciatic nerve must scrape away the flesh in the area surrounding the nerve to ensure that he will remove all of it. Rabbi Yehuda says: Scraping is not required; it is sufficient to excise it from the area above the rounded protrusion in order to thereby fulfill the mitzva of removal of the sciatic nerve.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.7:3",
    "he": "הָאוֹכֵל מִגִּיד הַנָּשֶׁה כַזַּיִת, סוֹפֵג אַרְבָּעִים. אֲכָלוֹ וְאֵין בּוֹ כַזַּיִת, חַיָּב. אָכַל מִזֶּה כַזַּיִת וּמִזֶּה כַזַּיִת, סוֹפֵג שְׁמוֹנִים. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ סוֹפֵג אֶלָּא אַרְבָּעִים:",
    "en": "One who eats an olive-bulk of the sciatic nerve incurs forty lashes. If one eats an entire sciatic nerve and it does not constitute an olive-bulk, he is nevertheless liable to receive lashes, because a complete sciatic nerve is a complete entity. If one ate an olive-bulk from this sciatic nerve in the right leg, and an olive-bulk from that sciatic nerve in the left leg, he incurs [sofeg] eighty lashes. Rabbi Yehuda says: He incurs only forty lashes, for eating the olive-bulk from the right leg, and he is exempt for eating the olive-bulk from the left leg.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Chullin.7:4",
    "he": "יָרֵךְ שֶׁנִּתְבַּשֵּׁל בָּהּ גִּיד הַנָּשֶׁה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם, הֲרֵי זוֹ אֲסוּרָה. כֵּיצַד מְשַׁעֲרִין אוֹתָהּ. כְּבָשָׂר בְּלָפֶת:",
    "en": "In the case of a thigh that was cooked with the sciatic nerve in it, if there is enough of the sciatic nerve in it to impart its flavor to the thigh, the entire thigh is forbidden for consumption. How does one measure whether there is enough sciatic nerve to impart flavor to the meat of the entire thigh? One relates to it as though the sciatic nerve were meat imparting flavor to a turnip. If meat the volume of the sciatic nerve would impart flavor to a turnip the volume of the thigh when they were cooked together, then the entire thigh is forbidden.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.2:1",
    "he": "רָאוּהוּ אֶחָיו שֶׁיָּרַד, וְהֵם רָצוּ וּבָאוּ. מִהֲרוּ וְקִדְּשׁוּ יְדֵיהֶן וְרַגְלֵיהֶן מִן הַכִּיּוֹר, נָטְלוּ אֶת הַמַּגְרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעָלוּ לְרֹאשׁ הַמִּזְבֵּחַ. הָאֵבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, סוֹנְקִין אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין, סוֹדְרִין אוֹתָם בַּסּוֹבֵב עַל הַכָּבֶשׁ:",
    "en": "The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: The brethren of the priest who removed the ashes, i.e., the other members of the patrilineal family, saw that he had descended from the altar with the coal pan, and they would run and come to the Basin. They made haste and sanctified their hands and their feet with the water in the Basin, and then they took the shovels and the forks and ascended with them to the top of the altar. The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed. With regard to the limbs of burnt offerings and the fats of other offerings that had not been consumed and burned to ashes during the time from the previous evening, the priests would clear them to the sides of the altar. If the remaining limbs and fats were so abundant that the sides of the altar were unable to hold them, the priests would arrange them on the ramp, opposite the surrounding ledge of the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.2:2",
    "he": "הֵחֵלּוּ מַעֲלִין בָּאֵפֶר עַל גַּבֵּי הַתַּפּוּחַ. וְתַפּוּחַ הָיָה בְאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. וּבָרְגָלִים לֹא הָיוּ מְדַשְּׁנִין אוֹתוֹ, מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ. מִיָּמָיו לֹא נִתְעַצֵּל הַכֹּהֵן מִלְּהוֹצִיא אֶת הַדָּשֶׁן:",
    "en": "The priests then began raising the ashes onto the circular heap upon which the ashes were piled. The circular heap was in the middle of the altar. Sometimes there was as much as three hundred kor of ashes upon it. When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. But during the Festivals they would not remove the ashes from the altar, as the ashes were considered an adornment to the altar, since they were a sign of the great number of offerings that were sacrificed on it. In all the days of the altar, even when there was an abundance of ashes upon it, the priest tasked with removing the ashes from the circular heap was never indolent in removing the ashes.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.2:3",
    "he": "הֵחֵלּוּ מַעֲלִין בְּגִזְרִין לְסַדֵּר אֵשׁ הַמַּעֲרָכָה. וְכִי כָל הָעֵצִים כְּשֵׁרִים לַמַּעֲרָכָה. הֵן, כָּל הָעֵצִים כְּשֵׁרִין לַמַּעֲרָכָה, חוּץ מִשֶּׁל זַיִת וְשֶׁל גֶּפֶן. אֲבָל בְּאֵלּוּ רְגִילִין, בְּמֻרְבִּיּוֹת שֶׁל תְּאֵנָה וְשֶׁל אֱגוֹז וְשֶׁל עֵץ שָׁמֶן:",
    "en": "After the ashes were cleared to the middle of the altar, the priests began raising logs onto the altar in order to assemble the arrangement of wood on which the offerings were burned. The tanna asks: And is wood from all the trees fit for the arrangement? The tanna replies: Wood from all the trees is fit for the arrangement, except for wood from the vine and from the olive tree, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.2:4",
    "he": "סִדֵּר הַמַּעֲרָכָה גְדוֹלָה מִזְרָחָה, וַחֲזִיתָהּ מִזְרָחָה, וְרָאשֵׁי הַגִּזְרִין הַפְּנִימִיִּם הָיוּ נוֹגְעִים בַּתַּפּוּחַ. וְרֶוַח הָיָה בֵין הַגִּזְרִין, שֶׁהָיוּ מַצִּיתִין אֶת הָאֲלִיתָא מִשָּׁם:",
    "en": "The priest who removed the ashes then assembled the large arrangement of wood upon which the daily offering and the sacrificial portions of the other offerings are burned. It was assembled on the eastern side of the altar, and its opening was on the eastern side of the altar, and the inner end of the logs would touch the circular heap of ashes. And there was space between the logs, in which the priests placed twigs, as they would ignite the kindling [ha’alita] from there, so that the fire would spread to the logs.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.2:5",
    "he": "בֵּרְרוּ מִשָּׁם עֲצֵי תְאֵנָה יָפִין, לְסַדֵּר הַמַּעֲרָכָה שְׁנִיָּה לַקְּטֹרֶת, מִכְּנֶגֶד קֶרֶן מַעֲרָבִית דְּרוֹמִית, מָשׁוּךְ מִן הַקֶּרֶן כְּלַפֵּי צָפוֹן אַרְבַּע אַמּוֹת, בְּעֹמֶד חָמֵשׁ סְאִים גֶּחָלִים, וּבְשַׁבָּת בְּעֹמֶד שְׁמוֹנַת סְאִין גֶּחָלִים, שֶׁשָּׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. הָאֵבָרִים וְהַפְּדָרִים שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, מַחֲזִירִין אוֹתָן לַמַּעֲרָכָה. הִצִּיתוּ שְׁתֵּי הַמַּעֲרָכוֹת בָּאֵשׁ, וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית:",
    "en": "The priests selected from among the logs that were there fine logs from fig trees, as when this type of wood was burned it would become coals rather than ashes. The priest who removed the ashes then assembled the second arrangement of wood, from which the coals were taken to the golden altar in the Sanctuary for the burning of the incense. The second arrangement was assembled next to the southwestern corner of the altar and was removed from the corner toward the north side of the altar by a distance of four cubits. The second arrangement was assembled of an amount of wood estimated to produce five se’a of coals. And on Shabbat, it was assembled of an amount of wood estimated to produce eight se’a of coals, as there the priests would place the two bowls of frankincense that accompanied the shewbread and that were burned on the altar on Shabbat. With regard to the limbs and the fats that were not consumed during the time from the previous evening, the priests would return them to the large arrangement to be burned. And the priests kindled those two arrangements with fire and descended from the altar. And they then came to the Chamber of Hewn Stone, where they would conduct the second lottery in order to determine who would perform the subsequent rites.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:1",
    "he": "אָמַר לָהֶם הַמְמֻנֶּה, בֹּאוּ וְהָפִיסוּ, מִי שׁוֹחֵט, מִי זוֹרֵק, מִי מְדַשֵּׁן מִזְבֵּחַ הַפְּנִימִי, מִי מְדַשֵּׁן אֶת הַמְּנוֹרָה, מִי מַעֲלֶה אֵבָרִים לַכֶּבֶשׁ, הָרֹאשׁ וְהָרֶגֶל, וּשְׁתֵּי הַיָּדַיִם, הָעֹקֶץ וְהָרֶגֶל, הֶחָזֶה וְהַגֵּרָה, וּשְׁתֵּי דְפָנוֹת, הַקְּרָבַיִם, וְהַסֹּלֶת, וְהַחֲבִתִּים, וְהַיָּיִן. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה:",
    "en": "Four lotteries were conducted in the Temple each day in order to determine which priests would perform which of the Temple rites. After describing the first of the lotteries, for removal of the ashes, the tanna describes the second lottery. The priest appointed to oversee the lotteries said to the priests: Come and participate in the lottery to determine who is the priest who will slaughter the daily offering; and who is the priest who will sprinkle its blood; and who will remove the ashes from the inner, golden altar; and who will remove the ashes from the Candelabrum; and who will take the limbs of the daily offering up to the ramp to be burned afterward. The limbs of the daily offering taken up to the ramp were divided among the priests in the following manner: One priest took the head and the right hind leg up to the altar; and a second took the two forelegs; a third the haunch, including the lower spine and the tail, and the left hind leg; a fourth the breast and the cud, i.e., the neck and appended internal organs, including the windpipe, liver, and heart; and a fifth the two flanks; a sixth the innards; and a seventh the fine flour from the accompanying meal offering; and an eighth the griddle-cake offering; and a ninth the wine for the libation. They conducted the lottery to determine the thirteen tasks, i.e., slaughtering, carrying the nine items or pairs of items, sprinkling the blood, removing the ashes from the inner altar, and removing the ashes from the Candelabrum. And whoever won that lottery won the right to perform the slaughter, and the twelve priests standing to his right won the other privileges.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:2",
    "he": "אָמַר לָהֶם הַמְמֻנֶּה, צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ, הָרוֹאֶה אוֹמֵר, בַּרְקַאי. מַתְיָא בֶן שְׁמוּאֵל אוֹמֵר, הֵאִיר פְּנֵי כָל הַמִּזְרָח. עַד שֶׁהוּא בְחֶבְרוֹן, וְהוּא אוֹמֵר, הֵין:",
    "en": "The appointed one said to the priests: Go out and observe if it is day and the time for slaughter has arrived. If the time has arrived, the observer says: There is light. Matya ben Shmuel says that the appointed priest phrased his question differently, saying: Is the entire eastern sky illuminated as far as Hebron? And the observer says: Yes.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:3",
    "he": "אָמַר לָהֶם, צְאוּ וְהָבִיאוּ טָלֶה מִלִּשְׁכַּת הַטְּלָאִים. וַהֲרֵי לִשְׁכַּת הַטְּלָאִים הָיְתָה בְמִקְצוֹעַ צְפוֹנִית מַעֲרָבִית. וְאַרְבַּע לְשָׁכוֹת הָיוּ שָׁם, אַחַת לִשְׁכַּת הַטְּלָאִים, וְאַחַת לִשְׁכַּת הַחוֹתָמוֹת, וְאַחַת לִשְׁכַּת בֵּית הַמּוֹקֵד, וְאַחַת לִשְׁכָּה שֶׁהָיוּ עוֹשִׂין בָּהּ לֶחֶם הַפָּנִים:",
    "en": "The appointed priest said to the priests: Go out and bring me a lamb from the Chamber of the Lambs, where lambs that had been examined and found to be unblemished were kept. And the Chamber of the Lambs is located in the northwestern corner of the building of the Chamber of the Hearth. There were four chambers there, in that building: One was the Chamber of the Lambs; and one was the Chamber of the Seals, located in the northeastern corner, where the priest stored receipts given to those seeking to purchase animal offerings; and one was the Chamber of the Hearth, where there was a fire burning to warm the priests; and the last one was the chamber in which the priests prepared the shewbread.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:4",
    "he": "נִכְנְסוּ לְלִשְׁכַּת הַכֵּלִים, וְהוֹצִיאוּ מִשָּׁם תִּשְׁעִים וּשְׁלשָׁה כְלֵי כֶסֶף וּכְלֵי זָהָב. הִשְׁקוּ אֶת הַתָּמִיד בְּכוֹס שֶׁל זָהָב. אַף עַל פִּי שֶׁהוּא מְבֻקָּר מִבָּעֶרֶב, מְבַקְּרִין אוֹתוֹ לְאוֹר הָאֲבוּקוֹת:",
    "en": "The priests entered the Chamber of the Vessels, where the service vessels required for the daily Temple service were stored. They took out from there ninety-three silver vessels and gold vessels. They then gave the lamb selected for the daily offering water to drink in a cup of gold. Although the lamb was examined and deemed unblemished earlier in the evening, the priests examine it now by the light of the torches.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:5",
    "he": "מִי שֶׁזָּכָה בַתָּמִיד, מוֹשְׁכוֹ וְהוֹלֵךְ לְבֵית הַמִּטְבָּחַיִם, וּמִי שֶׁזָּכוּ בָאֵבָרִים הוֹלְכִין אַחֲרָיו. בֵּית הַמִּטְבָּחַיִם הָיָה לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, וְעָלָיו שְׁמֹנָה עַמּוּדִים נַנָּסִין, וּרְבִיעִית שֶׁל אֶרֶז עַל גַּבֵּיהֶן, וְאֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בָּהֶן, וּשְׁלשָׁה סְדָרִים הָיָה לְכָל אֶחָד וְאֶחָד, שֶׁבָּהֶן תּוֹלִין. וּמַפְשִׁיטִין עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים:",
    "en": "The priest who won the lottery to slaughter the daily offering pulled the lamb, and he would go to the slaughterhouse to slaughter it as the daily offering. And the priests who won the right to take the limbs up to the ramp would go with him. The slaughterhouse was to the north of the altar. Adjacent to it there were eight low stone pillars. And cedarwood squares were affixed upon them, and iron hooks were fixed in the wooden squares. And there were three rows of hooks on each and every one of those wooden squares, upon which the priests would suspend the animal after it was slaughtered. And they would flay the animal’s hide onto marble tables that were positioned between the pillars.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:6",
    "he": "מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה הָיוּ מַקְדִּימִין, וְאַרְבָּעָה כֵלִים בְּיָדָם, הַטֶּנִי וְהַכּוּז וּשְׁנֵי מַפְתְּחוֹת. הַטֶּנִי דוֹמֶה לְתַרְקָב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק קַבַּיִן וָחֵצִי. וְהַכּוּז דּוֹמֶה לְקִיתוֹן גָּדוֹל שֶׁל זָהָב. וּשְׁנֵי מַפְתְּחוֹת, אֶחָד יוֹרֵד לְאַמַּת הַשֶּׁחִי וְאֶחָד פּוֹתֵחַ כֵּיוָן:",
    "en": "The priests who won the privilege of the removal of ash from the inner altar and of the removal of ash from the Candelabrum would precede the other priests and would hold four vessels in their hands: The basket, and the jug, and the two keys. The basket is similar to a large gold vessel with a capacity of three kav [letarkav], but it holds only two and a half kav. And the jug is similar to a large flask [lekitton] of gold. And as for the two keys, with one of them the priest would lower his arm to his armpit through a small opening in the door and open the lock that was at the bottom of the door on the inside, and he would pass through that door into a compartment. And the other one is the key with which the priest opened the lock on the inner door of the compartment, through which he entered the Sanctuary, and that lock he opened directly.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:7",
    "he": "בָּא לוֹ לַפִּשְׁפָּשׁ הַצְּפוֹנִי. וּשְׁנֵי פִשְׁפָּשִׁין הָיוּ לוֹ לַשַּׁעַר הַגָּדוֹל, אֶחָד בַּצָּפוֹן וְאֶחָד בַּדָּרוֹם. שֶׁבַּדָּרוֹם לֹא נִכְנַס בּוֹ אָדָם מֵעוֹלָם, וְעָלָיו הוּא מְפֹרָשׁ עַל יְדֵי יְחֶזְקֵאל (יחזקאל מד), וַיֹּאמֶר אֵלַי ה', הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא יָבֹא בוֹ כִּי ה' אֱלֹהֵי יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר. נָטַל אֶת הַמַּפְתֵּחַ וּפָתַח אֶת הַפִּשְׁפָּשׁ, נִכְנַס לַתָּא, וּמִן הַתָּא אֶל הַהֵיכָל, עַד שֶׁהוּא מַגִּיעַ לַשַּׁעַר הַגָּדוֹל. הִגִּיעַ לַשַּׁעַר הַגָּדוֹל, הֶעֱבִיר אֶת הַנֶּגֶר וְאֶת הַפּוֹתְחוֹת וּפְתָחוֹ. לֹא הָיָה שׁוֹחֵט הַשּׁוֹחֵט, עַד שֶׁשּׁוֹמֵעַ קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח:",
    "en": "The priest came to the northern wicket. There were two wickets for the large gate, one in the northern part of the gate and one in the southern part. Through the wicket that was in the southern part, no person entered. In its regard, the wicket’s status is clarified by the prophet Ezekiel, as it is stated: “Then he brought me back the way of the outer gate of the Sanctuary, which looks toward the east; and it was shut. And the Lord said unto me: This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord, the God of Israel, has entered in by it; and it shall be shut” (Ezekiel 44:1–2). The priest took the key, opened the wicket north of the gate, and entered the compartment. He went from the compartment to the Sanctuary and continued until he would reach the large gate. Once he reached the large gate, which was locked from the inside, he moved the bolt and the locks fixing the bolt in place and opened the gate. The priest who slaughters the daily offering would not slaughter the animal until he would hear that the large gate had been opened.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:8",
    "he": "מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת:",
    "en": "From Jericho the people would hear the sound indicating that the large gate had been opened. From Jericho the people would hear the sound produced in the Temple by the instrument that had the form of a shovel. From Jericho the people would hear the sound of the wood that ben Katin crafted into a mechanism of pulleys for the Basin. From Jericho the people would hear the voice of Gevini the Temple crier, who would proclaim in the Temple each day: Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. From Jericho the people would hear the sound of the flute that was played in the Temple twelve days each year. From Jericho the people would hear the sound of ben Arza clashing the cymbals in the Temple. From Jericho the people would hear the sound of the song of the Levites in the Temple. From Jericho the people would hear the sound of the shofar that was sounded several times each day in the Temple. And some say that in Jericho the people would hear even the voice of the High Priest at the moment that he mentioned the ineffable name of God on Yom Kippur. From Jericho the people would smell the fragrance emanating from the preparation of the incense in the Temple. Rabbi Elazar ben Diglai said: There were goats belonging to my father that grazed in the cities of Mikhvar, located at a distance from Jerusalem, and they would sneeze from the fragrance of the preparation of the incense that they smelled.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.3:9",
    "he": "מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי, נִכְנַס וְנָטַל הַטֶּנִי וְהִנִּיחוֹ לְפָנָיו, וְהָיָה חוֹפֵן וְנוֹתֵן לְתוֹכוֹ, וּבָאַחֲרוֹנָה כִּבֵּד אֶת הַשְּׁאָר לְתוֹכוֹ וְהִנִּיחוֹ וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִים, מְדַשֵּׁן אֶת הַשְּׁאָר וּמַנִּיחַ אֶת אֵלּוּ דּוֹלְקִין בִּמְקוֹמָן. מְצָאָן שֶׁכָּבוּ, מְדַשְּׁנָן וּמַדְלִיקָן מִן הַדּוֹלְקִים, וְאַחַר כָּךְ מְדַשֵּׁן אֶת הַשְּׁאָר. וְאֶבֶן הָיְתָה לִפְנֵי הַמְּנוֹרָה וּבָהּ שָׁלשׁ מַעֲלוֹת, שֶׁעָלֶיהָ הַכֹּהֵן עוֹמֵד וּמֵטִיב אֶת הַנֵּרוֹת. וְהִנִּיחַ אֶת הַכּוּז עַל מַעֲלָה שְׁנִיָּה וְיָצָא:",
    "en": "The priest who won the right of the removal of ash from the inner altar entered through the Sanctuary gate, and he took the basket with him and placed it before him on the floor between him and the altar. And he would take handfuls of ashes from upon the altar and place them in the basket. Ultimately, when only a small amount of ashes remained on the altar, the priest swept the rest into the basket, and placed the basket back on the Sanctuary floor, and emerged from the Sanctuary. The priest who won the right of the removal of ash from the Candelabrum entered the Sanctuary. And if he found in the Candelabrum the two easternmost lamps, the second of which is called the western lamp, still burning, he would first remove the ashes and the burned wicks from the rest of the lamps and place them in the jug, and place new wicks and oil in those lamps. And he would leave these two lamps burning in their own place. If he found that the two easternmost lamps were extinguished, he would remove the ashes and the burned wicks from them and kindle them from the lamps that were still burning. If none were still burning, he would kindle them from the fire on the outer altar. And afterward, the priest would remove the ashes and the wicks from the rest of the lamps. And there was a stone in front of the Candelabrum and in it there were three stairs upon which the priest would stand and prepare the lamps for kindling. Since the Candelabrum was eighteen handbreadths high, it was necessary for the priest to stand on an elevated surface to reach the lamps. And after he placed the ashes and the wicks from the five westernmost lamps in the jug, he would place the jug on the second stair of that stone, and then he emerged from the Sanctuary. When the priest later returned to prepare the two easternmost lamps for kindling, he would remove the jug with the ashes from the Candelabrum, and together with the priest removing the basket with the ashes from the inner altar would pour the ashes from the jug and the basket at the side of the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.4:1",
    "he": "לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה, אֶלָּא מְעַקְּדִין אוֹתוֹ. מִי שֶׁזָּכוּ בָאֵבָרִים, אוֹחֲזִים בּוֹ. וְכָךְ הָיְתָה עֲקֵדָתוֹ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הַשּׁוֹחֵט, עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה. שָׁחַט הַשּׁוֹחֵט, וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית, וְנוֹתֵן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית, וְנוֹתֵן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית:",
    "en": "In preparing the lamb of the daily offering for sacrifice, the priests would not tie the lamb by fastening all four of its legs together; rather, they would bind it by fastening each hind leg to the corresponding foreleg. The priests who won the right to take the limbs up to the ramp would hold the lamb in place while it was being slaughtered. And this was the manner of its binding: The animal would be stood in the northern part of the courtyard while its head would be directed to the south, toward the altar, and its face would be turned to the west, toward the Sanctuary. And the slaughterer would stand to the east of the animal, and his face would be to the west. Twenty-four rings were affixed to the courtyard floor north of the altar, designated for placement of the animal’s neck during its slaughter. The daily offering of the morning was slaughtered at the northwest corner of the altar, at the second ring. The daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. After the slaughterer has slaughtered the lamb and the receiver has received its blood in a vessel to sprinkle on the altar, the priest comes to the northeast corner of the altar and places the first sprinkling in such a manner that the blood will reach the eastern and northern sides of the altar. Next, the priest comes to the southwest corner of the altar and places a second sprinkling in a manner such that the blood will reach the western and southern sides of the altar. With regard to the remainder of the blood, the priest would pour it at the southern base of the altar, at its southwest corner.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.4:2",
    "he": "לֹא הָיָה שׁוֹבֵר בּוֹ אֶת הָרֶגֶל, אֶלָּא נוֹקְבוֹ מִתּוֹךְ עַרְכּוּבּוֹ וְתוֹלֶה בוֹ. הָיָה מַפְשִׁיט וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לֶחָזֶה. הִגִּיעַ לֶחָזֶה, חָתַךְ אֶת הָרֹאשׁ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. חָתַךְ אֶת הַכְּרָעַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. מֵרַק אֶת הַהֶפְשֵׁט, קָרַע אֶת הַלֵּב וְהוֹצִיא אֶת דָּמוֹ. חָתַךְ אֶת הַיָּדַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. עָלָה לָרֶגֶל הַיְמָנִית, חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וּשְׁתֵּי בֵיצִים עִמָּהּ. קְרָעוֹ, וְנִמְצָא כֻלּוֹ גָלוּי לְפָנָיו. נָטַל אֶת הַפֶּדֶר וּנְתָנוֹ עַל בֵּית שְׁחִיטַת הָרֹאשׁ מִלְמַעְלָן. נָטַל אֶת הַקְּרָבַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶם לַהֲדִיחָן. וְהַכֶּרֶס מְדִיחִין אוֹתָהּ בְּבֵית מְדִיחִין כָּל צָרְכָּהּ. וְהַקְּרָבַיִם מְדִיחִין אוֹתָן שְׁלשָׁה פְעָמִים בְּמִעוּטָהּ, עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים:",
    "en": "When the priest flayed the hide of the daily offering after its slaughter, he would not break the animal’s leg in the typical manner of flaying an animal; rather, he punctures the leg from within each knee of the hind leg and suspends the animal by placing these holes on two hooks, in order to flay the animal’s hide. The priest began flaying from the top of the inverted animal, descending until he would reach the hide of the breast. Once he reached the breast, he severed the lamb’s head and gave it to the priest who won the right to take it up to the ramp. Next he severed the four legs below the knee and gave them to the priest who won the right to take them up to the ramp. He completed the flaying of the remaining hide from the breast down, and then the priest cut the heart and drained its blood. Next the priest severed the remaining upper parts of the forelegs and gave them to the priest who won the right to take them up to the ramp. Afterward he moved up to the remaining upper part of the right hind leg, severed it, and gave it to the priest who won the right to take it up to the ramp; and the animal’s two testicles were cut along with the right leg, leaving the animal suspended by its left hind leg. Then the priest tore open the animal’s midsection, resulting in the innards of the entire animal being exposed before him. He took the fats and placed them on the place of slaughter on the animal’s head above it, to conceal the place where it was severed while the priest would take the head to the altar. Then the priest took the innards and gave them to the priest who won the right to take them up to the ramp, in order to rinse them first. And with regard to the stomach, in which there is a significant amount of waste, the priests would rinse it in the rinsing site located in the south of the courtyard, east of the Gate of the Water, and they rinsed it as much it required. And with regard to the innards, the priests would rinse them three times at a minimum, on the marble tables that were positioned between the pillars in the slaughterhouse.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.4:3",
    "he": "נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע:",
    "en": "The priest then took the knife and separated the lung from the liver, and the finger-like protrusion from the lower edge of the liver, also known as the lobe of the liver, from the liver. And he would not move any one of the organs from its place. He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would puncture around the breast, separating it from the flanks and the ribs, and he gave it to the priest who won the right to take it up to the ramp. He then moved up to the right flank and would cut it and separate it from the animal’s body. And he would continue to cut, descending until he would reach the spinal column, and the priest would not touch the spinal column, leaving the spine intact and attached to the left flank. He would continue cutting until he reached the space between the two narrow ribs near the neck, leaving them in place. The priest cut the right flank, separating it from the body of the animal, and gave it to the priest who won the right to take it up to the ramp. And the liver was suspended from it. The priest then came to the cud. He left attached to it, in their entirety, the two narrow ribs from here, the right side, and the two narrow ribs from there, the left side. He cut the cud and gave it to the priest who won the right to take it up to the ramp; and the windpipe, the heart, and the lung were suspended from it. He came to cut the left flank of the body and left attached to it two narrow ribs above, near the haunch, as the animal was suspended upside down, and two narrow ribs below, near the cud. And he also did that with its counterpart, the right flank, resulting in two narrow ribs in each flank above and two narrow ribs in each flank below. He cut the left flank and gave it to the priest who won the right to take it up to the ramp, and the spinal column was with it, and the spleen was suspended from it. And the left flank was greater, i.e., the larger of the two, because it included the spine, but they referred to the right flank as the greater one, as in addition to the flank itself, the liver was suspended from it. He came to the haunch, cut it, and gave it to the priest who won the right to take it up to the ramp. And the tail, and the finger-like protrusion of the liver, and the two kidneys were with it. He took the remaining upper part of the left hind leg, cut it, and gave it to the priest who won the right to take it up to the ramp. This resulted in all of the nine priests who won the rights to take the limbs up to the ramp standing in line, and the limbs were in their hands. The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest’s arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above. The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.5:1",
    "he": "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא:",
    "en": "After the priests completed laying the parts of the daily offering on the ramp, they went to the Chamber of Hewn Stone to recite Shema. The appointed priest who oversaw the lotteries in the Temple said to the priests: Recite a single blessing of the blessings that accompany Shema. And the members of the priestly watch recited a blessing, and then they recited the Ten Commandments, Shema (see Deuteronomy 6:4–9), VeHaya im Shamoa (see Deuteronomy 11:13–21), and VaYomer (see Numbers 15:37–41), the standard formula of Shema. Additionally, they blessed with the people three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; and the blessing of the Temple service, which is also a blessing recited in the Amida prayer; and the Priestly Benediction, recited in the form of a prayer, without the lifting of hands that usually accompanies that blessing (Tosafot). And on Shabbat, when the new priestly watch would begin its service, the priests would add one blessing recited by the outgoing priestly watch, that love, fraternity, peace, and friendship should exist among the priests of the incoming watch.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.5:2",
    "he": "אָמַר לָהֶם, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה. חֲדָשִׁים עִם יְשָׁנִים בֹּאוּ וְהָפִיסוּ, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ לַמִּזְבֵּחַ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הַמַּעֲלֶה אֵבָרִים לַכֶּבֶשׁ הוּא מַעֲלֶה אוֹתָן עַל גַּבֵּי הַמִּזְבֵּחַ:",
    "en": "The appointed priest said to them: Let only those priests who are new to burning the incense come and participate in the lottery for the incense. Whoever won that lottery won the privilege to burn the incense. The appointed priest said to them: Those new priests, i.e., those who had never performed the service, together with those old priests, i.e., those who had already performed it, may come and participate in the lottery to determine who takes the limbs from the bottom half of the ramp, where they had been placed earlier, up to the altar. Rabbi Eliezer ben Ya’akov says: The priest who takes the limbs up to the ramp is the one who takes them up from the ramp and places them upon the altar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.5:3",
    "he": "מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים:",
    "en": "The priests who did not win a lottery were still dressed in the priestly vestments that they were required to don when entering the lottery, so that if they won they would be prepared for immediate service. The appointed priest handed over these priests to the care of the attendants [laḥazanim]. The attendants would undress these priests and remove their garments, and they would leave only their trousers on them. After the priests donned their non-sacred garments, they would remove the priestly trousers and don their non-sacred trousers. And there were four storage compartments there in the Temple for the storage of priestly vestments for each priestly watch, and on each of them was written the use of the garment stored there: Trousers, tunic, belt, and mitre.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.5:4",
    "he": "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַכַּף. וְהַכַּף דּוֹמֶה לְתַרְקַב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק שְׁלשֶׁת קַבִּים, וְהַבָּזָךְ הָיָה בְתוֹכוֹ, מָלֵא וְגָדוּשׁ קְטֹרֶת. וְכִסּוּי הָיָה לוֹ, וּכְמִין מְטוּטֶלֶת הָיָה עָלָיו מִלְמַעְלָן:",
    "en": "The priest who won the lottery to burn the incense would take the spoon used for carrying the incense. And the spoon was similar to a large gold vessel that held three kav, and the smaller vessel was placed inside the spoon. The vessel was filled to overflow with incense. And it had a cover to prevent spillage of the incense, and there was a type of cloth placed upon it from above, to preserve the fragrance of the incense.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.5:5",
    "he": "מִי שֶׁזָּכָה בַמַּחְתָּה, נָטַל מַחְתַּת הַכֶּסֶף, וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ וְחָתָה. יָרַד וְעֵרָן לְתוֹךְ שֶׁל זָהָב. נִתְפַּזֵּר מִמֶּנָּה כְּקַב גֶּחָלִים, וְהָיָה מְכַבְּדָן לָאַמָּה. וּבְשַׁבָּת הָיָה כוֹפֶה עֲלֵיהֶן פְּסַכְתֵּר. וּפְסַכְתֵּר הָיְתָה כְלִי גָדוֹל מַחֲזֶקֶת לֶתֶךְ, וּשְׁתֵּי שַׁרְשְׁרוֹת הָיוּ בָהּ, אַחַת שֶׁהוּא מוֹשֵׁךְ בָּהּ וְיוֹרֵד, וְאַחַת שֶׁהוּא אוֹחֵז בָּהּ מִלְמַעְלָן בִּשְׁבִיל שֶׁלֹּא תִתְגַּלְגֵּל. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כּוֹפִין אוֹתָהּ עַל גַּב גֶּחָלִים וְעַל הַשֶּׁרֶץ בְּשַׁבָּת, וּמוֹרִידִין בָּהּ אֶת הַדֶּשֶׁן מֵעַל גַּבֵּי הַמִּזְבֵּחַ:",
    "en": "The priest who won the right to bring the coal pan with the coals from the outer altar to the incense altar in the Sanctuary took the silver coal pan, ascended to the top of the outer altar, and cleared the extinguished coals from the perimeter of the flame to here and to there. Then he shoveled four kav from the consumed inner coals, which were burned in the depths of the flame, into the coal pan. He descended from the altar and emptied the coals into the coal pan made of gold. Approximately one kav of coals from it was spilled and scattered on the courtyard floor, as the capacity of the gold pan was only three kav. And a priest would sweep the scattered coals into the Temple courtyard drain that passed through the courtyard to drain the waste outside the Temple. And on Shabbat, when it is prohibited to extinguish fire, the priest would not sweep the coals into the canal; rather, he would overturn a pesakhter upon them. And the pesakhter was a large vessel that held a half-kor. And since the pesakhter was a very heavy vessel, there were two chains on it, to facilitate its standard use, removal of ashes from the altar: One chain with which a priest would pull the vessel filled with ashes down the ramp, and one chain that another priest would grasp from above, so that the vessel would not roll down the ramp and the ashes would not spill. And the pesakhter would serve three purposes: The priests would overturn it upon the coals that scattered in the Temple during the transfer from the silver to the gold coal pan on Shabbat, and they would overturn it upon the carcass of a creeping animal found in the Temple on Shabbat, and they would take the ashes down from atop the altar in it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.5:6",
    "he": "הִגִּיעוּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, נָטַל אֶחָד אֶת הַמַּגְרֵפָה וְזוֹרְקָהּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. אֵין אָדָם שׁוֹמֵעַ קוֹל חֲבֵרוֹ בִּירוּשָׁלַיִם מִקּוֹל הַמַּגְרֵפָה. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כֹּהֵן שֶׁשּׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַכֹּהֲנִים נִכְנָסִים לְהִשְׁתַּחֲווֹת, וְהוּא רָץ וּבָא. וּבֶן לֵוִי שֶׁהוּא שׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַלְוִיִּם נִכְנָסִים לְדַבֵּר בַּשִּׁיר, וְהוּא רָץ וּבָא. וְרֹאשׁ הַמַּעֲמָד הָיָה מַעֲמִיד אֶת הַטְּמֵאִים בְּשַׁעַר הַמִּזְרָח:",
    "en": "The priest with the spoonful of incense and the priest with the gold coal pan filled with coals reached the place between the Entrance Hall to the Sanctuary and the outer altar, on their way to the Sanctuary. One of them took the shovel and threw it between the Entrance Hall and the outer altar. No person could hear the voice of another speaking to him in Jerusalem, due to the sound generated by the shovel. And that sound would serve three purposes: Any priest who hears its sound knows that his brethren the priests are entering to prostrate themselves in the Sanctuary at that time, and he would run and come to prostrate himself with them. And any Levite who hears its sound knows that his brethren the Levites are entering the courtyard to stand on their platform to recite the psalm accompanying the libation, and he would run and come to sing with them. And the head of the non-priestly watch, which stands in the courtyard as the agents of the Jewish people, would position the ritually impure priests and singers at the eastern gate of the courtyard, to make it clear that those priests were not performing the Temple service due to their ritual impurity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.6:1",
    "he": "הֵחֵלּוּ עוֹלִים בְּמַעֲלוֹת הָאוּלָם. מִי שֶׁזָּכוּ בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה הָיוּ מַקְדִּימִין לִפְנֵיהֶם. מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי נִכְנַס, וְנָטַל אֶת הַטֶּנִי וְהִשְׁתַּחֲוָה וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִין, מְדַשֵּׁן אֶת הַמִּזְרָחִי, וּמַנִּיחַ אֶת הַמַּעֲרָבִי דוֹלֵק, שֶׁמִּמֶּנּוּ הָיָה מַדְלִיק אֶת הַמְּנוֹרָה בֵּין הָעַרְבַּיִם. מְצָאוֹ שֶׁכָּבָה, מְדַשְּׁנוֹ וּמַדְלִיקוֹ מִמִּזְבַּח הָעוֹלָה. נָטַל אֶת הַכּוּז מִמַּעֲלָה שְׁנִיָּה, וְהִשְׁתַּחֲוָה וְיָצָא:",
    "en": "The priest with the panful of incense and the priest with the gold coal pan filled with coals began ascending the twelve stairs of the Entrance Hall. The priests who won the rights of the removal of ash from the inner altar and the removal of ash from the Candelabrum would precede them, to remove the vessels that remained in the Sanctuary. The priest who won the right of the removal of ash from the inner altar entered the Sanctuary and took the basket that he had left there after removing the ashes from the altar. And when he completed his tasks, he prostrated himself with his hands and feet spread and emerged from the Sanctuary. The priest who won the right of the removal of ash from the Candelabrum entered the Sanctuary, and if he found the two western lamps, i.e., the easternmost and the one immediately to its west, of the Candelabrum burning, he would remove the ash from the easternmost lamp and prepare it anew. But he would leave burning the lamp immediately west of the easternmost lamp, as from that lamp he would kindle the lamps of the Candelabrum in the afternoon. If he found that the lamp west of the easternmost lamp was extinguished, he would remove the ashes and kindle it from the fire on the altar of the burnt offering. He then took the jug in which he had placed the ashes and wicks of the Candelabrum from the second stair of the stone before the Candelabrum and prostrated himself and emerged from the Sanctuary.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.6:2",
    "he": "מִי שֶׁזָּכָה בַמַּחְתָּה, צָבַר אֶת הַגֶּחָלִים עַל גַּבֵּי הַמִּזְבֵּחַ וְרִדְּדָן בְּשׁוּלֵי הַמַּחְתָּה, וְהִשְׁתַּחֲוָה וְיָצָא:",
    "en": "The priest who won the right to bring the coal pan filled with coals to the inner altar for the burning of the incense first piled the coals on the inner altar and then flattened them, distributing them evenly on the altar with the bottom of the coal pan. And when he finished distributing the coals, he prostrated himself and emerged from the Sanctuary.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.6:3",
    "he": "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ. נִתְפַּזֵּר מִמֶּנּוּ לְתוֹכוֹ, נוֹתְנוֹ לוֹ בְחָפְנָיו. וּמְלַמְּדִים אוֹתוֹ, הֱוֵי זָהִיר שֶׁמָּא תַתְחִיל לְפָנֶיךָ, שֶׁלֹּא תִכָּוֶה. הִתְחִיל מְרַדֵּד וְיוֹצֵא. לֹא הָיָה הַמַּקְטִיר מַקְטִיר עַד שֶׁהַמְמֻנֶּה אוֹמֵר לוֹ, הַקְטֵר. אִם הָיָה כֹהֵן גָּדוֹל, הַמְמֻנֶּה אוֹמֵר, אִישִׁי כֹהֵן גָּדוֹל, הַקְטֵר. פָּרְשׁוּ הָעָם, וְהִקְטִיר וְהִשְׁתַּחֲוָה וְיָצָא:",
    "en": "The priest who won the right to burn the incense would take the smaller vessel containing the incense from within the spoon, and would give it to a priest who is his friend or his relative, whom he designated to assist him, and enter the Sanctuary with him. If the incense was scattered from the smaller vessel into the spoon, the priest accompanying him would give the incense to the priest burning the incense in his handfuls. And the experienced priests would teach the priest burning the incense: Be careful, because if you are not careful you might begin scattering the incense on the side of the altar that is before you; rather, start scattering on the far side of the altar, so that you will not be burned by the burning incense when you are scattering it. The priest began flattening it, distributing the incense evenly on the coals on the altar, and when the Sanctuary would become filled with the smoke of the incense, he would emerge from the Sanctuary. The priest burning the incense would not burn it until the appointed priest would say to him: Burn the incense. And if it was the High Priest who was burning the incense, the appointed priest would say to him deferentially: My master, the High Priest, burn the incense. It is derived from the verse: “And there shall be no man in the Tent of Meeting when he goes in to make atonement in the Sanctuary, until he comes out” (Leviticus 16:17), that no one may be standing between the Entrance Hall and the outer altar when the priest burns the incense. Therefore, the people, i.e., the priests, left that area. And the priest burned the incense on the inner altar and prostrated himself and emerged from the Sanctuary.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.7:1",
    "he": "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל נִכְנָס לְהִשְׁתַּחֲווֹת, שְׁלשָׁה אוֹחֲזִין בּוֹ, אֶחָד בִּימִינוֹ, וְאֶחָד בִּשְׂמֹאלוֹ, וְאֶחָד בַּאֲבָנִים טוֹבוֹת. וְכֵיוָן שֶׁשָּׁמַע הַמְמֻנֶּה קוֹל רַגְלָיו שֶׁל כֹּהֵן גָּדוֹל שֶׁהוּא יוֹצֵא, הִגְבִּיהַּ לוֹ אֶת הַפָּרֹכֶת, נִכְנַס וְהִשְׁתַּחֲוָה וְיָצָא, וְנִכְנְסוּ אֶחָיו הַכֹּהֲנִים וְהִשְׁתַּחֲווּ וְיָצָאוּ:",
    "en": "After the priests concluded sacrificing the daily morning offering, they would enter the Sanctuary to prostrate themselves. On occasions when the High Priest would enter the Sanctuary to prostrate himself, he would enter before the other priests. When the High Priest enters the Sanctuary, three priests hold him to assist him and support him, in order to distinguish the service of the High Priest from that of the other priests entering the Sanctuary. One priest held his right hand and one priest held his left hand, and one priest stood behind the High Priest, holding onto the two precious onyx stones located on the shoulders of the High Priest, on the ephod. And once the appointed priest heard the sound from the feet of the High Priest, produced by the bells attached to the bottom of his robe, he knew that the High Priest was emerging from the Sanctuary, and he lifted the curtain suspended at the opening of the Entrance Hall for him, to facilitate his exit. After the High Priest entered and prostrated himself and emerged from the Sanctuary, his brethren the priests entered, prostrated themselves, and emerged from the Sanctuary.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.7:2",
    "he": "בָּאוּ וְעָמְדוּ עַל מַעֲלוֹת הָאוּלָם. עָמְדוּ הָרִאשׁוֹנִים לִדְרוֹם אֲחֵיהֶם הַכֹּהֲנִים, וַחֲמִשָּׁה כֵלִים בְּיָדָם, הַטֶּנִי בְיַד אֶחָד, וְהַכּוּז בְּיַד אֶחָד, וְהַמַּחְתָּה בְיַד אֶחָד, וְהַבָּזָךְ בְּיַד אֶחָד, וְכַף וְכִסּוּיָהּ בְּיַד אֶחָד. וּבֵרְכוּ אֶת הָעָם בְּרָכָה אַחַת, אֶלָּא שֶׁבַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ הָיוּ אוֹמְרִים אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְּכִנּוּיוֹ. בַּמְּדִינָה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם, יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט), וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם:",
    "en": "After the priests emerged from the Sanctuary, they came and stood on the twelve stairs before the Entrance Hall. The first five priests stood to the south of their brethren, the priests, who had taken the limbs of the daily offering up to the altar. And those five priests had five vessels in their hands: The basket with the ashes from the inner altar was in the hands of one priest; and the jug with the ashes from the Candelabrum was in the hands of one priest; and the coal pan was in the hands of one priest; and the smaller vessel, the bowl that held the incense, was in the hands of one priest, who had burned the incense; and the spoon and its cover were in the hands of one priest, the friend or relative of the one who burned the incense. The priests placed their vessels on the ground and then blessed the people, reciting one blessing. The Priestly Benediction was recited outside the Temple as well, but in the Temple, it was recited differently, as in the rest of the country the priests would recite it as three blessings, and the listeners would answer amen after each blessing. But in the Temple they would recite it as one blessing, and the listeners would not respond to each blessing. Rather, at the conclusion of the entire Priestly Benediction they would answer: Blessed are You Lord, God of Israel, from everlasting to everlasting. In the Temple, the priests would recite the name of God as it is written, with the letters yod, heh, vav, heh, whereas in the rest of the country the priests would recite the name of God by His appellation, alef, dalet, nun, yod. Furthermore, in the rest of the country, while reciting the Priestly Benediction the priests lift their hands opposite their shoulders, and in the Temple they raise them above their heads. That is the halakha with regard to all priests in the Temple, except for the High Priest, who does not raise his hands above the frontplate on his forehead, as the name of God is written on the frontplate. Rabbi Yehuda says: Even the High Priest would raise his hands above the frontplate while reciting the Priestly Benediction in the Temple, as it is stated with regard to the Priestly Benediction recited by Aaron the High Priest: “And Aaron lifted his hands toward the people and blessed them” (Leviticus 9:22).",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.7:3",
    "he": "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן:",
    "en": "The High Priest is entitled to sacrifice any offering brought to the Temple, at his discretion. When the High Priest wishes to burn the limbs of the daily offering and the accompanying meal offering, he would ascend the ramp to the altar, and the deputy High Priest would walk to his right. When he reached half the height of the ramp, the Deputy would hold his right hand and take him up to the altar at the top of the ramp. And the first of the nine priests who took the limbs up to the altar handed the High Priest the head and the hind leg of the offering, and the High Priest placed his hands upon them and then threw them onto the altar fire. Next the second of the nine priests handed the two forelegs of the offering to the first priest. He gave them to the High Priest, who placed his hands upon them and then threw them onto the altar fire. At that point, the second priest slipped away and left. And in that manner the priests would hand the High Priest the rest of all the limbs, and he would place his hands upon them and then throw them onto the altar fire. And when he wishes, he places his hands and others throw the limbs onto the fire. When the High Priest, who was at the top of the ramp on the south side of the altar, came to circle the altar to reach the southwestern corner, where he would pour the libation of wine, from where does he begin? He begins from the southeastern corner and continues to the northeastern corner, then to the northwestern corner, and ultimately reaches the southwestern corner. At that point, the priests gave him wine to pour. The Deputy stands at the High Priest’s side at the corner of the altar and the cloths are in his hand, so that he can wave them to signal to the Levites to begin singing when the High Priest pours the libation. Two priests stand at the marble table of the fats, where the limbs and fats were placed before being taken to the altar, and there were two silver trumpets in their hands. These two priests sounded a tekia, a long continuous blast; they then sounded a terua, a series of staccato blasts; and lastly they sounded another tekia to alert the Levites to prepare to recite the psalm. The priests with the trumpets came and stood near ben Arza, the title given to the person who was tasked with striking the cymbals, one to his right and one to his left. Then the High Priest stooped to pour the libation, and the Deputy waved the cloths, and ben Arza struck the cymbals, and the Levites recited the psalm of that day of the week. Each psalm was divided into three sections. Whenever the Levites reached the end of one section of the psalm, the priests sounded a tekia, and the people in the courtyard prostrated themselves. At the end of each section there was a tekia, and for every tekia there was a prostration. That is the procedure for the sacrifice of the daily offering in the service of the House of our God; may it be His will that it will be speedily rebuilt in our day, amen.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Tamid.7:4",
    "he": "הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים:",
    "en": "The following is a list of each daily psalm that the Levites would recite in the Temple. On the first day of the week they would recite the psalm beginning: “A psalm of David. The earth is the Lord’s and all it contains, the world and all who live in it” (Psalms, chapter 24). On the second day they would recite the psalm beginning: “A song; a psalm of the sons of Korah. Great is the Lord and highly to be praised in the city of God, on His sacred mountain” (Psalms, chapter 48). On the third day they would recite the psalm beginning: “A psalm of Asaph. God stands in the divine assembly; among the judges He delivers judgment” (Psalms, chapter 82). On the fourth day they would recite the psalm beginning: “O Lord God, to Whom vengeance belongs, God to Whom vengeance belongs, shine forth” (Psalms, chapter 94). On the fifth day they would recite the psalm beginning: “For the leader; upon the Gittith, a psalm of Asaph. Sing for joy to God, our strength; shout aloud to the God of Jacob” (Psalms, chapter 81). On the sixth day they would recite the psalm beginning: “The Lord reigns: He is robed in majesty; the Lord is robed, girded with strength” (Psalms, chapter 93). On Shabbat they would recite the psalm beginning: “A psalm, a song for Shabbat day” (Psalms, chapter 92). This is interpreted as a psalm, a song for the future, for the day that will be entirely Shabbat and rest for everlasting life.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:1",
    "he": "כְּלֵי עֵץ, וּכְלֵי עוֹר, וּכְלֵי עֶצֶם, וּכְלֵי זְכוּכִית, פְּשׁוּטֵיהֶן טְהוֹרִים, וּמְקַבְּלֵיהֶן טְמֵאִים. נִשְׁבְּרוּ, טָהָרוּ. חָזַר וְעָשָׂה מֵהֶם כֵּלִים, מְקַבְּלִין טֻמְאָה מִכָּאן וּלְהַבָּא. כְּלֵי חֶרֶס וּכְלֵי נֶתֶר, טֻמְאָתָן שָׁוָה. מִטַּמְּאִין וּמְטַמְּאִין בַּאֲוִיר, וּמִטַּמְּאִין מֵאֲחוֹרֵיהֶן, וְאֵינָן מִטַּמְּאִין מִגַּבֵּיהֶן, וּשְׁבִירָתָן הִיא טָהֳרָתָן:",
    "en": "Vessels of wood, vessels of leather, vessels of bone or vessels of glass: If they are simple they are clean If they form a receptacle they are unclean. If they were broken they become clean again. If one remade them into vessels they are susceptible to impurity henceforth. Earthen vessels and vessels of sodium carbonate are equal in respect of impurity: they contract and convey impurity through their air-space; they convey impurity through the outside but they do not become impure through their backs; and when broken they become clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:2",
    "he": "הַדַּקִּין שֶׁבִּכְלֵי חֶרֶס, וְקַרְקְרוֹתֵיהֶן, וְדָפְנוֹתֵיהֶן יוֹשְׁבִין שֶׁלֹּא מְסֻמָּכִין, שִׁעוּרָן, מִכְּדֵי סִיכַת קָטָן וְעַד לֹג. מִלֹּג וְעַד סְאָה, בִּרְבִיעִית. מִסְּאָה וְעַד סָאתַיִם, בַּחֲצִי לֹג. מִסָּאתַיִם וְעַד שָׁלֹשׁ וְעַד חָמֵשׁ סְאִין, בְּלֹג, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, אֲנִי אֵינִי נוֹתֵן בָּהֶן מִדָּה, אֶלָּא, הַדַּקִּין שֶׁבִּכְלֵי חֶרֶס, וְקַרְקְרוֹתֵיהֶן, וְדָפְנוֹתֵיהֶן יוֹשְׁבִין שֶׁלֹּא מְסֻמָּכִין, שִׁעוּרָן מִכְּדֵי סִיכַת קָטָן וְעַד קְדֵרוֹת הַדַּקּוֹת. מֵהַקְּדֵרוֹת הַדַּקּוֹת וְעַד חָבִיּוֹת לוּדִיּוֹת, בִּרְבִיעִית. מִלּוּדִיּוֹת וְעַד לַחְמִיּוֹת, בַּחֲצִי לֹג. מִלַּחְמִיּוֹת וְעַד חֲצָבִים גְּדוֹלִים, בְּלֹג. רַבָּן יוֹחָנָן בֶּן זַכַּאי אוֹמֵר, חֲצָבִים גְּדוֹלִים, שִׁעוּרָן בִּשְׁנֵי לֻגִּין. הַפַּכִּים הַגְּלִילִים וְהֶחָבִיּוֹנוֹת, שִׁעוּר קַרְקְרוֹתֵיהֶן כָּל שֶׁהֵן, וְאֵין לָהֶם דְּפָנוֹת:",
    "en": "As regards the smallest earthen vessels, and the bottoms and sides [of the larger but broken vessels] that can stand unsupported: The prescribed size is a capacity to hold oil sufficient for the anointing of a little finger of a child [if their former capacity] was that of a log. If [their former capacity] was from one log to a se'ah [their present capacity] must be a quarter of a log. If it was from a se'ah to two se'ah it must be half a log. If from two se'ah to three se'ah or as much as five se'ah it must be a log, the words of Rabbi Ishmael. Rabbi Akiva says: I do not prescribe any size for the unbroken vessels, rather: as regards the smallest earthen vessels, and the bottoms and sides [of larger but broken ones] that can stand unsupported: The prescribed size is a capacity to hold enough oil to anoint the little finger of a child. [This size is prescribed for pots] that are not bigger than the small cooking-pots. For small cooking-pots and for those between these and the jars from Lydda the prescribed capacity is a quarter of a log. For those which have a size between that of Lydda jars and Bethlehem jars the capacity must be that of half a log. For those between Bethlehem jars and large stone jars the capacity must be that of a log. Rabbi Yohanan ben Zakkai says: [the prescribed capacity for the fragments] of large stone jars is two logs, and that for the bottoms of broken Galilean flasks and small jars is any whatsoever, but the fragments of their sides are not susceptible to impurity",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:3",
    "he": "הַטְּהוֹרִין שֶׁבִּכְלֵי חֶרֶס, טַבְלָה שֶׁאֵין לָהּ לִזְבֵּז, וּמַחְתָּה פְרוּצָה, וְאַבּוּב שֶׁל קַלָּאִין, וְסִילוֹנוֹת, אַף עַל פִּי כְפוּפִין אַף עַל פִּי מְקַבְּלִין, וְכַבְכָּב שֶׁעֲשָׂאוֹ לְסַל הַפַּת, וּטְפִי שֶׁהִתְקִינוֹ לָעֲנָבִים, וְחָבִית שֶׁל שַׁיָּטִין, וְחָבִית דְּפוּנָה בְשׁוּלֵי הַמַּחַץ, וְהַמִּטָּה, וְהַכִּסֵּא, וְהַסַּפְסָל, וְהַשֻּׁלְחָן, וְהַסְּפִינָה, וְהַמְּנוֹרָה שֶׁל חֶרֶס, הֲרֵי אֵלּוּ טְהוֹרִים. זֶה הַכְּלָל, כֹּל שֶׁאֵין לוֹ תוֹךְ בִּכְלֵי חֶרֶס, אֵין לוֹ אֲחוֹרָיִם:",
    "en": "The following are not susceptible to impurity among earthen vessels: A tray without a rim, A broken incense-pan, A pierced pan for roasting corn, Gutters even if they are bent and even if they have some form of receptacle, A cooking vessel that was turned into a bread-basket cover, A bucket that was turned into a cover for grapes, A barrel used for swimmers, A small jar fixed to the sides of a ladle, A bed, a stool, a bench, a table, a ship, and an earthen lamp, behold these are no susceptible to impurity. The following is a general rule: any among earthen vessels that has no inner part is not susceptible to impurity on its outer sides.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:4",
    "he": "פַּנָּס שֶׁיֶּשׁ בּוֹ בֵית קִבּוּל שֶׁמֶן, טָמֵא. וְשֶׁאֵין בּוֹ, טָהוֹר. מְגוּפַת הַיּוֹצְרִין שֶׁהוּא פוֹתֵחַ בָּהּ, טְהוֹרָה. וְשֶׁהוּא גוֹמֵר בָּהּ, טְמֵאָה. מַשְׁפֵּךְ שֶׁל בַּעֲלֵי בָתִּים, טָהוֹר. וְשֶׁל רוֹכְלִין, טָמֵא, מִפְּנֵי שֶׁהוּא שֶׁל מִדָּה, דִּבְרֵי רַבִּי יְהוּדָה בֶן בְּתֵירָא. רַבִּי עֲקִיבָא אוֹמֵר, מִפְּנֵי שֶׁהוּא מַטֵּהוּ עַל צִדּוֹ וּמֵרִיחַ בּוֹ לַלּוֹקֵחַ:",
    "en": "A lantern that has a receptacle for oil is susceptible to impurity, but one that has none is not susceptible. A potter's mould on which one begins to shape the clay is not susceptible to impurity, but that on which one finishes it is susceptible. A funnel for home use is not susceptible to impurity, but that of merchants is susceptible because it also serves as a measure, the words of Rabbi Judah ben Batera. Rabbi Akiva says: because he puts it on its side to let the buyer smell it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:5",
    "he": "כִּסּוּי כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן, וְכִסּוּי חָבִיוֹת נְיָרוֹת, טְהוֹרִין. וְאִם הִתְקִינוֹ לְתַשְׁמִישׁ, טְמֵאִים. כְּסוּי הַלְּפָס, בִּזְמַן שֶׁהוּא נָקוּב וְיֶשׁ לוֹ חִדּוּד, טָהוֹר. אִם אֵינוֹ נָקוּב וְאֵין לוֹ חִדּוּד, טָמֵא, מִפְּנֵי שֶׁהִיא מְסַנֶּנֶת לְתוֹכוֹ אֶת הַיָּרָק. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, מִפְּנֵי שֶׁהִיא הוֹפֶכֶת עָלָיו אֶת הָרוּנְקִי:",
    "en": "The covers of wine jars and oil jars and the covers of papyrus jars are not susceptible to impurity But if he adapted them for use as receptacles they are susceptible. The cover of a pot: When it has a hole or it has a point, it is not susceptible to impurity, But if it does not have a hole or a pointed top it is susceptible because she drains the vegetables into it. Rabbi Eliezer bar Zadok says: because she turns out the contents [of the pot] on to it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:6",
    "he": "גִּסְטְרָא שֶׁנִּמְצֵאת בַּכִּבְשָׁן, עַד שֶׁלֹּא נִגְמְרָה מְלַאכְתָּהּ, טְהוֹרָה. מִשֶּׁנִּגְמְרָה מְלַאכְתָּהּ, טְמֵאָה. טִיטְרוֹס, רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק מְטַהֵר. רַבִּי יוֹסֵי מְטַמֵּא, מִפְּנֵי שֶׁהוּא כְמוֹצִיא פְרוּטוֹת:",
    "en": "A damaged jar found in a furnace: Before its manufacture was complete it is not susceptible to impurity, But if after its manufacture was complete it is susceptible. A sprinkler: Rabbi Eliezer bar Zadok holds it is not susceptible to impurity; But Rabbi Yose holds it to be susceptible because it lets the liquid out in drops only.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:7",
    "he": "הַטְּמֵאִין שֶׁבִּכְלֵי חֶרֶס, טַבְלָה שֶׁיֶּשׁ לָהּ לִזְבֵּז, וּמַחְתָּה שְׁלֵמָה, וְטַבְלָה שֶׁהִיא מְלֵאָה קְעָרוֹת. נִטְמֵאת אַחַת מֵהֶם בְּשֶׁרֶץ, לֹא נִטְמְאוּ כֻלָּם. אִם יֶשׁ לָהּ לִזְבֵּז עוֹדֵף, נִטְמְאָה אַחַת מֵהֶם, נִטְמְאוּ כֻלָּן. וְכֵן בֵּית תְּבָלִין שֶׁל חֶרֶס, וְקַלְמָרִים הַמְּתֹאָמוֹת. וּבֵית תְּבָלִין שֶׁל עֵץ, שֶׁנִּטְמָא אֶחָד בְּמַשְׁקֶה, לֹא נִטְמָא חֲבֵרוֹ. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, חוֹלְקִין אֶת עָבְיוֹ. הַמְשַׁמֵּשׁ לַטָּמֵא, טָמֵא. הַמְשַׁמֵּשׁ לַטָּהוֹר, טָהוֹר. אִם יֶשׁ לוֹ לִזְבֵּז עוֹדֵף, נִטְמָא אַחַד מֵהֶם, נִטְמָא חֲבֵרוֹ:",
    "en": "The following among earthen vessels are susceptible to impurity:A tray with a rim, An unbroken fire-pan, And a tray made up of dishes, If one of them was defiled by a [dead] creeping thing they do not all become unclean, But if it had a rim that projected above the rims of the dishes and one of them was defiled all are unclean. Similarly with an earthen spice-box and a double ink-pot. If one container was defiled from a liquid, the other is not unclean. Rabbi Yohanan ben Nuri says: its thickness is divided and that side which serves the unclean one is unclean while that which serves the clean one remains clean. If its rim projects above the others and one of them contracted impurity the other is unclean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.2:8",
    "he": "הַלַּפִּיד, טָמֵא. וּבֵית שִׁקְעוֹ שֶׁל נֵר, מִטַּמֵּא בַאֲוִיר. הַמַּסְרֵק שֶׁל צַרְצוּר, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִין:",
    "en": "A torch is susceptible to impurity. And the reservoir of a lamp contracts impurity through its air- space. The comb of a tzartzur: Rabbi Eliezer says: it is not susceptible to impurity, But the sages say that it is susceptible.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:1",
    "he": "שִׁעוּר כְּלִי חֶרֶס לִטַּהֵר, הֶעָשׂוּי לְאֳכָלִין, שִׁעוּרוֹ בְזֵיתִים. הֶעָשׂוּי לְמַשְׁקִין, שִׁעוּרוֹ בְמַשְׁקִין. הֶעָשׂוּי לְכָךְ וּלְכָךְ, מַטִּילִין אוֹתוֹ לְחֻמְרוֹ בְזֵיתִים:",
    "en": "The size of a hole that renders an earthen vessel clean:If the vessel was made for food, the hole must be big enough for olives [to fall through]. If it was used for liquids it suffices for the hole to be big enough for liquids [to go through it]. And if it was used for both, we apply the greater stringency, that olives must be able to fall through.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:2",
    "he": "חָבִית, שִׁעוּרָהּ בִּגְרוֹגָרוֹת, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יְהוּדָה אוֹמֵר, בֶּאֱגוֹזִים. רַבִּי מֵאִיר אוֹמֵר, בְּזֵיתִים. הַלְּפָס וְהַקְּדֵרָה, שִׁעוּרָן בְּזֵיתִים. הַפַּךְ וְהַטְּפִי, שִׁעוּרָן בְּשָׁמֶן. וְהַצַּרְצוּר, שִׁעוּרוֹ בְמָיִם. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלָשְׁתָּן בְּזֵרְעוֹנִין. נֵר, שִׁעוּרוֹ בְשָׁמֶן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּפְרוּטָה קְטַנָּה. נֵר שֶׁנִּטַּל פִּיו, טָהוֹר. וְשֶׁל אֲדָמָה שֶׁהֻסַּק פִּיו בַּפְּתִילָה, טָהוֹר:",
    "en": "A jar: the size of the hole must be such that a dried fig [will fall through], the words of Rabbi Shimon. Rabbi Judah said: walnuts. Rabbi Meir said: olives. A stew-pot or a cooking pot: such that olives [will fall through]. A bucket and a pitcher: such that oil [will fall through]. A tzartzur: such that water [will fall through]. Rabbi Shimon says: in the case of all three, [the hole] must be such that seedlings [will fall through]. A lamp: the size of the hole must be such that oil [will fall through]. Rabbi Eliezer says: such that a small perutah [will fall through]. A lamp whose nozzle has been removed is clean. And one made of earth whose nozzle has been burned by the wick is also clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:3",
    "he": "חָבִית שֶׁנִּקְּבָה וַעֲשָׂאָהּ בְּזֶפֶת, וְנִשְׁבְּרָה, אִם יֵשׁ בִּמְקוֹם הַזֶּפֶת מַחֲזִיק רְבִיעִית, טְמֵאָה, מִפְּנֵי שֶׁלֹּא בָטַל שֵׁם כְּלִי מֵעָלֶיהָ. חֶרֶס שֶׁנִּקַּב וַעֲשָׂאוֹ בְזֶפֶת, אַף עַל פִּי מַחֲזִיק רְבִיעִית, טָהוֹר, מִפְּנֵי שֶׁבָּטַל שֵׁם כְּלִי מֵעָלָיו:",
    "en": "A jar that had a hole and was mended with pitch and then was broken again: If the fragment that was mended with the pitch can hold a quarter of a log it is unclean, since the designation of a vessel has never ceased to be applied to it. A potsherd that had a hole and was mended with pitch, it is clean though it can contain a quarter of a log, because the designation of a vessel has ceased to be applied to it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:4",
    "he": "חָבִית שֶׁנִּתְרוֹעֲעָה וּטְפָלָהּ בִּגְלָלִים, אַף עַל פִּי שֶׁהוּא נוֹטֵל אֶת הַגְּלָלִים וְהַחֲרָסִים נוֹפְלִים, טְמֵאָה, מִפְּנֵי שֶׁלֹּא בָטַל שֵׁם כְּלִי מֵעָלֶיהָ. נִשְׁבְּרָה וְדִבֵּק מִמֶּנָּה חַרְסִית, אוֹ שֶׁהֵבִיא חַרְסִית מִמָּקוֹם אַחֵר וּטְפָלָן בִּגְלָלִים, אַף עַל פִּי שֶׁהוּא נוֹטֵל הַגְּלָלִים וְהַחֲרָסִין עוֹמְדִים, טְהוֹרָה, מִפְּנֵי שֶׁבָּטַל שֵׁם כְּלִי מֵעָלֶיהָ. הָיָה בָהּ חֶרֶס מַחֲזִיק רְבִיעִית, כֻּלָּהּ מִטַּמָּא בְמַגָּע, וּכְנֶגְדּוֹ מִטַּמֵּא בַאֲוִיר:",
    "en": "If a jar was about to be cracked but was strengthened with cattle dung, although the potsherds would fall apart were the dung to be removed, it is unclean, because the designation of vessel never ceased to apply. If it was broken and some of its pieces were stuck together again, or if he brought other pieces of clay from elsewhere, and it was also lined with cattle dung, even though the potsherds hold together when the dung is removed, it is clean, because the designation of vessel ceased to apply. If it contained one potsherd that could hold a quarter of a log, all its parts contract impurity by contact, but that potsherd contracts impurity through its air-space.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:5",
    "he": "הַטּוֹפֵל כְּלִי חֶרֶס הַבָּרִיא, רַבִּי מֵאִיר וְרַבִּי שִׁמְעוֹן מְטַמְּאִים. וַחֲכָמִים אוֹמְרִים, הַטּוֹפֵל אֶת הַבָּרִיא, טָהוֹר. וְאֶת הָרָעוּעַ, טָמֵא. וְכֵן בְּחִדּוּק הַקֵּרוּיָה:",
    "en": "One who lines a sound vessel: Rabbi Meir and Rabbi Shimon say: [the lining] contracts impurity. But the sages say: a lining over a sound vessel is not susceptible to impurity, and only one over a cracked vessel is susceptible. And the same dispute applies to the hoop of a pumpkin shell.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:6",
    "he": "יַבְּלִית שֶׁטּוֹפְלִין בָּהּ הַפִּטָּסִין, הַנּוֹגֵעַ בָּהּ, טָמֵא. מְגוּפַת חָבִית, אֵינָהּ חִבּוּר. הַנּוֹגֵעַ בְּטִפּוּלוֹ שֶׁל תַּנּוּר, טָמֵא:",
    "en": "As to dog's tooth which which they line large jars: anything that touches it becomes unclean. The plug of a jar is not regarded as connected. That which touches the lining of an oven is unclean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:7",
    "he": "מֵחַם שֶׁטְּפָלוֹ בְחֹמֶר וּבְחַרְסִית, הַנּוֹגֵעַ בַּחֹמֶר, טָמֵא. וּבַחַרְסִית, טָהוֹר. קוּמְקוּם שֶׁנִּקַּב וַעֲשָׂאוֹ בְזֶפֶת, רַבִּי יוֹסֵי מְטַהֵר, שֶׁאֵינוֹ יָכוֹל לְקַבֵּל אֶת הַחַמִּין כְּצוֹנֵן. וְכֵן הָיָה אוֹמֵר בִּכְלֵי זֶפֶת. כְּלֵי נְחֹשֶׁת שֶׁזְּפָתָן, טְהוֹרִין. וְאִם לְיַיִן, טְמֵאִין:",
    "en": "A cauldron which was lined with mortar or with potter's clay: That which touches the mortar is unclean; But that which touches the potter's clay is clean. A kettle which was punctured and the hole was stopped with pitch: Rabbi Yose rules that it is clean since it cannot hold hot water as cold. The same ruling he also gave concerning vessels made of pitch. Copper vessels which were lined with pitch the lining is clean, But if they are used for wine, it is unclean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.3:8",
    "he": "חָבִית שֶׁנִּקְּבָה וַעֲשָׂאָהּ בְּזֶפֶת יָתֵר מִצָּרְכָּהּ, הַנּוֹגֵעַ בְּצָרְכָּהּ, טָמֵא. יָתֵר מִצָּרְכָּהּ, טָהוֹר. זֶפֶת שֶׁנָּטְפָה עַל הֶחָבִית, הַנּוֹגֵעַ בָּהּ, טָהוֹר. מַשְׁפֵּךְ שֶׁל עֵץ וְשֶׁל חֶרֶס שֶׁפְּקָקוֹ בְזֶפֶת, רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מְטַמֵּא. רַבִּי עֲקִיבָא מְטַמֵּא בְשֶׁל עֵץ, וּמְטַהֵר בְּשֶׁל חֶרֶס. רַבִּי יוֹסֵי מְטַהֵר בִּשְׁנֵיהֶם:",
    "en": "A jar which which was pierced and the hole stopped up with more pitch than was necessary: That which touches the needed portion is unclean, But that which touches the unneeded portion is clean. Pitch which dripped upon a jar, that which touches it is clean. A wooden or earthen funnel which was stopped up with pitch: Rabbi Elazar ben Azariah says that it is unclean. Rabbi Akiva says that it is unclean when it is of wood and clean when it is of earthenware. Rabbi Yose says that both are clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.4:1",
    "he": "הַחֶרֶס שֶׁאֵינוֹ יָכוֹל לַעֲמֹד מִפְּנֵי אָזְנוֹ, אוֹ שֶׁהָיָה בוֹ חִדּוּד וְהַחִדּוּד מַכְרִיעוֹ, טָהוֹר. נִטְּלָה הָאֹזֶן, נִשְׁבַּר הַחִדּוּד, טָהוֹר. רַבִּי יְהוּדָה מְטַמֵּא. חָבִית שֶׁנִּפְחֲתָה, וְהִיא מְקַבֶּלֶת עַל דָּפְנוֹתֶיהָ, אוֹ שֶׁנֶּחְלְקָה כְמִין שְׁתֵּי עֲרֵבוֹת, רַבִּי יְהוּדָה מְטַהֵר, וַחֲכָמִים מְטַמְּאִין:",
    "en": "A potsherd that cannot stand unsupported on account of its handle, or a potsherd whose bottom is pointed and that point causes it to overbalance, is clean. If the handle was removed or the point was broken off it is still clean. Rabbi Judah says that it is unclean. If a jar was broken but is still capable of holding something in its sides, or if it was split into a kind of two troughs: Rabbi Judah says it is clean But the sages say it is unclean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.4:2",
    "he": "חָבִית שֶׁנִּתְרוֹעֲעָה וְאֵינָהּ יְכוֹלָה לְהִטַּלְטֵל בַּחֲצִי קַב גְּרוֹגָרוֹת, טְהוֹרָה. גִּסְטְרָא שֶׁנִּתְרוֹעֲעָה וְאֵינָהּ מְקַבֶּלֶת מַשְׁקִין, אַף עַל פִּי שֶׁהִיא מְקַבֶּלֶת אֳכָלִין, טְהוֹרָה שֶׁאֵין שְׁיָרִין לִשְׁיָרִין:",
    "en": "If a jar was cracked and cannot be moved with half a kav of dried figs in it, it is clean. If a damaged vessel (gistera) was cracked and it cannot hold any liquid, even though it can hold foodstuffs, it is clean, since remnants do not have remnants.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.4:3",
    "he": "אֵיזוֹ הִיא גִסְטְרָא, כֹּל שֶׁנִּטְּלוּ אָזְנֶיהָ. הָיוּ בָהּ חִדּוּדִין יוֹצְאִין, כֹּל הַמְקַבֵּל עִמָּהּ בְּזֵיתִים, מִטַּמֵּא בְמַגָּע וּכְנֶגְדּוֹ מִטַּמֵּא בַאֲוִיר. וְכֹל שֶׁאֵינוֹ מְקַבֵּל עִמָּהּ בְּזֵיתִים, מִטַּמֵּא בְמַגָּע וְאֵין כְּנֶגְדּוֹ מִטַּמֵּא בַאֲוִיר. הָיְתָה מֻטָּה עַל צִדָּהּ כְּמִין קַתֶּדְרָה, כֹּל הַמְקַבֵּל עִמָּהּ בְּזֵיתִים, מִטַּמֵּא בְמַגָּע וּכְנֶגְדּוֹ מִטַּמֵּא בַאֲוִיר. וְכֹל שֶׁאֵינוֹ מְקַבֵּל עִמָּהּ בְּזֵיתִים, מִטַּמֵּא בְמַגָּע וְאֵין כְּנֶגְדּוֹ מִטַּמֵּא בַאֲוִיר. שׁוּלֵי קוֹרְפִיּוֹת וְשׁוּלֵי קוֹסִים הַצִּידוֹנִיִּים, אַף עַל פִּי שֶׁאֵינָם יְכוֹלִים לֵישֵׁב שֶׁלֹּא מְסֻמָּכִין, טְמֵאִין, שֶׁלְּכָךְ נַעֲשׂוּ מִתְּחִלָּתָן:",
    "en": "What is meant by a \"damaged vessel\" (gistera)? One whose handles were removed. If sharp ends projected from it: Any part of it which can contain olives contracts impurity by contact, while any impurity opposite an end conveys impurity to the vessel through its air-space, But any part of it which cannot contain olives contracts impurity by contact, while an impurity opposite an end does not convey impurity through its air-space. If it was leaning on its side like a kind of cathedra, Any part of it which can contain olives contracts impurity by contact, while any impurity opposite an end conveys impurity to the vessel through its air-space, But any part of it which cannot contain olives contracts impurity by contact, while an impurity opposite an end does not convey impurity to the vessel through its air-space. Bowls with Korfian [bottoms], and cups with Zidonian bottoms, although they cannot stand unsupported, are susceptible to impurity, because they were originally fashioned in this manner.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.4:4",
    "he": "כְּלִי חֶרֶשׂ שֶׁיֶּשׁ לוֹ שָׁלֹשׁ שְׂפָיוֹת, הַפְּנִימִית עוֹדֶפֶת, הַכֹּל טָהוֹר. הַחִיצוֹנָה עוֹדֶפֶת, הַכֹּל טָמֵא. הָאֶמְצָעִית עוֹדֶפֶת, מִמֶּנָּה וְלִפְנִים, טָמֵא. מִמֶּנָּה וְלַחוּץ, טָהוֹר. הָיוּ שָׁווֹת, רַבִּי יְהוּדָה אוֹמֵר, חוֹלְקִין הָאֶמְצָעִית. וַחֲכָמִים אוֹמְרִים, הַכֹּל טָהוֹר. כְּלֵי חֶרֶס, מֵאֵימָתַי מְקַבְּלִין טֻמְאָה, מִשֶּׁיִּצָּרְפוּ בַכִּבְשָׁן, וְהִיא גְמַר מְלַאכְתָּן:",
    "en": "An earthenware vessel that has three rims: If the innermost one projects above the others, all outside it is not susceptible to impurity. If the outermost one projects above the others all within it is susceptible to impurity; And if the middle one projects above the others, that which is within it is susceptible to impurity, while that which is without it is not susceptible to impurity. If they were equal in height: Rabbi Judah says: the middle one is deemed to be divided. But the sages ruled: all are not susceptible to impurity. When do earthenware vessels become susceptible to impurity? As soon as they are baked in the furnace, that being the completion of their manufacture.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:1",
    "he": "תַּנּוּר, תְּחִלָּתוֹ אַרְבָּעָה, וּשְׁיָרָיו אַרְבָּעָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּמֶּה דְבָרִים אֲמוּרִים, בְּגָדוֹל. אֲבָל בְּקָטָן, תְּחִלָּתוֹ כָּל שֶׁהוּא, וּשְׁיָרָיו רֻבּוֹ, מִשֶּׁתִּגָּמֵר מְלַאכְתּוֹ. אֵיזֶהוּ גְמַר מְלַאכְתּוֹ, מִשֶּׁיַּסִּיקֶנּוּ כְּדֵי לֶאֱפוֹת בּוֹ סֻפְגָּנִין. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁיַּסִּיק אֶת הֶחָדָשׁ, כְּדֵי לֶאֱפוֹת בַּיָּשָׁן סֻפְגָּנִין:",
    "en": "A baking oven originally must be no less than four handbreadths [high] and what is left of it four handbreadths, the words of Rabbi Meir. But the sages say: this applies only to a large oven but in the case of a small one it originally can be [any height] and what is left is the greater part of it. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the baking of spongy cakes. Rabbi Judah says: when a new oven has been heated to a degree that sufficed for the baking of spongy cakes in an old one.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:2",
    "he": "כִּירָה, תְּחִלָּתָהּ שָׁלֹשׁ, וּשְׁיָרֶיהָ שָׁלֹשׁ, מִשֶּׁתִּגָּמֵר מְלַאכְתָּהּ. אֵיזֶהוּ גְמַר מְלַאכְתָּהּ, מִשֶּׁיַּסִּיקֶנָּה, כְּדֵי לְבַשֵּׁל עָלֶיהָ בֵיצָה קַלָּה שֶׁבַּבֵּיצִים, טְרוּפָה וּנְתוּנָה בְאִלְפָּס. הַכֻּפָּח, עֲשָׂאוֹ לַאֲפִיָּה, שִׁעוּרוֹ כַּתַּנּוּר. עֲשָׂאוֹ לְבִשּׁוּל, שִׁעוּרוֹ כַּכִּירָה. הָאֶבֶן הַיּוֹצֵא מִן הַתַּנּוּר טֶפַח, וּמִן הַכִּירָה שָׁלֹשׁ אֶצְבָּעוֹת, חִבּוּר. הַיּוֹצֵא מִן הַכֻּפָּח, עֲשָׂאוֹ לַאֲפִיָּה, שִׁעוּרוֹ כַּתַּנּוּר. עֲשָׂאוֹ לְבִשּׁוּל, שִׁעוּרוֹ כַּכִּירָה. אָמַר רַבִּי יְהוּדָה, לֹא אָמְרוּ טֶפַח, אֶלָּא בֵין הַתַּנּוּר וְלַכֹּתֶל. הָיוּ שְׁנֵי תַנּוּרִין סְמוּכִים זֶה לָזֶה, נוֹתֵן לָזֶה טֶפַח וְלָזֶה טֶפַח, וְהַשְּׁאָר טָהוֹר:",
    "en": "A double stove: its original height must be no less than three fingerbreadths and what is left of it three fingerbreadths. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the cooking of the lightest of eggs when scrambled and put in a saucepan. A single stove: if it was made for baking its prescribed size is the same as that for a baking-oven, and if it was made for cooking its prescribed size is the same as that for a double stove. A stone that projects one handbreadth from a baking-oven or three fingerbreadths from a double stove is considered a connection. One that projects from a single stove, if it was made for baking, the prescribed size is the same as that for a baking-oven, and if it was made for cooking the prescribed size is the same as that for a double stove. Rabbi Judah said: they spoke of a ‘handbreadth’ only where the projection was between the oven and a wall. If two ovens were adjacent to one another, they allot one handbreadth to this one and one to the other and the remainder is clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:3",
    "he": "עֲטֶרֶת כִּירָה, טְהוֹרָה. טִירַת הַתַּנּוּר, בִּזְמַן שֶׁהִיא גְבוֹהָה אַרְבָּעָה טְפָחִים, מִטַּמְּאָה בְמַגָּע וּבַאֲוִיר. פְּחוּתָה מִכָּאן, טְהוֹרָה. אִם חִבְּרָהּ לוֹ, אֲפִלּוּ עַל שָׁלֹשׁ אֲבָנִים טְמֵאָה. בֵּית הַפַּךְ וּבֵית הַתְּבָלִין וּבֵית הַנֵּר שֶׁבַּכִּירָה, מִטַּמְּאִין בְּמַגָּע וְאֵינָן מִטַּמְּאִין בַּאֲוִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יִשְׁמָעֵאל מְטַהֵר:",
    "en": "The crown of a double stove is clean. The fender around an oven: if it is four handbreadths high it contracts impurity by contact and through its air-space, but if it was lower it is clean. If it was joined to it, even if only by three stones, it is unclean. The place [on the stove] for the oil cruse, the spice-pot, and the lamp contract impurity by contact but not through their air-space, the words of Rabbi Meir. Rabbi Ishmael rules that they are clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:4",
    "he": "תַּנּוּר שֶׁהֻסַּק מֵאֲחוֹרָיו, אוֹ שֶׁהֻסַּק שֶׁלֹּא לְדַעְתּוֹ, אוֹ שֶׁהֻסַּק בְּבֵית הָאֻמָּן, טָמֵא. מַעֲשֶׂה שֶׁנָּפְלָה דְלֵקָה בְתַנּוּרֵי כְפַר סִגְנָה, וּבָא מַעֲשֶׂה לְיַבְנֶה, וְטִמְּאָן רַבָּן גַּמְלִיאֵל:",
    "en": "An oven that was heated from its outside, or one that was heated without the owner's knowledge, or one that was heated while still in the craftsman's house is susceptible to impurity. It once happened that a fire broke out among the ovens of Kefar Signah, and when the case was brought up at Yavneh Rabban Gamaliel ruled that they were unclean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:5",
    "he": "מוּסַף הַתַּנּוּר שֶׁל בַּעֲלֵי בָתִּים, טָהוֹר. וְשֶׁל נַחְתּוֹמִין, טָמֵא, מִפְּנֵי שֶׁהוּא סוֹמֵךְ עָלָיו אֶת הַשַּׁפּוּד. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, מִפְּנֵי שֶׁהוּא אוֹפֶה בוֹ כְּשֶׁהוּא נִדְחָק. כַּיּוֹצֵא בוֹ, מוּסַף הַיּוֹרָה שֶׁל שׁוֹלְקֵי זֵיתִים, טָמֵא. וְשֶׁל צַבָּעִים, טָהוֹר:",
    "en": "The additional piece of a householder's oven is clean, but that of bakers is unclean because he rests the roasting spit on it. Rabbi Yohanan Hasandlar said: because one bakes on it when pressed [for space]. Similarly the additional part of the boiler used by olive cookers is susceptible to impurity, but that of one used by dyers is not susceptible.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:6",
    "he": "תַּנּוּר שֶׁנָּתַן בּוֹ עָפָר עַד חֶצְיוֹ, מֵעָפָר וּלְמַטָּן, מִטַּמֵּא בְמַגָּע. מֵעָפָר וּלְמַעְלָן, מִטַּמֵּא בַאֲוִיר. נְתָנוֹ עַל פִּי הַבּוֹר אוֹ עַל פִּי הַדּוּת, וְנָתַן שָׁם אֶבֶן, רַבִּי יְהוּדָה אוֹמֵר, אִם מַסִּיק מִלְּמַטָּן, וְהוּא נִסּוֹק מִלְמַעְלָן, טָמֵא. וַחֲכָמִים אוֹמְרִים, הוֹאִיל וְהֻסַּק מִכָּל מָקוֹם, טָמֵא:",
    "en": "If an oven was half filled with earth, the part from the earth downwards contracts impurity by contact only while the part from the earth upwards contracts impurity [also] from its air- space. If he put the oven over the mouth of a cistern or over that of a cellar and he put a stone at its side: Rabbi Judah says: if when heated below it becomes also heated above it is susceptible to impurity. But the sages say: since it was heated, no matter how, it is susceptible to impurity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:7",
    "he": "תַּנּוּר שֶׁנִּטְמָא, כֵּיצַד מְטַהֲרִין אוֹתוֹ. חוֹלְקוֹ לִשְׁלֹשָׁה, וְגוֹרֵר אֶת הַטְּפֵלָה עַד שֶׁיְּהֵא בָאָרֶץ. רַבִּי מֵאִיר אוֹמֵר, אֵינוֹ צָרִיךְ לִגְרֹר אֶת הַטְּפֵלָה, וְלֹא עַד שֶׁיְּהֵא בָאָרֶץ, אֶלָּא מְמַעֲטוֹ מִבִּפְנִים אַרְבָּעָה טְפָחִים. רַבִּי שִׁמְעוֹן אוֹמֵר, וְצָרִיךְ לְהַסִּיעוֹ. חִלְּקוֹ לִשְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַגָּדוֹל טָמֵא וְהַקָּטָן טָהוֹר. חֲלָקוֹ לִשְׁלֹשָׁה, אֶחָד גָּדוֹל כִּשְׁנַיִם, הַגָּדוֹל טָמֵא, וּשְׁנַיִם הַקְּטַנִּים טְהוֹרִין:",
    "en": "If an oven contracted impurity how is it to be cleansed? He must divide into three parts and scrape off the plastering so that [the oven] touches the ground. Rabbi Meir says: he does not need to scrape off the plastering nor is it necessary for [the oven] to touch the ground. Rather he reduces it within to a height of less than four handbreadths. Rabbi Shimon says: he must move it [from its position]. If it was divided into two parts, one large and the other small, the larger remains unclean and the smaller becomes clean. If it was divided into three parts one of which was as big as the other two together, the big one remains unclean and the two small ones become clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:8",
    "he": "חֲתָכוֹ חֻלְיוֹת לְרָחְבּוֹ, פָּחוֹת מֵאַרְבָּעָה טְפָחִים, טָהוֹר. מֵרְחוֹ בְטִיט, מְקַבֵּל טֻמְאָה מִשֶּׁיַּסִּיקֶנּוּ כְּדֵי לֶאֱפוֹת בּוֹ סֻפְגָּנִין. הִרְחִיק מִמֶּנּוּ אֶת הַטְּפֵלָה וְנָתַן חֹל אוֹ צְרוֹר בֵּינְתַיִם, בָּזֶה אָמְרוּ, הַנִּדָּה וְהַטְּהוֹרָה אוֹפוֹת בּוֹ וְהוּא טָהוֹר:",
    "en": "If an oven was cut up by its width into rings that are each less than four handbreadths in height, it is clean. If he subsequently plastered it over with clay, it becomes susceptible to impurity when it is heated to a degree that suffices for the baking of spongy cakes. If he distanced the plastering, and sand or gravel was put between it and the oven sides of such an oven it has been said, \"A menstruant as well as a clean woman may bake in it and it remains clean.\"",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:9",
    "he": "תַּנּוּר שֶׁבָּא מְחֻתָּךְ מִבֵּית הָאֻמָּן, וְעָשָׂה בוֹ לִמּוּדִין, וְנוֹתְנָן עָלָיו וְהוּא טָהוֹר, נִטְמָא. וְסִלֵּק אֶת לִמּוּדָיו, טָהוֹר. הֶחֱזִירָן לוֹ, טָהוֹר. מֵרְחוֹ בְטִיט, מְקַבֵּל טֻמְאָה, וְאֵינוֹ צָרִיךְ לְהַסִּיקֶנּוּ, שֶׁכְּבָר הֻסָּק:",
    "en": "An oven which came cut up in sections from the craftsman's house and he made for it hoops and put them on it, it is clean. If it contracts impurity, and then he removed its hoops it is clean. If he put them back on, it is still clean. If he plastered it with clay, it becomes susceptible to impurity and there is no need to heat it since it was once heated.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:10",
    "he": "חֲתָכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִין. זֶה תַנּוּרוֹ שֶׁל עַכְנָאי. יוֹרוֹת הָעַרְבִיִּין שֶׁהוּא חוֹפֵר בָּאָרֶץ וְטָח בְּטִיט, אִם יָכוֹל הַטִּיחַ לַעֲמוֹד בִּפְנֵי עַצְמוֹ, טָמֵא. וְאִם לָאו, טָהוֹר. וְזֶה תַנּוּרוֹ שֶׁל בֶּן דִּינָאי:",
    "en": "If he cut the oven up into rings, and then he put sand between each pair of rings, Rabbi Eliezer says: it is clean. But the sages say: it is unclean. This is the oven of Akhnai. As regards Arabian vats, which are holes dug in the ground and plastered with clay, if the plastering can stand of itself it is susceptible to impurity; Otherwise it is not susceptible. This is the oven of Ben Dinai.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.5:11",
    "he": "תַּנּוּר שֶׁל אֶבֶן וְשֶׁל מַתֶּכֶת, טָהוֹר, וְטָמֵא מִשּׁוּם כְּלֵי מַתָּכוֹת. נִקַּב, נִפְגַּם, נִסְדַּק, עָשָׂה לוֹ טְפֵלָה, אוֹ מוּסָף שֶׁל טִיט, טָמֵא. כַּמָּה יְהֵא בַנֶּקֶב, כְּדֵי שֶׁיֵּצֵא בוֹ הָאוּר. וְכֵן בְּכִירָה. כִּירָה שֶׁל אֶבֶן וְשֶׁל מַתֶּכֶת טְהוֹרָה, וּטְמֵאָה מִשּׁוּם כְּלֵי מַתָּכוֹת, נִקְּבָה, נִפְגְּמָה, נִסְדְּקָה, עָשָׂה לָהּ פִּטְפּוּטִין, טְמֵאָה. מֵרְחָהּ בְּטִיט בֵּין מִבִּפְנִים בֵּין מִבַּחוּץ, טְהוֹרָה. רַבִּי יְהוּדָה אוֹמֵר, מִבִּפְנִים טְמֵאָה, וּמִבַּחוּץ טְהוֹרָה:",
    "en": "An oven of stone or of metal is clean, But the latter is unclean as a metal vessel. If a hole was made in it, or if it was damaged or cracked, and he lined it with plaster or with a rim of clay, it is unclean. What must be the size of the hole [for it to be pure]? It must be big enough for the flame to come through. The same applies also to a stove. A stove of stone or of metal is clean. But the latter is unclean as a metal vessel. If a hole was made in it or if it was damaged or cracked but was provided with props it is unclean. If it was lined with clay, whether inside or outside, it remains clean. Rabbi Judah says: if [the lining was] inside it is unclean but if outside it remains clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.6:1",
    "he": "הָעוֹשֶׂה שְׁלֹשָׁה פִטְפּוּטִים בָּאָרֶץ וְחִבְּרָן בְּטִיט לִהְיוֹת שׁוֹפֵת עֲלֵיהֶן אֶת הַקְּדֵרָה, טְמֵאָה. קָבַע שְׁלֹשָׁה מַסְמְרִין בָּאָרֶץ לִהְיוֹת שׁוֹפֵת עֲלֵיהֶן הַקְּדֵרָה, אַף עַל פִּי שֶׁעָשָׂה בְרֹאשׁוֹ מָקוֹם שֶׁתְּהֵא הַקְּדֵרָה יוֹשֶׁבֶת, טְהוֹרָה. הָעוֹשֶׂה שְׁתֵּי אֲבָנִים כִּירָה וְחִבְּרָם בְּטִיט, טְמֵאָה. רַבִּי יְהוּדָה מְטַהֵר, עַד שֶׁיַּעֲשֶׂה שְׁלִישִׁית, אוֹ עַד שֶׁיִּסְמֹךְ לַכֹּתֶל. אַחַת בְּטִיט וְאַחַת שֶׁלֹּא בְטִיט, טְהוֹרָה:",
    "en": "If he put three props into the ground and joined them [to the ground] with clay so that a pot could be set on them, [the structure] is susceptible to impurity. If he set three nails in the ground so that a pot could be set on them, even though a place was made on the top for the pot to rest, [the structure] is not susceptible to impurity. One who made a stove of two stones, joining them [to the ground] with clay: It is susceptible to impurity. Rabbi Judah says that it is not susceptible to impurity, unless a third stone is added or [the structure] is placed near a wall. If one stone was joined with clay and the other was not joined with clay, [the structure] is not susceptible to impurity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.6:2",
    "he": "הָאֶבֶן שֶׁהָיָה שׁוֹפֵת עָלֶיהָ וְעַל הַתַּנּוּר, עָלֶיהָ וְעַל הַכִּירָה, עָלֶיהָ וְעַל הַכֻּפָּח, טְמֵאָה. עָלֶיהָ וְעַל הָאֶבֶן, עָלֶיהָ וְעַל הַסֶּלַע, עָלֶיהָ וְעַל הַכֹּתֶל, טְהוֹרָה. וְזוֹ הָיְתָה כִּירַת הַנְּזִירִים שֶׁבִּירוּשָׁלַיִם, שֶׁכְּנֶגֶד הַסָּלַע. כִּירַת הַטַּבָּחִים, בִּזְמַן שֶׁהוּא נוֹתֵן אֶבֶן בְּצַד אֶבֶן, נִטְמֵאת אַחַת מֵהֶן, לֹא נִטְמְאוּ כֻלָּן:",
    "en": "A stone on which he placed a pot, [on it] and on an oven, or on it and a double stove, or on it and on a stove, is susceptible to impurity. [If he set the pot] on it and on another stone, on it and on a rock, or on it and on a wall, it is not susceptible to impurity. And such was the stove of the Nazirites in Jerusalem which was set up against a rock. As regards the stove of the butchers, where the stones are placed side by side, if one of the stoves contracted impurity, the others do not become unclean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.6:3",
    "he": "שָׁלֹשׁ אֲבָנִים שֶׁעֲשָׂאָן שְׁתֵּי כִירַיִם, נִטְמֵאת אַחַת מִן הַחִיצוֹנָה, הָאֶמְצָעִית הַמְשַׁמֶּשֶׁת אֶת הַטְּמֵאָה, טְמֵאָה. הַמְשַׁמֶּשֶׁת הַטְּהוֹרָה, טְהוֹרָה. נִטְּלָה הַטְּהוֹרָה, הֻחְלְטָה הָאֶמְצָעִית לְטֻמְאָה. נִטְּלָה הַטְּמֵאָה, הֻחְלְטָה הָאֶמְצָעִית לִטְהוֹרָה. נִטְמְאוּ שְׁתַּיִם הַחִיצוֹנוֹת, אִם הָיְתָה הָאֶמְצָעִית גְּדוֹלָה, נוֹתֵן לָזוֹ כְדֵי שְׁפִיתָה מִכָּאן וְלָזוֹ כְדֵי שְׁפִיתָה מִכָּאן, וְהַשְּׁאָר טָהוֹר. וְאִם הָיְתָה קְטַנָּה, הַכֹּל טָמֵא. נִטְּלָה הָאֶמְצָעִית, אִם יָכוֹל לִשְׁפֹּת עָלֶיהָ יוֹרָה גְדוֹלָה, טְמֵאָה. הֶחֱזִירָהּ, טְהוֹרָה. מֵרְחָהּ בְּטִיט, מְקַבֶּלֶת טֻמְאָה מִשֶּׁיַּסִּיקֶנָּה כְּדֵי לְבַשֵּׁל עָלֶיהָ אֶת הַבֵּיצָה:",
    "en": "If one made two stoves of three stones and one of the outer ones was defiled the half of the middle one that serves the unclean one is unclean but the half of it that serves the clean one remains clean. If the clean one was removed, the middle one is regarded as completely transferred to the unclean one. If the unclean one was removed, the middle one is regarded as completely transferred to the clean one. Should the two outer ones become defiled, if the middle stone was large, each outer stone is allowed such a part of it as suffices for the support of a pot and the remainder is clean. But if it was small all of it is unclean. Should the middle stone be removed, if a big kettle can be set on the two outer stones they are unclean. If the middle stone is returned they all become clean again. If it was plastered with clay it becomes susceptible to impurity when it is heated to a degree that suffices for the cooking of an egg.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.6:4",
    "he": "שְׁתֵּי אֲבָנִים שֶׁעֲשָׂאָם כִּירָה וְנִטְמְאוּ, סָמַךְ לָזוֹ אֶבֶן אַחַת מִכָּאן, וְלָזוֹ אֶבֶן אַחַת מִכָּאן, חֶצְיָהּ שֶׁל זוֹ טְמֵאָה וְחֶצְיָהּ טְהוֹרָה, וְחֶצְיָהּ שֶׁל זוֹ טְמֵאָה וְחֶצְיָהּ טְהוֹרָה. נִטְּלוּ טְהוֹרוֹת, חָזְרוּ אֵלּוּ לְטֻמְאָתָן:",
    "en": "If two stones were made into a stove and they became defiled, and a stone was set up near the outer side of the one and another stone near the outer side of the other, [the inner half] of each [inner stones] remains unclean while [the outer] half of each [of these stones] is clean. If the clean stones are removed the others revert to their impurity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.7:1",
    "he": "הַקַּלָתוּת שֶׁל בַּעֲלֵי בָתִים שֶׁנִּפְחֲתָה פָחוֹת מִשְּׁלֹשָׁה טְפָחִים, טְמֵאָה, שֶׁהוּא מַסִּיק מִלְּמַטָּן וּקְדֵרָה בְשֵׁלָה מִלְמַעְלָן. יָתֵר מִכָּאן, טְהוֹרָה. נָתַן אֶבֶן אוֹ צְרוֹר, טְהוֹרָה. מֵרְחָהּ בְּטִיט, מְקַבֶּלֶת טֻמְאָה מִכָּאן וּלְהַבָּא. זוֹ הָיְתָה תְשׁוּבַת רַבִּי יְהוּדָה בְתַנּוּר שֶׁנְּתָנוֹ עַל פִּי הַבּוֹר אוֹ עַל פִּי הַדּוּת:",
    "en": "The fire-basket of a householder which was lessened by less than three handbreadths is susceptible to impurity because when it is heated from below a pot above would still boil. If [it was lessened] to a lower depth it is not susceptible to impurity. If subsequently a stone or gravel was put into it, it is still not susceptible to impurity. If it was plastered over with clay, it may contract impurity from that point and onwards. This was Rabbi Judah's reply in connection with the oven that was placed over the mouth of a cistern or over that of a cellar.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.7:2",
    "he": "דָּכוֹן שֶׁיֶּשׁ בּוֹ בֵית קִבּוּל קְדֵרוֹת, טָהוֹר מִשּׁוּם כִּירָה, וְטָמֵא מִשּׁוּם כְּלִי קִבּוּל. הַצְּדָדִין שֶׁלּוֹ, הַנּוֹגֵעַ בָּהֶם אֵינוֹ טָמֵא מִשּׁוּם כִּירָה. הָרַחַב שֶׁלּוֹ, רַבִּי מֵאִיר מְטַהֵר, וְרַבִּי יְהוּדָה מְטַמֵּא. וְכֵן הַכּוֹפֶה אֶת הַסַּל וְעוֹשֶׂה עַל גַּבָּיו כִּירָה:",
    "en": "A hob that has a receptacle for pots is clean as a stove but unclean as a receptacle. As to its sides, whatever touches them does not become unclean as if the hob had been a stove, But as regards its wide side: Rabbi Meir holds it to be clean But Rabbi Judah holds it to be unclean. The same law applies also where a basket was inverted and a stove was put upon it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.7:3",
    "he": "כִּירָה שֶׁנֶּחְלְקָה לְאָרְכָּהּ, טְהוֹרָה. וּלְרָחְבָּהּ, טְמֵאָה. כֻּפָּח שֶׁנֶּחְלַק בֵּין לְאָרְכּוֹ בֵּין לְרָחְבּוֹ, טָהוֹר. חֲצַר הַכִּירָה, בִּזְמַן שֶׁהִיא גְבוֹהָה שָׁלֹשׁ אֶצְבָּעוֹת, מִטַּמְּאָה בְמַגָּע וּבַאֲוִיר. פְּחוּתָה מִכָּאן, מִטַּמְּאָה בְמַגָּע וְאֵינָהּ מִטַּמְּאָה בַאֲוִיר. כֵּיצַד מְשַׁעֲרִין אוֹתָהּ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, נוֹתֵן אֶת הַשַּׁפּוּד מִלְמַעְלָן לְמַטָּן וּכְנֶגְדּוֹ מִטַּמְּאָה בַאֲוִיר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, נִטְמְאָה הַכִּירָה, נִטְמֵאת הֶחָצֵר. נִטְמְאָה הֶחָצֵר, לֹא נִטְמֵאת הַכִּירָה:",
    "en": "A double stove which was split into two parts along its length is clean. Through its breadth is unclean. A single stove which was split into two parts, by its length or by its width, it is not susceptible to impurity. As to the extension around a stove, whenever it is three fingerbreadths high it contracts impurity by contact and also through its air-space, but if it is less it contracts impurity through contact and not through its air- space. How is the air-space determined? Rabbi Ishmael says: He puts a spit from above to below and opposite it contracts impurity through the air-space. Rabbi Eliezer ben Jacob says: if the stove contracted impurity the extension is also unclean, but if the fender contracts impurity the stove does not become unclean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.7:4",
    "he": "הָיְתָה מֻפְרֶשֶׁת מִן הַכִּירָה, בִּזְמַן שֶׁהִיא גְבוֹהָה שָׁלֹשׁ אֶצְבָּעוֹת, מִטַּמָּא בְמַגָּע וּבַאֲוִיר. פְּחוּתָה מִכָּאן אוֹ שֶׁהָיְתָה חֲלָקָה, טְהוֹרָה. פִּטְפּוּטֵי כִירָה, שְׁלֹשָׁה, שֶׁל שָׁלֹשׁ אֶצְבָּעוֹת, מִטַּמְּאִים בְּמַגָּע וּבַאֲוִיר. פָּחוֹת מִכָּאן, כָּל שֶׁכֵּן הֵן טְמֵאִים, וַאֲפִלּוּ הֵן אַרְבָּעָה:",
    "en": "If it [the extension] was detached from the stove, whenever it was three fingerbreadths high it contracts impurity by contact and through its air-space, If it was lower or if it was smooth it is clean. If three props on a stove were three fingerbreadths high, they contract impurity by contact and through their air-space. If they were lower, all the more so they contract impurity, even where they were four in number.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Kelim.7:5",
    "he": "נִטַּל אַחַד מֵהֶן, מִטַּמְּאִין בְּמַגָּע וְאֵינָם מִטַּמְּאִים בַּאֲוִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן מְטַהֵר. עָשָׂה שְׁנַיִם, זֶה כְנֶגֶד זֶה, מִטַּמְּאִין בְּמַגָּע וּבַאֲוִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן מְטַהֵר. הָיוּ גְבוֹהִין מִשָּׁלֹשׁ אֶצְבָּעוֹת, מִשָּׁלֹשׁ וּלְמַטָּן מִטַּמְּאִים בְּמַגָּע וּבַאֲוִיר, מִשָּׁלֹשׁ וּלְמַעְלָן מִטַּמְּאִין בְּמַגָּע וְאֵינָן מִטַּמְּאִין בַּאֲוִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן מְטַהֵר. הָיוּ מְשׁוּכִים מִן הַשָּׂפָה, בְּתוֹךְ שָׁלֹשׁ אֶצְבָּעוֹת, מִטַּמְּאִים בְּמַגָּע וּבַאֲוִיר, חוּץ מִשָּׁלֹשׁ אֶצְבָּעוֹת מִטַּמְּאִים בְּמַגָּע וְאֵינָם מִטַּמְּאִים בַּאֲוִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן מְטַהֵר:",
    "en": "If one of them [i.e. the props] was removed, the remaining ones contract impurity by contact but not through air-space, the words of Rabbi Meir. Rabbi Shimon says that they are clean. If originally he made two props, one opposite the other, they contract impurity by contact and through air-space; the words of Rabbi Meir. Rabbi Shimon says that they are clean. If they were more than three fingerbreadths high, the parts that are three fingerbreadths high and below contract impurity by contact and through air-space but the parts that are more than three fingerbreadths high contract impurity by contact and not through air-space; the words of Rabbi Meir. Rabbi Shimon says that they are clean. If they were withdrawn from the rim [of the stove], the parts which are within three fingerbreadths contract impurity by contact and through air-space, and those parts that are removed more than three fingerbreadths contract impurity by contact but not through air-space, the words of Rabbi Meir. Rabbi Shimon says that they are clean.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.2:1",
    "he": "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פָּרַת חַטָּאת הַמְעֻבֶּרֶת, כְּשֵׁרָה. וַחֲכָמִים פּוֹסְלִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינָהּ נִלְקַחַת מִן הַנָּכְרִים. וַחֲכָמִים מַכְשִׁירִים. וְלֹא זוֹ בִלְבַד, אֶלָּא כָל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִין מֵהָאָרֶץ וּמִחוּץ לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם שֶׁאֵינָן בָּאִין אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ:",
    "en": "Rabbi Eliezer says: a [red] cow for the hatat that is pregnant is valid, But the sages say: it is invalid. Rabbi Eliezer says: it may not be bought from non-Jews, But the sages say: it is valid. And not only this, but all sacrifices of the congregation or the individual may be brought from the land of Israel and from outside the land, from new produce and from the old; Except the omer and the two loaves, which may be brought only from new produce and from within the land.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.2:2",
    "he": "פָּרָה שֶׁקַּרְנֶיהָ וּטְלָפֶיהָ שְׁחוֹרִים, יָגֹד. גַּלְגַּל הָעַיִן וְהַשִּׁנַּיִם וְהַלָּשׁוֹן אֵינָם פּוֹסְלִים בַּפָּרָה. וְהַנַּנֶּסֶת, כְּשֵׁרָה. הָיְתָה בָהּ יַבֶּלֶת וַחֲתָכָהּ, רַבִּי יְהוּדָה פוֹסֵל. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל מְקוֹם שֶׁנִּטַּל וְלֹא הֶעֱלָה מְקוֹמוֹ שֵׂעָר אָדֹם, פְּסוּלָה:",
    "en": "If the horns or the hoofs of the [red] cow are black they are chopped off. The eye ball, the teeth and the tongue cause do not invalidate the [red] cow. One that is dwarf-like is valid. If there was on it an extra digit and it was cut off: Rabbi Judah says that it is invalid. Rabbi Shimon says: wherever, if removed, no red hair grows in its place is it invalid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.2:3",
    "he": "יוֹצֵא דֹפֶן וְאֶתְנָן וּמְחִיר, פְּסוּלָה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר, שֶׁנֶּאֱמַר (דברים כג), לֹא תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית ה' אֱלֹהֶיךָ, וְאֵין זוֹ בָאָה לַבָּיִת. כָּל הַמּוּמִים הַפּוֹסְלִים בַּמֻּקְדָּשִׁים, פּוֹסְלִים בַּפָּרָה. רָכַב עָלֶיהָ, נִשְׁעַן עָלֶיהָ, נִתְלָה בִזְנָבָהּ, עָבַר בָּהּ אֶת הַנָּהָר, קִפֵּל עָלֶיהָ אֶת הַמּוֹסֵרָה, נָתַן טַלִּיתוֹ עָלֶיהָ, פְּסוּלָה. אֲבָל קְשָׁרָהּ בַּמּוֹסֵרָה, עָשָׂה לָהּ סַנְדָּל בִּשְׁבִיל שֶׁלֹּא תַחֲלִיק, פָּרַס טַלִּיתוֹ עָלֶיהָ מִפְּנֵי הַזְּבוּבִים, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְצָרְכָּהּ, כְּשֵׁרָה. לְצֹרֶךְ אַחֵר, פְּסוּלָה:",
    "en": "One that is born from the side, the hire of a harlot or the price of a dog is invalid. Rabbi Eliezer says that it is valid, as it says, \"You shall not bring the hire of a harlot or the price of a dog into the house of the Lord your God,\" (Deuteronomy 23:19) and this was not brought into the house. All blemishes that cause consecrated animals to be invalid cause also the [red] cow to be invalid. If one had ridden on it, leaned on it, hung on its tail, crossed a river by its help, doubled up its leading rope, or put one's cloak on it, it is invalid. But if one had only tied it up by its leading rope or made for it a sandal to prevent it from slipping or spread one's cloak on it because of flies, it is valid. This is the general rule: wherever anything is done for its own sake, it remains valid; but if for the sake of another, it becomes invalid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.2:4",
    "he": "שָׁכַן עָלֶיהָ עוֹף, כְּשֵׁרָה. עָלָה עָלֶיהָ זָכָר, פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אִם הֶעֱלָהוּ, פְּסוּלָה. וְאִם מֵעַצְמוֹ, כְּשֵׁרָה:",
    "en": "If a bird rested on it, it remains valid. If a male beast mounted it, it becomes invalid. Rabbi Judah says: if the male was made to mount, it becomes invalid; but if it did so of itself, it remains valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.2:5",
    "he": "הָיוּ בָהּ שְׁתֵּי שְׂעָרוֹת שְׁחוֹרוֹת אוֹ לְבָנוֹת בְּתוֹךְ גֻּמָּא אַחַת, פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ בְתוֹךְ כּוֹס אֶחָד. הָיוּ בְתוֹךְ שְׁנֵי כוֹסוֹת וְהֵן מוֹכִיחוֹת זוֹ אֶת זוֹ, פְּסוּלָה. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אַרְבַּע, אֲפִלּוּ חָמֵשׁ, וְהֵן מְפֻזָּרוֹת, יִתְלֹשׁ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ חֲמִשִּׁים. רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא אוֹמֵר, אֲפִלּוּ אַחַת בְּרֹאשָׁהּ וְאַחַת בִּזְנָבָהּ, פְּסוּלָה. הָיוּ בָהּ שְׁתֵּי שְׂעָרוֹת, עִקָּרָן מַשְׁחִיר וְרֹאשָׁן מַאְדִּים, עִקָּרָן מַאְדִּים וְרֹאשָׁן מַשְׁחִיר, הַכֹּל הוֹלֵךְ אַחַר הַנִּרְאֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַחַר הָעִקָּר:",
    "en": "If it had two black or white hairs growing within one follicle, it is invalid. Rabbi Judah said: within one kos; if they grew within two kosot that were adjacent to one another, it is invalid. Rabbi Akiva says: even if there were four or five but they were dispersed, they may be plucked out. Rabbi Eliezer says: even as many as fifty. Rabbi Joshua ben Batera says: even if it had but one on its head and one on its tail, it is invalid. If it had two hairs with their roots black and their tips red or with their roots red and their tips black, everything goes according to what is visible, the words of Rabbi Meir. But the sages say: by the root.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:1",
    "he": "שִׁבְעַת יָמִים קֹדֶם לִשְׂרֵפַת הַפָּרָה מַפְרִישִׁין כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה מִבֵּיתוֹ לַלִּשְׁכָּה שֶׁעַל פְּנֵי הַבִּירָה, צָפוֹנָה מִזְרָחָה, וּבֵית אֶבֶן הָיְתָה נִקְרֵאת, וּמַזִּין עָלָיו כָּל שִׁבְעַת הַיָּמִים מִכָּל חַטָּאוֹת שֶׁהָיוּ שָׁם. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיוּ מַזִּין עָלָיו אֶלָּא בַשְּׁלִישִׁי וּבַשְּׁבִיעִי בִּלְבָד. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, עַל הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מַזִּין כָּל שִׁבְעַת הַיָּמִים. וְעַל שֶׁל יוֹם הַכִּפּוּרִים, לֹא הָיוּ מַזִּין עָלָיו אֶלָּא בַשְּׁלִישִׁי וּבַשְּׁבִיעִי בִּלְבָד:",
    "en": "Seven days before the burning of the [red] cow they would separate the priest who was to burn the cow from his house to a chamber that was facing the north-eastern corner of the birah, and which was called the Stone Chamber. They would sprinkle upon him throughout the seven days with [a mixture of] all the sin-offerings that were there. Rabbi Yose said: they sprinkled upon him only on the third and the seventh days. Rabbi Hanina the vice-chief of the priests said: on the priest that was to burn the cow they sprinkled all the seven days, but on the one that was to perform the service on Yom Kippur they sprinkled on the third and the seventh days only.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:2",
    "he": "חֲצֵרוֹת הָיוּ בִירוּשָׁלַיִם בְּנוּיוֹת עַל גַּבֵּי סֶלַע וְתַחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִים נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן. וּמְבִיאִים שְׁוָרִים וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָם. הִגִּיעוּ לַשִּׁלּוֹחַ, יָרְדוּ וּמִלְאוּם, וְעָלוּ וְיָשְׁבוּ עַל גַּבֵּיהֶן. רַבִּי יוֹסֵי אוֹמֵר, מִמְּקוֹמוֹ הָיָה מְשַׁלְשֵׁל וּמְמַלֵּא:",
    "en": "Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregnant women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:3",
    "he": "בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ:",
    "en": "They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:4",
    "he": "לֹא הָיוּ עוֹשִׂין, לֹא חַטָּאת עַל גַּבֵּי חַטָּאת, וְלֹא תִינוֹק עַל גַּבֵּי חֲבֵרוֹ. וּצְרִיכִין הָיוּ הַתִּינוֹקוֹת לְהַזּוֹת, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, לֹא הָיוּ צְרִיכִין לְהַזּוֹת:",
    "en": "One may not bring a sin-offering by virtue of [the purifications made for] another sin-offering, nor one child by virtue of [the preparations made for] another. The children had to be sprinkle on each other, the words of Rabbi Yose the Galilean. Rabbi Akiva says: they did not need to sprinkle.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:5",
    "he": "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת:",
    "en": "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yohanan the high priest prepared two each; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:6",
    "he": "וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין עַל גַּבֵּי כִפִּין, וְכִפָּה כְנֶגֶד הָאֹטֶם, מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁבּוֹ כֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, וּפָרָה וְכָל מְסַעֲדֶיהָ, יוֹצְאִין לְהַר הַמִּשְׁחָה:",
    "en": "They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:7",
    "he": "לֹא הָיְתָה פָרָה רוֹצָה לָצֵאת, אֵין מוֹצִיאִין עִמָּהּ שְׁחוֹרָה, שֶׁלֹּא יֹאמְרוּ, שְׁחוֹרָה שָׁחֲטוּ. וְלֹא אֲדֻמָּה, שֶׁלֹּא יֹאמְרוּ, שְׁתַּיִם שָׁחֲטוּ. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא מִשּׁוּם שֶׁנֶּאֱמַר (במדבר יט), וְהוֹצִיא אֹתָהּ, לְבַדָּהּ. וְזִקְנֵי יִשְׂרָאֵל הָיוּ מַקְדִּימִים בְּרַגְלֵיהֶם לְהַר הַמִּשְׁחָה, וּבֵית טְבִילָה הָיָה שָׁם. וּמְטַמְּאִים הָיוּ אֶת הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מִפְּנֵי הַצְּדוֹקִים, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּמְעֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית:",
    "en": "If the cow refused to go out, they may not take out with it a black one lest people say, \"They slaughtered a black cow\" nor another red [cow] lest people say, \"They slaughtered two.\" Rabbi Yose says: it was not for this reason but because it is said \"And he shall bring her out\" by herself. The elders of Israel used to go first by foot to the Mount of Olives, where there was a place of immersion. The priest that was to burn the cow was (deliberately) made unclean on account of the Sadducees so that they should not be able to say, \"It can be done only by those on whom the sun has set.\"",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:8",
    "he": "סָמְכוּ יְדֵיהֶם עָלָיו וְאָמְרוּ לוֹ, אִישִׁי כֹּהֵן גָּדוֹל, טְבֹל אֶחָת. יָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. וְעֵצִים הָיוּ מְסֻדָּרִים שָׁם, עֲצֵי אֲרָזִים וָאֳרָנִים וּבְרוֹשִׁים וַעֲצֵי תְאֵנָה חֲלָקָה. וְעוֹשִׂין אוֹתָהּ כְּמִין מִגְדָּל, וּמְפַתְּחִין בָּהּ חַלּוֹנוֹת, וַחֲזִיתָהּ מַעֲרָבָה:",
    "en": "They laid their hands upon him and said, \"My Lord the high priest, perform immersion once.\" He went down and immersed himself and came up and dried himself. Different kinds of wood were set in order there: cedar wood, pine, spruce and the wood of smooth fig trees. They made it in the shape of a tower and opened air holes in it; and its foreside was turned towards the west.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:9",
    "he": "כְּפָתוּהָ בְחֶבֶל שֶׁל מֶגֶג וּנְתָנוּהָ עַל גַּב הַמַּעֲרָכָה, רֹאשָׁהּ בַּדָּרוֹם וּפָנֶיהָ לַמַּעֲרָב. הַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שָׁחַט בִּימִינוֹ וְקִבֵּל בִּשְׂמֹאלוֹ. רַבִּי יְהוּדָה אוֹמֵר, בִּימִינוֹ הָיָה מְקַבֵּל וְנוֹתֵן לִשְׂמֹאלוֹ, וּמַזֶּה בִימִינוֹ. טָבַל וְהִזָּה שֶׁבַע פְּעָמִים כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִׁים. עַל כָּל הַזָּיָה, טְבִילָה. גָּמַר מִלְּהַזּוֹת, קִנַּח אֶת יָדוֹ בְּגוּפָהּ שֶׁל פָּרָה. יָרַד וְהִצִּית אֶת הָאֵשׁ בַּאֲלִיתוֹת. רַבִּי עֲקִיבָא אוֹמֵר, בַּחֲרִיּוֹת:",
    "en": "They bound it with a rope of reed and placed it on the pile with its head towards the south and its face towards the west. The priest stood in the east with his face towards the west. He slaughtered with his right hand and received the blood with his left. Rabbi Judah said: he received the blood with his right hand and put it in his left hand. He sprinkled with his right. Seven times he dipped his finger in the blood and sprinkled it towards the Holy of Holies, dipping once again for each sprinkling. When he finished the sprinkling he wiped his hand on the body of the cow, came down and kindled the fire with wood chips. Rabbi Akiva said: with dry branches of palm-trees.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:10",
    "he": "נִבְקְעָה, וְעָמַד חוּץ מִגִּתָּהּ. נָטַל עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלַעַת. אָמַר לָהֶן, עֵץ אֶרֶז זֶה, עֵץ אֶרֶז זֶה. אֵזוֹב זֶה, אֵזוֹב זֶה. שְׁנִי תוֹלַעַת זֶה, שְׁנִי תוֹלַעַת זֶה. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר. וְהֵם אוֹמְרִים לוֹ, הֵין וְהֵין, שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר:",
    "en": "It burst and he stood outside its pit and he took the cedar wood, hyssop and scarlet wool. He said to them, \"Is this cedarwood? Is this cedarwood?\" \"Is this hyssop? Is this hyssop?\" \"Is this scarlet wool? Is this scarlet wool?\" Three times he repeated each question and they answered him \"Yes, yes\" three times to each question.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.3:11",
    "he": "כְּרָכָן בִּשְׁיָרֵי הַלָּשׁוֹן וְהִשְׁלִיךְ לְתוֹךְ שְׂרֵפָתָהּ. נִשְׂרְפָה, חוֹבְטִין אוֹתָהּ בְּמַקְלוֹת, וְכוֹבְרִין אוֹתָהּ בִּכְבָרוֹת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, בְּמַקָּבוֹת שֶׁל אֶבֶן וּבִכְבָרוֹת שֶׁל אֶבֶן הָיְתָה נַעֲשֵׂית. שָׁחוֹר שֶׁיֶּשׁ בּוֹ אֵפֶר, כּוֹתְשִׁין אוֹתוֹ. וְשֶׁאֵין בּוֹ, מַנִּיחִין אוֹתוֹ. הָעֶצֶם, בֵּין כָּךְ וּבֵין כָּךְ הָיָה נִכְתָּשׁ. וְחוֹלְקִים אוֹתוֹ לִשְׁלשָׁה חֲלָקִים, אֶחָד נִתָּן בַּחֵיל, וְאֶחָד נִתָּן בְּהַר הַמִּשְׁחָה, וְאֶחָד הָיָה מִתְחַלֵּק לְכָל הַמִּשְׁמָרוֹת:",
    "en": "He then wrapped them together with the remains of the strip of wool and cast them into the fire. When it was burnt up they would beat it with sticks and then sift it with sieves. Rabbi Ishmael says: this was done with stone hammers and stone sieves. If there was a black coal on which there were some ashes they would crush it but if there were no [ashes] they would leave it. A bone was crushed in either case. It was then divided into three parts: one part was deposited on the hel, one on the Mount of Olives, and one was divided among the priestly watches.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.4:1",
    "he": "פָּרַת חַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, קִבֵּל וְהִזָּה שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. וְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, פְּסוּלָה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. וְשֶׁלֹּא בְכֹהֵן גָּדוֹל, פְּסוּלָה. רַבִּי יְהוּדָה מַכְשִׁיר. וּמְחֻסַּר בְּגָדִים, פְּסוּלָה. וּבִכְלֵי לָבָן הָיְתָה נַעֲשֵׂית:",
    "en": "If a hatat cow was slaughtered not for its own name, or if its blood was received or sprinkled not for its own name, or if this was done for its own name and for some other name, or for some other name and for its name, it is invalid. Rabbi Eliezer rules it valid. If [the service] was performed by one whose hands or feet were unwashed, it is invalid. Rabbi Eliezer rules that it is valid. If it was performed by one who was not the high priest, it is invalid. Rabbi Judah rules that it is valid. If it was performed by one who was not wearing all the prescribed garments, it is invalid. And in white garments it was to be prepared.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.4:2",
    "he": "שְׂרָפָהּ חוּץ מִגִּתָּהּ, אוֹ בִשְׁתֵּי גִתּוֹת, אוֹ שֶׁשָּׂרַף שְׁתַּיִם בְּגַת אַחַת, פְּסוּלָה. הִזָּה וְלֹא כִוֵּן כְּנֶגֶד הַפֶּתַח, פְּסוּלָה. הִזָּה מִשִּׁשִּׁית שְׁבִיעִית, חָזַר וְהִזָּה שְׁבִיעִית, פְּסוּלָה. מִשְּׁבִיעִית שְׁמִינִית וְחָזַר וְהִזָּה שְׁמִינִית, כְּשֵׁרָה:",
    "en": "If it was burnt outside its pit, or in two pits, or if two cows were burnt in the same pit, it is invalid. If [the blood] was sprinkled but not in the direction of the entrance of the Holy of Holies, it is invalid. If he made the seventh sprinkling out of the sixth and then sprinkled again a seventh time, it is invalid. If he sprinkled an eighth time out of the seventh and then sprinkled again an eighth time, it is valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.4:3",
    "he": "שְׂרָפָהּ שֶׁלֹּא בְעֵצִים, אוֹ בְכָל עֵצִים, אֲפִלּוּ בְקַשׁ אוֹ בִגְבָבָה, כְּשֵׁרָה. הִפְשִׁיטָהּ וְנִתְּחָהּ, כְּשֵׁרָה. שְׁחָטָהּ עַל מְנָת לֶאֱכֹל מִבְּשָׂרָהּ וְלִשְׁתּוֹת מִדָּמָהּ, כְּשֵׁרָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַחֲשָׁבָה פוֹסֶלֶת בַּפָּרָה:",
    "en": "If he burned it without wood, or with any kind of wood, and even if only with straw or stubble, it is valid. If he flayed it and cut up, it is valid. If he slaughtered it with the intention of eating its flesh or drinking its blood, it is valid. Rabbi Eliezer rules: no intention can invalidate the red cow.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.4:4",
    "he": "כָּל הָעֲסוּקִין בַּפָּרָה מִתְּחִלָּה וְעַד סוֹף, מְטַמְּאִין בְּגָדִים, וּפוֹסְלִים אוֹתָהּ בִּמְלָאכָה. אֵרַע בָּהּ פְּסוּל בִּשְׁחִיטָתָהּ, אֵינָהּ מְטַמְּאָה בְגָדִים. אֵרַע בָּהּ בְּהַזָּיָתָהּ, כֹּל הָעוֹסֵק בָּהּ לִפְנֵי פְסוּלָהּ, מְטַמְּאָה בְגָדִים. לְאַחַר פְּסוּלָהּ, אֵינָהּ מְטַמְּאָה בְגָדִים. נִמְצְאָה חֻמְרָהּ, קֻלָּהּ. לְעוֹלָם מוֹעֲלִים בָּהּ, וּמַרְבִּין לָהּ עֵצִים, וּמַעֲשֶׂיהָ בַיּוֹם, וּבְכֹהֵן, הַמְּלָאכָה פוֹסֶלֶת בָּהּ, עַד שֶׁתֵּעָשֶׂה אֵפֶר, וְהַמְּלָאכָה פוֹסֶלֶת בַּמַּיִם, עַד שֶׁיַּטִּילוּ אֶת הָאֵפֶר:",
    "en": "All who are occupied with the preparation of the [red] cow from the beginning until the end, defile their clothing, and they also render it invalid by [doing other] work. If some invalidity occurred while it was being slaughtered, it does not defile clothing. If it occurred while the blood was being sprinkled, for all who were occupied with it before the invalidity occurred, it defiles their clothing, but for those who were occupied with it after it had become invalid it does not defile their clothing unclean. Thus it follows that the stringency turns into a leniency. It is always subject to the rules of trespassing. Wood may be added to the fire. The service must be performed by day and by a priest. Work renders it invalid. [All of this is only] until it becomes ashes And work causes the water to be invalid until the ashes are put into it.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:1",
    "he": "הַמֵּבִיא כְּלִי חֶרֶס לְחַטָּאת, טוֹבֵל וְלָן עַל הַכִּבְשָׁן. רַבִּי יְהוּדָה אוֹמֵר, אַף מִן הַבַּיִת הוּא מֵבִיא וְכָשֵׁר, שֶׁהַכֹּל נֶאֱמָנִים עַל הַחַטָּאת. וּבַתְּרוּמָה, פּוֹתֵחַ אֶת הַכִּבְשָׁן וְנוֹטֵל. רַבִּי שִׁמְעוֹן אוֹמֵר, מִן הַסֵּדֶר הַשֵּׁנִי. רַבִּי יוֹסֵי אוֹמֵר, מִן הַסֵּדֶר הַשְּׁלִישִׁי:",
    "en": "He who brings the earthen vessel for the hatat must immerse, and spend the night by the furnace. Rabbi Judah says: he may also bring it from the house and it is valid, for all are deemed trustworthy in regard to the hatat. In the case of terumah one may open the furnace and take out [the vessel]. Rabbi Shimon says: from the second row. Rabbi Yose says: from the third row.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:2",
    "he": "הַמַּטְבִּיל כְּלִי לְחַטָּאת בְּמַיִם שֶׁאֵינָם רְאוּיִים לְקַדֵּשׁ, צָרִיךְ לְנַגֵּב. בְּמַיִם שֶׁהֵם רְאוּיִים לְקַדֵּשׁ, אֵינוֹ צָרִיךְ לְנַגֵּב. אִם לְהוֹסִיף לְתוֹכוֹ מַיִם מְקֻדָּשִׁין, בֵּין כָּךְ וּבֵין כָּךְ צָרִיךְ לְנַגֵּב:",
    "en": "If one immersed a vessel for the hatat in water that is not fit for the mixing he must dry it; If in water that is fit for the mixing he need not dry it. But if [he intended] to collect in it water that was already mixed with the ashes, he must dry it in either case.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:3",
    "he": "קֵרוּיָה שֶׁהִטְבִּילוּהָ בְמַיִם שֶׁאֵין רְאוּיִין לְקַדֵּשׁ, מְקַדְּשִׁין בָּהּ עַד שֶׁתִּטְמָא. נִטְמְאָה, אֵין מְקַדְּשִׁין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִם מְקַדֵּשׁ הוּא בָהּ בַּתְּחִלָּה, אַף בַּסּוֹף יְקַדֵּשׁ בָּהּ. אִם אֵינוֹ מְקַדֵּשׁ בָּהּ בַּסּוֹף, אַף לֹא בַתְּחִלָּה. בֵּין כָּךְ וּבֵין כָּךְ, לֹא יוֹסִיף לְתוֹכָהּ מַיִם מְקֻדָּשִׁים:",
    "en": "If a pumpkin shell was immersed in water that was not fit for the mixing, it is permissible to mix in it the ashes with the water, as long as it had not been defiled. If it has been defiled, one cannot mix in it the ashes with the water. Rabbi Joshua says: if one is allowed to mix in it the ashes and water at the beginning, one should also be allowed to do so at the end; and if one is not allowed to do this at the end one should not be allowed to do it at the beginning. In either case it is not permissible to collect in it water that has already had ashes mixed in.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:4",
    "he": "שְׁפוֹפֶרֶת שֶׁחֲתָכָהּ לְחַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יַטְבִּיל מִיָּד. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יְטַמֵּא וְיַטְבִּיל. הַכֹּל כְּשֵׁרִים לְקַדֵּשׁ, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן. רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן, וּפוֹסֵל בְּאִשָּׁה וּבְאַנְדְּרוֹגִינוֹס:",
    "en": "A reed pipe that was cut [for use as a container] for the hatat: Rabbi Eliezer says: it must be immersed immediately. Rabbi Joshua ruled: he defiles it and then immerses it. All are eligible to prepare the mixture, except a deaf mute, an imbecile and a minor. Rabbi Judah says a minor is eligible, but disqualifies a woman and a hermaphrodite.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:5",
    "he": "בְּכָל הַכֵּלִים מְקַדְּשִׁים, אֲפִלּוּ בִכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, וּבִכְלֵי אֲדָמָה. וּבִסְפִינָה, מְקַדְּשִׁין בָּהּ. אֵין מְקַדְּשִׁין לֹא בְדָפְנוֹת הַכֵּלִים, וְלֹא בְשׁוּלֵי הַמַּחַץ, וְלֹא בִמְגוּפַת הֶחָבִית, וְלֹא בְחָפְנָיו, מִפְּנֵי שֶׁאֵין מְמַלְּאִין וְאֵין מְקַדְּשִׁין וְאֵין מַזִּין מֵי חַטָּאת אֶלָּא בְכֶלִי. אֵין מַצִּילִין בְּצָמִיד פָּתִיל אֶלָּא כֵלִים, שֶׁאֵין מַצִּילִים מִיַּד כְּלֵי חֶרֶס אֶלָּא כֵלִים:",
    "en": "They can make the mixture in all kinds of vessels, even in vessels made of cattle dung, of stone or of earth. The mixture may also be prepared in a boat. It may not be prepared in the walls of vessels, or in the sides of a large jug, or in the stopper of a jar, or in one's cupped hands, for one does not fill up, or mix in, or sprinkle the hatat with anything but a vessel. Only on a vessel does tightly fitting cover afford protection, for only in vessels is protection afforded against uncleanness within an earthen vessel.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:6",
    "he": "בֵּיצַת הַיּוֹצְרִים, כְּשֵׁרָה. רַבִּי יוֹסֵי פוֹסֵל. בֵּיצַת הַתַּרְנְגֹלֶת, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה מַכְשִׁירִין, וַחֲכָמִים פּוֹסְלִין:",
    "en": "A potters’ egg is fit [as a vessel]. Rabbi Yose rules that it is unfit. A hen's egg: Rabbi Meir and Rabbi Judah rule it is fit [as a vessel]; But the sages rule that it is unfit.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:7",
    "he": "הַשֹּׁקֶת שֶׁבַּסֶּלַע, אֵין מְמַלְּאִין בָּהּ וְאֵין מְקַדְּשִׁין בָּהּ וְאֵין מַזִּין מִמֶּנָּה, וְאֵינָהּ צְרִיכָה צָמִיד פָּתִיל, וְאֵינָהּ פּוֹסֶלֶת אֶת הַמִּקְוֶה. הָיְתָה כְלִי וְחִבְּרָהּ בְּסִיד, מְמַלְּאִין בָּהּ וּמְקַדְּשִׁין בָּהּ וּמַזִּין מִמֶּנָּה, וּצְרִיכָה צָמִיד פָּתִיל, וּפוֹסֶלֶת אֶת הַמִּקְוֶה. נִקְּבָה מִלְּמַטָּן, וּפְקָקָהּ בִּסְמַרְטוּט, הַמַּיִם שֶׁבְּתוֹכָהּ פְּסוּלִין, מִפְּנֵי שֶׁאֵינָן עֲגֻלִּים כֶּלִי. מִן הַצַּד וּפְקָקָהּ בִּסְמַרְטוּט, הַמַּיִם שֶׁבְּתוֹכָהּ כְּשֵׁרִים, מִפְּנֵי שֶׁהֵם עֲגֻלִּים כֶּלִי. עָשׂוּ לָהּ עֲטָרָה שֶׁל טִיט, וְהָלְכוּ הַמַּיִם לְשָׁם, פְּסוּלִין. אִם הָיָה בָרִיא כְּדֵי שֶׁיִּנָּטֵל עִמָּהּ, כְּשֵׁרִים:",
    "en": "It is not permissible to collect the water in a trough set in the stone, nor is it permissible to prepare the mixture in it, nor may the sprinkling be done from it, nor does it require a tightly fitting cover, nor does it render a ritual bath invalid. If it was first a movable vessel and then was subsequently joined to the ground with lime, it is permissible to collect the water in it, to prepare the mixture in it and to sprinkle from it. And it needs a tightly fitting cover and renders a ritual bath invalid. If there was a hole in it below, and he stopped it up with a rag, the water in it is invalid since it is not wholly enclosed by the vessel. If the hole was in the side and it was stopped up with a rag, the water in it is valid since it is wholly enclosed by the vessel. If he made a rim of clay for the vessel and the water had risen to that spot, it is invalid; But if it was solid enough for the vessel to be moved with it, the water is valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:8",
    "he": "שְׁתֵּי שְׁקָתוֹת שֶׁבְּאֶבֶן אַחַת, קִדֵּשׁ אַחַת מֵהֶם, הַמַּיִם שֶׁבַּשְּׁנִיָּה אֵינָן מְקֻדָּשִׁין. הָיוּ נְקוּבוֹת זוֹ לָזוֹ כִּשְׁפוֹפֶרֶת הַנּוֹד, אוֹ שֶׁהָיוּ הַמַּיִם צָפִין עַל גַּבֵּיהֶן אֲפִלּוּ כִקְלִפַּת הַשּׁוּם, וְקִדֵּשׁ אֶת אַחַת מֵהֶן, הַמַּיִם שֶׁבַּשְּׁנִיָּה מְקֻדָּשִׁין:",
    "en": "If there were two troughs in one stone and the mixture was prepared in one of them, the water in the other is not prepared. If a hole of the size of the spout of a water skin passed from one to the other, or if the water overflowed both, even if only [to a depth of] the thickness of garlic peel, and the mixture was prepared in one of them, the water in the other is also prepared.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.5:9",
    "he": "שְׁתֵּי אֲבָנִים שֶׁהִקִּיפָן זוֹ לָזוֹ וַעֲשָׂאָן שֹׁקֶת, וְכֵן שְׁתֵּי עֲרֵבוֹת, וְכֵן הַשֹּׁקֶת שֶׁנֶּחְלְקָה, הַמַּיִם שֶׁבֵּינֵיהֶם אֵינָן מְקֻדָּשִׁין. עֲשָׂאָן בְּסִיד אוֹ בְגִפְסִים וְהֵן יְכוֹלוֹת לְהִנָּטֵל כְּאַחַת, הַמַּיִם שֶׁבֵּינֵיהֶם מְקֻדָּשִׁין:",
    "en": "If one placed two stones close to one another and made them into a trough, and so also in the case of two kneading troughs, and so also in the case of a trough that was split, the water between them is not deemed to be prepared. If they were joined together with lime or gypsum and they can be moved together, the water between them is deemed to have been prepared.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.6:1",
    "he": "הַמְקַדֵּשׁ וְנָפַל הַקִּדּוּשׁ עַל יָדוֹ אוֹ עַל הַצַּד וְאַחַר כָּךְ נָפַל עַל הַשֹּׁקֶת, פָּסוּל. נָפַל מִן הַשְּׁפוֹפֶרֶת לַשֹּׁקֶת, פָּסוּל. נָטַל מִשְּׁפוֹפֶרֶת וְכִסָּה, אוֹ שֶׁהֵגִיף אֶת הַדֶּלֶת, הַקִּדּוּשׁ כָּשֵׁר, וְהַמַּיִם פְּסוּלִים. זְקָפָהּ בָּאָרֶץ, פָּסוּל. לְתוֹךְ יָדוֹ, כָּשֵׁר, מִפְּנֵי שֶׁאֶפְשָׁר:",
    "en": "If one was about to mix the ashes with the water and the ashes fell upon his hand or upon the side of the trough and then fell into the trough, the mixture is invalid. If they fell from the tube into the trough, the mixture is invalid. If he took the ashes from the tube and then covered it, or shut a door, the ashes remain valid but the water becomes invalid. If he put it up erect on the ground, the water becomes invalid. If in his hand, the water is valid, since it is impossible [otherwise]",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.6:2",
    "he": "הָיָה קִדּוּשׁ צָף עַל פְּנֵי הַמַּיִם, רַבִּי מֵאִיר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, נוֹטֵל וּמְקַדֵּשׁ. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁנָּגַע בַּמַּיִם, אֵין מְקַדְּשִׁין בּוֹ. זָלַף אֶת הַמַּיִם וְנִמְצָא קִדּוּשׁ מִלְּמַטָּן, רַבִּי מֵאִיר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, מְנַגֵּב וּמְקַדֵּשׁ. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁנָּגַע בַּמַּיִם, אֵין מְקַדְּשִׁין בּוֹ:",
    "en": "If the ashes floated on the water: Rabbi Meir and Rabbi Shimon rule: one may take some of them and use them in another preparation; But the sages say: with any ashes that have touched water no other mixture may be prepared from them. If he emptied out the water and some ashes were found at the bottom: Rabbi Meir and Rabbi Shimon rule: one may dry them and then use them for another preparation; But the sages rule: with any ashes that have touched water no other mixture may be prepared.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.6:3",
    "he": "הַמְקַדֵּשׁ בַּשֹּׁקֶת וְהַטְּפִי בְתוֹכָהּ, אַף עַל פִּי שֶׁפִּיו צַר כָּל שֶׁהוּא, הַמַּיִם שֶׁבְּתוֹכוֹ מְקֻדָּשִׁין. אִם הָיָה סְפוֹג, הַמַּיִם שֶׁבְּתוֹכוֹ פְסוּלִים. כֵּיצַד יַעֲשֶׂה, יְזַלֵּף עַד שֶׁהוּא מַגִּיעַ לַסְּפוֹג. נָגַע בַּסְּפוֹג, אַף עַל פִּי שֶׁהַמַּיִם צָפִין עַל גַּבָּיו כָּל שֶׁהֵן, פְּסוּלִין:",
    "en": "One who mixes the water in a trough while a bucket was in it, even though its neck was narrow as can be, the waters in it are prepared. If there was a sponge in the trough, the water in it is invalid. What should he do? He should empty out the water until he gets to the sponge. If one touched the sponge, however much the water that washes over it, the water becomes invalid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.6:4",
    "he": "נָתַן יָדוֹ אוֹ רַגְלוֹ אוֹ עֲלֵי יְרָקוֹת כְּדֵי שֶׁיַּעַבְרוּ הַמַּיִם לֶחָבִית, פְּסוּלִים. עֲלֵי קָנִים וַעֲלֵי אֱגוֹז, כְּשֵׁרִים. זֶה הַכְּלָל, דָּבָר שֶׁהוּא מְקַבֵּל טֻמְאָה, פָּסוּל. וְדָבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה, כָּשֵׁר:",
    "en": "If he placed his hand or his foot or leaves of vegetables in such a manner as to enable the water to run into a jar, the water is invalid. If he used leaves of reeds or leaves of nuts the water is valid. This is the general rule: [water passing over] that which is susceptible to uncleanness is invalid, but [water passing over] that which is not susceptible to uncleanness is valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.6:5",
    "he": "הַמְפַנֶּה אֶת הַמַּעְיָן לְתוֹךְ הַגַּת, אוֹ לְתוֹךְ הַגֵּבִים, פְּסוּלִים לַזָּבִים וְלַמְצֹרָעִים וּלְקַדֵּשׁ בָּהֶן מֵי חַטָּאת, מִפְּנֵי שֶׁלֹּא נִתְמַלְּאוּ בְכֶלִי:",
    "en": "One who diverts a spring into a wine vat or into pools, the water is invalid for zavim and metzoraim. And also for the preparation of the hatat water. Because it was not drawn into a vessel.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.7:1",
    "he": "חֲמִשָּׁה שֶׁמִּלְאוּ חֲמִשָּׁה חָבִיּוֹת לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, וְנִמְלְכוּ לְקַדְּשָׁן קִדּוּשׁ אֶחָד, אוֹ לְקַדְּשָׁן קִדּוּשׁ אֶחָד וְנִמְלְכוּ לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, הֲרֵי כֻלָּן כְּשֵׁרִים. יָחִיד שֶׁמִּלֵּא חָמֵשׁ חָבִיּוֹת לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, וְנִמְלַךְ לְקַדְּשָׁן קִדּוּשׁ אֶחָד, אֵין כָּשֵׁר אֶלָּא אַחֲרוֹן. לְקַדְּשָׁן קִדּוּשׁ אֶחָד וְנִמְלַךְ לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, אֵין כָּשֵׁר אֶלָּא זֶה שֶׁקִּדֵּשׁ רִאשׁוֹן. אָמַר לְאֶחָד, קַדֵּשׁ לְךָ אֶת אֵלּוּ, אֵין כָּשֵׁר אֶלָּא רִאשׁוֹן. קַדֵּשׁ לִי אֶת אֵלּוּ, הֲרֵי כֻלָּם כְּשֵׁרִים:",
    "en": "If five men filled five jars to prepare with them five mixtures, and then they changed their minds to prepare one mixture from all of them, or if they filled the jars to prepare with them one mixture and then they changed their minds to prepare with them five mixtures, all the water remains valid. If one man filled five jars intending to prepare five [separate] mixtures, [even though] he changed his mind to prepare one mixture from all of them, only the last is valid. If he intended to prepare one mixture from all of them and then he changed his mind to prepare five separate mixtures, only the water in the one that was mixed first is valid. If he said to another man, \"Prepare mixtures from these for yourself,\" only the first is valid; But if he said, \"Prepare a mixture from these for me,\" all are valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.7:2",
    "he": "הַמְמַלֵּא בְאַחַת יָדוֹ וְעוֹשֶׂה מְלָאכָה בְאַחַת יָדוֹ, הַמְמַלֵּא לוֹ וּלְאַחֵר, אוֹ שֶׁמִּלֵּא לִשְׁנַיִם כְּאַחַת, שְׁנֵיהֶן פְּסוּלִין, שֶׁהַמְּלָאכָה פוֹסֶלֶת בַּמִּלּוּי, בֵּין לוֹ בֵּין לְאַחֵר:",
    "en": "One who filled the water with one hand and did some other work with the other hand, or filled the water for himself and for another man, or filled two jars at the same time, the water of both is invalid, for work causes invalidity whether one acts for oneself or for another person.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.7:3",
    "he": "הַמְקַדֵּשׁ בְּאַחַת יָדוֹ וְעוֹשֶׂה מְלָאכָה בְאַחַת יָדוֹ, אִם לוֹ, פָּסוּל. וְאִם לְאַחֵר, כָּשֵׁר. הַמְקַדֵּשׁ לוֹ וּלְאַחֵר, שֶׁלּוֹ פָּסוּל, וְשֶׁל אַחֵר כָּשֵׁר. הַמְקַדֵּשׁ לִשְׁנַיִם כְּאֶחָד, שְׁנֵיהֶן כְּשֵׁרִין:",
    "en": "One who prepared the mixture with one hand and did some other work with the other hand, the mixture is invalid if he prepared it for himself, but if he prepared it for another man, it is valid. If he prepared a mixture both for himself and for another man, his is invalid and that of the other man is valid. If he prepares mixtures for two men simultaneously, both are valid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.7:4",
    "he": "קַדֵּשׁ לִי וַאֲקַדֵּשׁ לָךְ, הָרִאשׁוֹן כָּשֵׁר. מַלֵּא לִי וַאֲמַלֵּא לָךְ, הָאַחֲרוֹן כָּשֵׁר. קַדֵּשׁ לִי וַאֲמַלֵּא לָךְ, שְׁנֵיהֶם כְּשֵׁרִים. מַלֵּא לִי וַאֲקַדֵּשׁ לָךְ, שְׁנֵיהֶם פְּסוּלִים:",
    "en": "[If one said to another] \"Prepare the mixture for me and I will prepare the one for you,\" the first is valid. [If he said,] \"Fill the water for me and I will fill the water for you,\" that of the latter is valid. [If he said,] \"Prepare the mixture for me and I will draw the water for you,\" both mixtures are valid. [If he said,] \"Fill the water for me and I will prepare the mixture for you’, both mixtures are invalid.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.7:5",
    "he": "הַמְמַלֵּא לוֹ וּלְחַטָּאת, מְמַלֵּא אֶת שֶׁלּוֹ תְּחִלָּה וְקוֹשְׁרוֹ בָאֵסֶל וְאַחַר כָּךְ מְמַלֵּא אֶת שֶׁל חַטָּאת. וְאִם מִלֵּא שֶׁל חַטָּאת תְּחִלָּה וְאַחַר כָּךְ מִלֵּא אֶת שֶׁלּוֹ, פָּסוּל. נוֹתֵן אֶת שֶׁלּוֹ לַאֲחוֹרָיו וְאֶת שֶׁל חַטָּאת לְפָנָיו. וְאִם נָתַן אֶת שֶׁל חַטָּאת לַאֲחוֹרָיו, פָּסוּל. הָיוּ שְׁנֵיהֶן שֶׁל חַטָּאת, נוֹתֵן אֶחָד לְפָנָיו וְאֶחָד לַאֲחוֹרָיו, וְכָשֵׁר, מִפְּנֵי שֶׁאִי אֶפְשָׁר:",
    "en": "One who is drawing water for his own use and for the mixture of the hatat, he must draw for himself first and fasten [the bucket] to the carrying pole and then he can draw the water for the hatat. If he drew first the water for the hatat and then he drew the water for himself, it is invalid. He must put his own behind him and that for the hatat before him, and if he put that for the hatat behind him it is invalid. If both were for the hatat, he may put one before him and one behind him and both are valid, since it is impossible to do otherwise.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Parah.7:6",
    "he": "הַמּוֹלִיךְ אֶת הַחֶבֶל בְּיָדוֹ לְדַרְכּוֹ, כָּשֵׁר. וְשֶׁלֹּא לְדַרְכּוֹ, פָּסוּל. זֶה הָלַךְ לְיַבְנֶה שְׁלשָׁה מוֹעֲדוֹת, וּבְמוֹעֵד שְׁלִישִׁי הִכְשִׁירוּ לוֹ הוֹרָאַת שָׁעָה:",
    "en": "One who carries the rope in his hand, If in his usual manner, the mixture is valid; But if not in his usual manner, it is invalid. The question was sent on to Yavneh on three festivals and on the third festival, it was ruled that the mixture was valid, as a temporary measure.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.2:1",
    "he": "כָּל הַיָּד הַמַּרְבָּה לִבְדֹּק בְּנָשִׁים, מְשֻׁבַּחַת. וּבַאֲנָשִׁים, תִּקָּצֵץ. הַחֵרֶשֶׁת וְהַשּׁוֹטָה וְהַסּוּמָא וְשֶׁנִּטְרְפָה דַעְתָּהּ, אִם יֶשׁ לָהֶן פִּקְחוֹת, מְתַקְּנוֹת אוֹתָן וְהֵן אוֹכְלוֹת בַּתְּרוּמָה. דֶּרֶךְ בְּנוֹת יִשְׂרָאֵל, מְשַׁמְּשׁוֹת בִּשְׁנֵי עִדִּים, אֶחָד לוֹ וְאֶחָד לָהּ. הַצְּנוּעוֹת מְתַקְּנוֹת לָהֶן שְׁלִישִׁי, לְתַקֵּן אֶת הַבָּיִת:",
    "en": "With regard to any hand that is diligent to examine bodily emissions to ascertain ritual impurity, among women such a hand is praiseworthy. But among men such a hand should be severed, as this action is apt to lead to a seminal emission for naught. In the case of a woman who is deaf [haḥereshet], or an imbecile, or blind, or who went insane, and is therefore unable to examine herself reliably, if such women have competent friends, those friends prepare them by examining them and immersing them in a ritual bath. And on that basis the incompetent women may partake of teruma after the sun sets. It is the custom of Jewish women that they engage in intercourse with their husbands while using two examination cloths, one for the husband, to see if there is any of the wife’s blood on him after intercourse, and one for her, to ascertain after intercourse whether her menstrual flow has begun. And the modest women prepare a third examination cloth, to examine themselves and prepare the pubic area for intercourse.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.2:2",
    "he": "נִמְצָא עַל שֶׁלּוֹ, טְמֵאִין וְחַיָּבִין קָרְבָּן. נִמְצָא עַל שֶׁלָּהּ אוֹתְיוֹם, טְמֵאִין וְחַיָּבִין קָרְבָּן. נִמְצָא עַל שֶׁלָּהּ לְאַחַר זְמַן, טְמֵאִים מִסָּפֵק וּפְטוּרִים מִן הַקָּרְבָּן:",
    "en": "If blood was found on his cloth, the woman and her husband are both ritually impure for seven days, in accordance with the halakha of a menstruating woman and of one who engages in intercourse with a menstruating woman, and are each liable to bring a sin offering for unwittingly performing an action punishable with excision from the World-to-Come [karet]. If blood was found on her cloth immediately [otyom] after intercourse, the woman and her husband are likewise ritually impure for seven days and are each liable to bring a sin offering. If blood was found on her cloth after time passed, they are both ritually impure due to uncertainty, as it is possible that the blood appeared only after intercourse, and they are exempt from bringing the sin offering.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.2:3",
    "he": "אֵיזֶהוּ אַחַר זְמַן. כְּדֵי שֶׁתֵּרֵד מִן הַמִּטָּה וְתָדִיחַ פָּנֶיהָ. וְאַחַר כָּךְ, מְטַמְּאָה מֵעֵת לְעֵת וְאֵינָהּ מְטַמְּאָה אֶת בּוֹעֲלָהּ. רַבִּי עֲקִיבָא אוֹמֵר, אַף מְטַמְּאָה אֶת בּוֹעֲלָהּ. וּמוֹדִים חֲכָמִים לְרַבִּי עֲקִיבָא בְּרוֹאָה כֶתֶם, שֶׁמְּטַמְּאָה אֶת בּוֹעֲלָהּ:",
    "en": "What is considered as being: After time passed? It is a period of time equivalent to the time needed for her to descend from the bed and rinse her face, a euphemism for her pubic area. And afterward, she retroactively transmits impurity to all ritually pure items with which she came into contact for the preceding twenty-four-hour period, by rabbinic law, but she does not transmit seven-day impurity to the man with whom she engaged in intercourse. He is impure with this impurity by rabbinic law only until the evening, like one who came in contact with a menstruating woman. Rabbi Akiva says: In the case where blood was found on her cloth after time passed, she even transmits seven-day impurity by rabbinic law to the man with whom she engaged in intercourse. The mishna concludes: The Rabbis concede to Rabbi Akiva in the case of a woman who sees a blood stain and then engages in intercourse, that she transmits seven-day impurity to the man with whom she engaged in intercourse, although this impurity also applies by rabbinic law.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.2:4",
    "he": "כָּל הַנָּשִׁים בְּחֶזְקַת טָהֳרָה לְבַעֲלֵיהֶן. הַבָּאִין מִן הַדֶּרֶךְ, נְשֵׁיהֶן לָהֶן בְּחֶזְקַת טָהֳרָה. בֵּית שַׁמַּאי אוֹמְרִים, צְרִיכָה שְׁנֵי עִדִּים עַל כָּל תַּשְׁמִישׁ וְתַשְׁמִישׁ, אוֹ תְשַׁמֵּשׁ לְאוֹר הַנֵּר. בֵּית הִלֵּל אוֹמְרִים, דַּיָּהּ בִּשְׁנֵי עִדִּים כָּל הַלָּיְלָה:",
    "en": "All women have the presumptive status of purity for their husbands, and therefore one is not required to ascertain whether his wife is ritually pure before engaging in intercourse with her. Even with regard to husbands returning from a journey, if their wives were ritually pure when they left, their wives have the presumptive status of purity for them. Beit Shammai say: A woman is required to examine herself with two cloths, once before and once after each and every act of intercourse in which she engages throughout the night, and she must inspect them for blood the following morning, or she must engage in intercourse by the light of a lamp and inspect the cloths before and after each act of intercourse. Beit Hillel say: She is not required to examine herself between each act of intercourse. Rather, it is sufficient for her to examine herself with two cloths throughout the night, once before the first act of intercourse and once after the final act of intercourse.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.2:5",
    "he": "מָשָׁל מָשְׁלוּ חֲכָמִים בָּאִשָּׁה, הַחֶדֶר וְהַפְּרוֹזְדוֹר וְהָעֲלִיָּה. דַּם הַחֶדֶר, טָמֵא. נִמְצָא בַפְּרוֹזְדוֹר, סְפֵקוֹ טָמֵא, לְפִי שֶׁחֶזְקָתוֹ מִן הַמָּקוֹר:",
    "en": "A woman’s reproductive organs are composed of different parts, and the halakhic status of blood that emerges from one part differs from the halakhic status of blood that emerges from another part. The Sages stated a parable with regard to the structure of the sexual organs of a woman, based on the structure of a house: The inner room represents the uterus, and the corridor [perozdor] leading to the inner room represents the vaginal canal, and the upper story represents the bladder. Blood from the inner room is ritually impure. Blood from the upper story is ritually pure. If blood was found in the corridor, there is uncertainty whether it came from the uterus and is impure, or from the bladder and is pure. Despite its state of uncertainty, it is deemed definitely impure, due to the fact that its presumptive status is of blood that came from the source, i.e., the uterus, and not from the bladder.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.2:6",
    "he": "חֲמִשָּׁה דָמִים טְמֵאִים בָּאִשָּׁה. הָאָדֹם, וְהַשָּׁחֹר, וּכְקֶרֶן כַּרְכּוֹם, וּכְמֵימֵי אֲדָמָה, וּכְמָזוּג. בֵּית שַׁמַּאי אוֹמְרִים, אַף כְּמֵימֵי תִלְתָּן וּכְמֵימֵי בָשָׂר צָלִי. וּבֵית הִלֵּל מְטַהֲרִין. הַיָּרֹק, עֲקַבְיָא בֶן מַהֲלַלְאֵל מְטַמֵּא, וַחֲכָמִים מְטַהֲרִים. אָמַר רַבִּי מֵאִיר, אִם אֵינוֹ מְטַמֵּא מִשּׁוּם כֶּתֶם, מְטַמֵּא מִשּׁוּם מַשְׁקֶה. רַבִּי יוֹסֵי אוֹמֵר, לֹא כָךְ וְלֹא כָךְ:",
    "en": "There are five distinct colors of ritually impure blood in a woman: Red, and black, and like the bright color of the crocus [karkom] flower, and like water that inundates red earth, and like diluted wine. Beit Shammai say: Even blood like the water in which a fenugreek plant is soaked, and like the liquid that drips from roast meat, are ritually impure, and Beit Hillel deem blood of those colors ritually pure. With regard to blood that is green, Akavya ben Mahalalel deems it impure and the Rabbis deem it pure. Rabbi Meir said: Even if the green blood does not transmit impurity due to the halakhot of a blood stain or the blood of a menstruating woman, it is blood in that it renders food susceptible to ritual impurity due to its status as one of the seven liquids that render food susceptible to impurity. Rabbi Yosei says: Neither in this sense, as the blood of a menstruating woman according to Akavya ben Mahalalel, nor in that sense, as a liquid that renders food susceptible to impurity according to Rabbi Meir, is green blood considered blood.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.2:7",
    "he": "אֵיזֶהוּ אָדֹם, כְּדַם הַמַּכָּה. שָׁחֹר, כַּחֶרֶת. עָמֹק מִכָּן, טָמֵא. דֵּהֶה מִכָּן, טָהוֹר. וּכְקֶרֶן כַּרְכּוֹם, כַּבָּרוּר שֶׁבּוֹ. וּכְמֵימֵי אֲדָמָה, מִבִּקְעַת בֵּית כֶּרֶם, וּמֵצִיף מָיִם. וּכְמָזוּג, שְׁנֵי חֲלָקִים מַיִם וְאֶחָד יַיִן, מִן הַיַּיִן הַשָּׁרוֹנִי:",
    "en": "The mishna asks: What is the red color that is impure? It is as red as the blood that flows from a wound. What is the black color that is impure? It is blood as black as ḥeret. If the black is deeper than that, the blood is ritually impure; if the black is lighter than that, the blood is ritually pure. And what is the color that is like the bright color of the crocus flower that is impure? It is like the brightest part in the flower, which is harvested to produce the orange-colored spice saffron. And what is the color that is like water that inundates red earth that is impure? It is specifically earth from the Beit Kerem Valley and specifically when one inundates the earth with enough water until it pools on the surface. And what is the color that is like diluted wine that is impure? It is specifically when the dilution consists of two parts water and one part wine, and specifically when it is from the wine of the Sharon region in Eretz Yisrael.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.3:1",
    "he": "הַמַּפֶּלֶת חֲתִיכָה, אִם יֵשׁ עִמָּהּ דָּם, טְמֵאָה. וְאִם לָאו, טְהוֹרָה. רַבִּי יְהוּדָה אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ, טְמֵאָה:",
    "en": "In the case of a woman who discharges an amorphous piece of tissue, if there is blood that emerges with it, the woman is ritually impure with the impurity of a menstruating woman. And if not, she is pure, as she is neither a menstruating woman nor a woman after childbirth. Rabbi Yehuda says: In both this case, where blood emerged, and that case, where no blood emerged, the woman is impure with the impurity of a menstruating woman, as there was certainly undetected blood that emerged with the flesh.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.3:2",
    "he": "הַמַּפֶּלֶת כְּמִין קְלִפָּה, כְּמִין שַׂעֲרָה, כְּמִין עָפָר, כְּמִין יַבְחוּשִׁים אֲדֻמִּים, תַּטִּיל לַמַּיִם. אִם נִמֹּחוּ, טְמֵאָה. וְאִם לָאו, טְהוֹרָה. הַמַּפֶּלֶת כְּמִין דָּגִים, חֲגָבִים, שְׁקָצִים וּרְמָשִׂים, אִם יֵשׁ עִמָּהֶם דָּם, טְמֵאָה. וְאִם לָאו, טְהוֹרָה. הַמַּפֶּלֶת מִין בְּהֵמָה, חַיָּה וָעוֹף, בֵּין טְמֵאִין בֵּין טְהוֹרִים, אִם זָכָר, תֵּשֵׁב לְזָכָר. וְאִם נְקֵבָה, תֵּשֵׁב לִנְקֵבָה. וְאִם אֵין יָדוּעַ, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ מִצּוּרַת אָדָם, אֵינוֹ וָלָד:",
    "en": "In the case of a woman who discharges an item similar to a shell, or similar to a hair, or similar to soil, or similar to mosquitoes, if such items are red, she should cast them into water to ascertain their nature: If they dissolved, it is blood, and the woman is impure with the impurity of a menstruating woman; and if not, she is pure. In the case of a woman who discharges an item similar to fish or to grasshoppers, repugnant creatures, or creeping animals, if there is blood that emerges with them, the woman is impure with the impurity of a menstruating woman. And if not, she is pure. With regard to a woman who discharges tissue in the form of a type of domesticated animal, undomesticated animal, or bird, whether it had the form of a non-kosher species or a kosher species, if it was a male fetus, then she observes the periods of impurity, seven days, and purity, thirty-three days, established in the Torah (see Leviticus 12:2–5) for a woman who gives birth to a male. And if the fetus was a female, the woman observes the periods of impurity, fourteen days, and purity, sixty-six days, established in the Torah for a woman who gives birth to a female. And if the sex of the fetus is unknown, she observes the strictures that apply to a woman who gave birth both to a male and to a female. Accordingly, she is prohibited from engaging in intercourse for fourteen days, but after that, she will be permitted to engage in intercourse despite a discharge of uterine blood until thirty-three days pass after the seven days she would have been prohibited if the fetus were male. The prohibition to enter the Temple will continue until eighty days have passed from the discharge of the fetus. This is the statement of Rabbi Meir. And the Rabbis say: Any fetus that is not of human form is not regarded as an offspring with regard to observance of these periods, and she is permitted to engage in intercourse provided that she does not experience a discharge of uterine blood.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.3:3",
    "he": "הַמַּפֶּלֶת שְׁפִיר מָלֵא מַיִם, מָלֵא דָם, מָלֵא גְנוּנִים, אֵינָהּ חוֹשֶׁשֶׁת לְוָלָד. וְאִם הָיָה מְרֻקָּם, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה:",
    "en": "A woman who discharges a gestational sac full of fluid, full of blood, or full of different colors need not be concerned that it was an offspring. But if the sac was one in which tissue developed, her halakhic status is that of a woman after childbirth. Since the sex of the embryo is unknown, the woman observes the strictures of a woman who gave birth both to a male and to a female; she is impure for fourteen days like a woman who gave birth to a female, but blood that she sees thereafter is pure only until forty days after birth, like a woman who gave birth to a male.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.3:4",
    "he": "הַמַּפֶּלֶת סַנְדָּל אוֹ שִׁלְיָא, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה. שִׁלְיָא בַּבַּיִת, הַבַּיִת טָמֵא. לֹא שֶׁהַשִּׁלְיָא וָלָד, אֶלָּא שֶׁאֵין שִׁלְיָא בְלֹא וָלָד. רַבִּי שִׁמְעוֹן אוֹמֵר, נִמּוֹק הַוָּלָד עַד שֶׁלֹּא יָצָא:",
    "en": "A woman who discharges a sandal fetus, i.e., one that has the form of a sandal fish, and one who discharges an afterbirth observes the strictures of a woman who gave birth both to a male and to a female. If there is an afterbirth in the house, the house is ritually impure, in the sense that everything under the roof contracts impurity imparted by a corpse. The reason is not that the status of an afterbirth is that of an offspring; rather, it is that there is no afterbirth without an offspring. It is clear that the afterbirth contained an offspring that disintegrated after the miscarriage. That offspring rendered the contents of the house impure. Rabbi Shimon says: The house does not become a tent over a corpse, as although there had been an offspring in the afterbirth, the offspring disintegrated, turning to blood, before it emerged from the womb, and it was negated by the majority of blood that accompanied the miscarriage.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.3:5",
    "he": "הַמַּפֶּלֶת טֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה. טֻמְטוּם וְזָכָר, אַנְדְּרוֹגִינוֹס וְזָכָר, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה. טֻמְטוּם וּנְקֵבָה, אַנְדְּרוֹגִינוֹס וּנְקֵבָה, תֵּשֵׁב לִנְקֵבָה בִלְבָד. יָצָא מְחֻתָּךְ אוֹ מְסֹרָס, מִשֶּׁיָּצָא רֻבּוֹ, הֲרֵי הוּא כְיָלוּד. יָצָא כְדַרְכּוֹ, עַד שֶׁיֵּצֵא רֹב רֹאשׁוֹ. וְאֵיזֶהוּ רֹב רֹאשׁוֹ, מִשֶּׁתֵּצֵא פַדַּחְתּוֹ:",
    "en": "A woman who discharges or gives birth to a tumtum, whose sexual organs are obscured, or to a hermaphrodite [ve’androginos], who has both male and female sexual organs, shall observe the strictures of a woman who gave birth both to a male and to a female. She is impure for fourteen days like a woman who gave birth to a female, but blood that she sees thereafter is pure only until forty days after birth, like for a woman who gave birth to a male. In a case where she gave birth to twins, if they are a tumtum and a male, or a hermaphrodite and a male, she observes the strictures of a woman who gave birth both to a male and to a female. But if the twins are a tumtum and a female, or a hermaphrodite and a female, she shall observe the periods of purity and impurity established by the Torah for a woman who gives birth to a female alone. Regardless of the status of the tumtum and the hermaphrodite, the woman’s seven days of impurity and her succeeding thirty-three days of purity are subsumed in the fourteen days of impurity and sixty-six days of purity for a female. If the fetus emerged in pieces, or if it emerged reversed, i.e., feetfirst rather than headfirst, when most of its limbs emerge, its status is like that of a child born, with regard to the impurity of a woman after childbirth. If the fetus emerged in the usual manner, headfirst, it is not considered born until most of its head emerges. And what is considered most of its head? It is from when its forehead emerges.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.3:6",
    "he": "הַמַּפֶּלֶת וְאֵין יָדוּעַ מַה הוּא, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה. אֵין יָדוּעַ אִם וָלָד הָיָה אִם לָאו, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה וּלְנִדָּה:",
    "en": "In the case of a woman who discharges and it is not known what is the fetus’s sex, she shall observe the strictures of a woman who gave birth both to a male and to a female. She is impure for fourteen days, like a woman who gave birth to a female, and any blood the woman sees only until forty days after birth, not eighty days thereafter, is pure, like a woman who gave birth to a male. If it is unknown whether it was a male or female offspring or whether it was not an offspring at all, she shall observe the period of impurity for a woman who gave birth to a male and for a woman who gave birth to a female; and for any blood that she sees, she observes the halakhot of a menstruating woman. Since it is possible that what she discharged was not an offspring at all, any blood she sees might be due to menstruation, not childbirth.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.3:7",
    "he": "הַמַּפֶּלֶת לְיוֹם אַרְבָּעִים, אֵינָהּ חוֹשֶׁשֶׁת לְוָלָד. לְיוֹם אַרְבָּעִים וְאֶחָד, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה וּלְנִדָּה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, יוֹם אַרְבָּעִים וְאֶחָד, תֵּשֵׁב לְזָכָר וּלְנִדָּה. יוֹם שְׁמוֹנִים וְאֶחָד, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה וּלְנִדָּה, שֶׁהַזָּכָר נִגְמָר לְאַרְבָּעִים וְאֶחָד, וְהַנְּקֵבָה לִשְׁמוֹנִים וְאֶחָד. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּרִיַּת הַזָּכָר וְאֶחָד בְּרִיַּת הַנְּקֵבָה, זֶה וָזֶה לְאַרְבָּעִים וְאֶחָד:",
    "en": "A woman who discharges on the fortieth day since she immersed herself and engaged in intercourse with her husband need not be concerned that it might have been an offspring and she became impure with its miscarriage, as the formation of the offspring in the womb occurs only forty days after conception. But in the case of a woman who discharges on the forty-first day after immersion, there is concern that perhaps it was an offspring. Since its sex is unknown, she shall observe the period of impurity for a woman who gave birth to a male and for a woman who gave birth to a female; and for any blood that she sees, she observes the halakhot of a menstruating woman. Rabbi Yishmael says: A woman who discharges on the forty-first day after immersion observes the seven days of impurity for a woman who gave birth to a male; and for any blood that she sees after seven days, she observes the halakhot of a menstruating woman. But a woman who discharges on the eighty-first day after immersion observes the strictures of a woman who gave birth both to a male and to a female, and also the strictures of a menstruating woman, as the formation of the male offspring concludes on the forty-first day and the formation of the female offspring concludes on the eighty-first day. And the Rabbis say: With regard to both the formation of the male and the formation of the female, this and that conclude on the forty-first day.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.4:1",
    "he": "בְּנוֹת כּוּתִים, נִדּוֹת מֵעֲרִיסָתָן. וְהַכּוּתִים מְטַמְּאִים מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן, מִפְּנֵי שֶׁהֵן בּוֹעֲלֵי נִדּוֹת, וְהֵן יוֹשְׁבוֹת עַל כָּל דָּם וָדָם. וְאֵין חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ, וְאֵין שׂוֹרְפִין עֲלֵיהֶם אֶת הַתְּרוּמָה, מִפְּנֵי שֶׁטֻּמְאָתָן סָפֵק:",
    "en": "Samaritan girls are considered menstruating women from the time they lie in their cradle. And the Samaritan men impart ritual impurity to the lower bedding like the upper bedding, i.e., all layers of bedding beneath them are impure, and their status is like the bedding above a man who experiences a gonorrhea-like discharge [zav]: The status of both levels of bedding is that of first-degree ritual impurity, which can impart impurity to food and drink. This is due to the fact that Samaritan men are considered men who engage in intercourse with menstruating women. And they are considered men who engage in intercourse with menstruating women because Samaritan women observe the seven-day menstrual period of ritual impurity for each and every emission of blood, even for blood that does not render them impure. Accordingly, if a Samaritan woman has an emission of impure blood during the seven-day period, she will nevertheless continue counting seven days from the first emission. It is therefore possible that the Samaritan men will engage in intercourse with their wives while they are still halakhically considered menstruating women, as the seven-day period of impurity should have been counted from the emission of the impure blood. But one who enters the Temple while wearing those garments upon which a Samaritan had lain is not liable to bring an offering for entering the Temple in a status of impurity, nor does one burn teruma that came into contact with those garments, because their impurity is uncertain.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.4:2",
    "he": "בְּנוֹת צְדוֹקִין, בִּזְמַן שֶׁנָּהֲגוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן, הֲרֵי הֵן כְּכוּתִיּוֹת. פֵּרְשׁוּ לָלֶכֶת בְּדַרְכֵי יִשְׂרָאֵל, הֲרֵי הֵן כְּיִשְׂרְאֵלִית. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הֵן כְּיִשְׂרָאֵל, עַד שֶׁיִּפְרְשׁוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן:",
    "en": "With regard to Sadducee girls, when they were accustomed to follow in the ways of their Sadducee ancestors their status is like that of Samaritan women, whose halakha was discussed in the previous mishna. If the Sadducee women abandoned the customs of their ancestors in order to follow in the ways of the Jewish people their status is like that of a Jewish woman. Rabbi Yosei says: Their status is always like that of a Jewish woman, until they will abandon the ways of the Jewish people in order to follow in the ways of their Sadducee ancestors.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.4:3",
    "he": "דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִים. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב, שֶׁהִיא מְטַמְּאָה לַח וְיָבֵשׁ:",
    "en": "With regard to the blood of a menstruating gentile woman or a gentile zava, and the blood discharged by a female Jewish leper during the days of purity of a woman who gives birth, Beit Shammai deem them ritually pure, and Beit Hillel say: The halakhic status of the blood of the gentile woman is like that of her saliva and her urine, which impart impurity only while moist. Likewise, the blood discharged by a Jewish leper during the days of purity imparts impurity only when moist. With regard to the blood of a woman who gave birth and reached the conclusion of her days of impurity, i.e., seven days after giving birth to a male or fourteen days after giving birth to a female, but who did not yet immerse in a ritual bath, Beit Shammai say: Although she has yet to immerse in a ritual bath, the blood does not retain the halakhic status of menstrual blood. Rather, the status of the blood is like that of her saliva and her urine, and it imparts impurity only while moist. And Beit Hillel say: Since she did not immerse in a ritual bath, her blood is considered like that of a menstruating woman, and it imparts impurity whether it is moist or dry. And Beit Shammai concede to Beit Hillel in the case of a woman who gives birth as a zava, where the woman must count seven clean days from the conclusion of her days of impurity, that any blood she sees during those seven days imparts impurity whether it is moist or dry.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.4:4",
    "he": "הַמַּקְשָׁה, נִדָּה. קִשְּׁתָה שְׁלשָׁה יָמִים בְּתוֹךְ אַחַד עָשָׂר יוֹם וְשָׁפְתָה מֵעֵת לְעֵת וְיָלְדָה, הֲרֵי זוֹ יוֹלֶדֶת בְּזוֹב, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לַיְלָה וָיוֹם, כְּלֵילֵי שַׁבָּת וְיוֹמוֹ. שֶׁשָּׁפְתָה מִן הַצַּעַר, וְלֹא מִן הַדָּם:",
    "en": "With regard to a pregnant woman who experiences labor pains, and they are accompanied by an emission of blood, her status is that of a menstruating woman. If she experienced these pains accompanied by emissions of blood for three consecutive days within the eleven days between periods of menstruation, during which time emissions of blood render a woman a zava, and she rested from labor for a twenty-four-hour period, i.e., the pangs subsided, and she then gave birth, it indicates that the emissions were not due to her imminent labor, and this woman is considered one who gives birth as a zava. This is the statement of Rabbi Eliezer. Rabbi Yehoshua says: She is considered a zava only if the pangs subsided for a twenty-four-hour period of a night and the following day, like Shabbat evening and its accompanying day. Additionally, she is considered a zava in a case where she rested from the pain of labor but not necessarily from the flow of blood. In other words, the presence of labor pangs determines whether this blood is due to labor or the impure blood of ziva. Accordingly, if the pangs cease for twenty-four hours, she is considered a zava even if blood was discharging continuously from when she experienced her labor pains.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.4:5",
    "he": "כַּמָּה הוּא קִשּׁוּיָהּ. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ אַרְבָּעִים וַחֲמִשִּׁים יוֹם. רַבִּי יְהוּדָה אוֹמֵר, דַּיָּהּ חָדְשָׁהּ. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אֵין קִשּׁוּי יוֹתֵר מִשְּׁתֵּי שַׁבָּתוֹת:",
    "en": "How long before birth is pain attributable to her labor pains, which means that the blood is not considered blood of ziva? Rabbi Meir says: Even forty or fifty days before the birth, any blood she sees during the eleven days of ziva is not considered blood of ziva. Rabbi Yehuda says: It is sufficient that this halakha applies only from within one month of her due date. Rabbi Yosei and Rabbi Shimon say: Labor pains do not occur more than two weeks before birth. Accordingly, if she experiences bleeding for three consecutive days during eleven days of ziva that occur before this time, she is a zava.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.4:6",
    "he": "הַמַּקְשָׁה בְתוֹךְ שְׁמוֹנִים שֶׁל נְקֵבָה, כָּל דָּמִים שֶׁהִיא רוֹאָה, טְהוֹרִים, עַד שֶׁיֵּצֵא הַוָּלָד. וְרַבִּי אֱלִיעֶזֶר מְטַמֵּא. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר, וּמַה בִּמְקוֹם שֶׁהֶחְמִיר בְּדַם הַשֹּׁפִי, הֵקֵל בְּדַם הַקֹּשִׁי, מְקוֹם שֶׁהֵקֵל בְּדַם הַשֹּׁפִי, אֵינוֹ דִין שֶׁנָּקֵל בְּדַם הַקֹּשִׁי. אָמַר לָהֶן, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מִמַּה הֵקֵל עָלֶיהָ, מִטֻּמְאַת זִיבָה, אֲבָל טְמֵאָה טֻמְאַת נִדָּה:",
    "en": "A woman who experiences labor pains within eighty days of giving birth to a female, e.g., she conceived during the sixty-six days of purity, or she initially conceived twins and she gave birth to a female and the birth of the second fetus was delayed, all blood that she sees is ritually pure, as she is currently within her days of purity. And this remains the halakha until the child emerges from the womb, at which point she is rendered impure as a woman who gives birth. And Rabbi Eliezer deems ritually impure the blood that occurs due to these labor pains. The Rabbis said to Rabbi Eliezer: And what, if in an instance where the verse was stringent with regard to blood emitted while resting, namely if a pregnant woman emits blood after her days of purity without any labor pains she is rendered impure, the verse was lenient with regard to blood that accompanies the labor pains; then in an instance where the verse was lenient with regard to blood emitted while resting, i.e., during a woman’s days of purity, is it not right that we will be lenient with regard to blood that accompanies the labor pains? Rabbi Eliezer said to them: When deriving a halakha by means of an a fortiori inference, there is a principle that it is sufficient for the conclusion that emerges from an a fortiori inference to be like its source. In other words, the status of blood emitted due to labor pains during her days of purity should not be more lenient than that of blood emitted due to labor pains after her days of purity. Rabbi Eliezer elaborates: Concerning what type of impurity was the verse lenient with regard to a woman who experiences an emission of blood due to labor pains? Concerning the impurity of ziva. But she may still be rendered ritually impure with the impurity of a menstruating woman. So too, if a woman experiences emissions of blood due to labor pains during her days of purity, she is rendered a menstruating woman.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.4:7",
    "he": "כָּל אַחַד עָשָׂר יוֹם בְּחֶזְקַת טָהֳרָה. יָשְׁבָה לָהּ וְלֹא בָדְקָה, שָׁגְגָה, נֶאֶנְסָה, הֵזִידָה וְלֹא בָדְקָה, טְהוֹרָה. הִגִּיעַ שְׁעַת וִסְתָּהּ וְלֹא בָדְקָה, הֲרֵי זוֹ טְמֵאָה. רַבִּי מֵאִיר אוֹמֵר, אִם הָיְתָה בְמַחֲבֵא וְהִגִּיעַ שְׁעַת וִסְתָּהּ, וְלֹא בָדְקָה, הֲרֵי זוֹ טְהוֹרָה, מִפְּנֵי שֶׁחֲרָדָה מְסַלֶּקֶת אֶת הַדָּמִים. אֲבָל יְמֵי הַזָּב וְהַזָּבָה וְשׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם, הֲרֵי אֵלּוּ בְּחֶזְקַת טֻמְאָה:",
    "en": "For all the eleven days of ziva that follow the seven days of menstruation, a woman has the presumptive status of ritual purity, as it is unusual for her to experience bleeding on these days. If a woman sat and did not examine herself every morning and evening to determine whether she emitted blood and is impure, it makes no difference whether she failed to examine herself unwittingly or due to circumstances beyond her control, or even if she acted intentionally and did not examine herself; she remains ritually pure. She is rendered impure only if she examined herself and was found to have emitted blood. By contrast, if the time of her menstrual cycle arrived, when she is required to examine herself, and she did not examine herself, that woman is ritually impure, as it is typical for a woman to discharge blood at that time. Rabbi Meir says: If a woman was in hiding from danger, and the time of her menstrual cycle arrived and she did not examine herself on that day, that woman is pure, because fear drives away blood. There is therefore no concern that she might have emitted blood. But with regard to the seven clean days of the zav and the zava, and with regard to a woman who observes a clean day for a day she experiences a discharge during her days of ziva, if she fails to examine herself on those days, these women have a presumptive status of ritual impurity, as they already experienced a discharge.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:1",
    "he": "יוֹצֵא דֹפֶן, אֵין יוֹשְׁבִין עָלָיו יְמֵי טֻמְאָה וִימֵי טָהֳרָה, וְאֵין חַיָּבִין עָלָיו קָרְבָּן. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה כְיָלוּד. כָּל הַנָּשִׁים מִטַּמְּאוֹת בַּבַּיִת הַחִיצוֹן, שֶׁנֶּאֱמַר (ויקרא ט״ו:י״ט), דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ. אֲבָל הַזָּב וּבַעַל קֶרִי, אֵינָן מִטַּמְּאִים, עַד שֶׁתֵּצֵא טֻמְאָתָן לַחוּץ:",
    "en": "After the birth of an offspring by caesarean section, the mother does not observe seven or fourteen days of impurity and thirty-three or sixty-six days of purity for male and female offspring, respectively, and she is not obligated to bring for it the offering brought by a woman after childbirth. Rabbi Shimon says: The halakhic status of that offspring is like that of an offspring born in a standard birth. All women become ritually impure with the flow of blood from the uterus into the outer chamber, i.e., the vagina, although it did not leave the woman’s body, as it is stated: “And her issue in her flesh shall be blood, she shall be in her menstruation seven days” (Leviticus 15:19), indicating that even if her menstrual blood remains in her flesh, she becomes impure. But one who experiences a gonorrhea-like discharge [zav] and one who experiences a seminal emission do not become ritually impure until their emission of impurity emerges outside the body.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:2",
    "he": "הָיָה אוֹכֵל בַּתְּרוּמָה וְהִרְגִּישׁ שֶׁנִּזְדַּעְזְעוּ אֵבָרָיו, אוֹחֵז בָּאַמָּה וּבוֹלֵעַ אֶת הַתְּרוּמָה. וּמְטַמְּאִים בְּכָל שֶׁהוּא, אֲפִלּוּ כְעֵין הַחַרְדָּל וּבְפָחוֹת מִכָּן:",
    "en": "If a priest was partaking of teruma, the portion of the produce designated for the priest, and sensed a quaking of his limbs indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure. And the emission of a zav and a seminal emission impart impurity in any amount, even like the size of a mustard seed or even smaller than that.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:3",
    "he": "תִּינוֹקֶת בַּת יוֹם אֶחָד, מִטַּמְּאָה בְנִדָּה. בַּת עֲשָׂרָה יָמִים, מִטַּמְּאָה בְזִיבָה. תִּינוֹק בֶּן יוֹם אֶחָד, מִטַּמֵּא בְזִיבָה, וּמִטַּמֵּא בִנְגָעִים, וּמִטַּמֵּא בִטְמֵא מֵת, וְזוֹקֵק לְיִבּוּם, וּפוֹטֵר מִן הַיִּבּוּם, וּמַאֲכִיל בַּתְּרוּמָה, וּפוֹסֵל מִן הַתְּרוּמָה, וְנוֹחֵל וּמַנְחִיל. וְהַהוֹרְגוֹ, חַיָּב. וַהֲרֵי הוּא לְאָבִיו וּלְאִמּוֹ וּלְכָל קְרוֹבָיו כְּחָתָן שָׁלֵם:",
    "en": "A baby girl, even one who is one day old, who experiences an emission of blood, becomes impure with the impurity of a menstruating woman. A baby girl who is ten days old who experiences an emission of blood for three consecutive days after the conclusion of the seven days fit for menstruation becomes impure with the impurity of ziva, and is therefore obligated to observe seven clean days before immersion. A baby boy, even one who is one day old, becomes impure with the impurity of ziva; and becomes impure with the impurity of leprous marks; and becomes impure with impurity imparted by a corpse; and he creates a levirate bond requiring the widow of his childless brother to enter into levirate marriage with him; and he exempts his widowed mother from the obligation of levirate marriage, freeing her to marry anyone she chooses; and he enables his mother, an Israelite woman who is no longer married to his father, a priest, to continue to partake of teruma; and he disqualifies his mother, the daughter of a priest who is no longer married to his father, an Israelite man, from continuing to partake of teruma, because the child is unfit to partake of teruma; and he inherits the estate of his mother if she died on the day of his birth; and if he dies, he bequeaths that inheritance to his paternal brothers; and one who kills him is liable for his murder, as it is written: “And he that smites any man mortally shall be put to death” (Leviticus 24:17), i.e., any man, including a child who is one day old; and if he dies, his status in relation to his father and to his mother and to all his relatives, in terms of the halakhot of mourning, is like that of a full-fledged groom [keḥatan shalem], whose death is deeply mourned.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:4",
    "he": "בַּת שָׁלשׁ שָׁנִים וְיוֹם אֶחָד, מִתְקַדֶּשֶׁת בְּבִיאָה. וְאִם בָּא עָלֶיהָ יָבָם, קְנָאָהּ. וְחַיָּבִין עָלֶיהָ מִשּׁוּם אֵשֶׁת אִישׁ, וּמְטַמְּאָה אֶת בּוֹעֲלָהּ לְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. נִשֵּׂאת לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. בָּא עָלֶיהָ אַחַד מִן הַפְּסוּלִים, פְּסָלָהּ מִן הַכְּהֻנָּה. בָּא עָלֶיהָ אַחַד מִכָּל הָעֲרָיוֹת הָאֲמוּרוֹת בַּתּוֹרָה, מוּמָתִין עַל יָדָהּ, וְהִיא פְטוּרָה. פָּחוֹת מִכָּן, כְּנוֹתֵן אֶצְבַּע בָּעָיִן:",
    "en": "A girl who is three years and one day old, whose father arranged her betrothal, is betrothed through intercourse, as the halakhic status of intercourse with her is that of intercourse in all halakhic senses. And in a case where the childless husband of a girl three years and one day old dies, if his brother the yavam engages in intercourse with her, he acquires her as his wife; and if she is married, a man other than her husband is liable for engaging in intercourse with her due to violation of the prohibition against intercourse with a married woman. And if she is impure due to menstruation, she imparts impurity to one who engages in intercourse with her who then renders impure all the layers of bedding beneath him, rendering them impure like the upper bedding covering a zav, in the sense that it assumes first-degree ritual impurity and does not become a primary source of ritual impurity, and it renders impure food and drink, but it does not render impure people and vessels. If she marries a priest, she may partake of teruma, like any other wife of a priest; if she is unmarried and one of the men who are unfit for the priesthood, e.g., a mamzer or ḥalal, engaged in intercourse with her, he disqualifies her from marrying into the priesthood, and if she is the daughter of a priest, she is disqualified from partaking of teruma. Finally, if one of all those with whom relations are forbidden, as stated in the Torah, e.g., her father or her husband’s father, engaged in intercourse with her, they are executed by the court for engaging in intercourse with her, and she is exempt, because she is a minor. If the girl is less than that age, younger than three years and one day, the status of intercourse with her is not that of intercourse in all halakhic senses; rather, it is like placing a finger into the eye. Just as in that case, the eye constricts, sheds tears, and then returns to its original state, so too, in a girl younger than three years and one day old, the hymen returns to its original state.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:5",
    "he": "בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, קְנָאָהּ. וְאֵינוֹ נוֹתֵן גֵּט עַד שֶׁיַּגְדִּיל. וּמִטַּמֵּא בְנִדָּה, לְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. וּפוֹסֵל וְאֵינוֹ מַאֲכִיל בַּתְּרוּמָה. וּפוֹסֵל אֶת הַבְּהֵמָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ, וְנִסְקֶלֶת עַל יָדוֹ. וְאִם בָּא עַל אַחַת מִכָּל הָעֲרָיוֹת הָאֲמוּרוֹת בַּתּוֹרָה, מוּמָתִים עַל יָדוֹ, וְהוּא פָטוּר:",
    "en": "In the case of a boy, nine years and one day old, whose brother had died childless, who engaged in intercourse with his yevama, his brother’s widow, the status of the intercourse is that of halakhic intercourse and he acquires her as his wife; but he cannot give her a bill of divorce, if he chooses to end the marriage, until he reaches majority. And he becomes ritually impure after engaging in intercourse with a menstruating woman to the degree that he renders impure all the layers of bedding beneath him, such that they become impure like the upper bedding covering a zav. Accordingly, the bedding assumes first-degree ritual impurity status and does not become a primary source of ritual impurity, and it renders impure food and drink and does not render impure people and vessels. And if he is disqualified from the priesthood and the woman with whom he engages in intercourse is the daughter of a priest, he disqualifies her from partaking of teruma; but if he is a priest who marries an Israelite woman, he does not enable her to partake of teruma. And if he engages in bestiality, he disqualifies the animal from being sacrificed upon the altar, and the animal is stoned due to his act. And if he engaged in intercourse with one of all those with whom relations are forbidden, as stated in the Torah, e.g., his aunt or his mother, they are executed by the court due to having engaged in intercourse with him, because they are adults; but he is exempt, as he is a minor.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:6",
    "he": "בַּת אַחַת עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד, נְדָרֶיהָ נִבְדָּקִין. בַּת שְׁתֵּים עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד, נְדָרֶיהָ קַיָּמִין. וּבוֹדְקִין כָּל שְׁתֵּים עֶשְׂרֵה. בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד, נְדָרָיו נִבְדָּקִים. בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד, נְדָרָיו קַיָּמִין. וּבוֹדְקִין כָּל שְׁלשׁ עֶשְׂרֵה. קֹדֶם לַזְּמַן הַזֶּה, אַף עַל פִּי שֶׁאָמְרוּ יוֹדְעִין אָנוּ לְשֵׁם מִי נָדָרְנוּ, לְשֵׁם מִי הִקְדָּשְׁנוּ, אֵין נִדְרֵיהֶם נֶדֶר וְאֵין הֶקְדֵּשָׁן הֶקְדֵּשׁ. לְאַחַר הַזְּמַן הַזֶּה, אַף עַל פִּי שֶׁאָמְרוּ אֵין אָנוּ יוֹדְעִין לְשֶׁם מִי נָדָרְנוּ, לְשֶׁם מִי הִקְדָּשְׁנוּ, נִדְרָן נֶדֶר וְהֶקְדֵּשָׁן הֶקְדֵּשׁ:",
    "en": "With regard to a girl who is eleven years and one day old, her vows are examined to ascertain whether she is aware of the meaning of her vow and in Whose name she vowed. Once she is twelve years and one day old and has grown two pubic hairs, which is a sign of adulthood, even without examination her vows are in effect. And one examines her vows throughout the entire twelfth year until her twelfth birthday. With regard to a boy who is twelve years and one day old, his vows are examined to ascertain whether he is aware of the meaning of his vow and in Whose name he vowed. Once he is thirteen years and one day old and has grown two pubic hairs, even without examination his vows are in effect. And one examines his vows throughout the entire thirteenth year until his thirteenth birthday. Prior to that time, eleven years and one day for a girl and twelve years and one day for a boy, even if they said: We know in Whose name we vowed and in Whose name we consecrated, their vow is not a valid vow and their consecration is not a valid consecration. After that time, twelve years and one day for a girl and thirteen years and one day for a boy, even if they said: We do not know in Whose name we vowed and in Whose name we consecrated, their vow is a valid vow and their consecration is a valid consecration.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:7",
    "he": "מָשָׁל מָשְׁלוּ חֲכָמִים בָּאִשָּׁה. פַּגָּה, בֹּחַל וְצֶמֶל. פַּגָּה, עוֹדָהּ תִּינוֹקֶת. בֹּחַל, אֵלּוּ יְמֵי נְעוּרֶיהָ. בָּזוֹ וּבָזוֹ, אָבִיהָ זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ וּבַהֲפָרַת נְדָרֶיהָ. צֶמֶל, כֵּיוָן שֶׁבָּגְרָה, שׁוּב אֵין לְאָבִיהָ רְשׁוּת בָּהּ:",
    "en": "The Sages stated a parable based on the development of the fruit of a fig tree with regard to the three stages of development in a woman: Minority, young womanhood, and grown womanhood. An unripe fig, a ripening fig, and a ripe fig. An unripe fig represents the stage when she is still a child and has not yet developed the signs of puberty; a ripening fig represents the days of her young womanhood, when she reaches twelve years and one day and has developed two pubic hairs. With regard to the periods both during this stage, minority, and during that stage, young womanhood, the Sages said that her father is entitled to any lost object that she finds that cannot be returned to its owner, and to her earnings, and to nullification of her vows. A ripe fig represents the stage of grown womanhood: Once she has reached her majority, her father no longer has authority over her. He can no longer nullify her vows, and he does not have a claim to lost objects found by her and her earnings belong to her.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:8",
    "he": "אֵיזֶהוּ סִימָנֶיהָ. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, מִשֶּׁיַּעֲלֶה הַקֶּמֶט תַּחַת הַדָּד. רַבִּי עֲקִיבָא אוֹמֵר, מִשֶּׁיַּטּוּ הַדַּדִּים. בֶּן עַזַּאי אוֹמֵר, מִשֶּׁתַּשְׁחִיר הַפִּטֹּמֶת. רַבִּי יוֹסֵי אוֹמֵר, כְּדֵי שֶׁיְּהֵא נוֹתֵן יָדוֹ עַל הָעֹקֶץ וְהוּא שׁוֹקֵעַ וְשׁוֹהֶה לַחֲזֹר:",
    "en": "What are the signs that indicate grown womanhood? Rabbi Yosei HaGelili says: Grown womanhood begins from when her breast grows sufficiently so that a fold appears below the breast. Rabbi Akiva says: It begins from when the breasts sag onto the chest. Ben Azzai says: It begins from when the areola at the tip of the breast darkens. Rabbi Yosei says: It begins when the breasts have developed to a size where a person places his hand on the nipple and it depresses and slows to return.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.5:9",
    "he": "בַּת עֶשְׂרִים שָׁנָה שֶׁלֹּא הֵבִיאָה שְׁתֵּי שְׂעָרוֹת, תָּבִיא רְאָיָה שֶׁהִיא בַת עֶשְׂרִים שָׁנָה, וְהִיא אַיְלוֹנִית, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. בֶּן עֶשְׂרִים שָׁנָה שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת, יָבִיא רְאָיָה שֶׁהוּא בֶן עֶשְׂרִים שָׁנָה, וְהוּא סָרִיס, לֹא חוֹלֵץ וְלֹא מְיַבֵּם, אֵלּוּ דִּבְרֵי בֵית הִלֵּל. בֵּית שַׁמַּאי אוֹמְרִים, זֶה וָזֶה בְּנֵי שְׁמֹנֶה עֶשְׂרֵה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַזָּכָר כְּדִבְרֵי בֵית הִלֵּל, וְהַנְּקֵבָה כְּדִבְרֵי בֵית שַׁמַּאי, שֶׁהָאִשָּׁה מְמַהֶרֶת לָבֹא לִפְנֵי הָאִישׁ:",
    "en": "A girl twelve years and one day old who grew two pubic hairs is classified as a young woman. Six months later, she becomes a grown woman. But a woman who is twenty years old who did not grow two pubic hairs and was never classified as a young woman shall bring proof that she is twenty years old, and from that point forward she assumes the status of a sexually underdeveloped woman [ailonit], who is incapable of bearing children. If she married and her husband died childless, she neither performs ḥalitza nor does she enter into levirate marriage, as the mitzva of levirate marriage applies only to a woman capable of conceiving a child. An ailonit is excluded from that mitzva. In the case of a man who is twenty years old who did not grow two pubic hairs, they shall bring proof that he is twenty years old and he assumes the status of a sexually underdeveloped man [saris], who is excluded from the mitzva of levirate marriage. Therefore, if his married brother dies childless, he neither performs ḥalitza nor enters into levirate marriage with his yevama. This is the statement of Beit Hillel. Beit Shammai say: For both this case of a woman and that case of a man, they shall bring proof that they are eighteen years old, and they assume the status of a sexually underdeveloped woman and man respectively. Rabbi Eliezer says: The status of the male is determined in accordance with the statement of Beit Hillel, i.e., he assumes the status of a sexually underdeveloped man at the age of twenty; and the status of the female is determined in accordance with the statement of Beit Shammai, i.e., she assumes the status of a sexually underdeveloped woman at the age of eighteen. The reason is that the woman is quick to reach physical maturity, and reaches that stage before the man reaches physical maturity.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:1",
    "he": "בָּא סִימָן הַתַּחְתּוֹן עַד שֶׁלֹּא בָא הָעֶלְיוֹן, אוֹ חוֹלֶצֶת אוֹ מִתְיַּבֶּמֶת. בָּא הָעֶלְיוֹן עַד שֶׁלֹּא בָא הַתַּחְתּוֹן, אַף עַל פִּי שֶׁאִי אֶפְשָׁר, רַבִּי מֵאִיר אוֹמֵר, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. וַחֲכָמִים אוֹמְרִים, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת. מִפְּנֵי שֶׁאָמְרוּ, אֶפְשָׁר לַתַּחְתּוֹן לָבֹא עַד שֶׁלֹּא בָא הָעֶלְיוֹן, אֲבָל אִי אֶפְשָׁר לָעֶלְיוֹן לָבֹא עַד שֶׁלֹּא בָא הַתַּחְתּוֹן:",
    "en": "If the lower sign of puberty, two pubic hairs, appeared in a young woman before the upper sign, development of the breasts, appeared, then she is an adult, as the pubic hairs are an unequivocal sign. Therefore, if her childless husband died and she came before her husband’s brother [yavam] for levirate marriage, she either performs the ritual through which a yavam frees a yevama of her levirate bonds [ḥalitza] or enters into levirate marriage with her husband’s brother. If the upper sign indicating puberty appeared before the lower sign appeared, i.e., the two pubic hairs are not visible, although that order of development is apparently impossible, Rabbi Meir says: In fact, it is possible for the breasts to develop before the growth of two pubic hairs, and the concern is that the two hairs did not grow and fall out but rather they never grew in the first place, which would mean that she remains a minor. Therefore, if her childless husband dies, she neither performs ḥalitza nor does she enter into levirate marriage with her husband’s brother. And the Rabbis say: She has reached majority, and therefore if her childless husband dies she either performs ḥalitza or enters into levirate marriage with her husband’s brother. That is due to the fact that the Sages said: It is possible for the lower sign of puberty to appear before the upper sign appears; but it is impossible for the upper sign to appear before the lower sign appears.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:2",
    "he": "כַּיּוֹצֵא בוֹ, כָּל כְּלִי חֶרֶס שֶׁהוּא מַכְנִיס, מוֹצִיא. וְיֵשׁ שֶׁמּוֹצִיא וְאֵינוֹ מַכְנִיס. כָּל אֵבָר שֶׁיֶּשׁ בּוֹ צִפֹּרֶן, יֶשׁ בּוֹ עֶצֶם, וְיֵשׁ שֶׁיֶּשׁ בּוֹ עֶצֶם וְאֵין בּוֹ צִפֹּרֶן:",
    "en": "Similar to the order of the appearance of the signs of puberty in a girl, where it is impossible for the upper sign to appear before the lower sign, there is an analogous principle with regard to the mutual dependency of two items: Any earthenware vessel with a hole that enables entry of liquid into the vessel certainly enables exit of liquid through that hole, and it thereby ceases to be a vessel fit for sanctification of the waters mixed with the ashes of the red heifer. And there are holes that enable exit of liquids from the earthenware vessels but do not enable entry of liquids from outside the vessel, and therefore it remains a vessel. Likewise, in any limb of the body where there is a nail, there is certainly a bone in it as well. If it is the limb of a corpse, it transmits ritual impurity through contact, movement, and in a tent, even if its size is less than that of an olive-bulk. And there are limbs in which there is a bone but yet there is not a nail in it. That limb does not transmit impurity in a tent if its size is less than that of an olive-bulk.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:3",
    "he": "כֹּל הַמִּטַּמֵּא מִדְרָס, מִטַּמֵּא טְמֵא מֵת. וְיֵשׁ שֶׁמִּטַּמֵּא טְמֵא מֵת וְאֵינוֹ מִטַּמֵּא מִדְרָס:",
    "en": "Similarly, any item that becomes ritually impure with impurity of a zav imparted by treading, e.g., a vessel designated for sitting, becomes ritually impure with impurity imparted by a corpse. And there are vessels that become ritually impure with impurity imparted by a corpse but do not become ritually impure with impurity of a zav imparted by treading.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:4",
    "he": "כֹּל הָרָאוּי לָדוּן דִּינֵי נְפָשׁוֹת, רָאוּי לָדוּן דִּינֵי מָמוֹנוֹת. וְיֵשׁ שֶׁרָאוּי לָדוּן דִּינֵי מָמוֹנוֹת וְאֵינוֹ רָאוּי לָדוּן דִּינֵי נְפָשׁוֹת. כֹּל הַכָּשֵׁר לָדוּן, כָּשֵׁר לְהָעִיד. וְיֵשׁ שֶׁכָּשֵׁר לְהָעִיד וְאֵינוֹ כָשֵׁר לָדוּן:",
    "en": "Any person who is fit to adjudicate cases of capital law is fit to adjudicate cases of monetary law, and there are those who are fit to adjudicate cases of monetary law but are unfit to adjudicate cases of capital law. Any person who is fit to adjudicate a case and serve as a judge is fit to testify as a witness, and there are those who are fit to testify but are not fit to adjudicate.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:5",
    "he": "כֹּל שֶׁחַיָּב בַּמַּעַשְׂרוֹת, מִטַּמֵּא טֻמְאַת אֳכָלִים. וְיֵשׁ שֶׁמִּטַּמֵּא טֻמְאַת אֳכָלִין וְאֵינוֹ חַיָּב בַּמַּעַשְׂרוֹת:",
    "en": "Any food from which one is obligated to separate tithes becomes impure with the ritual impurity of food; and there is food that becomes impure with the ritual impurity of food but from which one is not obligated to separate tithes.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:6",
    "he": "כֹּל שֶׁחַיָּב בַּפֵּאָה, חַיָּב בַּמַּעַשְׂרוֹת. וְיֵשׁ שֶׁחַיָּב בַּמַּעַשְׂרוֹת וְאֵינוֹ חַיָּב בַּפֵּאָה:",
    "en": "With regard to any produce from which one is obligated to designate produce in the corner of the field given to the poor [pe’a], as commanded in the Torah (see Leviticus 19:9, 23:22), one is obligated to separate tithes from it; and there is produce from which one is obligated to separate tithes but from which one is not obligated to designate pe’a.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:7",
    "he": "כֹּל שֶׁחַיָּב בְּרֵאשִׁית הַגֵּז, חַיָּב בַּמַּתָּנוֹת. וְיֵשׁ שֶׁחַיָּב בַּמַּתָּנוֹת וְאֵינוֹ חַיָּב בְּרֵאשִׁית הַגֵּז:",
    "en": "With regard to any animal, i.e., sheep and rams, from which one is obligated by Torah law (see Deuteronomy 18:4) to give the first shearing of its wool to a priest, he is obligated to have gifts of the priesthood, i.e., the foreleg, the jaw, and the maw, which must be removed from slaughtered animals, taken from it (see Deuteronomy 18:3). And there are animals from which one is obligated to have gifts of the priesthood taken from them, e.g., cattle and goats, but from which he is not obligated to give the first shearing.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:8",
    "he": "כֹּל שֶׁיֶּשׁ לוֹ בִעוּר, יֶשׁ לוֹ שְׁבִיעִית. וְיֵשׁ שֶׁיֶּשׁ לוֹ שְׁבִיעִית וְאֵין לוֹ בִעוּר:",
    "en": "The mishna teaches a similar principle: For all Sabbatical-Year produce to which there applies the obligation of eradication from the house when it ceases to be available to the animals in the field, there is the sanctity of Sabbatical-Year produce upon it, i.e., it may not be used for commerce and is ownerless while it is attached to the ground. And there is produce for which there is the sanctity of Sabbatical-Year produce, but for which there is no obligation of eradication from the house, e.g., produce that is preserved in the ground and does not cease to be available in the field.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:9",
    "he": "כֹּל שֶׁיֶּשׁ לוֹ קַשְׂקֶשֶׂת, יֶשׁ לוֹ סְנַפִּיר. וְיֵשׁ שֶׁיֶּשׁ לוֹ סְנַפִּיר וְאֵין לוֹ קַשְׂקֵשֶׂת. כֹּל שֶׁיֶּשׁ לוֹ קַרְנַיִם, יֶשׁ לוֹ טְלָפַיִם. וְיֵשׁ שֶׁיֶּשׁ לוֹ טְלָפַיִם וְאֵין לוֹ קַרְנָיִם:",
    "en": "It is written: “Whatever has fins and scales in the waters, in the seas, and in the rivers, you may eat them” (Leviticus 11:9). There is a principle with regard to the signs indicating that fish are kosher: Any fish that has scales has fins; and there are fish that have fins but do not have scales. Similarly, with regard to kosher animals it is written: “Whatever parts the hoof, and is wholly cloven-footed, and chews the cud, among the beasts, that you may eat” (Leviticus 11:3). Any animal that has horns has hooves; and there are animals that have hooves but do not have horns.",
    "category": "Mishnah"
  },
  {
    "ref": "Mishnah Niddah.6:10",
    "he": "כֹּל הַטָּעוּן בְּרָכָה לְאַחֲרָיו, טָעוּן בְּרָכָה לְפָנָיו. וְיֵשׁ טָעוּן בְּרָכָה לְפָנָיו וְאֵין טָעוּן בְּרָכָה לְאַחֲרָיו:",
    "en": "This mishna teaches a generalization that is similar to the previous ones: Anything that requires a blessing after one partakes of it requires a blessing beforehand. And there exist items that require a blessing before but do not require a blessing thereafter.",
    "category": "Mishnah"
  },
  {
    "ref": "Bereishit Rabbah.1:1",
    "he": "רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ.",
    "en": "Rabbi Hoshaya the Great began: “I was with Him as an amon, a delight day after day…” (Proverbs 8:30) – amon means a child’s caretaker, amon means covered, amon means hidden, and some say amon means greatness. Amon means a child’s caretaker, as it says: “As a caretaker [omen] carries a nursing child” (Numbers 11:12). Amon means covered, as it says: “Those covered [ha’emunim] in scarlet…” (Lamentations 4:5). Amon means hidden, as it says: “He was omen Hadassa” (Esther 2:7). Amon means great, as it says: “Are you better than No Amon [which sits in the rivers]?” (Nahum 3:8), which we translate in Targum as: Are you better than the great city of Alexandria, which is located among the rivers? Another matter, amon means artisan [uman]. The Torah is saying: ‘I was the tool of craft of the Holy One blessed be He.’ The way of the world is that when a flesh-and-blood king builds a palace he does not build it based on his own knowledge, but rather based on the knowledge of an artisan. And the artisan does not build it based on his own knowledge, but rather, he has [plans on] sheets and tablets by which to ascertain how he should build its rooms, how he should build its doors. So too, the Holy One blessed be He looked in the Torah and created the world. The Torah says: “Bereshit God created” (Genesis 1:1), and reshit is nothing other than the Torah, as it says: “The Lord made me at the beginning of [reshit] His way” (Proverbs 8:22).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:2",
    "he": "רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (תהלים קיא, ו): כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם, מַה טַּעַם גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מַה שֶּׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן, וּמַה שֶּׁנִּבְרָא בַּיּוֹם הַשֵּׁנִי, מִפְּנֵי עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, שֶׁלֹא יִהְיוּ מוֹנִין אֶת יִשְׂרָאֵל, וְאוֹמְרִין לָהֶם הֲלֹא אֻמָּה שֶׁל בָּזוֹזִים אַתֶּם, וְיִשְׂרָאֵל מְשִׁיבִין אוֹתָן וְאוֹמְרִין לָהֶם, וְאַתֶּם הֲלֹא בְּזוּזָה הִיא בְּיֶדְכֶם, הֲלֹא (דברים ב, כג): כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתֹּר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם, הָעוֹלָם וּמְלוֹאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁרָצָה נְתָנָהּ לָכֶם, וּכְשֶׁרָצָה נְטָלָהּ מִכֶּם וּנְתָנָהּ לָנוּ, הֲדָא הוּא דִּכְתִיב: לָתֵת לָהֶם נַחֲלַת גּוֹיִם וגו', הִגִּיד לָהֶם אֶת כָּל הַדּוֹרוֹת.",
    "en": "Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “The power of His deeds He told to His people, to give them the inheritance of nations” (Psalms 111:6). What is the reason that the Holy One blessed be He revealed what was created on the first day and what was created on the second day? It is due to the idolaters, so they could not rebuke Israel and say to them: ‘You are a nation of robbers.’ Israel responds to them and says to them: ‘And you, is it [your own land] not in your hands by robbery? Is it not so that: “Kaftorim, who emerged from Kaftor, destroyed them [the Avites], and settled in their place”? (Deuteronomy 2:23). The world and all its contents belong to the Holy One blessed be He. When He wished He gave it to you, and when He wished He took it from you and gave it to us.’ That is what is written: “[The power of His deeds He told to His people,] to give them the inheritance of nations…” – He told them [the history of] all the generations.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:3",
    "he": "בְּרֵאשִׁית בָּרָא אֱלֹהִים, רַבִּי תַּנְחוּמָא פָּתַח (תהלים פו, י): כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, אָמַר רַבִּי תַּנְחוּם הַנּוֹד הַזֶּה אִם יִהְיֶה בּוֹ נֶקֶב כְּחֹד שֶׁל מַחַט, כָּל רוּחוֹ יוֹצֵא מִמֶּנּוּ, וְהָאָדָם עָשׂוּי מְחִלִּים מְחִלִּים, נְקָבִים נְקָבִים, וְאֵין רוּחוֹ יוֹצֵא מִמֶּנּוּ, מִי יַעֲשֶׂה כֵן (תהלים פו, י): אַתָּה אֱלֹהִים לְבַדֶּךָ. אֵימָתַי נִבְרְאוּ הַמַּלְאָכִים, רַבִּי יוֹחָנָן אָמַר בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִּכְתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו וגו', וּכְתִיב (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, רַבִּי חֲנִינָא אָמַר בַּחֲמִישִׁי נִבְרְאוּ מַלְאָכִים, הֲדָא הוּא דִכְתִיב (בראשית א, כ): וְעוֹף יְעוֹפֵף עַל הָאָרֶץ וגו', וּכְתִיב (ישעיה ו, ב): וּבִשְׁתַּיִם יְעוֹפֵף, רַבִּי לוּלְיָנָא בַּר טַבְרִין אָמַר בְּשֵׁם רַבִּי יִצְחָק בֵּין עַל דַּעְתֵיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, הַכֹּל מוֹדִים שֶׁלֹא נִבְרָא בְּיוֹם רִאשׁוֹן כְּלוּם, שֶׁלֹא יֹאמְרוּ מִיכָאֵל הָיָה מוֹתֵחַ בִּדְרוֹמוֹ שֶׁל רָקִיעַ, וְגַבְרִיאֵל בִּצְפוֹנוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַדֵּד בְּאֶמְצָעוֹ, אֶלָּא (ישעיה מד, כד): אָנֹכִי ה' עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי וגו' מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם. דָּבָר אַחֵר כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וּגְדוֹלֵי הַמְּדִינָה מִתְקַלְּסִין עִמּוֹ, שֶׁנּוֹשְׂאִין עִמּוֹ בְּמַשָּׂאוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הוּא לְבַדּוֹ בָּרָא אֶת הָעוֹלָם, הוּא לְבַדּוֹ מִתְקַלֵּס בָּעוֹלָם, הוּא לְבַדּוֹ מִתְהַדֵּר בְּעוֹלָמוֹ. אָמַר רַבִּי תַּנְחוּמָא, כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, לָמָּה, כִּי אַתָּה אֱלֹהִים לְבַדֶּךָ, אַתָּה לְבַדְךָ בָּרָאתָ אֶת הָעוֹלָם.",
    "en": "“In the beginning, God created the heavens and the earth” (Genesis 1:1). “In the beginning, God created” – Rabbi Tanḥuma began: “For You are great and perform wonders” (Psalms 86:10). Rabbi Tanḥum said: A wineskin, if it has a hole as small as the point of a needle, all its air will escape from it. Yet a human is made with numerous cavities and orifices, but his air does not escape from him. Who can do so? It is “You, alone, are God” (Psalms 86:10). When were the angels created? Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water…” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day. That is what is written: “Let birds fly [yeofef] over the earth…” (Genesis 1:20), and it is written [of the angels]: “And with two it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrin said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be He straightened it out in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone…by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two], “who is with Me [mi iti]?” Who was partner with Me in the creation of the world? Another matter, “for You are great and perform wonders” (Psalms 86:10) – the way of the world is that a flesh-and-blood king, when he is receives praise in the province, the prominent leaders of the province receive praise along with him, as they bear the burden [of governing] with him. But the Holy One blessed be He is not so; rather, He alone created the world, He alone is lauded in the world, He alone is glorified in the world. Rabbi Tanḥuma said: “For You are great and perform wonders” – why? It is because “You, alone, are God” – You alone created the world.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:4",
    "he": "בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'.",
    "en": "“In the beginning, God created” – six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating, [though He did not actually do so]. The Torah and the Throne of Glory were created. Torah, from where is it derived? As it is stated: “The Lord made me at the beginning of His way” (Proverbs 8:22). The Throne of Glory, from where is it derived? “Your throne stands firm from earliest time, [You are from eternity]” (Psalms 93:2). The patriarchs, Israel, the Temple, and the name of the messianic king – God contemplated creating them [before the world, but did not]. The patriarchs, from where is it derived? “Like grapes in the wilderness [I found Israel, like a first fruit on the fig tree, at its beginning [bereshitah] I saw your fathers]” (Hosea 9:10). Israel, from where is it derived? “Remember Your congregation, that You acquired from old times” (Psalms 74:2). The Temple, from where is it derived? “Throne of glory, exalted from the beginning, [is the place of our Temple]” (Jeremiah 17:12). The name of the messianic king, from where is it derived? “May his name endure forever. His name is praised before the sun” (Psalms 72:17). Rabbi Ahava ben Rabbi Ze’eira said: Repentance as well, as it is stated: “Before the birth of mountains” (Psalms 90:2), and at that same time, “You bring man down until he is crushed, [and then You say: Return, sons of man]” (Psalms 90:3). But I do not know which of them was first – did the Torah precede the Throne of Glory, or did the Throne of Glory precede the Torah? Rabbi Abba bar Kahana said: The Torah preceded the Throne of Glory, as it is stated: “The Lord made me at the beginning of His way, [before His undertakings of old times]” (Proverbs 8:22) – before that in whose regard it is written: “Your throne stands firm from earliest time” (Psalms 93:2). Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: The contemplation about [creating] Israel preceded all other things. This is analogous to a king who married a noblewoman, but did not have a son from her. Once the king was found passing in the marketplace. He said: ‘Take this ink and inkwell for my son.’ Everyone was saying: ‘He has no son and yet he says: Take this ink and inkwell for my son?’ Then they said: ‘The king is a great astrologer, had it not been that he is destined to beget a son from her, he would not have said: Take this ink and inkwell for my son.’ So, too, had it not been that the Holy One blessed be He foresaw that after twenty-six generations Israel was destined to receive the Torah, He would not have written in the Torah: “Command the children of Israel”; “speak to the children of Israel.” Rabbi Banai said: The world and its contents were created only due to the merit of the Torah, as it is stated: “The Lord founded the earth with wisdom [beḥochma]” (Proverbs 3:19). Rabbi Berekhya said: It was due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself, [as there the portion of the lawgiver is hidden]” (Deuteronomy 33:21). Rav Huna said in the name of Rav Matana: The world was created for the sake of three things: For the sake of ḥalla, for the sake of tithes, and for the sake of first fruits. What is the source? “In the beginning, [bereshit] God created,” and reshit is nothing other than ḥalla, as it is stated: “The first of [reshit] your kneading basket” (Numbers 15:20). Reshit is nothing other than tithes, as it says: “The first [reshit] of your grain” (Deuteronomy 18:4). And reshit is nothing other than first fruits, as it is stated: “The choicest of [reshit] the first fruits of your land…” (Exodus 23:19).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:5",
    "he": "רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא פָּתַח (תהלים לא, יט): תֵּאָלַמְנָה שִׂפְתֵי שָׁקֶר וגו', אִתְפַּרְכָן, אִתְחַרְשָׁן, אִשְׁתַּתְּקָן. אִתְפַּרְכָן אִתְחַרְשָׁן, הֵיךְ מָה דְאַתְּ אָמַר (שמות ד, יא): אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי ה', וְאוֹמֵר (בראשית לז, ז): וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָּה אֲלֻמָּתִי. אִשְׁתַּתְּקָן, כְּמַשְׁמָעוֹ (תהלים לא, יט): הַדֹּבְרוֹת עַל צַדִּיק, חַי הָעוֹלָמִים. (תהלים לא, יט): עָתָק, שֶׁהֶעְתִּיק בִּבְרִיּוֹתָיו. (תהלים לא, יט): בְּגַאֲוָה, אֶתְמְהָה בִּשְׁבִיל לְהִתְגָּאוֹת וְלוֹמַר אֲנִי דוֹרֵשׁ בְּמַעֲשֵׂה בְרֵאשִׁית. (תהלים לא, יט): וָבוּז, אֶתְמְהָה מְבַזֶּה עַל כְּבוֹדִי, דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא כָּל הַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, בִּכְבוֹדוֹ שֶׁל מָקוֹם עַל אַחַת כַּמָּה וְכַמָּה, וּמַה כְּתִיב אַחֲרָיו (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, לִירֵאֶיךָ וְלֹא לַבּוֹזִים אֶת מוֹרָאֲךָ [הרב] אַל יְהִי בְּמָה רַב טוּבְךָ, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין בִּמְקוֹם הַבִּיבִים, וּבִמְקוֹם הָאַשְׁפָּה, וּבִמְקוֹם הַסָּרִיּוֹת, כָּל מִי שֶׁהוּא בָּא לוֹמַר פָּלָטִין זוֹ בְּנוּיָה בִּמְקוֹם הַבִּיבִים וּבִמְקוֹם הָאַשְׁפָּה וּבִמְקוֹם הַסָּרִיּוֹת, אֵינוֹ פּוֹגֵם. כָּךְ כָּל מִי שֶׁהוּא בָּא לוֹמַר הָעוֹלָם הַזֶּה נִבְרָא מִתּוֹךְ תֹּהוּ וָבֹהוּ, אֵינוֹ פּוֹגֵם, אֶתְמְהָה. רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא אָמַר, אִילוּלֵי שֶׁהַדָּבָר כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, בְּרֵאשִׁית בָּרָא אֱלֹהִים, מִנַּיִן הֵן, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ.",
    "en": "Rav Huna began in the name of bar Kapara: “May they be silenced [te’alamna], those lying lips [that speak harsh words against the righteous one with arrogance and contempt]” (Psalms 31:19) – may they be bound up, may they become mute, may they be silenced. May they become mute – as it says: “Who gives a mouth to a person, or who renders one mute [ilem] or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). And [may they be bound up,] as it says: “Behold, we were binding [me’alemim] sheaves in the field and behold, my sheaf arose” (Genesis 37:7). May they be silenced – that is its plain sense. “That speak…against the Righteous One” (Psalms 31:19) – [this refers to] Him of eternal life. “Harsh words [atak]” (Psalms 31:19) – matters that He concealed [shehe’etik] from His creations. “With arrogance” (Psalms 31:19) – this is an expression of bewilderment: [Do they do this] in order to boast arrogantly: I am expounding the act of Creation? “And contempt” (Psalms 31:19) – this [too] is an expression of bewilderment: Is it in order to show contempt for My honor? As Rabbi Yosei bar Ḥanina said: Anyone who attains honor through the degradation of another person has no portion in the World to Come; how much more so is this so regarding the honor of the Omnipresent. What is written following this? “How great is the goodness You have in store for those who fear You” (Psalms 31:20) – for those who fear You, but not for those who demean the [awesome] fear of You. They will not be included in: “How great is the goodness.” The way of the world is that when a flesh-and-blood king builds his palace in [a location that had been] a place of sewers, a place of refuse, and a malodorous place, anyone who comes and says: ‘This palace was built in a place of sewers, a place of refuse, and a malodorous place,’ is this not an insult? So, too, anyone who comes and says: ‘This world was created from emptiness and disorder,’ is this not an insult? This is a rhetorical question. Rav Huna said in the name of bar Kapara: Were the matter not written explicitly it would not have been possible to say it: “In the beginning, God created” (Genesis 1:1) – from what? “The earth was emptiness and disorder” (Genesis 1:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:6",
    "he": "רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַּׂלְמָה.",
    "en": "Rabbi Yehuda bar Simon began: “He reveals the deep and the hidden [umsatrata]” (Daniel 2:22). “He reveals the deep” – this is Gehenna, as it is stated: “He does not know that the ghosts are there; [her guests are in the depths of the netherworld]” (Proverbs 9:18). And it says: “He deepened [he’emik] and widened” (Isaiah 30:33). “And the hidden [umsatrata]” – this is the Garden of Eden, as it is stated: “For protection and refuge [ulmistor]” (Isaiah 4:6). And it says: “Conceal them [tastirem] in the hideaway of Your presence” (Psalms 31:21). Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:7",
    "he": "רַבִּי יִצְחָק פָּתַח (תהלים קיט, קס): רֹאשׁ דְּבָרְךָ אֱמֶת וגו', אָמַר רַבִּי יִצְחָק מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם רֹאשׁ דְּבָרְךָ אֱמֶת. בְּרֵאשִׁית בָּרָא אֱלֹהִים, (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת. וּלְעוֹלָם כָּל מִשְׁפַּט צִדְקֶךָ, שֶׁכָּל גְּזֵרָה וּגְזֵרָה שֶׁאַתָּה גּוֹזֵר עַל בְּרִיּוֹתֶיךָ הֵן מַצְדִיקִין עֲלֵיהֶם אֶת הַדִּין וּמְקַבְּלִין אוֹתוֹ בֶּאֱמוּנָה, וְאֵין כָּל בְּרִיָה יְכוֹלָה לוֹמַר שְׁתֵּי רְשֻׁיּוֹת בָּרְאוּ הָעוֹלָם. וַיְדַבְּרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיְדַבֵּר אֱלֹהִים. וַיֹּאמְרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיֹּאמֶר אֱלֹהִים. בְּרֵאשִׁית בָּרְאוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים.",
    "en": "Rabbi Yitzḥak began: “The beginning of Your word is truth…” (Psalms 119:160) – Rabbi Yitzḥak said: Right from the beginning of the creation of the world [it can be seen that] “the beginning of Your word is truth” – “in the beginning, God created.” “But My Lord God is truth” (Jeremiah 10:10), “All Your righteous laws are eternal” (Psalms 119:160) – as each and every edict that You decree upon Your creations, they accept the judgment upon themselves and receive it faithfully, and no person can come and say that two authorities created the world: “God [Elohim] spoke [vaydaberu]” is not written here [in plural], but rather [in singular], “God spoke [vaydaber];” “God [Elohim] said [vayomeru]” is not written here [in plural], but rather [in singular], “God said [vayomer]”; “In the beginning God created [bare’u]” is not written here [in plural], but rather [in singular], “God created [bara].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:8",
    "he": "רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי לֵוִי אָמַר, זֶה שֶׁהוּא בּוֹנֶה צָרִיךְ שִׁשָּׁה דְבָרִים, מַיִם, וְעָפָר, וְעֵצִים, וַאֲבָנִים, וְקַנִּים, וּבַרְזֶל. וְאִם תֹּאמַר עָשִׁיר הוּא וְאֵינוֹ צָרִיךְ לְקַנִּים, הֲרֵי הוּא צָרִיךְ לִקְנֵה הַמִּדָּה, שֶׁנֶּאֱמַר (יחזקאל מ, ג): וּפְתִיל פִּשְׁתִּים בְּיָדוֹ וּקְנֵה הַמִּדָּה. כָּךְ הַתּוֹרָה קָדְמָה אוֹתָן שֵׁשׁ קְדִימוֹת (משלי ח, כא כב): קֶדֶם, וּמֵאָז, וּמֵעוֹלָם, וּמֵרֹאשׁ, וּמִקַּדְמֵי, תְּרֵין בַּפָּרָשָׁה (משלי ח, כא כב): ה' קָנָנִי.",
    "en": "Rabbi Yehoshua ben Levi said in the name of Rabbi Levi: A builder requires six items: Water, dirt, wood, stones, reeds, and iron. If you say that he is wealthy and does not need reeds [to build with], he still needs to use them as a measuring rod, as it is stated: “A linen thread and a measuring rod” (Ezekiel 40:3). So, too, the Torah employed these six expressions of precedence: “Of old [kedem]…from earliest time [me’az], from ancient times [meolam]…from the beginning [merosh], from before [mikadmei]…” (Proverbs 8:22–23) – which counts as two, in the section of “the Lord made me” (Proverbs 8:22).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:9",
    "he": "פִּילוֹסוֹפִי אֶחָד שָׁאַל אֶת רַבָּן גַּמְלִיאֵל, אֲמַר לֵיהּ צַיָּר גָּדוֹל הוּא אֱלֹהֵיכֶם, אֶלָּא שֶׁמָּצָא סַמְּמָנִים טוֹבִים שֶׁסִּיְּעוּ אוֹתוֹ, תֹּהוּ, וָבֹהוּ, וְחשֶׁךְ, וְרוּחַ, וּמַיִם, וּתְהוֹמוֹת. אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַּבְרָא, כּוּלְּהוֹן כְּתִיב בָּהֶן בְּרִיאָה, תֹּהוּ וָבֹהוּ, שֶׁנֶּאֱמַר (ישעיה מה, ז): עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע. חשֶׁךְ (ישעיה מה, ז): יוֹצֵר אוֹר וגו', מַיִם (תהלים קמח, ד): הַלְּלוּהוּ שְׁמֵי הַשָּׁמָיִם וְהַמַּיִם, לָמָּה, שֶׁצִּוָּה וְנִבְרָאוּ. רוּחַ (עמוס ד, יג): כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ. תְּהוֹמוֹת (משלי ח, כד): בְּאֵין תְּהֹמוֹת חוֹלָלְתִּי.",
    "en": "A certain philosopher once asked Rabban Gamliel, saying to him: ‘Your God is a great artist, however he found many excellent raw materials that helped him: Emptiness, disorder, darkness, wind, water, and depths.’ He said to him: ‘May the spirit of that man depart from him; regarding all of them, creation is written.’ Emptiness and disorder, as it is stated: “Who makes peace and creates evil” (Isaiah 45:7). Darkness, “who forms light [and creates darkness]” (Isaiah 45:7); water, “Praise Him, heavens on heavens, and the water [above the heavens]” (Psalms 148:4). Why? “For He commanded and they were created” (Psalms 148:5). Wind, “For behold, He forms mountains and creates wind” (Amos 4:13); depths, “when there were no depths, I generated” (Proverbs 8:24).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:10",
    "he": "רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ\"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ\"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ\"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ\"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ\"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר.",
    "en": "Rabbi Yona said in the name of Rabbi Levi: Why was the world created with the letter beit? It is because just as the beit is closed on all [three of] its sides but open in its front, so, you do not have permission to ask: What is below, what is above, what was before, and what is after, but only from the day when the world created and onward. Bar Kapara said: “For ask now of the early days that were before you, from the day [that God created man upon the earth]” (Deuteronomy 4:32) – from the day they were created, you may inquire, but you may not inquire what was before that. “From one end of the heavens to the other end” (Deuteronomy 4:32), you may inquire and investigate, but what is beyond that you may not investigate. Rabbi Shimon ben Pazi expounded regarding the act of Creation together with bar Kapara: Why was the world created with the letter beit? It is to inform you that there are two worlds, this world and the World to Come. Another matter, why with a beit? Because it alludes to an expression of blessing [berakha]. And why not with an alef? Because it alludes to an expression of curse [arira]. Another matter, why not with an alef? It is to avoid giving recourse to the heretics to say: How can the world endure, as it was created with an expression of curse? Rather, the Holy One blessed be He said: ‘Behold, I will create it with an expression of blessing, and there is hope that perhaps it will endure.’ Another matter, why with a beit? It is because just as the beit has two protrusions, one above it and one below and behind it, if one says to the beit: ‘Who created you?’ It points with its upper protrusion, saying: ‘That One who is above created me.’ ‘And what is His name?’ It points with its rear protrusion and says: ‘The Lord [Adonai] is His name.’ Rabbi Elazar bar Ḥanina said in the name of Rabbi Aḥa: For twenty-six generations the alef complained before the throne of the Holy One blessed be He. It said before Him: ‘Master of the universe, I am the first of the letters, but You did not create Your world with me.’ The Holy One blessed be He said to it: ‘The world and all its contents were created only for the sake of the Torah, as it is stated: “The Lord founded the earth with wisdom…” (Proverbs 3:19). Tomorrow, I will be coming to give the Torah at Sinai, and I will open it at its beginning only with you, as it is stated: “I [anokhi] am the Lord your God”’ (Exodus 20:2). Rabbi Hoshaya says: Why is it called alef? It is because He consented concerning a thousand, as it is stated: “The word that He commanded for one thousand [elef] generations” (Psalms 105:8).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:11",
    "he": "אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מנצפ\"ך צוֹפִים אֲמָרוּם הֲלָכָה לְמשֶׁה מִסִּינַי. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא אָמַר, מַה שֶּׁהִתְקִינוּ הַצּוֹפִים, מַעֲשֶׂה הָיָה בְּיוֹם סַגְרִיר, וְלֹא נִכְנְסוּ חֲכָמִים לְבֵית הַוַּעַד, וְהָיוּ שָׁם תִּינוֹקוֹת וְאָמְרוּ בּוֹאוּ וְנַעֲשֶׂה בֵּית הַוַּעַד, אָמְרוּ מַה טַּעַם כְּתִיב מ\"ם מ\"ם, נוּ\"ן נוּ\"ן, צד\"י צד\"י, פ\"א פ\"א, כ\"ף כ\"ף. אֶלָּא מִמַּאֲמָר לְמַאֲמָר, וּמִנֶּאֱמָן לְנֶאֱמָן, וּמִצַּדִּיק לְצַדִּיק, וּמִפֶה לְפֶה, מִכַּף לְכָף. מִמַּאֲמָר לְמַאֲמָר, מִמַּאֲמָר שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַאֲמָר שֶׁל משֶׁה. מִנֶּאֱמָן לְנֶאֱמָן, מֵהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא אֵל מֶלֶךְ נֶאֱמָן, לְמשֶׁה שֶׁנִּקְרָא נֶאֱמָן, דִּכְתִיב (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא. מִצַּדִּיק לְצַדִּיק, מֵהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא צַדִּיק, דִּכְתִיב (תהלים קמה, יז): צַדִּיק ה' בְּכָל דְּרָכָיו, לְמשֶׁה שֶׁנִּקְרָא צַדִּיק, דִּכְתִיב (דברים לג, כא): צִדְקַת ה' עָשָׂה. מִפֶּה לְפֶה, מִפִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִיו שֶׁל משֶׁה. מִכַּף לְכָף, מִכַּף יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַף יָדוֹ שֶׁל משֶׁה. וְסִיְּמוּ אוֹתָן, וְעָמְדוּ חֲכָמִים גְּדוֹלִים בְּיִשְׂרָאֵל, וְיֵשׁ אוֹמְרִים רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא הָיוּ, וְקָרְאוּ עֲלֵיהֶן (משלי כ): גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר אִם זַךְ וְאִם יָשָׁר פָּעֳלוֹ, בְּאָנֹכִי דְּרַבִּי מֵאִיר וכו':",
    "en": "Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: [The alternative forms of the letters] Mem, nun, tzadi, peh, kaf, the prophets said them, though it was a halakha transmitted to Moses at Sinai. Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: What the prophets instituted. It once happened that there was a stormy day and the Sages could not gather at the house of assembly, but there were some children there. They said: ‘Let us make our own house of assembly.’ They said: ‘What is the reason that it is written mem mem, nun nun, tzadi tzadi, peh peh, kaf kaf ? It is for this reason: [To allude to the fact that the Torah was transmitted] from utterance [ma’amar] to utterance, from a faithful one [ne’eman] to a faithful one, from a righteous one [tzadik] to a righteous one, from mouth [peh] to mouth, from hand [kaf] to hand. From utterance to utterance – from the utterance of the Holy One blessed be He to the utterance of Moses; from a faithful one to a faithful one – from the Holy One blessed be He, who is called ‘God, faithful King’ – to Moses who is called faithful, as it is written: “In all My house he is faithful” (Numbers 12:7); from a righteous one to a righteous one – from the Holy One blessed be He, who is called righteous, as it is written: “Righteous is the Lord in all His ways” (Psalms 145:17), to Moses, who was called righteous, as it is written: “He performed the righteousness of the Lord” (Deuteronomy 33:21); from mouth to mouth – from the mouth of the Holy One blessed be He, to the mouth of Moses; from hand to hand – from the hand of the Holy One blessed be He, to the hand of Moses.’ They [the Sages] took note of them [the children], and [ultimately] great sages in Israel emerged from among them. Some say they were Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva. And they applied to them the verse: “Even a boy is recognized through his deeds, if his action is pure or upright” (Proverbs 20:11). anokhi of Rabbi Meir…>",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:12",
    "he": "רַבִּי יוּדָן בְּשֵׁם עֲקִילוּס אָמַר, לָזֶה נָאֶה לְקָרְאוֹ אֱלוֹהַּ, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וַעֲדַיִן לֹא בָּנָה לָהּ דִּימוֹסִיּוֹת, וַעֲדַיִן לֹא בָּנָה לָהּ פְּרִיבְטָאוֹת, בַּתְּחִלָּה מַזְכִּיר שְׁמוֹ וּלְבַסּוֹף קָטִיזְמָה שֶׁלּוֹ. בְּרַם יְחִידוֹ שֶׁל עוֹלָם, בִּתְּחִלָּה פָּעַל וּלְבַסּוֹף נִתְקַלֵּס. שִׁמְעוֹן בֶּן עֲזַאי אוֹמֵר (שמואל ב כב, לו): וְעַנֹתְךָ תַרְבֵּנִי, בָּשָׂר וָדָם מַזְכִּיר שְׁמוֹ וְאַחַר כָּךְ שִׁבְחוֹ, פְּלַן אֲגוֹסְטוֹלִי, פְּלַן פְּרַאטָאטָא. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא מִשֶּׁבָּרָא צָרְכֵי עוֹלָמוֹ אַחַר כָּךְ מַזְכִּיר שְׁמוֹ, בְּרֵאשִׁית בָּרָא, וְאַחַר כָּךְ אֱלֹהִים.",
    "en": "Rabbi Yudan said in the name of Akilas: To this One it is fitting to call God. The ordinary way of the world is that a flesh-and-blood king is praised in his province though he has not yet built any public baths in it and has not yet built private baths in it. First he proclaims his name and then presents his works. The Unique One of the world, however, first acted and then He was praised. Shimon ben Azai says: “Your humility has made me great” (II Samuel 22:36) – a flesh-and-blood [king] mentions his name first and then his title of praise: So-and-so Augustoli, So-and-so Pro titulo. But the Holy One blessed be He is not so; instead, after creating the needs of his world, only then does He mention His name: “In the beginning…created [bereshit bara]” and then “God [Elohim].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:13",
    "he": "תָּנָא רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מִנַּיִן שֶׁלֹא יֹאמַר אָדָם לַה' עוֹלָה, לַה' מִנְחָה, לַה' שְׁלָמִים. אֶלָּא עוֹלָה לַה', מִנְחָה לַה', שְׁלָמִים לַה' : תַּלְמוּד לוֹמַר (ויקרא א, ב): קָרְבָּן לַה', וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמַה אִם מִי שֶׁהוּא עָתִיד לְהַקְדִּישׁ אָמְרָה תּוֹרָה לֹא יָחוּל שֵׁם שָׁמַיִם לְהַקְרִיב, הַמְחָרְפִים וְהַמְגַדְּפִים וְהָעוֹבְדִים עֲבוֹדַת כּוֹכָבִים, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּמָּחוּ מִן הָעוֹלָם. רַבָּנָן אָמְרִין בָּשָׂר וָדָם בּוֹנֶה בִּנְיָן, בְּשָׁעָה שֶׁהַבִּנְיָן עוֹלֶה בְּיָדוֹ, הוּא מַרְחִיב וְעוֹלֶה, וְאִם לָאו, מַרְחִיב מִלְּמַטָּה וּמֵיצֵר מִלְּמַעְלָה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא אֵת הַשָּׁמַיִם, שָׁמַיִם שֶׁעָלוּ בַּמַּחְשָׁבָה, וְאֵת הָאָרֶץ, אֶרֶץ שֶׁעָלְתָה בַּמַּחְשָׁבָה. רַב הוּנָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אָמַר, אֲפִלּוּ אוֹתָן שֶׁכָּתוּב בָּהֶן (ישעיה סה, יז): כִּי הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים, כְּבָר הֵן בְּרוּאִין מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, הֲדָא הוּא דִּכְתִיב (ישעיה סו, כב): כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה, הָאָרֶץ חֲדָשָׁה אֵין כְּתִיב כָּאן, אֶלָּא הַחֲדָשָׁה.",
    "en": "Rabbi Shimon ben Yoḥai taught: From where is it derived that a person should not say [when consecrating an offering]: ‘To the Lord, a burnt offering,’ ‘To the Lord, a meal offering,’ ‘To the Lord, a peace offering,’ but rather: ‘A burnt offering to the Lord,’ ‘A meal offering to the Lord,’ ‘A peace offering to the Lord’? As the verse states: “An offering to the Lord” (Leviticus 1:2). A lesson can be derived from this by a fortiori: If, even of one who is about to consecrate something, the Torah says: Let the name of Heaven not be desecrated through the sacrifice; then those who curse, blaspheme, and engage in idol worship, all the more so that they will be eradicated from the world. The Rabbis say: When a flesh-and-blood person builds a building, if the building process goes well, he makes it broad on top, but if not, he must make it broader on the bottom and narrower at the top. But the Holy One blessed be He is not so, but rather “[God created] the heavens” – those heavens that He had previously planned; “and the earth” – that earth that he had previously planned. Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Even those things, about which it is written: “For, behold, I am creating new heavens [and a new earth]” (Isaiah 65:17), [they] were already created since the six days of Creation. That is what is written: “For just as the new heavens and the new earth” (Isaiah 66:22); “[new heavens] and a new earth” is not written here, but rather, “the new [heavens and the new earth].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:14",
    "he": "רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ אֶת נַחוּם אִישׁ גַּם זוּ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִין, אֶתִין וְגַמִּין רִבּוּיִן, הָדֵין אֶת דִּכְתִיב הָכָא, מַה הוּא, אֲמַר לֵיהּ, אִלּוּ נֶאֱמַר בְּרֵאשִׁית בָּרָא אֱלֹהִים שָׁמַיִם וָאָרֶץ, הָיִינוּ אוֹמְרִים הַשָּׁמַיִם וְהָאָרֶץ אֱלָהוּת הֵן, אֲמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, לָמָּה שֶׁאֵין אַתֶּם יוֹדְעִין לִדְרשׁ בְּשָׁעָה שֶׁאִי אַתֶּם יְגֵעִין בּוֹ, (דברים לב, מז): כִּי הוּא חַיֵּיכֶם, אֵימָתַי הוּא חַיֵּיכֶם, בְּשָׁעָה שֶׁאַתֶּם יְגֵעִין בּוֹ. אֶלָּא אֵת הַשָּׁמַיִם, לְרַבּוֹת חַמָּה וּלְבָנָה וּמַזָּלוֹת, וְאֵת הָאָרֶץ, לְרַבּוֹת אִילָנוֹת וּדְשָׁאִין וְגַן עֵדֶן. רַבִּי תַּנְחוּמָא מִשּׁוּם רַב הוּנָא אָמַר (שמות לח, כב): וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת אֲשֶׁר צִוָּה אֹתוֹ משֶׁה, לֹא נֶאֱמַר, אֶלָּא אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, אֲפִלּוּ דְּבָרִים שֶׁלֹא שָׁמַע מִפִּי רַבּוֹ, הִסְכִּימָה דַעְתּוֹ לְמַה שֶּׁנֶּאֱמַר לְמשֶׁה בְּסִינַי. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי אָמַר (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, אֵלּוּ דְּבָרִים שֶׁשָּׁמַע מִפִּי רַבּוֹ. וְרַבָּנָן אָמְרֵי (משלי ג, כו): כִּי ה' יִהְיֶה בְכִסְלֶךָ, אֲפִלּוּ דְּבָרִים שֶׁאַתָּה כְּסִיל בָּהֶן, (משלי ג, כו): וְשָׁמַר רַגְלְךָ מִלָּכֶד, רַבִּי דוֹסָאי אָמַר, מִן הַהוֹרָיָה. רַבִּי אַבָּהוּ אָמַר, מִן הָעֲבֵרָה. רַבִּי לֵוִי אָמַר, מִן הַמַּזִּיקִין. אָמַר רַבִּי אַבְדִימוּס, אִם נָתַתָּ מִכִּסְךָ צְדָקָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֶּרְךָ מִן הַפִּיסִין וּמִן הַזִּמְיוֹנוֹת, מִן הַגֻּלְגְּלָאוֹת וּמִן הָאַרְנוֹנִית.",
    "en": "Rabbi Yishmael asked Rabbi Akiva, saying to him: ‘Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here [twice]?’ He said to him: ‘Had it been stated: “In the beginning God created heavens and earth [bereshit bara elohim shamayim vaaretz]” – we might have said that the heavens and the earth are deities.’ He [Rabbi Yishmael] said to him: “For it is not an empty matter for you [mikem]” (Deuteronomy 32:47) – if it is empty, it is because of you [mikem], because you do not know how to expound, because you do not exert yourself in its regard. “As it [the Torah] is your life” (Deuteronomy 32:47) – when is it your life? It is when you exert yourself in its regard. Rather [the explanation is]: “et hashamayim” – to include the sun, the moon, and the constellations; “ve’et haaretz” – to include trees, vegetation, and the Garden of Eden. Rabbi Tanḥuma said in the name of Rav Huna: “Betzalel, son of Uri, son of Hur, of the tribe of Judah, did everything that the Moses commanded him” is not stated, but rather, “everything that the Lord commanded Moses” (Exodus 38:22). Even matters that he [Betzalel] did not hear from his teacher, his perception corresponded to what was stated to Moses at Sinai. Rabbi Ḥonya said in the name of Rabbi: “The Torah of truth was in his mouth” (Malachi 2:6) – these are matters that he heard directly from his teacher. The Rabbis say: “For the Lord will be your hope [bekislekha]” (Proverbs 3:26) – even matters that you are a fool [kesil] in their regard, “He will protect your foot from being ensnared” (Proverbs 3:26). Rabbi Dosai said: From promulgating [mistaken] teachings. Rabbi Abahu said: From transgressing. Rabbi Levi said: From malevolent spirits. Rabbi Avdimus said: If you gave charity from your purse [kis-lekha], the Holy One blessed be He will protect you from being charged unjust security taxes, fines, head taxes, and property taxes.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.1:15",
    "he": "בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ נִבְרֵאת הָאָרֶץ. וּבֵית הִלֵּל אוֹמְרִים הָאָרֶץ נִבְרֵאת תְּחִלָּה וְאַחַר כָּךְ הַשָּׁמַיִם. אֵלּוּ מְבִיאִין טַעַם לְדִבְרֵיהֶם, וְאֵלּוּ מְבִיאִין טַעַם לְדִבְרֵיהֶם. עַל דַּעְתֵּיהוֹן דְּבֵית שַׁמַּאי דְּאִינּוּן אָמְרִין הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ הָאָרֶץ, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ כִּסֵּא, וּמִשֶּׁעֲשָׂאוֹ עָשָׂה אִיפִיפוֹרִין שֶׁלּוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה סו, א): הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי וגו'. וְעַל דַּעְתֵּיהוֹן דְּבֵית הִלֵּל דְּאִינּוּן אָמְרִין הָאָרֶץ נִבְרֵאת תְּחִלָּה וְאַחַר כָּךְ הַשָּׁמַיִם, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין, מִשֶּׁבָּנָה אֶת הַתַּחְתּוֹנִים אַחַר כָּךְ בָּנָה אֶת הָעֶלְיוֹנִים, כָּךְ (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. אָמַר רַבִּי יְהוּדָה בַּר אִילָעִי, אַף דֵּין קְרָא מְסַיֵּעַ לְבֵית הִלֵּל (תהלים קב, כו): לְפָנִים הָאָרֶץ יָסַדְתָּ, וְאַחַר כָּךְ (תהלים קב, כו): וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם. אָמַר רַבִּי חָנִין מִמָּקוֹם שֶׁהַמִּקְרָא מְסַיֵּעַ לְבֵית שַׁמַּאי, מִשָּׁם בֵּית הִלֵּל מְסַלְּקִין אוֹתוֹ. (בראשית א, ב): וְהָאָרֶץ הָיְתָה, כְּבָר הָיְתָה, רַבִּי יוֹחָנָן בְּשֵׁם חֲכָמִים אָמַר, לַבְּרִיאָה שָׁמַיִם קָדְמוּ, וְלַשִּׁכְלוּל, הָאָרֶץ קָדְמָה. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אַמְרֵי טַעְמָא, לַבְּרִיאָה הַשָּׁמַיִם קָדְמוּ, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹקִים, וְלַשִּׁכְלוּל הָאָרֶץ קָדְמָה, שֶׁנֶּאֱמַר (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, תָּמֵהַּ אֲנִי הֵיאַךְ נֶחְלְקוּ אֲבוֹת הָעוֹלָם בֵּית שַׁמַּאי וּבֵית הִלֵּל עַל בְּרִיַּת שָׁמַיִם וָאָרֶץ, אֶלָּא שֶׁאֲנִי אוֹמֵר שְׁנֵיהֶם לֹא נִבְרְאוּ אֶלָּא כְּאִלְפָס וְכִסּוּיָהּ, שֶׁנֶּאֱמַר (ישעיה מח, יג): קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי שִׁמְעוֹן אִם כְּדַעַת אַבָּא לָמָּה פְּעָמִים שֶׁהוּא מַקְדִּים אֶרֶץ לְשָׁמַיִם וּפְעָמִים שֶׁהוּא מַקְדִּים שָׁמַיִם לְאֶרֶץ, אֶלָּא מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים אַבְרָהָם לְיִצְחָק וְיַעֲקֹב, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא כו, מב): וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב וגו', מְלַמֵּד שֶׁשְׁלָשְׁתָּן שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים משֶׁה לְאַהֲרֹן, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (שמות ו, כו): הוּא אַהֲרֹן וּמשֶׁה, מְלַמֵּד שֶׁשְּׁנֵיהֶן שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים יְהוֹשֻׁעַ לְכָלֵב, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (במדבר יד, ל): כִּי אִם כָּלֵב בֶּן יְפוּנֶה הַקְּנִזִּי וִיהוֹשֻׁעַ בִּן נוּן, מְלַמֵּד שֶׁשְּׁנֵיהֶן שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים תּוֹרִין לִבְנֵי יוֹנָה, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא יב, ו): וּבֶן יוֹנָה אוֹ תֹר לְחַטָּאת, מַגִּיד שֶׁשְּׁנֵיהֶם שְׁקוּלִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים כִּבּוּד אָב לְאֵם, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא יט, ג): אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, מַגִּיד שֶׁשְּׁנֵיהֶן שְׁקוּלִין זֶה כָּזֶה, אֲבָל אָמְרוּ חֲכָמִים הָאָב קֹדֶם לָאֵם, מִפְּנֵי שֶׁהוּא וְאִמּוֹ חַיָּבִין בִּכְבוֹד אָבִיו. בְּכָל מָקוֹם הוּא מַקְדִּים בְּרִיאַת שָׁמַיִם לָאָרֶץ, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם, מַגִּיד שֶׁשְּׁנֵיהֶם שְׁקוּלִין זֶה כָּזֶה.",
    "en": "Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter. These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1). According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4). Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26). Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai, from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was. Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].” In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.” Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another. In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42). This teaches that the three of them are equal in importance to one another. In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another. In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12). This teaches that both of them are equal in importance to one another. In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another. In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father. In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.2:1",
    "he": "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ (בראשית א, ב), רַבִּי בֶּרֶכְיָה פָּתַח (משלי כ, יא): גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר, אָמַר רַבִּי בֶּרֶכְיָה, עַד דְּהִיא פַגָּה אֲפֵיקַת כּוֹבַיָּא. הוּא מַה שֶּׁהַנָּבִיא עָתִיד לְהִתְנַבְּאוֹת עָלֶיהָ בַּסּוֹף (ירמיה ד, כג): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ וָבֹהוּ.",
    "en": "“The earth was emptiness and disorder, and darkness was upon the face of the depths, and the spirit of God hovered over the surface of the water” (Genesis 1:2). “The earth was emptiness and disorder [tohu vavohu]” – Rabbi Berekhya began: “Even a boy is recognized through his deeds” (Proverbs 20:11) – Rabbi Berekhya said: While the plant was still immature, it produced thorns. This is what the prophet would one day prophesy in its regard: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.2:2",
    "he": "רַבִּי אַבָּהוּ וְרַבִּי יְהוּדָה בַּר סִימוֹן, רַבִּי אַבָּהוּ אָמַר, מָשָׁל לְמֶלֶךְ שֶׁקָּנָה לוֹ שְׁנֵי עֲבָדִים, שְׁנֵיהֶם בְּאוֹנִי אַחַת, וּבְטִימִי אַחַת, עַל אֶחָד גָּזַר שֶׁיְּהֵא נִזּוֹן מִטִּמְיוֹן, וְעַל אֶחָד גָּזַר שֶׁיְהֵא יָגֵעַ וְאוֹכֵל. יָשַׁב לוֹ אוֹתוֹ, תּוֹהֶא וּבוֹהֶא, אָמַר, שְׁנֵינוּ בְּאוֹנִי אַחַת וּבְטִימִי אַחַת, זֶה נִזּוֹן מִטִּמְיוֹן וַאֲנִי אִם אֵינִי יָגֵעַ אֵינִי אוֹכֵל. כָּךְ יָשְׁבָה הָאָרֶץ תּוֹהָא וּבוֹהָא, אָמְרָה, הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים נִבְרְאוּ בְּבַת אַחַת, הָעֶלְיוֹנִים נִזּוֹנִין מִזִּיו הַשְּׁכִינָה, הַתַּחְתּוֹנִים אִם אֵינָם יְגֵעִים אֵינָם אוֹכְלִים. וְרַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, מָשָׁל לְמֶלֶךְ שֶׁקָּנָה לוֹ שְׁתֵּי שְׁפָחוֹת, שְׁתֵּיהֶן בְּאוֹנִי אַחַת וּבְטִימִי אַחַת, עַל אַחַת גָּזַר שֶׁלֹא תָּזוּז מִפָּלָטִין, וְעַל אַחַת גָּזַר טִירוֹדִין. יָשְׁבָה לָהּ אוֹתָהּ הַשִּׁפְחָה תּוֹהָא וּבוֹהָא, אָמְרָה, שְׁנֵינוּ בְּאוֹנִי אַחַת וּבְטִימִי אַחַת, זוֹ אֵינָהּ יוֹצְאָה וְזָזָה מִפָּלָטִין, וְעָלַי גּוֹזֵר טֵרוּדִין. כָּךְ יָשְׁבָה לָהּ הָאָרֶץ תּוֹהָא וּבוֹהָא, אָמְרָה, הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים נִבְרְאוּ בְּבַת אַחַת, הָעֶלְיוֹנִים חַיִּים, וְהַתַּחְתּוֹנִים מֵתִים, לְפִיכָךְ וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ. אָמַר רַבִּי תַּנְחוּמָא, לְבֶן מֶלֶךְ שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה, וְהָיְתָה מֵנִיקָתוֹ תּוֹהָא וּבוֹהָא, לָמָּה, שֶׁהָיְתָה יוֹדַעַת שֶׁהִיא עֲתִידָה לִטֹּל אֶת שֶׁלָּהּ מִתַּחַת יָדָיו. כָּךְ צָפְתָה הָאָרֶץ שֶׁהִיא עֲתִידָה לִטֹּל אֶת שֶׁלָּהּ מִתַּחַת יָדָיו שֶׁל אָדָם, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ, לְפִיכָךְ וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ.",
    "en": "Rabbi Abahu and Rabbi Yehuda bar Simon, Rabbi Abahu said: This is analogous to a king who purchased two slaves for himself, both of them with one bill of sale and with one sum. He decreed for one of them that he should be supported from the royal treasury, and for the other that he would have to toil to eat. That one sat, bewildered and astonished [toheh uvoheh]. He said: ‘Both of us were purchased with one bill of sale and one sum, yet this one is supported from the royal treasury, and I, if I do not toil, I do not eat?’ So, too, the earth sat bewildered and astonished. It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings are sustained from the radiance of the Divine Presence; as for the terrestrial beings, if they do not toil they do not eat.’ Rabbi Yehuda bar Simon said: It is analogous to a king who purchased two maidservants, both of them with one bill of sale and with one sum. He decreed for one of them that she should not depart from the palace, and for the other he decreed banishment. That maidservant sat bewildered and astonished [toha uvoha]. She said: ‘Both of us were purchased with one bill of sale and one sum, and this one does not go out and depart from the palace, but for me he decrees banishment?’ So, too, the earth sat bewildered and astonished [toha uvoha]. It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings live forever and the terrestrial beings die.’ That is why “the earth was emptiness and disorder [tohu vavohu].” Rabbi Tanḥuma said: It is analogous to the son of a king, who was sleeping in his cradle, and his wet nurse was bewildered and astonished [toha uvoha], as she knew that she would ultimately receive her punishment on his account. So, the earth foresaw that it was destined to receive its punishment on account of man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17). That is why “the earth was emptiness and disorder [tohu vavohu].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.2:3",
    "he": "רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַר קְרָיָא בַּדּוֹרוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, זֶה אָדָם הָרִאשׁוֹן שֶׁהָיָה לִלְמָה וְלֹא כְלוּם. וָבֹהוּ, זֶה קַיִן, שֶׁבִּקֵּשׁ לְהַחֲזִיר אֶת הָעוֹלָם לְתֹהוּ וָבֹהוּ. וְחשֶׁךְ, זֶה דּוֹרוֹ שֶׁל אֱנוֹשׁ, עַל שֵׁם (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יֹדְעֵנוּ. עַל פְּנֵי תְהוֹם, זֶה דּוֹר הַמַּבּוּל, שֶׁנֶּאֱמַר (בראשית ז, יא): בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנוֹת תְּהוֹם. וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, עַל שֵׁם (בראשית ח, א): וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל הָאָרֶץ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד מָתַי יְהֵא הָעוֹלָם מִתְנַהֵג בַּאֲפֵלָה, תָּבוֹא הָאוֹרָה, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, זֶה אַבְרָהָם, הֲדָא הוּא דִּכְתִיב (ישעיה מא, ב): מִי הֵעִיר מִמִּזְרָח צֶדֶק וגו', אַל תִּקְרָא הֵעִיר אֶלָּא הֵאִיר. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, זֶה יַעֲקֹב. וְלַחשֶׁךְ קָרָא לָיְלָה, זֶה עֵשָׂו. וַיְהִי עֶרֶב, זֶה עֵשָׂו. וַיְהִי בֹקֶר, זֶה יַעֲקֹב. וַיְהִי עֶרֶב, עַרְבּוֹ שֶׁל עֵשָׂו. וַיְהִי בֹקֶר, בּוֹקְרוֹ שֶׁל יַעֲקֹב. יוֹם אֶחָד שֶׁנֶּאֱמַר (זכריה יד, ז): וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַה' לֹא יוֹם וְלֹא לָיְלָה וגו'. דָּבָר אַחֵר יוֹם אֶחָד, שֶׁנָּתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵיזֶה זֶה, יוֹם הַכִּפּוּרִים.",
    "en": "Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness. “And disorder” – this is Cain, who sought to restore the world to emptiness and disorder. “And darkness” – this is the generation of Enosh, based on the verse: “Their actions are in the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15). “Upon the face of the depths” – this is the generation of the Flood, as it is stated: “On that day all the wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God was hovering over the surface of the water” – based on the verse: “God passed a wind [ruaḥ] over the earth” (Genesis 8:1). The Holy One blessed be He said: ‘Until when will the world conduct itself in darkness? Let some light come.’ “God said: Let there be light” (Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused [he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir, but rather, he’ir. “God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5). “God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau; “and it was morning” – the morning of Jacob. “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7). Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.2:4",
    "he": "רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם.",
    "en": "Rabbi Shimon ben Lakish interpreted the verses regarding the [four] kingdoms. “The earth was emptiness” – this is the Babylonian kingdom, as it is stated: “I have seen the land, and behold, it was emptiness and disorder” (Jeremiah 4:23). “And disorder [vavohu]” – this is the Median kingdom, [as it is stated:] “They hastened [vayavhilu] to bring Haman” (Esther 6:14). “And darkness”– this is the Greek kingdom, which darkened Israel’s eyes with their edicts, as they used to say to them: ‘Write on the horn of a bull that you have no portion in the God of Israel.’ “Upon the face of the depths” – this is the evil kingdom [Edom], which cannot be calculated, like the depths; just as the depths cannot be calculated, so is it with [the wickedness of] the wicked. “And the spirit of God was hovering” – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). By what merit will it [the Messianic kingdom] come? “Hovering over the surface of the water” – by the merit of repentance, that is likened to water, as it is stated: “Pour out your heart like water [before the face of the Lord]” (Lamentations 2:19). Rabbi Ḥagai said in the name of Rabbi Pedat: A covenant is made with the water, that even when the weather is hot, the wind blows over it. It happened once that Rabbi Shimon ben Zoma was sitting, entranced in thought. Rabbi Yehoshua passed and greeted him once, twice, but he did not answer him. The third time, he answered him with a start. He said to him: ‘Ben Zoma, where were your thoughts?’ He said to him: ‘I have been contemplating.’ He said to him: ‘As the heavens and the earth are my witnesses, I shall not move from here until you inform me where your thoughts were.’ He said to him: ‘I was looking at the act of Creation, and [I saw that] between the upper waters and the lower waters there were only two or three fingerbreadths. “The spirit of the Lord was blowing” is not written, but rather, “was hovering” – like a bird that flaps its wings, they touch [the nest] but do not quite touch.’ Rabbi Yehoshua turned and said to his disciples: Ben Zoma is gone. Not even a few days passed with ben Zoma still in the world.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.2:5",
    "he": "רַבִּי אַבָּהוּ וְרַבִּי חִיָּא רַבָּה, רַבִּי אַבָּהוּ אָמַר מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂיהֶן שֶׁל צַדִּיקִים וּמַעֲשֵׂיהֶן שֶׁל רְשָׁעִים, הֲדָא הוּא דִּכְתִיב (תהלים א, ו): כִּי יוֹדֵעַ ה' דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים, אֲבָל אֵינִי יוֹדֵעַ בְּאֵיזֶה מֵהֶם חָפֵץ, אִם בְּמַעֲשֵׂה אֵלּוּ אִם בְּמַעֲשֵׂה אֵלּוּ, כֵּיוָן דִּכְתִיב וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, הֱוֵי בְּמַעֲשֵׂיהֶן שֶׁל צַדִּיקִים חָפֵץ, וְאֵינוֹ חָפֵץ בְּמַעֲשֵׂיהֶן שֶׁל רְשָׁעִים. אָמַר רַבִּי חִיָּא רַבָּה, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, בְּרֵאשִׁית בָּרָא אֱלֹהִים, הֲרֵי בָּנוּי, הֵיאַךְ מָה דְּאַתְּ אָמַר (ישעיה נא, טז): לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, הֲרֵי חָרֵב, הֵיךְ מָה דְּאַתְּ אָמַר (ירמיה ד, כג): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ וָבֹהוּ. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, הֲרֵי בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבֹא, הֵיאַךְ מָה דְּאַתְּ אָמַר (ישעיה ס, א): קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ, וּכְתִיב (ישעיה ס, כ): כִּי הִנֵּה הַחשֶׁךְ יְכַסֶּה אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח ה' וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה.",
    "en": "Rabbi Abahu and Rabbi Ḥiyya the Great, Rabbi Abahu said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. That is what is written: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6). “The earth was emptiness and disorder” – these are the actions of the wicked. “God said: Let there be light” – these are the actions of the righteous. But I do not know which He desires, whether it is the actions of these, or the actions of those. When it is written: “God saw the light, that it was good” (Genesis 1:4) – this shows that He desires the actions of the righteous, and does not desire the actions of the wicked. Rabbi Ḥiyya the Great said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the Temple built, destroyed, and rebuilt. “In the beginning God created [the heavens and the earth]” – that indicates [the Temple] being built, as it says: “To plant the heavens and to lay the foundation of the earth and to say to Zion: You are My people” (Isaiah 51:16). “The earth was emptiness and disorder” – that indicates [the Temple] destroyed, just as it says: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). “God said: Let there be light” – that indicates [the Temple] being built and perfected in the future, as it says: “Arise, shine, for your light has come” (Isaiah 60:1), and it is written: “For, behold, the darkness will cover the earth, and nations, a fog; but upon you the Lord will shine and His glory will be seen upon you” (Isaiah 60:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:1",
    "he": "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, רַבִּי יִצְחָק פָּתַח (תהלים קיט, קל): פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין וגו', רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר הָאוֹרָה נִבְרֵאת תְּחִלָּה, מָשָׁל לְמֶלֶךְ שֶׁבִּקֵּשׁ לִבְנוֹת פָּלָטִין, וְהָיָה אוֹתוֹ מָקוֹם אָפֵל, מֶה עָשָׂה, הִדְלִיק נֵרוֹת וּפַנָּסִין לֵידַע הֵיאַךְ הוּא קוֹבֵעַ תִּימִלְיוֹסִים, כָּךְ הָאוֹרָה נִבְרֵאת תְּחִלָּה. וְרַבִּי נְחֶמְיָה אָמַר הָעוֹלָם נִבְרָא תְּחִלָּה, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין וְעִטְּרָהּ בְּנֵרוֹת וּפַנָּסִין. עַד כָּאן דָּרַשׁ רַבִּי יוּדָן, אֲתָא רַבִּי פִּנְחָס וְרַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן וְרַבִּי חָנוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק פָּתַח, פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין פְּתָיִים, מִפְתַּח פּוּמָךְ לָן הֲוָה נְהוֹרָא, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וגו'.",
    "en": "“God said: Let there be light, and there was light” (Genesis 1:3). “God said: Let there be light” – Rabbi Yitzḥak began: “Your opening words enlighten; they bring understanding [to the simple]” (Psalms 119:130). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The light was created first. This is analogous to a king who sought to build a palace, but that location was dark. What did he do? He kindled lamps and lanterns to ascertain how he would lay the foundation. So, too, the light was created first. Rabbi Neḥemya said: The world was created first. This is analogous to a king who built a palace and adorned it with lamps and lanterns. Up to this point, Rabbi Yudan expounded. Rabbi Pinḥas, Rabbi Yehuda bar Rabbi Simon, and Rabbi Ḥanon came and began in the name of Rabbi Shmuel bar Rav Yitzḥak: “Your opening words enlighten; they bring understanding to the simple” – the opening of Your mouth for us was light: “God said: Let there be light…”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:2",
    "he": "רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וגו', רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, לֹא בֶעָמָל לֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא בִּדְבַר ה', וּכְבָר שָׁמַיִם נַעֲשׂוּ, אַף הָכָא וְהָיָה אוֹר אֵין כְּתִיב כָּאן אֶלָּא וַיְהִי אוֹר, כְּבָר הָיָה.",
    "en": "Rabbi Berekhya began in the name of Rabbi Yehuda bar Simon: “By the word of the Lord the heavens were made” (Psalms 33:6). Rabbi Yehuda bar Simon said: It was not with toil and not with exertion that the Holy One blessed be He created His world, but rather, “by the word of God,” and the heavens were already made. Here, too, “and there was [vehaya] light” is not written here, but rather, “vayhi light” – it immediately came about.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:3",
    "he": "רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי פָּתַח (משלי טו, כג): שִׂמְחָה לָאִישׁ בְּמַעֲנֵה פִיו וְדָבָר בְּעִתּוֹ מַה טּוֹב. שִׂמְחָה לָאִישׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה ה' שְׁמוֹ. בְּמַעֲנֵה פִיו, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְדָבָר בְּעִתּוֹ מַה טּוֹב, וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב.",
    "en": "Rabbi Shimon bar Yoḥai began: “There is joy for a man in the pronouncement of his mouth, and how good is a word at its time” (Proverbs 15:23). “Joy for a man [ish]” – this is the Holy One blessed be He, as it is stated: “The Lord is a warrior [ish milḥama]; the Lord is His name” (Exodus 15:3). “In the pronouncement of his mouth” – “the Lord said: Let there be light.” “And how good is a word at its time” – “God saw the light, that it was good” (Genesis 1:4).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:4",
    "he": "רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר לוֹ מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה, מֵהֵיכָן נִבְרֵאת הָאוֹרָה, אָמַר לוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כַּשַּׂלְמָה וְהִבְהִיק זִיו הֲדָרוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. אֲמָרָהּ לֵיהּ בִּלְחִישָׁה, אָמַר לוֹ מִקְרָא מָלֵא הוּא (תהלים קד, ב): עוֹטֶה אוֹר כַּשַּׂלְמָה, וְאַתְּ אֲמַרְתְּ לִי בִּלְחִישָׁה, אֶתְמְהָא. אָמַר לוֹ כְּשֵׁם שֶׁשְּׁמַעְתִּיהָ בִּלְחִישָׁה כָּךְ אֲמַרְתִּיהָ לָךְ בִּלְחִישָׁה. אָמַר רַבִּי בֶּרֶכְיָה, אִלּוּלֵי שֶׁדְּרָשָׁהּ רַבִּי יִצְחָק בָּרַבִּים לֹא הָיָה אֶפְשָׁר לְאָמְרָהּ, מִקַּמֵּי כֵּן מָה הָיוּ אָמְרִין. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אָמַר מִמָּקוֹם בֵּית הַמִּקְדָּשׁ נִבְרֵאת הָאוֹרָה, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ב): וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים, וְאֵין כְּבוֹדוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, כְּמָה דְאַתְּ אָמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ וגו'.",
    "en": "Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, saying to him: ‘Since I have about you that you are a master of aggada, [I ask you:] from what was the light created?’ He said to him: ‘It [the verse] teaches that the Holy One blessed be He wrapped himself in it like a garment, and the aura of its radiance shone from the end of the world to its end.’ He said it to him in a whisper. He said to him: ‘It is an explicit verse: “Wrapped in light as if with a garment” (Psalms 104:2), and you say it to me in a whisper? This is bewildering.’ He said to him: ‘Just as I heard it in a whisper, so I said it to you in a whisper.’ Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded this in public, it would not have been possible to say it. Beforehand, what would they say? Rabbi Berekhya said in the name of Rabbi Yitzḥak: It is from the site of the Temple that the light was created. That is what is written: “And behold, the glory of the God of Israel was coming from the direction of the east…[and the earth shone with His glory]” (Ezekiel 43:2). And his glory is nothing other than the Temple, just as it says: “Throne of glory, exalted from the first, the place of our Temple…” (Jeremiah 17:12).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:5",
    "he": "אָמַר רַבִּי סִימוֹן, חָמֵשׁ פְּעָמִים כְּתִיב כָּאן אוֹרָה, כְּנֶגֶד חֲמִשָּׁה חֻמְשֵׁי תוֹרָה. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, כְּנֶגֶד סֵפֶר בְּרֵאשִׁית, שֶׁבּוֹ נִתְעַסֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא וּבָרָא אֶת עוֹלָמוֹ. וַיְהִי אוֹר, כְּנֶגֶד סֵפֶר וְאֵלֶּה שְׁמוֹת, שֶׁבּוֹ יָצְאוּ יִשְׂרָאֵל מֵאֲפֵלָה לְאוֹרָה. וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, כְּנֶגֶד סֵפֶר וַיִּקְרָא, שֶׁהוּא מָלֵא הֲלָכוֹת רַבּוֹת. וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ, כְּנֶגֶד סֵפֶר בְּמִדְבַּר, שֶׁהוּא מַבְדִּיל בֵּין יוֹצְאֵי מִצְרַיִם לְבָאֵי הָאָרֶץ. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, כְּנֶגֶד סֵפֶר מִשְׁנֶה תּוֹרָה, שֶׁהוּא מָלֵא הֲלָכוֹת רַבּוֹת. מְתִיבִין חַבְרַיָא לְרַבִּי סִימוֹן, וַהֲלוֹא סֵפֶר וַיִּקְרָא מָלֵא הֲלָכוֹת רַבּוֹת, אָמַר לָהֶן אַף הוּא שָׁנָה בוֹ דָּבָר.",
    "en": "Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the Holy One blessed be He engaged in creating His world. “And there was light” – corresponding to the book of Exodus in which Israel emerged from darkness to light. “God saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which is full of multiple halakhot. “God distinguished between the light and the darkness” (Genesis 1:4) – corresponding to the book of Numbers, which distinguishes between those who departed from Egypt and those who entered the land. “God called the light, Day” (Genesis 1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot [just like Deuteronomy]?’ He said to them: ‘In its regard, too, it said a second word.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:6",
    "he": "וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, לֹא הוּא אוֹר וְלֹא הוּא יוֹם, אֶתְמְהָא. תְּנִי אוֹרָה שֶׁנִּבְרֵאת בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, לְהָאִיר בַּיּוֹם אֵינָה יְכוֹלָה, שֶׁהִיא מַכְּהָהּ גַּלְגַּל הַחַמָּה, וּבַלַּיְלָה אֵינָה יְכוֹלָה, שֶׁלֹא נִבְרֵאת לְהָאִיר אֶלָּא בַּיּוֹם, וְהֵיכָן הִיא, נִגְנְזָה, וְהִיא מְתֻקֶּנֶת לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים, אֶתְמְהָא, שִׁבְעַת, וְלֹא שְׁלשָׁה הֵן, וַהֲלֹא בָּרְבִיעִי נִבְרְאוּ הַמְאוֹרוֹת. אֶלָּא כְּאֵינַשׁ דַּאֲמַר כֵּן וְכֵן אֲנָא מְפַקֵּד לְשִׁבְעַת יוֹמַיָא דְּמִשְׁתּוֹתֵי. רַבִּי נְחֶמְיָה אָמַר אֵלּוּ שִׁבְעַת יְמֵי אֲבֵלוּת שֶׁל מְתוּשֶׁלַח הַצַּדִּיק, שֶׁהִשְׁפִּיעַ לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹרָה. וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, רַבִּי זְעֵירָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ דָּרַשׁ בְּקֵיסָרִין, מִנַּיִן שֶׁאֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ, מִן הָכָא, וַיַּרְא, וַיַּבְדֵּל. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הִבְדִּילוֹ לוֹ. רַבָּנָן אָמְרֵי הִבְדִּילוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ מָנָה יָפָה וְהִפְרִישָׁהּ לִבְנוֹ. אָמַר רַבִּי בֶּרֶכְיָה כָּךְ דָּרְשׁוּ שְׁנֵי גְדוֹלֵי עוֹלָם, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וַיַּבְדֵּל הַבְדָּלָה מַמָּשׁ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ שְׁנֵי אִיסְטַרְטִיגִין, אֶחָד שַׁלִּיט בַּיּוֹם וְאֶחָד שַׁלִּיט בַּלַּיְלָה, וְהָיוּ שְׁנֵיהֶם מִדַּיְינִין זֶה עִם זֶה, זֶה אוֹמֵר בַּיּוֹם אֲנִי שׁוֹלֵט, וְזֶה אוֹמֵר בַּיּוֹם אֲנִי שׁוֹלֵט. קָרָא הַמֶּלֶךְ לָרִאשׁוֹן אָמַר לוֹ פְּלוֹנִי יוֹם יְהֵא תְּחוּמָךְ, וְכֵן לַשֵׁנִי אָמַר לוֹ פְּלוֹנִי לַיְלָה יְהֵא תְּחוּמָךְ. כָּךְ וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, אָמַר לוֹ יוֹם יְהֵא תְּחוּמָךְ, וְלַחשֶׁךְ קָרָא לָיְלָה, אָמַר לוֹ לַיְלָה יְהֵא תְּחוּמָךְ. אָמַר רַבִּי יוֹחָנָן הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְאִיּוֹב (איוב לח, יב): הֲמִיָּמֶיךָ צִוִּיתָ בֹּקֶר יִדַּעְתָּ הַשַּׁחַר מְקֹמוֹ, הֲיָדַעְתָּ מְקוֹמוֹ אֵי זֶה הוּא, אֶתְמְהָא. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אָמְרֵי טַעֲמָא (ישעיה מה, ז): יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ עֹשֶׂה שָׁלוֹם, מִשֶּׁנִּבְרְאוּ עֹשֶׂה שָׁלוֹם. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל הָרָעָה אֶלָא עַל הַטּוֹבָה, וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחשֶׁךְ קָרָא אֱלֹהִים לַיְלָה אֵין כְּתִיב כָּאן, אֶלָּא וְלַחשֶׁךְ קָרָא לַיְלָה.",
    "en": "“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering. It is taught: The light that was created during the six days of Creation cannot illuminate by day, because it would make the orb of the sun seem dim [by comparison], nor can it [illuminate] at night, as it was created to illuminate only during the day. Where is it, then? It was stored away, and is designated for the righteous for the future, as it is stated: “The light of the moon will be like the light of the sun and the light of the sun will be sevenfold, like the light of the seven days” (Isaiah 30:26). This is bewildering: “Seven [days]”? Are they not three? Is it not so, that the lights were created only on the fourth day? It is, rather, like a person who says: This and that I am preparing for the seven days of the wedding feast. Rabbi Neḥemya said: These are the seven days of mourning for the righteous Methuselah, during which the Holy One blessed be He conferred extra light upon them. “God saw the light, that it was good, and God distinguished between the light and the darkness” (Genesis 1:4). “God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in Caesarea: From where is it derived that someone does not recite a blessing on the candle [at havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…and [God] distinguished [vayavdel].” Rabbi Yehuda bar Rabbi Simon said: He set it aside for Himself. The Rabbis say: He set it aside for the righteous in the World to Come. This is analogous to a king who had a fine portion of food and set it aside for his son. “God called the light, Day, and to the darkness He called Night. It was evening and it was morning, one day” (Genesis 1:5). Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the literal sense. This is analogous to a king who had two commanders, one to be in charge by day and one to be in charge by night. They were arguing with one another. This one said: ‘I will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second one, he said to him: ‘So-and-so, the night will be your realm.’ So, too, “God called the light, Day” – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” – He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One blessed be He says to Job: “In all your days, have you commanded the morning and apprised darkness of its place?” (Job 38:12) – have you informed it of its place, where it is? This was a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace [between them]. “God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never associates His name with the bad, but only with the good. “God called the light, Day and to the darkness God called night” is not written here, but rather, “to the darkness He called night.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:7",
    "he": "אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, יְהִי עֶרֶב אֵין כְּתִיב כָּאן, אֶלָּא וַיְהִי עֶרֶב, מִכָּאן שֶׁהָיָה סֵדֶר זְמַנִּים קֹדֶם לָכֵן. אָמַר רַבִּי אַבָּהוּ מְלַמֵּד שֶׁהָיָה בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן, עַד שֶׁבָּרָא אֶת אֵלּוּ, אָמַר דֵּין הַנְיָן לִי, יַתְהוֹן לָא הַנְיָן לִי. אָמַר רַבִּי פִּנְחָס טַעְמֵיהּ דְּרַבִּי אַבָּהוּ (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, דֵּין הַנְיָין לִי יַתְהוֹן לָא הַנְיָין לִי.",
    "en": "Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was evening” – from here we learn that there had been an order to time even beforehand. Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them, until He created the current one, and said: ‘This one pleases Me, those did not please Me.’ Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made, and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:8",
    "he": "אָמַר רַבִּי יַנַּאי מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים וּמַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, וְהָאָרֶץ הָיְתָה תֹהוּ, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים. וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ, בֵּין מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים לְמַעֲשֵׂיהֶן שֶׁל רְשָׁעִים. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים. וְלַחשֶׁךְ קָרָא לָיְלָה, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים. וַיְהִי עֶרֶב, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים. וַיְהִי בֹקֶר, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים. יוֹם אֶחָד, שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹם אֶחָד, וְאֵיזֶה זֶה יוֹם הַכִּפּוּרִים. אָמַר רַבִּי תַּנְחוּם בַּר יִרְמְיָה שֶׁבּוֹ נִבְרְאוּ אַרְבָּעָה דְבָרִים: הָרִים, שָׁמַיִם, וְאֶרֶץ, וְאוֹרָה. אָמַר רַבִּי יוּדָן שֶׁבּוֹ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא יְחִידִי בְּעוֹלָמוֹ, שֶׁלֹא הָיָה בְּעוֹלָמוֹ אֶלָּא הוּא. אַתְיָא כְּרַבִּי יוֹחָנָן וְלָא אַתְיָא כְּרַבִּי חֲנִינָא, רַבִּי יוֹחָנָן אָמַר בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִכְתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ, וּכְתִיב (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת. רַבִּי חֲנִינָא אָמַר בַּחֲמִישִׁי נִבְרְאוּ מַלְאָכִים, שֶׁנֶּאֱמַר (בראשית א, כ): וְעוֹף יְעוֹפֵף עַל הָאָרֶץ, וּכְתִיב (ישעיה ו, ב): וּבִשְׁתַּיִם יְעוֹפֵף. רַבִּי לוּלִיאָנִי בַּר טַבְרָאִי בְּשֵׁם רַבִּי יִצְחָק אָמַר, בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן הַכֹּל מוֹדִים שֶׁלֹא נִבְרָא בַּיּוֹם הָרִאשׁוֹן כְּלוּם, שֶׁלֹא תֹאמַר מִיכָאֵל הָיָה מוֹתֵחַ בִּדְרוֹמוֹ שֶׁל רָקִיעַ, וְגַבְרִיאֵל בִּצְפוֹנוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַדֵּד בְּאֶמְצָעִיתוֹ, אֶלָּא (ישעיה מד, כד): אָנֹכִי ד' עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם.",
    "en": "Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: “who is with Me [mi iti]?” Who was partner with Me in creation of the world?",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.3:9",
    "he": "אָמַר רַבִּי שְׁמוּאֵל בַּר אַמֵּי, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם נִתְאַוֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת שֻׁתָּפוּת בַּתַּחְתּוֹנִים, מַה נַּפְשָׁךְ, אִם לְעִנְיַן הַחֶשְׁבּוֹן, לֹא הָיָה צָרִיךְ לְמֵימַר אֶלָּא אֶחָד, שְׁנַיִם, שְׁלֹשָׁה, אוֹ רִאשׁוֹן, שֵׁנִי, וּשְׁלִישִׁי. שֶׁמָּא אֶחָד, שֵׁנִי, שְׁלִישִׁי, אֶתְמְהָא. אֵימָתַי פָּרַע לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, לְהַלָּן בַּהֲקָמַת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (במדבר ז, יב): וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן אֶת קָרְבָּנוֹ, רִאשׁוֹן לִבְרִיָּתוֹ שֶׁל עוֹלָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלּוּ בְּאוֹתוֹ יוֹם בָּרָאתִי אֶת עוֹלָמִי. תָּנֵי עֶשֶׂר עֲטָרוֹת נָטַל אוֹתוֹ הַיּוֹם, רִאשׁוֹן לְמַעֲשֵׂה בְרֵאשִׁית, רִאשׁוֹן לִמְלָכִים, רִאשׁוֹן לִנְשִׂיאִים, רִאשׁוֹן לִכְהֻנָּה, רִאשׁוֹן לַשְּׁכִינָה, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, רִאשׁוֹן לִבְרָכָה, רִאשׁוֹן לָעֲבוֹדָה, רִאשׁוֹן לְאִסּוּר הַבָּמָה, רִאשׁוֹן לִשְׁחִטָּה בַּצָּפוֹן, רִאשׁוֹן לִירִידַת הָאֵשׁ, שֶׁנֶּאֱמַר (ויקרא י, ב): וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וגו'.",
    "en": "Rabbi Shmuel bar Ami said: From the beginning of the creation of the world, the Holy One blessed be He desired to enter into a partnership with the creations below. Either way, it [the wording of the verse] is difficult. If it [the counting of the days] was for the purpose of a tally, it should have said: ‘One, two, three,’ or else ‘first, second, third’; is it proper to say: ‘One, second, third?’ This is bewildering. When did the Holy One blessed be He repay them? It was later, at the establishment of the Tabernacle, as it is stated: “The one who presented his offering on the first day” (Numbers 7:12) – [alluding to] the first [day] of the creation of the world. The Holy One blessed be He said: ‘It is as though I created the world on that day.’ It was taught: That day was conferred with ten crowns. It was the first day of the act of Creation; the first day for [years of] kings; the first day for the princes; the first day for the priesthood; the first day for the Divine Presence [on earth], as it is stated: “They shall craft a sanctuary for Me [and I will dwell in their midst]” (Exodus 25:8); the first day for blessing; the first day for sacrificial service; the first day for the prohibition of improvised altars; the first day for slaughtering [sacrifices] in the north; and the first day for descent of fire [from heaven], as it is stated: “Fire emerged from before the Lord…” (Leviticus 9:24).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.4:1",
    "he": "וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, כְּתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין וּמְקָרֶה בַּאֲבָנִים וּבְעֵצִים וּבְעָפָר, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קֵרָה אֶת עוֹלָמוֹ אֶלָּא בְּמַיִם, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו.",
    "en": "“God said: Let there be a firmament in the midst of the water, and let it divide between water and water” (Genesis 1:6). “God said: Let there be a firmament” – it is written: “He roofs His upper chambers with water” (Psalms 104:3). The way of the world is that a flesh-and-blood king builds a palace and roofs it with stones, wood, and earth. But the Holy One blessed be He is not so, He roofed His world only with water, as it is stated: “He roofs His upper chambers with water.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.4:2",
    "he": "וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, רַבָּנָן אָמְרִין לָהּ בְּשֵׁם רַבִּי חֲנִינָא וְרַבִּי פִּנְחָס וְרַבִּי יַעֲקֹב בְּרַבִּי אָבִין בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, גָּלְדָה טִפָּה הָאֶמְצָעִית וְנַעֲשׂוּ הַשָּׁמַיִם הַתַּחְתּוֹנִים, וּשְׁמֵי שָׁמַיִם הָעֶלְיוֹנִים. רַב אָמַר לַחִים הָיוּ מַעֲשֵׂיהֶם בַּיּוֹם הָרִאשׁוֹן, וּבַשֵּׁנִי קָרְשׁוּ. יְהִי רָקִיעַ, יֶחֱזַק הָרָקִיעַ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר יֵעָשֶׂה מַטְלִית לָרָקִיעַ, הֵיךְ מָה דְאַתְּ אָמֵר (שמות לט, ג): וַיְרַקְּעוּ אֶת פַּחֵי הַזָּהָב, אָמַר רַבִּי חֲנִינָא יָצְאָה הָאֵשׁ מִלְּמַעְלָה וְלִחֲכָה אֶת פְּנֵי הָרָקִיעַ. רַבִּי יוֹחָנָן כְּשֶׁהָיָה מַגִּיעַ לְפָסוּק זֶה (איוב כו, יג): בְּרוּחוֹ שָׁמַיִם שִׁפְרָה, הָיָה אוֹמֵר יָפֶה לִמְּדַנִי רַבִּי חֲנִינָא. אָמַר רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן יָצָאת הָאֵשׁ מִלְּמַעְלָה וְלִהֲטָה פְּנֵי רָקִיעַ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, בָּא מַעֲשֵׂה בְרֵאשִׁית לְלַמֵּד עַל מַתַּן תּוֹרָה וְנִמְצָא לָמֵד מִמֶּנָּהּ, (ישעיה סד, א): כִּקְדֹחַ אֵשׁ הֲמָסִים, אֵימָתַי חָצָה הָאֵשׁ בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, לֹא בְמַתַּן תּוֹרָה, אֶתְמְהָא, כָּךְ הָיְתָה בִּבְרִיָּתוֹ שֶׁל עוֹלָם.",
    "en": "“God said: Let there be a firmament in the midst of the water” – the Rabbis say it in the name of Rabbi Ḥanina, Rabbi Pinḥas, and Rabbi Yaakov bar Avin in the name of Rabbi Shmuel bar Naḥman: When the Holy One blessed be He said: “Let there be a firmament in the midst of the water,” the middle drop [of water] congealed and thereby the lower heavens and the upper highest heavens came about. Rav said: Their substance on the first day was damp, and on the second day they congealed. “Let there be a firmament” – let the firmament harden. Rabbi Yehuda bar Rabbi Simon said: Let there be a lining for the firmament [rakia], as it says: “They flattened [vayraku] the sheets of gold” (Exodus 39:3). Rabbi Ḥanina said: Fire emerged from on High and passed over the surface of the firmament. When Rabbi Yoḥanan would reach this verse: “With His wind, the heavens are enhanced” (Job 26:13), he would say: Rabbi Ḥanina taught me well. Rabbi Yudan ben Rabbi Shimon said: The fire emerged from on High and burnished the surface of the firmament. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The act of Creation came to teach something about the giving of the Torah, but ultimately learned something from it. “Like [the day of] a splitting fire” (Isaiah 64:1) – when did fire split between what was above and what was below, was it not at the giving of the Torah? That is a rhetorical question. So it was at the creation of the world.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.4:3",
    "he": "רַבִּי פִּינְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר, כַּחָלָל שֶׁבֵּין הָאָרֶץ לָרָקִיעַ כָּךְ יֵשׁ בֵּין הָרָקִיעַ לַמַּיִם הָעֶלְיוֹנִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, בֵּינַיִם וּבֵנְתַיִם. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אַמְרֵי טַעֲמָא, אִלּוּ נֶאֱמַר וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר עַל הָרָקִיעַ, הָיִיתִי אוֹמֵר עַל גּוּפוֹ שֶׁל רָקִיעַ הַמַּיִם נְתוּנִים, וּכְשֶׁהוּא אוֹמֵר: וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ, הֲרֵי הַמַּיִם הָעֶלְיוֹנִים תְּלוּיִים בְּמַאֲמָר. אָמַר רַבִּי אַחָא כְּהָדֵין קַנְדִילָא וּפֵרוֹתֵיהֶם אֵלּוּ מֵי גְשָׁמִים.",
    "en": "Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth and the firmament, so is the distance between the firmament and the upper waters. “Let there be a firmament in the midst of the water” – at the midpoint between them. Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and he divided between the waters that were on the firmament,” I would have said that the upper waters rest directly upon the firmament. But since it says: “And the waters that were above the firmament” (Genesis 1:7) – [it indicates that] the upper waters are suspended [above the firmament] by the word of God. Rabbi Aḥa said: It is like the flame in a lamp. And its fruits are rainwater.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.4:4",
    "he": "כּוּתִי אֶחָד שָׁאַל אֶת רַבִּי מֵאִיר, אָמַר לוֹ אֶפְשָׁר הַמַּיִם הָעֶלְיוֹנִים תְּלוּיִם בְּמַאֲמַר, אָמַר לוֹ הֵן, אָמַר לוֹ הָבֵא לִי אֲפַרְכָּס הֵבִיא לוֹ אֲפַרְכָּס, נָתַן עָלֶיהָ טַס שֶׁל זָהָב וְלֹא עָמְדוּ מַיִם, טַס שֶׁל כֶּסֶף וְלֹא עָמְדוּ מַיִם, כֵּיוָן שֶׁנָּתַן אֶצְבָּעוֹ עָמְדוּ מַיִם. אָמַר לוֹ, אֶצְבָּעֲךָ אַתָּה נוֹתֵן. אָמַר לוֹ, מָה אֲנִי שֶׁאֲנִי בָּשָׂר וָדָם, אֶצְבָּעִי מַעֲמֶדֶת מַיִם, אֶצְבָּעוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי מַיִם הָעֶלְיוֹנִים תְּלוּיִים בְּמַאֲמָר. אָמַר לוֹ, אֶפְשָׁר אוֹתוֹ שֶׁכָּתוּב בּוֹ (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, הָיָה מְדַבֵּר עִם משֶׁה מִבֵּין שְׁנֵי בַּדֵּי הָאָרוֹן, אָמַר לוֹ, הָבֵא לִי מַרְאוֹת גְּדוֹלוֹת, אָמַר לוֹ, רְאֵה בַּבּוּאָה שֶׁלְּךָ בָּהֶן, רָאָה אוֹתָהּ גְּדוֹלָה. אָמַר לוֹ, הָבֵא לִי מַרְאוֹת קְטַנּוֹת, הֵבִיא לוֹ מַרְאוֹת קְטַנּוֹת, אָמַר לוֹ, רְאֵה בַּבּוּאָה שֶׁלְּךָ בָּהֶן, רָאָה אוֹתָהּ קְטַנָּה. אָמַר לוֹ, מָה אִם אַתָּה שֶׁאַתָּה בָּשָׂר וָדָם, אַתָּה מְשַׁנֶּה עַצְמְךָ בְּכָל מַה שֶּׁתִּרְצֶה, מִי שֶׁאָמַר וְהָיָה הָעוֹלָם בָּרוּךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי כְּשֶׁהוּא רוֹצֶה הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, וּכְשֶׁהוּא רוֹצֶה הָיָה מְדַבֵּר עִם משֶׁה מִבֵּין שְׁנֵי בַּדֵּי הָאָרוֹן. אָמַר רַבִּי חֲנִינָא בַּר אִיסֵי פְּעָמִים שֶׁאֵין הָעוֹלָם וּמְלוֹאוֹ מַחֲזִיקִים כְּבוֹד אֱלָהוּתוֹ, פְּעָמִים שֶׁהוּא מְדַבֵּר עִם הָאָדָם מִבֵּין שַׂעֲרוֹת רֹאשׁוֹ, הֲדָא הוּא דִכְתִיב (איוב לח, א): וַיַּעַן ה' אֶת אִיּוֹב מִן הַסְּעָרָה וגו', מִבֵּין שַׂעֲרוֹת רֹאשׁוֹ. וְעוֹד שְׁאָלוֹ אָמַר לוֹ אֶפְשָׁר (תהלים סה, י): פֶּלֶג אֱלֹהִים מָלֵא מָיִם, מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית וְלֹא חָסֵר כְּלוּם, אֶתְמְהָא. אָמַר לוֹ, הִכָּנֵס וּרְחַץ וּשְׁקוֹל עַצְמְךָ עַד שֶׁלֹא תִּכָּנֵס וּמֵאַחַר שֶׁתִּכָּנֵס, הָלַךְ כֵּיוָן שֶׁיָּצָא וְשָׁקַל עַצְמוֹ לֹא חָסַר כְּלוּם, אָמַר לוֹ כָּל אוֹתָהּ הַזֵּעָה שֶׁיָּצָאת, לֹא מִמְּךָ יָצָאת, אָמַר לוֹ הֵן, אָמַר לוֹ וּמָה אַתָּה שֶׁאַתָּה בָּשָׂר וָדָם לֹא חָסַר מַעְיָנְךָ כְּלוּם, מַעְיָנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי פֶּלֶג אֱלֹהִים מָלֵא מָיִם, מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית וְלֹא חָסַר כְּלוּם. אָמַר רַבִּי יוֹחָנָן נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מֵימֵי בְרֵאשִׁית וּנְתָנָם חֶצְיָם בָּרָקִיעַ וְחֶצְיָם בָּאוֹקְיָנוּס, הֲדָא הוּא דִּכְתִיב: פֶּלֶג אֱלֹהִים מָלֵא מָיִם, פַּלְגָּא.",
    "en": "A certain Samaritan asked Rabbi Meir, saying to him: ‘Is it possible that the upper waters are suspended by the word of God?’ He said to him: ‘Yes.’ He said to him: ‘Bring me a tube with water.’ He brought him a tube with water. He placed a gold plate on top if it, and the water did not stay in place; [he placed] a silver plate, and the water did not stay in place. When he put his finger on top of it, the water stayed in place. He said to him: ‘You are placing your finger there.’ He said to him: ‘If I am flesh and blood and my finger can suspend the water, the finger of the Holy One blessed be He, all the more so.’ Thus, the upper waters are suspended by the word of God. He [the Samaritan] said to him: ‘Is it possible that the One in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), would speak to Moses from between the two staves of the Ark [in the Tabernacle]?’ He said to him: ‘Bring me large mirrors.’ He said to him: ‘Look at your reflection in them.’ He saw that it [his reflection] was large. He said to him: ‘Bring me small mirrors.’ He brought him small mirrors. He said to him: ‘Look at your reflection in them.’ He saw that it was small. He said to him: ‘If you, who are flesh and blood, are able to change yourself into anything you wish, the One who spoke and made the world come into being, blessed be He, all the more so.’ Thus, when He wishes, “do I not fill the heavens and the earth,” and when he wishes He speaks to Moses from between the two staves of the Ark. Rabbi Ḥanina bar Isi said: At times, the world and its contents cannot contain the glory of his Godliness; at other times He speaks with a person from between the hairs of his head. That is what is written: “The Lord answered Job from the tempest [hase’ara]” (Job 38:1) – from between the hairs [saarot] of his head. He further asked him, saying to him: ‘“The stream of God is full of water” (Psalms 65:10) – [it has rained] since the six days of Creation and yet nothing is missing? This is bewildering.’ He said to him: ‘Go take a bath, and weigh yourself before you go in [to the bathhouse] and after you have gone in.’ He went. When he came out and weighed himself he was missing nothing. He said to him: ‘All the perspiration that you excreted, did it not come out of you?’ He said: ‘Yes.’ He said to him: ‘If you, who are flesh and blood, nothing was missing from your fount, from the fount of the Holy One blessed be He, all the more so.’ Thus, “the stream of God is full of water” – [it has rained] since the six days of Creation and nothing is missing. Rabbi Yoḥanan said: The Holy One blessed be He took all of the primordial waters and situated them half in the firmament and half in the ocean. That is, “the stream [peleg] of God is full of water” – half [palga].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.4:5",
    "he": "הָרָקִיעַ דּוֹמֶה לִבְרֵכָה, וּלְמַעְלָה מִן הַבְּרֵכָה כִּפָּה, וּמֵחֲמַת שֶׁהַבְּרֵכָה מַזַּעַת טִפִּים עָבוֹת, וְהֵן יוֹרְדִין לְתוֹךְ מַיִם הַמְּלוּחִים וְאֵינָן מִתְעָרְבִין, אָמַר רַבִּי יוֹנָה אַל תִּתְמַהּ, הָדֵין יַרְדְּנָא עוֹבֵר בְּיַמָּא דִּטְבֶרְיָא וְלָא מִתְעָרֵב בֵּיהּ, מַעֲשֵׂה נִסִּים יֵשׁ בַּדָּבָר, אָדָם כּוֹבֵר חִטִּים אוֹ תֶּבֶן בִּכְבָרָה, עַד שֶׁלֹא יֵרְדוּ שְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת הֵן מִתְעָרְבִין, וְאֵלּוּ מְהַלְּכִין מַהֲלַךְ כַּמָּה שָׁנִים, וְאֵין מִתְעָרְבִין. רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן אוֹמֵר שֶׁהוּא מוֹרִידָן בְּמִדָּה, שֶׁנֶּאֱמַר (איוב לו, כז): כִּי יְגָרַע נִטְפֵי מָיִם, הֵיךְ מָה דְאַתְּ אָמַר (ויקרא כז, יח): וְנִגְרַע מֵעֶרְכְּךָ. כְּעוֹבְיָהּ שֶׁל אֶרֶץ כָּךְ עוֹבְיָהּ שֶׁל רָקִיעַ, שֶׁנֶּאֱמַר (ישעיה מ, כב): הַיּשֵׁב עַל חוּג הָאָרֶץ וגו' (איוב כב, יד): וְחוּג שָׁמַיִם יִתְהַלָּךְ, וְחוּג חוּג לִגְזֵרָה שָׁוָה, אָמַר רַב אַחָא בְּשֵׁם רַבִּי חֲנִינָא כַּטַּס הַזֶּה. רַבִּי יְהוֹשֻׁעַ בַּר רַבִּי נְחֶמְיָה אָמַר, כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת. רַבִּי שִׁמְעוֹן בֶּן פָּזִי אָמַר, הַמַּיִם הָעֶלְיוֹנִים יְתֵירִין עַל הַתַּחְתּוֹנִים כִּשְׁלשִׁים כְּסוּסְטָאוֹת. בֵּין מַיִם לָמָיִם, למ\"ד, תְּלָתִין. רַבָּנָן אָמְרִין מֶחֱצָה עַל מֶחֱצָה.",
    "en": "The firmament is similar to a pool of water and above the pool is a dome. Because of the pool there is condensation of thick drops, and they descend into the salt water but do not intermingle. Rabbi Yona said: Do not wonder; the Jordan passes through the Sea of Tiberias but does not intermingle [with its water]. There is miraculous process involved in this matter. When a person sifts wheat or stubble in a sieve, before they fall two or three fingerbreadths they are already intermingled, but these [raindrops] travel a distance of several years and do not intermingle with one another. Rabbi Yudan ben Rabbi Shimon says: He rains them down by measure, as it is stated: “For He deducts [yigara] drops of water” (Job 36:27), just as it says: “It will be deducted [venigra] from your valuation” (Leviticus 27:18). The thickness of the earth is equivalent to the thickness of the firmament, as it is stated: “It is He who sits over the circuit [ḥug] of the earth…” (Isaiah 40:22), “in the circuit [ḥug] of the heavens He makes His way” (Job 22:14) – the words ḥug ḥug provide a verbal analogy. Rav Aḥa said in the name of Rabbi Ḥanina: It is like a sheet of metal. Rabbi Yehoshua bar Rabbi Neḥemya said: It is approximately two or three fingerbreadths [thick]. Rabbi Shimon ben Pazi said: The upper waters contain approximately thirty kesustas more than the lower – “and let it divide between water and water [lamayim]” – lamed equals thirty. The Rabbis say: It is half and half.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.4:6",
    "he": "וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ, זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁהִרְעִישׁ בֶּן זוֹמָא אֶת הָעוֹלָם, וַיַּעַשׂ, אֶתְמְהָא, וַהֲלוֹא בְּמַאֲמָר הֵן, הֱוֵי (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם, לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, רַבִּי יוֹחָנָן תָּנֵי לָהּ בְּשֵׁם רַבִּי יוֹסֵי בֶּן רַבִּי חֲלַפְתָּא, שֶׁבּוֹ נִבְרֵאת גֵּיהִנֹּם, שֶׁנֶּאֱמַר (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, יוֹם שֶׁיֵּשׁ בּוֹ אֶתְמוֹל וְאֵין בּוֹ שִׁלְשׁוֹם. רַבִּי חֲנִינָא אוֹמֵר שֶׁבּוֹ נִבְרֵאת מַחְלֹקֶת, שֶׁנֶּאֱמַר: וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם. אָמַר רַבִּי טַבְיוֹמֵי אִם מַחְלֹקֶת שֶׁהִיא לְתִקּוּנוֹ שֶׁל עוֹלָם וּלְיִשּׁוּבוֹ, אֵין בָּהּ כִּי טוֹב. מַחְלֹקֶת שֶׁהִיא לְעִרְבּוּבוֹ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי שְׁמוּאֵל לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כָּתוּב בַּשְּׁלִישִׁי כִּי טוֹב שְׁנֵי פְּעָמִים, אֶחָד לִמְלֶאכֶת הַמַּיִם, וְאֶחָד לִמְלַאכְתּוֹ שֶׁל יוֹם. שָׁאֲלָה מַטְרוֹנָה אַחַת אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ לָמָּה אֵין כְּתִיב בַּשֵּׁנִי כִּי טוֹב, אָמַר לָהּ אַף עַל פִּי כֵן חָזַר וּכְלָלוֹ כֻּלּוֹ בַּסּוֹף, שֶׁנֶּאֱמַר (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, אָמְרָה לֵיהּ מָשָׁל שִׁשָּׁה בְּנֵי אָדָם בָּאִין אֶצְלְךָ וְאַתְּ נוֹתֵן לְכָל אֶחָד וְאֶחָד מָנֶה, וּלְאֶחָד אֵין אַתְּ נוֹתֵן מָנֶה, וְאַתְּ חוֹזֵר וְנוֹתֵן לְכֻלָּם מָנֶה אֶחָד, לֹא נִמְצָא בְּיַד כָּל אֶחָד מָנֶה וּשְׁתוּת וּבְיַד אֶחָד שְׁתּוּת, אֶתְמָהָא. חָזַר וְאָמַר לָהּ כְּהַהוּא דְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, לְפִי שֶׁלֹא נִגְמְרָה מְלֶאכֶת הַמַּיִם, לְפִיכָךְ כְּתִיב בַּשְּׁלִישִׁי שְׁתֵּי פְּעָמִים כִּי טוֹב, אַחַת לִמְלֶאכֶת הַמַּיִם וְאַחַת לִמְלֶאכֶת הַיּוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי תַּנְחוּם בַּר חֲנִילָאִי אָמַר, כְּתִיב (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה קָרוּי טוֹב (שמות ב, ב), וְעָתִיד לִטֹּל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם, לְפִיכָךְ לֹא כָּתוּב בָּהֶם כִּי טוֹב. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ לִגְיוֹן קָשֶׁה, אָמַר הַמֶּלֶךְ הוֹאִיל וְלִגְיוֹן זֶה קָשֶׁה אַל יִכָּתֵב שְׁמִי עָלָיו. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְהַמַּיִם הַלָּלוּ לָקוּ בָּהֶם דּוֹר הַמַּבּוּל, וְדוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, לְפִיכָךְ אַל יִכָּתֵב בָּהֶן כִּי טוֹב.",
    "en": "“God made the firmament, and divided between the water that was under the firmament and the water that was above the firmament; and it was so” (Genesis 1:7). “God made the firmament” – this is one of the verses due to which ben Zoma stirred up commotion in the world. “[God] made”? This is bewildering; for were they not [brought about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6). Why is “that it was good” not written regarding the second day? Rabbi Yoḥanan taught it in the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a yesterday, but does not have a day before yesterday. Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide between water and water.” Rabbi Tavyomei said: If on account of division that is for the improvement of the world and its settlement, there is no “that it was good,” division that causes turmoil in the world, all the more so. Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not completed. That is why “that it was good” is written twice on the third day; once for the work of creating the water, and once for the other work done on that day. A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and included everything at the end, as it is stated: “God saw everything that He had made, and, behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people who come to you and you give each one of them a maneh, but to one of them you do not give a maneh. You then give one maneh for everyone [to be divided among them] – will the result not be that they all have a maneh and a sixth in their hands, but one of them has only one sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating water was not completed.’ That is why “that it was good” is written twice on the third day; once for the work of creating water, and once for the other work done on that day. Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that he was destined to receive his [punishment] because of it [water]. That is why “that it was good” is not written regarding it. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it [water], therefore, let “that it was good” not be written in association with it.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.4:7",
    "he": "וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם, רַב אָמַר אֵשׁ וּמָיִם, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מִשּׁוּם רַב, נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵשׁ וּמַיִם וּפְתָכָן זֶה בָּזֶה וּמֵהֶן נַעֲשׂוּ שָׁמַיִם. דָּבָר אַחֵר, שָׁמִים כְּתִיב, שֶׁהֵן שָׁמִים מַעֲשֵׂיהֶן שֶׁל בְּרִיּוֹת, אִם זָכוּ (תהלים צז, ו): וְהִגִּידוּ הַשָּׁמַיִם צִדְקוֹ, וְאִם לָאו (איוב כ, כז): יְגַלּוּ שָׁמַיִם עֲוֹנוֹ. דָּבָר אַחֵר שָׁמַיִם, שֶׁהַבְּרִיּוֹת מִשְׁתּוֹמְמִים עֲלֵיהֶן לֵאמֹר, שֶׁל מָה הֵן, שֶׁל אֵשׁ הֵן, שֶׁל מַיִם הֵן, אֶתְמְהָא. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר, הוּא אָתָא וְקָם עָלָיו (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, הֱוֵי שֶׁל מַיִם הֵן. סַמִּים, מַה סַּמִּים הַלָּלוּ, מֵהֶן יְרֻקִּין וּמֵהֶן אֲדֻמִּים, מֵהֶם שְׁחֹרִים וּמֵהֶם לְבָנִים, כָּךְ שָׁמַיִם פְּעָמִים יְרֻקִּין, וּפְעָמִים אֲדֻמִּים, פְּעָמִים שְׁחֹרִים, וּפְעָמִים לְבָנִים. רַבִּי יִצְחָק אָמַר, שָׁמַיִם, שָׂא מַיִם, טְעוֹן מַיִם. מָשָׁל לְחָלָב שֶׁהָיָה נָתוּן בִּקְעָרָה, עַד שֶׁלֹא תֵּרֵד לְתוֹכוֹ טִפָּה אַחַת שֶׁל מְסוֹ הוּא מְרַפֵּף, כֵּיוָן שֶׁיָּרַד לְתוֹכוֹ טִפָּה אַחַת שֶׁל מְסוֹ, מִיָּד הוּא קוֹפֵא וְעוֹמֵד, כָּךְ (איוב כו, יא): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ, עָמְדוּ שָׁמַיִם נִתַּן בָּהֶם אֶת הַמְּסוֹ, וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי, אַתְיָא כִּדְאָמַר רַב, לַחִים הָיוּ בָּרִאשׁוֹן וּבַשֵּׁנִי קָרְשׁוּ.",
    "en": "“God called the firmament heavens. It was evening and it was morning, a second day” (Genesis 1:8). “God called the firmament heavens [shamayim]” – Rav said: [The word indicates] fire [esh] and water [mayim]. Rabbi Abba bar Kahana said in the name of Rav: The Holy One blessed be He took fire and water and integrated them with one another, and from them the heavens were made. Alternatively, shamim is written, as they assess [shamim] the actions of the people. If they merit, “the heavens declare his righteousness” (Psalms 97:6); if not, “the heavens reveal his iniquity” (Job 20:27). Another matter, shamayim – because the creations wonder [mishtomem] in their regard, saying: ‘Of what do they consist? Are they of fire, are they of water? It is a wonder.’ Rabbi Pinḥas said in the name of Rabbi Levi: He [God] came and settled it: “He roofs His upper chambers with water” (Psalms 104:3); that is, they are of water. [Another interpretation: The word indicates] dyes [samim] – just as with dyes, some are green, some are red, some are black, and some are white, so, too, the heavens, at times they are green, at times they are red, at times they are black, and at times they are white. Rabbi Yitzḥak said: “Shamayim” – sa mayim, bearing water. It is analogous to milk that was placed in a bowl. Until a drop of rennet falls into it, it is loose. When one drop of rennet falls into it, it congeals and becomes set [omed]. So, too, “The pillars [amudei] of heaven were loose” (Job 26:11) – the heavens became set when He put His rennet in them, “and it was evening and it was morning, a second day.” This is in accordance with what Rav said: They were moist on the first day and congealed on the second day.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.5:1",
    "he": "וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, כְּתִיב (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן מִן קוֹל וגו', רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר אַמֵּי אָמַר, יֵעָשֶׂה מִדָּה לַמַּיִם, וְהֵיךְ מָה דְּאַתְּ אָמַר (זכריה א, טז): וְקָו יִנָּטֶה עַל יְרוּשָׁלָיִם. רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי לֵוִי אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִקָּווּ לִי הַמַּיִם, מַה שֶּׁאֲנִי עָתִיד לַעֲשׂוֹת בָּהֶם, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פַּלְטֵרִין וְהוֹשִׁיב בְּתוֹכָהּ אִלְמִים, וְהָיוּ מַשְׁכִּימִין וְשׁוֹאֲלִים בִּשְׁלוֹמוֹ שֶׁל מֶלֶךְ בִּרְמִיזָה וּבְאֶצְבַּע וּבְמָנוֹלִין, אָמַר הַמֶּלֶךְ אִלּוּ הָיוּ פִּקְחִין עַל אַחַת כַּמָּה וְכַמָּה, אֶתְמְהָא. הוֹשִׁיב בָּהּ הַמֶּלֶךְ דָּיוֹרִין פִּקְחִין, עָמְדוּ וְהֶחֱזִיקוּ בַּפָּלָטִין, אָמְרוּ אֵין פָּלָטִין זוֹ שֶׁל מֶלֶךְ, שֶׁלָּנוּ הִיא, אָמַר הַמֶּלֶךְ תַּחְזֹר פָּלָטִין לִכְמוֹ שֶׁהָיְתָה. כָּךְ מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם לֹא הָיָה קִלּוּסוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלֶה אֶלָּא מִן הַמַּיִם, הֲדָא הוּא דִּכְתִיב (תהלים צג, ד): מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי יָם, וּמָה הָיוּ אוֹמְרִים (תהלים צג, ד): אַדִּיר בַּמָּרוֹם ה'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה אִם אֵלּוּ שֶׁאֵין לָהֶן לֹא פֶּה וְלֹא אֲמִירָה וְלֹא דִּבּוּר, וַהֲרֵי הֵן מְקַלְסִין אוֹתִי, כְּשֶׁאֶבְרָא אָדָם, עַל אַחַת כַּמָּה וְכַמָּה. עָמַד דּוֹר הַמַּבּוּל וּמָרַד בּוֹ, עָמַד דּוֹר אֱנוֹשׁ וּמָרַד בּוֹ, דּוֹר הַפְלָגָה וּמָרַד בּוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, יְפֻנּוּ אֵלּוּ וְיַעַמְדוּ וְיָבוֹאוּ אוֹתָן שֶׁיָּשְׁבוּ בָּהֶן מִקֹּדֶם, הֲדָא הוּא דִּכְתִיב (בראשית ז, יב): וַיְהִי הַגֶּשֶׁם עַל הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה.",
    "en": "“God said: Let the water under the heavens be gathered to one place, and let the dry land appear, and it was so” (Genesis 1:9). “God said: Let the water…be gathered [yikavu]” – it is written: “At Your rebuke they fled; at the sound [of Your thunder they rushed away]” (Psalms 104:7). Rabbi Berekhya said in the name of Rabbi Abba bar Ami: Let a set measure be established for the water, as it says: “A plumb line [kav] will be extended over Jerusalem” (Zechariah 1:16). Rabbi Abba bar Kahana said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Let the water eagerly await [yekavu] for Me, for what I am going to do with it in the future.’ This is analogous to a king who built a palace and settled mute people in it. They would rise early and inquire regarding the king’s wellbeing with gestures, with fingers, and with kerchiefs. The king said: ‘If they could speak, would it not be even more so?’ This was a rhetorical question. The king then settled speaking residents in it. They rose and seized the palace and said: ‘This palace is not the king’s; it is ours.’ The king said: ‘Let the palace be restored to its previous state.’ So, from the beginning of the creation of the world the praises of the Holy One blessed be He would arise only from the water, as it is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on High” (Psalms 93:4). [God said:] ‘If these [waters] that have no ability to talk and speak, and yet they laud Me, when I create Man, all the more so.’ [But] the generation of the Flood arose and rebelled against Him, the generation of Enosh arose and rebelled against Him, the generation of the Dispersion arose and rebelled against Him. The Holy One blessed be He said: ‘Let these [mankind] be expelled, and let those who had dwelled here before arise and come back.’ That is what is written: “The rain was upon the earth forty days and forty nights” (Genesis 7:12).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.5:2",
    "he": "אֶל מָקוֹם אֶחָד, רַבִּי יוּדָן בְּשֵׁם רַבִּי לֵוִי וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יוּדָן בֶּן רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הָעוֹלָם כֻּלּוֹ מַיִם בְּמַיִם, וְאַתָּה אוֹמֵר אֶל מָקוֹם אֶחָד, אֶתְמְהָא. מָשָׁל לְעֶשֶׂר נוֹדוֹת נְפוּחוֹת מֻנָּחוֹת בִּטְרַקְלִין, נִצְרַךְ הַמֶּלֶךְ לִמְקוֹמָן, מָה הוּא עוֹשֶׂה לָהֶן, מַתִּירָן וּמוֹצִיא אֶת רוּחָן וּמְסַלְּקָן בְּזָוִית אֶחָד. כָּךְ דָּרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מֵי בְרֵאשִׁית וְסִלְּקָן בְּיָם אוֹקְיָנוֹס, הֲדָא הוּא דִכְתִיב (איוב יב, טו): הֵן יַעְצֹר בַּמַּיִם וְיִבָשׁוּ וגו' (איוב ט, ח): וְדוֹרֵךְ עַל בָּמֳתֵי יָם.",
    "en": "“To one place” – Rabbi Yudan in the name of Rabbi Levi, and Rabbi Berekhya in the name of Rabbi Yudan ben Rabbi Shimon say: The world in its entirety was all water, and you say “[gathered] to one place”? This is bewildering. It is analogous to ten inflated wineskins that were located in a hall. The king needed their space. What did he do to them? He untied them, let their air out, and removed them into a corner. So, the Holy One blessed be He trod upon the primordial waters and diverted them into the ocean. That is what is written: “Behold, He halts [ya’atzor] the water and it dries…” (Job 12:15); “He treads on the crests of the sea” (Job 9:8).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.5:3",
    "he": "אָמַר רַבִּי לֵוִי, הַמַּיִם הָיוּ אוֹמְרִים אֵלּוּ לְאֵלּוּ נֵלֵךְ וְנַעֲשֶׂה קִלּוּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים צג, ג): נָשְׂאוּ נְהָרוֹת ה' נָשְׂאוּ נְהָרוֹת קוֹלָם וגו'. רַבִּי לֵוִי אָמַר דֶּרֶךְ הַיָּם דֶּרֶךְ הַיָּם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר לְדוּכְתָּא פְּלוֹנִית וּלְזָוִית פְּלוֹנִיתָא, גַּלְגַּלָּא פְּלָנִיתָא. רַב הוּנָא אָמַר לְהָדָךְ יַמָּא לְהָדָךְ יַמָּא. רַבִּי יְהוֹשֻׁעַ בַּר חֲנִינָא אָמַר לְדוּכְסָאִים לְדוּכְסָאִים. רַבִּי אֶלְעָזָר אָמַר קְלָטָן הַיָּם, הֵיךְ מָה דְאַתְּ אָמַר (איוב לח, טז): הֲבָאתָ עַד נִבְכֵי יָם, עַד קִלּוּטִין דְּיַמָּא. רַבָּנָן אָמְרֵי דּוֹכִים קַבְּלוּנוּ, מְדֻכָנִים אָנוּ קַבְּלוּנוּ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן רַבִּי נְחֶמְיָה, הַמַּיִם הָיוּ עוֹלִים הָרִים וְיוֹרְדִים תְּהוֹמוֹת עַד שֶׁהִגִּיעוּ לְאוֹקְיָנוֹס, הֲדָא הוּא דִכְתִיב (תהלים קד, ח): יַעֲלוּ הָרִים יֵרְדוּ וגו', אֵיזֶה מָקוֹם יִסַּדְתָּ לָהֶם, זֶה אוֹקְיָנוֹס. דָּרַשׁ רַבִּי אַבָּהוּ אוֹקְיָנוֹס גָּבֹהַּ מִכָּל הָעוֹלָם כֻּלּוֹ, וְכָל הָעוֹלָם כֻּלּוֹ מֵימָיו הֵם שׁוֹתִים.",
    "en": "Rabbi Levi said: The waters said to one another: ‘Let us go and fulfill the command of the Holy One blessed be He.’ That is what is written: “The rivers raise, Lord; the rivers raise their voices. [The rivers boost their towering waves [dokhyam]]” (Psalms 93:3). Rabbi Levi said: [They exclaimed:] ‘Via the sea [derekh yam], via the sea.’ Rabbi Abba bar Kahana said: ‘To such-and-such place [dukhta], to such-and-such corner, such-and-such waves.’ Rav Huna said: ‘To this sea [hadakh yama], to this sea.’ Rabbi Yehoshua bar Ḥanina said: ‘To water channels [dukhsa yam], to water channels.’ Rabbi Elazar said: The sea absorbed them, just as you say: “Have you entered into the depths of the sea?” (Job 38:16) – within the boundaries of the sea. The Rabbis say: [The waters exclaimed:] ‘We are pressed down [dokhim], receive us. We are broken [medukhanim], receive us.’ Rabbi Yehoshua ben Rabbi Neḥemya said: The water would ascend mountains and descend depths until it reached the ocean. That is what is written: “They rose to the mountains, descended [in the valleys to the place You established for them]” (Psalms 104:8). What place did You establish for them? This is the ocean. Rabbi Abahu expounded: The ocean is higher than the entire world, and the whole world in its entirety drinks from its water.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bereishit Rabbah.5:4",
    "he": "אָמַר רַבִּי לֵוִי, יֵשׁ מִן הַדַּרְשָׁנִים שֶׁהֵם דּוֹרְשִׁין, כְּגוֹן בֶּן עַזַּאי וּבֶן זוֹמָא, נַעֲשָׂה קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַטְרוֹן לְמשֶׁה, בְּשָׁעָה שֶׁאָמַר לוֹ (דברים לב, מט): עֲלֵה אֶל הַר הָעֲבָרִים, נַעֲשָׂה קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַטְרוֹן עַל הַמָּיִם, הֲדָא הוּא דִכְתִיב (תהילים כ״ט:ג׳): קוֹל ה' עַל הַמָּיִם. אָמַר רַבִּי בֶּרֶכְיָה, לֹא פֵּרְשׁוּ הַמַּיִם הַתַּחְתּוֹנִים מִן הָעֶלְיוֹנִים אֶלָּא בִּבְכִיָּה, הֲדָא הוּא דִּכְתִיב (איוב כח, יא): מִבְּכִי נְהָרוֹת חִבֵּשׁ. רַבִּי תַּנְחוּם מַיְיתֵי לָהּ מִן הָכָא (ירמיה י, יב): עֹשֶׂה אֶרֶץ בְּכֹחוֹ וגו' לְקוֹל תִּתּוֹ הֲמוֹן מַיִם וגו', וְאֵין לְקוֹל אֶלָּא בֶּכִי, הֵיךְ מַה דְּאַתְּ אָמַר (ירמיה לא, יד): קוֹל בְּרָמָה נִשְׁמָע.",
    "en": "Rabbi Levi said: Some of the expounders, like ben Azai and ben Zoma, expounded: The voice of the Holy One blessed be He became a guide for Moses, when he said to him: “Ascend to Mount Avarim” (Deuteronomy 32:49). The voice of the Holy One blessed be He became a guide for the water. That is what is written: “The voice of the Lord is on the water” (Psalms 29:3). Rabbi Berekhya said: The lower waters separated from the upper only with weeping [bekhiya]. That is what is written: “He dams the depths of [mibekhi] the rivers” (Job 28:11). Rabbi Tanḥum derives it from here: “He makes the earth with His might…. At the sound [kol] of His placement of a multitude of water [in the heavens]” (Jeremiah 10:12–13), and kol is nothing other than weeping, just as it says: “So said the Lord: A voice [kol] is heard in Rama, ]wailing, bitter weeping[” (Jeremiah 31:15).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:2",
    "he": "דָּבָר אַחֵר, וְאֵלֶּה שְׁמוֹת, אָמַר רַבִּי אַבָּהוּ, כָּל מָקוֹם שֶׁנֶּאֱמַר אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים, וְאֵלֶּה מוֹסִיף שֶׁבַח עַל הָרִאשׁוֹנִים. (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, פָּסַל לְתֹהוּ וָבֹהוּ. וְאֵלֶּה שְׁמוֹת, הוֹסִיף שֶׁבַח עַל שִׁבְעִים נֶפֶשׁ שֶׁנֶּאֶמְרוּ לְמַעְלָה, שֶׁכֻּלָּם הָיוּ צַדִּיקִים.",
    "en": "Another interpretation [of the phrase] “these [ve’eleh] are the names” – Rabbi Abbahu says: Anywhere that eleh is stated, it negates what preceded it; ve’eleh, it adds praise to what preceded it. “This is [eleh] the legacy of the heavens and the earth” (Genesis 2:4) negates “void and darkness” (Genesis 1:2). “These are [ve’eleh] the names” adds praise to the seventy people cited above; that they were all righteous.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:3",
    "he": "וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה יַעֲקֹב וּבָנָיו אִישׁ וּבֵיתוֹ בָּאוּ, שְׁקוּלִים הֵם יִשְׂרָאֵל כִּצְבָא הַשָּׁמַיִם, נֶאֱמַר כָּאן שְׁמוֹת, וְנֶאֱמַר בַּכּוֹכָבִים שֵׁמוֹת, שֶׁנֶּאֱמַר (תהלים קמז, ד): מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא. אַף הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁיָּרְדוּ יִשְׂרָאֵל לְמִצְרַיִם מָנָה מִסְפָּרָם כַּמָּה הָיוּ, וּלְפִי שֶׁהֵם מְשׁוּלִים לַכּוֹכָבִים קָרָא שֵׁמוֹת לְכֻלָּם, הֲדָא הוּא דִכְתִיב: וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל וגו'.",
    "en": "These are the names [shemot] of the children of Israel who came to Egypt; Jacob and his sons, every man came with his household. Israel is equated to the host of the heavens. Shemot is stated here and shemot is stated regarding the stars, as it is stated: “He sets a number for the stars and calls them all by name” (Psalms 147:4). The Holy One blessed be He, too, when they descended to Egypt, counted their numbers, how many they were. Because they are analogized to stars, He called them all by name; that is what is written: “These are the names of the children of Israel.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:4",
    "he": "הַבָּאִים מִצְרָיְמָה, וְכִי הַיּוֹם בָּאִים, וַהֲלֹא יָמִים רַבִּים הָיוּ לָהֶם שֶׁבָּאוּ לְמִצְרַיִם, אֶלָּא כָּל זְמַן שֶׁיּוֹסֵף הָיָה קַיָּם, לֹא הָיָה לָהֶם מַשֹּׂוֹי שֶׁל מִצְרִיִּים, מֵת יוֹסֵף נָתְנוּ עֲלֵיהֶם מַשֹּׂוֹי. לְפִיכָךְ כְּתִיב: הַבָּאִים, כְּאִלּוּ אוֹתוֹ יוֹם נִכְנְסוּ לְמִצְרַיִם. אֵת יַעֲקֹב, כָּל אֵלֶּה מִכֹּחוֹ שֶׁל יַעֲקֹב, שֶׁסִּגֵּל מִצְוֹת וּמַעֲשִׂים טוֹבִים, וְזָכָה לְהַעֲמִיד שְׁנֵים עָשָׂר שְׁבָטִים: אִישׁ וּבֵיתוֹ בָּאוּ.",
    "en": "“Who came to Egypt,” – was it today that they came? Hadn’t many years passed since they came to Egypt? Rather, as long as Joseph was alive, they did not have the burden of Egypt. Joseph died, and they placed the burden upon them. Therefore, “who came” is written, as though they entered Egypt on that day. “With Jacob,” all these were under the patronage of Jacob, who amassed mitzvot and good deeds and was privileged to produce twelve tribes. “Each came with his household.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:5",
    "he": "וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל, עַל שֵׁם גְּאֻלַּת יִשְׂרָאֵל נִזְכְּרוּ כָּאן, רְאוּבֵן, שֶׁנֶּאֱמַר (שמות ג, ז): רָאֹה רָאִיתִי אֶת עָנִי עַמִּי. שִׁמְעוֹן, עַל שֵׁם (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם. לֵוִי, עַל שֵׁם שֶׁנִּתְחַבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא לְצָרָתָם (שמות ג, ב): מִתּוֹךְ הַסְּנֶה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים צא, טו): עִמּוֹ אָנֹכִי בְצָרָה. יְהוּדָה, עַל שֵׁם שֶׁהוֹדוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא. יִשָֹּׂשׂכָר, שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכַר שִׁעְבּוּדָם, בִּזַּת מִצְרַיִם וּבִזַּת הַיָּם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (בראשית טו, יד): וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל, זְבוּלֻן, עַל שֵׁם שֶׁהִשְׁכִּין הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁכִינָתוֹ בְּקִרְבָּם, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, וְאֵין זְבוּלֻן אֶלָא בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (מלכים א ח, יג): בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים. וּבִנְיָמִן, עַל שֵׁם (שמות טו, ו): יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ. דָּן, עַל שֵׁם (בראשית טו, יד): וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל. נַפְתָּלִי, עַל שֵׁם תּוֹרָה וּמִצְוֹת שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב בָּהֶם (תהלים יט, יא): וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים. גָּד, עַל שֵׁם הַמָּן שֶׁהֶאֱכִילָם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא (שמות טז, לא): כְּזֶרַע גַּד. אָשֵׁר, עַל שֵׁם שֶׁהָיוּ מְאַשְׁרִין אוֹתָן כָּל שׁוֹמְעֵי גְּאֻלָּתָן וּגְדֻלָּתָן, דִּכְתִיב (מלאכי ג, יב): וְאִשְּׁרוּ אֶתְכֶם כָּל הַגּוֹיִם כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ אָמַר ה' צְבָאוֹת. יוֹסֵף, עַל שֵׁם שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹסִיף וְלִגְאֹל אֶת יִשְׂרָאֵל מִמַּלְכוּת הָרְשָׁעָה כְּשֵׁם שֶׁגָּאַל אוֹתָם מִמִּצְרַיִם, דִּכְתִיב (ישעיה יא, יא): וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף ה' שֵׁנִית יָדוֹ וגו' וְכָל הָעִנְיָן.",
    "en": "“These are the names of the children of Israel,” they are all mentioned here in the sense of the redemption of Israel. Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7). Simeon, in the sense of: “God heard their groan” (Exodus 2:24). Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2), to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15). Judah, because they thanked the Holy One blessed be He. Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14). Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13). Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6). Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14). Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11). Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31). Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12). Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire, just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:6",
    "he": "הֲדָא הוּא שֶׁאָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לָמָּה אֵין שְׁמוֹתָם שֶׁל שְׁבָטִים שָׁוִים בְּכָל מָקוֹם, אֶלָּא פְּעָמִים שֶׁזֶּה מַקְדִּים לָזֶה וְזֶה מַקְדִּים לָזֶה, שֶׁלֹא יֹאמְרוּ בְּנֵי גְבִירוֹת תְּחִלָּה וּבְנֵי הַשְּׁפָחוֹת אַחֲרוֹנָה, לְלַמֶּדְךָ שֶׁלֹא הָיוּ גְּדוֹלִים אֵלּוּ מֵאֵלּוּ. דָּבָר אַחֵר, לָמָּה הִקְדִּים אֵלּוּ לְאֵלּוּ, לְפִי שֶׁהֵם תִּקְרַת הָעוֹלָם, זֶה שֶׁמְתַקֵּן תִּקְרָה כָּרָאוּי, נוֹתֵן עָבְיָהּ שֶׁל תִּקְרָה זוֹ בְּצַד רֹאשָׁהּ שֶׁל אַחֶרֶת שֶׁאֵינָהּ שָׁוָה, לְפִיכָךְ מַקְדִּים אֵלּוּ לְאֵלּוּ. וּמִנַּיִן שֶׁהֵם תִּקְרָתוֹ שֶׁל עוֹלָם, שֶׁכֵּן יְשַׁעְיָה הַנָּבִיא אוֹמֵר (ישעיה מח, יב): שְׁמַע אֵלַי יַעֲקֹב וְיִשְׂרָאֵל מְקֹרָאִי.",
    "en": "This is what Rabbi Yehoshua of Sikhnin says in the name of Rabbi Levi: Why are the names of the tribes not identical everywhere, but rather, at times this one precedes that one, and at times, that one precedes this one? It is so they would not say: The children of the wives are first and the children of the maidservants last, to teach you that these were not greater than those. Alternatively, why do these precede those? It is because they are the ceiling of the world. One who installs a ceiling properly places the thickness of this ceiling beam alongside one that is not its equal; therefore, this one precedes that one. From where is it derived that they are the ceiling [tikra] of the world? It is as Isaiah says: “Heed Me, Jacob and Israel, whom I called [mekora’i]” (Isaiah 48:12).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:7",
    "he": "וַיְהִי כָּל נֶפֶשׁ יוֹצְאֵי יֶרֶךְ יַעֲקֹב וגו', עִם יוֹסֵף שֶׁהָיָה בְּמִצְרַיִם הָיוּ שִׁבְעִים. דָּבָר אַחֵר, וְיוֹסֵף הָיָה בְמִצְרָיִם, אַף עַל פִּי שֶׁזָּכָה יוֹסֵף לְמַלְכוּת, לֹא נִתְגָּאֶה עַל אֶחָיו וְעַל בֵּית אָבִיו, כְּשֵׁם שֶׁהָיָה קָטָן בְּעֵינָיו מִתְּחִלָּה שֶׁהָיָה עֶבֶד בְּמִצְרַיִם, כָּךְ הָיָה קָטָן בְּעֵינָיו אַחַר שֶׁהָיָה מֶלֶךְ.",
    "en": "“All the people who emerged from the loins of Jacob were seventy souls, and Joseph was in Egypt” (Exodus 1:5). “All the people who emerged from the loins of Jacob,” including Joseph who was in Egypt, were seventy. Alternatively, “and Joseph was in Egypt” [teaches that] even though Joseph ascended to royalty, he did not relate to his brothers and his father’s household with haughtiness. Just as he was insignificant in his [own] eyes initially when he was a slave in Egypt, so too, he was insignificant in his [own] eyes after he was king.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:8",
    "he": "וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכָל הַדּוֹר הַהוּא, לְלַמֶּדְךָ שֶׁכָּל זְמַן שֶׁהָיָה אֶחָד מֵהֶם קַיָּם מֵאוֹתָן שֶׁיָּרְדוּ לְמִצְרַיִם לֹא שִׁעְבְּדוּ הַמִּצְרִים בְּיִשְׂרָאֵל. וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ, אַף עַל פִּי שֶׁמֵּת יוֹסֵף וְאֶחָיו, אֱלֹהֵיהֶם לֹא מֵת, אֶלָּא וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ. דָּבָר אַחֵר, כָּל אַחַת וְאַחַת יָלְדָה שִׁשָּׁה בְּכֶרֶס אֶחָד, שֶׁנֶּאֱמַר: וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וגו'. וְיֵשׁ אוֹמְרִים שְׁנֵים עָשָׂר, דִּכְתִיב: פָּרוּ שְׁנַיִם, וַיִּשְׁרְצוּ שְׁנַיִם, וַיִּרְבּוּ שְׁנַיִם, וַיַּעַצְמוּ שְׁנַיִם, בִּמְאֹד מְאֹד שְׁנַיִם, וַתִּמָּלֵא הָאָרֶץ אֹתָם שְׁנַיִם, הֲרֵי שְׁנֵים עָשָׂר. וַיַּעַצְמוּ, יֵשׁ אוֹמְרִים שִׁשָּׁה בְּכֶרֶס אֶחָד. וְאַל תִּתְמַהּ, שֶׁהֲרֵי עַקְרָב שֶׁהִיא מִן הַשְּׁרָצִים יוֹלֶדֶת שִׁבְעִים. רַבִּי נָתָן אוֹמֵר: וַתִּמָּלֵא הָאָרֶץ אֹתָם, כְּחוּשִׁים שֶׁל קַנִּים. וַיָּקָם מֶלֶךְ חָדָשׁ, כֵּיוָן שֶׁרָאוּ הַמִּצְרִים כָּךְ חִדְּשׁוּ גְּזֵרוֹת עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב: וַיָּקָם מֶלֶךְ חָדָשׁ. רַב וּשְׁמוּאֵל, חַד אָמַר חָדָשׁ מַמָּשׁ, וְחַד אָמַר שֶׁנִּתְחַדְּשׁוּ גְזֵרוֹתָיו, שֶׁחִדֵּשׁ גְּזֵרוֹת וּפֻרְעָנֻיּוֹת עֲלֵיהֶם. טַעְמָא דְמַאן דְּאָמַר חָדָשׁ מַמָּשׁ, דִּכְתִיב: חָדָשׁ, טַעֲמָא דְמַאן דְּאָמַר שֶׁחִדֵּשׁ גְּזֵרוֹתָיו, דְּלָא כְתִיב וַיָּמָת וַיִּמְלֹךְ. אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף, עַל דַּעְתֵּיהּ דְּמַאן דְּאָמַר חָדָשׁ נִיחָא, וְעַל דַּעְתֵּיהּ דְּמַאן דְּאָמַר שֶׁחִדֵּשׁ גְּזֵרוֹתָיו מַאי דָּרַשׁ בֵּיהּ, דַּהֲוֵי דָמֵי כְּמַאן דְּלָא יָדַע לֵיהּ לְיוֹסֵף כְּלַל. רַבָּנָן אָמְרֵי לָמָּה קְרָאוֹ מֶלֶךְ חָדָשׁ, וַהֲלֹא פַּרְעֹה עַצְמוֹ הָיָה, אֶלָּא שֶׁאָמְרוּ הַמִּצְרִיִים לְפַרְעֹה, בּוֹא וְנִזְדַּוֵּג לְאֻמָּה זוֹ. אָמַר לָהֶם שׁוֹטִים אַתֶּם, עַד עַכְשָׁו מִשֶּׁלָּהֶם אָנוּ אוֹכְלִים, וְהֵיאַךְ נִזְדַּוֵּג לָהֶם, אִלּוּלֵי יוֹסֵף לֹא הָיִינוּ חַיִּים. כֵּיוָן שֶׁלֹא שָׁמַע לָהֶם, הוֹרִידוּהוּ מִכִּסְּאוֹ שְׁלשָׁה חֳדָשִׁים, עַד שֶׁאָמַר לָהֶם כָּל מַה שֶּׁאַתֶּם רוֹצִים הֲרֵינִי עִמָּכֶם, וְהֵשִׁיבוּ אוֹתוֹ, לְפִיכָךְ כְּתִיב: וַיָּקָם מֶלֶךְ חָדָשׁ. רַבָּנָן פָּתְחִין פִּתְחָא לְהַאי קְרָא (הושע ה, ז): בַּה' בָּגָדוּ כִּי בָּנִים זָרִים יָלָדוּ עַתָּה יֹאכְלֵם חֹדֶשׁ אֶת חֶלְקֵיהֶם. לְלַמֶּדְךָ, כְּשֶׁמֵּת יוֹסֵף הֵפֵרוּ בְּרִית מִילָה, אָמְרוּ נִהְיֶה כַּמִּצְרִים. מִכָּאן אַתָּה לָמֵד שֶׁמשֶׁה מָלָן בִּיצִיאָתָן מִמִּצְרַיִם, וְכֵיוָן שֶׁעָשׂוּ כֵן, הָפַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא הָאַהֲבָה שֶׁהָיוּ הַמִּצְרִיִּים אוֹהֲבִין אוֹתָן, לְשִׂנְאָה, שֶׁנֶּאֱמַר (תהלים קה, כה): הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (הושע ה, ז): עַתָּה יֹאכְלֵם חֹדֶשׁ אֶת חֶלְקֵיהֶם. מֶלֶךְ חָדָשׁ, שֶׁעָמַד וְחִדֵּשׁ עֲלֵיהֶם גְּזֵרוֹתָיו. אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף, וְכִי לֹא הָיָה מַכִּיר אֶת יוֹסֵף, אָמַר רַבִּי אָבִין מָשָׁל לְאֶחָד שֶׁרָגַם אוֹהֲבוֹ שֶׁל הַמֶּלֶךְ, אָמַר הַמֶּלֶךְ הַתִּיזוּ אֶת רֹאשׁוֹ, כִּי לְמָחָר יַעֲשֶׂה בִּי כָּךְ. לְכָךְ כָּתַב עָלָיו הַמִּקְרָא, כְּלוֹמַר הַיּוֹם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף, לְמָחָר הוּא עָתִיד לוֹמַר (שמות ה, ב): לֹא יָדַעְתִּי אֶת ה'.",
    "en": "“Joseph died along with all his brothers and that entire generation” (Exodus 1:6). Teaching that as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel. “The children of Israel were fruitful, propagated, increased, and grew exceedingly, and the land filled with them” (Exodus 1:7). “The children of Israel were fruitful, propagated…” Even though Joseph and his brothers died, their God did not die, but rather: “The children of Israel were fruitful, propagated…” Alternatively, each and every one gave birth to six in each womb, as it is stated: “The children of Israel were fruitful, propagated, [increased, and grew exceedingly, and the land filled with them.]” Some say: Twelve, as it is written: “Were fruitful” – two, “propagated” – two, “increased” – two, “grew” – two, “exceedingly [bimod meod ]” – two, “and the land filled with them” – two, for a total of twelve. “Grew [vayishretzu],” some say: “Six in each womb,” and do not wonder, as a scorpion, which is one of the swarming creatures [sheratzim], gives birth to sixty. Rabbi Natan says: “And the land was filled with them,” like fields of reeds. “A new king arose over Egypt who did not know Joseph” (Exodus 1:8). “A new king arose.” Once the Egyptians saw this, they issued new decrees against them; that is what is written: “A new king arose.” Rav and Shmuel, one says: [He was] actually new, and one says: He [was not new, but] issued new decrees, as he brought new decrees and calamities upon them. The reason of the one who says actually new, is that “new” is written. The reason of the one who says he issued new decrees, is that “he died” and “he reigned” is not written. “Who did not know Joseph” – according to the opinion of the one who says new, it works out well. But according to the one who says that he issued new decrees, how does he interpret it? It is because he was like one who did not know Joseph at all. The Rabbis say: Why did it call him “a new king”? Was it not Pharaoh himself? Rather, the Egyptians said to Pharaoh: ‘Come let us confront this nation.’ He said to them: ‘You are fools. Until now we have been eating from what is theirs, how can we confront them? Were it not for Joseph we would not be alive.’ Because he did not heed them, they dethroned him for three months, until he said to them: ‘Anything that you want, I am with you.’ Then they restored him; therefore it is written: “A new king arose.” The Rabbis introduced [this matter] with this verse: “They have betrayed the Lord, for they have begotten foreign children; now a month will devour them with their portions” (Hosea 5:7), teaching that when Joseph died, they abrogated the covenant of circumcision. They said: ‘Let us be like the Egyptians.’ From here you derive that Moses circumcised them upon their exodus from Egypt. Once they did this, the Holy One blessed be He transformed the love that the Egyptians felt for them into hatred, as it is stated: “He changed their hearts to hate His people, to harass His servants” (Psalms 105:25). This is the meaning of what is written: “Now a month [ḥodesh] will devour them with their portions” – the new [ḥadash] king, who issued new decrees against them. “Who did not know Joseph.” Was he unfamiliar with Joseph? Rabbi Avin said: This is analogous to one who stoned one beloved by the king. The king said: ‘Behead him, because tomorrow he will do the same to me.’ That is why the verse wrote [this] about him, as though to say: Today [he acts as one], “who did not know Joseph,” tomorrow he is destined to say: “I do not know the Lord” (Exodus 5:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:9",
    "he": "וַיֹּאמֶר אֶל עַמּוֹ, הוּא הִתְחִיל בְּעֵצָה תְּחִלָּה לְכָךְ לָקָה תְּחִלָּה, הוּא הִתְחִיל בְּעֵצָה תְּחִלָּה, דִּכְתִיב: וַיֹּאמֶר אֶל עַמּוֹ, וְהוּא לָקָה תְּחִלָּה, דִּכְתִיב (שמות ז, כט): וּבְךָ וּבְעַמְּךָ וּבְכָל עֲבָדֶיךָ. הָבָה נִתְחַכְּמָה לוֹ, לָהֶם לֹא נֶאֱמַר אֶלָּא לוֹ, אָמַר רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא, אָמַר בּוֹאוּ וְנִתְחַכְּמוּ לֵאלֹהֵיהֶם שֶׁל אֵלּוּ, נְדוּנֵם בְּחֶרֶב, כְּבָר כְּתִיב (ישעיה סו, טז): וּבְחַרְבּוֹ אֶת כָּל בָּשָׂר. לֹא נָדוּן אוֹתָם אֶלָּא בְּמַיִם, שֶׁכָּךְ נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין מֵבִיא מַבּוּל לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה נד, ט): אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי נֹחַ עוֹד עַל הָאָרֶץ. וְהֵם אֵינָם יוֹדְעִים שֶׁעַל כָּל הָעוֹלָם כֻּלּוֹ אֵינוֹ מֵבִיא אֲבָל עַל אֻמָּה אַחַת מֵבִיא, וַעֲלֵיהֶם אֵינוֹ מֵבִיא אֲבָל הֵם בָּאִים וְנוֹפְלִים לְתוֹכָן, שֶׁנֶּאֱמַר (תהלים סג, יא): יַגִּירֻהוּ עַל יְדֵי חָרֶב מְנָת שֻׁעָלִים יִהְיוּ. (שמות יח, יא): כִּי בַדָּבָר אֲשֶׁר זָדוּ וגו', בַּקְּדֵרָה שֶׁבִּשְׁלוּ, בָּהּ נִתְבַּשְּׁלוּ, אָמַר רַבִּי חִיָּיא אָמַר רַבִּי סִימוֹן, שְׁלשָׁה הָיוּ בְּאוֹתָהּ עֵצָה, בִּלְעָם, וְאִיּוֹב, וְיִתְרוֹ. בִּלְעָם שֶׁיָּעַץ, נֶהֱרַג. אִיּוֹב שֶׁשָּׁתַק, נִדּוֹן בְּיִסּוּרִין. יִתְרוֹ שֶׁבָּרַח, זָכוּ בָּנָיו וְיָשְׁבוּ בְּלִשְׁכַּת הַגָּזִית, דִּכְתִיב (דברי הימים א ב, נה): וּמִשְׁפְּחוֹת סוֹפְרִים ישְׁבֵי יַעְבֵּץ תִּרְעָתִים שִׁמְעָתִים שׂוּכָתִים הֵמָּה הַקִּינִים הַבָּאִים מֵחַמַּת אֲבִי בֵית רֵכָב וגו', וּכְתִיב (שופטים א, טז): וּבְנֵי קֵינִי חֹתֵן משֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת בְּנֵי יְהוּדָה. וְעָלָה מִן הָאָרֶץ, וְעָלִינוּ לֹא נֶאֱמַר אֶלָּא וְעָלָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּאָדָם שֶׁמְקַלֵּל עַצְמוֹ וְתוֹלֶה קִלְלָתוֹ בַּאֲחֵרִים. דָּבָר אַחֵר, וְעָלָה מִן הָאָרֶץ, כָּל זְמַן שֶׁיִּשְׂרָאֵל בַּיְרִידָה הַתַּחְתּוֹנָה, הֵם עוֹלִים, רְאֵה מַה כְּתִיב: וְעָלָה מִן הָאָרֶץ, אָמַר דָּוִד (תהלים מד, כו): כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ דָּבְקָה לָאָרֶץ בִּטְנֵנוּ. אוֹתָהּ שָׁעָה (תהלים מד, כז): קוּמָה עֶזְרָתָה לָּנוּ וּפְדֵנוּ לְמַעַן חַסְדֶּךָ.",
    "en": "“He said to his people: Behold, the nation of the children of Israel is more numerous and mighty than us” (Exodus 1:9). “He said to his people” – he began with the counsel first; therefore, he was punished first. He began with the counsel first, as it is written: “He said to his people.” He was punished first, as it is written: “Upon you, upon your people, and upon all your servants, [the frogs will rise]” (Exodus 7:29). “Let us be shrewd with it, lest it increase, and it shall be that if a war will occur, it too will join our enemies and wage war against us and it will ascend from the land” (Exodus 1:10). “Let us be shrewd with it.” “With them” is not stated, but rather, “with it.” Rabbi Ḥama son of Rabbi Ḥanina said: He said: ‘Come let us be shrewd with the God of these. Shall we sentence them with the sword? It is already written: “And with His sword all flesh” (Isaiah 66:16). We will sentence them only with water, as the Holy One blessed be He took an oath that He will not bring a flood to the world, as it is stated: “As I took an oath that the waters of Noah would no longer pass over the earth” (Isaiah 54:9).’ But they did not know that He will not bring it over the entire world, but He will bring it on one nation. And He will not bring it [even] upon them, but they will come and fall into it, as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be prey for the foxes [shualim]” (Psalms 63:11). “As it was in the matter that they conspired [against them]” (Exodus 18:11) – in the pot in which they cooked, they were cooked. Rabbi Ḥiyya said that Rabbi Simon said: There were three [involved] in that counsel: Bilam, Job, and Yitro. Bilam, who advised [Pharaoh to persecute Israel], was killed. Job, who was silent, was punished with suffering. Yitro, who fled, his descendants were privileged to sit in the Chamber of Hewn Stone, as it is stated: “The families of scribes who dwelled at Yabetz: The Tiratites, the Shime’atites, the Sukatites. These are the Kenites that came from Hamat, the father of the house of Rekhav” (I Chronicles 2:55). And it is written: “The children of the Kenite, Moses’ father-in-law, went up from the city of the date palms with the children of Judah” (Judges 1:16). “…and it will ascend from the land” (Exodus 1:10). It does not say: And we will ascend, but rather: “It will ascend.” Rabbi Abba bar Kahana says: It is like a person who curses himself but ascribes his curse to another. Alternatively, “and it will ascend from the land,” any time that Israel reaches the ultimate depths, they ascend; see what is written: “And it will ascend from the land.” David said: “Our soul is bent to the dust; our belly cleaves to the earth.” (Psalms 44:26). At that moment: “Rise up, be our savior; redeem us for the sake of Your kindness” (Psalms 44:27).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:10",
    "he": "וַיָּשִׂימוּ עָלָיו, עֲלֵיהֶם לֹא נֶאֱמַר אֶלָּא עָלָיו, תָּנָא דְּבֵי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, מְלַמֵּד שֶׁהֵבִיאוּ מַלְבֵּן וְתָלוּ בְּצַוָּארוֹ שֶׁל פַּרְעֹה, שֶׁאִם הָיָה אֶחָד מִיִּשְׂרָאֵל שֶׁאוֹמֵר לָהֶם אִיסְטְנִיס אָנִי, אוֹמְרִים לוֹ כְּלוּם אִיסְטְנִיס אַתָּה מִפַּרְעֹה. שָׂרֵי מִסִּים, דָּבָר שֶׁמֵּשִׂים עָלָיו לְבֵנִים. לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם, לְמַעַן עַנּוֹת פַּרְעֹה בְּסִבְלוֹתָם שֶׁל יִשְׂרָאֵל. וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה, רַב וּשְׁמוּאֵל, חַד אָמַר שֶׁמְסַכְּנוֹת אֶת בַּעֲלֵיהֶן. וְחַד אָמַר שֶׁמְמַסְכְּנוֹת אֶת בּוֹנֵיהֶם, שֶׁכָּל הָעוֹסֵק בְּבִנְיָן מִתְמַסְכֵּן. וְרַבָּנָן אָמְרֵי בָּתֵּי אוֹצָרוֹת, כְּמָא דְתֵימָא (ישעיה כב, טו): לֶךְ בֹּא אֶל הַסֹּכֵן הַזֶּה. אֶת פִּתֹם וְאֶת רַעַמְסֵס, רַב וּשְׁמוּאֵל, חַד אָמַר פִּתֹם שְׁמָהּ, וְלָמָּה נִקְרָא שְׁמָהּ רַעַמְסֵס, שֶׁרִאשׁוֹן רִאשׁוֹן מִתְרוֹסֵס. וְחַד אָמַר רַעַמְסֵס שְׁמָהּ, וְלָמָּה נִקְרָא שְׁמָהּ פִּתֹם, שֶׁרִאשׁוֹן רִאשׁוֹן פִּי תְּהוֹם בּוֹלְעוֹ.",
    "en": "They imposed upon them taskmasters in order to afflict them with their burdens, and they built storage cities for Pharaoh, Pitom and Raamses (Exodus 1:11). “They imposed upon him [alav],” – “upon them [aleihem]” is not stated, but rather “upon him.” The school of Rabbi Elazar son of Rabbi Shimon taught: It teaches that they brought a brick mold and they hung it on the neck of Pharaoh. If any individual from Israel would say: ‘I am a delicate person,’ they would say to him: ‘Are you more delicate than Pharaoh?’ “Taskmasters [sarei missim],” something upon which bricks are placed [mesim].“In order to afflict him with their burdens” – in order to afflict Pharaoh with the burdens of the Jewish people. “They built storage cities [miskenot] for Pharaoh.” Rav and Shmuel, one said: That endanger [mesakenot] their owners. And one said: That impoverish [memaskenot] their owners, as anyone who engages in construction become poor. The Rabbis say: Storehouses, as it says: “Go and approach that steward” (Isaiah 22:15). “Pitom and Raamses,” Rav and Shmuel, one says: Pitom was its name, and why was it called Raamses? It is because [the buildings] would collapse [mitrossess] one by one. And one says: Raamses was its name, and why was it called Pitom? It is because the opening of the abyss [pi tehom] would swallow [the buildings] one by one.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:11",
    "he": "וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ. כֵּן רָבוּ וְכֵן פָּרְצוּ לֹא נֶאֱמַר אֶלָּא: כֵּן יִרְבֶּה וְכֵן יִפְרֹץ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ רוּחַ הַקֹּדֶשׁ מְבַשַֹּׂרְתָּן כֵּן יִרְבֶּה וְכֵן יִפְרֹץ. וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל, מְלַמֵּד שֶׁהָיוּ דּוֹמִין יִשְׂרָאֵל בְּעֵינֵיהֶם כְּקוֹצִים. וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ. רַבִּי אֶלְעָזָר אָמַר בְּפֶה רַךְ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אוֹמֵר בִּפְרִיכָה, וְכֵן עָשׂוּ לְכָל אֶחָד מִיִּשְׂרָאֵל, כָּל מַה שֶּׁעָשׂוּ הַלְּבֵנִים בְּיוֹם רִאשׁוֹן שָׂמוּ עָלָיו לִגְזֵרָה, שֶׁיַּעֲשֶׂה כְּנֶגְדָּן בְּכָל יוֹם וָיוֹם. וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה וגו', בַּתְּחִלָּה בְּחֹמֶר וּבִלְבֵנִים, וּלְבַסּוֹף וּבְכָל עֲבֹדָה בַּשָֹּׂדֶה, וּלְבַסּוֹף אֵת כָּל עֲבֹדָתָם. מַהוּ אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר רַבִּי יוֹנָתָן, מְלַמֵּד שֶׁהָיוּ מַחֲלִיפִין מְלֶאכֶת אֲנָשִׁים לְנָשִׁים, וּמְלֶאכֶת נָשִׁים לַאֲנָשִׁים. אָמַר רַבִּי אִוְיָא מוֹדֶה רַבִּי אֶלְעָזָר שֶׁהוּא בִּפְרִיכָה:",
    "en": "“But the more they would afflict it, the more it would increase and the more it would proliferate; they were disgusted by the children of Israel” (Exodus 1:12). “But the more they would afflict it, the more it would increase and the more it would proliferate.” “The more they increased and the more they proliferated is not stated, but rather, “it would increase and it would proliferate.” Rabbi Shimon ben Lakish said: The Divine Spirit is heralding to them: Each of them “will increase and will proliferate.” “They were disgusted [vayakutzu] by the children of Israel,” teaching that Israel was like thorns [kotzim] in their eyes. “The Egyptians enslaved the children of Israel ruthlessly [befarekh]” (Exodus 1:13). Rabbi Elazar said: With gentle persuasion [befeh rakh]. Rabbi Shmuel bar Naḥman says: With crushing cruelty [bifrikha]. This is what they did to each person of Israel: They imposed a decree upon them that each and every day they should produce the equivalent of the number of bricks that they produced on the first day. “They embittered their lives with hard labor, with mortar and with bricks, and with all kinds of work in the fields; all the work with which they worked them ruthlessly” (Exodus 1:14). “They embittered their lives with hard labor, etc.” – initially, “with mortar and with bricks,” and later “with all kinds of work in the field,” and ultimately, “all the work.” What is: “All the work with which they worked them ruthlessly”? Rabbi Shmuel bar Naḥman said that Rabbi Yonatan [said]: It teaches that they would exchange the labor of men for women and the labor of women for men. Rabbi Avya said: Rabbi Elazar concedes that this is [work imposed] with crushing cruelty.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:12",
    "he": "אַרְבַּע גְּזֵרוֹת גָּזַר פַּרְעֹה עֲלֵיהֶם, בַּתְּחִלָּה גָּזַר וְצִוָּה לַנּוֹגְשִׂין שֶׁיִּהְיוּ דּוֹחֲקִין בָּהֶן כְּדֵי שֶׁיִּהְיוּ עוֹשִׂין הַסְּכוּם שֶׁלָּהֶן, וְלֹא יִהְיוּ יְשֵׁנִין בְּבָתֵּיהֶם. וְהוּא חָשַׁב לְמַעֲטָן מִפְּרִיָּה וּרְבִיָּה, אָמַר מִתּוֹךְ שֶׁאֵינָן יְשֵׁנִין בְּבָתֵּיהֶם אֵינָן מוֹלִידִין. אָמְרוּ לָהֶן הַנּוֹגְשִׂים, אִם אַתֶּם הוֹלְכִין לִישֹׁן בְּבָתֵּיכֶם עַד שֶׁאָנוּ מְשַׁלְּחִין אַחֲרֵיכֶם בַּבֹּקֶר, הַיּוֹם עוֹלֶה לְשָׁעָה וְלִשְׁתַּיִם וְאֵין אַתֶּם מַשְׁלִימִין אֶת הַסְּכוּם שֶׁלָּכֶם, שֶׁנֶּאֱמַר (שמות ה, יג): וְהַנֹּגְשִׂים אָצִים לֵאמֹר וגו', וְהָיוּ יְשֵׁנִין עַל הָאָרֶץ. אָמַר לָהֶן הָאֱלֹהִים, אֲנִי אָמַרְתִּי לְאַבְרָהָם אֲבִיהֶם שֶׁאֲנִי מַרְבֶּה בָּנָיו כַּכּוֹכָבִים, דִּכְתִיב (בראשית כב, יז): כִּי בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה וגו', וְאַתֶּם מִתְחַכְּמִים לָהֶן שֶׁלֹא יִרְבּוּ, נִרְאֶה אֵיזֶה דָּבָר עוֹמֵד אוֹ שֶׁלִּי אוֹ שֶׁלָּכֶם, מִיָּד (שמות א, יב): וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וגו'. דָּרַשׁ רַבִּי עֲקִיבָא, בִּשְׂכַר נָשִׁים צִדְקָנִיּוֹת שֶׁהָיוּ בְּאוֹתוֹ הַדּוֹר נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרָיִם. וּמֶה עָשׂוּ, בְּשָׁעָה שֶׁהָיוּ הוֹלְכוֹת לִשְׁאֹב מַיִם, הַקָּדוֹשׁ בָּרוּךְ הוּא מְזַמֵּן לָהֶם דָּגִים קְטַנִּים בְּכַדֵּיהֶן, וְשׁוֹאֲבִין מֶחֱצָה מַיִם וּמֶחֱצָה דָּגִים, וּמוֹלִיכוֹת אֵצֶל בַּעֲלֵיהֶן וְשׁוֹפְתוֹת לָהֶם שְׁתֵּי קְדֵרוֹת, אַחַת שֶׁל חַמִּין וְאַחַת שֶׁל דָּגִים, וּמַאֲכִילוֹת אוֹתָן וּמַרְחִיצוֹת אוֹתָן וְסָכוֹת אוֹתָן וּמַשְׁקוֹת אוֹתָן, וְנִזְקָקוֹת לָהֶם בֵּין שְׁפַתָּיִם, שֶׁנֶּאֱמַר (תהלים סח, יד): אִם תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף, בִּשְׂכַר שֶׁשָּׁכְבוּ בֵּין שְׁפַתָּיִם, זָכוּ יִשְׂרָאֵל לְבִזַּת מִצְרַיִם, שֶׁנֶּאֱמַר: כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף. וְכֵיוָן שֶׁמִּתְעַבְּרוֹת בָּאוֹת לְבָתֵּיהֶן, וְכֵיוָן שֶׁהִגִּיעַ זְמַן מוֹלִידֵיהֶם, הוֹלְכוֹת וְיוֹלְדוֹת בַּשָֹּׂדֶה תַּחַת הַתַּפּוּחַ, שֶׁנֶּאֱמַר (שיר השירים ח, ה): תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ. וְהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵחַ מַלְאָךְ מִשְׁמֵי מָרוֹם, וּמְנַקֶּה אוֹתָם וּמְשַׁפֵּר אוֹתָם, כְּחַיָּה זוֹ שֶׁמְשַׁפֶּרֶת אֶת הַוָּלָד, שֶׁנֶּאֱמַר (יחזקאל טז, ד): וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אוֹתָךְ וגו'. וּמְנַקֵט לָהֶם שְׁנֵי עִגּוּלִין, אֶחָד שֶׁל שֶׁמֶן וְאֶחָד שֶׁל דְּבַשׁ, שֶׁנֶּאֱמַר (דברים לב, יג): וַיְנִקֵהוּ דְבַשׁ מִסֶּלַע וגו'. וְכֵיוָן שֶׁמַּכִּירִין בָּהֶם הַמִּצְרִיִּים רָצוּ לְהָרְגָם, וְנַעֲשָׂה לָהֶן נֵס וְנִבְלָעִין בַּקַּרְקַע, וּמְבִיאִין שְׁוָורִים וְחוֹרְשִׁין עַל גַּבֵּיהֶן, שֶׁנֶּאֱמַר (תהלים קכט, ג): עַל גַבִּי חָרְשׁוּ חֹרְשִׁים. וּלְאַחַר שֶׁהוֹלְכִין מְבַצְבְּצִין וְיוֹצְאִין כְּעֵשֶׂב הַשָֹּׂדֶה, שֶׁנֶּאֱמַר (יחזקאל טז, ז): רְבָבָה כְּצֶמַח הַשָֹּׂדֶה נְתַתִּיךְ וגו'. וְכֵיוָן שֶׁמִּתְגַּדְּלִין בָּאִין עֲדָרִים עֲדָרִים לְבָתֵּיהֶם, שֶׁנֶּאֱמַר (יחזקאל טז, ז): וַתָּבֹאִי בַּעֲדִי עֲדָיִים, אַל תִּקְרֵי בַּעֲדִי עֲדָיִים, אֶלָּא בְּעֶדְרֵי עֲדָרִים. וּכְשֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַיָּם, הֵם הִכִּירוּהוּ תְּחִלָּה, שֶׁנֶּאֱמַר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ,",
    "en": "Pharaoh issued four decrees against them. Initially, he decreed and commanded the taskmasters to pressure them so that they would produce their quota and they would not sleep at home. He thought to diminish their procreation. He said: If they do not sleep at home they will not have children. The taskmasters said to them: ‘If you go to sleep in your homes, by the time we send to gather you in the morning, an hour or two of the day will have passed, and you will not meet your quota,’ as it is stated: “The taskmasters pressured them saying, [fulfill your work, your daily task]” (Exodus 5:13). They would sleep on the ground. God said to them [the Egyptians]: ‘I said to their forefather Abraham that I will multiply his descendants like the stars, as it is stated: “For I will bless you, and I will multiply, etc.” (Genesis 22:17), and you are outsmarting them so they will not multiply? We will see whose matter prevails, Mine or yours.’ Immediately, “but the more they would afflict them, the more they would increase…” (Exodus 1:12). Rabbi Akiva expounded: On account of the righteous women who were in that generation, Israel was redeemed from Egypt. What did they do? When they would go to draw water, the Holy One blessed be He would arrange for them small fish in their jugs, and they would draw half water and half fish. They would take it to their husbands and would place two pots on the fire [veshoftot], one with hot water and one with fish. They would feed them, bathe them, anoint them with oil, and give them to drink, and they would consort with them between the pots [shefatayim], as it is stated: “Now you may lie within the sheepfolds [shefatayim], wings of the dove covered with silver” (Psalms 68:14). In reward for having lain between the pots, Israel merited the loot of Egypt, as it is stated: “wings of the dove covered with silver.” When they would conceive, they would come to their homes. When the time of their birth arrived, they would go and give birth in the fields, under apple trees, as it is stated: “Under the apple tree I roused you [there your mother was in childbirth]” (Song of Songs 8:5). The Holy One blessed be He would send an angel from the heavens above who would clean them and tend to them like the beast that tends to its young, as it is stated: “As for your birth, on the day you were born [your umbilical cord was not cut, and you were not washed in water for cleansing…and you were not swaddled]” (Ezekiel 16:4). They would take two round vessels of earth, one containing oil and one containing honey, as it is stated: “He suckled them honey from a boulder [and oil from a flinty rock]” (Deuteronomy 32:13). Once the Egyptians became aware of them [the babies], they sought to kill them. A miracle was performed for them and they were enveloped in the ground. They [the Egyptians] brought oxen and they plowed [the land] above them, as it is stated: “Upon my back plowers plowed” (Psalms 129:3). After [the Egyptians] would leave, they would sprout and emerge like the grass of the field, as it is stated: “I caused you to increase like the growth of the field” (Ezekiel 16:7). Once they grew, they would come in herds [adarim] to their homes, as it is stated: “You came to have great beauty [ba’adi adayim]” (ibid.) – do not read it ba’adi adayim but rather be’edrei adarim. When the Holy One blessed be He revealed Himself on the sea, they recognized Him first, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:13",
    "he": "כְּשֶׁרָאָה שֶׁהֵם פָּרִים וְרָבִים, גָּזַר עַל הַזְּכָרִים, הֲדָא הוּא דִכְתִיב (שמות א, טו): וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת וגו'. מִי הָיוּ הַמְיַלְּדוֹת, רַב אָמַר כַּלָּה וַחֲמוֹתָהּ, יוֹכֶבֶד וֶאֱלִישֶׁבַע בַּת עֲמִּינָדָב. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, אִשָּׁה וּבִתָּהּ, יוֹכֶבֶד וּמִרְיָם. וְלֹא הָיוּ לְמִרְיָם אֶלָּא חָמֵשׁ שָׁנִים, שֶׁאַהֲרֹן גָּדוֹל מִמּשֶׁה שָׁלשׁ שָׁנִים. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הוֹלֶכֶת הָיְתָה עִם יוֹכֶבֶד אִמָּהּ וְעוֹשָׂה צְרָכֶיהָ, וְהָיְתָה זְרִיזָה, שֶׁעַד שֶׁהַתִּינוֹק קָטָן הוּא נִכָּר. הוּא שֶׁאָמַר שְׁלֹמֹה (משלי כ, יא): גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר וגו'. אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה, שֶׁהָיְתָה מְשַׁפֶּרֶת אֶת הַתִּינוֹק, כְּשֶׁהוּא יוֹצֵא מָלֵא דָּם, פּוּעָה שֶׁהָיְתָה נוֹפַעַת יַיִן בַּתִּינוֹק אַחַר אִמָּהּ. דָּבָר אַחֵר, שִׁפְרָה, שֶׁפָּרוּ וְרָבוּ יִשְׂרָאֵל עָלֶיהָ. פּוּעָה, שֶׁהָיְתָה מַפִּיעָה אֶת הַתִּינוֹק כְּשֶׁהָיוּ אוֹמְרִים מֵת. דָּבָר אַחֵר, שִׁפְרָה, שֶׁשִּׁפְּרָה מַעֲשֶׂיהָ לִפְנֵי הָאֱלֹהִים. דָּבָר אַחֵר, פּוּעָה, שֶׁהוֹפִיעָה אֶת יִשְׂרָאֵל לֵאלֹהִים. דָּבָר אַחֵר, פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד פַּרְעֹה, וְזָקְפָה חָטְמָהּ בּוֹ, וְאָמְרָה לוֹ, אוֹי לוֹ לְאוֹתוֹ הָאִישׁ כְּשֶׁיָּבוֹא הָאֱלֹהִים לִפָּרַע מִמֶּנּוּ. נִתְמַלֵּא עָלֶיהָ חֵמָה לְהָרְגָהּ. שִׁפְרָה, שֶׁהָיְתָה מְשַׁפֶּרֶת עַל דִּבְרֵי בִתָּהּ וּמְפַיֶּסֶת עָלֶיהָ. אָמְרָה לוֹ, אַתָּה מַשְׁגִּיחַ עָלֶיהָ, תִּינֹקֶת הִיא וְאֵינָהּ יוֹדַעַת כְּלוּם. רַבִּי חֲנִינָא בַּר רַב יִצְחָק אָמַר, שִׁפְרָה, שֶׁהֶעֱמִידָה יִשְׂרָאֵל לֵאלֹהִים, שֶׁבִּשְׁבִילָם נִבְרְאוּ הַשָּׁמַיִם, שֶׁכָּתוּב בָּהֶם (איוב כו, יג): בְּרוּחוֹ שָׁמַיִם שִׁפְרָה. פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד אָבִיהָ, שֶׁהָיָה עַמְרָם רֹאשׁ סַנְהֶדְּרִין בְּאוֹתָהּ שָׁעָה, כֵּיוָן שֶׁגָּזַר פַּרְעֹה וְאָמַר (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד, אָמַר עַמְרָם וְלָרִיק יִשְׂרָאֵל מוֹלִידִים, מִיָּד הוֹצִיא אֶת יוֹכֶבֶד וּפֵרַשׁ עַצְמוֹ מִתַּשְׁמִישׁ הַמִּטָּה, וְגֵרַשׁ אֶת אִשְׁתּוֹ כְּשֶׁהִיא מְעֻבֶּרֶת מִשְׁלשָׁה חֳדָשִׁים, עָמְדוּ כָּל יִשְׂרָאֵל וְגֵרְשׁוּ אֶת נְשׁוֹתֵיהֶן. אָמְרָה לוֹ בִּתּוֹ גְּזֵרָתְךָ קָשָׁה מִשֶּׁל פַּרְעֹה, שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְאַתָּה עַל הַזְּכָרִים וּנְקֵבוֹת. פַּרְעֹה רָשָׁע הוּא וּגְזֵרָתוֹ סָפֵק מִתְקַיֶּמֶת סָפֵק אֵינָהּ מִתְקַיֶּמֶת, אֲבָל אַתָּה צַדִּיק וּגְזֵרָתְךָ מִתְקַיֶּמֶת. עָמַד הוּא וְהֶחֱזִיר אֶת אִשְׁתּוֹ, עָמְדוּ כָּל יִשְׂרָאֵל וְהֶחֱזִירוּ נְשׁוֹתֵיהֶם. הֱוֵי פּוּעָה, שֶׁהוֹפִיעָה פָּנִים כְּנֶגֶד אָבִיהָ.",
    "en": "“The king of Egypt said to the Hebrew midwives, of whom the name of one was Shifra and the name of the other was Pu’a” (Exodus 1:15). When he saw that they were procreating, he issued a decree against the males – that is what is written: “The king of Egypt said to the midwives….” Who were the midwives? Rav said: A daughter-in-law and her mother-in-law, Yokheved and Elisheva daughter of Aminadav. Rabbi Shmuel bar Naḥman says: A woman and her daughter, Yokheved and Miriam. And Miriam was no more than five years old, as Aaron was three years older than Moses. Our Rabbis, of blessed memory, said: She would go with her mother Yokheved and assist her, and she was very quick. While the child is still young, his [character] is recognizable. That is what Solomon said: “Even a lad is recognized through his deeds” (Proverbs 20:11). “…the name of one was Shifra [and the name of the other was Pu’a],” because she would attend to [meshaperet] the baby when he would emerge covered in blood; “Pu’a,” because she would express [nofa’at] wine into the babies after her mother [had attended to them]. Alternatively, Shifra, because Israel procreated [sheparu veravu] in her day; Pu’a, who would revive [mapia] the baby when they would say it was dead. Alternatively, Shifra, because she made her actions pleasing [shipera] before God; Pu’a, because she caused Israel to appear [hofia] before God. Alternatively, Pu’a, because she was impudent [hofia panim] to Pharaoh and had her nose in the air toward him, and she said to him: ‘Woe unto that man when God will come and punish him.’ He became filled with fury and sought to kill her. Shifra, because she eased [meshaperet] the words of her daughter and placated him toward her. She said to him: ‘Are you paying attention to her? She is a child and knows nothing.’ Rabbi Ḥanina bar Rav Yitzḥak said: Shifra, because she preserved Israel for God, and it was for their sake that the heavens were created, regarding which it is written: “By his wind the heavens are calm [shifra]” (Job 26:13). Pu’a, because she was impudent [hofia panim] toward her father. Amram was the head of the Sanhedrin at that time. Once Pharaoh issued his decree and said: “Every son that is born you shall cast him into the Nile” (Exodus 1:22), Amram said: ‘Isn’t Israel begetting children for naught?’ Immediately, he separated from Yokheved and abstained from sexual relations. He divorced his wife when she was three months pregnant. All Israel arose and divorced their wives. His daughter said to him: ‘Your decree is harsher than Pharaoh’s, as Pharaoh decreed only against the males, and you, against the males and the females. Pharaoh is wicked and it is uncertain whether his decree will be fulfilled or whether it will not be fulfilled. However, you are righteous and your decree will be fulfilled.’ He arose and remarried his wife. All Israel arose and remarried their wives. That is Pu’a, who was impudent toward her father.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:14",
    "he": "וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת הָעִבְרִיּוֹת, לָמָּה צִוָּה לַהֲרֹג אוֹתָם עַל יְדֵי הַמְיַלְּדוֹת, כְּדֵי שֶׁלֹא יִתְבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא מִמֶּנּוּ, וְיִפָּרַע מֵהֶן. וּרְאִיתֶן עַל הָאָבְנָיִם, מָקוֹם שֶׁהַוָּלָד נִפְנָה בּוֹ. דָּבָר אַחֵר, הָאָבְנָיִם, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אֵיבָרֶיהָ שֶׁל אִשָּׁה קָשֶׁה כַּאֲבָנִים בְּשָׁעָה שֶׁיּוֹשֶׁבֶת עַל הַמַּשְׁבֵּר לֵילֵד, שֶׁאִלּוּלֵי כֵן מֵתָה. וְרַבִּי פִּנְחָס הֶחָבֵר אוֹמֵר בְּשֵׁם רַבִּי יוֹנָה מְסַיֵּעַ לֵיהּ לְרַבִּי יְהוּדָה בַּר סִימוֹן, אֵין אָבְנָיִם אֶלָּא סַדָּן, שֶׁהוּא דָּבָר קָשֶׁה, דִּכְתִיב (ירמיה יח, ג): וָאֵרֵד בֵּית הַיּוֹצֵר וְהִנֵּה הוּא עֹשֶׂה מְלָאכָה עַל הָאָבְנָיִם, אָמַר רַבִּי חָנִין סִימָן גָּדוֹל מָסַר לָהֶם, מַה יּוֹצֵר זֶה יָרֵךְ מִכָּאן וְיָרֵךְ מִכָּאן וְסַדָּן בָּאֶמְצַע, אַף אִשָּׁה יָרֵךְ מִכָּאן וְיָרֵךְ מִכָּאן וּוָלָד בָּאֶמְצַע. וְאִית דְּאָמְרֵי בְּשָׁעָה שֶׁכּוֹרַעַת לֵילֵד יַרְכוֹתֶיהָ מִצְטַנְּנוֹת כַּאֲבָנִים. אִם בֵּן הוּא וַהֲמִתֶּן אֹתוֹ, אָמַר לָהֶם אִם זָכָר הִרְגּוּ אוֹתוֹ, וְאִם נְקֵבָה אַל תַּהַרְגוּ אוֹתָהּ, אֶלָּא אִם חָיְתָה חָיָתָה, וְאִם מֵתָה מֵתָה. אָמְרוּ לוֹ מֵהֵיכָן נֵדַע אִם זָכָר אִם נְקֵבָה, אָמַר רַבִּי חֲנִינָא סִימָן גָּדוֹל מָסַר לָהֶם, אִם פָּנָיו לְמַטָּה דְּעוּ שֶׁהוּא זָכָר שֶׁמַּבִּיט בְּאִמּוֹ בָּאָרֶץ שֶׁמִּמֶּנָּהּ נִבְרָא, וּכְשֶׁהוּא פָּנָיו לְמַעְלָה הִיא נְקֵבָה, שֶׁמַּבֶּטֶת בִּבְרִיָּיתָהּ בַּצֵּלָע. שֶׁנֶּאֱמַר (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע מִי שֶׁנָּתַן הָעֵצָה הַזֹּאת טִפֵּשׁ הוּא, הָיָה לְךָ לַהֲרֹג אֶת הַנְּקֵבוֹת, אִם אֵין נְקֵבוֹת זְכָרִים מֵהֵיכָן יִשְֹּׂאוּ נָשִׁים, אִשָּׁה אַחַת אֵינָהּ יְכוֹלָה לִטֹּל שְׁנֵי אֲנָשִׁים, אֲבָל אִישׁ אֶחָד יָכוֹל לִטֹּל עֶשֶׂר נָשִׁים אוֹ מֵאָה, הֱוֵי (ישעיה יט, יא): אַךְ אֱוִילִים שָׂרֵי צֹעַן וגו' שֶׁנָּתְנוּ לוֹ זוֹ הָעֵצָה.",
    "en": "He said: When you deliver the Hebrew women and you look upon the birthstool [ovnayim], if it is a son you shall kill him but if it is a daughter she shall live (Exodus 1:16). “He said: When you deliver the Hebrew women…” Why did he command to kill them by means of the midwives? It was so the Holy One blessed be He would not prosecute him, but would punish them. “And you look upon the ovnayim,” [this is] the place through which the baby passes [as it emerges]. Alternatively, ovnayim, Rabbi Yehuda bar Simon said: The Holy One blessed be He makes a woman’s limbs hard as stones [avanim] when she is sitting on the birthstool in childbirth, as were it not so, she would die. Rabbi Pinḥas the ḥaver says in the name of Rabbi Yona, this supports Rabbi Yehuda bar Simon: Ovnayim means nothing other than a block, which is a hard object, as it is written: “I went down to the potter’s house, and behold, he was at work on the wheel [ovnayim]” (Jeremiah 18:3). Rabbi Ḥanin said: He provided them a clear sign: Just as the potter has one thigh here and one thigh there and the block in the middle, so too, a woman giving birth has one thigh here and one thigh there and the newborn is in the middle. Some say: When she crouches to deliver, her thighs grow cold as stones. “If it is a son, you shall kill him.” He said to them, if it is male, kill him, and if it is female, do not kill her; rather, if she lives, she lives, and if she dies, she dies. They said to him: How will we know if it is male or if it is female? Rabbi Ḥanina said: He provided them a clear sign. If it is face down, know that he is male, as he is looking, in his mother, at the earth from which he was created. If it is face up, she is a female, as she is looking at her source, the rib, as it is stated: “He took one of his ribs” (Genesis 2:21). The Holy One blessed be He said to him: ‘Wicked one, whoever gave this counsel is a fool. You should have killed the females. If there are no females from where will the males marry women? One woman cannot take two men, but one man can take ten women, or one hundred.’ That is: “The princes of Tzoan are but fools” (Isaiah 19:11); it is they who gave him this counsel.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:15",
    "he": "וַתִּירֶאןָ הַמְיַלְדוֹת אֶת הָאֱלֹהִים, עֲלֵיהֶן נֶאֱמַר (משלי לא, ל): אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל. וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן מֶלֶךְ מִצְרַיִם, לָהֶן לֹא נֶאֱמַר אֶלָּא אֲלֵיהֶן, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְלַמֵּד שֶׁתָּבַע אוֹתָן לְהִזְדַּוֵּג לָהֶם וְלֹא קִבְּלוּ מִמֶּנּוּ. וַתְּחַיֶּיןָ אֶת הַיְלָדִים, וְכִי מֵאַחַר שֶׁלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן, אֵין אָנוּ יוֹדְעִין שֶׁקִּיְּמוּ אֶת הַיְלָדִים, לָמָּה הֻצְרַךְ הַכָּתוּב לוֹמַר: וַתְּחַיֶּיןָ אֶת הַיְלָדִים. יֵשׁ קִלּוּס בְּתוֹךְ קִלּוּס, לֹא דַיָּן שֶׁלֹא קִיְּמוּ אֶת דְּבָרָיו, אֶלָּא עוֹד הוֹסִיפוּ לַעֲשׂוֹת עִמָּהֶם טוֹבוֹת, יֵשׁ מֵהֶם שֶׁהָיוּ עֲנִיּוֹת, וְהוֹלְכוֹת הַמְיַלְּדוֹת וּמַגְבוֹת מַיִם וּמָזוֹן מִבָּתֵּיהֶם שֶׁל עֲשִׁירוֹת וּבָאוֹת וְנוֹתְנוֹת לָעֲנִיּוֹת, וְהֵן מְחַיּוֹת אֶת בְּנֵיהֶן, הוּא שֶׁכָּתוּב: וַתְּחַיֶּין, אֶת הַיְלָדִים, יֵשׁ מֵהֶם שֶׁרְאוּיִים לָצֵאת חִגְּרִים אוֹ סוּמִים אוֹ בַּעֲלֵי מוּמִין אוֹ לַחְתֹּךְ בּוֹ אֵבָר שֶׁיֵּצֵא יָפֶה, וּמֶה הָיוּ עוֹשׂוֹת, עוֹמְדוֹת בִּתְפִלָּה וְאוֹמְרוֹת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יוֹדֵעַ שֶׁלֹא קִיַּמְנוּ דְּבָרָיו שֶׁל פַּרְעֹה, דְּבָרֶיךָ אָנוּ מְבַקְּשׁוֹת לְקַיֵּם, רִבּוֹן הָעוֹלָם יֵצֵא הַוָּלָד לְשָׁלוֹם, שֶׁלֹא יִמְצְאוּ יִשְׂרָאֵל יְדֵיהֶם לְהָשִׂיחַ עָלֵינוּ, לוֹמַר הֲרֵי יָצְאוּ בַּעֲלֵי מוּמִים, שֶׁבִּקְּשׁוּ לַהֲרֹג אוֹתָם. מִיָּד הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵעַ קוֹלָן וְיוֹצְאִין שְׁלֵמִים. אָמַר רַבִּי לֵוִי, הֲרֵי אָמַרְתָּ אֶת הַקַּלָּה אֱמֹר אֶת הַחֲמוּרָה, יֵשׁ מֵהֶן שֶׁרְאוּיִן לָמוּת בִּשְׁעַת יְצִיאָתָן, אוֹ אִמָּן לִסָּכֵּן בָּם וְלָמוּת אַחַר יְצִיאָתָן, וְהָיוּ עוֹמְדוֹת בִּתְפִלָּה וְאוֹמְרוֹת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם תְּלֵה לָהֶם עַכְשָׁו וְתֵן לָהֶם נַפְשׁוֹתֵיהֶם, שֶׁלֹא יֹאמְרוּ יִשְׂרָאֵל, הֵן הָרְגוּ אוֹתָן. וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה תְּפִלָּתָן, לְפִיכָךְ: וַתְּחַיֶּין אֶת הַיְלָדִים, וַתְּחַיֶּין אֵלּוּ הָאִמָּהוֹת, הַיְלָדִים, הַיְלָדִים מַמָּשׁ. דָּבָר אַחֵר, וַתִּירֶאן הַמְיַלְּדֹת, קִשְׁטוּ עַצְמָן לְמַעֲשֵׂה זְקֵנָן, זֶה אַבְרָהָם, כְּמָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵעִיד עָלָיו (בראשית כב, יב): כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה וגו'. אָמְרוּ, אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם פָּתַח לוֹ פּוּנְדָק וְהָיָה זָן אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים בְּנֵי אָדָם עֲרֵלִים, וְאָנוּ לֹא דַיֵּנוּ שֶׁאֵין לָנוּ לְהַאֲכִילָן, אֶלָּא לַהֲרֹג אוֹתָן, אָנוּ נְחַיֶּה אוֹתָן. כֵּיוָן שֶׁרָאָה פַּרְעֹה שֶׁלֹא עָשׂוּ גְּזֵרָתוֹ שָׁלַח וְקָרָא אוֹתָן, הֲדָא הוּא דִכְתִיב: וַיִּקְרָא מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת.",
    "en": "The midwives feared God and did not do as the king of Egypt had spoken to them, and they kept the boys alive” (Exodus 1:17). “The midwives feared God.” About them it is stated: “A God-fearing woman, she will be praised” (Proverbs 31:30). “And did not do as the king of Egypt had spoken to them [aleihen].” Lahen is not written, but rather aleihen. Rabbi Yosei bar Ḥanina says: It teaches that he demanded that they have relations with him, but they did not accept his proposition. “They kept the boys alive.” Since they “did not do as the king of Egypt had spoken to them,” do we not know that they kept the boys alive? Why did the verse need to state: “They kept the boys alive”? There is praise within praise. Not only did they not fulfill his command, but they went beyond that and performed good deeds for their benefit. Some of them were poor women, and the midwives would go and collect water and food from the homes of wealthy women and would come and give it to the poor women, thereby sustaining their sons. That is what is written: “They kept the boys alive.” Alternatively, “they kept the boys alive” – some had a condition that would result in their emerging crippled, blind, deformed, or needing to have a limb amputated in order to emerge safely. What would they do? They would stand in prayer and say before the Holy One blessed be He: ‘You know that we did not fulfill Pharaoh’s command. It is Your words that we seek to fulfill. Lord of the universe, may this child emerge in peace, so Israel will not find a pretext to slander us, saying: Look, they emerged deformed because they sought to kill them.’ Immediately, the Holy One blessed be He would heed their voice, and [the babies] would emerge intact. Rabbi Levi said: You stated the less severe scenarios; state the severe scenarios. Some of them had a condition that would cause them to die as they emerged, or endanger their mother so she would die after they emerged. They would stand in prayer and say to the Holy One blessed be He: ‘Master of the universe, suspend their sentence now and give them life, so that Israel will not say: They killed them.’ The Holy One blessed be He would fulfill their prayer. Therefore, “they kept the boys alive [vateḥayena et hayeladim]” – vateḥayena, these are the mothers, hayeladim, these are the actual children. Alternatively, “the midwives feared,” – they adorned themselves with the action of their ancestor, that is Abraham. Just as the Holy One blessed be He attests in his regard: “For now I know that you are God-fearing” (Genesis 22:12), they said: ‘Abraham our patriarch, of blessed memory, opened an inn and would feed all the passersby, uncircumcised people, and we, not only do we not have enough to feed them, but to kill them? We will keep them alive.’ When Pharaoh saw that they did not implement his decree, he sent and called for them; that is what is written: “The king of Egypt called for the midwives [and said to them: Why have you done this thing, and have kept the boys alive?”] (Exodus 1:18).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:16",
    "he": "כִּי חָיוֹת הֵנָּה, אִם תֹּאמַר מְיַלְּדוֹת הֵנָה, וְכִי מְיַלֶּדֶת אֵינָהּ צְרִיכָה מְיַלֶּדֶת אַחֶרֶת לְסַיְיעָהּ, אֶלָּא כָּךְ אָמְרוּ לוֹ אֻמָּה זוֹ כְּחַיּוֹת הַשָֹּׂדֶה נִמְשָׁלוֹת שֶׁאֵין צְרִיכוֹת מְיַלְּדוֹת, יְהוּדָה, נִמְשַׁל כְּאַרְיֵה, דִּכְתִיב (בראשית מט, ט): גּוּר אַרְיֵה יְהוּדָה. דָּן, (בראשית מט, יז): יְהִי דָן נָחָשׁ. נַפְתָּלִי (בראשית מט, כא): אַיָּלָה שְׁלֻחָה. יִשָֹּׂשכָר, (בראשית מט, יד): חֲמֹר גָּרֶם. יוֹסֵף (דברים לג, יז): בְּכוֹר שׁוֹרוֹ. בִּנְיָמִין (בראשית מט, כז): זְאֵב יִטְרָף. וְעַל שְׁאָר כְּתִיב (יחזקאל יט, ב): מָה אִמְּךָ לְבִיָּא בֵּין אֲרָיוֹת רָבָצָה. וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת. מֶה הָיָה הַטּוֹבָה הַזֹּאת, שֶׁקִּבֵּל דִּבְרֵיהֶם מֶלֶךְ מִצְרַיִם וְלֹא הִזִּיק לָהֶן. דָּבָר אַחֵר, וַיֵּיטֶב אֱלֹהִים, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חִיָּא בֶּן רַבִּי אַבָּא, הֲדָא הוּא דִּכְתִיב (איוב כח, כח): וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה' הִיא חָכְמָה, מַהוּ שְׂכַר הַיִּרְאָה, תּוֹרָה. לְפִי שֶׁיָּרְאָה יוֹכֶבֶד מִפְּנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, הֶעֱמִיד מִמֶּנָּה משֶׁה, שֶׁכָּתוּב בּוֹ (שמות ב, ב): כִּי טוֹב הוּא, וְנִתְּנָה הַתּוֹרָה עַל יָדוֹ, שֶׁנִּקְרֵאת (משלי ד, ב): לֶקַח טוֹב. וְנִקְרֵאת עַל שְׁמוֹ, שֶׁנֶּאֱמַר (מלאכי ג, כב): זִכְרוּ תּוֹרַת משֶׁה עַבְדִּי. וּמִרְיָם, יָצָא מִמֶּנָּה בְּצַלְאֵל, שֶׁהָיָה מָלֵא חָכְמָה, דִּכְתִיב (שמות לא, ג): וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים וגו'. וְעָשָׂה אָרוֹן לַתּוֹרָה שֶׁנִּקְרֵאת: טוֹב, הֱוֵי: וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת. וַיִּרֶב הָעָם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (איכה ג, לז): מִי זֶה אָמַר וַתֶּהִי ה' לֹא צִוָּה, אִם פַּרְעֹה צִוָּה לַהֲרֹג אֶת הַזְּכָרִים מַה הוֹעִיל בִּגְזֵרָתוֹ ה' לֹא צִוָּה, אֶלָּא וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד.",
    "en": "The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19). “As they are vigorous [ḥayot].” If you say that they are midwives, does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2). God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20). “God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them. Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.” “The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:17",
    "he": "וַיְהִי כִּי יָרְאוּ הַמְיַלְּדֹת וגו', רַב וְלֵוִי, חַד אָמַר בָּתֵּי כְּהֻנָּה וּבָתֵּי לְוִיָּה. וְחַד אָמַר בָּתֵּי מַלְכוּת. בָּתֵּי כְּהֻנָּה וּלְוִיָּה מִמּשֶׁה וְאַהֲרֹן, בָּתֵּי מַלְכוּת מִמִּרְיָם, לְפִי שֶׁדָּוִד בָּא מִמִּרְיָם, דִּכְתִיב (דברי הימים א ב, יח): וְכָלֵב בֶּן חֶצְרוֹן הוֹלִיד אֶת עֲזוּבָה אִשָּׁה וְאֶת יְרִיעוֹת וְאֵלֶּה בָנֶיהָ יֵשֶׁר וְשׁוֹבָב וְאַרְדּוֹן. עֲזוּבָה זוֹ מִרְיָם, וְלָמָּה נִקְרֵאת שְׁמָהּ עֲזוּבָה, שֶׁהַכֹּל עֲזָבוּהָ. הוֹלִיד, וַהֲלֹא אִשְׁתּוֹ הָיְתָה, אָמַר רַבִּי יוֹחָנָן לְלַמֶּדְךָ שֶׁכָּל הַנּוֹשֵׂא אִשָּׁה לְשֵׁם שָׁמַיִם מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ יְלָדָהּ. יְרִיעוֹת, שֶׁהָיוּ פָּנֶיהָ דּוֹמִין לִירִיעוֹת. וְאֵלֶּה בָנֶיהָ, אַל תִּקְרֵי בָנֶיהָ, אֶלָּא בּוֹנֶיהָ. יֵשֶׁר, זֶה כָּלֵב, שֶׁיִּשֵׁר אֶת עַצְמוֹ. שׁוֹבָב, שֶׁשִּׁבֵּב אֶת עַצְמוֹ. וְאַרְדּוֹן, שֶׁרִדָּה אֶת יִצְרוֹ. (דברי הימים א ב, יט): וַתָּמָת עֲזוּבָה, מְלַמֵּד שֶׁנֶּחְלֵית וְנָהֲגוּ בָּהּ מִנְהַג מֵתָה. וְגַם כָּלֵב עֲזָבָהּ (דברי הימים א ב, יט): וַיִּקַּח לוֹ כָלֵב אֶת אֶפְרָת, זוֹ מִרְיָם, לָמָּה נִקְרָא שְׁמָהּ אֶפְרָת, שֶׁפָּרוּ וְרָבוּ יִשְׂרָאֵל עַל יָדֶיהָ. מַהוּ וַיִּקַּח לוֹ, שֶׁאַחַר שֶׁנִּתְרַפֵּאת עָשָׂה בָהּ מַעֲשֵׂה לִקּוּחִין, הוֹשִׁיבָהּ בְּאַפִּרְיוֹן בְּרֹב שִׂמְחָתוֹ בָהּ. וְכֵן אַתָּה מוֹצֵא בְּמָקוֹם אַחֵר שֶׁקּוֹרֵא לְמִרְיָם שְׁנֵי שֵׁמוֹת עַל שֵׁם הַמְאֹרָע שֶׁאֵרַע לָהּ, הֲדָא הוּא דִכְתִיב (דברי הימים א ד, ה): וּלְאַשְׁחוּר אֲבִי תְקוֹעַ הָיוּ שְׁתֵּי נָשִׁים חֶלְאָה וְנַעֲרָה. אַשְׁחוּר זֶה כָּלֵב, לְפִי שֶׁאַשְׁחוּר בֶּן חֶצְרוֹן הָיָה, וְלָמָּה נִקְרָא שְׁמוֹ אַשְׁחוּר, שֶׁהִשְׁחִירוּ פָּנָיו בְּתַעֲנִית. אֲבִי, שֶׁנַּעֲשָׂה לָהּ כְּאָב. תְּקוֹעַ, שֶׁתָּקַע לִבּוֹ לְאָבִיו שֶׁבַּשָּׁמַיִם. הָיוּ שְׁתֵּי נָשִׁים, כִּשְׁתֵּי נָשִׁים. חֶלְאָה וְנַעֲרָה, לֹא חֶלְאָה וְנַעֲרָה הֲוָאֵי, אֶלָּא מִרְיָם הָיְתָה, וְלָמָּה נִקְרֵאת חֶלְאָה וְנַעֲרָה, שֶׁחָלְתָה וְנִנְעֲרָה מֵחָלְיָהּ, וְהֶחֱזִירָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְנַעֲרוּתָהּ. (דברי הימים א ד, ו): וַתֵּלֶד לוֹ נַעֲרָה, לְאַחַר שֶׁנִּתְרַפְּאָה יָלְדָה לוֹ בָנִים. (דברי הימים א ד, ו): אֶת אֲחֻזָּם וְאֶת חֵפֶר. (דברי הימים א ד, ז): וּבְנֵי חֶלְאָה צֶרֶת וְצֹחַר וְאֶתְנָן. צֶרֶת, שֶׁנַּעֲשֵׂית צָרָה לְחַבְרוֹתֶיהָ. צֹחַר, שֶׁהָיוּ פָּנֶיהָ דּוֹמִין לְצָהֳרַיִם. וְאֶתְנָן, שֶׁכָּל הָרוֹאֶה אוֹתָהּ מוֹלִיךְ אֶתְנָן לְאִשְׁתּוֹ. וּלְכָךְ כְּתִיב: וַיִּקַּח לוֹ כָלֵב אֶת אֶפְרָת וַתֵּלֶד לוֹ אֶת חוּר. וּמִנַּיִן שֶׁדָּוִד בָּא מִמִּרְיָם, דִּכְתִיב (שמואל א יז, יב): וְדָוִד בֶּן אִישׁ אֶפְרָתִי הַזֶּה מִבֵּית לֶחֶם יְהוּדָה. וְכֵן אַתָּה מוֹצֵא שֶׁכָּתוּב אֶחָד אוֹמֵר: וּבְנֵי חֶלְאָה וגו' (דברי הימים א ד, ח): וְקוֹץ הוֹלִיד אֶת עָנוּב, וְקוֹץ זֶה כָּלֵב, שֶׁקָּצַץ עֲדַת מְרַגְּלִים. הוֹלִיד אֶת עָנוּב, סִגֵּל מַעֲשִׂים טוֹבִים בְּעֵת שֶׁהֵבִיאוּ אֶשְׁכּוֹל עֲנָבִים, שֶׁאִלּוּלֵי כָּלֵב לֹא הֵבִיאוּ. אֶת הַצֹּבֵבָה, שֶׁעָשָׂה צִבְיוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִשְׁפְּחֹת אֲחַרְחֵל בֶּן הָרֻם, אֲחַרְחֵל זוֹ מִרְיָם, וְלָמָּה נִקְרָא שְׁמָהּ כֵּן, עַל שֵׁם (שמות טו, כ): וַתֵּצֶאןָ כָל הַנָּשִׁים אַחֲרֶיהָ וגו'. מַהוּ מִשְׁפְּחֹת, זָכָה לְהַעֲמִיד מִמֶּנָּהּ מִשְׁפָּחוֹת. בֶּן הָרֻם, זָכְתָה שֶׁיָּצָא מִמֶּנָּהּ דָּוִד שֶׁרִמֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא מַלְכוּתוֹ, כְּמָא דְאַתְּ אָמַר (שמואל א ב, י): וְיִתֶּן עֹז לְמַלְכּוֹ וגו'.",
    "en": "“It was because the midwives feared God, He made houses for them” (Exodus 1:21). “It was because the midwives feared [God, He made houses for them].” Rav and Levi, one said: Priestly houses and Levite houses, and one said: Royal houses. Priestly and Levite houses from Moses and Aaron, royal houses from Miriam, because David emerged from Miriam, as it is written: “Caleb son of Ḥetzron begot Azuva, his wife, and Yeriot, and these are her sons: Yesher, Shovav, and Ardon” (I Chronicles 2:18). Azuva is Miriam. Why was she named Azuva? It is because everyone abandoned her. “Begot,” but wasn’t she his wife? Rabbi Yoḥanan says: Anyone who marries a woman for the sake of Heaven, the verse ascribes merit to him as though he begot her. “Yeriot,” because her face was like sheets [yeriot]. “And these are her sons [baneha],” do not read it as baneha, but rather as boneha, the one who built her. Yesher is Caleb, because he made himself upright [yisher], [he is also called] Shovav, because he broke [shibev] himself, [and he is called] Ardon, because he dominated [rida] his inclination. “Azuva died” (I Chronicles 2:19), this teaches that she fell ill and they treated her as though she were dead, and Caleb, too, abandoned her. “Caleb took Efrat” (I Chronicles 2:19), this is Miriam. Why was she named Efrat? It is because Israel procreated [faru] thanks to her. What is: “Took”? It means that after she recovered, he performed an act of marriage and he seated her on a sedan chair because of his great joy over her. Likewise, you find elsewhere that Miriam is called two names after events that befell her. That is what is written: “Ashḥur father of Tekoa had two wives: Ḥela and Naara.” (I Chronicles 4:5). Ashḥur is Caleb, because Ashḥur was the son of Ḥetzron. Why is he named Ashḥur? It is because his face was blackened [hishḥir] with fasts. “Father of,” because he became like a father to her; “Tekoa,” because he affixed [taka] his heart to his Father in Heaven; “had two wives,” as though they were two wives; “Ḥela and Naara,” they were not Ḥela and Naara, but rather she was Miriam. Why was she called Ḥela and Naara? It is because she was ill [ḥalta], and she shook off [ninara] her illness, and the Holy One blessed be He restored her to her youth [lenaaruta]. “Naara bore him” (I Chronicles 4:6) – after she was cured she bore him sons, “Aḥuzam and Ḥefer” (ibid.). “And the sons of Ḥela; Tzeret, Tzoḥar, and Etnan” (I Chronicles 4:7) – “Tzeret,” because she became a rival to her friends; “Tzoḥar,” because her countenance was comparable to noon [tzohorayim]; “and Etnan,” because anyone who saw her would bring a gift [etnan] to his wife. That is why it is written: “Caleb took Efrat and she bore him Ḥur” (I Chronicles 2:19). From where is it derived that David descended from Miriam? It is as it is written: “David was the son of that nobleman [Efrati] from Bethlehem of Judah” (I Samuel 17:12). Likewise you find that one verse says: “And the sons of Ḥela…” [and the next verse states:] “and Kotz begot Anuv, [Hatzoveva, and the families of Aḥarḥel son of Harum]” (I Chronicles 4:8). Kotz is Caleb, who undercut [kitzetz] the counsel of the scouts. “Begot Anuv,” he adopted good deeds at the time that they brought a cluster of grapes, as were it not for Caleb, they would not have brought it. “Hatzoveva,” he fulfilled the will [tzivyono] of the Holy One blessed be He; “and the families of Aḥarḥel,” Aḥarḥel is Miriam. Why was she named that? It is on the basis of: “All the women emerged after her [aḥareha] [with drums and dances]” (Exodus 15:20). What are “families?” He was privileged to establish families from her. “Son of Harum,” she was privileged to have David, whose kingdom the Holy One blessed be He elevated, descend from her, as you say: “He will give strength to His king, etc.” (I Samuel 2:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:18",
    "he": "וַיְצַו פַּרְעֹה לְכָל עַמּוֹ, אָמַר רַבִּי יוֹסֵי בֶּן רַבִּי חֲנִינָא, אַף עַל עַמּוֹ גָּזַר, וְלָמָּה עָשָׂה כֵן, שֶׁהָיוּ אִסְטְרוֹלוֹגִין אוֹמְרִים לוֹ גּוֹאֵל יִשְׂרָאֵל נִתְעַבְּרָה מִמֶּנּוּ אִמּוֹ, וְאֵין אָנוּ יוֹדְעִין אִם יִשְׂרָאֵל הוּא אוֹ מִצְרִי הוּא. בְּאוֹתָהּ שָׁעָה כִּנֵּס פַּרְעֹה כָּל הַמִּצְרִים וְאָמַר לָהֶם הַשְׁאִילוּ לִי אֶת בְּנֵיכֶם תִּשְׁעָה חֳדָשִׁים שֶׁאַשְׁלִיכֵם לַיְּאוֹר, הֲדָא הוּא דִכְתִיב: כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה וגו', כָּל הַבֵּן שֶׁל יִשְׂרָאֵל אֵין כְּתִיב כָּאן, אֶלָּא כָּל הַבֵּן, בֵּין יְהוּדִי בֵּין מִצְרִי: וְלֹא רָצוּ לְקַבֵּל מִמֶּנּוּ שֶׁאָמְרוּ בֵּן מִצְרִי לֹא יִגְאַל אוֹתָם לְעוֹלָם, אֶלָּא מִן הָעִבְרִיּוֹת. הַיְאֹרָה תַּשְׁלִיכֻהוּ, לָמָּה גָּזְרוּ לְהַשְּׁלִיכָן לַיְאוֹר, לְפִי שֶׁהָיוּ רוֹאִין הָאִסְטְרוֹלוֹגִין שֶׁמּוֹשִׁיעָן שֶׁל יִשְׂרָאֵל עַל יְדֵי מַיִם יִלְקֶה, וְהָיוּ סְבוּרִין שֶׁבַּמַּיִם יִטְבַּע, וְלֹא הָיָה אֶלָּא עַל יְדֵי בְּאֵר מַיִם נִגְזַר עָלָיו גְּזֵרַת מָוֶת, שֶׁנֶּאֱמַר (במדבר כ, יב): יַעַן לֹא הֶאֱמַנְתֶּם בִּי וגו'. וְרַבָּנָן אָמְרֵי הֶעֱמִיקוּ עֵצָה שֶׁלֹא יִפָּרַע הַקָּדוֹשׁ בָּרוּךְ הוּא מֵהֶן בַּמַּיִם, לְפִי שֶׁהָיוּ יוֹדְעִין שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁלֵּם אֶלָּא מִדָּה כְּנֶגֶד מִדָּה, וְהָיוּ בְּטוּחִים שֶׁלֹא יָבִיא מַבּוּל לָעוֹלָם, לְכָךְ גָּזְרוּ לְהַטְבִּיעָם בַּמָּיִם. וְכָל הַבַּת תְּחַיּוּן, מַה צֹּרֶךְ לְפַרְעֹה לְקַיֵּם הַנְּקֵבוֹת, אֶלָּא כָּךְ הָיוּ אוֹמְרִים נָמִית הַזְּכָרִים וְנִקַּח הַנְּקֵבוֹת לְנָשִׁים, לְפִי שֶׁהָיוּ הַמִצְרִיִּים שְׁטוּפִים בְּזִמָּה:",
    "en": "“Pharaoh commanded all his people, saying: Every son that is born, you shall cast him into the Nile, and every daughter you shall keep alive” (Exodus 1:22). “Pharaoh commanded all his people,” Rabbi Yosei ben Rabbi Ḥanina says: He issued the decree even against his own people. Why did he do so? It is because his astrologers said to him: ‘The redeemer of Israel has already been conceived by his mother, but we do not know whether he is Israelite or Egyptian.’ At that moment, Pharaoh gathered all the Egyptians and said to them: ‘Lend me your sons that will be born for [the next] nine months so I will cast them into the Nile.’ That is what is written: “Every son that is born, [you shall cast him] into the Nile.” “Every Israelite son” is not written but rather, “every son,” whether Israelite or Egyptian. But they [the Egyptians] did not want to accept it from him, as they said: ‘An Egyptian son will never redeem them, but rather, one from the Hebrew women.’ “Cast him into the Nile.” Why did they decree to cast them into the Nile? It is because the astrologers foresaw that the redeemer of Israel would be condemned by means of water, and they believed that he would drown in water. But it was, in fact, only by means of a well that the decree of death was issued against him, as it is stated: “Because you did not have faith in me…[therefore you shall not bring this assembly into the land that I have given them; these are the waters of dispute…]” (Numbers 20:12–13). The Rabbis say that they [the astrologers] devised [this] counsel so that the Holy One blessed be He would not take vengeance against them by means of water. Because they knew that the punishments of the Holy One blessed be He fit the crime, and they were certain that He would not bring a flood to the world; therefore, they commanded to drown them in water. “And every daughter you shall keep alive.” Why did Pharaoh need to keep the females alive? Rather, this is what they would say: ‘We will kill the males and take the females as wives,’ because the Egyptians were engulfed with lewdness.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:19",
    "he": "וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי, לְהֵיכָן הָלַךְ, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי זְבִינָא שֶׁהָלַךְ בַּעֲצַת בִּתּוֹ. תַּנְיָא, עַמְרָם גְּדוֹל הַדּוֹר הָיָה וכו' [כדאיתא לעיל]. וַיִּקַּח אֶת בַּת לֵוִי, וְהֶחֱזִיר לֹא נֶאֱמַר אֶלָּא וַיִּקַּח, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי זְבִינָא שֶׁעָשָׂה לָהּ מַעֲשֶׂה לִקּוּחִים, הוֹשִׁיבָהּ בְּאַפִּרְיוֹן וּמִרְיָם וְאַהֲרֹן מְרַקְּדִין לִפְנֵיהֶם, וּמַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים (תהלים קיג, ט): אֵם הַבָּנִים שְׂמֵחָה. אֶת בַּת לֵוִי, אֶפְשָׁר בַּת מֵאָה וּשְׁלשִׁים שָׁנָה הָיְתָה וְקָרֵי לָהּ בַּת, וְהָא אָמַר רַבִּי חָמָא בַּר חֲנִינָא יוֹכֶבֶד הָיְתָה, וְהִיא הָיְתָה הוֹרָתָה בַּדֶּרֶךְ וְלֵדָתָהּ בֵּין הַחוֹמוֹת, שֶׁנֶּאֱמַר (במדבר כו, נט): אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי בְּמִצְרָיִם, לֵדָתָהּ בְּמִצְרַיִם וְלֹא הוֹרָתָה, וְקָרֵי לָהּ בַּת, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי זְבִינָא שֶׁנּוֹלְדוּ בָהּ סִימָנֵי נַעֲרוּת.",
    "en": "“A man from the house of Levi went and he took a daughter of Levi” (Exodus 2:1). “A man from the house of Levi [went].” Where did he go? Rabbi Yehuda ben Rabbi Zevina said: He followed the counsel of his daughter. It is taught: Amram was the preeminent scholar of his generation, etc. Shemot Rabba 1:13>. “And he took a daughter of Levi.” And he remarried is not written, but rather, “he took.” Rabbi Yehuda ben Rabbi Zevina said: He performed an act of marriage and he seated her on a litter and Miriam and Aaron were dancing before them and the ministering angels were saying: “The mother of the sons is joyous” (Psalms 113:9). “A daughter of Levi.” Is it possible that she was one hundred and thirty years old and she is called a “daughter”? Didn’t Rabbi Ḥama bar Ḥanina say: She was Yokheved, and she was conceived on the way and was born within the walls, as it is stated: “Who was born to Levi in Egypt” (Numbers 26:59); her birth was in Egypt but not her conception. And [yet] she is called a “daughter”? Rabbi Yehuda ben Rabbi Zevina said: Signs of young womanhood developed in her.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:20",
    "he": "וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן, אָמַר רַבִּי יְהוּדָה, מַקִּישׁ לֵדָתָהּ לְהוֹרָתָהּ, מַה הוֹרָתָהּ שֶׁלֹא בְצַעַר, אַף לֵדָתָהּ שֶׁלֹא בְצַעַר, מִכָּאן לְנָשִׁים צִדְקָנִיּוֹת שֶׁלֹא הָיוּ בְּפִתָּקָהּ שֶׁל חַוָּה. וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא, תָּנֵי רַבִּי מֵאִיר אוֹמֵר טוֹב שְׁמוֹ. רַבִּי יַאשְׁיָה אוֹמֵר טוֹבִיָּה שְׁמוֹ. רַבִּי יְהוּדָה אוֹמֵר הָגוּן לִנְבִיאוּת. אֲחֵרִים אוֹמְרִים שֶׁנּוֹלַד כְּשֶׁהוּא מָהוּל. וְרַבָּנָן אָמְרֵי בְּשָׁעָה שֶׁנּוֹלַד משֶׁה נִתְמַלֵּא כָּל הַבַּיִת כֻּלּוֹ אוֹרָה, כְּתִיב הָכָא: וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא, וּכְתִיב הָתָם (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב. וַתִּצְפְּנֵהוּ שְׁלשָׁה יְרָחִים, שֶׁלֹא מָנוּ הַמִּצְרִים אֶלָּא מִשָּׁעָה שֶׁהֶחֱזִירָהּ, וַהֲוָה מִעַבְּרָא בֵּיהּ תְּלָתָא יַרְחֵי מִתְּחִלָּתוֹ. וְלֹא יָכְלָה עוֹד הַצְּפִינוֹ, לָמָּה, לְפִי שֶׁהַמִּצְרִיִּים הָיוּ הוֹלְכִין בְּכָל בַּיִת וּבַיִת שֶׁהָיוּ חוֹשְׁבִין בּוֹ שֶׁנּוֹלַד שָׁם תִּינוֹק, וּמוֹלִיכִין לְשָׁם תִּינוֹק מִצְרִי קָטָן וְהָיוּ מְבַכִּין אוֹתוֹ, כְּדֵי שֶׁיִּשְׁמַע תִּינוֹק יִשְׂרָאֵל קוֹלוֹ וְיִבְכֶּה עִמּוֹ, וְהַיְנוּ דִכְתִיב (שיר השירים ב, טו): אֶחֱזוּ לָנוּ שׁוּעָלִים שֻׁעָלִים קְטַנִּים וגו'.",
    "en": "“The woman conceived and bore a son; she saw that he was good and she hid him for three months” (Exodus 2:2). “The woman conceived and bore a son” – Rabbi Yehuda said: Her birth is juxtaposed with her conception; just as her conception was painless, so too, her birth was painless. From here it is derived that righteous women were not included in the verdict of Eve. “She saw that he was good [tov].” It was taught that Rabbi Meir says: His name was Tov. Rabbi Yoshiya says: His name was Toviya. Rabbi Yehuda says: He was fit for prophecy. Others say: He was born circumcised. The Rabbis say: At the moment that Moses was born, the entire house was illuminated; here it is written: “She saw that he was good [tov].” There it is written: “God saw the light, that it was good [tov]” (Genesis 1:4). “She hid him for three months” because the Egyptians counted only from the moment that he remarried her, but she had already been three months pregnant from the outset. “She was no longer able to hide him, and she took for him a wicker basket and coated it with clay and with pitch; she placed the child in it and placed it among the reeds on the bank of the Nile” (Exodus 2:3). “She was no longer able to hide him” (Exodus 2:3). Why? It is because the Egyptians were going into each and every house in which they thought that a baby had been born, and would take a small Egyptian baby there and would cause him to cry, so that the Israelite baby would hear his voice and cry with him. That is what is written: “Catch us foxes, little foxes [that ruin vineyards…]” (Song of Songs 2:15).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:21",
    "he": "וַתִּקַּח לוֹ תֵּבַת גֹּמֶא, וְלָמָּה שֶׁל גֹּמֶא, אָמַר רַבִּי אֶלְעָזָר, שֶׁחָבִיב עֲלֵיהֶם לַצַּדִּיקִים מָמוֹנָן יוֹתֵר מִגּוּפָן, וְכָל כָּךְ לָמָּה שֶׁאֵין פּוֹשְׁטִין יְדֵיהֶן בְּגָזֵל. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר דָּבָר רַךְ שֶׁהוּא יָכוֹל לַעֲמֹד לִפְנֵי רַךְ וְלִפְנֵי קָשֶׁה. וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת, תָּנָא חֹמֶר מִבִּפְנִים וְזֶפֶת מִבַּחוּץ, כְּדֵי שֶׁלֹא יָרִיחַ אוֹתוֹ צַדִּיק רֵיחַ רָע. וַתָּשֶׂם בָּהּ אֶת הַיֶּלֶד וגו', רַבִּי אֶלְעָזָר אָמַר יַם סוּף, שֶׁיַּם סוּף מַגִּיעַ עַד נִילוּס. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אַגָּם, כְּמָה דְתֵימָא (ישעיה יט, ו): קָנֶה וָסוּף קָמֵלוּ. וְלָמָּה הִשְׁלִיכָה אוֹתוֹ בַּיְּאוֹר, כְּדֵי שֶׁיִּהְיוּ חוֹשְׁבִין הָאִסְטְרוֹלוֹגִין שֶׁכְּבָר הֻשְׁלַךְ לַמַּיִם וְלֹא יְחַפְּשׂוּ אַחֲרָיו.",
    "en": "“She took for him a wicker basket” – why wicker? Rabbi Elazar said: Because for the righteous, their property is dearer to them than their bodies. Why to that extent? It is because they do not extend their hands in robbery. Rabbi Shmuel bar Naḥman said: It is a pliable material that can withstand both soft and hard items. “And coated it with clay and with pitch” – clay inside and pitch outside, so that this righteous one would not smell a foul odor. “She placed the child in it [and placed it among the reeds on the bank of the Nile].” Rabbi Elazar said: The Sea of Reeds, as the Sea of Reeds reaches as far as the Nile. Rabbi Shmuel bar Naḥman said: A marsh, as it is stated: “Cane and reeds will wither” (Isaiah 19:6). Why did she cast him into the Nile? So that the astrologers would think that he had already been cast into the water and they would no longer search for him.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:22",
    "he": "וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, לָמָּה עָמְדָה מִרְיָם מֵרָחוֹק, אָמַר רַבִּי עַמְרָם בְּשֵׁם רַב לְפִי שֶׁהָיְתָה מִרְיָם מִתְנַבֵּאת וְאוֹמֶרֶת עֲתִידָה אִמִּי שֶׁתֵּלֵד בֵּן שֶׁיּוֹשִׁיעַ אֶת יִשְׂרָאֵל, כֵּיוָן שֶׁנּוֹלַד משֶׁה נִתְמַלֵּא כָּל הַבַּיִת אוֹרָה, עָמַד אָבִיהָ וּנְשָׁקָהּ עַל רֹאשָׁהּ, אָמַר לָהּ בִּתִּי נִתְקַיְּמָה נְבוּאָתֵךְ, הַיְינוּ דִּכְתִיב (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת הַתֹּף, אֲחוֹת אַהֲרֹן וְלֹא אֲחוֹת משֶׁה, אֶלָּא שֶׁאָמְרָה נְבוּאָה זוֹ כְּשֶׁהִיא אֲחוֹת אַהֲרֹן וַעֲדַיִן לֹא נוֹלַד משֶׁה, וְכֵיוָן שֶׁהֱטִילוּהוּ לַיְּאוֹר, עָמְדָה אִמָּהּ וְטָפְחָה לָהּ עַל רֹאשָׁהּ, אָמְרָה לָהּ בִּתִּי וְהֵיכָן נְבוּאָתֵךְ, וְהַיְנוּ דִּכְתִיב: וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק וגו'. לָדַעַת מַה יְּהֵא בְּסוֹף נְבִיאוּתָהּ. וְרַבָּנָן אָמְרִין כָּל הַפָּסוּק הַזֶּה עַל שֵׁם רוּחַ הַקֹּדֶשׁ נֶאֱמַר, וַתֵּתַצַּב, עַל שֵׁם (שמואל א ג, י): וַיָּבֹא ה' וַיִּתְיַצַּב. אֲחוֹתוֹ, עַל שֵׁם (משלי ז, ד): אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ. מֵרָחֹק, עַל שֵׁם (ירמיה לא, ב): מֵרָחוֹק ה' נִרְאָה לִי. לָדַעַת מַה יֵּעָשֶׂה לוֹ, עַל שֵׁם (שמואל א ב, ג): כִּי אֵל דֵּעוֹת ה' [וכל הענין].",
    "en": "“His sister positioned herself at a distance to know what would happen to him” (Exodus 2:4). “His sister positioned herself at a distance.” Why did Miriam stand at a distance? Rabbi Amram said in the name of Rav: It is because Miriam had been prophesying and saying: ‘My mother is destined to bear a son who will redeem Israel.’ When Moses was born the house was filled with light. Her father stood and kissed her on her head. He said to her: ‘My daughter, your prophecy has been fulfilled.’ That is what is written: “Miriam the prophetess, sister of Aaron, took the drum” (Exodus 15:20). [Was she] the sister of Aaron but not the sister of Moses? Rather, she said this prophecy when she was the sister of Aaron, and Moses had not yet been born. When they cast him into the Nile, her mother stood and struck her on her head. She said to her: ‘Where is your prophecy?’ That is what is written: “His sister positioned herself at a distance [to know]” – to know what would be the fate of her prophecy. The Rabbis say: The entire verse is stated as an allusion to the Divine Spirit: “Positioned herself [vatetatzav],” alluding to: “The Lord came and stood [vayityatzev]” (I Samuel 3:10); “his sister,” alluding to: “Say to wisdom: You are my sister” (Proverbs 7:4); “at a distance,” alluding to: “From a distance the Lord appeared to me” (Jeremiah 31:2); “to know [lede’a] what would happen to him,” alluding to: “As the Lord is a God of knowledge [de’ot]” (I Samuel 2:3).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:23",
    "he": "לִרְחֹץ עַל הַיְאֹר, לִרְחֹץ מִגִּלּוּלֵי בֵּית אָבִיהָ. וְנַעֲרֹתֶיהָ הֹלְכֹת, אָמַר רַבִּי יוֹחָנָן אֵין הֲלִיכָה הָאֲמוּרָה כָּאן אֶלָּא לְשׁוֹן מִיתָה, וְכֵן הוּא אוֹמֵר (בראשית כה, לב): הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת. אָמְרוּ לָהּ גְּבִרְתֵּנוּ מִנְהָגוֹ שֶׁל עוֹלָם מֶלֶךְ גּוֹזֵר גְּזֵרָה וְכָל הָעוֹלָם אֵינָן מְקַיְּמִין אוֹתָהּ וּבָנָיו וּבְנֵי בֵיתוֹ מְקַיְּמִין אוֹתָהּ, וְאַתְּ עוֹבֶרֶת עַל מִצְוַת אָבִיךְ. מִיָּד בָּא גַּבְרִיאֵל וַחֲבָטָן בַּקַּרְקַע. וַתִּשְׁלַח אֶת אֲמָתָהּ וַתִּקָּחֶהָ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, חַד אָמַר יָדָהּ וְחַד אָמַר שִׁפְחָתָהּ, טַעְמָא דְּמַאן דְּאָמַר יָדָהּ, דִּכְתִיב: אֲמָתָהּ. וְטַעְמָא דְּמַאן דְּאָמַר שִׁפְחָתָהּ, דְּלָא כְתִיב יָדָהּ. עַל דַּעְתֵּיהּ דְּמַאן דְּאָמַר שִׁפְחָתָהּ כְּשֶׁבָּא גַּבְרִיאֵל וַחֲבָטָן בַּקַּרְקַע הִנִּיחַ לָהּ אַחַת מֵהֶן דְּלָאו דֶּרֶךְ בַּת מֶלֶךְ לַעֲמֹד יְחִידָה. אֵיתִיבוּן אַלִּבָּא דְּמַאן דְּאָמַר יָדָהּ, לִכְתֹּב יָדָהּ, לָא תַבְרָא שֶׁלְּכָךְ כְּתִיב: אֲמָתָהּ, דְּאִשְׁתַּרְבּוּבֵי אִשְׁתַּרְבּוּב. וּתְנִינַן וְכֵן אַתָּה מוֹצֵא (תהלים ג, ח): שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ, אַל תִּקְרֵי שִׁבַּרְתָּ אֶלָּא שִׁרְבַּבְתָּ. רַבָּנָן אָמְרִין, בַּת פַּרְעֹה מְצֹרַעַת הָיְתָה, לְפִיכָךְ יָרְדָה לִרְחֹץ, כֵּיוָן שֶׁנָּגְעָה בַּתֵּבָה נִתְרַפֵּאת, לְכָךְ חָמְלָה עַל משֶׁה וְאָהֲבָה אוֹתוֹ אַהֲבָה יְתֵרָה:",
    "en": "“The daughter of Pharaoh came down to bathe in the Nile while her maidens were walking on the bank of the Nile. She saw the basket among the reeds and she sent her maidservant [amatah] and she took it” (Exodus 2:5). “To bathe in the Nile” (Exodus 2:5) – to wash off the idolatry of her father’s home. “While her maidens were walking [holekhot],” Rabbi Yoḥanan said: The term halikha here is nothing other than an expression of death, and likewise it says: “Behold, I am going [holekh] to die” (Genesis 25:32). They said to her: ‘Our mistress, the way of the world is that a king issues a decree and the entire world does not fulfill it, but his children and the members of his household fulfill it; and you are violating the command of your father.’ Immediately, [the angel] Gabriel came and slammed them onto the ground [and killed them]. “She sent her maidservant [amatah] and she took it.” Rabbi Yehuda and Rabbi Neḥemya, one says her arm, and one says her maidservant. The reason for the one who says “her arm” is that amatah is written. The reason for the one who says “her maidservant” is that yadah is not written. According to the opinion of the one who says her maidservant, when Gabriel came and slammed them onto the ground, he spared one of them, as it is not the way of a princess to remain alone. They raise an objection: According to the one who says “her hand,” let it write “yadah.” This is not difficult, as this is the reason that amatah is written, because her arm was stretched. We learned: Likewise you find: “You have broken [shibarta] the teeth of the wicked” (Psalms 3:8); do not read it as shibarta, but rather as shirbavta, that you enlarged and extended. The Rabbis say: Pharaoh’s daughter was a leper; that is why she went to bathe. When she touched the basket she was cured. That is why she had compassion for Moses and loved him exceedingly.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:24",
    "he": "וַתִּפְתַּח וַתִּרְאֵהוּ, וַתֵּרֶא לֹא נֶאֱמַר אֶלָּא וַתִּרְאֵהוּ, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא שֶׁרָאֲתָה עִמּוֹ שְׁכִינָה [כלומר ותראהו לשכינה עם הילד]. וְהִנֵּה נַעַר בּוֹכֶה, קָרֵי לֵיהּ נַעַר וְקָרֵי לֵיהּ יֶלֶד, תְּנִי הוּא יֶלֶד וְקוֹלוֹ כְּנַעַר, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר לוֹ רַבִּי נְחֶמְיָה אִם כֵּן עֲשִׂיתוֹ בַּעַל מוּם לְמשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, אֶלָא מְלַמֵּד שֶׁעָשְׂתָה לוֹ אִמּוֹ חֻפַּת נְעוּרִים בַּתֵּבָה. בֹּכֶה, הָיָה בּוֹכֶה וְאוֹמֵר שֶׁמָּא לֹא אֶזְכֶּה וְאֶרְאֶה אֲחוֹתִי הַמַּמְתֶּנֶת לִי. דָּבָר אַחֵר, וְהִנֵּה נַעַר בֹּכֶה, יֶלֶד הָיָה וּמִנְהָגוֹ כְּנַעַר. בָּא גַּבְרִיאֵל וְהִכָּה לְמשֶׁה כְּדֵי שֶׁיִּבְכֶּה וְתִתְמַלֵּא עָלָיו רַחֲמִים. וַתַּחְמֹל עָלָיו, כֵּיוָן שֶׁרָאֲתָה אוֹתוֹ בּוֹכֶה חָמְלָה עָלָיו. וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה, מִנַּיִן הִכִּירָה בּוֹ, אָמַר רַבִּי יוֹסֵי בֶּן רַבִּי חֲנִינָא, שֶׁרָאֲתָה אוֹתוֹ מָהוּל. זֶה, מַהוּ זֶה, זֶה נוֹפֵל לַיְאוֹר וְאֵין אַחֵר נוֹפֵל לַיְאוֹר, שֶׁכֵּיוָן שֶׁהִפִּילוּ משֶׁה לַיְאוֹר בָּטְלָה הַגְּזֵרָה, כְּהַהִיא דְּאָמַר רַבִּי אֶלְעָזָר מַאי דִכְתִיב (ישעיה ח, יט): וְכִי יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל הָאֹבוֹת וְאֶל הַיִּדְעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים, צוֹפִין וְאֵינָן יוֹדְעִין מַה צּוֹפִין, הוֹגִין וְאֵינָן יוֹדְעִין מַה הוֹגִין. רָאוּ שֶׁמּוֹשִׁיעָן שֶׁל יִשְׂרָאֵל בַּמַּיִם הוּא נִדּוֹן, עָמְדוּ וְגָזְרוּ (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד, כֵּיוָן שֶׁהֻשְׁלַךְ משֶׁה לַמַּיִם, אָמְרוּ כְּבָר מֻשְׁלָךְ מוֹשִׁיעָן בַּמַּיִם, מִיָּד בִּטְלוּ הַגְּזֵרָה, וְהֵם אֵינָם יוֹדְעִים שֶׁעַל מֵי מְרִיבָה הוּא לוֹקֶה. כְּהַהִיא דְאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מַאי דִכְתִיב (במדבר כ, יג): הֵמָּה מֵי מְרִיבָה, הֵמָּה רָאוּ אִצְטַגְנִינֵי פַּרְעֹה וְטָעוּ, הַיְינוּ דְּקָאָמַר (במדבר יא, כא): שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הָעָם וגו', אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל בִּשְׁבִילִי נִצַּלְתֶּם כֻּלְּכֶם. רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר אוֹתוֹ הַיּוֹם עֶשְׂרִים וְאֶחָד בְּנִיסָן הָיָה, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים מִי שֶׁעָתִיד לוֹמַר שִׁירָה עַל הַיָּם בְּיוֹם זֶה יִלְקֶה בַּמַּיִם בְּיוֹם זֶה. אָמַר רַב אַחָא בַּר חֲנִינָא אוֹתוֹ הַיּוֹם שִׁשָּׁה בְּסִיוָן הָיָה, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִי שֶׁעָתִיד לְקַבֵּל תּוֹרָה מֵהַר סִינַי בְּיוֹם זֶה יִלְקֶה בְּיוֹם זֶה. אֵיתִיבוּן בְּשִׁבְעָה בַּאֲדָר נוֹלַד משֶׁה, עַל דַּעְתֵּיהּ דְּמַאן דְּאָמַר בְּשִׁשָּׁה בְּסִיוָן נִשְׁלַךְ לַיְאוֹר נִיחָא, שֶׁמִּשִּׁבְעָה בַּאֲדַר עַד שִׁשָּׁה בְּסִיוָן יֵשׁ שְׁלשָׁה חֳדָשִׁים שֶׁנִּטְמַן, אֶלָּא לְמַאן דְּאָמַר בְּעֶשְׂרִים וְאֶחָד בְּנִיסָן, לָא נִיחָא, וְלֵית תַּבְרָא אוֹתָהּ שָׁנָה מְעֻבֶּרֶת הָיְתָה, רֻבּוֹ שֶׁל רִאשׁוֹן וְרֻבּוֹ שֶׁל אַחֲרוֹן וְחֹדֶשׁ הָאֶמְצָעִי שָׁלֵם חָשֵׁיב לְהוּ תְּלָתָא יַרְחֵי:",
    "en": "“She opened it and saw the child [yeled], and behold, a boy [na’ar] crying. She had compassion for him and she said: This is from the children of the Hebrews” (Exodus 2:6). “She opened it and saw,” – it does not say “she saw,” but rather, “she saw him.” Rabbi Yosei bar Ḥanina said: She saw the Divine Presence with him. “And behold, a boy [na’ar] crying.” It calls him na’ar [literally, lad] and it calls him yeled [literally, child]. It is taught: He was a child but his voice was like that of a lad, this is the statement of Rabbi Yehuda. Rabbi Neḥemya said to him: If so, you have rendered Moses, of blessed memory, blemished. Rather, it teaches that his mother made him a canopy for grooms in the basket. “Crying,” – he was crying and saying: Perhaps I will not have the privilege of seeing my sister who is waiting for me. Alternatively, “behold, a boy [na’ar] crying,” – he was a child but he conducted himself like a lad [na’ar]. Gabriel came and struck Moses so that he would cry and she would be filled with compassion for him. “She had compassion for him.” When she saw him crying, she had compassion for him. “She said: This is from the children of the Hebrews.” How did she ascertain this about him? Rabbi Yosei ben Rabbi Ḥanina said: She saw that he was circumcised. “This [is from the children of the Hebrews],” – what is “this”? This one has fallen into the Nile, but no other will fall into the Nile, as once they cast Moses into the Nile, the decree was abrogated, like that which Rabbi Elazar said: What is it that is written? “And if they will say to you: Consult the mediums and the necromancers who chirp [hametzaftzefim] and mutter [hamagim]” (Isaiah 8:19). They prognosticate [tzofim] but they do not know what they prognosticate, and they pontificate [hogim] but they do not know what they pontificate. They saw that the redeemer of Israel will be condemned by means of water. They rose and decreed: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Once Moses was cast into the water, they said: ‘Their redeemer has already been cast in the water.’ Immediately, they abrogated the decree. But they did not know that he would be stricken over the waters of dispute, like that which Rabbi Yosei bar Ḥanina said: What is it that is written: “These are the waters of dispute” (Numbers 20:13). Pharaoh’s astrologers saw these [waters] and were mistaken. Similarly, “six hundred thousand men on foot [ragli]” (Numbers 11:21); Moses said to Israel: Because of me all of you were saved. Rabbi Ḥanina bar Pappa said: That day was the twenty-first of Nisan. The ministering angels said before the Holy One blessed be He: ‘Master of the universe, shall he who is destined to recite a song at the sea on this date be stricken by water on this day?’ Rav Aḥa bar Ḥanina said: That day was the sixth of Sivan. The ministering angels said before the Holy One blessed be He: ‘Shall he who is destined to receive the Torah on Mount Sinai on this day be stricken on this day?’ They raised an objection: On the seventh of Adar Moses was born. According to the opinion of the one who says on the sixth of Sivan he was cast into the Nile, it works out well, as from the seventh of Adar until the sixth of Sivan are the three months that he was hidden. However, according to the one who says it was on the twenty-first of Nisan, it does not work out well. But it is not a difficulty, as that year was a leap year; most of the first month, most of the last month, and the entire middle month are considered three months.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:25",
    "he": "וַתֹּאמֶר אֲחֹתוֹ אֶל בַּת פַּרְעֹה וגו', לָמָּה אָמְרָה מִרְיָם מִן הָעִבְרִיּוֹת, וְכִי אָסוּר לוֹ לְמשֶׁה לִינֹק מֵחָלָב הַנָּכְרִית, לֹא. כֵן תְּנִינַן (גמרא עבודה זרה כו, ב): בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל כּוּתִית, אֲבָל כּוּתִית תָּנִיק בֶּן יִשְׂרָאֵל בִּרְשׁוּתָהּ. אֶלָּא לָמָּה אָמְרָה כֵּן, לְפִי שֶׁהֶחֱזִירַתּוּ לְמשֶׁה עַל כָּל הַמִּצְרִיּוֹת לְהָנִיק אוֹתוֹ וּפָסַל אֶת כֻּלָּן, וְלָמָּה פְסָלָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַפֶּה שֶׁעָתִיד לְדַבֵּר עִמִּי יִינַק דָּבָר טָמֵא, וְהַיְנוּ דִּכְתִיב (ישעיה כח, ט): אֶת מִי יוֹרֶה דֵעָה וגו' לְמִי יוֹרֶה דֵעָה לִגְמוּלֵי מֵחָלָב וגו'. דָּבָר אַחֵר, לָמָּה פָּסַל דַּדֵיהֶן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא זֶה עָתִיד לְדַבֵּר עִמִּי, לְמָחָר יִהְיוּ הַמִּצְרִיּוֹת אוֹמְרוֹת, זֶה שֶׁמְדַבֵּר עִם הַשְּׁכִינָה אֲנִי הֲנִיקִיתִיהוּ. וַתֵּלֶךְ הָעַלְמָה, לָמָּה קְרָאָהּ הַכָּתוּב עַלְמָה, שֶׁהָלְכָה בִּזְרִיזוּת. רַבִּי שְׁמוּאֵל אָמַר שֶׁהֶעֱלִימָה אֶת דְּבָרֶיהָ. וַתֹּאמֶר לָהּ בַּת פַּרְעֹה הֵילִיכִי, אָמַר רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא נִתְנַבֵּאת וְלֹא יָדְעָה מַה נִּתְנַבֵּאת, הֵילִיכִי שֶׁלִּיכִי הוּא. וַאֲנִי אֶתֵּן אֶת שְׂכָרֵךְ, אָמַר רַבִּי חָמָא בַּר חֲנִינָא, לֹא דַּיָּן לַצַּדִּיקִים שֶׁמַּחֲזִירִין לָהֶן אֲבֵדָתָן אֶלָּא שֶׁנּוֹטְלִים שָׂכָר. וַתִּקַּח הָאִשָּׁה אֶת הַיֶּלֶד וַתְּנִיקֵהוּ, בְּאוֹתָהּ שָׁעָה נָתַן לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִקְצַת שְׂכָרָהּ, שֶׁהִיא הָיְתָה מְחַיָּה אֶת הַיְּלָדִים, וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא הֶחֱזִיר לָהּ אֶת בְּנָהּ וְנָתַן לָהּ שְׂכָרָהּ.",
    "en": "“His sister said to Pharaoh’s daughter: Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” (Exodus 2:7). “His sister said to Pharaoh’s daughter, etc.” Why did Miriam say: “From the Hebrew women”? Was it prohibited for Moses to nurse from the milk of a gentile woman? That is not what we learned: A Jewish woman may not nurse the son of a gentile woman, but a gentile woman may nurse the son of a Jewish woman on [the Jewish woman’s] property (Avoda Zara 26a). Why did she say so? It is because [Pharaoh’s daughter] had passed Moses around to all the Egyptian women to nurse him, but he rejected them all. Why did he reject them? The Holy One blessed be He said: Shall the mouth that is destined to speak with Me imbibe an impure substance? That is what is written: “To whom will one teach knowledge, [and who can understand a lesson? Those weaned from milk, detached from breasts”] (Isaiah 28:9). To whom will [God] teach knowledge? To those weaned from milk, etc. Alternatively, why did he reject their breasts? The Holy One blessed be He said: This one is destined to speak with Me. Tomorrow the Egyptian women will say: ‘This one who is speaking with the Divine Spirit, I nursed him.’ “Pharaoh’s daughter said to her: Go. The girl went and called the mother of the child” (Exodus 2:8). “The girl [alma] went.” Why did the verse call her alma? It is because she went with alacrity. Rabbi Shmuel said: It is because she was guarded in her words. “Pharaoh’s daughter said to her: Take this child and nurse him for me, and I will give you your wages. The woman took the child and she nursed him” (Exodus 2:9). “Pharaoh’s daughter said to her: Take [heilikhi].” Rabbi Ḥama bar Rabbi Ḥanina said: She prophesied, but she did not know what she prophesied: Heilikhi, he is yours. “And I will give you your wages.” Rabbi Ḥama bar Rabbi Ḥanina said: It is not enough for the righteous that their lost items are returned to them; they also receive a reward. “The woman took the child and she nursed him.” At that moment, the Holy One blessed be He gave her a partial reward. She had sustained the children, and likewise, the Holy One blessed be He returned her son to her and gave her wages.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:26",
    "he": "וַיִּגְדַּל הַיֶּלֶד. עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ הֱנִיקַתְהוּ, וְאַתָּה אוֹמֵר: וַיִּגְדַּל הַיֶּלֶד, אֶלָּא שֶׁהָיָה גָּדֵל שֶׁלֹא כְּדֶרֶךְ כָּל הָאָרֶץ. וַתְּבִאֵהוּ לְבַת פַּרְעֹה וגו'. הָיְתָה בַת פַּרְעֹה מְנַשֶּׁקֶת וּמְחַבֶּקֶת וּמְחַבֶּבֶת אוֹתוֹ כְּאִלּוּ הוּא בְּנָהּ, וְלֹא הָיְתָה מוֹצִיאַתּוּ מִפַּלְטֵרִין שֶׁל מֶלֶךְ, וּלְפִי שֶׁהָיָה יָפֶה הַכֹּל מִתְאַוִּים לִרְאוֹתוֹ, מִי שֶׁהָיָה רוֹאֵהוּ לֹא הָיָה מַעֲבִיר עַצְמוֹ מֵעָלָיו. וְהָיָה פַּרְעֹה מְנַשְׁקוֹ וּמְחַבְּקוֹ, וְהוּא נוֹטֵל כִּתְרוֹ שֶׁל פַּרְעֹה וּמְשִׂימוֹ עַל רֹאשׁוֹ, כְּמוֹ שֶׁעָתִיד לַעֲשׂוֹת לוֹ כְּשֶׁהָיָה גָּדוֹל. וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְחִירָם (יחזקאל כח, יח): וָאוֹצִא אֵשׁ מִתּוֹכְךָ הִיא וגו'. וְכֵן בַּת פַּרְעֹה מְגַדֶּלֶת מִי שֶׁעָתִיד לִפָּרַע מֵאָבִיהָ. וְאַף מֶלֶךְ הַמָּשִׁיחַ שֶׁעָתִיד לִפָּרַע מֵאֱדוֹם יוֹשֵׁב עִמָּהֶם בַּמְּדִינָה, שֶׁנֶּאֱמַר (ישעיה כז, י): שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וגו'. וְהָיוּ שָׁם יוֹשְׁבִין חַרְטֻמֵּי מִצְרַיִם, וְאָמְרוּ, מִתְיָרְאִין אָנוּ מִזֶּה שֶׁנּוֹטֵל כִּתְרְךָ וְנוֹתְנוֹ עַל רֹאשׁוֹ, שֶׁלֹא יִהְיֶה זֶה אוֹתוֹ שֶׁאָנוּ אוֹמְרִים שֶׁעָתִיד לִטֹּל מַלְכוּת מִמְּךָ. מֵהֶם אוֹמְרִים לְהָרְגוֹ, מֵהֶם אוֹמְרִים לְשָׂרְפוֹ, וְהָיָה יִתְרוֹ יוֹשֵׁב בֵּינֵיהֶן וְאוֹמֵר לָהֶם, הַנַּעַר הַזֶּה אֵין בּוֹ דַּעַת, אֶלָּא בַּחֲנוּ אוֹתוֹ, וְהָבִיאוּ לְפָנָיו בִּקְעָרָה זָהָב וְגַחֶלֶת, אִם יוֹשִׁיט יָדוֹ לַזָּהָב יֵשׁ בּוֹ דַּעַת וְהִרְגוּ אוֹתוֹ, וְאִם יוֹשִׁיט יָדוֹ לַגַּחֶלֶת אֵין בּוֹ דַּעַת וְאֵין עָלָיו מִשְׁפַּט מָוֶת. מִיָּד הֵבִיאוּ לְפָנָיו וְשָׁלַח יָדוֹ לִקַּח הַזָּהָב, וּבָא גַּבְרִיאֵל וְדָחָה אֶת יָדוֹ וְתָפַשׂ אֶת הַגַּחֶלֶת וְהִכְנִיס יָדוֹ עִם הַגַּחֶלֶת לְתוֹךְ פִּיו וְנִכְוָה לְשׁוֹנוֹ, וּמִמֶּנּוּ נַעֲשָׂה (שמות ד, י): כְּבַד פֶּה וּכְבַד לָשׁוֹן. וַתִּקְרָא שְׁמוֹ משֶׁה, מִכָּאן אַתָּה לָמֵד שְׂכָרָן שֶׁל גּוֹמְלֵי חֲסָדִים, אַף עַל פִּי שֶׁהַרְבֵּה שֵׁמוֹת הָיוּ לוֹ לְמשֶׁה, לֹא נִִקְבַּע לוֹ שֵׁם בְּכָל הַתּוֹרָה אֶלָּא כְּמוֹ שֶׁקְּרָאַתּוּ בִּתְיָה בַּת פַּרְעֹה, וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא קְרָאָהוּ בְּשֵׁם אַחֵר:",
    "en": "“The child grew and she brought him to Pharaoh’s daughter and he was a son to her. She named him Moses and she said: Because I drew him from the water” (Exodus 2:10). “The child grew.” She nursed him for twenty-four months and you say “the child grew”? Rather, it was that he was growing in a manner that was atypical in the land. “She brought her to Pharaoh’s daughter…” Pharaoh’s daughter was kissing, hugging, and loving him as though he were her son, and would not take him out of the king’s palace. Because he was beautiful, everyone desired to see him, and anyone who saw him would not leave him. Pharaoh would kiss him and hug him, and he would take Pharaoh’s crown and place it on his head, as he was destined to do when he grew older. Likewise, the Holy One blessed be He said to Ḥiram: “I have drawn fire from your midst….” (Ezekiel 28:18), and likewise Pharaoh’s daughter was raising the one who was destined to exact retribution from her father. The messianic king, too, who is destined to exact retribution from Edom, resides with them in the same country, as it is stated: “There the calf will graze and there it will lie [and consume its branches]” (Isaiah 27:10). The magicians of Egypt were sitting there, and said: ‘we are afraid of this one who takes your crown and places it on his head, lest he be the one regarding whom we said that he is destined to wrest your kingdom from you.’ Some of them said to behead him, some said to burn him. Yitro was sitting in their midst and saying to them: ‘This boy has no intelligence. Rather, test him. Bring before him a bowl with gold and a hot coal. If he extends his hand to the gold, he has intelligence and [you should] execute him; and if he extends his hand to the coal, he has no intelligence and he has no sentence of death.’ Immediately, they brought it before him and he extended his hand to take the gold. Gabriel came and pushed his hand. He seized the coal and placed his hand with the coal into his mouth, and his tongue was burned. From that he became “slow of speech and slow of tongue” (Exodus 4:10). “She named him Moses” – from here you learn the reward of those who perform of acts of kindness. Although Moses had many names, the name that was set for him throughout the Torah was only the one that Batya daughter of Pharaoh called him. Even the Holy One blessed be He did not call him by any other name.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:27",
    "he": "וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל משֶׁה, בֶּן עֶשְׂרִים שָׁנָה הָיָה משֶׁה בְּאוֹתָהּ שָׁעָה, וְיֵשׁ אוֹמְרִים בֶּן אַרְבָּעִים. וַיִּגְדַּל משֶׁה, וְכִי אֵין הַכֹּל גְּדֵלִים, אֶלָּא לוֹמַר לָךְ שֶׁהָיָה גָדֵל שֶׁלֹא כְּדֶרֶךְ כָּל הָעוֹלָם. וַיֵּצֵא אֶל אֶחָיו, שְׁתֵּי יְצִיאוֹת יָצָא אוֹתוֹ צַדִּיק וּכְתָבָן הַקָּדוֹשׁ בָּרוּךְ הוּא זוֹ אַחַר זוֹ. וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי, הֲרֵי שְׁתַּיִם. וַיַּרְא בְּסִבְלֹתָם. מַהוּ וַיַּרְא, שֶׁהָיָה רוֹאֶה בְּסִבְלוֹתָם וּבוֹכֶה וְאוֹמֵר, חֲבָל לִי עֲלֵיכֶם מִי יִתֵּן מוֹתִי עֲלֵיכֶם, שֶׁאֵין לְךָ מְלָאכָה קָשָׁה מִמְּלֶאכֶת הַטִּיט, וְהָיָה נוֹתֵן כְּתֵפָיו וּמְסַיֵּעַ לְכָל אֶחָד וְאֶחָד מֵהֶן. רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר רָאָה מַשֹּׂוֹי גָדוֹל עַל קָטָן וּמַשֹּׂוֹי קָטָן עַל גָּדוֹל, וּמַשֹּׂוֹי אִישׁ עַל אִשָּׁה וּמַשֹּׂוֹי אִשָּׁה עַל אִישׁ, וּמַשֹּׂוֹי זָקֵן עַל בָּחוּר וּמַשֹּׂוֹי בָּחוּר עַל זָקֵן. וְהָיָה מַנִּיחַ דְּרָגוֹן שֶׁלּוֹ וְהוֹלֵךְ וּמְיַשֵּׁב לָהֶם סִבְלוֹתֵיהֶם, וְעוֹשֶׂה כְּאִלּוּ מְסַיֵּעַ לְפַרְעֹה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הִנַּחְתָּ עֲסָקֶיךָ וְהָלַכְתָּ לִרְאוֹת בְּצַעֲרָן שֶׁל יִשְׂרָאֵל, וְנָהַגְתָּ בָּהֶן מִנְהַג אַחִים, אֲנִי מַנִּיחַ אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים, וַאֲדַבֵּר עִמְּךָ, הֲדָא הוּא דִכְתִיב (שמות ג, ד): וַיַּרְא ה' כִּי סָר לִרְאוֹת, רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמשֶׁה שֶׁסָּר מֵעֲסָקָיו לִרְאוֹת בְּסִבְלוֹתָם, לְפִיכָךְ (שמות ג, ד): וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה.",
    "en": "“It was in those days, Moses grew and went out to his brethren, and he saw their burdens; he saw an Egyptian man beating a Hebrew man of his brethren” (Exodus 2:11). “It was in those days, Moses grew,” – Moses was twenty years old at that time, and some say forty years old. “Moses grew.” Doesn’t everyone grow? Rather, it is telling you that he grew in an atypical manner. “And went out to his brethren,” this righteous one went out twice and the Holy One blessed be He wrote them one after another; “he went out on the second day” (Exodus 2:13), these are two. “He saw their burdens.” What is “he saw”? He would see their burdens and cry and say: ‘Woe is me over you; would that I could die for you. There is no labor more arduous than labor with mortar.’ He would shoulder [the burdens] and help each and every one of them. Rabbi Elazar son of Rabbi Yosei HaGelili says: He saw a large burden on a small man and a small burden on a large man; the burden of a man on a woman and the burden of a woman on a man; the burden of an elderly man on a lad and the burden of a lad on an elderly man. He would leave his royal guard and would arrange their burdens, feigning as though he was helping Pharaoh. The Holy One blessed be He said: ‘You left your affairs and went to observe the Israelite’s suffering, and you treated them in a brotherly manner; I will leave the upper and lower worlds to speak with you.’ That is what is written: “The Lord saw that he had turned to see” (Exodus 3:4); the Holy One blessed be He saw that he turned from his affairs to see their burdens; therefore, “God called to him from the midst of the bush” (ibid.).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:28",
    "he": "דָּבָר אַחֵר, וַיַּרְא בְּסִבְלֹתָם, רָאָה שֶׁאֵין לָהֶם מְנוּחָה, הָלַךְ וְאָמַר לְפַרְעֹה מִי שֶׁיֵּשׁ לוֹ עֶבֶד אִם אֵינוֹ נָח יוֹם אֶחָד בַּשָּׁבוּעַ הוּא מֵת, וְאֵלּוּ עֲבָדֶיךָ אִם אֵין אַתָּה מֵנִיחַ לָהֶם יוֹם אֶחָד בַּשָּׁבוּעַ הֵם מֵתִים. אָמַר לוֹ לֵךְ וַעֲשֵׂה לָהֶם כְּמוֹ שֶׁתֹּאמַר, הָלַךְ משֶׁה וְתִקֵּן לָהֶם אֶת יוֹם הַשַּׁבָּת לָנוּחַ. וַיַּרְא אִישׁ מִצְרִי, מָה רָאָה, אָמַר רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא בִּשְׁבִיל אַרְבָּעָה דְבָרִים נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם, אֶחָד שֶׁלֹא שִׁנּוּ שְׁמוֹתָם [כמו שכתוב בשיר השירים רבה, ובויקרא רבה פרשה לב]. וּמִנַיִן שֶׁלֹא נֶחְשְׁדוּ עַל הָעֶרְוָה, שֶׁהֲרֵי אַחַת הָיְתָה וּפִרְסְמָהּ הַכָּתוּב, שֶׁנֶּאֱמַר (ויקרא כד, י יא): וְשֵׁם אִמּוֹ שְׁלוֹמִית בַּת דִּבְרִי וגו'. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה נוֹגְשִׂים הָיוּ מִן הַמִּצְרִיִּים וְשׁוֹטְרִים מִיִּשְׂרָאֵל, נוֹגֵשׂ מְמֻנֶּה עַל עֲשָׂרָה שׁוֹטְרִים. שׁוֹטֵר מְמֻנֶּה עַל עֲשָׂרָה מִיִּשְׂרָאֵל. וְהָיוּ הַנּוֹגְשִׂים הוֹלְכִים לְבָתֵּי הַשּׁוֹטְרִים בָּהַשְׁכָּמָה לְהוֹצִיאָן לִמְלַאכְתָּן לִקְרִיאַת הַגֶּבֶר, פַּעַם אַחַת הָלַךְ נוֹגֵשׂ מִצְרִי אֵצֶל שׁוֹטֵר יִשְׂרָאֵל וְנָתַן עֵינָיו בְּאִשְׁתּוֹ שֶׁהָיְתָה יְפַת תֹּאַר בְּלִי מוּם, עָמַד לִשְׁעַת קְרִיאַת הַגֶּבֶר וְהוֹצִיאוֹ מִבֵּיתוֹ, וְחָזַר הַמִּצְרִי וּבָא עַל אִשְׁתּוֹ וְהָיְתָה סְבוּרָה שֶׁהוּא בַּעֲלָהּ וְנִתְעַבְּרָה מִמֶּנּוּ, חָזַר בַּעֲלָהּ וּמָצָא הַמִּצְרִי יוֹצֵא מִבֵּיתוֹ שָׁאַל אוֹתָהּ שֶׁמָּא נָגַע בָּךְ, אָמְרָה לוֹ הֵן, וּסְבוּרָה אֲנִי שֶׁאַתָּה הוּא, כֵּיוָן שֶׁיָּדַע הַנּוֹגֵשׂ שֶׁהִרְגִּישׁ בּוֹ הֶחֱזִירוֹ לַעֲבוֹדַת הַפֶּרֶךְ וְהָיָה מַכֶּה אוֹתוֹ וּמְבַקֵּשׁ לְהָרְגוֹ. וְהָיָה משֶׁה רוֹאֶה אוֹתוֹ וּמַבִּיט בּוֹ וְרָאָה בְּרוּחַ הַקֹּדֶשׁ מַה שֶּׁעָשָׂה בַּבַּיִת, וְרָאָה מַה שֶּׁעָתִיד לַעֲשׂוֹת לוֹ בַּשָֹּׂדֶה, אָמַר וַדַּאי זֶה חַיָּב מִיתָה, כְּמוֹ שֶׁכָּתוּב (ויקרא כד, כא): וּמַכֵּה אָדָם יוּמָת, וְלֹא עוֹד אֶלָּא שֶׁבָּא עַל אִשְׁתּוֹ שֶׁל דָּתָן, עַל כָּךְ חַיָּב הֲרִיגָה, שֶׁנֶּאֱמַר (ויקרא כ, י): מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת, וְהַיְנוּ דִּכְתִיב: וַיִּפֶן כֹּה וָכֹה וגו', רָאָה מֶה עָשָׂה לוֹ בַּבַּיִת וּמֶה עָשָׂה לוֹ בַּשָֹּׂדֶה.",
    "en": "Alternatively, “he saw their burdens,” – he saw that they had no respite. He went and said to Pharaoh: ‘One who has a slave, if he does not rest one day a week, he will die. These are your slaves. If you do not allow them to rest one day a week they will die.’ He said to him: ‘Go and do with them whatever you say.’ Moses went and instituted the day of Shabbat for rest. “He saw an Egyptian man.” What did he see? Rav Huna said in the name of bar Kapara: Because of four matters, Israel was redeemed from Egypt: One, because they did not change their names. From where is it derived that they were not suspected of licentiousness? The fact is that there was one woman and the verse publicized her, as it is stated: “[The son of an Israelite woman and he was the son of an Egyptian man]…and the name of his mother was Shelomit bat Divri….” (Leviticus 24: 10–11). Our Sages, of blessed memory, say: The taskmasters were Egyptian and the foremen were Israelite; one taskmaster was appointed over ten foremen, and one foreman was appointed over ten Israelites. The taskmasters would go to the homes of the foremen early in the morning to get them out to work with the crowing of the rooster. Once, an Egyptian taskmaster went to an Israelite foreman and directed his glance to his wife, who was beautiful and flawless. He arrived there at the time of the crowing of the rooster and got him out of the house. The Egyptian returned and consorted with his wife, as she thought it was her husband, and she was impregnated. Her husband returned and saw the Egyptian emerging from his home. He asked her: ‘Did he touch you?’ She said: ‘Yes, and I thought he was you.’ Once the taskmaster realized that [the Israelite] had sensed what he had done, he returned him to hard labor, and was beating him, seeking to kill him. Moses was looking at him and watching him, and he saw by means of the Divine Spirit what he had done at his home and saw what he was going to do to him in the field. He said: ‘This one is certainly liable for execution, as it is written: “One who strikes a person shall be put to death” (Leviticus 24:21). Moreover, he consorted with Datan’s wife and for that he is liable for execution, as it is stated: “The adulterer and the adulteress shall be put to death”’ (Leviticus 20:10). That is what is written: “He turned this way and that [and saw that there was no man; he smote the Egyptian and concealed him in the sand]” (Exodus 2:12) – he saw what he had done to him in the house and what he had done to him in the field.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:29",
    "he": "וַיַּרְא כִּי אֵין אִישׁ, כִּי בֶן מָוֶת הוּא. רַבִּי יְהוּדָה אוֹמֵר כִּי אֵין אִישׁ שֶׁיְקַנֵּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְיַהַרְגֶּנּוּ. רַבִּי נְחֶמְיָה אוֹמֵר רָאָה שֶׁאֵין מִי שֶׁיַּזְכִּיר עָלָיו אֶת הַשֵּׁם וְיַהַרְגֶּנּוּ. וְרַבָּנָן אָמְרֵי רָאָה שֶׁאֵין תּוֹחֶלֶת שֶׁל צַדִּיקִים עוֹמְדוֹת הֵימֶנּוּ וְלֹא מִזַּרְעוֹ עַד סוֹף כָּל הַדּוֹרוֹת. כֵּיוָן שֶׁרָאָה משֶׁה כָּךְ נִמְלַךְ בַּמַּלְאָכִים וְאָמַר לָהֶם חַיָּב זֶה הֲרִיגָה, אָמְרוּ לוֹ הֵן, הֲדָא הוּא דִכְתִיב: וַיַּרְא כִּי אֵין אִישׁ שֶׁיְלַמֵּד עָלָיו זְכוּת. וַיַּךְ אֶת הַמִּצְרִי, בַּמֶּה הֲרָגוֹ רַבִּי אֶבְיָתָר אָמַר הִכָּהוּ בְּאֶגְרוֹף, וְיֵשׁ אוֹמְרִים מַגְרֵפָה שֶׁל טִיט נָטַל וְהוֹצִיא אֶת מֹחוֹ. רַבָּנָן אָמְרֵי הִזְכִּיר עָלָיו אֶת הַשֵּׁם וַהֲרָגוֹ, שֶׁנֶּאֱמַר (שמות ב, יד): הַלְּהָרְגֵנִי אַתָּה אֹמֵר. וַיִּטְמְנֵהוּ בַּחוֹל, שֶׁלֹא הָיָה שָׁם אֶלָּא יִשְׂרָאֵל, טְמָנוֹ בִּפְנֵיהֶן שֶׁל יִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לְחוֹל, אָמַר לָהֶם אַתֶּם מְשׁוּלִים כַּחוֹל מַה חוֹל הַזֶּה אָדָם נוֹטְלוֹ מִכָּאן וְנוֹתְנוֹ לְכָאן וְאֵין קוֹלוֹ נִשְׁמָע, כָּךְ יִטָּמֵן הַדָּבָר הַזֶּה בֵּינֵיכֶם וְלֹא יִשָּׁמַע. וְכֵן אַתָּה מוֹצֵא שֶׁלֹא נִשְׁמַע הַדָּבָר אֶלָּא עַל יְדֵי הָעִבְרִים, שֶׁנֶּאֱמַר: וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי אֲנָשִׁים עִבְרִים נִצִּים, זֶה דָּתָן וַאֲבִירָם, קְרָאָם נִצִּים עַל שֵׁם סוֹפָם, הֵם הֵם שֶׁאָמְרוּ דָּבָר זֶה, הֵם הָיוּ שֶׁהוֹתִירוּ מִן הַמָּן, הֵם הָיוּ שֶׁאָמְרוּ (במדבר יד, ד): נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה, הֵם שֶׁהִמְרוּ עַל יַם סוּף. דָּבָר אַחֵר, נִצִּים, שֶׁהָיוּ מִתְכַּוְּונִים לַהֲרֹג זֶה אֶת זֶה, כְּמָה דְתֵימָא (דברים כה, יא): כִּי יִנָּצוּ אֲנָשִׁים יַחְדָּו, וְאָמַר רַבִּי אֶלְעָזָר בְּמַצּוּת שֶׁל מִיתָה הַכָּתוּב מְדַבֵּר. וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ, הִכִּיתָ לֹא נֶאֱמַר אֶלָּא תַכֶּה, מִכָּאן שֶׁמִּשָׁעָה שֶׁאָדָם מֵרִים יָדוֹ לְהַכּוֹת חֲבֵרוֹ אַף עַל פִּי שֶׁלֹא הִכָּהוּ נִקְרָא רָשָׁע. רֵעֶךָ, שֶׁהוּא רָשָׁע כַּיּוֹצֵא בְּךָ, מְלַמֵּד שֶׁשְּׁנֵיהֶם רְשָׁעִים.",
    "en": "“He turned this way and that and saw that there was no man; he smote the Egyptian and concealed him in the sand” (Exodus 2:12). “He saw that there was no man,” because he was deserving of death. Rabbi Yehuda says: There was no man who would be zealous on behalf of the Holy One blessed be He, and kill him. Rabbi Neḥemya says: He saw that there was no one who would invoke the name of God and kill him. The Rabbis say: He saw that there was no expectation that righteous people would emerge from him or from his descendants until the end of all the generations. When Moses saw this, he consulted with the angels and said to them: ‘Is this one liable for execution?’ They said: ‘Yes.’ That is what is written: “He saw that there was no man” – who would speak in his favor. “He smote the Egyptian.” With what did he kill him? Rabbi Evyatar said: He struck him with a fist. Some say: He took a mortar rake and removed his brain. The Rabbis say: He invoked the name of God and killed him, as it is stated; “Do you propose [omer] to kill me [as you killed the Egyptian?]” (Exodus 2:14). “He concealed him in the sand” as there was no one there other than Israelites. He concealed him before Israel, who were likened to sand. He said to them: ‘You were likened to sand; just as sand, a person takes it from here and places it there and no sound is heard, so too, this matter will remain concealed among you and will not be heard.’ Indeed, you find that the matter was heard only by means of the Hebrews, as it is stated: “He went out on the second day and behold, two Hebrew men were fighting [nitzim]; [he said to the wicked one: why do you strike your counterpart?]” (Exodus 2:13). These are Datan and Aviram, and it called them nitzim after their end. It was they who said this matter, it was they who left over some of the manna. It was they who said: “Let us appoint a leader and return to Egypt” (Numbers 14:4). And it was they who agitated at the Red Sea. Alternatively, [they are called] nitzim because they intended to kill one another, as it is said: “If men fight together” (Deuteronomy 25:11), and Rabbi Elazar said: The verse is referring to a fight to the death. “He said to the wicked one: Why do you strike your counterpart?” Why did you strike is not stated, but rather “why do you strike.” From here it is derived that from the moment that a person raises his hand against another, even if he does not strike him, he is called wicked. “Your counterpart,” who is wicked like you are; this teaches both of them were wicked.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:30",
    "he": "וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וגו', רַבִּי יְהוּדָה אוֹמֵר בֶּן עֶשְׂרִים שָׁנָה הָיָה משֶׁה בְּאוֹתָהּ שָׁעָה, אָמְרוּ לוֹ עֲדַיִן אֵין אַתָּה רָאוּי לִהְיוֹת שַׂר וְשׁוֹפֵט עָלֵינוּ, לְפִי שֶׁבֶּן אַרְבָּעִים לְבִינָה. וְרַבִּי נְחֶמְיָה אָמַר בֶּן אַרְבָּעִים שָׁנָה הָיָה, אָמְרוּ לוֹ וַדַּאי שֶׁאַתָּה אִישׁ, אֶלָּא שֶׁאִי אַתָּה רָאוּי לִהְיוֹת שַׂר וְשׁוֹפֵט עָלֵינוּ. וְרַבָּנָן אָמְרֵי אָמְרוּ לֵיהּ וַהֲלוֹא בְּנָהּ שֶׁל יוֹכֶבֶד אַתָּה וְהֵיאַךְ קוֹרִין לְךָ בֶּן בַּתְיָה וְאַתָּה מְבַקֵּשׁ לִהְיוֹת שַׂר וְשׁוֹפֵט עָלֵינוּ, נוֹדִיעַ עָלֶיךָ מֶה עָשִׂיתָ לַמִּצְרִי. הַלְהָרְגֵנִי אַתָּה אֹמֵר, אַתָּה מְבַקֵּשׁ לֹא נֶאֱמַר, אֶלָּא אַתָּה אֹמֵר, מִכָּאן אַתָּה לָמֵד שֶׁשֵּׁם הַמְפֹרָשׁ הִזְכִּיר עַל הַמִּצְרִי וַהֲרָגוֹ. כֵּיוָן שֶׁשָּׁמַע כֵּן נִתְיָרֵא מִלָּשׁוֹן הָרָע, וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר, רַבִּי יְהוּדָה בַּר רַבִּי שָׁלוֹם בְּשֵׁם רַבִּי חֲנִינָא הַגָּדוֹל, וְרַבּוֹתֵינוּ בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי אָמְרוּ, הָיָה משֶׁה מְהַרְהֵר בְּלִבּוֹ וְאוֹמֵר מֶה חָטְאוּ יִשְׂרָאֵל שֶׁנִּשְׁתַּעְבְּדוּ מִכָּל הָאֻמּוֹת, כֵּיוָן שֶׁשָּׁמַע דְּבָרָיו אָמַר לָשׁוֹן הָרָע יֵשׁ בֵּינֵיהֶן הֵיאַךְ יִהְיוּ רְאוּיִין לַגְּאֻלָּה, לְכָךְ אָמַר: אָכֵן נוֹדַע הַדָּבָר, עַתָּה יָדַעְתִּי בְּאֵיזֶה דָבָר הֵם מִשְׁתַּעְבְּדִים.",
    "en": "“He said: Who appointed you a ruler and judge over us? Do you propose to kill me as you killed the Egyptian? Moses was frightened and said: Indeed, the matter is known” (Exodus 2:14). “Who appointed you a ruler [and judge [ish sar veshofet] over us?]” – Rabbi Yehuda says: Moses was twenty years old at that time. They said to him: ‘You are not yet eligible to be a ruler and a judge over us, because [only] one who is forty years old has understanding’ (Avot 5:25). Rabbi Neḥemya says that he was forty years old. They said to him: ‘Certainly you are a man [ish], but you are not eligible to be a ruler and a judge [sar veshofet] over us.’ The Rabbis say that they said to him: ‘Aren’t you the son of Yokheved? How do they call you son of Batya? You seek to be a ruler and a judge over us? We will inform about you, what you did to the Egyptian.’ “Do you propose [omer] to kill me?” Do you seek to kill me is not stated, but rather do you omer [literally, say]. From here you learn that he had invoked the ineffable name against the Egyptian, and killed him. When he heard this, he feared slander and he said: “Indeed, the matter is known.” Rabbi Yehuda bar Rabbi Shalom [said] in the name of Rabbi Ḥanina the Great, and our Rabbis said in the name of Rabbi Alexandri: Moshe was pondering in his heart and saying: What sin did Israel commit that caused them, more than all the nations, to be enslaved? When he heard his response, he said: ‘There is slander in their midst, how can they be deserving of redemption?’ Therefore he said: “Indeed the matter is known” – now I know the reason for their enslavement.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:31",
    "he": "וַיִּשְׁמַע פַּרְעֹה, שֶׁעָמְדוּ דָּתָן וַאֲבִירָם וְהִלְשִׁינוּ עָלָיו. וַיְבַקֵּשׁ לַהֲרֹג אֶת משֶׁה, שָׁלַח פַּרְעֹה וְהֵבִיאוּ סַיִּף שֶׁאֵין כְּמוֹתָהּ, וּנְתָנוֹ עֶשֶׂר פְּעָמִים עַל צַוָּארוֹ וְנַעֲשָׂה צַוָּארוֹ שֶׁל משֶׁה כְּעַמּוּד הַשֵּׁן וְלֹא הִזִּיקַתּוּ, שֶׁנֶּאֱמַר (שיר השירים ז, ה): צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן. וַיִּבְרַח משֶׁה מִפְּנֵי פַּרְעֹה, אָמַר רַבִּי יַנַּאי וְכִי אֶפְשָׁר לְבָשָׂר וָדָם לִבְרֹחַ מִפְּנֵי הַמַּלְכוּת, אֶלָא בְּשָׁעָה שֶׁתָּפְסוּ אֶת משֶׁה וְחִיְּבוּהוּ לְהַתִּיז אֶת רֹאשׁוֹ, יָרַד מַלְאָךְ מִן הַשָּׁמַיִם וְנִדְמָה לָהֶם בִּדְמוּת משֶׁה וְתָפְשׂוּ אֶת הַמַּלְאָךְ וּבָרַח משֶׁה. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נַעֲשׂוּ כָּל הַסַּנְקְלִיטִין שֶׁהָיוּ יוֹשְׁבִין לִפְנֵי פַּרְעֹה מֵהֶם אִלְמִין מֵהֶן חֵרְשִׁין מֵהֶן סוּמִין, וְהָיָה אוֹמֵר לָאִלְמִין הֵיכָן משֶׁה וְלֹא הָיוּ מְדַבְּרִים, לַחֵרְשִׁין וְלֹא הָיוּ שׁוֹמְעִין, לַסּוּמִין וְלֹא הָיוּ רוֹאִין. זֶה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות ד, יא): מִי שָׂם פֶּה לָאָדָם, מִי שָׂם פֶּה לְפַרְעֹה שֶׁאָמַר בְּפִיו הָבִיאוּ אֶת משֶׁה לַבִּימָה לְהָרְגוֹ, (שמות ד, יא): אוֹ מִי יָשׂוּם אִלֵּם, מִי שָׂם הַסְּגָנִים אִלְמִים חֵרְשִׁים וְסוּמִין שֶׁלֹא הֱבִיאוּךָ. וּמִי עָשָׂה עַצְמְךָ פִּקֵּחַ שֶׁתִּבְרַח, (שמות ד, יא): הֲלֹא אָנֹכִי ה', שָׁם הָיִיתִי עִמְּךָ וְהַיּוֹם אֲנִי עוֹמֵד לְךָ.",
    "en": "“Pharaoh heard this matter and he sought to kill Moses. Moses fled from before Pharaoh, and he settled in the land of Midyan, and sat alongside the well” (Exodus 2:15). “Pharaoh heard” – because Datan and Aviram arose and informed on him. “He sought to kill Moses.” Pharaoh sent and they brought an incomparable sword and he struck his neck ten times, but Moses’s neck became like an ivory tower and it did not harm him, as it is stated: “Your neck is like an ivory tower” (Song of Songs 7:5). “Moses fled from before Pharaoh.” Rabbi Yannai says: Is it possible for flesh and blood to flee from the monarchy? Rather, at the moment that they apprehended Moses and sentenced him to beheading, an angel descended from the heavens and appeared to them in the image of Moses. They seized the angel and Moses fled. Rabbi Yehoshua ben Levi said: All the legal advisers who were sitting before Pharaoh became [impaired]; some mute, some deaf, and some blind. He [Pharaoh] was saying to the mutes: ‘Where is Moses?’ but they did not talk; to the deaf, but they did not hear; to the blind, but they did not see. That is what the Holy One blessed be He said to Moses: “Who gives a mouth to man?” (Exodus 4:11). Who gave a mouth to Pharaoh, who said with his mouth: ‘Bring Moses to the platform to execute him’? “Or who makes one mute,” (ibid.) – who rendered the deputies mute, deaf, and blind so they did not bring you? And who made you clever so you would flee? “Is it not I, the Lord?” (ibid.). I was with you there, and I stand with you today.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:32",
    "he": "וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר, קָלַט דֶּרֶךְ אָבוֹת, שְׁלשָׁה נִזְדַּוְּגוּ לָהֶם זִוּוּגֵיהֶם מִן הַבְּאֵר, יִצְחָק יַעֲקֹב וּמשֶׁה. בְּיִצְחָק כְּתִיב (בראשית כד, סב): וְיִצְחָק בָּא מִבּוֹא בְּאֵר וגו'. וְעוֹד שֶׁנִּזְדַּוְגָה רִבְקָה לֶאֱלִיעֶזֶר לַמַּעְיָן. יַעֲקֹב (בראשית כט, ב): וַיַּרְא וְהִנֵּה בְאֵר בַּשָֹּׂדֶה. משֶׁה, וַיֵּשֶׁב עַל הַבְּאֵר. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת. וַהֲלוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנֵא עֲבוֹדַת כּוֹכָבִים, וְנָתַן מָנוֹס לְמשֶׁה אֵצֶל עוֹבֵד עֲבוֹדַת כּוֹכָבִים. אֶלָּא אָמְרוּ רַבּוֹתֵינוּ, יִתְרוֹ כֹּמֶר לַעֲבוֹדַת כּוֹכָבִים הָיָה, וְרָאָה שֶׁאֵין בָּהּ מַמָּשׁ וּבִסֵּר עָלֶיהָ, וְהִרְהֵר לַעֲשׂוֹת תְּשׁוּבָה עַד שֶׁלֹא בָּא משֶׁה, וְקָרָא לִבְנֵי עִירוֹ וְאָמַר לָהֶם, עַד עַכְשָׁיו הָיִיתִי מְשַׁמֵּשׁ אֶתְכֶם, מֵעַתָּה זָקֵן אֲנִי בַּחֲרוּ לָכֶם כֹּמֶר אַחֵר, עָמַד וְהוֹצִיא כְּלֵי תַּשְׁמִישֵׁי עֲבוֹדַת כּוֹכָבִים וְנָתַן לָהֶם הַכֹּל, עָמְדוּ וְנִדּוּהוּ שֶׁלֹא יִזְדַּקֵּק לוֹ אָדָם וְלֹא יַעֲשׂוּ לוֹ מְלָאכָה וְלֹא יִרְעוּ אֶת צֹאנוֹ, וּבִקֵּשׁ מִן הָרוֹעִים לִרְעוֹת לוֹ אֶת צֹאנוֹ וְלֹא קִבְּלוּ, לְפִיכָךְ הוֹצִיא בְּנוֹתָיו. וַתָּבֹאנָה וַתִּדְלֶנָה, מְלַמֵּד שֶׁהָיוּ מַקְדִּימוֹת לָבוֹא מִפְּנֵי פַּחַד הָרוֹעִים. וַיָּבֹאוּ הָרֹעִים וַיְגָרֲשׁוּם, אֶפְשָׁר הוּא כֹּהֵן מִדְיָן וְהָרוֹעִים מְגָרְשִׁים בְּנוֹתָיו, אֶלָא לְלַמֶּדְךָ שֶׁנִּדּוּהוּ וְגֵרְשׁוּ בְּנוֹתָיו כְּאִשָּׁה גְרוּשָׁה, כְּמָה דְאַתְּ אָמַר (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם, וַיָּקָם משֶׁה וַיּוֹשִׁיעָן, מְלַמֵּד שֶׁיָּשַׁב לָהֶם בַּדִּין, אָמַר דֶּרֶךְ אֲנָשִׁים דּוֹלִים וְנָשִׁים מַשְׁקוֹת, וְכָאן נָשִׁים דּוֹלוֹת וַאֲנָשִׁים מַשְׁקִים. וַיַּצִּילָן לֹא נֶאֱמַר אֶלָּא וַיּוֹשִׁיעָן, רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר דָּבָר שֶׁל גִּלּוּי עֲרָיוֹת בָּאוּ לַעֲשׂוֹת עִמָּהֶן וְעָמַד משֶׁה וְהוֹשִׁיעָן, נֶאֱמַר כָּאן וַיּוֹשִׁיעָן, וְנֶאֱמַר לְהַלָּן (דברים כב, כז): צָעֲקָה הַנַּעֲרָה הַמְּאֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ, מַה לְּהַלָּן גִּלּוּי עֲרָיוֹת אַף כָּאן גִּלּוּי עֲרָיוֹת. רַבָּנָן אָמְרֵי, מְלַמֵּד שֶׁהִשְׁלִיכוּ אוֹתָן לַמַּיִם וְהוֹצִיאָן משֶׁה, וְאֵין וַיּוֹשִׁיעָן אֶלָּא לָשׁוֹן הַצָּלַת מַיִם, שֶׁנֶּאֱמַר (תהלים סט, ב): הוֹשִׁיעֵנִי אֱלֹהִים כִּי בָאוּ מַיִם עַד נָפֶשׁ. וַיַּשְׁק אֶת צֹאנָם, מְלַמֵּד שֶׁדָּלָה משֶׁה לָהֶם וְהִשְׁקָה אֶת צֹאנָם כְּשֵׁם שֶׁעָשָׂה יַעֲקֹב לְרָחֵל. וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן, זֶה יִתְרוֹ, וְלָמָּה נִקְרָא שְׁמוֹ רְעוּאֵל, שֶׁנַּעֲשָׂה רֵעַ לָאֵל. וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא, מִכָּאן אַתָּה לָמֵד שֶׁכָּל הַיָּמִים בָּאַחֲרוֹנָה הָיוּ בָּאוֹת. וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים, וְכִי מִצְרִי הָיָה משֶׁה, אֶלָּא לְבוּשׁוֹ מִצְרִי, וְהוּא עִבְרִי. דָּבָר אַחֵר אִישׁ מִצְרִי, מָשָׁל לְאֶחָד שֶׁנְּשָׁכוֹ הֶעָרוֹד וְהָיָה רָץ לִתֵּן רַגְלָיו בְּמַיִם, נְתָנָן לַנָּהָר וְרָאָה תִּינוֹק אֶחָד שֶׁהוּא שׁוֹקֵעַ בַּמַּיִם, וְשָׁלַח יָדוֹ וְהִצִּילוֹ. אָמַר לוֹ הַתִּינוֹק אִילּוּלֵי אַתָּה כְּבָר הָיִיתִי מֵת. אָמַר לוֹ לֹא אֲנִי הִצַּלְתִּיךָ אֶלָּא הֶעָרוֹד שֶׁנְּשָׁכַנִּי וּבָרַחְתִּי הֵימֶנּוּ, הוּא הִצִּילֶךָ. כָּךְ אָמְרוּ בְּנוֹת יִתְרוֹ לְמשֶׁה, יִישַׁר כֹּחֲךָ שֶׁהִצַּלְתָּנוּ מִיַּד הָרוֹעִים, אָמַר לָהֶם משֶׁה אוֹתוֹ מִצְרִי שֶׁהָרַגְתִּי הוּא הִצִּיל אֶתְכֶם, וּלְכָךְ אָמְרוּ לַאֲבִיהֶן אִישׁ מִצְרִי, כְּלוֹמַר מִי גָרַם לָזֶה שֶׁיָּבוֹא אֶצְלֵנוּ, אִישׁ מִצְרִי שֶׁהָרַג. דָּלֹה דָלָה, דְּלִיָּה אַחַת דָּלָה, וְהִשְׁקָה אֶת כָּל הַצֹּאן שֶׁהָיוּ שָׁם וְנִתְבָּרְכוּ הַמַּיִם עַל יָדוֹ, הֲדָא הוּא דִכְתִיב: וַיַּשְׁק אֶת הַצֹּאן, צֹאנֵנוּ לֹא נֶאֱמַר אֶלָּא הַצֹּאן, שֶׁאַף צֹאן הָרוֹעִים הִשְׁקָה, וּמָה לָנוּ, שֶׁאַף לָנוּ דָּלָה, שֶׁהָרוֹעִים הִשְׁלִיכוּנוּ לַמַּיִם וְהוּא הוֹצִיאָנוּ. וַיֹּאמֶר אֶל בְּנֹתָיו וְאַיּוֹ וגו', אָמַר לָהֶם סִימָן שֶׁאַתֶּן אוֹמְרוֹת שֶׁדָּלָה וְהִשְׁקָה אֶת כָּל הַצֹּאן, זֶה מִבְּנֵי בָנָיו שֶׁל יַעֲקֹב שֶׁעָמַד עַל הַבְּאֵר וְהַבְּאֵר מִתְבָּרֶכֶת בִּשְׁבִילוֹ, לָמָּה זֶה עֲזַבְתֶּן אֶת הָאִישׁ וגו', שֶׁמָּא יִשָֹּׂא אַחַת מִכֶּם, וְאֵין אֲכִילַת לֶחֶם הָאָמוּר כָּאן אֶלָּא אִשָּׁה, וְדוֹמֶה לוֹ (בראשית לט, ו): כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל. מִיָּד רָצְתָה צִפֹּרָה אַחֲרָיו כְּצִפּוֹר וְהֵבִיאָה אוֹתוֹ, וְלָמָּה נִקְרָא שְׁמָהּ צִפֹּרָה, שֶׁטִּהֲרָה הַבַּיִת כְּצִפּוֹר.",
    "en": "“He settled in the land of Midyan, and sat alongside the well.” He learned the way of the patriarchs. Three were paired with their mates at the well; Isaac, Jacob, and Moses. Regarding Isaac, it is written: “Isaac came from going to Be’er [laḥai ro’i]” (Genesis 24:62). Moreover, Rebecca met Eliezer near the spring. Jacob, “he saw, and behold, there was a well in the field” (Genesis 29:2); Moses, “and he sat alongside the well.” “The priest of Midian had seven daughters; they came and they drew water and filled the troughs to give their father’s flock to drink” (Exodus 2:16). “The priest of Midian had seven daughters.” But doesn’t the Holy One blessed be He hate idol worship, and yet He provided Moses haven with an idol worshipper? Rather, our Rabbis said: Yitro was a priest for idol worship and he saw that it lacked substance, and he scorned it, and he thought about repenting before Moses arrived. He called the residents of his city and said: ‘Until now, I have served you. Now I am old; choose another priest.’ He arose and removed the service vessels of idol worship and gave them all to them. They arose and ostracized him so that no one should have ties with him, no one should perform labor for him, and no one should herd his flocks. He asked the shepherds to herd his flocks for him, but they did not agree; therefore, he sent his daughters out. “They came and they drew.” It teaches that they would arrive early due to fear of the shepherds. “The shepherds came and drove them away; Moses rose and rescued them and gave their flocks to drink” (Genesis 2:17). “The shepherds came and drove them away.” Is it possible that he was the priest of Midyan and the shepherds were driving away his daughters? Rather, it teaches you that they ostracized him and drove away his daughters like a divorced woman, like you say: “He drove out the man” (Genesis 3:24). “Moses rose and rescued them.” This teaches that he sat in judgment regarding them. He said: Typically, men draw the water and women give the flocks to drink, while here, women draw and men give the flocks to drink. It does not say “he saved them [vayatzilan],” but rather, “he rescued them [vayoshian].” Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: They came to engage with them in a matter of forbidden sexual relations; here it is stated: “Moses rose and rescued them ,” and there it is stated: “The betrothed young woman screamed, and there was no one to rescue her” (Deuteronomy 22:27). Just as there, it is referring to forbidden sexual relations, here too it is referring to forbidden sexual relations. The Rabbis say: This teaches that they cast them into the water and Moses saved them. Vayoshian is nothing other than an expression of saving from water, as it is stated: “Rescue me God, as the water has reached my soul” (Psalms 69:2). “And gave their flocks to drink.” This teaches that Moses drew water for them and gave their flocks to drink, just as Jacob did for Rachel. “They came to their father Reuel. He said: Why were you quick to come today?” (Exodus 2:18). “They came to their father Reuel.” This is Yitro. Why is he named Reuel? It is because he became a companion to God. “He said: Why were you quick to come today?” From here you learn that on all days they would come last. “They said: An Egyptian man saved us from the shepherds and also drew water for us and gave the flock to drink” (Exodus 2:19). “They said: An Egyptian man saved us from the shepherds.” Was Moses an Egyptian? Rather, his garb was Egyptian, but he was a Hebrew. Alternatively, “an Egyptian man,” this is analogous to one who was bitten by a deadly snake and was running to put his legs in water. He placed them in the river and saw a certain child sinking in the water, and he extended his hand and saved him. The child said to him: ‘Were it not for you, I would have died.’ He said to him: ‘It is not I who saved you, but rather, the deadly snake that bit me and I fled from it; it saved you.’ Similarly, Yitro’s daughters said to Moses: ‘Well done that you saved us from the shepherds.’ Moses said to them: ‘That Egyptian whom I killed, he saved you.’ That is why they said to their father, “an Egyptian man saved us,” in other words: Who caused this one to come to us? It is the Egyptian man whom he killed. “Drew water [dalo dala],” he drew one drawing of water and gave water to all the flocks to drink, and the water was blessed for his sake. That is what is written: “and gave the flock to drink.” Our flock is not written, but rather “the flock,” as he gave even the flocks of the shepherds to drink. What then is “for us”? It means that he drew us out, too, as the shepherds cast us into the water and he took us out. “He said to his daughters: Where is he? Why did you leave the man? Call him so that he will eat bread” (Exodus 2:20). “He said to his daughters: Where is he?” He said to them: ‘The fact that you say that he drew water and gave water to all the flocks is an indicator that he is one of the descendants of Jacob who stood at the well and the water was blessed for his sake.’ “Why did you leave the man? [Call him so that he will eat bread],” – perhaps he will marry one of you. The eating of bread mentioned here refers to nothing other than a wife, similar to: “Except for the bread that he eats” (Genesis 39:6). Immediately, Tzipora ran after him like a bird [tzipor] and brought him. Why was she named Tzipora? It is because she purified the house like a bird.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:33",
    "he": "וַיּוֹאֶל משֶׁה, רַבִּי יְהוּדָה אוֹמֵר שֶׁנִּשְׁבַּע לוֹ, וְאֵין וַיּוֹאֶל אֶלָּא לְשׁוֹן שְׁבוּעָה, שֶׁנֶּאֱמַר (שמואל א יד, כד): וַיֹּאֶל שָׁאוּל אֶת הָעָם, וְלָמָּה הִשְׁבִּיעוֹ, אָמַר לוֹ יוֹדֵעַ אֲנִי שֶׁיַּעֲקֹב אֲבִיכֶם כְּשֶׁנָּתַן לוֹ לָבָן בְּנוֹתָיו, נְטָלָן וְהָלַךְ לוֹ חוּץ מִדַּעְתּוֹ, שֶׁמָּא אִם אֶתֵּן לְךָ אֶת בִּתִּי אַתָּה עוֹשֶׂה לִי כָּךְ. מִיָּד נִשְׁבַּע לוֹ וְנָתַן לוֹ אֶת צִפֹּרָה, וְרַבִּי נְחֶמְיָה אָמַר קִבֵּל עָלָיו לָלוּן עִמּוֹ, וְאֵין וַיּוֹאֶל אֶלָּא לְשׁוֹן לִינָה, שֶׁנֶּאֱמַר (שופטים יט, ו): הוֹאֶל נָא וְלִין. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ קִבֵּל עָלָיו לִרְעוֹת אֶת צֹאנוֹ, וְאֵין וַיּוֹאֶל אֶלָּא לְשׁוֹן הַתְחָלָה, כֵּיוָן שֶׁנָּשָׂא בִּתּוֹ הִתְחִיל וְקִבֵּל עָלָיו לִרְעוֹת אֶת צֹאנוֹ, וַתֵּלֶד בֵּן וַיִּקְרָא אֶת שְׁמוֹ גֵּרְשֹׁם, דֶּרֶךְ הַצַּדִּיקִים לָשׂוּם שֵׁם לִבְנֵיהֶם לְעִנְיַן הַמְאֹרָע, בְּיוֹסֵף מַהוּ אוֹמֵר (בראשית מא, נא נב): וַיִּקְרָא שֵׁם הַבְּכוֹר מְנַשֶּׁה, וְאֶת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם, כְּדֵי לְהַזְכִּיר אֶת הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ. אַף משֶׁה קָרָא שֵׁם בְּנוֹ גֵּרְשֹׁם עַל הַנֵּס שֶׁעָשָׂה לוֹ ה', שֶׁגֵּר הָיָה בְּאֶרֶץ נָכְרִיָּה וְהִצְלִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִשָּׁם.",
    "en": "“Moses decided to dwell with the man, and he gave his daughter Tzipora to Moses” (Exodus 2:21). “Moses decided [vayoel]” – Rabbi Yehuda says that he took an oath to him, as vayoel is nothing other than an expression of an oath, as it is stated: “Saul administered an oath [vayoel] to the people” (I Samuel 14:24). Why did he administer an oath to him? He said to him: ‘I know that Jacob your ancestor, when Lavan gave him his daughters, he took them and left without [Lavan’s] knowledge. Perhaps, if I give you my daughter you will do the same to me.’ Immediately, [Moses] took an oath to him, and [Yitro] gave him Tzipora. Rabbi Neḥemya said: He accepted upon himself to stay the night with him, as vayoel is nothing other than an expression of staying the night, as it is stated: “Please agree [hoel] and stay the night” (Judges 19:6). Our Rabbis, of blessed memory, said that he accepted upon himself to herd his flocks, as vayoel is nothing other than an expression of beginning. When he married his daughter, he began and accepted upon himself to herd his flocks. “She bore a son and he named him Gershom because he said: I was a stranger [ger] in a foreign land” (Exodus 2:22). “She bore a son and he named him Gershom.” It is the way of the righteous to name their sons after an event. In Joseph’s regard what does it say? “He named the firstborn Manasseh…and the second he named Ephraim” (Genesis 41:51–52), in order to recall the miracles that the Holy One blessed be He performed on his behalf. Moses, too, named his son Gershom after the miracle that the Lord performed on his behalf; that he was a stranger in a foreign land, and the Holy One blessed be He brought him success there.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:34",
    "he": "וַיְהִי בַיָּמִים הָרַבִּים הָהֵם, יָמִים שֶׁל צַעַר הָיוּ, לְפִיכָךְ קוֹרֵא אוֹתָן רַבִּים. וּדְכַוָּתָהּ (ויקרא טו, כה): וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים, לְפִי שֶׁהָיוּ שֶׁל צַעַר, קוֹרֵא אוֹתָן רַבִּים, וַיָּמָת מֶלֶךְ מִצְרַיִם, שֶׁנִּצְטָרַע וְהַמְצֹרָע חָשׁוּב כְּמֵת, שֶׁנֶּאֱמַר (במדבר יב, יב): אַל נָא תְהִי כַּמֵּת, וְאוֹמֵר (ישעיה ו, א): בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ, וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל, לָמָּה נִתְאַנְּחוּ, לְפִי שֶׁאָמְרוּ חַרְטֻמֵּי מִצְרַיִם אֵין לְךָ רְפוּאָה אִם לֹא נִשְׁחֹט מִקְטַנֵּי יִשְׂרָאֵל מֵאָה וַחֲמִשִּׁים בָּעֶרֶב וּמֵאָה וַחֲמִשִּׁים בַּבֹּקֶר, וּרְחַץ בִּדְמֵיהֶם שְׁתֵּי פְּעָמִים בַּיּוֹם כֵּיוָן שֶׁשָּׁמְעוּ יִשְׂרָאֵל גְּזֵרָה קָשָׁה, הִתְחִילוּ מִתְאַנְחִים וְקוֹנְנִים. וְאֵין וַיִּזְעָקוּ אֶלָּא לְשׁוֹן קִינָה, כְּדִכְתִיב (יחזקאל כא, יז): זְעַק וְהֵילֵל בֶּן אָדָם. וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים, אֵינוֹ אוֹמֵר צַעֲקָתָם אֶלָּא שַׁוְעָתָם, כְּמָה דְתֵימָא (איוב כד, יב): וְנֶפֶשׁ חֲלָלִים תְּשַׁוֵּעַ. וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם, נַאֲקַת הַחֲלָלִים, כְּמָה דְתֵימָא (יחזקאל ל, כד): וְנָאַק נַאֲקוֹת חָלָל, וּכְמָה דְתֵימָא (איוב כד, יב): מֵעִיר מְתִים יִנְאָקוּ. וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ, וְלֹא הָיוּ רְאוּיִן יִשְׂרָאֵל לְהִנָּצֵל לְפִי שֶׁהָיוּ רְשָׁעִים, אֶלָּא בִּזְכוּת אָבוֹת נִגְאָלוּ, הֲדָא הוּא דִכְתִיב וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, נַעֲשָׂה לָהֶם נֵס וְנִתְרַפֵּא מִצָּרַעְתּוֹ.",
    "en": "“It was during those many days that the king of Egypt died and the children of Israel sighed due to the work, and they cried out. Their plea rose to God due to the work” (Exodus 2:23). “It was during those many days.” They were days of suffering; therefore, it calls them many. Similarly, “and a woman, if her flow of blood shall flow many days” (Leviticus 15:25); because they are days of suffering, it calls them many. “The king of Egypt died.” He was afflicted with leprosy, and a leper is considered as dead, as it is stated: “Let her not be like a corpse” (Numbers 12:12), and it says: “It was during the year of the death of King Uzziahu” (Isaiah 6:1). “The children of Israel sighed [due to the work, and they cried out [vayizaku]].” Why did they sigh? It is because the magicians of Egypt said [to Pharaoh]: ‘Your only cure is to slaughter from among the Israelite young, one hundred and fifty in the evening and one hundred and fifty in the morning, and bathe in their blood twice a day.’ When Israel heard the harsh decree, they began groaning and lamenting. Vayizaku is nothing other than a term denoting lamentation, as it is written: “Cry out [ze’ak] and lament, son of man” (Ezekiel 21:17). “Their plea [shavatam] rose to God.” It does not say “their outcry [tza’akatam],” but rather, their plea [shavatam], as it is stated: “And the souls of the dead plead [teshave’a]” (Job 24:12). “God heard their moaning and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). “God heard their moaning [na’akatam],” the moaning of the slain, as it is said: “He will moan [vena’ak] the moans of the slain” (Ezekiel 30:24), and as it is said: “They moan [yinaku] from a populated [metim] city” (Job 24:12). “God remembered His covenant.” Israel was not worthy of being saved, because they were wicked, but they were redeemed because of the merit of the patriarchs. That is what is written: “God remembered His covenant.” Our Rabbis, of blessed memory, say: A miracle was performed on their behalf and [Pharaoh] was cured from his leprosy.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:35",
    "he": "וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל, כְּמָה דְּתֵימָא (שמות ג, ז): רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי. וַיֵּדַע אֱלֹהִים (שמות ג, ז): כִּי יָדַעְתִּי אֶת מַכְאֹבָיו. דָּבָר אַחֵר, וַיַּרְא אֱלֹהִים, שֶׁלֹא הָיָה בְּיָדָם מַעֲשִׂים טוֹבִים שֶׁיִּגָּאֲלוּ בִּשְׁבִילָם, וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי יְחֶזְקֵאל (יחזקאל טז, ז): רְבָבָה כְּצֶמַח הַשָֹּׂדֶה נְתַתִּיךְ לֹא הָיָה צֹרֶךְ לוֹמַר אֶלָּא: וּשְׂעָרֵךְ צִמֵּחַ, וְאַחַר כָּךְ: שָׁדַיִם נָכֹנוּ, שֶׁקֹּדֶם בָּא סִימָן הַתַּחְתּוֹן מִן הָעֶלְיוֹן, אֶלָּא מַהוּ שָׁדַיִם נָכֹנוּ, זֶה משֶׁה וְאַהֲרֹן שֶׁהָיוּ נְכוֹנִים לְגָאֳלָם, דִּכְתִיב (שיר השירים ד, ה): שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים. וּשְׂעָרֵךְ צִמֵּחַ, הִגִּיעַ הַקֵּץ שֶׁל גְּאֻלָּה. וְאַתְּ עֵרֹם וְעֶרְיָה, בְּלֹא מַעֲשִׂים טוֹבִים, לְכָךְ נֶאֱמַר: וַיַּרְא אֱלֹהִים, שֶׁאֵין בְּיָדָם מַעֲשִׂים לִגָּאֵל בָּהֶן.",
    "en": "“God saw the children of Israel, and God knew” (Exodus 2:25). “God saw the children of Israel,” as it is stated: “I have seen the affliction of My people” (Exodus 3:7). “And God knew” (Exodus 2:25); “as I know its pains” (Exodus 3:7). Alternatively, “God saw” that they did not have good deeds for which their redemption would be warranted. Likewise, it is explicated by Ezekiel: “I rendered you as numerous as the plants of the field [and you increased and grew, and you came to great beauty: Breasts developed and your hair grew, but you were naked and bare]” (Ezekiel 16:7). It should have said “and your hair grew” and only then “breasts developed,” as the lower sign of puberty precedes the upper one. Rather, what is “breasts developed [nakhonu]”? These are Moses and Aaron, who were prepared [nekhonim] to redeem them, as it is written: “Your two breasts are like two fawns” (Song of Songs 4:5). “And your hair grew,” the time of the redemption has arrived. “But you were naked and bare,” bereft of good deeds; therefore, it states: “God saw” that they did not have any good deeds for which their redemption would be warranted.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.1:36",
    "he": "וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים, יָדַע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָלָיו לְגָאֳלָם לְמַעַן שְׁמוֹ בַּעֲבוּר הַבְּרִית שֶׁכָּרַת עִם הָאָבוֹת, וְכֵן הוּא אוֹמֵר (שמות ב, כד): וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ, וְכָךְ הוּא אוֹמֵר עַל יְדֵי יְחֶזְקֵאל (יחזקאל כ, ט): וָאַעַשׂ לְמַעַן שְׁמִי. דָּבָר אַחֵר, וַיַּרְא אֱלֹהִים, אָמַר רֵישׁ לָקִישׁ, שֶׁרָאָה שֶׁהֵן עֲתִידִין לְהַמְרוֹת עַל יַם סוּף, דִּכְתִיב (תהלים קו, ז): וַיַּמְּרוּ עַל יָם בְּיַם סוּף. וַיֵּדַע אֱלֹהִים, יָדַע שֶׁהֵן עֲתִידִין לוֹמַר (שמות טו, ב): זֶה אֵלִי. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, רָאָה שֶׁעֲתִידִין לוֹמַר (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. וַיֵּדַע אֱלֹהִים, שֶׁעֲתִידִים לְהַקְדִּים נַעֲשֶׂה לְנִשְׁמָע. וְרַבָּנָן אָמְרֵי וַיַּרְא אֱלֹהִים, שֶׁעָשׂוּ תְּשׁוּבָה הַבֵּינוֹנִים, וְגַם הָרְשָׁעִים הִרְהֲרוּ לַעֲשׂוֹת תְּשׁוּבָה, דִּכְתִיב (שיר השירים ב, יג): הַתְּאֵנָה חָנְטָה פַגֶּיהָ. וַיֵּדַע אֱלֹהִים, שֶׁאֲפִלּוּ אֶחָד בַּחֲבֵרוֹ לֹא הָיָה יוֹדֵעַ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ, וְזֶה מְכַוֵּן אֶת לִבּוֹ וְזֶה מְכַוֵּן אֶת לִבּוֹ וְעוֹשִׂין תְּשׁוּבָה, וְאַף עַל פִּי שֶׁעָשׂוּ תְּשׁוּבָה, לֹא יָצְאוּ מִשָּׁם אִלְמָלֵא זְכוּת הָאָבוֹת, מִפְּנֵי שֶׁמִּדַּת הַדִּין מְקַטְרֶגֶת עֲלֵיהֶן עַל הָעֵגֶל שֶׁהָיוּ עֲתִידִין לַעֲשׂוֹת, וְעַל זֶה נֶאֱמַר (שמות יב, כב): וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב, כְּנֶגֶד שֶׁהִשְׁפִּילוּ עַצְמָן לַעֲשׂוֹת תְּשׁוּבָה כָּאֵזוֹב. (שמות יב, כב): וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסָּף, בִּזְכוּת הַתּוֹרָה שֶׁעֲתִידִין לְקַבֵּל, דִּכְתִיב בְּמַתַּן תּוֹרָה (שמות כד, ח): וַיִּקַּח משֶׁה אֶת הַדָּם, וּכְתִיב (שמות יב, כב): וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף, שֶׁאַבְרָהָם גָּדוֹל בַּגֵּרִים, וּכְשֵׁם שֶׁהַמַּשְׁקוֹף גָּבוֹהַּ כָּךְ הָיָה גָּדוֹל שֶׁבָּאָבוֹת. (שמות יב, כב): וְאֶל שְׁתֵּי הַמְזוּזֹת, בִּזְכוּת יִצְחָק וְיַעֲקֹב, לְלַמֶּדְךָ שֶׁבִּזְכוּת כָּל אֵלּוּ יָצָאוּ. דָּבָר אַחֵר, וַיַּרְא אֱלֹהִים, פְּרִישׁוּת שֶׁבֵּינֵיהֶם. וַיֵּדַע אֱלֹהִים, יָדַע שֶׁקָּרַב הַזְּמַן שֶׁאָמַר לְאַבְרָהָם, וְנִגְלָה עַל משֶׁה לְהוֹדִיעוֹ כְּשֶׁהָיָה רוֹעֶה:",
    "en": "“God saw the children of Israel, and God knew.” The Holy One blessed be He knew that it was incumbent upon Him to redeem them for the sake of His name, and because of the covenant that he made with the patriarchs. Likewise it says: “God remembered His covenant” (Exodus 2:24). And that is what He said by means of Ezekiel: “But I acted for the sake of My name” (Ezekiel 20:9). Alternatively, “God saw,” – Reish Lakish said that He saw that they were destined to be defiant at the Red Sea, as it is written: “They were defiant at the Red Sea” (Psalms 106:7). “And God knew,” He knew that they were destined to say: “This is my God” (Exodus 15:2). Rabbi Yehoshua ben Levi said: He saw that they were destined to say: “This is your god, Israel” (Exodus 32:4). “And God knew” that they were destined to say “we will do” before “we will listen.” The Rabbis say: “God saw” that the mediocre people repented, and even the wicked contemplated repenting, as it is written: “The fig tree developed its unripe figs” (Song of Songs 2:13). “And God knew” [indicates] that one did not even know about another; only the Holy One blessed be He knew. This one was focusing his heart, and that one was focusing his heart, and they were repenting. But even though they repented, were it not for the merit of the patriarchs, they would not have emerged from there, because the attribute of justice was denouncing them because of the calf that they were destined to craft. Regarding this, it is written: “You shall take a bundle of hyssop” (Exodus 12:22), because they lowered themselves like a hyssop, to repent. “And dip it into the blood that is in the basin,” (ibid.), due to the merit of the Torah that they were destined to receive, as it is written at the revelation at Sinai: “Moses took the blood” (Exodus 24:8). And it is written: “And touch the lintel” (Exodus 12:22), as Abraham was the greatest of the converts; just as the lintel is high, so too, he was the greatest of the patriarchs; “and the two doorposts” (ibid.), in the merit of Isaac and Jacob, to teach you that it was due to the merit of all of them [the patriarchs] that they emerged. Alternatively, “God saw” the forced separation between them. “And God knew” that the time that He said to Abraham was approaching, and He appeared to Moses to inform him, while he was herding the flocks.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.2:1",
    "he": "וּמשֶׁה הָיָה, הֲדָא הוּא דִכְתִיב (תהלים קג, ז): יוֹדִיעַ דְּרָכָיו לְמשֶׁה לִבְנֵי יִשְׂרָאֵל עֲלִילוֹתָיו, בָּשָׂר וָדָם מִדּוֹתָיו וַעֲלִילוֹתָיו מְעֻוָּתוֹת הֵן, שֶׁנֶּאֱמַר (דברים כב, יד): וְשָׂם לָהּ עֲלִילֹת דְּבָרִים, אֲבָל מִדּוֹתָיו וַעֲלִילוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא רַחְמָנִיּוֹת הֵן, שֶׁנֶּאֱמַר (תהלים קג, ח): רַחוּם וְחַנּוּן ה'. וְאוֹתָן מִדּוֹת הוֹדִיעַ לְמשֶׁה, בְּשָׁעָה שֶׁאָמַר לוֹ (שמות לג, יג): הוֹדִיעֵנִי נָא אֶת דְּרָכֶךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות לג, יט): וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, הֱוֵי: רַחוּם וְחַנּוּן ה', יוֹדִיעַ דְּרָכָיו לְמשֶׁה, שֶׁהוֹדִיעַ דֶּרֶךְ הַקֵּץ לְמשֶׁה, שֶׁנֶּאֱמַר: וּמשֶׁה הָיָה רֹעֶה. לִבְנֵי יִשְׂרָאֵל עֲלִילוֹתָיו, שֶׁעָשָׂה עֲלִילוֹת בְּמִצְרַיִם כְּדֵי שֶׁיְסַפְּרוּ יִשְׂרָאֵל עֲלִילוֹתָיו שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמִצְרַיִם, הֲדָא הוּא דִכְתִיב (שמות י, ב): וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ, רַחוּם, שֶׁרִחֵם עַל יִשְׂרָאֵל וְלֹא נָגְעוּ בָהֶן הַמַּכּוֹת. וְחַנּוּן, שֶׁנָּתַן חֵן הָעָם בְּעֵינֵי מִצְרָיִם. (תהלים פו, טו): אֶרֶךְ אַפַּיִם, שֶׁהֶאֱרִיךְ אַף עִמָּהֶם, שֶׁהוּא מַטֶּה כְּלַפֵּי חֶסֶד, וְנִסְתַּכֵּל בַּטּוֹב וְלֹא בָרַע שֶׁהָיוּ עֲתִידִים לַעֲשׂוֹת.",
    "en": "“Moses was herding the flock of his father-in-law Yitro, the priest of Midyan, and he led the flock into the wilderness, and he arrived at the mountain of God, to Ḥorev” (Exodus 3:1). “Moses was” – that is what is written: “He makes known to Moses His ways, His deeds [alilotav] to the children of Israel” (Psalms 103:7). The attributes and deeds of flesh and blood are distorted, as it is stated: “He pressed false charges against her” (Deuteronomy 22:14). However, the attributes and deeds of the Holy One blessed be He are merciful, as it is stated: “The Lord is compassionate and gracious” (Psalms 103:8). He made known to Moses those attributes at the moment that he [Moses] said to Him: “Please make known to me Your ways” (Exodus 33:13). The Holy One blessed be He said to him: “I will be gracious to whom I will be gracious” (Exodus 33:19). That is, “the Lord is compassionate and gracious.” “He makes known to Moses His ways…” – He made known to Moses the path to the culmination [the redemption], as it is stated: “Moses was herding.” “…His deeds [alilotav] to the children of Israel” – He performed His deeds in Egypt so that Israel would relate the deeds that the Holy One blessed be He did to Egypt. That is what is written: “So that you relate in the ears of your sons […what I wrought [hitallalti] upon Egypt]” (Exodus 10:2). “Compassionate” – He had compassion on Israel and the plagues did not touch them. “And gracious” – that they found grace in the eyes of Egypt. “Forbearing” (Psalms 103:8) – He was forbearing with them, as He tilts the scales in favor of kindness, and He looked to the good and not to the evil that they were destined to perform.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.2:2",
    "he": "וּמשֶׁה הָיָה רֹעֶה, הֲדָא הוּא דִכְתִיב (חבקוק ב, כ): וַה' בְּהֵיכַל קָדְשׁוֹ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן עַד שֶׁלֹא חָרַב בֵּית הַמִּקְדָּשׁ הָיְתָה שְׁכִינָה שׁוֹרָה בְּתוֹכוֹ, שֶׁנֶּאֱמַר (תהלים יא, ד): ה' בְּהֵיכַל קָדְשׁוֹ, וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ נִסְתַּלְּקָה הַשְּׁכִינָה לַשָּׁמַיִם, שֶׁנֶּאֱמַר (תהלים קג, יט): ה' בַּשָּׁמַיִם הֵכִין כִּסְאוֹ. רַבִּי אֶלְעָזָר אוֹמֵר לֹא זָזָה הַשְּׁכִינָה מִתּוֹךְ הַהֵיכָל, שֶׁנֶּאֱמַר (דברי הימים ב ז, טז): וְהָיוּ עֵינַי וְלִבִּי שָׁם וגו'. וְכֵן הוּא אוֹמֵר (תהלים ג, ה): קוֹלִי אֶל ה' אֶקְרָא וַיַּעֲנֵנִי מֵהַר קָדְשׁוֹ סֶלָּה, אַף עַל פִּי שֶׁהוּא חָרֵב הֲרֵי הוּא בִּקְדֻשָּׁתוֹ, בּוֹא וּרְאֵה מַה כּוֹרֶשׁ אוֹמֵר (עזרא א, ג): הוּא הָאֱלֹהִים אֲשֶׁר בִּיְרוּשָׁלָיִם, אָמַר לָהֶן אַף עַל פִּי שֶׁהוּא חָרֵב הָאֱלֹהִים אֵינוֹ זָז מִשָּׁם. אָמַר רַב אַחָא, לְעוֹלָם אֵין הַשְּׁכִינָה זָזָה מִכֹּתֶל מַעֲרָבִי, שֶׁנֶּאֱמַר (שיר השירים ב, ט): הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, וּכְתִיב (תהלים יא, ד): עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם, אָמַר רַבִּי יַנַּאי אַף עַל פִּי שֶׁשְּׁכִינָתוֹ בַּשָּׁמַיִם עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וּבָנָה בוֹ מִגְדָּל גָּבוֹהַּ וְצִוָּה הַמֶּלֶךְ שֶׁיִּתְּנוּ לְתוֹכוֹ פּוֹעֲלִים שֶׁיִּהְיוּ עוֹסְקִים בִּמְלַאכְתּוֹ, אָמַר הַמֶּלֶךְ כָּל מִי שֶׁמִּתְכַּשֵּׁר בִּמְלַאכְתּוֹ יִטֹּל שְׂכָרוֹ מִשָּׁלֵם, וְכָל מִי שֶׁמִּתְעַצֵּל בִּמְלַאכְתּוֹ יִנָּתֵן בְּדִימוֹס. הַמֶּלֶךְ, זֶה מַלְכֵי הַמְּלָכִים, וְהַפַּרְדֵּס, זֶה הָעוֹלָם שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּתוֹכוֹ לִשְׁמֹר הַתּוֹרָה, וְהִתְנָה עִמָּהֶם וְאָמַר, מִי שֶׁהוּא שׁוֹמֵר אֶת הַתּוֹרָה הֲרֵי גַּן עֵדֶן לְפָנָיו, וּמִי שֶׁאֵינוֹ מְשַׁמְּרָהּ, הֲרֵי גֵּיהִנֹּם. אַף הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי שֶׁהוּא נִרְאֶה כִּמְסַלֵּק שְׁכִינָתוֹ מִבֵּית הַמִּקְדָּשׁ, עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם, וּלְמִי בּוֹחֵן, לַצַּדִּיק, שֶׁנֶּאֱמַר (תהלים יא, ה): ה' צַדִּיק יִבְחָן, [במה הוא בוחנו], בְּמִרְעֵה צֹאן. בָּדַק לְדָוִד בַּצֹּאן וּמְצָאוֹ רוֹעֶה יָפֶה, שֶׁנֶּאֱמַר (תהלים עח, ע): וַיִּקָּחֵהוּ מִמִּכְלְאֹת צֹאן, מַהוּ מִמִּכְלְאֹת צֹאן, כְּמוֹ (בראשית ח, ב): וַיִּכָּלֵא הַגֶּשֶׁם, הָיָה מוֹנֵעַ הַגְּדוֹלִים מִפְּנֵי הַקְּטַנִּים, וְהָיָה מוֹצִיא הַקְּטַנִּים לִרְעוֹת, כְּדֵי שֶׁיִּרְעוּ עֵשֶׂב הָרַךְ, וְאַחַר כָּךְ מוֹצִיא הַזְּקֵנִים כְּדֵי שֶׁיִּרְעוּ עֵשֶׂב הַבֵּינוֹנִית, וְאַחַר כָּךְ מוֹצִיא הַבַּחוּרִים שֶׁיִּהְיוּ אוֹכְלִין עֵשֶׂב הַקָּשֶׁה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי שֶׁהוּא יוֹדֵעַ לִרְעוֹת הַצֹּאן אִישׁ לְפִי כֹחוֹ, יָבֹא וְיִרְעֶה בְּעַמִּי. הֲדָא הוּא דִכְתִיב (תהלים עח, עא): מֵאַחַר עָלוֹת הֱבִיאוֹ לִרְעוֹת בְּיַעֲקֹב עַמּוֹ. וְאַף משֶׁה לֹא בְחָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא בַּצֹּאן, אָמְרוּ רַבּוֹתֵינוּ, כְּשֶׁהָיָה משֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם רוֹעֶה צֹאנוֹ שֶׁל יִתְרוֹ בַּמִּדְבָּר, בָּרַח מִמֶּנּוּ גְּדִי, וְרָץ אַחֲרָיו עַד שֶׁהִגִּיעַ לַחֲסִית, כֵּיוָן שֶׁהִגִּיעַ לַחֲסִית, נִזְדַּמְּנָה לוֹ בְּרֵכָה שֶׁל מַיִם, וְעָמַד הַגְּדִי לִשְׁתּוֹת, כֵּיוָן שֶׁהִגִּיעַ משֶׁה אֶצְלוֹ, אָמַר אֲנִי לֹא הָיִיתִי יוֹדֵעַ שֶׁרָץ הָיִיתָ מִפְּנֵי צָמָא, עָיֵף אַתָּה, הִרְכִּיבוֹ עַל כְּתֵפוֹ וְהָיָה מְהַלֵּךְ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, יֵשׁ לְךָ רַחֲמִים לִנְהֹג צֹאנוֹ שֶׁל בָּשָׂר וָדָם כָּךְ חַיֶּיךָ אַתָּה תִרְעֶה צֹאנִי יִשְׂרָאֵל, הֱוֵי: וּמשֶׁה הָיָה רוֹעֶה.",
    "en": "“Moses was herding” – that is what is written: “God was in His sacred Sanctuary” (Habakkuk 2:20). Rabbi Shmuel bar Naḥman said: Until the Temple was destroyed, the Divine Presence rested in it, as it is stated: “God was in His sacred Sanctuary” (Psalms 11:4). When the Temple was destroyed, the Divine Presence removed itself to the heavens, as it is stated: “The Lord established His throne in the heavens” (Psalms 103:19). Rabbi Elazar says: The Divine Presence did not move from the Sanctuary, as it is stated: “My eyes and My heart will be there…” (II Chronicles 7:16); and likewise it says: “I will call to the Lord with my voice, and He answered me from his sacred mountain, Selah” (Psalms 3:5). Even though it is in ruins, it retains its sanctity; come and see what Cyrus says: “He is the God who is in Jerusalem” (Ezra 1:3). He [Cyrus] said to them: ‘Even though it is in ruins, God does not move from there.’ Rabbi Aḥa said: The Divine Presence never moves from the western wall, as it is stated: “Behold, he is standing behind our wall” (Song of Songs 2:9), and it is written: “His eyes behold, His eyelids assess the sons of man“ (Psalms 11:4). Rabbi Yannai said: Even though His Presence is in the heavens, “His eyes behold, His eyelids test the sons of man.” This is analogous to a king who had an orchard and built a tall tower in it; the king commanded laborers into it, to engage in his labor. The king said: Anyone who is industrious in his labor will receive his payment in full, and anyone who is indolent in his labor will be placed in prison. The king – that is the King of kings; the orchard – that is the world that the Holy One blessed be He gave to Israel in which to observe the Torah. He stipulated to them, saying: One who observes the Torah, the Garden of Eden is before him; and one who does not observe it, behold, Gehenna. Indeed, the Holy One blessed be He, although He appears to be removing His divine presence from the Temple, “His eyes behold, His eyelids test the sons of man.” Whom does he test? He tests the righteous, as it is stated: “The Lord will test the righteous” (Psalms 11:5). It is with sheepherding. He tested David with flocks and found him a fine shepherd, as it is stated: “He took him from the sheepfolds [mikhleot tzon]” (Psalms 78:70). What are mikhleot tzon? It is like: “The rain was restrained [vayikkaleh]” (Genesis 8:2). He would hold back the large ones [sheep] due to the small ones, and would take out the small ones so they could graze on the soft grass, then the old ones so they could graze on the middling grass, then he would take out the choice ones to graze on the tough grass. The Holy One blessed be He said: ‘One who knows how to herd the flocks, each according to its ability, will come and herd My people.’ That is what is written: “From the suckling ewes He brought him, to herd Jacob His people” (Psalms 78:71). Moses, too, the Holy One blessed be He tested him only with flocks. Our Rabbis say: When Moses, may he rest in peace, was herding Yitro’s flock in the wilderness, a kid fled from him. He pursued it until it reached cover. Once it reached cover, it happened upon a pool of water, and the kid stopped to drink. When Moses reached it, he said: ‘I didn’t know that you were running due to thirst. You are tired.’ He carried it on his shoulder and was walking. The Holy One blessed be He said: ‘You have the compassion to behave with the flocks belonging to flesh and blood in this manner; by your life, you will herd My flock, Israel.’ That is: “Moses was herding.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.2:3",
    "he": "דָּבָר אַחֵר, וּמשֶׁה הָיָה רֹעֶה, הֲדָא הוּא דִּכְתִיב (משלי ל, ה): כָּל אִמְרַת אֱלוֹהַּ צְרוּפָה, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן גְּדֻלָּה לָאָדָם עַד שֶׁבּוֹדְקֵהוּ בְּדָבָר קָטָן, וְאַחַר כָּךְ מַעֲלֵהוּ לִגְדֻלָּה, הֲרֵי לְךָ שְׁנֵי גְדוֹלֵי עוֹלָם שֶׁבְּדָקָן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּדָבָר קָטָן וְנִמְצְאוּ נֶאֱמָנִים וְהֶעֱלָן לִגְדֻלָּה, בָּדַק לְדָוִד בַּצֹּאן וְלֹא נְהָגָם אֶלָא בַּמִּדְבָּר לְהַרְחִיקָם מִן הַגָּזֵל, שֶׁכֵּן אֱלִיאָב אוֹמֵר לְדָוִד (שמואל א יז, כח): וְעַל מִי נָטַשְׁתָּ מְעַט הַצֹּאן הָהֵנָה בַּמִּדְבָּר, מְלַמֵּד שֶׁהָיָה דָּוִד מְקַיֵּם הַמִּשְׁנָה (גמרא בבא קמא עט-ב): אֵין מְגַדְּלִין בְּהֵמָה דַקָּה בְּאֶרֶץ יִשְׂרָאֵל. אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא נִמְצָא אַתָּה נֶאֱמָן בַּצֹּאן, בּוֹא וּרְעֵה צֹאנִי, שֶׁנֶּאֱמַר (תהלים עח, עא): מֵאַחַר עָלוֹת הֱבִיאוֹ, וְכֵן בְּמשֶׁה הוּא אוֹמֵר (שמות ג, א): וַיִּנְהַג אֶת הַצֹּאן אַחַר הַמִּדְבָּר, לְהוֹצִיאָן מִן הַגָּזֵל, וּלְקָחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִרְעוֹת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים עז, כא): נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד משֶׁה וְאַהֲרֹן.",
    "en": "Another matter, “Moses was herding” – that is what is written: “Every word of God is pure” (Proverbs 30:5); the Holy One blessed be He does not bestow greatness upon a person until He tests them with a minor matter, and only then does He elevate him to prominence. There were two preeminently great ones whom the Holy One blessed be He tested with a minor matter, and they were found trustworthy and He elevated them to prominence. He tested David with the flocks, and he led them only to the wilderness to distance them from robbery, as Eliav said to David: “With whom did you leave those few sheep in the wilderness?” (I Samuel 17:28). This teaches that David observed [the halakha cited in] the mishna (Bava Kamma 79a–79b): One may not raise a small domesticated animal in the Land of Israel. The Holy One blessed be He said to him: ‘You have been found trustworthy with the flocks, come and herd My flock,’ as it is stated: “From the suckling ewes He brought him” (Psalms 78:71). Likewise, regarding Moses it says: “He led the flock deep into the wilderness,” to remove them from theft [by grazing in fields belonging to others], and the Holy One blessed be He took him to herd Israel, as it is stated: “You led Your people like a flock in the hand of Moses and Aaron” (Psalms 77:21).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shemot Rabbah.2:4",
    "he": "דָּבָר אַחֵר, וּמשֶׁה הָיָה, כָּל מִי שֶׁכָּתוּב בּוֹ הָיָה, מְתוּקָן לְכָךְ, (בראשית ג, כב): הֵן הָאָדָם הָיָה, מְתֻקֶּנֶת הָיְתָה הַמִּיתָה לָבוֹא לָעוֹלָם, שֶׁנֶּאֱמַר (בראשית א, ב): וְחשֶׁךְ עַל פְּנֵי תְהוֹם, זוֹ מִיתָה, שֶׁמַּחְשִׁיךְ פְּנֵי הַבְּרִיּוֹת. (בראשית ג, א): וְהַנָּחָשׁ הָיָה עָרוּם, מְתֻקָּן לְפֻרְעָנֻיּוֹת הָיָה. בְּנֹחַ כְּתִיב (בראשית ו, ט): תָּמִים הָיָה, מְתֻקָּן לִגְאֻלָּה. בְּיוֹסֵף כְּתִיב (שמות א, ה): וְיוֹסֵף הָיָה, מְתֻקָּן לְפַרְנָסָה. בְּמָרְדְּכַי כְּתִיב (אסתר ב, ה): אִישׁ יְהוּדִי הָיָה, מְתֻקָּן לְהַצָּלָה. וּמשֶׁה לִגְאֻלָּה. מִתְּחִלַּת בְּרִיָּתָם נִתְקְנוּ לְכָךְ. וַיִּנְהַג אֶת הַצֹּאן אַחַר הַמִּדְבָּר, אָמַר רַבִּי יְהוֹשֻׁעַ, לָמָּה הָיָה רוֹדֵף לַמִּדְבָּר, לְפִי שֶׁרָאָה שֶׁיִּשְׂרָאֵל נִתְעַלּוּ מִן הַמִּדְבָּר, שֶׁנֶּאֱמַר (שיר השירים ג, ו): מִי זֹאת עֹלָה מִן הַמִּדְבָּר, שֶׁהָיָה לָהֶם מִן הַמִּדְבָּר, הַמָּן, וְהַשְֹּׂלָו, וְהַבְּאֵר, וְהַמִּשְׁכָּן, וְהַשְּׁכִינָה, כְּהֻנָּה, וּמַלְכוּת, וְעַנְנֵי כָבוֹד. דָּבָר אַחֵר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אַתָּה עָתִיד לְהַעֲלוֹת יִשְׂרָאֵל מִמִּצְרַיִם בִּזְכוּת מִי שֶׁדִּבַּרְתִּי עִמּוֹ בֵּין הַבְּתָרִים, זֶה אַבְרָהָם, וְאֵין מִדְבָּר אֶלָּא דִּבּוּר, שֶׁנֶּאֱמַר (שיר השירים ד, ג): וּמִדְבָּרֵךְ נָאוֶה. וְאָמַר רַבִּי לֵוִי אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, סִימָן זֶה לְךָ, בַּמִּדְבָּר אַתָּה מַנִּיחָן וּמִן הַמִּדְבָּר אַתָּה עָתִיד לְהַחֲזִירָן לֶעָתִיד לָבוֹא. שֶׁנֶּאֱמַר (הושע ב, טז): לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר. דָּבָר אַחֵר, לָמָּה הָיָה רוֹדֵף לַמִּדְבָּר, שֶׁצָּפָה שֶׁהוּא עָתִיד לְהַחֲרִיב כְּרַכֵּי אֻמּוֹת הָעוֹלָם, כְּמָה דִכְתִיב (ירמיה נ, יב): הִנֵּה אַחֲרִית גּוֹיִם מִדְבָּר צִיָּה וַעֲרָבָה. דָּבָר אַחֵר, וַיִּנְהַג אֶת הַצֹּאן אַחַר הַמִּדְבָּר, בִּשְֹּׂרוֹ שֶׁיִּשְׂרָאֵל הַקְּרוּיִים צֹאן יָמוּתוּ בַּמִּדְבָּר. וְכֵן בְּשָׁעָה שֶׁתָּבַע משֶׁה צָרְכֵיהֶן שֶׁל יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שיר השירים א, ז): הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי וגו', כַּמָּה חַיּוֹת בָּהֶן, כַּמָּה מְעֻבָּרוֹת, כַּמָּה מֵינִיקוֹת הִתְקַנְתָּ לַתִּינוֹקוֹת, כַּמָּה רִיכּוּכִין הִתְקַנְתָּ לַמְעֻבָּרוֹת. הֵשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שיר השירים א, ח): אִם לֹא תֵדְעִי לָךְ, אִם לֹא יָדַעְתָּ סוֹפְךָ לֵידַע, (שיר השירים א, ח): צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, כְּלוֹמַר הַצֹּאן וְהַגְּדָיִים אַתָּה רוֹעֶה [כלומר האבות ימותו במדבר והבנים נכנסים], וְאֵין אַתָּה רוֹעֶה הַבָּנִים, אֶלָּא (שיר השירים א, ח): עַל מִשְׁכְּנוֹת הָרֹעִים, בְּאֶרֶץ סִיחוֹן [שלא תכנס משם והלאה]. וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה, חֲמִשָׁה שֵׁמוֹת יֵשׁ לוֹ, הַר אֱלֹהִים, הַר בָּשָׁן, הַר גַּבְנֻנִּים, הַר חוֹרֵב, הַר סִינַי. הַר הָאֱלֹהִים, שֶׁשָּׁם קִבְּלוּ יִשְׂרָאֵל אֱלָהוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. הַר בָּשָׁן, שֶׁכָּל מַה שֶּׁאוֹכֵל אָדָם בְּשִׁנָּיו בִּזְכוּת הַתּוֹרָה שֶׁנִּתְּנָה בָּהָר. וְכֵן הוּא אוֹמֵר (ויקרא כו, ג ד): אִם בְּחֻקֹּתַי תֵּלֵכוּ וְנָתַתִּי גִּשְׁמֵיכֶם בְּעִתָּם. הַר גַּבְנֻנִּים, נָקִי כַּגְּבִינָה, נְקִיִּים מִכָּל מוּם. הַר חוֹרֵב, שֶׁמִּמֶּנּוּ נָטְלוּ סַנְהֶדְרִין רְשׁוּת לַהֲרֹג בֶּחָרֶב. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שֶׁמִּשָּׁם נָטְלוּ עוֹבְדֵי גִּלּוּלִים אִפּוֹפְּסִין שֶׁלָהֶם, שֶׁנֶּאֱמַר (ישעיה ס, יב): וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ, מֵחוֹרֵב יֶחֱרָבוּ. הַר סִינַי, שֶׁמִּמֶּנּוּ יָרְדָה שִׂנְאָה לְעוֹבְדֵי כּוֹכָבִים.",
    "en": "Another interpretation: “Moses was [haya].” Everyone in whose regard haya is written, was fated for this [for what follows]: “Behold, the man has become [haya] [like one of us, knowing good and bad, what if he should extend his hand and take also from the tree of life and eat, and live forever?]” (Genesis 3:22); death was fated to come to the world, as it is stated: “With darkness upon the surface of the deep” (Genesis 1:2) – that is death, which darkens the faces of the people. “The serpent was [haya] … cunning” (Genesis 3:1); he was fated for punishment. Regarding Noah it is written: “…was [haya] faultless” (Genesis 6:9); he was fated for salvation. Regarding Joseph it is written: “Joseph was [haya]” (Exodus 1:5); he was fated to [provide] sustenance. Regarding Mordekhai it is written: “There was [haya] a Jewish man” (Esther 2:5); he was fated to [bring] deliverance; and Moses, to [bring] salvation. From their original creation they were fated for this. “And he led the flock into the wilderness [midbar].” Rabbi Yehoshua said: Why did he seek the wilderness? It is because he saw that Israel would come up from the wilderness, as it is stated: “Who is this coming up from the wilderness” (Song of Songs 3:6). For it was from the wilderness that they had the manna, the quail, the well, the Tabernacle, the Divine Presence, priesthood, kingship, and the clouds of glory. Alternatively, the Holy One blessed be He said to Moses: ‘You are destined to take Israel up from Egypt due to the merit of he with whom I spoke [dibbarti] between the pieces, that is Abraham.’ And midbar means nothing but speech [dibbur], as it is stated: “Your mouth [umidbarekh] is lovely” (Song of Songs 4:3). Rabbi Levi said: The Holy One blessed be He said to Moses: ‘This is a sign for you, you will leave them in the wilderness, and from the wilderness you are destined to restore them in the future, as it is stated: “Therefore, I will allure her and I will lead her into the wilderness” (Hosea 2:16). Alternatively, why did he seek the wilderness? It is because he saw that he was destined to destroy the cities of the nations of the world, as it is written; “The end of the nations will be a wilderness, a dry land, and a desert” (Jeremiah 50:12). Another interpretation: “And he led the flock into the wilderness” – He informed him that Israel, which is called a flock, will die in the wilderness. Likewise, when Moses entreated [God for] Israel’s needs, he said to him: ‘O Holy One blessed be He, “tell me, He whom my soul loves…” (Song of Songs 1:7) – how many birth mothers are among them, how many pregnant women, how many wet nurses have you provided for the babies, how many delicacies have you prepared for the pregnant women?’ The Holy One blessed be He responded to him: “If you do not know” (Song of Songs 1:8); if you do not know, ultimately you will know. “Go out in the footsteps of the flock”; in other words, you will herd the sheep and the lambs , but you will only herd the offspring, “by the tents of the shepherds;” in the land of Siḥon, . “…he arrived at the mountain of God, to Ḥorev.” It has five names: “The mountain of God, Mount Bashan, Mount Gavnunim” (Psalms 68:16), Mount Ḥorev, Mount Sinai. The mountain of God – because it was there that Israel accepted the Holy One blessed be He as their God. Mount Bashan – as everything that a person eats with his teeth [beshinav] is thanks to the Torah that was given on the mountain. Likewise it says: “If you follow My statutes…I will provide your rains in their seasons” (Leviticus 26:3–4). Mount Gavnunim – it is as pure as cheese [gevina], and they were pure without blemish. Mount Ḥorev – from it, the Sanhedrin received license to execute with the sword [ḥerev]. Rabbi Shmuel bar Naḥman said: It was from there that idolaters received their death sentence, as it is stated: “The nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed. Mount Sinai – from which hatred [sina] for idolaters descended.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:1",
    "he": "וַיִּקְרָא אֶל משֶׁה, רַבִּי תַּנְחוּם בַּר חֲנִילָאי פָּתַח (תהלים קג, כ): בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ וגו', בַּמֶּה הַכָּתוּב מְדַבֵּר אִם בָּעֶלְיוֹנִים הַכָּתוּב מְדַבֵּר וַהֲלוֹא כְּבָר נֶאֱמַר (תהלים קג, כא): בָּרְכוּ ה' כָּל צְבָאָיו, הָא אֵינוֹ מְדַבֵּר אֶלָּא בַּתַּחְתּוֹנִים, עֶלְיוֹנִים עַל יְדֵי שֶׁהֵן יְכוֹלִין לַעֲמֹד בְּתַפְקִידָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר: בָּרְכוּ ה' כָּל צְבָאָיו, אֲבָל תַּחְתּוֹנִים עַל יְדֵי שֶׁאֵינָן יְכוֹלִין לַעֲמֹד בְּתַפְקִידָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְכָךְ נֶאֱמַר: בָּרְכוּ ה' מַלְאָכָיו וְלֹא כָל מַלְאָכָיו. דָּבָר אַחֵר, נִקְרְאוּ הַנְּבִיאִים מַלְאָכִים, הֲדָא הוּא דִכְתִיב (במדבר כ, טז): וַיִּשְׁלַח מַלְאָךְ וַיֹּצִיאֵנוּ מִמִּצְרָיִם וגו', וְכִי מַלְאַךְ ה' הָיָה וַהֲלוֹא משֶׁה הָיָה, וְלָמָּה קוֹרֵא אוֹתוֹ מַלְאָךְ, אֶלָּא מִכָּאן שֶׁהַנְּבִיאִים נִקְרָאִים מַלְאָכִים. וְדִכְוָתֵיהּ (שופטים ב, א): וַיַּעַל מַלְאַךְ ה' מִן הַגִּלְגָּל אֶל הַבֹּכִים, וְכִי מַלְאָךְ הָיָה וַהֲלוֹא פִּנְחָס הָיָה, וְלָמָּה קוֹרֵא אוֹתוֹ מַלְאָךְ, אֶלָּא אָמַר רַבִּי סִימוֹן פִּנְחָס בְּשָׁעָה שֶׁהָיְתָה רוּחַ הַקֹּדֶשׁ שׁוֹרָה עָלָיו, הָיוּ פָּנָיו בּוֹעֲרוֹת כַּלַּפִּידִים. וְרַבָּנָן אָמְרֵי אִשְׁתּוֹ שֶׁל מָנוֹחַ מָה הָיְתָה אוֹמֶרֶת לוֹ (שופטים יג, ו): [הנה] אִישׁ [ה]אֱלֹהִים בָּא אֵלַי וּמַרְאֵהוּ כְּמַרְאֵה מַלְאַךְ הָאֱלֹהִים, כַּסְּבוּרָה בוֹ שֶׁהוּא נָבִיא וְאֵינוֹ אֶלָּא מַלְאָךְ. אָמַר רַבִּי יוֹחָנָן מִבֵּית אָב שֶׁלָּהֶן נִקְרְאוּ הַנְּבִיאִים מַלְאָכִים, הֲדָא הוּא דִכְתִיב (חגי א, יג): וַיֹּאמֶר חַגַּי מַלְאַךְ ה' בְּמַלְאֲכוּת ה', הָא עַל כָּרְחֲךָ אַתָּה לָמֵד שֶׁמִּבֵּית אָב שֶׁלָּהֶן נִקְרְאוּ הַנְּבִיאִים מַלְאָכִים, (תהלים קג, כ): גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ, בַּמֶּה הַכָּתוּב מְדַבֵּר, אָמַר רַבִּי יִצְחָק בְּשׁוֹמְרֵי שְׁבִיעִית הַכָּתוּב מְדַבֵּר, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה מִצְוָה לְיוֹם אֶחָד, לְשַׁבָּת אֶחָת, לְחֹדֶשׁ אֶחָד, שֶׁמָּא לִשְׁאָר יְמוֹת הַשָּׁנָה, וְדֵין חָמֵי חַקְלֵיהּ בָּיְרָה כַּרְמֵיהּ בָּיְרָה וְיָהֵב אַרְנוֹנָא וְשָׁתִיק, יֵשׁ לְךָ גִּבּוֹר גָּדוֹל מִזֶּה. וְאִם תֹּאמַר אֵינוֹ מְדַבֵּר בְּשׁוֹמְרֵי שְׁבִיעִית, נֶאֱמַר כָּאן: עֹשֵׂי דְבָרוֹ, וְנֶאֱמַר לְהַלָּן (דברים טו, ב): וְזֶה דְבַר הַשְּׁמִטָּה, מַה דָּבָר שֶׁנֶּאֱמַר לְהַלָּן בְּשׁוֹמְרֵי שְׁבִיעִית הַכָּתוּב מְדַבֵּר, אַף דָּבָר הָאָמוּר כָּאן בְּשׁוֹמְרֵי שְׁבִיעִית הַכָּתוּב מְדַבֵּר. עֹשֵׂי דְבָרוֹ, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר בְּיִשְׂרָאֵל שֶׁעָמְדוּ לִפְנֵי הַר סִינַי הַכָּתוּב מְדַבֵּר שֶׁהִקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה וְאָמְרֵי (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ, אָמַר רַבִּי תַּנְחוּם בַּר חֲנִילָאי בְּנֹהַג שֶׁבָּעוֹלָם מַשּׂוֹי שֶׁקָשֶׁה לְאֶחָד נוֹחַ לִשְׁנַיִם, וְלִשְׁנַיִם נוֹחַ לְאַרְבָּעָה, אוֹ שֶׁמָּא מַשּׂוֹי שֶׁקָּשֶׁה לְשִׁשִּׁים רִבּוֹא נוֹחַ לְאֶחָד, כָּל יִשְׂרָאֵל עוֹמְדִים לִפְנֵי הַר סִינַי וְאוֹמְרִים (דברים ה, כב): אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ וגו', וּמשֶׁה שׁוֹמֵעַ קוֹל הַדִּבּוּר עַצְמוֹ וְחָיָה. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁמִּכֻּלָּן לֹא קָרָא אֶלָּא לְמשֶׁה, לְכָךְ נֶאֱמַר: וַיִּקְרָא אֶל משֶׁה.",
    "en": "“He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). “He called to Moses” – Rabbi Tanḥum bar Ḥanilai began: “Bless the Lord, His emissaries [malakhav], mighty in strength, who perform His bidding…” (Psalms 103:20). Regarding whom is the verse speaking? If the verse is speaking of the supernal, but is it not already stated: “Bless the Lord, all His hosts” (Psalms 103:21)? It is speaking, rather, of the earthly. Because the supernal are able to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, all His hosts.” But because the earthly are unable to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, His emissaries,” but not all his emissaries. Another matter: The prophets were called malakhim – that is what is written: “He sent a malakh and took us out of Egypt…” (Numbers 20:16). Was it an angel? Was it not Moses? Why does it call him a malakh? It is because the prophets are called malakhim. Similarly, “The malakh of the Lord ascended from Gilgal to Bokhim” (Judges 2:1) – was it an angel? Was it not Pinḥas? Why does it call him a malakh? Rather, Rabbi Simon said: When the Divine Spirit would rest upon Pinḥas, his face would shine like a torch. The Rabbis say: What was Manoaḥ’s wife saying to him? “a man of God came to me, and his appearance was like the appearance of an angel of God” (Judges 13:6). She thought that he was a prophet, but he was none other than an angel. Rabbi Yoḥanan said: By their very nature the prophets are called malakhim. That is what is written: “Haggai, the malakh of the Lord, on mission from the Lord, said” (Haggai 1:13). Perforce, you learn that by their very nature, the prophets are called malakhim. “Mighty in strength, who perform His bidding” (Psalms 103:20) – regarding whom is the verse speaking? Rabbi Yitzḥak said: The verse is speaking of those who observe the Sabbatical Year. The way of the world is that a person performs a mitzva for one day, for one week, for one month. But does one do so for the rest of the days of the year? Yet this one sees his field fallow, his vineyard fallow, and pays his land tax and remains silent. Is there anyone mightier than that? If you say that it is not speaking of those who observe the Sabbatical Year, it is stated here: “Who perform His bidding [devaro],” and it is stated there: “This is the matter of [devar] the Sabbatical Year” (Deuteronomy 15:2). Just as when davar is stated there the verse is speaking of those who observe the Sabbatical Year, so too, when davar stated here, the verse is speaking of those who observe the Sabbatical Year. “Who perform His bidding” – Rabbi Huna said in the name of Rabbi Aḥa: The verse is speaking of Israel when they stood before Mount Sinai, for having preceded performance to heeding and having said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). “Hearing His word” (Psalms 103:20) – Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, He called only Moses. That is why it is stated: “He called to Moses.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:2",
    "he": "רַבִּי אַבָּהוּ פָּתַח (הושע יד, ח): יָשֻׁבוּ ישְׁבֵי בְצִלּוֹ, אֵלּוּ הַגֵּרִים שֶׁבָּאִין וְחוֹסִין בְּצִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, (הושע יד, ח): יְחַיּוּ דָּגָן, נַעֲשׂוּ עִקָּר כְּיִשְׂרָאֵל, כְּמָה דְּתֵימַר (זכריה ט, יז): דְּגַן בַּחוּרִים וְתִירשׁ יְנוֹבֵב בְּתוּלוֹת. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, כְּמָה דְתֵימַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ. דָּבָר אַחֵר (הושע יד, ח): יְחַיּוּ דָּגָן, בַּתַּלְמוּד. (הושע יד, ח): וְיִפְרְחוּ כַגָּפֶן, בְּאַגָּדָה. (הושע יד, ח): זִכְרוֹ כְּיֵין לְבָנוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חָבִיב עָלַי שְׁמוֹתָם שֶׁל גֵּרִים כְּיֵין נֶסֶךְ שֶׁקָּרֵב לְפָנַי עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן, עַל שֵׁם (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, לָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל כַּשֶׁלֶג, הֲדָא הוּא דִכְתִיב (ישעיה א, יח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ וְאִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ, רַבִּי טַבְיוֹמֵי אָמַר עַל שֵׁם שֶׁכָּל לְבָבוֹת שְׂמֵחִים בּוֹ, הֲדָא הוּא דִכְתִיב (תהלים מח, ג): יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ וגו'. וְרַבָּנָן אָמְרֵי עַל שֵׁם (מלכים א ט, ג): וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים.",
    "en": "Rabbi Abbahu began: “Those who dwell in His shade will return” (Hosea 14:8) – these are the proselytes who come and take shelter in the shade of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – they will become primary like Israel, just as it says: “There will be grain for the young men, and new wine will make the young women sing” (Zechariah 9:17). “They will blossom like the vine” (Hosea 14:8) – just as it says: “You transported a vine from Egypt, drove out the nations and planted it” (Psalms 80:9). Another matter: “They will give life to grain” (Hosea 14:8) – in the Talmud. “They will blossom like the vine” (Hosea 14:8) – in aggada. “Its repute will be like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of proselytes are dear to me like wine libations that are offered before Me on the altar. Why is [the Temple] called Lebanon? It is in accordance with: “That good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Shimon ben Yoḥai taught: Why is it called Lebanon? Because it whitens [malbin] the iniquities of Israel like snow. That is what is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18). Rabbi Tavyomei said: It is because all the hearts [levavot] rejoice in it. That is what is written: “Beautiful in its view, joy of the entire world…” (Psalms 48:3). The Rabbis say: It is in accordance with: “My eyes and My heart [velibi] will be there always” (I Kings 9:3).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:3",
    "he": "רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבִּי חָמָא אֲבוּהָ דְּרַבִּי הוֹשַׁעְיָא בְּשֵׁם רַב, אָמְרֵי, לֹא נִתַּן דִּבְרֵי הַיָּמִים אֶלָּא לִדָּרֵשׁ, (דברי הימים א ד, יח): וְאִשְׁתּוֹ הַיְּהֻדִיָּה יָלְדָה אֶת יֶרֶד אֲבִי גְדוֹר וגו', וְאִשְׁתּוֹ הַיְּהֻדִיָּה, זוֹ יוֹכֶבֶד, וְכִי מִשִּׁבְטוֹ שֶׁל יְהוּדָה הָיְתָה וַהֲלוֹא מִשִּׁבְטוֹ שֶׁל לֵוִי הָיְתָה וְלָמָּה נִקְרָא שְׁמָהּ יְהֻדִיָּה, עַל שֵׁם שֶׁהֶעֱמִידָה יְהוּדִים בָּעוֹלָם. יָלְדָה אֶת יֶרֶד, זֶה משֶׁה. רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי סִימוֹן, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר יֶרֶד שֶׁהוֹרִיד אֶת הַתּוֹרָה מִלְּמַעְלָה לְמַטָּה. דָּבָר אַחֵר, יֶרֶד, שֶׁהוֹרִיד אֶת הַשְּׁכִינָה מִלְּמַעְלָה לְמַטָּה, אָמַר רַבִּי סִימוֹן אֵין לְשׁוֹן יֶרֶד אֶלָּא לְשׁוֹן מְלוּכָה, כְּמָה דְתֵימַר (תהלים עב, ח): וְיֵרְדְּ מִיָּם עַד יָם, וּכְתִיב (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר. אֲבִי גְדוֹר, רַבִּי הוּנָא בַּר אַחָא אָמַר הַרְבֵּה גּוֹדְרִין עָמְדוּ לְיִשְׂרָאֵל וְזֶה הָיָה אֲבִיהֶן שֶׁל כֻּלָּן. (דברי הימים א ד, יח): חֶבֶר, שֶׁחִבֵּר אֶת הַבָּנִים לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם. דָּבָר אַחֵר, חֶבֶר, שֶׁהֶעֱבִיר הַפֻּרְעָנִיּוּת מִלָּבוֹא בָּעוֹלָם. (דברי הימים א ד, יח): אֲבִי סוֹכוֹ, שֶׁהָיָה אֲבִיהֶן שֶׁל נְבִיאִים שֶׁסּוֹכִים בְּרוּחַ הַקֹּדֶשׁ. רַבִּי לֵוִי אָמַר לְשׁוֹן עֲרָבִי הוּא, בַּעֲרַבְיָא קוֹרִין לְנָבִיא סַכְיָא. (דברי הימים א ד, יח): יְקוּתִיאֵל, רַבִּי לֵוִי וְרַבִּי סִימָא אָמְרוּ שֶׁעָשָׂה אֶת הַבָּנִים מְקַוִּין לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. (דברי הימים א ד, יח): אֲבִי זָנוֹחַ, זֶה משֶׁה שֶׁהָיָה אָב לַמַּזְנִיחִים שֶׁהִזְנִיחוּם מֵעֲבוֹדָה זָרָה, הֲדָא הוּא דִכְתִיב (שמות לב, כ): וַיִּזֶּר עַל פְּנֵי הַמַּיִם וגו'. (דברי הימים א ד, יח): וְאֵלֶּה בְּנֵי בִּתְיָה בַת פַּרְעֹה, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְבִתְיָה בַּת פַּרְעֹה, משֶׁה לֹא הָיָה בְּנֵךְ וּקְרָאתוֹ בְּנֵךְ, אַף אַתְּ לֹא אַתְּ בִּתִּי וַאֲנִי קוֹרֵא אוֹתָךְ בִּתִּי, שֶׁנֶּאֱמַר: אֵלֶּה בְּנֵי בִּתְיָה, בַּת יָהּ. (דברי הימים א ד, יח): אֲשֶׁר לָקַח [לו] מָרֶד, זֶה כָּלֵב. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יְהוּדָה בַּר סִימוֹן חַד אָמַר זֶה מָרַד בַּעֲצַת מְרַגְּלִים וְזוֹ מָרְדָה בַּעֲצַת אָבִיהָ, יָבוֹא מוֹרֵד וְיִקַּח אֶת הַמּוֹרָדֶת. וְחַד אָמַר זֶה הִצִּיל אֶת הַצֹּאן וְזוֹ הִצִּילָה אֶת הָרוֹעֶה. עֲשָׂרָה שֵׁמוֹת נִקְרְאוּ לוֹ לְמשֶׁה: יֶרֶד: חֶבֶר: יְקוּתִיאֵל: אֲבִי גְדוֹר: אֲבִי סוֹכוֹ: אֲבִי זָנוֹחַ. רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי אָמַר אַף טוֹבִיָּה שְׁמוֹ, הֲדָא הוּא דִכְתִיב (שמות ב, ב): וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא, כִּי טוֹבִיָּה הוּא. רַבִּי יִשְׁמָעֵאל בַּר אַמֵּי אָמַר אַף שְׁמַעְיָה שְׁמוֹ. אָתָא רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וּפֵרַשׁ הָדֵין קְרָיָא (דברי הימים א כד, ו): וַיִּכְתְּבֵם שְׁמַעְיָה בֶן נְתַנְאֵל הַסּוֹפֵר וגו', שְׁמַעְיָה, שֶׁשָּׁמַע יָהּ תְּפִלָּתוֹ. בֶּן נְתַנְאֵל וגו' בֵּן שֶׁנִּתְּנָה לוֹ תּוֹרָה מִיַּד לְיַד. הַסּוֹפֵר, שֶׁהָיָה סוֹפְרָן שֶׁל יִשְׂרָאֵל. הַלֵּוִי, שֶׁהָיָה מִשִּׁבְטוֹ שֶׁל לֵוִי. לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵית דִּינוֹ. וְצָדוֹק, זֶה אַהֲרֹן הַכֹּהֵן. וַאֲחִימֶלֶךְ, שֶׁהָיָה אָחִיו שֶׁל מֶלֶךְ. בֶּן אֶבְיָתָר, שֶׁוִּתֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יָדָיו מַעֲשֵׂה הָעֵגֶל. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אָמַר אַף לֵוִי הָיָה שְׁמוֹ עַל עִקַּר מִשְׁפַּחְתּוֹ (שמות ד, יד): הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי. וּמשֶׁה, הֲרֵי עֲשָׂרָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה חַיֶּיךָ מִכָּל שֵׁמוֹת שֶׁנִּקְרְאוּ לְךָ אֵינִי קוֹרֵא אוֹתְךָ אֶלָּא בַּשֵּׁם שֶׁקְּרָאַתְךָ בִּתְיָה בַת פַּרְעֹה (שמות ב, י): וַתִּקְרָא שְׁמוֹ משֶׁה, וַיִּקְרָא אֶל משֶׁה.",
    "en": "Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, and Rabbi Ḥama father of Rabbi Hoshaya, in the name of Rav, said: Chronicles was given only for expounding. “His Judahite wife bore Yered father of Gedor, [Ḥever father of Sokho, and Yekutiel father of Zano'aḥ; these are the sons of Bitya daughter of Pharaoh whom Mered took as a wife]” (I Chronicles 4:18). “His Judahite wife” – this is Yokheved. Was she from the tribe of Judah? Was she not from the tribe of Levi? Why was she called Judahite? It is because she brought Jews into the world. “Bore Yered” (I Chronicles 4:18) – this is Moses. Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: “Yered” – because he brought down [horid] the Torah from [the heavens] above to [the earth] below. Alternatively: “Yered” – because he brought down the Divine Presence from [the heavens] above to [the earth] below. Rabbi Simon said: Yered is nothing other than an expression of kingship, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8); and it is written: “For he ruled [rodeh] over the entire region beyond the river” (I Kings 5:4). “Father of Gedor” (I Chronicles 4:18) – Rabbi Huna bar Aḥa said: Many fence builders [goderin] stood for Israel, but [Moses] was the father of them all. “Ḥever” (I Chronicles 4:18) – because he connected [ḥiber] the children to their Father in Heaven; alternatively, “Ḥever” – who prevented [he’evir] calamity from coming to the world. “Father of Sokho” (I Chronicles 4:18) – as he was the father of the prophets who see [sokhin] by means of the Divine Spirit. Rabbi Levi said: It is an Arabic expression, as in Arabia they call prophets sakhya. “Yekutiel” (I Chronicles 4:18) – Rabbi Levi and Rabbi Sima said: He rendered the children hopeful [mekavin] toward their Father in Heaven. “Father of Zano’aḥ” (I Chronicles 4:18) – this is Moses, who was the father of those who cause abandonment [mazniḥim], who caused them to abandon idol worship. That is what is written: “[He took the calf which they had made, burnt it with fire, ground it to powder, and] scattered it over the water, [and he made the children of Israel drink from it]” (Exodus 32:20). “These are the sons of Bitya daughter of Pharaoh” (I Chronicles 4:18) – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said to Bitya daughter of Pharaoh: ‘Moses was not your son, but you called him your son; you, too, are not My daughter, but I call you My daughter,’ as it is stated: “These are the sons of Bitya,” the daughter of God [bat Yah]. “Whom Mered took” (I Chronicles 4:18) – this is Caleb. Rabbi Abba bar Kahana and Rabbi Yehuda bar Simon: One said: He rebelled [marad] against the counsel of the scouts, and she rebelled [mareda] against the counsel of her father; let the rebel come and take the rebel. One said: He rescued the flock, and she rescued the shepherd. Moses was called ten names: Yered, Ḥever, Yekutiel, Avi Gedor, Avi Sokho, Avi Zano’aḥ. Rabbi Yehuda ben Rabbi Ilai said: Toviya is also his name. That is what is written: “She saw him that he was good [tov]” (Exodus 2:2) – that he was Toviya. Rabbi Yishmael bar Ami said: Shemaya is also his name. Rabbi Yehoshua bar Neḥemya came and explained this verse: “Shemaya son of Netanel the scribe [from the Levites] recorded them [before the king, the princes, Tzadok the priest, Aḥimelekh son of Evyatar, and the heads of the patrilineal houses of the priests and of the Levites]” (I Chronicles 24:6): “Shemaya” – because the Lord heard [shama Yah] his prayer. “Son of Netanel” – a son to whom the Torah was given [shenitena] from hand to hand. “The scribe” – because he was the scribe of Israel. “Levite” – because he was from the tribe of Levi. “Before the king and the princes” – before the King of kings, the Holy One blessed be He, and [before] His court. “Tzadok” – this is Aaron the priest. “Aḥimelekh” – because he was the brother [aḥ] of the king [melekh]. “Son of Evyatar” – because through him, the Holy One blessed be He overlooked [viter] for them the incident of the calf. Rabbi Tanḥuma said in the name of Rabbi Yehoshua ben Korḥa: Levite was also his name after the forebear of his family: “Is not Aaron the Levite your brother?” (Exodus 4:14). And Moses, that is ten. The Holy One blessed be He said to Moses: As you live, from all the names that you were called, I will call you only by the name that Bitya daughter of Pharaoh called you: “She called his name Moses” (Exodus 2:10). “He called to Moses.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:4",
    "he": "רַבִּי אָבִין בְּשֵׁם רַבִּי בֶּרֶכְיָה סָבָא פָּתַח (תהלים פט, כ): אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ וגו', מְדַבֵּר בְּאַבְרָהָם שֶׁנִּדְבַּר עִמּוֹ בְּדִבּוּר וּבְחָזוֹן, הֲדָא הוּא דִכְתִיב (בראשית טו, א): אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר. לַחֲסִידֶךָ (מיכה ז, כ): תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם. (תהלים פט, כ): וַתֹּאמֶר שִׁוִּיתִי עֵזֶר עַל גִּבּוֹר, שֶׁהָרַג אַרְבָּעָה מְלָכִים בְּלַיְלָה אֶחָד, הֲדָא הוּא דִכְתִיב (בראשית יד, טו): וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה וגו', אָמַר רַבִּי יִצְחָק וְכִי יֵשׁ לְךָ אָדָם רוֹדֵף הֲרוּגִים, דִּכְתִיב (שם): וַיַּכֵּם וַיִּרְדְּפֵם עַד חוֹבָה, אֶלָּא מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הוֹרֵג וְאַבְרָהָם רוֹדֵף (תהלים פט, כ): הֲרִימוֹתִי בָחוּר מֵעָם, זֶה אַבְרָהָם שֶׁהָיָה בָּחוּר מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (נחמיה ט, ז): אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם. דָּבָר אַחֵר, אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ, מְדַבֵּר בְּדָוִד שֶׁנִּדְבַּר עִמּוֹ בְּחָזוֹן וּבְדִבּוּר, הֲדָא הוּא דִכְתִיב (שמואל ב, ז, יז): כְּכֹל הַדְּבָרִים הָאֵלֶּה וּכְכֹל הַחִזָּיוֹן הַזֶּה כֵּן דִּבֶּר נָתָן אֶל דָּוִד. לַחֲסִידֶיךָ, שֶׁנֶּאֱמַר (תהלים פו, ב): שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי. וַתֹּאמֶר שִׁוִּיתִי עֵזֶר עַל גִּבּוֹר, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר שְׁלשׁ עֶשְׂרֵה מִלְחָמוֹת עָשָׂה דָּוִד, וְרַבָּנָן אָמְרֵי שְׁמוֹנָה עֶשְׂרֵה, וְלָא פְּלִיגֵי, מַאן דְּאָמַר שְׁלשׁ עֶשְׂרֵה לְצָרְכֵיהֶן שֶׁל יִשְׂרָאֵל, וּמַאן דְּאָמַר שְׁמוֹנָה עֶשְׂרֵה, חָמֵשׁ לְצֹרֶךְ עַצְמוֹ שְׁלשׁ עֶשְׂרֵה לְצָרְכֵיהֶן שֶׁל יִשְׂרָאֵל. הֲרִימוֹתִי בָחוּר מֵעָם, זֶה דָּוִד, שֶׁנֶּאֱמַר (תהלים עח, ע): וַיִּבְחַר בְּדָוִד עַבְדּוֹ וגו'. דָּבָר אַחֵר, אָז דִּבַּרְתָּ בְחָזוֹן, זֶה משֶׁה, שֶׁנִּדְבַּר עִמּוֹ בְּדִבּוּר וּבְחָזוֹן, שֶׁנֶּאֱמַר (במדבר יב, ח): פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וגו'. לַחֲסִידֶיךָ, שֶׁהָיָה מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (דברים לג, ח): תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ. וַתֹּאמֶר שִׁוִּיתִי עֵזֶר עַל גִּבּוֹר, אַתְיָא כִּי הַהִיא דְּאָמַר רַבִּי תַּנְחוּם בַּר חֲנִילָאי בְּנֹהַג שֶׁבָּעוֹלָם מַשּׂוֹי שֶׁקָּשֶׁה לְאֶחָד נוֹחַ לִשְׁנַיִם, קָשֶׁה לִשְׁנַיִם נוֹחַ לְאַרְבָּעָה, אוֹ שֶׁמָּא מַשּׂוֹי שֶׁקָּשֶׁה לְשִׁשִּׁים רִבּוֹא נוֹחַ לְאֶחָד, כָּל יִשְׂרָאֵל עוֹמְדִין לִפְנֵי הַר סִינַי וְאוֹמְרִים (דברים ה, כב): אִם יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ, וּמשֶׁה שׁוֹמֵעַ קוֹל הַדִּבּוּר עַצְמוֹ וְחָיָה, תֵּדַע לְךָ שֶׁהוּא כֵן שֶׁמִּכֻּלָּם לֹא קָרָא הַדִּבּוּר אֶלָּא לְמשֶׁה, שֶׁנֶּאֱמַר: וַיִּקְרָא אֶל משֶׁה, הֲרִימוֹתִי בָחוּר מֵעָם (תהלים קו, כג): לוּלֵי משֶׁה בְחִירוֹ.",
    "en": "Rabbi Avin began in the name of Rabbi Berekhya the Elder: “You then spoke in a vision to Your pious ones, [saying: I aided the mighty one; I raised the one chosen from the people]” (Psalms 89:20) – this is speaking of Abraham, to whom He spoke with speech and in vision. That is what is written: “After these matters, the word of the Lord came to Abram in a vision, saying” (Genesis 15:1). “To Your pious ones [laḥasidekha]” – “give truth to Jacob, kindness [ḥesed] to Abraham” (Micah 7:20). “Saying: I aided the mighty one” – as he killed four kings in one night. That is what is written: “He deployed against them at night…[and smote them and pursued them until Ḥova]” (Genesis 14:15). Rabbi Yitzḥak said: Do you have a person who pursues the dead, as it is stated: “And smote them and pursued them until Ḥova”? Rather, it teaches that the Holy One blessed be He was killing and Abraham was pursuing. “I raised the one chosen from the people” – this is Abraham, who was chosen by the Holy One blessed be He, as it is stated: “Who has chosen Abram” (Nehemiah 9:7). Another matter: “You then spoke in a vision to Your pious ones” (Psalms 89:20) – this is speaking of David, to whom He spoke with speech and in vision. That is what is written: “In accordance with all these matters, and in accordance with this entire vision, so Natan spoke to David” (II Samuel 7:17). “To Your pious ones [laḥasidekha]” – as it is stated: “Protect my soul, for I am pious [ḥasid]” (Psalms 86:2). “Saying: I aided the mighty one” (Psalms 89:20) – Rabbi Abba bar Kahana said: David waged thirteen wars, and the Rabbis say: Eighteen, and they do not disagree. The one who said thirteen, they were for the needs of Israel. The one who said eighteen, they were five for his own needs and thirteen for the needs of Israel. “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “He chose David His servant…” (Psalms 78:70). Another matter: “You then spoke in a vision” (Psalms 89:20) – this is speaking of Moses, to whom He spoke with speech and in vision, as it is stated: “Mouth to mouth I will speak to him, [and a vision]” (Numbers 12:8). “To Your pious ones” (Psalms 89:20) – because he was from the tribe of Levi, as it is stated: “Your Tummim and Your Urim for Your pious one” (Deuteronomy 33:8). “Saying: I aided the mighty one” (Psalms 89:20) – this accords with that which Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God any more, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, the divine speech called only to Moses, as it is stated: “He called to Moses.” “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “Were it not for Moses His chosen one” (Psalms 106:23).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:5",
    "he": "רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַר קְרָא (משלי כה, ז): כִּי טוֹב אֲמָר לְךָ עֲלֵה הֵנָּה מֵהַשְׁפִּילְךָ לִפְנֵי נָדִיב וגו', רַבִּי עֲקִיבָא מַתְנֵי לָהּ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן עֲזַאי, רְחַק מִמְּקוֹמְךָ שְׁנַיִם וּשְׁלשָׁה מוֹשָׁבוֹת וְשֵׁב עַד שֶׁיֹּאמְרוּ לְךָ עֲלֵה, וְאַל תַּעֲלֶה שֶׁיֹּאמְרוּ לְךָ רֵד, מוּטָב שֶׁיֹּאמְרוּ לְךָ עֲלֵה עֲלֵה וְלֹא יֹאמְרוּ לְךָ רֵד רֵד. וְכֵן הִלֵּל אוֹמֵר הַשְׁפָּלָתִי הִיא הַגְבָּהָתִי, הַגְבָּהָתִי הִיא הַשְׁפָּלָתִי, מַה טַּעַם (תהלים קיג, ה ו): הַמַּגְבִּיהִי לָשָּׁבֶת הַמַּשְׁפִּילִי לִרְאוֹת, אַתָּה מוֹצֵא בְּשָׁעָה שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מִתּוֹךְ הַסְּנֶה, הָיָה מַסְתִּיר פָּנָיו מִמֶּנּוּ, שֶׁנֶּאֱמַר (שמות ג, ו): וַיַּסְתֵּר משֶׁה פָּנָיו וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, י): לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה וגו', אָמַר רַבִּי אֶלְעָזָר ה\"א בְּסוֹף תֵּיבוּתָא, לוֹמַר שֶׁאִם אֵין אַתָּה גּוֹאֲלָם אֵין אַחֵר גּוֹאֲלָם. בַּיָּם עָמַד לוֹ מִן הַצַּד, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות יד, טז): וְאַתָּה הָרֵם אֶת מַטְּךָ וּבְקָעֵהוּ, לוֹמַר שֶׁאִם אֵין אַתָּה בּוֹקְעוֹ אֵין אַחֵר בּוֹקְעוֹ. בְּסִינַי עָמַד לוֹ מִן הַצַּד, אָמַר לוֹ (שמות כד, א): עֲלֵה אֶל ה', לוֹמַר שֶׁאִם אֵין אַתָּה עוֹלֶה אֵין אַחֵר עוֹלֶה. בְּאֹהֶל מוֹעֵד עָמַד לוֹ מִן הַצַּד, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד מָתַי אַתָּה מַשְׁפִּיל עַצְמְךָ, אֵין הַשָּׁעָה מְצַפָּה אֶלָּא לָךְ, תֵּדַע לְךָ שֶׁהוּא כֵּן שֶׁמִּכֻּלָּן לֹא קָרָא הַדִּבּוּר אֶלָּא לְמשֶׁה, וַיִּקְרָא אֶל משֶׁה.",
    "en": "Rabbi Yehoshua of Sikhnin interpreted the verse in the name of Rabbi Levi: “As it is better that it should be said to you: Come up here, than that you be demeaned before a prince…” (Proverbs 25:7). Rabbi Akiva taught it in the name of Rabbi Shimon ben Azai: Distance yourself two or three seats from your rightful place and sit until they say to you, ascend. But do not ascend, as they will say to you, descend. It is preferable that they say to you, ascend, ascend, and that they not say to you, descend, descend. Likewise, Hillel says: My lowering is my elevation; my elevation is my lowering. What is the source? “Who sits on High, who looks down to see” (Psalms 113:5–6). You find that when the Holy One blessed be He revealed Himself to Moses from the midst of the bush, he concealed his face from Him, as it is stated: “Moses concealed his face…” (Exodus 3:6). The Holy One blessed be He said to him: “Go [lekha], and I will send you to Pharaoh, [and you will bring My people, the children of Israel, out of Egypt]” (Exodus 3:10). Rabbi Elazar said: There is a heh at the end of the word, to say that if you do not redeem them, no one else will redeem them. At the sea, he stood off to the side. The Holy One blessed be He said to him: “You, raise your staff…and split it” (Exodus 14:16), to say that if you do not split it no one else will split it. At Sinai, he stood off to the side. [God] said to him: “Ascend to God, [you]” (Exodus 24:1), to say that if you do not ascend, no one else will ascend. At the Tent of Meeting, he stood off to the side. The Holy One blessed be He said to him: Until when will you lower yourself? The hour is awaiting only you. Know that it is so, as from all of them, the divine speech called only to Moses: “He called to Moses.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:6",
    "he": "רַבִּי תַּנְחוּמָא פָּתַח (משלי כ, טו): יֵשׁ זָהָב וְרָב פְּנִינִים וּכְלִי יְקָר שִׂפְתֵי דָעַת, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ זָהָב וָכֶסֶף אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וְכָל כְּלֵי חֶמְדָה שֶׁבָּעוֹלָם, וְטוֹבָה וְדַעַת אֵין בּוֹ, מַה קְּנִיָּה יֵשׁ לוֹ, מַתְלָא אָמַר דֵּעָה קָנִיתָ מֶה חָסַרְתָּ, דֵּעָה חָסַרְתָּ מַה קָּנִיתָ. יֵשׁ זָהָב, הַכֹּל הֵבִיאוּ נִדְבָתָן לַמִּשְׁכָּן זָהָב, הֲדָא הוּא דִכְתִיב (שמות כה, ג): וְזֹאת הַתְּרוּמָה וגו'. וְרָב פְּנִינִים, זוֹ נִדְבָתָן שֶׁל נְשִׂיאִים, דִּכְתִיב (שמות לה, כז): וְהַנְּשִׂאִם הֵבִיאוּ וגו', וּכְלִי יְקָר שִׂפְתֵי דָעַת, לְפִי שֶׁהָיְתָה נַפְשׁוֹ שֶׁל משֶׁה עֲגוּמָה עָלָיו, וְאָמַר הַכֹּל הֵבִיאוּ נִדְבָתָן לַמִּשְׁכָּן וַאֲנִי לֹא הֵבֵאתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁדִּבּוּרְךָ חָבִיב עָלַי יוֹתֵר מִן הַכֹּל, שֶׁמִּכֻּלָּן לֹא קָרָא הַדִּבּוּר אֶלָּא לְמשֶׁה, וַיִּקְרָא אֶל משֶׁה.",
    "en": "Rabbi Tanḥuma began: “There is gold, and an abundance of gems, but lips of knowledge are a precious vessel” (Proverbs 20:15) – the way of the world is that a person who has gold, silver, jewels, gems, and all the objects of desire in the world, but he does not have goodness and wisdom, what acquisition does he have? The parable says: If you acquired knowledge what do you lack; if you lack knowledge, what have you acquired? “There is gold” – everyone brought his gift of gold to the Tabernacle. That is what is written: “This is the gift [you shall take from them: gold]” (Exodus 25:3). “An abundance of gems” – this is the gift of the princes, as it is stated: “The princes brought [the onyx stones and the stones for setting for the ephod and for the breast piece]” (Exodus 35:27). “But lips of knowledge are a precious vessel” – Moses’s soul was despondent, and he said: Everyone brought his gift offering for the Tabernacle, but I did not bring; so the Holy One blessed be He said to him: ‘As you live, your speech is dearer to me than all of it,’ as from all of them, the divine speech called only to Moses: “He called to Moses.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:7",
    "he": "דָּבָר אַחֵר, וַיִּקְרָא אֶל משֶׁה, מַה כְּתִיב לְמַעְלָה מֵהָעִנְיָן פָּרָשַׁת מִשְׁכָּן, כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, מָשָׁל לְמֶלֶךְ שֶׁצִּוָּה אֶת עַבְדּוֹ וְאָמַר לוֹ בְּנֵה לִי פָּלָטִין, עַל כָּל דָּבָר וְדָבָר שֶׁהָיָה בּוֹנֶה הָיָה כּוֹתֵב עָלָיו שְׁמוֹ שֶׁל מֶלֶךְ, וְהָיָה בּוֹנֶה כְּתָלִים וְכוֹתֵב עֲלֵיהֶן שְׁמוֹ שֶׁל מֶלֶךְ, הָיָה מַעֲמִיד עַמּוּדִים וְכוֹתֵב עֲלֵיהֶן שְׁמוֹ שֶׁל מֶלֶךְ, הָיָה מְקָרֶה בְּקוֹרוֹת וְהָיָה כוֹתֵב עֲלֵיהֶן שְׁמוֹ שֶׁל מֶלֶךְ. לְיָמִים נִכְנַס הַמֶּלֶךְ לְתוֹךְ פָּלָטִין, עַל כָּל דָּבָר וְדָבָר שֶׁהָיָה מַבִּיט הָיָה מוֹצֵא שְׁמוֹ כָּתוּב עָלָיו, אָמַר כָּל הַכָּבוֹד הַזֶּה עָשָׂה לִי עַבְדִּי וַאֲנִי מִבִּפְנִים וְהוּא מִבַּחוּץ, קְרָאוֹ לוֹ שֶׁיִּכָּנֵס לִפְנַי וְלִפְנִים. כָּךְ בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשֵׂה לִי מִשְׁכָּן, עַל כָּל דָּבָר וְדָבָר שֶׁהָיָה עוֹשֶׂה הָיָה כּוֹתֵב עָלָיו, כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הַכָּבוֹד הַזֶּה עָשָׂה לִי משֶׁה וַאֲנִי מִבִּפְנִים וְהוּא מִבַּחוּץ, קְרָאוֹ לוֹ שֶׁיִּכָּנֵס לִפְנַי וְלִפְנִים, לְכָךְ נֶאֱמַר: וַיִּקְרָא אֶל משֶׁה.",
    "en": "Another matter: “He called to Moses” – what is written previous to this matter? It is the portion of the Tabernacle, “as the Lord commanded Moses.” This is analogous to a king who commanded his servant and said to him: ‘Build me a palace.’ On each and every item that he built, he would write the king’s name. He would build walls and write the king’s name on them. He would put up pillars and write the king’s name on them. He would install the ceiling beams and write the king’s name on them. Sometime later, the king entered the palace. On each and every item at which he would look, he would find his name written on it. He said: My servant accorded me all this honor, and I am inside and he is outside? He called him so that he would enter into its innermost chambers. So too, when the Holy One blessed be He said to Moses: ‘Craft Me a Tabernacle,’ regarding each and every item he would construct, he would write: “As the Lord commanded Moses.” The Holy One blessed be He said: Moses accorded Me all this honor, and I am inside and he is outside? That is why it is stated: “He called to Moses.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:8",
    "he": "אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי נָתָן שְׁמוֹנָה עָשָׂר צִוּוּיִים כָּתוּב בְּפָרָשַׁת מִשְׁכָּן כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה חוּלְיוֹת שֶׁבַּשִּׁדְרָה, וּכְנֶגְדָן קָבְעוּ חֲכָמִים שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת שֶׁבַּתְּפִלָּה, כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה הַזְכָּרוֹת שֶׁבִּקְרִיאַת שְׁמַע וּכְנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה הַזְכָּרוֹת שֶׁבְּהָבוּ לַה' בְּנֵי אֵלִים (תהילים כ״ט:א׳,). אָמַר רַבִּי חִיָּיא בַּר אַבָּא לְבַד מֵוְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָן (שמות לח, כג): וְעַד סוֹף סִפְרָא, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס בַּמְדִינָה וְעִמּוֹ דֻּכָּסִים וְאִפַּרְכִין וְאַסְטְרָטִלָטִין, וְאֵין הָעָם יוֹדְעִים אֵיזֶה מֵהֶם חָבִיב מִכֻּלָּם, אֶלָּא מִי שֶׁהַמֶּלֶךְ הוֹפֵךְ פָּנָיו וּמְדַבֵּר עִמּוֹ הוּא חָבִיב מִכֻּלָּן. כָּךְ (שמות כד, א): וְאֶל משֶׁה אָמַר עֲלֵה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים זְקֵנִים, וְאֵין אָנוּ יוֹדְעִים אֵיזֶה מֵהֶן חָבִיב מִכֻּלָּן, אֶלָּא מִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא אוֹתוֹ וּמְדַבֵּר עִמּוֹ, לְכָךְ נֶאֱמַר: וַיִּקְרָא אֶל משֶׁה. מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה עִם מִי מְדַבֵּר תְּחִלָּה לֹא עִם אַגְרוֹנִימוֹן שֶׁל מְדִינָה, לָמָּה, שֶׁהוּא עָסֵק בְּחַיֶּיהָ שֶׁל מְדִינָה, כָּךְ משֶׁה עָסוּק בַּטַּרְחוּת שֶׁל יִשְׂרָאֵל, אָמַר לָהֶן זוֹ חַיָּה תֹּאכֵלוּ וְזוֹ לֹא תֹאכֵלוּ (ויקרא יא, ט): אֶת זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם וגו' (ויקרא יא, יג): וְאֶת אֵלֶּה תְּשַׁקְצוּ מִן הָעוֹף, אֵלֶּה תְּשַׁקְּצוּ וְאֵלֶּה לֹא תְשַׁקֵּצוּ, (ויקרא יא, כט): וְזֶה לָכֶם הַטָּמֵא, זֶה טָמֵא וְזֶה אֵינוֹ טָמֵא, לְכָךְ נֶאֱמַר: וַיִּקְרָא אֶל משֶׁה.",
    "en": "Rabbi Shmuel bar Naḥman said in the name of Rabbi Natan: Eighteen commands are written in the portion of the Tabernacle, corresponding to the eighteen vertebrae in the spine. Corresponding to them, the Sages instituted the eighteen blessings in the Amida prayer, corresponding [also] to the eighteen mentions of God’s name in the recitation of Shema, and corresponding to the eighteen mentions of God’s name in: “Give to the Lord, sons of the mighty” (Psalms 29:1). Rabbi Ḥiyya bar Abba said: Only from “With him was Oholiav son of Aḥisamakh, of the tribe of Dan” (Exodus 38:23) until the end of the book. This is analogous to a king who entered a city and with him were commanders, governors, and generals, and the people did not know which was most beloved of them all. The one to whom the king turns and speaks is the most beloved of them all. So too, “To Moses, He said: Ascend [to the Lord,] you and Aaron, Nadav and Avihu and seventy of the elders of Israel” (Exodus 24:1), but we do not know which of them was the most beloved of them all. It is, rather, the one whom the Holy One blessed be He calls and speaks with him. That is why it is stated: “He called to Moses.” This is analogous to a king who enters a city. With whom does he speak first? Is it not with the overseer of the city’s food markets? Why? Because he is occupied with the sustenance of the city. So too, Moses was occupied with the burdens of Israel. He said to them: ‘This animal you may eat, and that one you may not eat’: “This you shall eat from all that is in the water…” (Leviticus 11:9); “these you shall abominate from the birds” (Leviticus 11:13) – abominate these, do not abominate those; “this is impure to you” (Leviticus 11:29) – this is impure, that is not impure. That is why it is stated: “He called to Moses.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:9",
    "he": "וַיִּקְרָא אֶל משֶׁה, וּלְאָדָם לֹא קָרָא, וַהֲלוֹא כְבָר נֶאֱמַר (בראשית ג, ט): וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם, אֶלָּא אֵין גְּנַאי לַמֶּלֶךְ לְדַבֵּר עִם אֲרִיסוֹ. וַיְדַבֵּר ה' אֵלָיו, וְעִם נֹחַ לֹא דִּבֵּר, וַהֲלוֹא כְבָר נֶאֱמַר (בראשית ח, טו): וַיְדַבֵּר אֱלֹהִים אֶל נֹחַ, אֶלָּא, אֵין גְּנַאי לַמֶּלֶךְ לְדַבֵּר עִם נַקְדוֹדוֹ. וַיִּקְרָא אֶל משֶׁה, וּלְאַבְרָהָם לֹא קָרָא (בראשית כב, טו): וַיִּקְרָא מַלְאַךְ ה' אֶל אַבְרָהָם. אֶלָּא, אֵין גְּנַאי לַמֶּלֶךְ לְדַבֵּר עִם פּוּנְדָקִי שֶׁלּוֹ. וַיִּקְרָא אֶל משֶׁה, וְלֹא כְּאַבְרָהָם, בְּאַבְרָהָם כְּתִיב: וַיִּקְרָא מַלְאַךְ ה' אֶל אַבְרָהָם, הַמַּלְאָךְ קוֹרֵא וְהַדִּבּוּר מְדַבֵּר, בְּרַם הָכָא אָמַר רַבִּי אָבִין אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי הוּא הַקּוֹרֵא וַאֲנִי הַמְדַבֵּר, שֶׁנֶּאֱמַר (ישעיה מח, טו): אֲנִי אֲנִי דִּבַּרְתִּי אַף קְרָאתִיו הֲבִיאֹתִיו וְהִצְלִיחַ דַּרְכּוֹ.",
    "en": "“He called to Moses” – did He not call to Adam? Is it not already stated: “The Lord God called to the man” (Genesis 3:9)? Rather, there is no disgrace in a king speaking to his sharecropper. “The Lord spoke to him” – did He not speak with Noah? Is it not already stated: “God spoke to Noah” (Genesis 8:15)? Rather, there is no disgrace in a king speaking to his shepherd. “He called to Moses” – did He not call to Abraham? Is it not already stated: “The angel of the Lord called to Abraham” (Genesis 22:15)? Rather, there is no disgrace in a king speaking to his innkeeper. “He called to Moses” – unlike Abraham. Regarding Abraham it is written: “The angel of the Lord called to Abraham” (Genesis 22:15) – the angel called, and the divine speech spoke. However, here, Rabbi Avin said: The Holy One blessed be He said: It is I who calls, and it is I who speaks, as it is stated: “I, it is I, who has spoken, I also have called him; I brought him, and his way is successful” (Isaiah 48:15).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:10",
    "he": "מֵאֹהֶל מוֹעֵד, אָמַר רַבִּי אֶלְעָזָר אַף עַל פִּי שֶׁנִּתְּנָה תּוֹרָה סְיָג לְיִשְׂרָאֵל מִסִּינַי, לֹא נֶעֶנְשׁוּ עָלֶיהָ עַד שֶׁנִּשְׁנֵית בְּאֹהֶל מוֹעֵד, מָשָׁל לִדְיוֹטַגְּמָא שֶׁהִיא כְתוּבָה וּמְחֻתֶּמֶת וְנִכְנְסָה לַמְּדִינָה, אֵין בְּנֵי הַמְּדִינָה נֶעֱנָשִׁים עָלֶיהָ עַד שֶׁתִּתְפָּרֵשׁ לָהֶם בַּדִּימוֹסְיָה שֶׁל מְדִינָה. כָּךְ אַף עַל פִּי שֶׁנִּתְּנָה תּוֹרָה לְיִשְׂרָאֵל מִסִּינַי לֹא נֶעֶנְשׁוּ עָלֶיהָ עַד שֶׁנִּשְׁנֵית לָהֶם בְּאֹהֶל מוֹעֵד, הֲדָא הוּא דִּכְתִיב (שיר השירים ג, ד): עַד שֶׁהֲבֵיאתִיו אֶל בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי. אֶל בֵּית אִמִּי, זֶה סִינַי. וְאֶל חֶדֶר הוֹרָתִי, זֶה אֹהֶל מוֹעֵד, שֶׁמִּשָּׁם נִצְטַוּוּ יִשְׂרָאֵל בְּהוֹרָאָה.",
    "en": "“From the Tent of Meeting” – although the Torah was given as a fence from Sinai, they were punished for [violating] it only after it was repeated at the Tent of Meeting. This is analogous to a writ of decree that was written and sealed, and it entered the province. The residents of the province will not be punished on its account until it is explained to them in the province’s public forum. So too, although the Torah was given to Israel in Sinai, they were punished for it only after it was repeated to them at the Tent of Meeting. That is what is written: “Until I brought him to my mother's house, and to the chamber of the one who conceived me” (Song of Songs 3:4). “To my mother's house” – this is Sinai. “And to the chamber of the one who conceived me” – this is the Tent of Meeting, as it was from there that Israel was commanded regarding the Torah’s rulings.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:11",
    "he": "אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אִלּוּ הָיוּ אֻמּוֹת הָעוֹלָם יוֹדְעִים מָה אֹהֶל מוֹעֵד יָפֶה לָהֶן, הָיוּ מַקִּיפִין אוֹתוֹ אָהֳלִיּוֹת וְקַסְטְרִיּוֹת, אַתְּ מוֹצֵא שֶׁעַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן הָיוּ אֻמּוֹת הָעוֹלָם שׁוֹמְעִים קוֹל הַדִּבּוּר וְנִתְּרָזִים מִתּוֹךְ פָּנוּקְטֵיהוֹן, הֲדָא הוּא דִּכְתִיב (דברים ה, כג): כִּי מִי כָל בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים וגו', אָמַר רַבִּי סִימוֹן דּוּ פַּרְצוּפִין הָיָה הַדִּבּוּר יוֹצֵא, חַיִּים לְיִשְׂרָאֵל וְסַם הַמָּוֶת לְאֻמּוֹת הָעוֹלָם, הֲדָא הוּא דִּכְתִיב (דברים ד, לג): כַּאֲשֶׁר שָׁמַעְתָּ אַתָּה וַיֶּחִי, אַתְּ שָׁמַעְתָּ וְחָיִיתָ, וְאֻמּוֹת הָעוֹלָם שׁוֹמְעִים וּמֵתִים. תָּנֵי רַבִּי חִיָּיא מֵאֹהֶל מוֹעֵד, מְלַמֵּד שֶׁהָיָה הַקּוֹל נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לְאֹהֶל מוֹעֵד.",
    "en": "Rabbi Yehoshua ben Levi said: Had the nations of the world known how beneficial the Tent of Meeting was for them, they would have surrounded it with encampments and fortifications. You find that until the Tabernacle was erected, the nations of the world would hear the sound of the divine speech and would be afflicted with diarrhea in their palaces. That is what is written: “For who of all flesh that heard the voice of the living God [speaking from the midst of the fire like us, has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The speech would emerge with two natures, as an elixir of life for Israel and an elixir of death for the nations of the world. That is what is written: “[Has a people heard the voice of God…] as you heard, and lived?” (Deuteronomy 4:33). You heard and lived, but the nations of the world would hear and die. Rabbi Ḥiyya taught: “[The Lord spoke to him] from the Tent of Meeting” – this teaches that the voice would stop and would not emerge outside the Tent of Meeting.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:12",
    "he": "אָמַר רַבִּי יִצְחָק עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן הָיְתָה נְבוּאָה מְצוּיָה בְּאֻמּוֹת הָעוֹלָם, מִשֶּׁהוּקַם הַמִּשְׁכָּן נִסְתַּלְּקָה מִבֵּינֵיהֶם, שֶׁנֶּאֱמַר (שיר השירים ג, ד): אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ, אָמְרוּ לוֹ הֲרֵי בִּלְעָם מִתְנַבֵּא, אָמַר לָהֶן לְטוֹבָתָן שֶׁל יִשְׂרָאֵל נִתְנַבֵּא, (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, (במדבר כג, כא): לֹא הִבִּיט אָוֶן בְּיַעֲקֹב, (במדבר כג, כג): כִּי לֹא נַחַשׁ בְּיַעֲקֹב, (במדבר כד, ה): מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב, (במדבר כד, יז): דָּרַךְ כּוֹכָב מִיַּעֲקֹב, (במדבר כד, יט): וְיֵרְדְּ מִיַּעֲקֹב.",
    "en": "Rabbi Yitzḥak said: Until the Tabernacle was erected, prophecy was found among the nations of the world. When the Tabernacle was erected, it departed from their midst, as it is stated: “[When I found the one whom my soul loves,] I grasped him and would not release him” (Song of Songs 3:4). They said to him: But Bilam prophesied. He said to them: He prophesied for the benefit of Israel: “Who has counted the dust of Jacob” (Numbers 23:10); “One has seen no evil in Jacob” (Numbers 23:21); “For there is no divination in Jacob” (Numbers 23:23); “How goodly are your tents, Jacob” (Numbers 24:5); “a star rises from Jacob” (Numbers 24:17); “One from Jacob shall rule” (Numbers 24:19).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:13",
    "he": "מַה בֵּין נְבִיאֵי יִשְׂרָאֵל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם, רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יִשָּׂשׂכָר דִּכְפַר מַנְדִּי, רַבִּי חָמָא בַּר חֲנִינָא אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל אֻמּוֹת הָעוֹלָם אֶלָּא בַּחֲצִי דִּבּוּר, כְּמָה דְּתֵימַר (במדבר כג, ד): וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם, אֲבָל נְבִיאֵי יִשְׂרָאֵל בְּדִּבּוּר שָׁלֵם, שֶׁנֶּאֱמַר: וַיִּקְרָא אֶל משֶׁה. וְרַבִּי יִשָּׂשׂכָר דִּכְפַר מַנְדִּי אָמַר, כָּךְ יְהֵא שְׂכָרָן, אֵין לְשׁוֹן וַיִּקָּר אֶלָּא לְשׁוֹן טֻמְאָה, כְּמָה דְּתֵימַר (דברים כג, יא): אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְרֵה לָיְלָה, אֲבָל נְבִיאֵי יִשְׂרָאֵל בִּלְשׁוֹן קְדֻשָּׁה בִּלְשׁוֹן טָהֳרָה בְּלָשׁוֹן בָּרוּר בַּלָּשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מְקַלְסִין בּוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְּתֵימַר (ישעיה ו, ג): וְקָרָא זֶה אֶל זֶה וְאָמַר. אָמַר רַבִּי אִלְעָאי בַּר מְנַחֵם, כְּתִיב (משלי טו, כט): רָחוֹק ה' מֵרְשָׁעִים, וּכְתִיב (משלי): וּתְפִלַּת צַדִּיקִים יִשְׁמָע. רָחוֹק ה' מֵרְשָׁעִים, אֵלּוּ נְבִיאֵי אֻמּוֹת הָעוֹלָם, וּתְפִלַּת צַדִּיקִים יִשְׁמָע, אֵלּוּ נְבִיאֵי יִשְׂרָאֵל, אַתָּה מוֹצֵא שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל הָאֻמּוֹת הָעוֹלָם אֶלָּא כְּאָדָם שֶׁבָּא מֵאֶרֶץ רְחוֹקָה, כְּמָה דְתֵימַר (ישעיה לט, ג): מֵאֶרֶץ רְחוֹקָה בָּאוּ אֵלָי, אֲבָל נְבִיאֵי יִשְׂרָאֵל מִיָּד (בראשית יח, א): וַיֵּרָא. וַיִּקְרָא, אָמַר רַבִּי יוֹסֵי, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל אֻמּוֹת הָעוֹלָם אֶלָּא בַּלַּיְלָה, בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם פְּרוּשִׁים זֶה מִזֶּה, דִּכְתִיב (איוב ד, יג): בִּשְׂעִפִּים מֵחֶזְיוֹנוֹת לָיְלָה בִּנְפֹל וגו' (איוב ד, יב): וְאֵלַי דָּבָר יְגֻנָּב וגו', רַבִּי חֲנִינָא בַּר פַּפָּא וְרַבָּנָן, רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה הוּא וְאוֹהֲבוֹ בַּטְּרַקְלִין וּבֵינֵיהֶם וִילוֹן, כְּשֶׁהָיָה מְדַבֵּר עִם אוֹהֲבוֹ מְקַפֵּל אֶת הַוִּילוֹן עַד שֶׁרוֹאֵהוּ פָּנִים אֶל פָּנִים וּמְדַבֵּר עִמּוֹ, אֲבָל לַאֲחֵרִים אֵינוֹ עוֹשֶׂה כֵן אֶלָּא מְדַבֵּר עִמָּהֶם וּמְחִצַּת הַוִּילוֹן פְּרוּסָה וְאֵינָן רוֹאִין אוֹתוֹ. וְרַבָּנָן אָמְרֵי מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ אִשָּׁה וּפִילֶגֶשׁ, כְּשֶׁהוּא הוֹלֵךְ אֵצֶל אִשְׁתּוֹ הוֹלֵךְ בְּפַרְהֶסְיָא, וּכְשֶׁהוּא הוֹלֵךְ אֵצֶל פִּילַגְּשׁוֹ הוֹלֵךְ בְּמַטְמוֹנִים. כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל אֻמּוֹת הָעוֹלָם אֶלָּא בַּלַּיְלָה, שֶׁנֶּאֱמַר (בראשית כ, ג): וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה, (בראשית לא, כד): וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה, (במדבר כב, כ): וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה. אֲבָל נְבִיאֵי יִשְׂרָאֵל בַּיּוֹם, שֶׁנֶּאֱמַר (בראשית יח, א): וְהוּא ישֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם, (שמות ו, כח): וַיְהִי בְּיוֹם דִּבֶּר ה' אֶל משֶׁה, (במדבר ג, א): וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה בְּיוֹם דִּבֶּר ה' אֶת משֶׁה וגו'.",
    "en": "What is the difference between prophets of Israel and prophets of the nations of the world? Rabbi Ḥama bar Ḥanina and Rabbi Yisakhar of Kefar Mandi: Rabbi Ḥama bar Ḥanina said: The Holy One blessed be He appears to the nations of the world with only truncated speech, just as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4). But [He communicates with] the prophets of Israel with complete speech, as it is stated: “He called [vayikra] to Moses.” Rabbi Yisakhar of Kefar Mandi said: So shall be their reward. Vayikar is an expression of nothing other than impurity, just as it says: “Who will not be pure due to a nocturnal incident [mikreh]” (Deuteronomy 23:11). But the prophets of Israel [receive prophecy] with an expression of sanctity, with an expression of purity, with an expression of clarity, with an expression with which the ministering angels laud the Holy One blessed be He, just as it says: “One called [vekara] to the other and said: [Holy, holy, holy is the Lord of hosts]” (Isaiah 6:3). Rabbi Ilai bar Menaḥem said: It is written: “The Lord is far from the wicked” (Proverbs 15:29), and it is written: “And He hears the prayer of the righteous” (Proverbs 15:29). “The Lord is far from the wicked” – these are the prophets of the nations of the world. “And He hears the prayer of the righteous” – these are the prophets of Israel. You find that the Holy One blessed be He appears to the nations of the world only like a man who came from a distance, just as it says: “From a distant land they came to me” (Isaiah 39:3). But the prophets of Israel, immediately: “[The Lord] appeared” (Genesis 18:1), “He called.” Rabbi Yosei said: The Holy One blessed be He appears to the nations of the world only at night, at a time when people are separated from one another, as it is written: “In thoughts from visions of the night, [when slumber] falls” (Job 4:13), “a matter was smuggled to me…” (Job 4:12). Rabbi Ḥanina bar Pappa and the Rabbis: Rabbi Ḥanina bar Pappa said: This is analogous to a king who was in a hall with his friend and there was a curtain between them. When he would speak with his friend, he would fold the curtain until he could see his friend face-to-face and speak with him. But for others, he would not do so; rather, he would speak to them with the curtain partition spread between them, and they could not see him. The Rabbis say: This is analogous to a king who had a wife and a concubine. When he would go to his wife, he would go in public, and when he would go to his concubine he would go clandestinely. So too, the Holy One blessed be He appears to the nations of the world only at night, as it is stated: “God came to Avimelekh in a nocturnal dream” (Genesis 20:3); “God came to Laban the Aramean in a nocturnal dream” (Genesis 31:24); “God came to Bilam at night” (Numbers 22:20). But [God appears] to the prophets of Israel by day, as it is stated: “[The Lord appeared to him…] and he was sitting at the entrance of his tent in the heat of the day” (Genesis 18:1); “it was on the day the Lord spoke to Moses” (Exodus 6:28); “this is the legacy of Aaron and Moses on the day the Lord spoke to Moses…” (Numbers 3:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:14",
    "he": "מַה בֵּין משֶׁה לְכָל הַנְּבִיאִים, רַבִּי יְהוּדָה בֶּן רַבִּי אִלְּעָאי וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר מִתּוֹךְ תֵּשַׁע אִיסְפַּקְלַרְיוֹת הָיוּ הַנְּבִיאִים רוֹאִים, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ג): וּכְמַרְאֵה הַמַּרְאֶה אֲשֶׁר רָאִיתִי וגו', וּמשֶׁה רָאָה מִתּוֹךְ אִיסְפַּקְלַרְיָא אַחַת, שֶׁנֶּאֱמַר (במדבר יב, ח): וּמַרְאֶה וְלֹא בְחִידֹת. רַבָּנָן אָמְרִין כָּל הַנְּבִיאִים רָאוּ מִתּוֹךְ אִיסְפַּקְלַרְיָא מְלֻכְלֶכֶת, הֲדָא הוּא דִכְתִיב (הושע יב, יא): וְאָנֹכִי חָזוֹן הִרְבֵּיתִי וּבְיַד הַנְּבִיאִים אֲדַמֶּה, וּמשֶׁה רָאָה מִתּוֹךְ אִיסְפַּקְלַרְיָא מְצֻחְצַחַת, הֲדָא הוּא דִּכְתִיב (במדבר יב, ח): וּתְמֻנַת ה' יַבִּיט. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר מָשָׁל לְמֶלֶךְ שֶׁנִּגְלָה עַל בֶּן בֵּיתוֹ בָּאִיקוֹנִין שֶׁלּוֹ, לְפִי שֶׁבָּעוֹלָם הַזֶּה שְׁכִינָה נִגְלֵית עַל הַיְּחִידִים, אֲבָל לֶעָתִיד לָבוֹא (ישעיה מ, ה): וְנִגְלָה כְּבוֹד ה' וְרָאוּ כָל בָּשָׂר יַחְדָּו כִּי פִּי ה' דִּבֵּר.",
    "en": "What is the difference between Moses and all the [other] prophets? Rabbi Yehuda ben Rabbi Ilai and the Rabbis: Rabbi Yehuda says: The prophets would see through nine looking glasses. That is what is written: “The appearance of the vision that I saw [was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the Kevar River]” (Ezekiel 43:3). Moses saw through one looking glass, as it is stated: “And a vision and not in riddles” (Numbers 12:8). The Rabbis said: All the prophets saw through a murky looking glass. That is what is written: “[I spoke to the prophets;] I proliferated visions and granted imagery to the prophets” (Hosea 12:11). Moses saw through a polished looking glass. That is what is written: “And a vision and not in riddles” (Numbers 12:8). Rabbi Pinḥas said in the name of Rabbi Hoshaya: This is analogous to a king who revealed himself to a member of his household in his image. In this world, the Divine Presence appears only to individuals, but in the future: “The glory of the Lord will be revealed, and all flesh will see together that the mouth of the Lord has spoken” (Isaiah 40:5).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.1:15",
    "he": "דָּבָר אַחֵר, וַיִּקְרָא אֶל משֶׁה וַיְדַבֵּר ה', מִכָּן אָמְרוּ כָּל תַּלְמִיד חָכָם שֶׁאֵין בּוֹ דַעַת, נְבֵלָה טוֹבָה הֵימֶנּוּ, תֵּדַע לְךָ שֶׁכֵּן, צֵא וּלְמַד מִמּשֶׁה אֲבִי הַחָכְמָה, אֲבִי הַנְּבִיאִים, שֶׁהוֹצִיא יִשְׂרָאֵל מִמִּצְרַיִם, וְעַל יָדוֹ נַעֲשׂוּ כַּמָּה נִסִּים בְּמִצְרַיִם וְנוֹרָאוֹת עַל יַם סוּף, וְעָלָה לִשְׁמֵי מָרוֹם וְהוֹרִיד תּוֹרָה מִן הַשָּׁמַיִם, וְנִתְעַסֵּק בִּמְלֶאכֶת הַמִּשְׁכָּן וְלֹא נִכְנַס לִפְנַי וְלִפְנִים עַד שֶׁקָּרָא לוֹ, שֶׁנֶּאֱמַר (ויקרא א, א): וַיִּקְרָא אֶל משֶׁה וַיְדַבֵּר, לְהַלָּן הוּא אוֹמֵר (שמות ג, ד): וַיַּרְא ה' כִּי סָר לִרְאוֹת וגו', בַּסְּנֶה הִפְסִיק אֵלָיו בֵּין קְרִיאָה לְדִבּוּר, בְּאֹהֶל מוֹעֵד אֵין כָּאן הַפְסָקָה. בַּסְּנֶה מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁכָּעַס עַל עַבְדּוֹ וְצִוָּה לְחָבְשׁוֹ בְּבֵית הָאֲסוּרִין, כְּשֶׁהוּא מְצַוֶּה אֶת הַשָּׁלִיחַ אֵינוֹ מְצַוֶּה אֶלָּא מִבַּחוּץ, אֲבָל בְּאֹהֶל מוֹעֵד כְּשֶׁהוּא שָׂמֵחַ בְּבָנָיו וּבְנֵי בֵיתוֹ שְׂמֵחִים, כְּשֶׁהוּא מְצַוֶּה אֶת הַשָּׁלִיחַ אֵינוֹ מְצַוֵּהוּ אֶלָּא מִבִּפְנִים, כְּמִי שֶׁהוּא מוֹשִׁיבוֹ בֵּין בִּרְכָּיו וּכְיַד אָדָם עַל בְּנוֹ, לְכָךְ נֶאֱמַר וַיִּקְרָא אֶל משֶׁה,",
    "en": "Another matter: “He called to Moses, and the Lord spoke” – from here they said: Any Torah scholar who lacks sense, a carcass is better than he is. Know that it is so, and learn it from Moses, the father of wisdom, the father of the prophets, who took Israel out of Egypt. Through him numerous miracles were performed in Egypt and awe-inspiring acts at the Red Sea; he ascended to the heavens on High, brought down the Torah from heaven, engaged in the labor of the Tabernacle; but he did not enter into the innermost chambers until He called him, as it is stated: “He called to Moses, and [the Lord] spoke.” Elsewhere it is stated: “The Lord saw that he turned to see; [God called to him from the midst of the bush, and He said: Moses, Moses]” (Exodus 3:4). At the bush, there was an interruption between the call and the speech. In the Tent of Meeting there is no interruption. At the bush, to what is the matter comparable? To a king of flesh and blood who became angry at his servant and commanded that he be incarcerated in prison. When he commands the emissary [to free him], he commands him only outside. But in the Tent of Meeting [it is comparable to a king] when he rejoices in his children, and the members of his household are joyful. When He commands the emissary [regarding his children], he commands him only inside, as one who sits him between his knees, as a person would with his son. That is why it is stated: “He called to Moses [and the Lord spoke to him].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:1",
    "he": "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה', זֶהוּ שֶׁאָמַר הַכָּתוּב (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם. עֲשָׂרָה נִקְרְאוּ יְקָרִים, וְאֵלּוּ הֵן: הַתּוֹרָה, וְהַנְּבוּאָה, וְהַתְּבוּנָה, וְהַדַּעַת, וְהַסִּכְלוּת, וְהָעשֶׁר, וְהַצַּדִּיקִים, וּמִיתָתָן שֶׁל חֲסִידִים, וְהַחֶסֶד, וְיִשְׂרָאֵל. הַתּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ג, טו): יְקָרָה הִיא מִפְּנִינִים. הַנְּבוּאָה מִנַּיִן (שמואל א ג, א): וּדְבַר ה' הָיָה יָקָר בַּיָּמִים הָהֵם. הַתְּבוּנָה מִנַּיִן (משלי יז, כז): יְקַר רוּחַ אִישׁ תְּבוּנָה. הַדַּעַת מִנַּיִן (משלי כ, טו): וּכְלִי יְקָר שִׂפְתֵי דָעַת. הַסִּכְלוּת מִנַּיִן (קהלת י, א): יָקָר מֵחָכְמָה וּמִכָּבוֹד סִכְלוּת מְעָט. הָעשֶׁר מִנַּיִן (משלי יב, כז): וְהוֹן אָדָם יָקָר חָרוּץ. צַדִּיקִים מִנַּיִן (תהלים קלט, יז): וְלִי מַה יָּקְרוּ רֵעֶיךָ אֵל. מִיתָתָן שֶׁל חֲסִידִים מִנַּיִן (תהלים קטז, טו): יָקָר בְּעֵינֵי ה' הַמָּוְתָה לַחֲסִידָיו. הַחֶסֶד מִנַּיִן (תהלים לו, ח): מַה יָּקָר חַסְדְּךָ אֱלֹהִים. יִשְׂרָאֵל מִנַּיִן, הֲבֵן יַקִּיר לִי אֶפְרַיִם. בְּיֹקֶר יִשְׂרָאֵל עוֹמְדִים לִי, בַּנֹּהַג שֶׁבָּעוֹלָם אֶלֶף בְּנֵי אָדָם נִכְנָסִין לַמִּקְרָא, יוֹצֵא מֵהֶן מֵאָה. מֵאָה לַמִּשְׁנָה, יוֹצְאִין מֵהֶן עֲשָׂרָה. עֲשָׂרָה לַתַּלְמוּד, יוֹצֵא מֵהֶן אֶחָד. הֲדָא הוּא דִּכְתִיב (קהלת ז, כח): אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, דָּבָר אַחֵר, אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, זֶה אַבְרָהָם. (קהלת ז, כח): וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, זוֹ שָׂרָה. דָּבָר אַחֵר, אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, זֶה עַמְרָם. וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, זוֹ יוֹכֶבֶד. דָּבָר אַחֵר, אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, זֶה משֶׁה. וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, אֵלּוּ נְשֵׁי דוֹר הַמִּדְבָּר. רַבִּי אוֹמֵר נְשֵׁי דוֹר הַמִּדְבָּר כְּשֵׁרוֹת הָיוּ, כֵּיוָן שֶׁשָּׁמְעוּ שֶׁהֵן אֲסוּרוֹת לְבַעֲלֵיהֶן מִיָּד נָעֲלוּ דַּלְתוֹתֵיהֶן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׂרָאֵל בְּיֹקֶר עוֹמְדִין לִי. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יִצְחָק, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר אִלּוּ בִּקֵּשׁ פַּרְעֹה מִשְׁקַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, לֹא הָיִיתִי נוֹתֵן לוֹ, אָמַר רַבִּי יִצְחָק וַהֲלוֹא בְּדָמִים נְטָלָן מִשְׁפָּחוֹת מִשְׁפָּחוֹת שֶׁל כִּנִּים, מִשְׁפָּחוֹת מִשְׁפָּחוֹת שֶׁל עָרוֹב, אֵין לוֹ דָּמִים, הֱוֵי בְּיֹקֶר יִשְׂרָאֵל עוֹמְדִים לִי.",
    "en": "“Speak to the children of Israel, and say to them: When a man among you sacrifices an offering to the Lord, you shall bring your offering from the animals, from the herd or from the flock you shall bring your offering” (Leviticus 1:2). “Speak to the children of Israel, and say to them: When a man among you brings an offering to the Lord” – that is what the verse says: “Is Ephraim a precious [yakir] son to Me?” (Jeremiah 31:20). Ten were called precious [yekarim], and they are: Torah, prophecy, understanding, knowledge, foolishness, wealth, the righteous, the death of the pious, kindness, and Israel. Torah, from where is it derived? As it is stated: “It is more precious [yekara] than pearls” (Proverbs 3:15). Prophecy, from where is it derived? “The word of the Lord was rare [yakar] in those days” (I Samuel 3:1). Understanding, from where is it derived? “A man of understanding is noble of [yekar] spirit” (Proverbs 17:27). Knowledge, from where is it derived? “Lips of knowledge are a precious [yakar] vessel” (Proverbs 20:15). Foolishness, from where is it derived? “A little foolishness outweighs [yakar] wisdom and honor” (Ecclesiastes 10:1). Wealth, from where is it derived? “A diligent man has precious [yakar] wealth” (Proverbs 12:27). The righteous, from where is it derived? “How precious [yakeru] are Your friends to me, God” (Psalms 139:17). The death of the pious, from where is it derived? “Precious [yakar] in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Kindness, from where is it derived? “How precious is Your kindness, God” (Psalms 36:8). Israel, from where is it derived? “Is Ephraim a precious [yakir] son to Me?” (Jeremiah 31:20). Israel’s standing with Me is precious. The way of the world is that one thousand enter to study Bible, from whom one hundred emerge. One hundred enter to study Mishna, from whom ten emerge. Ten enter to study Talmud, from whom one emerges. That is what is written: “One of one thousand I have found” (Ecclesiastes 7:28). Another matter, “one of one thousand I have found,” this is Abraham. “But a woman among all these I did not find” (Ecclesiastes 7:28), this is Sarah. Another matter, “one of one thousand I have found,” this is Amram. “But a woman among all these I did not find,” this is Yokheved. Another matter, “one of one thousand I have found,” this is Moses. “But a woman among all these I did not find,” these are the women of the generation of the wilderness. Rabbi [Yehuda HaNasi] says: The women of the generation of the wilderness were upright. When they heard that they were forbidden to their husbands, they immediately locked their doors. The Holy One blessed be He said: ‘Israel’s standing with Me is precious.’ Rabbi Abba bar Kahana and Rabbi Yitzḥak, Rabbi Abba bar Kahana said: Had Pharaoh requested the weight of each and every one of Israel in gems and pearls, would I not have given it to him? Rabbi Yitzḥak said: Did He not take them for a price? Do hordes upon hordes of lice, hordes upon hordes of beasts not have a price? That is, ‘Israel’s standing with Me is precious.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:2",
    "he": "הֲבֵן יַקִּיר לִי, בְּכָל מָקוֹם שֶׁנֶּאֱמַר לִי, אֵינוֹ זָז לְעוֹלָם לֹא בָּעוֹלָם הַזֶּה וְלֹא לָעוֹלָם הַבָּא, בַּכֹּהֲנִים כְּתִיב (שמות מ, טו): וְכִהֲנוּ לִי, בַּלְוִיִם כְּתִיב (במדבר ח, יד): וְהָיוּ לִי הַלְוִים, בְּיִשְׂרָאֵל כְּתִיב (ויקרא כה, נה): כִּי לִי בְנֵי יִשְׂרָאֵל, בַּתְּרוּמָה כְּתִיב (שמות כה, ב): וְיִקְחוּ לִי, בַּבְּכוֹרוֹת כְּתִיב (במדבר ג, יג): כִּי לִי כָּל בְּכוֹר, בַּסַּנְהֶדְרִין כְּתִיב (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, בְּאֶרֶץ יִשְׂרָאֵל (שמות יט, ה): כִּי לִי כָל הָאָרֶץ, בִּירוּשָׁלַיִם (מלכים א יא, לו): הָעִיר אֲשֶׁר בָּחַרְתִּי לִי, בְּמַלְכוּת בֵּית דָּוִד (שמואל א טז, א): כִּי רָאִיתִי בְּבָנָיו לִי מֶלֶךְ, בַּמִּקְדָּשׁ (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, בַּמִּזְבֵּחַ (שמות כ, כא): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי, בַּקַּרְבָּנוֹת (במדבר כח, ב): תִּשְׁמְרוּ לְהַקְרִיב לִי, בְּשֶׁמֶן הַמִּשְׁחָה (שמות ל, לא): שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי. הָא בְּכָל מָקוֹם שֶׁנֶּאֱמַר לִי, אֵינוֹ זָז לֹא לָעוֹלָם הַזֶּה וְלֹא לָעוֹלָם הַבָּא.",
    "en": "“Is [Ephraim] a precious son to Me [li]”? Wherever [the term] li is stated, it never changes, not in this world and not in the World to Come. Regarding priests it is written: “They shall serve as priests to Me [li]” (Exodus 40:15). Regarding Levites it is written: “The Levites shall be Mine [li]” (Numbers 8:14). Regarding Israel it is written: “For the children of Israel are Mine [li]” (Leviticus 25:55). Regarding gifts it is written: “They shall take [gifts] for Me [li]” (Exodus 25:2). Regarding the firstborn it is written: “For every firstborn is Mine [li]” (Numbers 3:13). Regarding the Sanhedrin it is written: “Gather to Me [li] seventy men from the elders of Israel” (Numbers 11:16). Regarding the Land of Israel: “For all the land is Mine [li]” (Exodus 19:5). Regarding Jerusalem: “The city that I have chosen for Me [li]” (I Kings 11:36). Regarding the royal House of David: “For I have seen a king for Me [li] among his sons” (I Samuel 16:1). Regarding the Temple: “They shall craft a Sanctuary for Me [li]” (Exodus 25:8). Regarding the altar: “You shall craft an altar of earth for Me [li]” (Exodus 20:21). Regarding offerings: “You shall be diligent to sacrifice to Me [li]” (Numbers 28:2). Regarding the anointing oil: “This shall be oil of sacred anointment for Me [li]” (Exodus 30:31). That is, every place that li is stated, it never changes, not in this world and not in the World to Come.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:3",
    "he": "לִי אֶפְרַיִם, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר פַּלָטְיָאנִי, רַבִּי יְהוֹשֻׁעַ בַּר נַחְמָן אָמַר אַבְגִינוֹס, אָמַר רַבִּי פִּנְחָס עֲטָרָה זוֹ נִתְעַטֵּר אֶפְרַיִם מֵאָבִינוּ יַעֲקֹב בְּשָׁעָה שֶׁנִּפְטַר לְעוֹלָמוֹ אָמַר לוֹ אֶפְרַיִם רֹאשׁ הַשְּׁבָטִים רֹאשׁ הַיְשִׁיבָה יָפֶה וּמְעֻלֶּה שֶׁבְּבָנַי יְהֵא נִקְרָא עַל שְׁמֶךָ (שמואל א א, א): בֶּן תֹּחוּ בֶן צוּף אֶפְרָתִי, (שמואל א יז, יב): וְדָוִד בֶּן אִישׁ אֶפְרָתִי מִבֵּית לֶחֶם יְהוּדָה. (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם אִם יֶלֶד שַׁעֲשׁוּעִים, אֵיזֶהוּ יֶלֶד שַׁעֲשׁוּעִים בֶּן שְׁתַּיִם בֶּן שָׁלשׁ שָׁנִים. רַבִּי אַחָא בְּשֵׁם רַבִּי לֵוִי בֶּן רַבִּי סִיסִי בֶּן אַרְבַּע בֶּן חָמֵשׁ שָׁנִים. (ירמיה לא, יט): כִּי מִדֵּי דַבְּרִי בּוֹ, אָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא דַּי דִבּוּרִי שֶׁנָּתַתִּי בּוֹ, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אֲפִלּוּ בְּשָׁעָה שֶׁאֲנִי מְדַבֵּר עִמּוֹ אֵינִי יָכוֹל לִסְבֹּל בּוֹ, כִּי מִדֵּי דַבְּרִי בּוֹ, כִּי בְּוַדַּאי דִּבּוּרִי בוֹ.",
    "en": "“Ephraim…to Me” – Rabbi Yehoshua ben Levi said: A palace dweller. Rabbi Yehoshua bar Naḥman said: Of noble descent. Rabbi Pinḥas said: Ephraim was granted this crown by Jacob our patriarch when he passed to his eternal abode. He said to him: ‘Ephraim, tribal leaders, yeshiva heads, and the finest and most outstanding of my descendants will be called by your name.’ “[Elkana, son of Yeroḥam, son of Elihu,] son of Toḥu, son of Tzuf, a nobleman [efrati]” (I Samuel 1:1); “David was the son of that nobleman [efrati] from Bethlehem of Judah” (I Samuel 17:12). “Is Ephraim a precious son to Me, a child of delights?” (Jeremiah 31:20). What is a child of delights? One who is two or three years old. Rabbi Aḥa in the name of Rabbi Levi ben Sisi: One who is four or five years old. “For whenever I speak of him [midei daberi bo]” (Jeremiah 31:20) – Rabbi Yudan in the name of Rabbi Abba bar Kahana: My speech [diburi] that I have placed in him is sufficient [dai]. Rabbi Yehuda ben Rabbi Simon said: Even when I speak of him, I cannot bear it, “for whenever I speak of him,” for of course I speak of him.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:4",
    "he": "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, רַבִּי יוּדָן בְּשֵׁם רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ פְּרָקְסִין וְהָיָה מְצַוֶּה אֶת עַבְדּוֹ וְאָמַר לוֹ קַפְּלוֹ וְנַעֲרוֹ וְתֵן דַּעְתְּךָ עָלָיו, אָמַר לוֹ עַבְדּוֹ אֲדוֹנִי הַמֶּלֶךְ מִכָּל פְּרָקְסִין שֶׁיֵּשׁ לְךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל זֶה, אָמַר לוֹ שֶׁאֲנִי מַדְבִּיקוֹ לְגוּפִי. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִשִּׁבְעִים אֻמּוֹת אַוְותִינְטִיאוֹת שֶׁיֵּשׁ לְךָ בְּעוֹלָמֶךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל יִשְׂרָאֵל (במדבר כח, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל, (שמות יד, ב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, (שמות לג, ה): אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר לוֹ שֶׁהֵן דְּבוּקִין לִי, הֲדָא הוּא דִּכְתִיב (ירמיה יג, יא): כִּי כַּאֲשֶׁר יִדְבַּק הָאֵזוֹר אֶל מָתְנֵי אִישׁ, אָמַר רַבִּי אָבִין מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פּוֹרְפִּירִין וְהָיָה מְצַוֶּה אֶת עַבְדּוֹ וְאוֹמֵר לוֹ תֵּן דַּעְתְךָ עָלָיו וְקַפְּלוֹ וְנַעֲרוֹ, אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ מִכָּל פּוֹרְפִּירִין שֶׁיֵּשׁ לְךָ אִי אַתָּה מְצַוֵּנִי אֶלָּא עַל זֶה, אָמַר לוֹ שֶׁאוֹתוֹ לָבַשְׁתִּי בְּיוֹם מַלְכוּתִי. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִשִּׁבְעִים אֻמּוֹת אַוְותִינְטִיאוֹת שֶׁיֵּשׁ לְךָ בְּעוֹלָמֶךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל יִשְׂרָאֵל, צַו אֶת בְּנֵי יִשְׂרָאֵל, אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל, אָמַר לוֹ הֵן שֶׁהִמְלִיכוּנִי תְּחִלָּה עַל הַיָּם וְאָמְרוּ לִי (שמות טו, יח): ה' יִמְלֹךְ לְעוֹלָם וָעֶד, אָמַר רַבִּי בֶּרֶכְיָה מָשָׁל לְזָקֵן שֶׁהָיְתָה לוֹ מַעֲפוֹרֶת וְהָיָה מְצַוֶּה אֶת תַּלְמִידוֹ וְאוֹמֵר לוֹ קַפְּלָהּ וְנַעֲרָהּ, אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ מִכָּל מַעַפְרָאוֹת שֶׁיֵּשׁ לְךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל זוֹ, אָמַר לוֹ מִפְּנֵי שֶׁאוֹתָהּ לָבַשְׁתִּי כְּשֶׁנִּתְמַנֵּיתִי זָקֵן. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִשִּׁבְעִים אֻמּוֹת אַוְותִינְטִיאוֹת שֶׁבָּרָאתָ בְּעוֹלָמֶךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל יִשְׂרָאֵל, אָמַר לוֹ שֶׁקִּבְּלוּ עֲלֵיהֶם מַלְכוּתִי בְּסִינַי וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. אָמַר רַבִּי יוּדָן בּוֹא וּרְאֵה כַּמָּה חִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁמַּזְכִּירָן חֲמִשָּׁה פְּעָמִים בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (במדבר ח, יט): וָאֶתְּנָה אֶת הַלְּוִים נְתוּנִים וגו'.",
    "en": "“Speak to the children of Israel” – Rabbi Yudan in the name of Rabbi Yishmael bar Naḥman: This is analogous to a king who had an inner garment. He would command his servant, saying to him: Fold it, shake it out, and pay close attention to it.’ His servant said to him: ‘My lord the king, of all the inner garments that you have, you command me only regarding this one.’ He said to him: ‘It is because I wear it directly on my body.’ So too, Moses said to the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel: “Command the children of Israel” (Numbers 28:2), “speak to the children of Israel” (Exodus 14:2), “say to the children of Israel”’ (Exodus 33:5). He said to him: ‘It is because they are attached to Me.’ That is what is written: “For just as the belt cleaves to the waist of a man, [so I have attached to Me the entire house of Israel and the entire house of Judah]” (Jeremiah 13:11). Rabbi Avin said: This is analogous to a king who had a royal garment. He would command his servant, saying to him: ‘Pay close attention to it, fold it, and shake it out.’ His servant said to him: ‘My lord the king, of all the royal garments that you have, you command me only regarding this one.’ He said to him: ‘It is the one that I wore on the day of my coronation.’ So too, Moses said before the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel: “Command the children of Israel,” “say to the children of Israel.”’ He said to him: ‘It is they who crowned Me first at the sea and said to Me: “The Lord will reign for ever and ever”’ (Exodus 15:18). Rabbi Berekhya said: This is analogous to an elder who had a kerchief. He would command his disciple, saying to him: ‘Fold it, and shake it out.’ His [disciple] said to him: ‘My lord the king, of all the kerchiefs that you have, you command me only regarding this one.’ He said to him: ‘It is the one that I wore when I was appointed elder.’ So too, Moses said before the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel.’ He said to him: ‘It is because they accepted My kingdom upon them at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed”’ (Exodus 24:7). Rabbi Yudan said: Come and see how much the Holy One blessed be He loved Israel, as He mentioned them five times in a single verse, as it is stated: “I have given the Levites, given [to Aaron and to his sons from among the children of Israel, to perform the service of the children of Israel in the Tent of Meeting, and to atone for the children of Israel, and there shall not be a stroke against the children of Israel, when the children of Israel approach the Sanctuary]” (Numbers 8:19).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:5",
    "he": "אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן יְחִידִי, בְּכָל יוֹם וָיוֹם הָיָה מְצַוֶּה אֶת בֶּן בֵּיתוֹ, אָכַל בְּנִי, אוֹ שָׁתָה בְּנִי, אָזַל לְבֵית הַסֵּפֶר, אָתָא מִבֵּית הַסֵּפֶר. כָּךְ בְּכָל יוֹם וָיוֹם הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְצַוֶּה אֶת משֶׁה וְאוֹמֵר לוֹ: אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל, צַו אֶת בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, מָשָׁל לְאֶחָד שֶׁהָיָה יוֹשֵׁב וְעוֹשֶׂה עֲטָרָה לַמֶּלֶךְ, וְעָבַר אֶחָד עָלָיו, אָמַר לוֹ מָה אַתָּה עוֹשֶׂה, אָמַר לוֹ אֲנִי עוֹשֶׂה עֲטָרָה לַמֶּלֶךְ, אָמַר לוֹ כָּל שֶׁאַתָּה יָכוֹל לִקְבֹּעַ בָּהּ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת קְבַע, זְמָרַגְדִּין קְבַע, מַרְגָּלִיּוֹת קְבַע, לָמָּה, שֶׁעָתִיד לִנָּתֵן בְּרֹאשׁוֹ שֶׁל מֶלֶךְ. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, כָּל מַה שֶּׁאַתָּה יָכוֹל לְשַׁבֵּחַ אֶת יִשְׂרָאֵל, שַׁבֵּחַ. לְגַדְּלָן וּלְפָאֲרָן, פַּאֵר. לָמָּה, שֶׁאֲנִי עָתִיד לְהִתְפָּאֵר בָּהֶם, שֶׁנֶּאֱמַר (ישעיה מט, ג): וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.",
    "en": "Rabbi Shimon ben Yoḥai said: This is analogous to a king who had an only son. Each and every day he would command a member of his household [concerning his son, and he would ask him]: ‘Did my son eat or did my son drink? Did he go to school? Did he come from school?’ So too, on each and every day, the Holy One blessed be He would command Moses and say to him: “Say to the children of Israel,” “command the children of Israel.” Rabbi Yehuda bar Simon said: This is analogous to one who was sitting and crafting a crown for the king. A person passed by him and said to him: ‘What are you doing?’ He said to him: ‘I am crafting a crown for the king.’ He said to him: ‘Affix as many gems and pearls as you can affix on it; affix emeralds, affix pearls. Why? Because it will be placed on the king’s head.’ So too, the Holy One blessed be He said to Moses: ‘To whatever extent you can praise Israel, praise; to exalt them and glorify them, glorify. Why? Because I am destined to be glorified through them, as it is stated: “He said to me: You are My servant, Israel, in whom I glory”’ (Isaiah 49:3).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:6",
    "he": "רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, אַף הַכְּתוּבִים חָלְקוּ כָּבוֹד לְיִשְׂרָאֵל, כְּמָה דְּתֵימָא (ויקרא א, ב): אָדָם כִּי יַקְרִיב מִכֶּם, אֲבָל כְּשֶׁהוּא בָּא לְדַבֵּר בְּדָבָר שֶׁל גְּנַאי, רְאֵה מַה כָּתוּב אָדָם מִכֶּם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ אֵין כְּתִיב כָּאן אֶלָּא (ויקרא יג, ב): כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר תַּרְתֵּין שִׁיטִין (דברים טו, ד): אֶפֶס כִּי לֹא יִהְיֶה בְךָ אֶבְיוֹן, כְּשֶׁהוּא בָּא לְדַבֵּר בְּדָבָר שֶׁל גְּנַאי כִּי לֹא יֶחְדַּל אֶבְיוֹן מִקִּרְבְּכֶם אֵין כְּתִיב כָּאן, אֶלָּא (דברים טו, יא): מִקֶּרֶב הָאָרֶץ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שִׁיטָה אַחֶרֶת, וְאֵלֶּה יַעַמְדוּ לְקַלֵּל אֶת הָעָם אֵין כְּתִיב כָּאן, אֶלָּא (דברים כז, יג): וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה, אֲבָל בַּבְּרָכָה כָּתוּב (דברים כז, יב): אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם, רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַמֵּי בְּשֵׁם רַבִּי אִלְעָאי אָמְרוּ, וְלֹא עוֹד אֶלָּא שֶׁכְּשֶׁהַפֻּרְעָנוּת בָּאָה לָעוֹלָם צַדִּיקִים כּוֹבְשִׁין אוֹתָהּ, שֶׁנֶּאֱמַר: וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה.",
    "en": "Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The verses, too, accorded honor to Israel, just as it says: “When a man among you sacrifices.” But when it comes to speak of a disgraceful matter, see what is written: “A man among you, when he will have on the skin of his flesh” is not written here, but rather, “[A man] when he will have on the skin of his flesh [a mark or leprosy]” (Leviticus 13:2). Rabbi Shmuel bar Naḥman cited two examples: “However, there will be no indigent among you” (Deuteronomy 15:4). But when it comes to speak of a disgraceful matter: “For the indigent will not cease from among you” is not written here, but rather, “[For the indigent will not cease] from the midst of the land” (Deuteronomy 15:11). Rabbi Shmuel bar Naḥman cited another example: “These shall stand to curse the people” is not written here, but rather, “these shall stand for the curse” (Deuteronomy 27:13). But regarding the blessing it is written: “These shall stand to bless the people” (Deuteronomy 27:12). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Ilai: Moreover, when calamity comes to the world, the righteous overcome it, as it is stated: “These shall stand for [al] the curse.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:7",
    "he": "אָמַר רַבִּי בֶּרֶכְיָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, אָדָם, יְהֵא קָרְבָּנְךָ דּוֹמֶה לְקָרְבָּנוֹ שֶׁל אָדָם הָרִאשׁוֹן שֶׁהָיָה הַכֹּל בִּרְשׁוּתוֹ וְלֹא הִקְרִיב מִן הַגְּזֵלוֹת וּמִן הַחֲמָסִים, אַף אַתָּה לֹא תַקְרִיב מִן הַגְּזֵלוֹת וְלֹא מִן הַחֲמָסִים, וְאִם עָשִׂיתָ כֵן (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר.",
    "en": "[“When a man [adam] among you sacrifices.”] Rabbi Berekhya said: The Holy One blessed be He said to this man: ‘Man, let your offering be similar to the offering of Adam the first man; everything was in his domain and he did not sacrifice from that which was stolen or extorted. You, too, do not sacrifice from that which was stolen or extorted. If you do so: “It will please the Lord more than a bull”’ (Psalms 69:32).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:8",
    "he": "דָּבָר אַחֵר, אָדָם, זֶה לְשׁוֹן חִבָּה וּלְשׁוֹן אַחֲוָה וּלְשׁוֹן רֵעוּת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיחֶזְקֵאל בֶּן אָדָם, בֶּן אֲנָשִׁים כְּשֵׁרִים, בֶּן צַדִּיקִים, בֶּן גּוֹמְלֵי חֲסָדִים, בֶּן שֶׁמְבַזִּין אֶת עַצְמָן עַל כְּבוֹדוֹ שֶׁל מָקוֹם וְעַל כְּבוֹדָן שֶׁל יִשְׂרָאֵל כָּל יָמָיו. דָּבָר אַחֵר, בֶּן אָדָם, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו אִשְׁתּוֹ וּבָנָיו, עָמַד וּדְחָפָן מִבֵּיתוֹ וְהוֹצִיאָן לַחוּץ, לְאַחַר מִכָּאן שָׁלַח וְהֵבִיא בֵּן אֶחָד מֵאֶצְלָהּ אָמַר לוֹ בֶּן פְּלוֹנִי בּוֹא וְאַרְאֲךָ בֵּיתִי וּבֵית שְׁכוּנָתִי שֶׁיֵּשׁ לִי חוּץ מֵאִמְּךָ, כְּלוּם פִּחֵת כְּבוֹדִי וּשְׁכוּנָתִי אַף עַל פִּי שֶׁאִמְּךָ עוֹמֶדֶת מִבַּחוּץ, כָּךְ נִדְמֶה לִיחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן, שֶׁנֶּאֱמַר (יחזקאל א, א): וַיְהִי בִּשְׁלשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ, (יחזקאל א, ג): הָיֹה הָיָה דְּבַר ה', זוֹ שִׁיטָה רִאשׁוֹנָה, וּבַשְּׁנִיָּה הוּא אוֹמֵר (יחזקאל א, ד): וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן, מֵאַחַר שֶׁהֶרְאָהוּ כָּל הַמֶּרְכָּבָה אָמַר לוֹ בֶּן אָדָם זֶהוּ כְּבוֹדִי שֶׁהִגְבַּהְתִּי אֶתְכֶם לְמַעְלָה מֵאֻמּוֹת הָעוֹלָם, כְּלוּם פִּחֵת כְּבוֹדִי וּבֵית שְׁכִינָתִי לָכֶם, שֶׁנֶּאֱמַר (יחזקאל מג, יא): וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ צוּרוֹת הַבַּיִת וּתְכוּנָתוֹ וּמוֹצָאָיו וּמוֹבָאָיו, שֶׁמָּא תֹּאמַר אֵין לִי מִי שֶׁעוֹבֵד אוֹתִי, כְּבָר יֵשׁ לִי לְפָנַי אַרְבַּע מֵאוֹת וְתִשְׁעִים וְשִׁשָּׁה אֲלָפִים שֶׁל מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵם עוֹמְדִים וּמְקַדְּשִׁים שְׁמִי הַגָּדוֹל בְּכָל יוֹם תָּמִיד מִיצִיאַת הַחַמָּה וְעַד שְׁקִיעָתָהּ וְאוֹמְרִים קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ, מִשְׁקִיעַת הַחַמָּה וְעַד יְצִיאָתָהּ וְאוֹמְרִים (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וְאֵין צָרִיךְ לוֹמַר שִׁבְעִים לָשׁוֹן שֶׁבָּאָרֶץ, מִפְּנֵי מָה אַתֶּם עוֹשִׂים דְּבָרִים הַמְכֹעָרִים, דְּבָרִים שֶׁאֵינָן רְאוּיִן מַכְעִיסִין אֶתְכֶם בַּיִּסּוּרִים הַבָּאִים עֲלֵיכֶם, אֲבָל מָה אֶעֱשֶׂה הֲרֵינִי עוֹשֶׂה לְמַעַן שְׁמִי הַגָּדוֹל שֶׁנִּקְרָא עֲלֵיכֶם, שֶׁנֶּאֱמַר (יחזקאל כ, יד): וָאַעַשׂ לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל וגו'.",
    "en": "Another matter, “a man [adam]” is an expression of affection, an expression of brotherhood, and an expression of friendship. The Holy One blessed be He said to Ezekiel: “Son of man [ben adam],” son of upright people, son of the righteous, son of those who perform acts of kindness, a son who demeans himself for the glory of the Omnipresent and for the glory of Israel all his days. Another matter, “son of man [ben adam],” to what is the matter comparable? To a flesh and blood king whose wife and his children rebelled against him. He arose and expelled them from his house and sent them out. Afterward, he sent and brought one son that was with [his wife]. He said to him: ‘Son so and so, come and I will show you my house and the place of my residence that I have without your mother. Have my honor and my residence diminished even though your mother remains outside?’ So too, He appeared to Ezekiel son of Buzi, the priest, as it is stated: “It was in the thirtieth year, in the fourth month, on the fifth of the month” (Ezekiel 1:1), “the word of the Lord [was to Ezekiel son of Buzi, the priest]” (Ezekiel 1:3). This is the first example. In the second it says: “I saw, and behold, a storm wind was coming from the north” (Ezekiel 1:4). After He showed him the entire chariot, He said to him: ‘Son of man, is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you? As it is stated: “If they are humiliated by everything that they have done, inform them of the form of the House and its design, its exits and its entrances” (Ezekiel 43:11). Perhaps you will say there is no one to worship Me; know that there are before Me four hundred and ninety-six thousand ministering angels who stand and sanctify My great name every day, always, from when the sun rises until it sets, saying: “Holy, holy, holy” (Isaiah 6:3), and from when the sun sets until it rises, saying: “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). And it goes without saying regarding the seventy nations on the earth. Why are you performing these dreadful acts and inappropriate acts that [cause Me to] anger you with the suffering that befalls you? But what can I do? I am doing so due to My great name that is called upon you, as it is stated: “But I acted for the sake of My name, that it not be profaned…”’ (Ezekiel 20:14).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:9",
    "he": "אָדָם כִּי יַקְרִיב מִכֶּם (ויקרא א, ב), לָמָּה לֹא נֶאֱמַר אִישׁ כְּמוֹ שֶׁנֶּאֱמַר לְהַלָּן (שמות יב, ג): דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אִישׁ כִּי יַקְרִיב, אַף כָּאן יֹאמַר הַכָּתוּב וְיִקְחוּ לָכֶם אִישׁ בָּקָר אוֹ צֹאן, לָמָּה נֶאֱמַר אָדָם, לְהָבִיא אֶת הַגֵּר. מִכֶּם, פְּרַט לְגוֹי שֶׁהוּא מֵבִיא עוֹלָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל שִׁבְעָה דְבָרִים הִתְקִינוּ בֵּית דִּין הַגָּדוֹל וְזֶה אֶחָד מֵהֶם, גּוֹי שֶׁהֵבִיא עוֹלָתוֹ מִמְּדִינַת הַיָּם, אִם הֵבִיא נְסָכִים עִמָּהּ קְרֵיבִין נְסָכִים מִשֶּׁלּוֹ, וְאִם לָאו קְרֵיבִין מִשֶּׁל צִבּוּר, וּתְנַאי בֵּית דִּין הוּא כֹּהֵן גָּדוֹל שֶׁמֵּת מִנְחָתוֹ קְרֵבָה מִשֶּׁל צִבּוּר, רַבִּי יְהוּדָה אוֹמֵר מִשֶּׁל יוֹרְשִׁים, וּשְׁלֵמָה הָיְתָה קְרֵבָה עַל הַמֶּלַח וְעַל הָעֵצִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ מְצָאַנִי אָדָם אֶחָד וְהָיָה בָּא אֵלַי כְּבָא עַל חֲבֵרוֹ בִּזְרוֹעַ, אָמַר לִי אַתֶּם אוֹמְרִים שִׁבְעָה נְבִיאִים עָמְדוּ לְאֻמּוֹת הָעוֹלָם וְהֵן מְעִידִין בָּהֶן וְיוֹרְדִין לַגֵּיהִנֹּם. אָמַרְתִּי לוֹ בְּנִי כָּךְ מִשִּׁבְעָה דוֹרוֹת וָאֵילָךְ יְכוֹלִים אֻמּוֹת הָעוֹלָם לוֹמַר לֹא נִתְּנָה לָנוּ תּוֹרָה וַעֲדַיִן לֹא הֵעִידוּ בָּנוּ, מִפְּנֵי מָה אָנוּ יוֹרְדִין לַגֵּיהִנֹּם. אָמַרְתִּי לוֹ בְּנִי כָּךְ שָׁנוּ חֲכָמִים בַּמִּשְׁנָה גֵּר שֶׁבָּא לְהִתְגַיֵּיר פּוֹשְׁטִין לוֹ יַד לְהַכְנִיסוֹ תַּחַת כַּנְפֵי הַשְּׁכִינָה, מִכָּאן וָאֵילָךְ גֵּרֵי הַדּוֹר מְעִידִין בַּדּוֹר. מִן הַבְּהֵמָה מִן הַבָּקָר וגו', אִם נֶאֱמַר מִן הַבְּהֵמָה, לָמָּה נֶאֱמַר מִן הַבָּקָר וּמִן הַצֹּאן, מִכָּאן אָמְרוּ מְקַבְּלִים מִינֵי זְבָחִים מֵרִשְׁעֵי יִשְׂרָאֵל כְּדֵי לְהַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה, חוּץ מִן הַמּוּמָר וְהַמְנַסֵּךְ אֶת הַיַּיִן וּמְחַלֵּל שַׁבָּתוֹת בְּפַרְהֶסְיָא.",
    "en": "“When a man [adam] among you sacrifices” – why is “man [ish]” not stated, as it is stated elsewhere: Speak to the entire congregation of the children of Israel: When a man [ish] sacrifices. Here, too, the verse should say: Each man [ish] shall take from the herd or the flock. Why does it say adam? It is to include the proselyte. “Among you,” to exclude the gentile, who may bring [only] a burnt offering. Rabbi Shimon ben Gamliel said: The Great Court instituted seven matters and this is one of them: A gentile who brings his burnt offering from overseas, if he brought libations with it, the libations are brought from what is his, and if not, they are brought from public funds. And it is a stipulation of the court that if the High Priest dies, his meal offering is brought from public funds. Rabbi Yehuda says: From the funds of the heirs. But it would be brought whole. And there is a stipulation regarding salt and wood. Rabbi Shimon ben Gamliel said: Once I was walking on the way. A person found me and was approaching me like one approaching another aggressively. He said to me: ‘You say that seven prophets stood for the nations of the world. They warned them and [yet] they descend to Gehenna.’ I said to him: ‘That is so, my son.’ [He said]: ‘From [those] seven generations onward, the nations of the world can say: The Torah was not given to us and we have not been warned. Why are we descending to Gehenna?’ I said to him: ‘My son, the Sages taught in the Mishna: If a proselyte comes to convert, one extends a hand to him to bring him under the wings of the Divine Presence. From that point onward, the proselytes of that generation warn that generation.’ “From animals, from the herd…” – if “from the animals” is stated, why is “from the herd or from the flock” stated? From here they said: One accepts the various offerings from the wicked of Israel in order to bring them under the wings of the Divine Presence, with the exception of the apostate, one who pours wine libations [in an idolatrous service], and one who publicly desecrates Shabbat.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:10",
    "he": "מִן הַבָּקָר וּמִן הַצֹּאן, בָּרוּךְ הַמָּקוֹם שֶׁסָּפַר עַצְמוֹ עִם הַצַּדִּיקִים הָרִאשׁוֹנִים, אָדָם הֶעֱלָה שׁוֹר עַל גַּבֵּי הַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר, נֹחַ קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (בראשית ח, כ): וַיִּבֶן נֹחַ מִזְבֵּחַ לַה', אַבְרָהָם קִיֵּם אֶת הַתּוֹרָה כֻּלָּה, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו', שֶׁהוּא עָשָׂה קָרְבָּן וְהִקְרִיב אַיִל, יִצְחָק קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה וְהִשְׁלִיךְ עַצְמוֹ לִפְנֵי אָבִיו כְּשֶׂה זָבוּחַ. יַעֲקֹב קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (בראשית לה, ד): וַיִּתְּנוּ אֶל יַעֲקֹב אֵת [כל] אֱלֹהֵי הַנֵּכָר וגו'. יְהוּדָה קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (בראשית לח, ח): בֹּא אֶל אֵשֶׁת אָחִיךָ וגו'. יוֹסֵף קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (שמות כ, יב יג): כַּבֵּד אֶת אָבִיךָ וגו' לֹא תִרְצָח לֹא תִנְאָף לֹא תִגְנֹב לֹא תַעֲנֶה לֹא תַחְמֹד, עַד שֶׁלֹּא נִתְּנָה תּוֹרָה לָהֶם וְהֵם עָשׂוּ אוֹתָהּ מֵאֲלֵיהֶן, לְפִיכָךְ אֲהֵבָם הַקָּדוֹשׁ בָּרוּךְ הוּא אַהֲבָה גְּמוּרָה וְהִשְׁוָה אֶת שְׁמָם לִשְׁמוֹ הַגָּדוֹל, עֲלֵיהֶם הוּא אוֹמֵר (תהלים קיט, א): אַשְׁרֵי תְמִימֵי דָּרֶךְ הַהוֹלְכִים בְּתוֹרַת ה', וְאָמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ, וְאָמַר (תהלים יח, לא): הָאֵל תָּמִים דַּרְכּוֹ.",
    "en": "“From the herd or from the flock” – blessed is the Omnipresent who reckoned Himself with the first righteous ones. Adam sacrificed a bull upon the altar, as it is stated: “It will please the Lord more than a bull” (Psalms 69:32). Noah fulfilled what is written in the Torah, as it is stated: “Noah built an altar to the Lord” (Genesis 8:20). Abraham fulfilled the entire Torah, as it is stated: “Because Abraham heeded [My voice, and observed…My Torah]” (Genesis 26:5), as he prepared an offering and sacrificed a ram. Isaac fulfilled what is written in the Torah and cast himself before his father like a lamb to slaughter. Jacob fulfilled what is written in the Torah, as it is stated: “They gave to Jacob all the foreign gods [that were in their possession…and Jacob buried them]” (Genesis 35:4). Judah fulfilled what is written in the Torah, as it is stated: “Consort with your brother's wife, [and consummate levirate marriage with her]” (Genesis 38:8). Joseph fulfilled what is written in the Torah: “Honor your father…you shall not murder, you shall not commit adultery, you shall not steal, you shall not bear [false witness], you shall not covet” (Exodus 20:12–13). They did so before the Torah was given to them, and they performed it at their own initiative. That is why the Holy One blessed be He loved them with an absolute love and paralleled their name to His great name. In their regard it says: “Happy are those whose path is flawless, [who follow the Torah of the Lord]” (Psalms 119:1), and it says: “The Rock, His actions are flawless” (Deuteronomy 32:4), and it says: “God’s way is flawless” (Psalms 18:31).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:11",
    "he": "וְשָׁחַט אֶת בֶּן הַבָּקָר וגו' וּבָאַיִל הוּא אוֹמֵר (ויקרא א, יא): צָפֹנָה לִפְנֵי ה', אָמְרוּ בְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת יִצְחָק בְּנוֹ הִתְקִין הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי כְבָשִׂים, אֶחָד שֶׁל שַׁחֲרִית וְאֶחָד שֶׁל עַרְבִית, וְכָל כָּךְ לָמָּה, שֶׁבְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל מַקְרִיבִין תָּמִיד עַל גַּבֵּי הַמִּזְבֵּחַ וְקוֹרִין אֶת הַמִּקְרָא הַזֶּה צָפֹנָה לִפְנֵי ה', זוֹכֵר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲקֵדַת יִצְחָק, מְעִידַנִי עָלַי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, בֵּין גּוֹי בֵּין יִשְׂרָאֵל בֵּין אִישׁ בֵּין אִשָּׁה בֵּין עֶבֶד בֵּין אָמָה, קוֹרִין אֶת הַמִּקְרָא הַזֶּה, צָפֹנָה לִפְנֵי ה', זוֹכֵר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲקֵדַת יִצְחָק, שֶׁנֶּאֱמַר: צָפֹנָה לִפְנֵי ה'. דָּבָר אַחֵר, צָפֹנָה לִפְנֵי ה', כְּנֶגֶד מַעֲשֵׂיהֶם שֶׁל אַבְרָהָם יִצְחָק וְיַעֲקֹב שֶׁהֵם צְפוּנִים לְפָנָיו, וּמִנַּיִן שֶׁהַלָּשׁוֹן הַזֶּה הוּא לְשׁוֹן צָפֹנָה, שֶׁנֶּאֱמַר (שיר השירים ז, יד): חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ, אַבְרָהָם יִצְחָק וְיַעֲקֹב יְשָׁנִים, עַמְרָם בֶּן קְהָת וְכָל הַכְּשֵׁרִים שֶׁהָיוּ בְּמִצְרַיִם, חֲדָשִׁים, שֶׁנֶּאֱמַר: חֲדָשִׁים גַּם יְשָׁנִים, חֲבוּרָתוֹ שֶׁל משֶׁה וַחֲבוּרָתוֹ שֶׁל יְהוֹשֻׁעַ וַחֲבוּרָתוֹ שֶׁל דָּוִד וְשֶׁל חִזְקִיָּה יְשָׁנִים, חֲבוּרָתוֹ שֶׁל עֶזְרָא וְשֶׁל הִלֵּל וְשֶׁל רַבִּי יוֹחָנָן בֶּן זַכַּאי וְשֶׁל רַבִּי מֵאִיר וַחֲבֵרָיו, חֲדָשִׁים, וַעֲלֵיהֶם הוּא אוֹמֵר: חֲדָשִׁים גַּם יְשָׁנִים.",
    "en": "“He shall slaughter the young bull before the Lord, and Aaron’s sons, the priests, shall present the blood, and cast the blood all around on the altar that is at the entrance of the Tent of Meeting” (Leviticus 1:5). “He shall slaughter the young bull…” Regarding the ram it says: “To the north…before the Lord” (Leviticus 1:11). [The Sages] said: When Abraham our patriarch bound Isaac his son, the Holy One blessed be He prepared two sheep, one for the morning and one for the evening. Why to that extent? It is because when Israel would sacrifice a daily offering on the altar and read this verse: “To the north…before the Lord,” the Holy One blessed be He would remember the binding of Isaac. I call the heavens and the earth to testify for me that both gentile and Israelite, both man and woman, both slave and maidservant, when they read this verse: “To the north…before the Lord,” the Holy One blessed be He remembers the binding of Isaac, as it is stated: “To the north…before the Lord.” Another matter, “to the north [tzafona]…before the Lord,” refers to the actions of Abraham, Isaac, and Jacob, which are preserved before Him. From where is it derived that tzafona is an expression of preservation? As it is stated: “New and old as well, I preserved [tzafanti] them for you, my beloved” (Song of Songs 7:14). Abraham, Isaac, and Jacob are “old,” Amram son of Kehat and all the upright who were in Egypt are “new,” as it is stated: “New and old as well.” The company of Moses, the company of Joshua, the company of David and of Hezekiah – “old.” The company of Ezra, Hillel, Rabbi Yoḥanan ben Zakkai, Rabbi Meir and his colleagues – “new.” In their regard it says: “Old and new as well.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.2:12",
    "he": "בַּשּׁוֹר הוּא אוֹמֵר (ויקרא א, ט): וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר, וּבָאַיִל הוּא אוֹמֵר (ויקרא א, יג): וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב, מַה בֵּין אַיִל לְשׁוֹר, שׁוֹר חָסֵר שְׁתִי וָעֵרֶב אַיִל אֵין חָסֵר שְׁתִי וָעֵרֶב. אָמְרוּ חֲכָמִים לָמַדְנוּ הַקְרָבָה לְשׁוֹר מִן הָאַיִל, וְהַקְרָבָה לָאַיִל מִן הַשּׁוֹר, אָמַר לָהֶם רַבּוֹתַי עָפָר אֲנִי תַּחַת כַּפּוֹת רַגְלֵיכֶם אוֹמַר לִפְנֵיכֶם דָּבָר אֶחָד, אָמְרוּ לוֹ אֱמֹר, אָמַר לָהֶם רַבּוֹתַי שְׁנֵים עָשָׂר נְשִׂיאִים עָמְדוּ לַחֲנֻכַּת הַמִּזְבֵּחַ לָזֶה עוֹלָה וְלָזֶה עוֹלָה, לָזֶה חַטָּאת וְלָזֶה חַטָּאת, [לזה אשם ולזה אשם], לָזֶה זֶבַח שְׁלָמִים וְלָזֶה זֶבַח שְׁלָמִים, וְנֶאֱמַר לְהַלָּן הַקְרָבָה בְּשׁוֹר וָאַיִל וְכָאן נֶאֱמַר הַקְרָבָה בְּאַיִל וְלֹא נֶאֱמַר בְּשׁוֹר, כְּדֵי שֶׁלֹּא יֹאמַר אָדָם בְּעַצְמוֹ אֵלֵךְ וְאֶעֱשֶׂה דְבָרִים מְכֹעָרִים דְּבָרִים שֶׁאֵינָן רְאוּיִין אָבִיא שׁוֹר שֶׁיֵּשׁ בּוֹ בָּשָׂר הַרְבֵּה וְאַעֲלֶה לְגַבֵּי מִזְבֵּחַ וַהֲרֵינִי עִמּוֹ בְּרַחֲמִים וּמְקַבְּלֵנִי בִּתְשׁוּבָה, לְכָךְ נֶאֱמַר הַקְרָבָה בְּאַיִל וְלֹא נֶאֱמַר הַקְרָבָה בְּשׁוֹר.",
    "en": "“And its innards and its legs he shall wash with water; the priest shall burn everything on the altar, as a burnt offering, a fire offering of a pleasing aroma to the Lord” (Leviticus 1:9). “And the innards and the legs he shall wash with water and the priest shall present everything and burn it on the altar; it is a burnt offering, a fire offering of a pleasing aroma to the Lord” (Leviticus 1:13). Regarding the bull it says: “[Its innards] and its legs he shall wash with water; [the priest] shall burn.” Regarding the ram it says: “The innards and the legs he shall wash with water and [the priest] shall present.” What is the difference between ram and bull? The bull is lacking lengthwise and widthwise; the ram is not lacking lengthwise and widthwise. The Sages said: ‘We derive presentation of the bull from the ram and presentation of the ram from the bull.’ He [Elijah] said to them: ‘My Rabbis, I am dust under your feet, but may I say a different matter before you?’ They said to him: ‘Speak.’ He said to them: ‘Twelve princes stood at the dedication of the altar. This one had a burnt offering and that one had a burnt offering. This one had a sin offering and that one had a sin offering. . This one had a peace offering and that one had a peace offering. There, presentation is written regarding the bull and the ram, but here, presentation is written regarding the ram but is not stated regarding the bull. This is so that a person will not say to himself, I will go and perform dreadful acts and inappropriate acts, and I will bring a bull that has much flesh, I will offer it upon the altar, and I will turn to Him for mercy and He will accept me in repentance. That is why presentation is written regarding a ram and presentation is not written regarding a bull.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.3:1",
    "he": "נֶפֶשׁ כִּי תַקְרִיב מִנְחָה, רַבִּי יִצְחָק פָּתַח (קהלת ד, ו): טוֹב מְלֹא כַף נָחַת מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ, טוֹב מִי שֶׁשּׁוֹנֶה שְׁנֵי סְדָרִים וְרָגִיל בָּהֶם מִמִּי שֶׁשּׁוֹנֶה הֲלָכוֹת וְאֵינוֹ רָגִיל בָּהֶם, אֶלָּא וּרְעוּת רוּחַ רְעוּתֵיהּ דְּמִתְקְרֵי בַּר הִלְכָן. טוֹב מִי שֶׁשּׁוֹנֶה הֲלָכוֹת וְרָגִיל בָּהֶם מִמִּי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְאֵינוֹ רָגִיל בָּהֶם, אֶלָא וּרְעוּת רוּחַ רְעוּתֵיהּ דְּמִתְקְרֵי בַּר מְכִילָאן. טוֹב מִי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְרָגִיל בָּהֶם מִמִּי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְתַלְמוּד וְאֵינוֹ רָגִיל בָּהֶם, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּמִתְקְרֵי בַּר אוּלְפָן. טוֹב מִי שֶׁיֵּשׁ לוֹ עֲשָׂרָה זְהוּבִים וְנוֹשֵׂא וְנוֹתֵן וּמִתְפַּרְנֵס בָּהֶן מִמִּי שֶׁהוֹלֵךְ וְלֹוֶה בְּרִבִּית, בְּמַתְלָא אָמְרִין דְּיוֹזִיף בְּרִיבִּיתֵיהּ מְאַבֵּד דִּילֵיהּ וּדְלָא דִילֵיהּ, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּמִתְקְרֵי פְּרַגְמַטְיוֹטָא. טוֹב מִי שֶׁהוֹלֵךְ וּפוֹעֵל וְעוֹשֶׂה צְדָקָה מִשֶּׁלּוֹ מִמִּי שֶׁהוֹלֵךְ וְגוֹזֵל וְחוֹמֵס וְנוֹתֵן צְדָקָה מִשֶּׁל אֲחֵרִים, בְּמַתְלָא אָמְרִין גָּיְיפָא בְּחִזּוּרִין וּמְפַלְגָא לְבִישָׁא, אֶלָּא וּרְעוּת רוּחַ רְעוּתֵיהּ דְּמִתְקְרֵי בַּר מִצְוָתָא. טוֹב מִי שֶׁיֵּשׁ לוֹ גִּנָּה וּמְזַבְּלָהּ וּמְעַדְרָהּ וּמִתְפַּרְנֵס מִמֶּנָּהּ מִמִּי שֶׁהוּא נוֹטֵל גִּנּוֹת שֶׁל אֲחֵרִים בְּמֶחֱצָה, בְּמַתְלָא אָמְרִין דַּאֲגַר גִּנָּה אָכֵל צִפֳּרִין, דַּאֲגַר גִּנִּין צִפֳּרִין אָכְלִין לֵיהּ, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּאִתְקְרֵי מָרֵי אַסִיאָן. אָמַר רַבִּי בֶּרֶכְיָה טוֹבָה דְרִיסָה אַחַת שֶׁדָּרַס הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם כְּמָה דְתֵימָא (שמות יב, יב): וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, מִמְּלוֹא חָפְנַיִם פִּיחַ כִּבְשָׁן שֶׁל משֶׁה וְאַהֲרֹן, לָמָּה, שֶׁבָּזֶה הָיְתָה גְאֻלָּה וּבָזֶה לֹא הָיְתָה גְאֻלָּה. אָמַר רַבִּי חִיָּא בַּר אַבָּא: טוֹב מְלֹא כַף נָחַת, זֶה יוֹם הַשַּׁבָּת, מִמְּלֹא חָפְנַיִם עָמָל, אֵלּוּ שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ לְמֶעְבַּד עֲבִידְתֵּיהּ בְּהוֹן, תֵּדַע לְךָ שֶׁכֵּן שֶׁאֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּזְכוּת שַׁבָּת, שֶׁנֶּאֱמַר (ישעיה ל, טו): בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן. אָמַר רַבִּי יַעֲקֹב בַּר קוֹרְשׁוֹי: טוֹב מְלֹא כַף נָחַת, זֶה הָעוֹלָם הַבָּא, מִמְּלֹא חָפְנַיִם עָמָל, זֶה הָעוֹלָם הַזֶּה, אֶלָּא וּרְעוּת רוּחַ, רְעוּתָא דְּרַשִּׁיעַיָּא לְמֶעְבַּד עֲבִידְתְּהוֹן בְּעַלְמָא הָדֵין מִיסַת מִתְפָּרַע מִנְהוֹן לְעַלְמָא דְאָתֵי, כְּדִתְנַן (משנה אבות ד, יז): יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי הָעוֹלָם הַבָּא, וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא מִכָּל חַיֵּי הָעוֹלָם הַזֶּה. רַבִּי יִצְחָק פָּתַר קְרָיָה בְּשֵׁבֶט רְאוּבֵן וּבְשֵׁבֶט גָּד, בְּשָׁעָה שֶׁנִּכְנְסוּ לָאָרֶץ וְרָאוּ כַּמָּה זֶרַע יֵשׁ בָּהּ כַּמָּה נֶטַע יֵשׁ בָּהּ, אָמְרוּ: טוֹב מְלֹא כַף נָחַת בָּאָרֶץ הַזֹּאת, מִמְּלֹא חָפְנַיִם בְּעֵבֶר הַיַּרְדֵּן, חָזְרוּ וְאָמְרוּ לָאו אֲנַן בְּחָרִינַן לָן, הֲדָא הוּא דִכְתִיב (במדבר לב, ה): יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ, הֱוֵי וּרְעוּת רוּחַ, רְעוּתְהוֹן הֲוַת. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, זֶה קוֹמֶץ מִנְחַת נְדָבָה שֶׁל עָנִי, מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ, זֶה קְטֹרֶת סַמִּים דַּקָּה שֶׁל צִבּוּר, שֶׁזּוֹ טְעוּנָה כַּפָּרָה וְזוֹ אֵינָהּ טְעוּנָה כַּפָּרָה.",
    "en": "“When a person presents a meal offering to the Lord, his offering shall be of high quality flour; he shall pour oil upon it, and place frankincense on it” (Leviticus 2:1). “When a person presents a meal offering,” Rabbi Yitzḥak began: “A handful of tranquility is better than two handfuls of toil and herding wind [ureut ruaḥ]” (Ecclesiastes 4:6). One who studies two orders and is fluent in them is better than one who studies halakhot but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhot. One who studies halakhot and is fluent in them is better than one who studies halakhot and halakhic midrash but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhic midrash. One who studies halakhot and halakhic midrash and is fluent in them is better than one who studies halakhot, halakhic midrash, and Talmud but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of Talmud. One who has ten gold pieces and he conducts business and supports himself with them is better than one who goes and borrows with interest. In the parable they say: One who borrows with interest loses what is his and what is not his. Rather, ureut ruaḥ, his desire [reutei] is to be called a merchant. One who goes, works, and gives charity with his own [money] is better than one who steals, extorts, and gives charity from [the money] of others. In the parable they say: She is promiscuous for apples and distributes to the ill. Rather, ureut ruaḥ, his desire [reutei] is to be called a charitable man. One who has a garden and fertilizes it, hoes it, and supports himself from it is better than one who takes the gardens of others for half the yield. In the parable they say: One who rents one garden eats birds, one who rents gardens, birds eat him. Rather, ureut ruaḥ, his desire [reutei] is to be called owner of an estate. Rabbi Berekhya said: One footstep trodden by the Holy One blessed be He in Egypt, just as it says: “I will pass through the land of Egypt that night [and I will smite all the firstborn in the land of Egypt]” (Exodus 12:12) was greater than the handfuls of furnace soot of Moses and Aaron. Why? Because this engendered salvation and that did not engender salvation. Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better,” this is the Shabbat day, “than two handfuls of toil,” these are six workdays. Yet, ureut ruaḥ, his desire [reutei] is to perform his labor on them. Know that in fact Israel is saved only due to the merit of Shabbat, as it is stated: “With repose [beshuva] and tranquility you will be saved” (Isaiah 30:15). Rabbi Yaakov bar Korshoi said: “A handful of tranquility is better,” this is the World to Come, “than two handfuls of toil,” this is this world. Yet, ureut ruaḥ, the desire [reutei] of the wicked is to perform their actions in this world in exchange for payment that will be exacted from them in the World to Come, as we learned: One hour of repentance and good deeds in this world is better than all of life in the World to Come, and one hour of satisfaction in the World to Come is better than all of life in this world. Rabbi Yitzḥak interpreted the verse regarding the tribe of Reuben and the tribe of Gad; when they entered the Land and saw how much sowing and how much planting could be accomplished there, they said: “A handful of tranquility is better” in this land, “than two handfuls of toil” across the Jordan. They later said: ‘Was it not we who chose it for ourselves? That is what is written: “Let this land be given to your servants”’ (Numbers 32:5). Ureut ruaḥ, it was their desire [reutehon]. Another matter, “a handful of tranquility is better,” this is the handful of the freewill meal offering of the poor, “than two handfuls of toil,” this is the finely ground incense of spices of the public, as this brings atonement and that does not bring atonement.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.3:2",
    "he": "נֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה לַה', (תהלים כב, כד): יִרְאֵי ה' הַלְּלוּהוּ כָּל זֶרַע יַעֲקֹב כַּבְּדוּהוּ, יִרְאֵי ה' אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֵלּוּ יִרְאֵי שָׁמַיִם. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן אָמַר אֵלּוּ גֵּרֵי צֶדֶק. רַבִּי חִזְקִיָּה וְרַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי אִם בָּאִין הֵן גֵּרֵי צֶדֶק לָעוֹלָם הַבָּא אַנְטוֹנִינוּס בָּא בְּרֹאשׁ כֻּלָּן, וּמַה תַּלְמוּד לוֹמַר כָּל זֶרַע יַעֲקֹב כַּבְּדוּהוּ, אֵלּוּ אַחַד עָשָׂר שְׁבָטִים, אִם כֵּן לָמָּה נֶאֱמַר: כָּל זֶרַע יִשְׂרָאֵל, אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי זֶה שֵׁבֶט בִּנְיָמִין שֶׁבָּא בָּאַחֲרוֹנָה, כְּתִיב (תהלים כב, כה): כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי, בְּנֹהַג שֶׁבָּעוֹלָם שְׁנֵי בְּנֵי אָדָם נִכְנְסוּ אֵצֶל הַדַּיָּן אֶחָד עָנִי וְאֶחָד עָשִׁיר, אֵצֶל מִי הַדַּיָּן הוֹפֵךְ אֶת פָּנָיו לֹא אֵצֶל הֶעָשִׁיר, בְּרַם הָכָא (תהלים כבף כה): וְלֹא הִסְתִּיר פָּנָיו מִמֶּנּוּ וּבְשַׁוְּעוֹ אֵלָיו שָׁמֵעַ. רַבִּי חַגַּי גָּזַר תַּעֲנִיתָא נָחִית מִטְרָא, אָמַר לָאו מִשּׁוּם דַּאֲנָא כְּדַי, אֶלָּא מִשּׁוּם דִּכְתִיב: כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי, וּכְשֵׁם שֶׁלֹּא בָּזָה אֶת תְּפִלָּתוֹ כָּךְ לֹא בָּזָה אֶת קָרְבָּנוֹ, שֶׁנֶּאֱמַר: נֶפֶשׁ כִּי תַקְרִיב וגו'.",
    "en": "“When a person presents a meal offering to the Lord” – “Those who fear the Lord, praise Him; all the offspring of Jacob, honor Him; [all the offspring of Israel, fear Him]” (Psalms 22:24). “Those who fear the Lord” – Rabbi Yehoshua ben Levi said: These are those who fear Heaven. Rabbi Yishmael bar Naḥman said: These are the righteous converts. Rabbi Ḥizkiya and Rabbi Abahu said in the name of Rabbi Elazar: If righteous converts enter the World to Come, Antoninus will enter at the head of them all. Why does the verse state: “All the offspring of Jacob, honor him”? These are the eleven tribes. Why then is it stated: “All the offspring of Israel, fear Him”? Rabbi Binyamin bar Levi said: This is the tribe of Benjamin, that came last. It is written: “For He neither despised nor abhorred the plea of the poor person” (Psalms 22:25). The way of the world is that when two people come before a judge, one poor and one wealthy, to whom does the judge turn his face if not to the wealthy one? However here, “He did not conceal His face from him; when he cried to Him, He heard” (Psalms 22:25). Rabbi Ḥagai decreed a fast and rain fell. He said: It is not because I am worthy, but rather because it is written: “For He neither despised nor abhorred the plea of the poor person.” Just as He does not despise his prayer, so He does not despise his offering, as it is stated: “When a person presents…”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.3:3",
    "he": "יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבוֹתָיו (ישעיה נה, ז), אָמַר רַבִּי בֵּיבַי בַּר אָבִיָּא כֵּיצַד אָדָם צָרִיךְ לְהִתְוַדּוֹת עֶרֶב יוֹם הַכִּפּוּרִים, צָרִיךְ לוֹמַר מוֹדֶה אֲנִי כָּל רַע שֶׁעָשִׂיתִי לְפָנֶיךָ בְּדֶרֶךְ רַע הָיִיתִי עוֹמֵד וְכָל מַה שֶּׁעָשִׂיתִי עוֹד לֹא אֶעֱשֶׂה כָּמוֹהוּ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁתִּמְחֹל לִי עַל כָּל עֲוֹנוֹתַי וְתִסְלַח לִי עַל כָּל פְּשָׁעַי וּתְכַפֵּר לִי עַל כָּל חַטֹּאתָי, הֲדָא הוּא דִכְתִיב: יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבוֹתָיו וגו'. רַבִּי יִצְחָק וְרַבִּי יוֹסֵי בַּר חֲנִינָא, רַבִּי יִצְחָק אָמַר כְּאָדָם שֶׁהוּא מַלְחִים שְׁתֵּי נְסָרִים וּמַדְבִּיקָן זֶה לָזֶה. רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר כְּאָדָם שֶׁהוּא מַלְחִים שְׁתֵּי כַּרְעֵי הַמִּטָּה וּמַדְבִּיקָן זֶה לָזֶה. (ישעיה נה, ז): וְיָשֹׁב אֶל ה' וִירַחֲמֵהוּ, רַבָּנָן וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, רַבָּנָן אָמְרֵי כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, חוּץ מֵעֲשִׂירִית הָאֵיפָה. וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עֲשִׂירִית הָאֵיפָה הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ, נֶאֱמַר כָּאן (ויקרא ב, ח): אֵלֶּה, וְנֶאֱמַר לְהַלָּן (בראשית טו, י): אֵלֶּה, מָה אֵלֶּה הָאָמוּר כָּאן עֲשִׂירִית הָאֵיפָה, אַף אֵלֶּה הָאָמוּר לְהַלָּן עֲשִׂירִית הָאֵיפָה. (ישעיה נה, ז): וְאֶל אֱלֹהֵינוּ כִּי יַרְבֶּה לִסְלוֹחַ, רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי זְעֵירָא אַף הַקָּדוֹשׁ בָּרוּךְ הוּא וִתֵּר לָנוּ סְלִיחָה אַחַת מִשֶּׁלּוֹ, וְאֵיזוֹ זוֹ עֲשִׂירִית הָאֵיפָה.",
    "en": "“Let the wicked forsake his way and the man of iniquity his thoughts” (Isaiah 55:7). Rav Beivai bar Aviya said: How must a person confess on the day before Yom Kippur? He must say: ‘I confess all the evil that I have performed before You. I had been standing on a path of evil. But everything that I have done, I will not do anything like it again. May it be Your will, Lord my God, that You pardon me for all my iniquities, forgive me for all my transgressions, and atone for me all my sins.’ That is what is written: “Let the wicked forsake his way and the man of iniquity his thoughts.” Yitzḥak said: Like a person who welds two boards and attaches them to each other. Rabbi Yosei bar Ḥanina said: Like a person who welds two legs of a bed and attaches them to each other. “Let him return to the Lord and He will have mercy on him (Isaiah 55:7).” The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: The Holy One blessed be He showed Abraham our patriarch of blessed memory all the atonements except for the tenth of an ephah. Rabbi Shimon ben Yoḥai says: The Holy One blessed be He showed Abraham our patriarch of blessed memory even the tenth of an ephah. [The word] “these” (Leviticus 2:8) is stated here, and [the word] “these” (Genesis 15:10) is stated there. Just as [the word] “these” stated here refers to the tenth of an ephah, so, too, [the word] “these” stated there refers to the tenth of an ephah. “And to our God, as He abundantly forgives” (Isaiah 55:7); Rabbi Yehuda bar Simon in the name of Rabbi Ze’eira: The Holy One blessed be He, too, added one atonement of his own. Which is that? It is the tenth of an ephah.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.3:4",
    "he": "נֶפֶשׁ כִּי תַקְרִיב קָרְבָּן, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (ויקרא א, טז): וְהֵסִיר אֶת מֻרְאָתוֹ בְּנֹצָתָהּ, אָמַר רַבִּי תַּנְחוּמָא בַּר חֲנִילָאי הָעוֹף הַזֶּה פּוֹרֵחַ וְטָס בְּכָל הָעוֹלָם וְאוֹכֵל בְּכָל צַד, וְאוֹכֵל מִן הַגְּזֵלוֹת וּמִן הַחֲמָסִין, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְהַזֶּפֶק הַזֶּה מָלֵא גְזֵלוֹת וַחֲמָסִין אַל יִקְרַב לְגַבֵּי הַמִּזְבֵּחַ, לְכָךְ נֶאֱמַר: וְהֵסִיר אֶת מֻרְאָתוֹ, אֲבָל בְּהֵמָה גְּדֵלָה עַל אֵבוּס בַּעֲלָהּ, וְאֵינָהּ אוֹכֶלֶת מִכָּל צַד לֹא מִן הַגְּזֵלוֹת וְלֹא מִן הַחֲמָסִין, לְפִיכָךְ הוּא מַקְרִיבָהּ כֻּלָּהּ, לְכָךְ נֶאֱמַר (ויקרא א, יג): וְהִקְרִיב הַכֹּהֵן [והקטיר] אֶת הַכֹּל הַמִּזְבֵּחָה, לְפִי שֶׁהַנֶּפֶשׁ הַזּוֹ גּוֹזֶלֶת וְחוֹמֶסֶת, בֹּא וּרְאֵה כַּמָּה צַעַר וְכַמָּה יְגִיעָה עַד שֶׁיֵּצֵא מַאֲכָלָהּ מִמֶּנָּהּ, מִפּוּמָא לְוֶשְׁטָא, מִוֶּשְׁטָא לְאִיסְטוּמְכָא, מֵאִיסְטוּמְכָא לְהַמְסֵיסָא, מֵהַמְסֵיסָא לְבֵית כַּסְיָא, מִבֵּית כַּסְיָא לִכְרֵסָא, מִכְּרֵסָא לְבֵי מְעַיָּה, מִבֵּי מְעַיָּה לִכְרוֹכֶת קְטִינָא, וּמִכְרוֹכֶת קְטִינָא לִכְרוֹכֶת עָבְיָא, וּמִכְרוּכַת עָבְיָא לְסַנְיָא דִיבֵי, וּמִסַנְיָא דִיבֵי לִפְטֶטְרָכָה, וּמִפְּטֶטְרָכָא לְבָרָא, בּוֹא וּרְאֵה כַּמָּה צַעַר וְכַמָּה יְגִיעָה עַד שֶׁיֵּצֵא מַאֲכָלָהּ מִמֶּנָּהּ.",
    "en": "“When a person presents a [meal] offering” – what is written prior to this matter? “He shall remove its crop with its feathers” (Leviticus 1:16). Rabbi Tanḥuma bar Ḥanilai said: This bird flies and soars in the entire world, eats everywhere, and eats that which is stolen and extorted. The Holy One blessed be He said: ‘Since this crop is filled with stolen and extorted items, let it not come near the altar.’ That is why it is stated: “He shall remove its crop.” But an animal is raised on the trough of its owner, and does not eat everywhere and does not [eat] that which is stolen or that which is extorted. That is why it is stated: “The priest shall present everything and burn it on the altar” (Leviticus 1:13). Because a person robs and extorts, come and see how much suffering and effort [is entailed] until his food is excreted from him. From the mouth to the esophagus, from the esophagus to the cardia, from the cardia to the fundus, from the fundus to the corpus, from the corpus to the antrum, from the antrum to the lower stomach, from the lower stomach to the small intestine, from the small intestine to the large intestine, from the large intestine to the cecum, from the cecum to the rectum, and from the rectum outside. Come and see how much suffering and effort until his food is excreted from him.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.3:5",
    "he": "וְשִׁסַּע אֹתוֹ בִּכְנָפָיו לֹא יַבְדִּיל (ויקרא א, יז), אָמַר רַבִּי יוֹחָנָן הַהֶדְיוֹט הַזֶּה אִם מֵרִיחַ הוּא רֵיחַ כְּנָפַיִם נַפְשׁוֹ קָצָה עָלָיו, וְאַתְּ אֲמַרְתְּ (ויקרא א, ט): וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה, וְכָל כָּךְ לָמָּה, אֶלָּא כְּדֵי שֶׁיְהֵא הַמִּזְבֵּחַ מְהֻדָּר בְּקָרְבָּנוֹ שֶׁל עָנִי. אַגְרִיפַּס הַמֶּלֶךְ בִּקֵּשׁ לְהַקְרִיב בְּיוֹם אֶחָד אֶלֶף עוֹלוֹת, שָׁלַח וְאָמַר לַכֹּהֵן גָּדוֹל אַל יַקְרִיב אָדָם הַיּוֹם חוּץ מִמֶּנִּי, בָּא עָנִי אֶחָד וּבְיָדוֹ שְׁתֵּי תוֹרִים, אָמַר לַכֹּהֵן הַקְרֵב אֶת אֵלּוּ, אָמַר לוֹ, הַמֶּלֶךְ צִוַּנִּי וְאָמַר לִי אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם. אָמַר לוֹ, אֲדוֹנִי כֹהֵן גָּדוֹל, אַרְבָּעָה אֲנִי צָד בְּכָל יוֹם וַאֲנִי מַקְרִיב שְׁנַיִם וּמִתְפַּרְנֵס מִשְּׁנַיִם, אִם אִי אַתָּה מַקְרִיבָן אַתָּה חוֹתֵךְ פַּרְנָסָתִי, נְטָלָן וְהִקְרִיבָן. נִרְאָה לוֹ לְאַגְרִיפַּס בַּחֲלוֹם קָרְבָּן שֶׁל עָנִי קְדָמָךְ. שָׁלַח וְאָמַר לַכֹּהֵן גָּדוֹל, לֹא כָךְ צִוִּיתִיךָ אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם. אָמַר לוֹ, אֲדוֹנִי הַמֶּלֶךְ בָּא עָנִי אֶחָד וּבְיָדוֹ שְׁתֵּי תוֹרִים, אָמַר לִי הַקְרֵב אֵלַי אֶת אֵלּוּ, אָמַרְתִּי לוֹ הַמֶּלֶךְ צִוַּנִּי וְאָמַר לִי אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם, אָמַר, אַרְבָּעָה אֲנִי צָד בְּכָל יוֹם וַאֲנִי מַקְרִיב שְׁנַיִם וּמִתְפַּרְנֵס מִשְּׁנַיִם, אִם אִי אַתָּה מַקְרִיב אַתָּה חוֹתֵךְ אֶת פַּרְנָסָתִי, לֹא הָיָה לִי לְהַקְרִיבָן. אָמַר לוֹ, יָפֶה עָשִׂיתָ כָּל מַה שֶּׁעָשִׂיתָ. מַעֲשֶׂה בְּשׁוֹר אֶחָד שֶׁהָיוּ מוֹשְׁכִין לְקָרְבָּן וְלֹא נִמְשָׁךְ, בָּא עָנִי וּבְיָדוֹ אֲגֻדָּה אַחַת שֶׁל טְרוֹקְסִימָא וְהוֹשִׁיט לוֹ וַאֲכָלָהּ וְגָעַשׁ הַשּׁוֹר וְהוֹצִיא מַחַט וְנִמְשָׁךְ לְקָרְבָּן, נִרְאָה לְבַעַל הַשּׁוֹר בַּחֲלוֹמוֹ, קָרְבָּנוֹ שֶׁל עָנִי קְדָמָךְ. מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁהֵבִיאָה קֹמֶץ שֶׁל סֹלֶת, וְהָיָה כֹּהֵן מְבַזֶּה עָלֶיהָ, וְאָמַר, רְאוּ מָה הֵן מַקְרִיבוֹת, מַה בָּזֶה לֶאֱכֹל, מַה בָּזֶה לְהַקְרִיב, נִרְאָה לַכֹּהֵן בַּחֲלוֹם אַל תְּבַזֶּה עָלֶיהָ, כְּאִלּוּ נַפְשָׁהּ הִקְרִיבָה. וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמַה אִם מִי שֶׁאֵינוֹ מַקְרִיב נֶפֶשׁ כְּתִיב בּוֹ נֶפֶשׁ, מִי שֶׁהוּא מַקְרִיב נֶפֶשׁ, עַל אַחַת כַּמָּה וְכַמָּה כְּאִלּוּ נַפְשׁוֹ הִקְרִיב.",
    "en": "“He shall split it by its wings, but shall not separate” (Leviticus 1:17). Rabbi Yoḥanan said: The common man, if he smells the odor of wings, he is disgusted, and you say: “The priest shall burn everything on the altar” (Leviticus 1:9)? Why to that extent? It is, rather, so that the altar will be adorned with the offering of a poor person. King Agrippa sought to sacrifice one thousand burnt offerings on one day. He sent and said to the High Priest, ‘let no man other than me bring [an offering] today.’ A certain poor person came with two turtledoves in his hand. He said to the priest: ‘Sacrifice these.’ He said to him: ‘The king commanded me and said to me: Let no man other than me bring [an offering] today.’ He said to him: ‘My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance.’ He took them and sacrificed them. Agrippa had a vision in a dream: The offering of a poor person preceded you. He sent and said to the High Priest: ‘Did I not command you: Let no man other than me bring [ an offering] today?’ He said to him: ‘My lord the king, a certain poor person came with two turtledoves in his hand. He said to me: Sacrifice these. I said to him: The king commanded me and said to me: Let no man other than me bring [an offering] today. He said to me: My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance. Should I not have sacrificed them?’ He said to him: ‘Everything that you did, you did well.’ There was an incident involving a certain bull that they were leading [to bring] as an offering but it would not allow itself to be led. A poor person came and in his hand there was a bundle of endives. He held it out [to the bull], which ate it. The bull vomited and expelled a needle and allowed itself to be led [and brought] as an offering. The owner of the bull had a vision in a dream: The offering of the poor person preceded you. There was an incident involving a certain woman who brought a handful of fine flour, and the priest was disparaging her. He said: ‘Look at what they sacrifice. What is there to eat, what is there to sacrifice?’ The priest had a vision in a dream: Do not disparage her. It is as though she is sacrificing her soul. These matters can be derived a fortiori: If regarding one who does not sacrifice a soul, the term soul is written, for one who does sacrifice a soul, all the more so it is as though he is sacrificing his soul.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.3:6",
    "he": "וֶהֱבִיאָהּ אֶל בְּנֵי אַהֲרֹן (ויקרא ב, ב), תָּנֵי רַבִּי חִיָּא וַאֲפִלּוּ רִבּוֹת, אָמַר רַבִּי יוֹחָנָן (משלי יד, כח): בְּרָב עָם הַדְּרַת מֶלֶךְ. (ויקרא ב, ב): וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ, מִסַּלְתָּהּ וְלֹא כָּל סָלְתָּהּ, מִשַּׁמְנָהּ וְלֹא כָּל שַׁמְנָהּ, הֲרֵי שֶׁהֵבִיא מִנְחָתוֹ מִגּוֹלָה מֵאַסְפַּמְיָא וְרָאָה אֶת הַכֹּהֵן שֶׁהִקְמִיץ וְאָכַל אֶת הַשְּׁאָר, אָמַר אוֹי לִי, כָּל הַצַּעַר הַזֶּה שֶׁנִּצְטַעַרְתִּי בִּשְׁבִיל זֶה, וְהַכֹּל מְפַיְּסִין אוֹתוֹ וְאוֹמְרִים לוֹ וּמָה אִם זֶה שֶׁלֹּא נִצְטַעֵר אֶלָּא שְׁנֵי פְּסִיעוֹת בֵּין הָאוּלָם לַמִּזְבֵּחַ זָכָה לֶאֱכֹל, אַתָּה שֶׁנִּצְטַעַרְתָּ כָּל הַצַּעַר הַזֶּה, עַל אַחַת כַּמָּה וְכַמָּה. וְלֹא עוֹד אֶלָּא (ויקרא ב, ג): וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, רַבִּי חֲנִינָא בַּר אַבָּא אֲזַל לְחַד אֲתַר אַשְׁכָּחָא הָדֵין פְּסוּקָא רֹאשׁ סִדְרָא: וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, מַה פָּתַח עֲלָהּ (תהלים יז, יד): מִמְתִים יָדְךָ ה' מִמְתִים מֵחֶלֶד. מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם אֵלּוּ שֶׁנָּטְלוּ חֶלְקָן מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה שִׁבְטוֹ שֶׁל לֵוִי. מִמְתִים מֵחֶלֶד, אֵלּוּ שֶׁלֹּא נָטְלוּ חֵלֶק בָּאָרֶץ. חֶלְקָם בַּחַיִּים, אֵלּוּ קָדְשֵׁי מִקְדָּשׁ. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, אֵלּוּ קָדְשֵׁי הַגְּבוּל. יִשְׂבְּעוּ בָנִים, (ויקרא ו, יא): כָּל זָכָר בִּבְנֵי אַהֲרֹן יֹאכְלֶנָּה. וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם, וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, אַהֲרֹן זָכָה לְבָנִים בֵּין כְּשֵׁרִים בֵּין פְּסוּלִים, שֶׁנֶּאֱמַר (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם, שֶׁהָיָה רוֹדֵף שָׁלוֹם בְּיִשְׂרָאֵל. (מלאכי ב, ה): וָאֶתְּנֵם לוֹ מוֹרָא וַיִּירָאֵנִי, שֶׁקִּבֵּל עָלָיו דִּבְרֵי תוֹרָה בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ. מַה תַּלְמוּד לוֹמַר (מלאכי ב, ה): מִפְּנֵי שְׁמִי נִחַת, אָמְרוּ בְּשָׁעָה שֶׁיָּצַק משֶׁה שֶׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן, נִרְתַּע וְנָפַל לַאֲחוֹרָיו, וְאָמַר, אוֹי לִי שֶׁמָּא מָעַלְתִּי בְּשֶׁמֶן הַמִּשְׁחָה. הֵשִׁיבָה רוּחַ הַקֹּדֶשׁ וְאָמְרָה לוֹ (תהלים קלג, א ג): הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יָחַד כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ וגו' כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד וגו'. מַה הַטַּל אֵין בּוֹ מְעִילָה אַף הַשֶּׁמֶן אֵין בּוֹ מְעִילָה. כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן, וְכִי שְׁנֵי זְקָנִים הָיוּ לְאַהֲרֹן וְאַתְּ אֲמַרְתְּ הַזָּקָן זְקַן, אֶלָּא כֵּיוָן שֶׁרָאָה משֶׁה אֶת הַשֶּׁמֶן יוֹרֵד עַל זְקַן אַהֲרֹן הָיָה שָׂמֵחַ כְּאִלּוּ עַל זְקָנוֹ יָרָד. (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, שֶׁלֹּא אָסַר אֶת הַמֻּתָּר וְלֹא הִתִּיר אֶת הָאָסוּר. בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי, שֶׁלֹּא הִרְהֵר אַחַר דַּרְכֵי הַמָּקוֹם, כְּדֶרֶךְ שֶׁלֹּא הִרְהֵר אָבִינוּ אַבְרָהָם. וְרַבִּים הֵשִׁיב מֵעָוֹן, שֶׁהֵשִׁיב פּוֹשְׁעִים לְתַלְמוּד תּוֹרָה, וְכֵן הוּא אוֹמֵר (שיר השירים א, ד): מֵישָׁרִים אֲהֵבוּךָ, מַה כְּתִיב בּוֹ בַּסּוֹף (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְּשׁוּ מִפִּיהוּ וגו'.",
    "en": "“He shall bring it to Aaron’s sons, the priests, and he shall take from there his handful from its fine flour and from its oil, with all its frankincense; the priest shall burn its memorial portion on the altar, a fire offering of a pleasing aroma to the Lord” (Leviticus 2:2). “He shall bring it to Aaron’s sons.” Rabbi Ḥiyya taught: Even many of them. Rabbi Yoḥanan said: “In the multitude of people is the glory of a king” (Proverbs 14:28). “And he shall take from there his handful from its fine flour and from its oil.” “From its fine flour,” but not all its fine flour; “from its oil,” but not all its oil. One who brought a meal offering from the Diaspora, from Spain, and saw the priest take a handful [to burn on the altar] and eat the rest would say: ‘Woe is me, all this trouble that I underwent was for this one?’ Everyone would placate him and say to him: ‘If one who went to no trouble other than two strides between the Entrance Hall and the altar was privileged to eat, you, who went to all this trouble, all the more so.’ Moreover, it is written: “The remnant of the meal offering shall be for Aaron and for his sons” (Leviticus 2:3). Rabbi Ḥanina bar Abba went to a certain place; he found this verse as the first topic of discussion: “The remnant of the meal offering shall be for Aaron and for his sons.” With what did he begin [to discuss] it? “Among those people under Your hand, Lord, those people in the land [whose portion is life. Fill their bellies with Your hidden treasures; sate their sons, too, and let them leave their remnant to their offspring]” (Psalms 17:14). “Among those people under Your hand, Lord” – how mighty are these, who took their portion from under the hand of God. Who are these? The tribe of Levi. “Those people in the land” – those who did not take a portion of the land. “Whose portion is life,” these are the consecrations of the Temple. “Fill their bellies with Your hidden treasures,” these are the consecrations of the outlying areas. “Sate their sons” – “every male among the sons of Aaron shall eat it” (Leviticus 6:11). “And let them leave their remnant to their offspring” – “the remnant of the meal offering shall be for Aaron and for his sons.” Aaron merited on behalf of his sons, both qualified and disqualified, as it is stated: “My covenant was with him, life and peace” (Malachi 2:5), because he was a pursuer of peace for Israel. “And I gave it to him in fear and they feared Me” (Malachi 2:5), as he accepted the matters of the Torah upon himself with reverence, fear, quaking, and trembling. Why does the verse state: “Due to My name he was in awe” (Malachi 2:5)? They said: When Moses poured the anointing oil on Aaron’s head, he recoiled and fell backward. He said: ‘Woe is me, have I, perhaps, misused the anointing oil?’ The Divine Spirit responded and said to him: “Behold, how good and how pleasant it is, brothers dwelling together. It is like fine oil on the head [descending onto the beard, the beard of Aaron]…like the dew of Ḥermon descending…” (Psalms 133:1–3). Just as there is no misuse involving dew, so there is no misuse involving the oil. “It is like fine oil on the head, descending onto the beard, the beard of Aaron.” Did Aaron have two beards that you say “the beard, beard”? It is, rather, that when Moses saw the oil descending onto Aaron’s beard, he rejoiced as though it had descended onto his own beard. “The Torah of truth was in his mouth” (Malachi 2:6), as he did not prohibit that which is permitted and did not permit that which is prohibited. “He walked with Me in peace and honesty” (Malachi 2:6), as he did not question the ways of the Omnipresent, just as our patriarch Abraham did not question them. “And he returned many from iniquity” (Malachi 2:6), as he returned transgressors to Torah study. Likewise it says: “Rightly [meisharim] they love you” (Song of Songs 1:4). What is ultimately written in his regard? “For the lips of the priest will safeguard knowledge and they will seek Torah from his mouth, [as he is a messenger of the Lord of hosts]” (Malachi 2:7).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.3:7",
    "he": "שְׁתֵּי מְנָחוֹת הֵן, (ויקרא ב, ה): אִם מִנְחָה עַל הַמַּחֲבַת, וּמִנְחַת מַרְחֶשֶׁת, וּבִשְׁתֵּיהֶן הוּא אוֹמֵר (ויקרא ב, ח): וְהֵבֵאתָ אֶת הַמִּנְחָה, מַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת, שֶׁזּוֹ תִּבָּלֵל בַּשֶּׁמֶן וְזוֹ תֵּעָשֶׂה בַּשֶּׁמֶן כָּל צָרְכָּהּ, וְאָמְרוּ חֲכָמִים בַּמִּשְׁנָה (גמרא מנחות סג, א): מַרְחֶשֶׁת עֲמוּקָה, מַעֲשֶׂיהָ רוֹחֲשִׁין. מַחֲבַת צָפָה, מַעֲשֶׂיהָ קָשִׁין, כְּדֵי שֶׁלֹּא יֹאמַר אָדָם אֵלֵךְ וְאֶעֱשֶׂה דְבָרִים מְכֹעָרִים וּדְבָרִים שֶׁאֵינָן רְאוּיִין וְאָבִיא מִנְחָה עַל מַחֲבַת וְאֶהְיֶה אָהוּב לִפְנֵי הַמָּקוֹם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּנִי מִפְּנֵי מָה לֹא בָּלַלְתָּ מַעֲשֶׂיךָ בְּדִבְרֵי תוֹרָה, שֶׁאֵין שֶׁמֶן אֶלָּא תוֹרָה, וְאֵין שֶׁמֶן אֶלָּא מַעֲשִׂים טוֹבִים, וְכֵן הוּא אוֹמֵר (שיר השירים א, ג): לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן וגו', שְׂכָרֵנוּ שֶׁבָּאנוּ לִלְמֹד תּוֹרָה שָׁפַכְתָּ לָנוּ תּוֹרָה כְּשֶׁמֶן הַמּוּרָק מִכְּלִי לִכְלִי וְאֵין קוֹלוֹ נִשְׁמָע, לְכָךְ נֶאֱמַר: שֶׁמֶן תּוּרַק שְׁמֶךָ עַל כֵּן וגו', וַאֲפִלּוּ אֻמּוֹת הָעוֹלָם מַכִּירִין בְּחָכְמָה וּבְבִינָה וּבְדֵעָה וְהַשְׂכֵּל מַגִּיעִים לְגוּפָהּ שֶׁל תּוֹרָתֶךָ הָיוּ אוֹהֲבִים אוֹתְךָ אַהֲבָה גְמוּרָה בֵּין כְּשֶׁהוּא טוֹב בֵּין כְּשֶׁהוּא רַע לָהֶם, לְכָךְ נֶאֱמַר: עֲלָמוֹת אֲהֵבוּךָ. קָרָא אָדָם וְלֹא שָׁנָה עֲדַיִן בַּחוּץ עוֹמֵד, שָׁנָה וְלֹא קָרָא, עֲדַיִן בַּחוּץ עוֹמֵד, קָרָא וְשָׁנָה וְלֹא שִׁמֵּשׁ עֲדַיִן תַּלְמִידֵי חֲכָמִים, דּוֹמֶה לְמִי שֶׁנֶּעֶלְמוּ מִמֶּנּוּ סִתְרֵי תּוֹרָה, שֶׁנֶּאֱמַר (ירמיה לא, יח): כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי, אֲבָל קָרָא אָדָם תּוֹרָה נְבִיאִים וּכְתוּבִים וְשָׁנָה מִשְׁנָה מִדְרָשׁ הֲלָכוֹת וְאַגָּדוֹת וְשִׁמֵּשׁ תַּלְמִידֵי חֲכָמִים, אֲפִלּוּ מֵת עָלָיו אוֹ נֶהֱרַג עָלָיו, הֲרֵי הוּא בְּשִׂמְחָה לְעוֹלָם, לְכָךְ נֶאֱמַר: עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ. מַרְחֶשֶׁת עֲמוּקָה מַעֲשֶׂיהָ רוֹחֲשִׁין, כֵּיצַד, יֵשׁ בּוֹ בְּאָדָם תּוֹרָה יִהְיֶה נִזְהָר שֶׁלֹּא יָבוֹא לִידֵי עָוֹן וְחֵטְא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרוּךְ אַתָּה וְתִהְיֶה לְךָ קוֹרַת רוּחַ וְיִטָּמְנוּ דִבְרֵי תוֹרָה בְּפִיךָ לְעוֹלָם, אַשְׁרֵי אָדָם שֶׁיֵּשׁ בּוֹ דִּבְרֵי תוֹרָה וּשְׁמוּרִים בְּיָדוֹ וְיוֹדֵעַ לְהָשִׁיב בָּהֶן תְּשׁוּבָה שְׁלֵמָה בִּמְקוֹמָהּ, עָלָיו הַכָּתוּב אוֹמֵר (משלי כ, ה): מַיִם עֲמוּקִים עֵצָה בְּלֶב אִישׁ, וְאוֹמֵר (תהלים קל, א): מִמַּעֲמַקִּים קְרָאתִיךָ ה'. וְאוֹמֵר (תהלים קב, א): תְּפִלָּה לְעָנִי כִי יַעֲטֹף, בָּרוּךְ מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, אָמֵן, אָמֵן, אָמֵן.",
    "en": "There are two meal offerings: “If [your offering will be] a meal offering on a pan [maḥavat]” (Leviticus 2:5), and a meal offering in a deep pan [marḥeshet]. Regarding both of them it says: “You shall bring the meal offering” (Leviticus 2:8). What is the difference between the pan and the deep pan? This one is mixed with oil and that one is made with sufficient oil for all its needs. The Sages said in the Mishna: A marḥeshet is deep, so its product moves about. A maḥavat is level and its product is hard. This is so a person will not say: ‘I will go and perform dreadful acts, inappropriate acts, and I will bring a meal offering in a pan and will be beloved before the Omnipresent.’ The Holy One blessed be He says to him: ‘My son, why did you not mix your actions with words of Torah, as oil is nothing other than Torah, and oil is nothing other than good deeds.’ Likewise it says: “By the fragrance of your good oils, [your name is like poured] oil; [therefore, young women love you]” (Song of Songs 1:3). Our reward for the fact that we came to study Torah is that You poured Torah for us, like oil that is poured from vessel to vessel and its sound is not heard. That is why it is stated: “Your name is like poured oil; therefore…” – even the nations of the world, were they to acknowledge its wisdom, understanding, knowledge, and discernment, and would come to the essence of the Torah, they would love You with absolute love whether it is good or bad for them. That is why it is stated: “Young women love you.” If a person studied Bible but did not study Mishna, he remains standing outside. If he studied Mishna but did not study Bible, he remains standing outside. If he studied Bible and studied Mishna but did not yet apprentice with Torah scholars, he is like one from whom the esoterica of Torah are hidden, as it is stated: “For after my return, I regretted…[I was ashamed and also humiliated because I bore the disgrace of my youth]” (Jeremiah 31:19). However, if a person studied Torah, Prophets, and Writings, and studied Mishna, midrash, halakhot, and aggadot, and apprenticed with Torah scholars, even if he dies for its sake or is killed for its sake, he is joyous forever. That is why it is stated: “Therefore, young women love you.” A marḥeshet is deep, so its product moves about. How so? When there is Torah in a person, he will be cautious not to come to perform iniquity or sin. The Holy One blessed be He says to him: ‘You are blessed, you will have satisfaction, and matters of Torah will be hidden in your mouth forever.’ Happy is the person in whom there are matters of Torah and they are safeguarded in his possession, and he knows enough to provide a complete answer in its place. In his regard the verse says: “Counsel in the heart of a man is deep water” (Proverbs 20:5). And it says: “From the depths I call You, Lord” (Psalms 130:1). And it says: “The prayer of a poor man, when he is faint” (Psalms 102:1). Blessed is He who spoke and the world came into being. Amen, amen, amen.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.4:1",
    "he": "נֶפֶשׁ כִּי תֶחֱטָא בִּשְׁגָגָה מִכֹּל מִצְוֹת ה', זֶה שֶׁאָמַר הַכָּתוּב (קהלת ג, טז): וְעוֹד רָאִיתִי תַּחַת הַשָּׁמֶשׁ מְקוֹם הַמִּשְׁפָּט וגו', רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר: מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁסַּנְהֶדְּרֵי גְדוֹלָה יוֹשֶׁבֶת וְחוֹתֶכֶת דִּינֵיהֶם שֶׁל יִשְׂרָאֵל, שָׁמָּה הָרֶשַׁע, שָׁמָּה (ירמיה לט, ג): וַיָּבֹאוּ כֹּל שָׂרֵי מֶלֶךְ בָּבֶל וַיֵּשְׁבוּ בְּשַׁעַר הַתָּוֶךְ, שֶׁשָּׁם חוֹתְכִין אֶת הַהֲלָכָה, בְּמַתְלָא אֲמַר הָן דִּי תָלְיָא מָרֵי זַיְינֵיהּ, כּוֹלְבָא רַעֲיָא תְּלָא קוּלְתֵיהּ. וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, בַּמָּקוֹם שֶׁכָּתוּב בָּהּ (ישעיה א, כא): צֶדֶק יָלִין בָּהּ, עַתָּה עֲבִידִין קָטוֹלִין, שָׁם הָרְגוּ אֶת זְכַרְיָה וְאֶת אוּרִיָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁנַּעֲשָׂה מִדַּת הַדִּין בְּמַעֲשֵׂה הָעֵגֶל, דִּכְתִיב (שמות לב, כז): עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר, שָׁמָּה הָרֶשַׁע, שָׁם (שמות לב, לה): וַיִּגֹּף ה' אֶת הָעָם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהִצְדַּקְתִּים וּקְרָאתִים אֱלָהוּת, שֶׁנֶּאֱמַר (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם, שָׁמָּה הָרֶשַׁע, שָׁמָּה הִרְשִׁיעוּ וְעָשׂוּ אֶת הָעֵגֶל וְהִשְׁתַּחֲווּ לוֹ. דָּבָר אַחֵר, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מְדַבֵּר בְּדוֹר הַמַּבּוּל, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁנַּעֲשֵׂית בָּהֶם מִדַּת הַדִּין בְּדוֹר הַמַּבּוּל, כְּדִתְנַן (גמרא סנהדרין קז, ב): דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵינָן עוֹמְדִין בַּדִּין, שָׁמָּה הָרֶשַׁע, שָׁם (בראשית ז, כג): וַיִּמַּח אֶת כָּל הַיְקוּם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהִצְדַּקְתִּים, דִּכְתִיב (איוב כא, ט): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד. שָׁמָּה הָרָשַׁע (איוב כא, יד): וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ. דָּבָר אַחֵר, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מְדַבֵּר בִּסְדוֹמִיִּים, מָקוֹם שֶׁנַּעֲשָׂה מִדַּת הַדִּין בִּסְדוֹמִיִּים, כְּדִתְנַן אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא אֲבָל עוֹמְדִים בְּדִין, שָׁמָּה הָרֶשַׁע, שָׁם (בראשית יט, כד): וַה' הִמְטִיר עַל סְדוֹם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהִצְדַקְתִּים וְכָתַבְתִּי בְּאַרְצָם (איוב כח, ה ו): אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם, מְקוֹם סַפִּיר אֲבָנֶיהָ וְעַפְרֹת זָהָב לוֹ, אָמְרוּ כְּשֶׁהָיָה אֶחָד מֵהֶן הוֹלֵךְ אֵצֶל הַגַּנָּן וְאָמַר לוֹ תֵּן לִי בְּאִיסָר יָרָק, כְּשֶׁהוּא נוֹתֵן מְשַׁכְשְׁכוֹ וּמוֹצֵא בְּעַפְרוֹ זָהָב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְעַפְרֹת זָהָב לוֹ. שָׁמָּה הָרָשַׁע, שָׁם אָמְרוּ נַעֲמֹד וּנְשַׁכַּח תּוֹרַת הָרֶגֶל מִבֵּינוֹתֵינוּ, (יחזקאל טז, מט): וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה, רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַר קְרָיָא בַּשִּׁטִּים, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁנַּעֲשָׂה מִדַּת הַדִּין בַּשִּׁטִּים, דִּכְתִיב (במדבר כה, ד): קַח אֶת כָּל רָאשֵׁי הָעָם, שָׁמָּה הָרֶשַׁע, שָׁם (במדבר כה, ט): וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהָפַכְתִּי קִלְּלַת בִּלְעָם לִבְרָכָה, דִּכְתִיב (דברים כג, ו): וַיַּהֲפֹךְ ה' אֱלֹהֶיךָ לְךָ אֶת הַקְּלָלָה לִבְרָכָה, שָׁמָּה הָרָשַׁע (במדבר כה, א): וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים. רַבִּי לֵוִי וְרַבִּי יִצְחָק אָמְרוּ שְׁנֵי דְּבָרִים בַּיְּמִין וּשְׁנֵי דְבָרִים בַּיָּד, שְׁנֵי דְבָרִים בַּיְּמִין, תּוֹרָה וּצְדָקָה, תּוֹרָה מִנַּיִן (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. צְדָקָה מִנַּיִן, דִּכְתִיב (תהלים מח, יא): צֶדֶק מָלְאָה יְמִינֶךָ. שְׁנֵי דְבָרִים בַּיָּד, נֶפֶשׁ וּמִשְׁפָּט, נֶפֶשׁ, שֶׁנֶּאֱמַר (איוב יב, י): אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי. מִשְׁפָּט, דִּכְתִיב (דברים לב, מא): וְתֹאחֵז בְּמִשְׁפָּט יָדִי, הַנֶּפֶשׁ נְתוּנָה בִּמְקוֹם מִשְׁפָּט, וְנֶפֶשׁ יוֹצְאָה מִמְּקוֹם מִשְׁפָּט וְחוֹטֵאת, אָמַר רַבִּי יִצְחָק אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לַנֶּפֶשׁ אֲנִי כָּתַבְתִּי עָלַיִךְ (דברים יב, כג): רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם וגו', וְאַתְּ יוֹצֵאת וְחוֹטֵאת, נֶפֶשׁ כִּי תֶחֱטָא בִּשְׁגָּגָה.",
    "en": "“Speak to the children of Israel, saying: When a person will sin unwittingly regarding any of the matters that the Lord commanded not to perform, and he will perform one of them” (Leviticus 4:2). “When a person will sin unwittingly regarding any of the matters that the Lord commanded [not to perform]” – this is what the verse says: “Moreover, I saw under the sun, in the place of judgment [there is wickedness, and in the place of justice there is wickedness]” (Ecclesiastes 3:16). Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: “In the place of judgment there is wickedness” – the place where the Great Sanhedrin convenes and decides the rulings of Israel. “There is wickedness,” – there “all the princes of the king of Babylon came and sat in the Middle Gate” (Jeremiah 39:3), which is where they decide the halakha. In the parable it is said: In the place where the master hung his sword, the insolent shepherd hangs his jug. The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place in whose regard it is written: “Justice lodged in it” (Isaiah 1:21), now they commit murders. There they killed Zekharia and Uriya. Rabbi Yehoshua says: “In the place of judgment there is wickedness” – in the place where the attribute of justice was implemented is the act of the calf, as it is written: “Pass to and fro from gate to gate, [let each man kill his brother…]” (Exodus 32:27). “There is wickedness,” there, “the Lord afflicted the people [because they had crafted the calf] (Exodus 32:35). The Divine Spirit cries out and says: “In the place of justice there is wickedness.” In the place where I declared them righteous and called them divine, as it is stated: “I had said: You are divine” (Psalms 82:6), there they were wicked, crafted the calf, and prostrated themselves to it. Another matter, “In the place of judgment there is wickedness” – this is speaking of the generation of the Flood. “In the place of judgment there is wickedness,” in the place where the attribute of justice was implemented against the generation of the Flood, as we learned in a mishna: “The generation of the Flood has no share in the World to Come and will not stand in judgment,” “there is wickedness,”; there, “He obliterated all existence” (Genesis 7:23). The Divine Spirit cries out and says: “In the place of justice there is wickedness.” In the place where I declared them righteous, as it is written: “Their houses are peaceful without fear” (Job 21:9), “there is wickedness,” “They say to God: Turn away from us” (Job 21:14). Another matter, “In the place of judgment, there is wickedness” – this is speaking of the people of Sodom. In the place where the attribute of justice was implemented against the people of Sodom, as we learned in a mishna: “The people of Sodom have no share in the World to Come, but will stand in judgment,” “there is wickedness,”; there, “He rained upon Sodom…[brimstone and fire]” (Genesis 19:24). The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place where I declared them righteous, and wrote regarding their land: “Earth, from which bread emerges…. Its stones are a source of sapphires, and its dust has gold” (Job 28:5–6), they say that when one of them would go to the gardener and say to him: Give me a vegetable worth an isar; when he would give it to him, he would shake it and find gold in its dust, to realize what is stated: “and its dust has gold”; “there is wickedness” there, they said: Let us arise and cause the very idea of travelers in our midst to be forgotten: “It did not support the hand of the poor and the indigent” (Ezekiel 16:49). Rabbi Yehuda bar Simon interpreted the verse regarding Shitim. “In the place of judgment, there is wickedness” – in the place where the attribute of justice was implemented in Shitim, as it is written: “The Lord said to Moses: Take all the leaders of the people, [and hang them for the Lord]” (Numbers 25:4), “there is wickedness,” there, “Those who died in the plague [were twenty-four thousand]” (Numbers 25:9). The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place where I transformed Bilam’s curse into a blessing, as it is written: “The Lord your God transformed for you the curse into a blessing” (Deuteronomy 23:6), “there is wickedness,” “Israel was residing in Shitim, [and the people began to engage in licentiousness]” (Numbers 25:1). Rabbi Levi and Rabbi Yitzḥak said: Two matters are in [God’s] right hand and two matters are in [His left] hand. Two matters are in [God’s] right hand: Torah and righteousness. Torah, from where is it derived? “From His right hand, a fiery law to them” (Deuteronomy 33:2). Righteousness, from where is it derived? As it is written: “Your right hand is filled with righteousness” (Psalms 48:11). Two matters are in [His left] hand: the soul and judgment. The soul, as it is written: “In whose hand is the soul of every living being” (Job 12:10). Judgment, as it is written: “My hand grasps judgment” (Deuteronomy 32:41). The soul is situated in the place of judgment, and the soul emerges from the place of judgment and sins? Rabbi Yitzḥak said: The Holy One blessed be He said to the soul [nefesh]: I wrote in your regard: “Only be strong not to eat the blood…” (Deuteronomy 12:23), and you emerge and sin? “When a person [nefesh] will sin unwittingly” (Leviticus 4:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.4:2",
    "he": "דָּבָר אַחֵר, נֶפֶשׁ כִּי תֶחֱטָא וגו', זֶה שֶׁאָמַר הַכָּתוּב (קהלת ו, ז): כָּל עֲמַל אָדָם לְפִיהוּ. אָמַר רַבִּי שְׁמוּאֵל בַּר אַמֵּי מַה שֶּׁסִּגֵּל אָדָם מִצְווֹת וּמַעֲשִׂים טוֹבִים, אֵינוֹ מַסְפִּיק לַהֶבֶל הַיּוֹצֵא מִפִּיו. (קהלת ו, ז): וְגַם הַנֶּפֶשׁ לֹא תִמָּלֵא, רַבִּי בֶּרֶכְיָה וְרַבִּי קַרְצִיפָא בְּשֵׁם רַבִּי יוֹחָנָן אָמְרִין כְּפִיטוֹרִין הַיּוֹצְאִין מִן הַוֵּשֶׁט, וְרַבִּי חֲנִינָא אָמַר כְּצִפּוֹרִין הַיּוֹצֵא מִן הַוֵּשֶׁט, שְׁמוּאֵל אָמַר כְּסִילָן רָטֹב וְהָפוּךְ הַיּוֹצֵא מִן הַוֵּשֶׁט. אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק כָּל מַה שֶּׁסִּגֵּל אָדָם מִצְווֹת וּמַעֲשִׂים טוֹבִים, לְפִיו, וְלֹא לְפִי בְּנוֹ וְלֹא לְפִי בִּתוֹ. וְרַבָּנָן אָמְרֵי לְפִיהוּ וְלֹא לְרֵיחַ רָע, לְפִי שֶׁהַנֶּפֶשׁ הַזּוֹ יוֹדַעַת כָּל שֶׁיְגֵעָה לְעַצְמָהּ יְגֵעָה, לְפִיכָךְ אֵינָהּ שְׂבֵעָה לְמִצְווֹת וּמַעֲשִׂים טוֹבִים. אָמַר רַבִּי לֵוִי מָשָׁל לְעִירוֹנִי שֶׁהָיָה נָשׂוּי בַּת מְלָכִים, אַף עַל פִּי שֶׁמַּאֲכִילָהּ כָּל מַעֲדַנֵּי עוֹלָם אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ, לָמָּה לְפִי שֶׁהִיא בַּת מְלָכִים, כָּךְ כָּל מַה שֶּׁיִּפְעַל אָדָם עִם נַפְשׁוֹ אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ, לָמָּה שֶׁהִיא מִלְּמַעְלָה. שְׁלשָׁה כְּפוּיֵי טוֹבָה הֵן: הָאָרֶץ, וְהָאִשָּׁה, וְהַנֶּפֶשׁ. הָאָרֶץ, שֶׁנֶּאֱמַר (משלי ל, טז): אֶרֶץ לֹא שָׂבְעָה מַיִם. הָאִשָּׁה מִנַּיִן (משלי ל, כ): אָכְלָה וּמָחֲתָה פִיהָ וְאָמְרָה לֹא פָעַלְתִּי אָוֶן. הַנֶּפֶשׁ מִנַּיִן (קהלת ו, ז): גַּם הַנֶּפֶשׁ לֹא תִמָּלֵא. שְׁלשָׁה נוֹטְלִין בְּשׁוֹפַע וְנוֹתְנִין בְּשׁוֹפַע: הָאָרֶץ, וְהַיָּם, וְהַמַּלְכוּת. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, שִׁשָּׁה פְּעָמִים כְּתִיב כָּאן נֶפֶשׁ, כְּנֶגֶד שֵׁשֶׁת יְמֵי בְרֵאשִׁית, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לַנֶּפֶשׁ, כָּל מַה שֶּׁבָּרָאתִי בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית לֹא בָרָאתִי אֶלָּא בִּזְכוּתֵךְ וְאַתְּ יוֹצֵאת וְחוֹטֵאת, נֶפֶשׁ כִּי תֶחֱטָא.",
    "en": "Another matter, “when a person [nefesh] will sin…” – that is what the verse said: “All the toil of man is for his mouth” (Ecclesiastes 6:7). Rabbi Shmuel bar Ami said: As much as a person amasses mitzvot and good deeds, it is insufficient to counterbalance the hot air that emerges from his mouth. “But his soul is also not filled” (Ecclesiastes 6:7). Rabbi Berekhya and Rabbi Kartzifa in the name of Rabbi Yoḥanan say: Like ropes though a round hole. Rabbi Ḥanina said: Like a nail that comes through the round hole. Shmuel said: Like a damp, inverted thorn that emerges from the trachea. Rabbi Shmuel bar Yitzḥak said: All the mitzvot and good deeds that a person amasses are for his mouth, but not for the mouth of his son and not for the mouth of his daughter. The Rabbis say: For his mouth and not for a foul odor. Because the soul knows that all the exertion that it expends, it expends for itself; therefore, it is never satiated of mitzvot and good deeds. Rabbi Levi said: This is analogous to a villager who was married to the daughter of kings; even if he feeds her all the delicacies in the world, he does not fulfill his obligation. Why? It is because she is exalted. Three are ingrates: The earth, the woman, and the soul. The earth, as it is stated: “The earth is not sated with water” (Proverbs 30:16). The woman, from where is it derived? “[So is the way of an adulterous woman:] She eats, and wipes her mouth, and says: I did not do wrong” (Proverbs 30:20). The soul, from where is it derived? “But his soul is also not filled” (Ecclesiastes 6:7). Three take abundantly and give abundantly: the earth, the sea, and the government. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Soul” is written here six times corresponding to the six days of Creation. The Holy One blessed be He said to the soul: ‘Everything that I created during the six days of Creation, I created only for your sake, and you emerge and sin? “When a person will sin.”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.4:3",
    "he": "דָּבָר אַחֵר, נֶפֶשׁ כִּי תֶחֱטָא (משלי יט, ב): גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב, אָמַר רַבִינָא בַּר אֲבִינָא מָשָׁל לְאוֹרֵחַ שֶׁהָיָה רָגִיל לָבוֹא עִם הָנֵץ הַחַמָּה, וְשָׁכַח וְשִׁמֵּשׁ מִטָּתוֹ קֹדֶם הָנֵץ הַחַמָּה בְּלֹא יָדַע בְּלֹא טוֹב, וְאִלּוּ יָדַע וְשִׁמֵּשׁ עַל אַחַת כַּמָּה וְכַמָּה, וְלֹא עוֹד אֶלָּא (משלי יט, ב): וְאָץ בְּרַגְלַיִם חוֹטֵא, רַבִּי יִצְחָק בַּר שְׁמוּאֵל בַּר מַרְתָא בְּשֵׁם רַב, מָשָׁל לְאֶחָד שֶׁהָיוּ לְפָנָיו שְׁתֵּי חֲנֻיּוֹת אַחַת מוֹכֶרֶת בְּשַׂר שְׁחוּטָה וְאַחַת מוֹכֶרֶת בְּשַׂר נְבֵלָה, וְשָׁכַח וְלָקַח מִזּוֹ שֶׁמּוֹכֶרֶת בְּשַׂר נְבֵלָה בְּלֹא יָדַע בְּלֹא טוֹב, אִלּוּ יָדַע וְלָקַח עַל אַחַת כַּמָּה וְכַמָּה, וְלֹא עוֹד אֶלָּא וְאָץ בְּרַגְלַיִם חוֹטֵא. רַבִּי יוֹחָנָן פָּתַר קְרָא לְעִנְיַן שַׁבָּת, הָיוּ לְפָנָיו שְׁנֵי שְׁבִילִין אֶחָד שָׁפוּי וְאֶחָד מָלֵא קוֹצִין וּצְרוֹרוֹת, וְשָׁכַח וְהָלַךְ בָּזֶה שֶׁהָיָה מָלֵא קוֹצִים וּצְרוֹרוֹת, בְּלֹא יָדַע בְּלֹא טוֹב, עַל אַחַת כַּמָּה וְכַמָּה אִם יָדַע וְהָלַךְ, וְאָץ בְּרַגְלַיִם חוֹטֵא. דָּבָר אַחֵר, גַּם בְּלֹא דַעַת נֶפֶשׁ, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר בַּחֲטָאוֹת וּבַאֲשָׁמוֹת אֲסוּרוֹת, בִּנְדָרִים וּבִנְדָבוֹת מֻתָּר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אַף בִּנְדָרִים וּנְדָבוֹת אָסוּר. דָּבָר אַחֵר, גַּם בְּלֹא דַעַת, אֵלּוּ שְׁגָגוֹת. וְאָץ בְּרַגְלַיִם חוֹטֵא, אֵלּוּ הַזְּדוֹנוֹת, תֵּדַע לְךָ שֶׁהִיא שְׁגָגָה וְהוּא עוֹשֶׂה אוֹתָהּ חַטָּאת, נֶפֶשׁ כִּי תֶחֱטָא בִּשְׁגָגָה.",
    "en": "Another matter, “when a person [nefesh] will sin” – “Also for the soul to be without knowledge is not good” (Proverbs 19:2). Ravina bar Avina said: This is analogous to a [woman’s] menstrual period that would consistently arrive as the sun was rising, and one forgot and engaged in marital relations before sunrise; without knowledge, it is not good. Had one known and engaged in marital relations, all the more so. Moreover, “and one who hastens with his feet sins” (Proverbs 19:2). Rabbi Yitzḥak bar Shmuel bar Marta in the name of Rav: This is analogous to one who had two stores before him, one selling ritually slaughtered meat and one selling the meat of animals that were not ritually slaughtered. He forgot and purchased from the one selling meat of animals that were not ritually slaughtered. “Without knowledge” it is “not good”; had he known and purchased, all the more so. Moreover, “and one who hastens with his feet sins.” Rabbi Yoḥanan interpreted the verse regarding Shabbat; if one had before him two paths, one smooth and the other full of thorns and pebbles, and he forgot and went on the path that was full of thorns and pebbles, “without knowledge” it is “not good,” had he known and [still] gone, all the more so. Moreover, “and one who hastens with his feet sins.” Another matter, “also for the soul to be without knowledge [is not good, and one who hastens with his feet sins].” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Sin offerings and guilt offerings are prohibited; vow offerings and gift offerings are permitted. Rabbi Shimon ben Lakish said: Even vow offerings and gift offerings are prohibited. Another matter, “also [for the soul] to be without knowledge” – these are unwitting sins. “And one who hastens with his feet sins” – these are intentional transgressions. Know that when [one’s act] is unwitting it is [still] considered a sin: “When a person will sin unwittingly.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.4:4",
    "he": "עֲשָׂרָה דְבָרִים מְשַׁמְּשִׁין אֶת הַנֶּפֶשׁ, הַוֵּשֶׁט לַמָּזוֹן, וְהַקָּנֶה לַקּוֹל, וְהַכָּבֵד לַחֵמָה, וְהָרֵאָה לַשְּׁתִיָּה, הַמַּסָּס לִטְחֹן, וְהַטְּחוֹל לַשְּׂחֹק, וְהַקֵּבָה לַשֵּׁנָה, וְהַמָּרָה לַקִּנְאָה, וְהַכְּלָיוֹת מְחַשְׁבוֹת, וְהַלֵּב גּוֹמֵר, וְהַנֶּפֶשׁ לְמַעְלָה מִכֻּלָּם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עֲשִׂיתִיךְ לְמַעְלָה מִכֻּלָּן וְאַתְּ יוֹצֵאת וְגוֹזֶלֶת וְחוֹמֶסֶת וְחוֹטֵאת.",
    "en": "There are ten items that serve the soul: The esophagus for food, the trachea for the voice, the liver for anger, the lung for drinking, the intestine to grind, the spleen for laughter, the stomach for sleep, the gall bladder for jealousy, the kidneys think, the heart completes, and the soul is above them all. The Holy One blessed be He said: ‘I placed you above them all, and you go out and rob, extort, and sin?’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.4:5",
    "he": "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי תֶחֱטָא וגו', תָּנֵי רַבִּי יִשְׁמָעֵאל מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהָיָה בוֹ בִּכּוּרוֹת נָאוֹת, וְהוֹשִׁיב בּוֹ הַמֶּלֶךְ שׁוֹמְרִים, אֶחָד חִגֵּר וְאֶחָד סוּמָא, וְאָמַר לָהֶן הִזָּהֲרוּ עַל בִּכּוּרוֹת הַנָּאוֹת הָאֵלּוּ, לְיָמִים אָמַר חִגֵּר לַסּוּמָא בִּכּוּרוֹת נָאוֹת אֲנִי רוֹאֶה בַּפַּרְדֵּס, אָמַר לוֹ סוּמָא הָבֵא וְנֹאכַל, אָמַר לוֹ חִגֵּר וְכִי יְכוֹלְנִי לְהַלֵּךְ, אָמַר סוּמָא וְכִי רוֹאֶה אֲנִי, רָכַב חִגֵּר עַל גַּבֵּי סוּמָא וְאָכְלוּ אֶת הַבִּכּוּרוֹת וְהָלְכוּ וְיָשְׁבוּ לָהֶם אִישׁ בִּמְקוֹמוֹ. לְיָמִים נִכְנַס הַמֶּלֶךְ בְּאוֹתוֹ פַּרְדֵּס אָמַר לָהֶן הֵיכָן הֵם הַבִּכּוּרוֹת הַנָּאוֹת, אָמַר לוֹ סוּמָא אֲדוֹנִי הַמֶּלֶךְ וְכִי רוֹאֶה אֲנִי, אָמַר לוֹ חִגֵּר אֲדוֹנִי הַמֶּלֶךְ וְכִי יָכוֹל אֲנִי לַהֲלוֹךְ, אוֹתוֹ הַמֶּלֶךְ שֶׁהָיָה פִּקֵּחַ מֶה עָשָׂה לָהֶן, הִרְכִּיב חִגֵּר עַל גַּבֵּי סוּמָא וְהִתְחִילוּ מְהַלְּכִין, אָמַר לָהֶן כָּךְ עֲשִׂיתֶם וַאֲכַלְתֶּם אֶת הַבִּכּוּרוֹת. כָּךְ לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לַנֶּפֶשׁ מִפְּנֵי מַה חָטָאת לְפָנַי, אָמְרָה לְפָנָיו רִבּוֹן הָעוֹלָמִים אֲנִי לֹא חָטָאתִי הַגּוּף הוּא שֶׁחָטָא, מִשָּׁעָה שֶׁיָּצָאתִי מִמֶּנּוּ כְּצִפּוֹר טְהוֹרָה פּוֹרַחַת בָּאֲוִיר אֲנִי, מֶה חָטָאתִי לְפָנֶיךָ. אוֹמֵר לַגּוּף מִפְּנֵי מָה חָטָאתָ לְפָנַי, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אֲנִי לֹא חָטָאתִי נְשָׁמָה הִיא שֶׁחָטְאָה, מִשָּׁעָה שֶׁיָּצְתָה מִמֶּנִּי כְּאֶבֶן שֶׁהֻשְׁלַךְ עַל גַּבֵּי קַרְקַע אֲנִי נִשְׁלַךְ, שֶׁמָּא חָטָאתִי לְפָנֶיךָ. מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶן מֵבִיא נְשָׁמָה וְזוֹרְקָהּ בַּגּוּף וְדָן שְׁנֵיהֶם כְּאֶחָד, שֶׁנֶּאֱמַר (תהלים נ, ד): יִקְרָא אֶל הַשָּׁמַיִם מֵעָל וגו', יִקְרָא אֶל הַשָּׁמַיִם מֵעָל לְהָבִיא אֶת הַנְּשָׁמָה, וְאֶל הָאָרֶץ לְהָבִיא אֶת הַגּוּף, לָדִין עַמּוֹ. תָּנֵי רַבִּי חִיָּא מָשָׁל לְכֹהֵן שֶׁהָיָה לוֹ שְׁתֵּי נָשִׁים אַחַת בַּת כֹּהֵן וְאַחַת בַּת יִשְׂרָאֵל, וּמָסַר לָהֶן עִסָּה שֶׁל תְּרוּמָה וְטִמְאוּהָ, אָמַר לָהֶן מִי טִמֵּא אֶת הָעִסָּה, זוֹ אוֹמֶרֶת זוֹ טִמְאַתּוּ וְזוֹ אוֹמֶרֶת זוֹ טִמְאַתּוּ, מֶה עָשָׂה הַכֹּהֵן הִנִּיחַ לְבַת יִשְׂרָאֵל וְהִתְחִיל מִדַּיֵּין עִם הַכֹּהֶנֶת, אָמְרָה לוֹ אֲדֹנִי כֹּהֵן מִפְּנֵי מָה אַתָּה מַנִּיחַ אֶת בַּת יִשְׂרָאֵל וּמִדַּיֵין עִמִּי, וַהֲלוֹא לִשְׁנֵינוּ מְסַרְתָּהּ כְּאֶחָת. אָמַר לָהּ זוֹ בַּת יִשְׂרָאֵל וְאֵינָהּ לְמוּדָה מִבֵּית אָבִיהָ, אֲבָל אַתְּ בַּת כֹּהֶנֶת וְאַתְּ לְמוּדָה מִבֵּית אָבִיךְ, לְפִיכָךְ אֲנִי מַנִּיחַ אֶת בַּת יִשְׂרָאֵל וּמִדַּיֵּין עִמָּךְ. כָּךְ לֶעָתִיד לָבוֹא הַנֶּפֶשׁ וְהַגּוּף עוֹמְדִין בַּדִּין, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מַנִּיחַ הַגּוּף וּמִדַּיֵּין עִם הַנְּשָׁמָה, וְהִיא אוֹמֶרֶת לְפָנָיו רִבּוֹן הָעוֹלָמִים שְׁנֵינוּ כְּאַחַת חָטָאנוּ, מִפְּנֵי מָה אַתָּה מַנִּיחַ אֶת הַגּוּף וּמִדַּיֵּין עִמִּי, אָמַר לָהּ הַגּוּף מִן הַתַּחְתּוֹנִים הוּא מִמָּקוֹם שֶׁהֵן חוֹטְאִין, אֲבָל אַתְּ מִן הָעֶלְיוֹנִים מִמָּקוֹם שֶׁאֵין חוֹטְאִין לְפָנַי, לְפִיכָךְ אֲנִי מַנִּיחַ אֶת הַגּוּף וּמִדַּיֵּין עִמָּךְ.",
    "en": "“Speak to the children of Israel, saying: When a person [nefesh] will sin…” Rabbi Yishmael taught: This is analogous to a king who had an orchard and there were fine first fruits in it. The king deployed guards there, one disabled and one blind. He said to them: ‘Carefully guard these fine first fruits.’ Sometime later, the disabled one said to the blind one. ‘I see fine first fruits in the orchard.’ The blind one said to him: ‘Bring and we shall eat.’ The disabled one said to him: ‘Am I able to walk?’ The blind one said: ‘Am I able to see?’ The disabled one rode upon the blind one, they ate the first fruits, and each went and sat in his place. Sometime later, the king entered the orchard. He said to them: ‘Where are the fine first fruits?’ The blind one sais to him: ‘My lord the king, am I able to see?’ The disabled one said to him: ‘My lord the king, am I able to walk?’ The king, who was clever, what did he do to them? He had the disabled one ride on the blind one and they began walking. He said to them: ‘This is what you did and you ate the first fruits.’ So too, in the future the Holy One blessed be He will say to the soul [nefesh]: ‘Why did you sin before Me?’ It will say before Him: ‘Master of the universe, I did not sin; it was the body that sinned. Since I departed from it I am like a pure bird flying in the air. In what way have I sinned before You?’ He will say to the body: ‘Why did you sin before Me?’ It will say before Him: ‘Master of the universe, it is not I who sinned; the soul sinned. Since it departed from me, I am cast like a stone cast onto the ground. Could I have sinned before You?’ What will the Holy One blessed be He do to them? He will bring the soul and inject it into the body and judge the two of them together, as it is stated: “He summons the heavens above, [and the earth, to judge His people]” (Psalms 50:4). “He summons the heavens above” to bring the soul, “and the earth” to bring the body. “To judge His people [amo].” Rabbi Ḥiyya taught: This is analogous to a priest who had two wives, one the daughter of a priest and one the daughter of an Israelite. He gave them teruma dough and they rendered it impure. He said to them: ‘Who rendered the dough impure?’ This one says: ‘That one impurified it’ and that one says: ‘This one impurified it.’ What did the priest do? He excused the daughter of the Israelite and began taking to task the daughter of the priest. She said to him: ‘My lord, the priest, why did you excuse the daughter of the Israelite and take me to task? Did you not give it to both of us together?’ He said to her: ‘She is the daughter of the Israelite and is not accustomed from her father’s house, but you are the daughter of a priest and are accustomed from your father’s house. That is why I am excusing the daughter of the Israelite and taking you to task.’ So too, in the future, the body and the soul will stand trial. What will the Holy One blessed be He do? He will excuse the body and judge the soul. It will say before Him: ‘Master of the universe, we both sinned together. Why are You excusing the body and judging me?’ He will say to it: ‘The body is from the lower world, from a place where they sin, but you are from the upper world, a place there they do not sin before Me. That is why I am excusing the body and judging you.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Vayikra Rabbah.4:6",
    "he": "תָּנֵי חִזְקִיָּה (ירמיה נ, יז): שֶׂה פְזוּרָה יִשְׂרָאֵל, נִמְשְׁלוּ יִשְׂרָאֵל לְשֶׂה, מַה שֶּׂה הַזֶּה לוֹקֶה עַל רֹאשׁוֹ אוֹ בְּאֶחָד מֵאֵבָרָיו וְכָל אֵבָרָיו מַרְגִּישִׁין, כָּךְ הֵן יִשְׂרָאֵל, אֶחָד מֵהֶן חוֹטֵא וְכֻלָּן מַרְגִּישִׁין, (במדבר טז, כב): הָאִישׁ אֶחָד יֶחֱטָא, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מָשָׁל לִבְנֵי אָדָם שֶׁהָיוּ יוֹשְׁבִין בִּסְפִינָה נָטַל אֶחָד מֵהֶן מַקְדֵּחַ וְהִתְחִיל קוֹדֵחַ תַּחְתָּיו, אָמְרוּ לוֹ חֲבֵרָיו מַה אַתָּה יוֹשֵׁב וְעוֹשֶׂה, אָמַר לָהֶם מָה אִכְפַּת לָכֶם לֹא תַחְתִּי אֲנִי קוֹדֵחַ, אָמְרוּ לוֹ שֶׁהַמַּיִם עוֹלִין וּמְצִיפִין עָלֵינוּ אֶת הַסְּפִינָה. כָּךְ אָמַר אִיּוֹב (איוב יט, ד): וְאַף אָמְנָם שָׁגִיתִי אִתִּי תָּלִין מְשׁוּגָתִי, אָמְרוּ לוֹ חֲבֵרָיו (איוב לד, לז): כִּי יֹסִיף עַל חַטָּאתוֹ פֶשַׁע בֵּינֵינוּ יִשְׂפּוֹק, אַתָּה מַסְפִּיק בֵּינֵינוּ אֶת עֲוֹנוֹתֶיךָ. אָמַר רַבִּי אֶלְעָשֵׂא גּוֹי אֶחָד שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, כְּתִיב בְּתוֹרַתְכֶם (שמות כג, ב): אַחֲרֵי רַבִּים לְהַטֹּת, אָנוּ מְרֻבִּים מִכֶּם מִפְּנֵי מָה אֵין אַתֶּם מַשְׁוִין עִמָּנוּ בַּעֲבוֹדָה זָרָה. אָמַר לוֹ, יֵשׁ לְךָ בָּנִים, אָמַר לוֹ הִזְכַּרְתַּנִּי צָרָתִי, אָמַר לוֹ לָמָּה, אָמַר לוֹ הַרְבֵּה בָּנִים יֵשׁ לִי, בְּשָׁעָה שֶׁהֵן יוֹשְׁבִין עַל שֻׁלְחָנִי זֶה מְבָרֵךְ לֵאלוֹהֵי פְּלוֹנִי וְזֶה מְבָרֵךְ לֵאלוֹהֵי פְּלוֹנִי, וְאֵינָם עוֹמְדִים מִשָּׁם עַד שֶׁמְפַצְּעִין אֶת מֹחָן אֵלּוּ אֶת אֵלּוּ. אָמַר לוֹ וּמַשְׁוֶה אַתָּה עִמָּהֶן, אָמַר לוֹ, לֹא. אָמַר לוֹ, עַד שֶׁאַתָּה מַשְׁוֶה אוֹתָנוּ, לֵךְ הַשְׁוֵה אֶת בָּנֶיךָ, נִדְחַף וְהָלַךְ לוֹ. כֵּיוָן שֶׁיָּצָא אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לָזֶה דָּחִיתָ בְּקָנֶה רָצוּץ, לָנוּ מָה אַתָּה מֵשִׁיב, אָמַר לָהֶם בְּעֵשָׂו כְּתִיב בֵּיה שֵׁשׁ נְפָשׁוֹת וּכְתִיב בּוֹ נְפָשׁוֹת הַרְבֵּה, דִּכְתִיב (בראשית לו, ו): וַיִּקַח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו וְאֶת בְּנֹתָיו וְאֶת כָּל נַפְשׁוֹת בֵּיתוֹ, וּבְיַעֲקֹב שִׁבְעִים נָפֶשׁ וּכְתִיב בֵּיהּ נֶפֶשׁ אֶחָת, דִּכְתִיב (שמות א, ה): וַיְהִי כָּל נֶפֶשׁ יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ, אֶלָּא עֵשָׂו שֶׁהוּא עוֹבֵד לֶאֱלֹהוֹת הַרְבֵּה כְּתִיב בֵּיהּ נְפָשׁוֹת הַרְבֵּה, אֲבָל יַעֲקֹב שֶׁהוּא עוֹבֵד לֶאֱלוֹהַּ אֶחָד כְּתִיב בּוֹ נֶפֶשׁ אַחַת, וַיְהִי כָּל נֶפֶשׁ וגו'.",
    "en": "Ḥizkiya taught: “Israel are scattered sheep” (Jeremiah 50:17). Israel is likened to sheep. Just as, if a sheep is struck on its head or one of its limbs all its limbs feel it, so it is with Israel; one of them sins and all of them feel it. “Shall one man sin, [and You will rage against the entire congregation?]” (Numbers 16:22). Rabbi Shimon bar Yoḥai taught: This is analogous to people who were sitting in a ship. One of them took a drill and began drilling a hole. His counterparts said to him: ‘What are you sitting and doing?’ He said to them: ‘Why do you care? Am I not drilling under myself?’ They said to him: ‘Because the water will rise and flood the ship we are on!’ So too, Job said: “If indeed I erred, with me my error rests” (Job 19:4). His counterparts said to him: “For he adds transgression to his sin, he extends [yispok] among us” (Job 34:37); you extend your iniquities among us. Rabbi Elasa said: A certain gentile asked Rabbi Yehoshua ben Korḥa: ‘It is written in your Torah: “Incline after the majority” (Exodus 23:2). We are more numerous than you are. Why do you not become like us regarding idol worship?’ He said to him: ‘Do you have children?’ He said to him: ‘You have reminded me of my troubles.’ He said to him: ‘Why?’ He said to him: ‘I have many children. When they sit at my table, this one prays to the god of so and so and that one prays to the god of so and so, and they do not leave until each of them has cracked the skull of the other.’ He said to him: ‘Do you bring them to uniformity?’ He said to him: ‘No.’ He said to him: Before you get us to become [like you], go and bring your children to uniformity.’ He hurriedly went on his way. When he left, his disciples said to him: ‘Rabbi, you rebuffed this one with a broken reed. What do you respond to us?’ He said to them: ‘Regarding Esau, six people are mentioned in the verse, and [the term] written about them is “souls” in plural, as it is written: “Esau took his wives, his sons, his daughters, and all the souls [nafshot] of his household” (Genesis 36:6). Regarding Jacob, seventy people [are mentioned in the verses], and [the term] written about them is “soul” in the singular, as it is written: “All the souls [hanefesh] who emerged from Jacob's loins were seventy souls [nefesh] and Joseph was in Egypt” (Exodus 1:5). It is, rather, that Esau worshipped multiple gods, and therefore multiple souls are written in his regard. But Jacob worshipped one god, so one nefesh is written in his regard: “All the souls [hanefesh]…were.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:1",
    "he": "וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי (במדבר א, א), זֶהוּ שֶׁאָמַר הַכָּתוּב (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, אָמַר רַבִּי מֵאִיר מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן וְאֶת הָרְשָׁעִים בְּדִירָתָן, מָשַׁל אֶת הַצַּדִּיקִים בְּדִירָתָן (יחזקאל לד, יד): בְּמִרְעֶה טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וּמָשַׁל אֶת הָרְשָׁעִים בְּדִירָתָן (יחזקאל לא, טו): כֹּה אָמַר ה' אֱלֹהִים בְּיוֹם רִדְתּוֹ שְׁאוֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, בַּמֶּה רְשָׁעִים מִתְכַּסִּים כְּשֶׁהֵן יוֹרְדִין לַשְּׁאוֹל, בַּתְּהוֹם. חִזְקִיָּה בַּר רַבִּי חִיָּא אָמַר הַגִּיגִית הַזּוֹ בַּמֶּה מְכַסִּין אוֹתָהּ, בִּכְלִי חֶרֶס, מִמַּהִי בָהּ כְּשֵׁם שֶׁהִיא שֶׁל חֶרֶס כָּךְ מְכַסִּין אוֹתָהּ בִּכְלִי חֶרֶס, כָּךְ הֵן הָרְשָׁעִים, מַה כְּתִיב בָּהֶם (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יֹדְעֵנוּ, וּלְפִי שֶׁהֵן חֲשׁוּכִין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִידָן לִשְׁאוֹל שֶׁהִיא חֲשׁוּכָה וּמְכַסֶּה עֲלֵיהֶם אֶת הַתְּהוֹם שֶׁהוּא חשֶׁךְ, שֶׁנֶּאֱמַר (בראשית א, ב): וְחשֶׁךְ עַל פְּנֵי תְהוֹם, הֱוֵי (תהלים לו, ז): צִדְקָתְךָ כְּהַרְרֵי אֵל, צְדָקָה שֶׁאַתָּה מֵבִיא עַל הָעוֹלָם מְפֻרְסֶמֶת כַּהָרִים הַלָּלוּ. (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, מִשְׁפָּט שֶׁאַתָּה עוֹשֶׂה בָּעוֹלָם הַזֶּה, תְּהוֹם רַבָּה, מָה הַתְּהוֹם בְּסֵתֶר אַף מִשְׁפָּט שֶׁאַתָּה מֵבִיא בְּסֵתֶר. כֵּיצַד, כֵּיוָן שֶׁחָרְבָה יְרוּשָׁלַיִם, בְּתִשְׁעָה בְּאָב חָרְבָה, וּכְשֶׁמַּרְאֶה לִיחֶזְקֵאל הוּא מַרְאֶה לוֹ בְּאֶחָד בַּחֹדֶשׁ, לָמָּה, שֶׁלֹא לְפַרְסֵם בְּאֵי זֶה, יוֹם חָרְבָה, אֲבָל מִי שֶׁהוּא בָּא לְגַדֵּל יִשְׂרָאֵל, מְפַרְסֵם אֵי זֶה יוֹם, אֵי זֶה מָקוֹם, אֵי זֶה חֹדֶשׁ, אֵי זוֹ שָׁנָה, אֵי זוֹ אִפָּטֶיָאה, (במדבר א, א): לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר, מָה אָמַר לָהֶם (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל.",
    "en": "“The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year of their exodus from the land of Egypt, saying” (Numbers 1:1). “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “[Your righteousness is like the mighty mountains]; Your justice is like the great depths” (Psalms 36:7). Rabbi Meir said: It is analogized to the righteous in their abode, and it is analogized to the wicked in their abode. It is analogized to the righteous in their abode: “In a good pasture I will herd them, and on the mountains of the height of Israel will be their grazing place” (Ezekiel 34:14). It is analogized to the wicked in their abode: “So said the Lord God: On the day that it descended to the grave I caused mourning; I covered the depths for it” (Ezekiel 31:15). With what are the wicked covered when they descend to the grave? It is with the depths. Ḥizkiya bar Rabbi Ḥiyya said: This vat, with what does one cover it? It is with an earthenware vessel, what it is from; just as it is from earthenware, so one covers it with earthenware. So it is with the wicked. What is written in their regard? “Their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). Because [their actions] are dark, the Holy One blessed be He sends them down to the grave, which is dark, and covers them with the depths that are dark, as it is stated: “And darkness upon the surface of the depths” (Genesis 1:2). That is, “Your righteousness is like the mighty mountains” – the righteousness that you bring upon the world is as conspicuous as these mountains. “Your justice is like the great depths” – the justice that You perform in this world; “the great depths” – just as the depths are concealed, so the justice that you effect is concealed. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Av. When He shows it to Ezekiel, He shows it to him on the first of the month. Why? It was so as not to reveal on which day it was destroyed. However, when He comes to exalt Israel, he reveals: which day, which place, which month, which year, which era: “[The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year] of their exodus from the land of Egypt, saying” (Numbers 1:1). What did He say to them? “Take a census of the entire congregation of the children of Israel” (Numbers 1:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:3",
    "he": "דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, עַד שֶׁלֹא עָמַד אֹהֶל מוֹעֵד דִּבֶּר עִמּוֹ בַּסְּנֶה, שֶׁנֶּאֱמַר (שמות ג, ד): וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה, וְאַחַר כָּךְ (שמות יב, א): וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר. וְדִבֵּר עִמּוֹ בְּמִדְיָן, שֶׁנֶּאֱמַר (שמות ד, יט): וַיֹּאמֶר ה' אֶל משֶׁה בְּמִדְיָן. וְדִבֵּר עִמּוֹ בְּסִינַי, שֶׁנֶּאֱמַר (במדבר א, א): וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי לֵאמֹר. וְכֵיוָן שֶׁעָמַד אֹהֶל מוֹעֵד אָמַר יָפָה הִיא הַצְּנִיעוּת, שֶׁנֶּאֱמַר (מיכה ו, ח): וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ, הֲרֵי הוּא מְדַבֵּר עִמּוֹ בְּאֹהֶל מוֹעֵד. וְכֵן דָּוִד אָמַר (תהלים מה, יד): כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ. בַּת מֶלֶךְ זֶה משֶׁה, שֶׁנֶּאֱמַר (ישעיה יט, ד): וְסִכַּרְתִּי אֶת מִצְרַיִם בְּיַד אֲדֹנִים קָשֶׁה, אֵלּוּ הֵן הַמַּכּוֹת שֶׁבָּאוּ עַל מִצְרַיִם, (ישעיה יט, ד): וּמֶלֶךְ עַז יִמְשָׁל בָּם, זֶה משֶׁה, שֶׁהָיָה מַלְכָּהּ שֶׁל תּוֹרָה שֶׁנִּקְרֵאת עֹז, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן, לְפִיכָךְ: כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ, זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (שמות כח, יג): וְעָשִׂיתָ מִשְׁבְּצֹת זָהָב. מִיכָּן אָמְרוּ אִשָּׁה שֶׁהִיא מַצְנַעַת עַצְמָהּ אֲפִלּוּ הִיא יִשְׂרְאֵלִית רְאוּיָה הִיא שֶׁתִּנָּשֵׂא לְכֹהֵן וְתַעֲמִיד כֹּהֲנִים גְּדוֹלִים, שֶׁנֶּאֱמַר: מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ הוּא כְּבוֹדִי שֶׁאֱהֵא מְדַבֵּר מִלִּפְנִים, שֶׁנֶּאֱמַר (במדבר ז, פט): וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אִלּוּ הָיוּ אֻמּוֹת הָעוֹלָם יוֹדְעִים מָה הָיָה הַמִּקְדָּשׁ יָפֶה לָהֶם, קַסְטְרִיּוֹת הָיוּ מַקִּיפִים אוֹתוֹ כְּדֵי לְשָׁמְרוֹ, שֶׁהָיָה יָפֶה לָהֶם יוֹתֵר מִשֶּׁל יִשְׂרָאֵל, שֶׁכֵּן שְׁלֹמֹה סִדֵּר תְּפִלָּה (מלכים א ח, מא): וְגַם אֶל הַנָּכְרִי אֲשֶׁר לֹא מֵעַמְּךָ יִשְׂרָאֵל הוּא, וּכְתִיב (מלכים א ח, מג): וְעָשִׂיתָ כְּכֹל אֲשֶׁר יִקְרָא אֵלֶיךָ הַנָּכְרִי. אֲבָל כְּשֶׁהוּא בָּא אֵצֶל יִשְׂרָאֵל, מַה כְּתִיב (דברי הימים ב ו, ל): וְנָתַתָּה לָאִישׁ כְּכָל דְּרָכָיו אֲשֶׁר תֵּדַע אֶת לְבָבוֹ, אִם הָיָה רָאוּי לוֹ הָיָה נוֹתֵן לוֹ, וְאִם לָאו לֹא הָיָה נוֹתֵן לוֹ. וְלֹא תֹאמַר בֵּית הַמִּקְדָּשׁ, אֶלָּא אִלּוּלֵי יִשְׂרָאֵל לֹא הָיָה מָטָר יוֹרֵד, וְלֹא הַשֶּׁמֶשׁ זוֹרַחַת, שֶׁבִּזְכוּתָן הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְוִיחַ בְּעוֹלָמוֹ, וְלָעוֹלָם הַבָּא אֻמּוֹת הָעוֹלָם רוֹאִין לְיִשְׂרָאֵל הֵיאךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם, וְהֵן בָּאִין לְהִדָּבֵק לָהֶם, שֶׁנֶּאֱמַר (זכריה ח, כג): בַּיָּמִים הָהֵמָה אֲשֶׁר יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכֹּל לְשֹׁנוֹת הַגּוֹיִם.",
    "en": "Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – Before the Tent of Meeting stood, He spoke with him at the bush, as it is stated: “God called to him from within the bush” (Exodus 3:4). Then, “God said to Moses and Aaron in the land of Egypt, saying.” (Exodus 12:1) He spoke with him in Midian, as it is stated: “The Lord spoke to Moses in Midian” (Exodus 4:19). He spoke to him in Sinai, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai…saying.” Once the Tent of Meeting stood, He said: Modesty [tzeniut] is preferable, as it is stated: “And to walk humbly [hatzne’a] with your God” (Micah 6:8) – He speaks with him in the Tent of Meeting. Likewise, David said: “All of the glory of a king’s daughter is within, her dress interwoven with gold” (Psalms 45:14). “A king’s daughter” – this is Moses, as it is stated: “I will deliver Egypt into the hand of a harsh master” (Isaiah 19:4) – these are the plagues that came upon Egypt. “And a strong [oz] king will rule over them” (Isaiah 19:4) – this is Moses, who was the king of the Torah, which is called oz, as it is stated: “The Lord will give strength [oz] to His people” (Psalms 29:11). Therefore, “all of the glory of a king’s daughter is within.” “[All of the glory [kevudah] of a king’s daughter is within,] her dress interwoven [mimishbetzot] with gold” – this is Aaron, as it is stated: “You shall make settings [mishbetzot] of gold” (Exodus 28:13). From here they said: A woman who conducts herself modestly, even if she is an Israelite, is worthy to marry a priest and to produce High Priests, as it is stated: “Her dress interwoven [mimishbetzot] with gold.” The Holy One blessed be He said: This is My honor [kavod], that I will speak within. As it is stated: “When Moses went into the Tent of Meeting [to speak with Him]” (Numbers 7:89). Rabbi Yehoshua ben Levi said: If the nations of the world would know how much the Temple benefited them, they would have surrounded it with fortifications to protect it, as it was more beneficial for them than it was for Israel, as Solomon prayed: “To the foreigner, as well, who is not of Your people Israel” (I Kings 8:41), and it is written: “You will act in accordance with everything that the foreigner calls to You” (I Kings 8:43). But when he comes to Israel, what is written? “May You grant to each man according to all his ways, as you know his heart” (II Chronicles 6:30) – if he was worthy of it, He would give to him; if not, He would not give to him. Do not say: The Temple [alone benefits all nations]; rather, were it not for Israel, rain would not fall, the sun would not shine, as it is due to their merit that the Holy One blessed be He brings wellbeing to the world. In the World to Come, the nations of the world will see Israel, how the Holy One blessed be He is with them, and they will come to cleave to them, as it is stated: “[So said the Lord of hosts:] In those days, ten men of all the languages of the nations will take hold; [they will take hold of the corner of the garment of a Judean man, saying: Let us go with you, as we have heard that God is with you]” (Zechariah 8:23).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:4",
    "he": "דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, זֶהוּ שֶׁאָמַר הַכָּתוּב (שיר השירים ז, ג): שָׁרְרֵךְ אַגַּן הַסַּהַר, מְדַבֵּר בַּסַּנְהֶדְּרִין שֶׁהָיְתָה נְתוּנָה בְּלִשְׁכַּת הַגָּזִית וְהִיא מְשׁוּלָה בַּשֹּׁרֶר, וְלָמָּה מְשׁוּלָה בַּשֹּׁרֶר אֶלָּא מָה הַשֹּׁרֶר הַזֶּה נָתוּן בְּאֶמְצַע הַגּוּף, כָּךְ סַנְהֶדְּרִין שֶׁל יִשְׂרָאֵל נְתוּנָה בְּאֶמְצָעוֹ שֶׁל בֵּית הַמִּקְדָּשׁ. (שיר השירים ז, ג): אַל יֶחְסַר הַמָּזֶג, מַהוּ אַל יֶחְסַר הַמָּזֶג, שֶׁלֹא הָיוּ חֲסֵרִים אֶחָד מִשְׁלָשְׁתָּן. אַל יֶחְסַר הַמָּזֶג, מִי שֶׁהוּא מוֹזֵג כָּרָאוּי מוֹזֵג שְׁלִישׁוֹ שֶׁל כּוֹס יַיִן וּשְׁנֵי חֲלָקִים מַיִם, כָּךְ הָיְתָה סַנְהֶדְּרִין יוֹשֶׁבֶת מִתָּמִיד הַשַּׁחַר עַד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם וְלֹא הָיָה אֶחָד מֵהֶם נִפְנֶה לְצָרְכּוֹ, וּמָה הָיוּ עוֹשִׂים כְּשֶׁהָיָה אֶחָד מֵהֶם מְבַקֵּשׁ לָצֵאת, הָיָה סוֹפֵר, אִם הָיָה שָׁם עֶשְׂרִים וּשְׁלשָׁה הָיָה יוֹצֵא וְאִם לָאו לֹא הָיָה יוֹצֵא, לָמָּה, שֶׁכָּתוּב: אַל יֶחְסַר הַמָּזֶג, שֶׁלֹא הָיוּ חֲסֵרִים אֶחָד מִשְׁלָשְׁתָּן, לְפִיכָךְ אַל יֶחְסַר הַמָּזֶג. (שיר השירים ז, ג): בִּטְנֵךְ עֲרֵמַת חִטִּים, נִמְשְׁלוּ יִשְׂרָאֵל כַּעֲרֵמָה שֶׁל חִטִּים, מָה הַחִטִּים הַלָּלוּ נִכְנָסוֹת לָאוֹצָר בְּמִנְיַן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִהְיוּ יִשְׂרָאֵל נִמְנִים בְּכָל שָׁעָה, לְכָךְ נֶאֱמַר: בִּטְנֵךְ עֲרֵמַת חִטִּים, אֲבָל הַתֶּבֶן וְהַקַּשׁ אֵינָן נִמְנִים וְלֹא נִמְדָדִין, כָּךְ אֻמּוֹת הָעוֹלָם נִמְשְׁלוּ כַּתֶּבֶן וְכַקַּשׁ, שֶׁנֶּאֱמַר (תהלים פג, יד): כְּקַשׁ לִפְנֵי רוּחַ, וְכֵן (עובדיה א, יח): וּבֵית עֵשָׂו לְקַשׁ, לָמָּה, שֶׁאֵין לְהַקָּדוֹשׁ בָּרוּךְ הוּא הֲנָיָה מֵהֶם, שֶׁנֶּאֱמַר (ישעיה מ, יז): כָּל הַגּוֹיִם כְּאַיִן נֶגְדוֹ, אֲבָל יִשְׂרָאֵל יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא הֲנָיָה מֵהֶם, קוֹרִין שְׁמַע, מִתְפַּלְּלִין וּמְבָרְכִין שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל יוֹם, לְפִיכָךְ נִמְנִים בְּכָל שָׁעָה, לְכָךְ נִמְשְׁלוּ כַּחִטִּים, שֶׁנֶּאֱמַר: בִּטְנֵךְ עֲרֵמַת חִטִּים.",
    "en": "Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “Your navel is a moon-shaped goblet” (Song of Songs 7:3); it is speaking of the Sanhedrin that was situated in the Chamber of Hewn Stone and is analogized to the navel. Why is it analogized to the navel? It is, that just as this navel is situated in the middle of the body, so, the Sanhedrin is situated in the middle of the Temple. “May it not lack blended wine [al yeḥsar hamazeg]” (Song of Songs 7:3) – what is “al yeḥsar hamazeg”? That there were never less than one-third of them. “Al yeḥsar hamazeg” – one who dilutes [mozeg] properly, dilutes with one-third of the cup wine and two parts water. So, the Sanhedrin would convene there from the daily morning offering until the daily afternoon offering, and no one of them would leave to tend to his own affairs. What would they do if one of them sought to leave? He would count; if there were twenty-three there, he would leave, if not, he would not leave. Why? It is because it is written: “May it not lack blended wine [al yeḥsar hamazeg]” that one-third of them were never missing. Therefore, al yeḥsar hamazeg. “Your belly is a pile of wheat” (Song of Songs 7:3) – Israel was likened to a pile of wheat; just as this wheat enters the storehouse by number, so, the Holy One blessed be He said that Israel should be counted at all times. That is why it is stated: “Your belly is a pile of wheat.” But straw and stubble are not counted and not measured; so, the nations of the world were likened to straw and stubble, as it is stated: “Like stubble before the wind” (Psalms 83:14), and likewise: “The house of Esau to stubble” (Obadiah 1:18). Why? It is because the Holy One blessed be He derives no pleasure from them, as it is stated: “All the nations are as nothing before Him” (Isaiah 40:17). But Israel, the Holy One blessed be He derives pleasure from them; they recite Shema, pray, and bless the name of the King of kings, the Holy One blessed be He, every day. That is why they are counted at all times and that is why they were likened to wheat. “Your belly is a pile of wheat.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:5",
    "he": "וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, זֶהוּ שֶׁאָמַר הַכָּתוּב (תהלים קמז, כ): לֹא עָשָׂה כֵן לְכָל גּוֹי, וְכֵן (תהלים קמח, יד): וַיָּרֶם קֶרֶן לְעַמּוֹ, מָשָׁל לְמֶלֶךְ שֶׁנָּטַל אִשָּׁה רִאשׁוֹנָה וְלֹא כָתַב לָהּ כְּתֻבָּה, גֵּרְשָׁהּ וְלֹא כָתַב לָהּ גֵּט, כָּךְ לַשְּׁנִיָּה וְלַשְּׁלִישִׁית וְלֹא הָיָה כוֹתֵב לָהֶם כְּתֻבָּה וְלֹא גֵט, אֶלָּא מֶה עָשָׂה רָאָה עֲנִיָּה יְתוֹמָה בַּת אָבוֹת בִּקֵּשׁ לִטֹּל אוֹתָהּ, אָמַר לְשׁוֹשְׁבִינוֹ אַל תִּנְהַג בָּהּ כָּרִאשׁוֹנוֹת, זוֹ בַּת אָבוֹת הִיא, צְנוּעָה הִיא בְּמַעֲשֶׂיהָ וּכְשֵׁרָה, וּכְתֹב לָהּ כְּתֻבָּה בְּאֵי זֶה שָׁבוּעַ בְּאֵי זוֹ שָׁנָה בְּאֵי זֶה חֹדֶשׁ בְּכַמָּה בַּחֹדֶשׁ בְּאֵיזוֹ אִיפַּרְכְיָּא, כְּשֵׁם שֶׁכָּתוּב בְּאֶסְתֵּר (אסתר ב, טז): וַתִּלָּקַח אֶסְתֵּר אֶל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶל בֵּית מַלְכוּתוֹ בַּחֹדֶשׁ הָעֲשִׂירִי הוּא חֹדֶשׁ טֵבֵת בִּשְׁנַת שֶׁבַע לְמַלְכוּתוֹ, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא לְדוֹר הַמַּבּוּל וְלֹא כָתַב אֵימָתַי בְּרָאָן, הֶעֱבִירָן מִן הָעוֹלָם וְלֹא כָּתַב אֵימָתַי הֶעֱבִירָן, אֶלָּא (בראשית ז, יא): בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנֹת תְּהוֹם רַבָּה, וְכֵן לְדוֹר הַפְלָגָה וְכֵן לַמִּצְרִים לֹא הָיָה כוֹתֵב אֵימָתַי נִבְרְאוּ וְאֵימָתַי מֵתוּ, אֶלָּא כֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֵינִי נוֹהֵג בְּאֵלּוּ כְּאוֹתָן הָרִאשׁוֹנִים, אֵלּוּ בְּנֵי אָבוֹת הֵם, בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב, לֵךְ כְּתֹב לָהֶם בְּאֵיזֶה חֹדֶשׁ בְּכַמָּה בַּחֹדֶשׁ וּבְאֵיזוֹ שָׁנָה בְּאֵיזוֹ אִיפַּרְכִיָּא וּבְאֵיזֶה עִיר רוֹמַמְתִּי קַרְנָם וְנָתַתִּי לָהֶם תְּלוּי רֹאשׁ, לְכָךְ נֶאֱמַר: וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, הֲרֵי אִיפַּרְכִיָּא. בְּאֹהֶל מוֹעֵד, הֲרֵי מְדִינָה. בַּשָּׁנָה הַשֵּׁנִית, זוֹ שָׁנָה. בַּחֹדֶשׁ הַשֵּׁנִי, זֶה הַחֹדֶשׁ. בְּאֶחָד לַחֹדֶשׁ, בְּכַמָּה בַּחֹדֶשׁ, הֲרֵי נִכְתְּבָא אוֹפָטֶיָאה, לָמָּה (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: לֹא עָשָׂה כֵן לְכָל גּוֹי, וּמֶה עָשָׂה, וַיָּרֶם קֶרֶן לְעַמּוֹ.",
    "en": "“The Lord spoke to Moses in the wilderness of Sinai” – this is what the verse said: “He did not do so for every nation” (Psalms 147:20), and likewise: “He raised a horn for His people” (Psalms 148:14). This is analogous to a king who took a first wife and did not write her a marriage contract, divorced her, and did not write her a bill of divorce, and so to the second and to the third; he did not write them a marriage contract and not a bill of divorce. What, then, did he do? He saw a young orphan girl, well born, and he sought to take her as a wife. He said to his groomsman: ‘Do not act with her like with the first ones; she is well born, modest, and upright. Write her a marriage contract, [specifying] in which seven-year period, in which year, in which month, in which district,’ just as it is written regarding Esther: “Esther was taken to King Aḥashverosh, to his royal palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign” (Esther 2:16). So, the Holy One blessed be He created the generation of the Flood, but He did not write when He created them. He eliminated them from the world, and did not write when He eliminated them, but only, “On that day all the wellsprings of the great depth were breached” (Genesis 7:11). Likewise, regarding the generation of the Dispersion and likewise regarding Egypt, He did not write when they were created and when they died. But when Israel stood, the Holy One blessed be He said: I will not act with these like those first ones. These are the descendants of the patriarchs, the descendants of Abraham, Isaac, and Jacob. Go, write for them which month, how many days in the month, which year, which district, and in which city I raised their horn. “In the Tent of Meeting\" – that is the district; “in the second year” – that is the year; “of the second month” – that is the month; “on the first of the month” – that is how many days into the month. The era was also written. Why “take a census of the entire congregation of the children of Israel” (Numbers 1:2)? To realize what is stated: “He did not do so for every nation.” What did He do? “He raised a horn for His people” (Psalms 148:14).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:6",
    "he": "דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה, אַשְׁרָיו שֶׁל משֶׁה, שֶׁשִּׁשִּׁים רִבּוֹא עוֹמְדִים, וְהַכֹּהֲנִים וְהַלְוִים וְהַזְּקֵנִים הַכֹּל עוֹמְדִים שָׁם, וּמִכֻּלָּם לֹא נִדְבַּר אֶלָּא עִם משֶׁה.",
    "en": "“The Lord spoke to Moses” – happy is Moses that six hundred thousand were standing; the priests, the Levites, and the elders were all standing there, and from all of them He spoke only with Moses.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:7",
    "he": "וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי (במדבר א, א), לָמָּה בְּמִדְבַּר סִינַי, מִכָּאן שָׁנוּ חֲכָמִים בִּשְׁלשָׁה דְבָרִים נִתְּנָה הַתּוֹרָה, בָּאֵשׁ, וּבַמַּיִם, וּבַמִּדְבָּר. בָּאֵשׁ מִנַּיִן (שמות יט, יח): וְהַר סִינַי עָשַׁן כֻּלּוֹ וגו'. וּבַמַּיִם מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, ד): גַּם שָׁמַיִם נָטָפוּ גַּם עָבִים נָטְפוּ מָיִם. וּבַמִּדְבָּר מִנַּיִן וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, וְלָמָּה נִתְּנָה בִּשְׁלשָׁה דְבָרִים הַלָּלוּ, אֶלָּא מָה אֵלּוּ חִנָּם לְכָל בָּאֵי הָעוֹלָם כָּךְ דִּבְרֵי תוֹרָה חִנָּם הֵם, שֶׁנֶּאֱמַר (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם, דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, אֶלָּא כָּל מִי שֶׁאֵינוֹ עוֹשֶׂה עַצְמוֹ כַּמִּדְבָּר, הֶפְקֵר, אֵינוֹ יָכוֹל לִקְנוֹת אֶת הַחָכְמָה וְהַתּוֹרָה, לְכָךְ נֶאֱמַר: בְּמִדְבַּר סִינָי.",
    "en": "“The Lord spoke to Moses in the wilderness of Sinai” – why in the wilderness of Sinai? From here the Sages taught that the Torah was given with three elements: With fire, with water, and in the wilderness. With fire, from where is it derived? “Mount Sinai was all smoke, [because the Lord had descended upon it in fire]” (Exodus 19:18). In water, from where is it derived? It is as it is stated: “Indeed, the heavens dripped, indeed, the clouds dripped water” (Judges 5:4). In the wilderness, from where is it derived? “The Lord spoke to Moses in the wilderness of Sinai.” Why was it given with these three elements? It is, that just as these are free for all mankind, so, matters of Torah are free, as it is stated: “Ho, everyone who is thirsty go to water” (Isaiah 55:1). Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it is, that anyone who does not render himself like a wilderness, accessible to all, is unable to acquire wisdom and the Torah. That is why it is stated: “In the wilderness of Sinai.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:8",
    "he": "דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, שִׁשָּׁה שֵׁמוֹת נִקְרְאוּ לוֹ, הַר אֱלֹהִים, הַר בָּשָׁן, הַר גַּבְנֻנִּים, הַר מוֹרִיָה, הַר חוֹרֵב, הַר סִינַי. הַר אֱלֹהִים לָמָּה, שֶׁיָּשַׁב בּוֹ הָאֱלֹהִים בַּדִּין, שֶׁנֱּאֱמַר (שמות כא, א): וְאֵלֶּה הַמִּשְׁפָּטִים. הַר בָּשָׁן, שֶׁבָּא שָׁם הַקָּדוֹשׁ בָּרוּךְ הוּא. הַר גַּבְנֻנִּים, הַר שֶׁפָּסַל כָּל הֶהָרִים, כְּשֵׁם שֶׁאַתָּה אוֹמֵר (ויקרא כא, כ): אוֹ גִּבֵּן אוֹ דַּק. הַר חָמַד, שֶׁחָמַד הַקָּדוֹשׁ בָּרוּךְ הוּא לֵישֵׁב שָׁם, שֶׁנֶּאֱמַר (תהלים סח, יז): הָהָר חָמַד אֱלֹהִים לְשִׁבְתּוֹ. הַר חוֹרֵב, שֶׁעָלָיו נִשְׁמְטָה הֶחָרֶב, שֶׁנֶּאֱמַר (ויקרא כ, י): מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת, (במדבר לה, טז יח): מוֹת יוּמַת הָרֹצֵחַ. הַר סִינַי, שֶׁבּוֹ נִשְׂנְאוּ אֻמּוֹת הָעוֹלָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְנָתַן לָהֶם אִיפּוֹפָסִים, שֶׁנֶּאֱמַר (ישעיה ס, יב): וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן, וְהַגּוֹיִם מֵחוֹרֵב יֶחֱרָבוּ, שֶׁנָּטְלוּ אִיפּוֹפָסִים שֶׁלָּהֶם.",
    "en": "Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it was called six names: The mountain of God, Mount Bashan, Mount Gavnunim, Mount Moriah, Mount Ḥorev, Mount Sinai. The mountain of God, because God sat there in judgment, as it is stated: “These are the ordinances [mishpatim]” (Exodus 21:1). Mount Bashan, as the Holy One blessed be He came there [ba sham]. Mount Gavnunim, the mountain that disqualified all the mountains, just as it says: “Or a hunchback [giben] or a dwarf [.… shall not approach to sacrifice the offerings of the Lord]” (Leviticus 21:20–21). Mount Ḥamad, because the Holy One blessed be He desired [ḥamad] to abide there, as it is stated: “The mountain that God desired for His abode” (Psalms 68:17). Mount Ḥorev, because a sword [ḥerev] was wielded upon it, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10); the murderer shall be put to death” (Numbers 35:16). Mount Sinai, where the nations of the world became hated [nisne’u] to the Holy One blessed be He, and he issued a death sentence against them, as it is stated: “The nations will be entirely destroyed [ḥarov yeḥeravu]” (Isaiah 60:12). Rabbi Abba bar Kahana said in the name of Rabbi Yoḥanan: The nations will be destroyed from Ḥorev, as they received their death sentence.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:9",
    "he": "דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי. אָמַר לוֹ (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא חִבַּבְתִּי בְּרִיָּה יוֹתֵר מִכֶּם, לְכָךְ נָתַתִּי לָכֶם תְּלוּי רֹאשׁ, וְדִמִּיתִי אֶתְכֶם לִי, שֶׁכְּשֵׁם שֶׁיֵּשׁ לִי תְּלוּי רֹאשׁ עַל כָּל בָּאֵי הָעוֹלָם, שֶׁנֶּאֱמַר (דברי הימים א כט, יא): לְךָ ה' הַגְּדֻלָּה, כָּךְ לָכֶם עָשִׂיתִי לִהְיוֹת לָכֶם תְּלוּי רֹאשׁ, לְכָךְ נֶאֱמַר: שְׂאוּ אֶת רֹאשׁ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קמח, יד): וַיָּרֶם קֶרֶן לְעַמּוֹ, וְכֵן הוּא אוֹמֵר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל גּוֹיֵי הָאָרֶץ.",
    "en": "Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – He said to him: “Take a census [se’u et rosh]” (Numbers 1:2). The Holy One blessed be He said to Israel: I was not fond of any creature more than you; therefore I accorded you preeminence [telui rosh] and likened you to Me. Just as I have preeminence over all mankind, as it is stated: “Yours, Lord, is the greatness […and the preeminence over every head [vehamitnaseh lekhol lerosh]]” (I Chronicles 29:11), so, I accorded you preeminence. That is why it is stated: Se’u et rosh, to realize what is stated: “He raised a horn for His people” (Psalms 148:14). Likewise it says: “The Lord your God will place you uppermost over all the nations of the earth” (Deuteronomy 28:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:10",
    "he": "וַיִּהְיוּ כָּל הַפְּקֻדִּים שֵׁשׁ מֵאוֹת אֶלֶף וגו' (במדבר א, מו), אַתְּ מוֹצֵא הַמִּנְיָן הַזֶּה שָׁוֶה לַמִּנְיָן שֶׁנִּמְנוּ יִשְׂרָאֵל בִּמְלֶאכֶת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (שמות לח, כה): וְכֶסֶף פְּקוּדֵי הָעֵדָה וגו', וְהוּא הָיָה בְּשָׁנָה רִאשׁוֹנָה, שֶׁהֲרֵי כְּשֶׁקִּבְּלוּ עֲשֶׂרֶת הַדִּבְּרוֹת מִיָּד עָלָה משֶׁה לְקַבֵּל הַלּוּחוֹת, וְחָטְאוּ עַל מַעֲשֵׂה הָעֵגֶל, וּמִיָּד עָשׂוּ מִשְׁכָּן וְהוּקַם בְּאֶחָד בְּנִיסָן בְּשָׁנָה שְׁנִיָּה, שֶׁנֶּאֱמַר (שמות מ, יז): וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִּשְׁכָּן, וְאֵימָתַי הָיָה הַמִּנְיָן הַזֶּה, בְּאֶחָד בְּאִיָּר בְּשָׁנָה שְׁנִיָּה, שֶׁנֶּאֱמַר (במדבר א, יח): וְאֵת כָּל הָעֵדָה הִקְהִילוּ וגו', בְּאוֹתוֹ מִנְיָן שֶׁמְּנָאָן כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בַּחֲמִשָּׁה עָשָׂר בְּנִיסָן כַּמָּה הָיוּ (שמות יב, לז): שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף, וּכְשֶׁבָּא לִמְנוֹתָן בְּשָׁנָה שְׁנִיָּה בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי הוּא מוֹצֵא אוֹתָן יְתֵרִים שְׁלשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים, וְאֵין אָנוּ יוֹדְעִים אֵלּוּ הַיְתֵרִים אִם מוֹנֶה לָהֶם עֶשְׂרִים מֵרֹאשׁ חֹדֶשׁ נִיסָן שֶׁל שָׁנָה שְׁנִיָּה לִיצִיאָתָם מִמִּצְרַיִם, אוֹ מוֹנֶה לָהֶם עֶשְׂרִים מֵרֹאשׁ הַשָּׁנָה שֶׁהוּא רֹאשׁ חֹדֶשׁ תִּשְׁרֵי וְהִיא שָׁנָה רִאשׁוֹנָה לִיצִיאָתָם מִמִּצְרָיִם. צֵא וּלְמַד מִן הָאֲדָנִים, שֶׁנֶּאֱמַר (שמות לח, כה כו): וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וגו' בֶּקַע לַגֻּלְגֹּלֶת מַחֲצִית הַשֶּׁקֶל וגו', אֵימָתַי הֵבִיאוּ הַשְּׁקָלִים מִמָּחֳרַת יוֹם הַכִּפּוּרִים, וְלִשְׁנֵי בְּקָרִים הֵבִיאוּ כָּל הַנְּדָבָה לִמְלֶאכֶת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (שמות לו, ג): וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה וגו', וְאִם אַתָּה אוֹמֵר שֶׁלֹא מָנוּ לְאוֹתָן שֶׁיָּצְאוּ מִמִּצְרַיִם שֶׁהָיוּ פָּחוֹת מִבֶּן עֶשְׂרִים לֹא מָנוּ לָהֶם עֶשְׂרִים שָׁנָה עַד חֹדֶשׁ נִיסָן שֶׁל שָׁנָה שְׁנִיָּה, אִם כֵּן אַתְּ מוֹצֵא בַּשְּׁקָלִים שְׁלשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים שְׁקָלִים יְתֵרִים, אֶלָּא מַה יֵּשׁ לְךָ לוֹמַר מִתִּשְׁרֵי מָנוּ לָהֶם עֶשְׂרִים שֶׁהוּא רֹאשׁ הַשָּׁנָה לִבְרִיָּתוֹ שֶׁל אָדָם הָרִאשׁוֹן, וּלְכָךְ כָּלַל הַחֶשְׁבּוֹן כָּךְ, לְהוֹדִיעֵנוּ שֶׁהֲרֵי נִכְנְסוּ חֹדֶשׁ אֶחָד בְּשָׁנָה שְׁנִיָּה לְצֵאתָם מִמִּצְרַיִם וְלֹא נִתּוֹסְפוּ אוֹתָן שֶׁל עֶשְׂרִים שָׁנָה בְּמִנְיָנָם עַל אוֹתָן שֶׁנָּתְנוּ לְאַדְנֵי הַמִּשְׁכָּן, לוֹמַר לָךְ שֶׁאֵין מוֹנִין לָהֶן מִנִּיסָן אֶלָּא מִתִּשְׁרֵי.",
    "en": "“All those counted were six hundred three thousand, five hundred and fifty” (Numbers 1:46). “All those counted were six hundred [three] thousand [five hundred and fifty]” – you find that this census equals the census in which Israel was counted in the construction of the Tabernacle, as it is stated: “The silver of those who were counted of the congregation [was one hundred talents and one thousand seven hundred and seventy-five shekels, in the sacred shekel]” (Exodus 38:25). That was in the first year, as when they received the Ten Commandments, Moses immediately ascended to receive the Tablets, they sinned with the act of the calf, and immediately they crafted the Tabernacle and it was erected on the first of Nisan in the second year, as it is stated: “It was in the first month during the second year, on the first of the month, that the Tabernacle was erected” (Exodus 40:17). When was this census? It was on the first of Iyar in the second year, as it is stated: “They assembled the entire congregation [on the first of the second month…from twenty years old and above, by their head count]” (Numbers 1:18). In that census in which he counted them when Israel departed from Egypt on the fifteenth of Nisan, how many were they? “Six hundred thousand men on foot, besides children” (Exodus 12:37). When he came to count them in the second year on the first of the second month, he found that they were an additional three thousand five hundred and fifty, but we do not know [regarding] these additional ones whether he counts them as twenty from the New Moon of Nisan of the second year from their exodus from Egypt, or whether he counts them as twenty from the New Year, which is the New Moon of Tishrei, and it is the first year from their exodus from Egypt. Go out and learn from the bases, as it is stated: “The silver of those who were counted of the congregation was one hundred talents.… One beka per head, one-half shekel” (Exodus 38:25–26). When did they bring the shekels? It was on the day after Yom Kippur, and in two mornings they brought the entire contribution to the Tabernacle, as it is stated: “They brought him more contributions morning after morning” (Exodus 36:3). If you say that they did not count those who departed from Egypt less than twenty years old, [because] they did not count them [in the census of those over] twenty until the month of Nisan of the second year; if so, you find among the shekels a surplus of three thousand five hundred and fifty shekels. Rather, what must you say? It is that they counted them as twenty from Tishrei, which is the New Year for the creation of Adam the first man. This is why it presented the tally in this manner, to inform us that although they entered one month into the second year from their exodus from Egypt, those who reached twenty years were not added in their tally beyond those who contributed for the bases of the Tabernacle; to inform you that they do not count them from Nisan, but rather from Tishrei.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:11",
    "he": "וְהַלְוִיִּם לְמַטֵּה אֲבֹתָם וגו' (במדבר א, מז), בָּא הַכָּתוּב לוֹמַר לְפִי שֶׁלֹא אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בַּתְּחִלָּה שֶׁיִּמְנֶה שֵׁבֶט לֵוִי, שֶׁכֵּן אַתָּה מוֹצֵא שֶׁלֹא מָנָה נָשִׂיא לְשֵׁבֶט לֵוִי בְּשָׁעָה שֶׁמָּנָה נְשִׂיאֵי הַשְּׁבָטִים, אַף משֶׁה לֹא מְנָאוֹ שֶׁכָּךְ אָמַר משֶׁה אִלּוּ הָיָה חֶפְצוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֶמְנֶנּוּ הָיָה אוֹמֵר לִי, לְכָךְ נֶאֱמַר: וְהַלְוִיִּם לְמַטֵּה אֲבֹתָם וגו' שֶׁלֹא רָצָה לִמְנוֹתָן. מִיָּד הָיָה משֶׁה עוֹמֵד תָּמֵהַּ לָמָּה לֹא צִוָּהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לִמְנוֹת שִׁבְטוֹ, וְלֹא הָיָה יוֹדֵעַ אִם מוֹנֶה אִם לָאו, רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא תָּמֵהַּ מִיָּד פֵּרַשׁ לוֹ לָמָּה לֹא צִוָּהוּ לִמְנוֹת, הֲדָא הוּא דִכְתִיב (במדבר א, מח מט): וַיְדַבֵּר ה' וגו' אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד וגו', אָמַר רַבִּי פִּינְחָס בַּר אִידֵי, מַה כְּתִיב בְּרֹאשׁ הַסֵּפֶר (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, רוֹמֵם אֶת רֹאשׁ, גַּדֵּל אֶת רֹאשׁ, לֹא נֶאֱמַר, אֶלָּא שְׂאוּ אֶת רֹאשׁ, כְּאָדָם הָאוֹמֵר לַקּוֹסְטִינָר סַב רֵישֵׁיהּ דִּפְלַן, כָּךְ נָתַן רֶמֶז, לָמָּה שְׂאוּ אֶת רֹאשׁ, שֶׁאִם יִזְכּוּ יַעֲלוּ לִגְדֻלָּה, כְּמָה דְּתֵימָא (בראשית מ, יג): יִשָֹּׂא פַרְעֹה אֶת רֹאשֶׁךָ וַהֲשִׁיבְךָ עַל כַּנֶּךָ, אִם לֹא יִזְכּוּ, יָמוּתוּ כֻּלָּם, כְּמָה דְּתֵימָא (בראשית מ, יט): יִשָֹּׂא פַרְעֹה אֶת רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל עֵץ, וְהָיָה גָּלוּי לִפְנֵי הַמָּקוֹם שֶׁיָּמוּתוּ כֻּלָּם בַּמִּדְבָּר וְיִנָּטְלוּ רָאשֵׁיהֶן, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: אַךְ אֶת מַטֵּה לֵוִי וגו' בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, אֵין אַתָּה מוֹנֶה אוֹתָן, אֲבָל לְעַצְמָן מְנֵה אוֹתָן, לָמָּה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם נִמְנֶה שֵׁבֶט לֵוִי עִם יִשְׂרָאֵל וּמִתְעָרֵב עִמָּהֶם יָבוֹא מַלְאַךְ הַמָּוֶת לַהֲרֹג אֶת יִשְׂרָאֵל וְהַגְּזֵרָה יוֹצֵאת עֲלֵיהֶם שֶׁלֹא יִכָּנְסוּ לָאָרֶץ אֶלָּא מֵתִים בַּמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יד, כט): בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם וְכָל פְּקֻדֵיכֶם לְכָל מִסְפַּרְכֶם, וְהוּא מוֹצֵא לְשִׁבְטוֹ שֶׁל לֵוִי מְעֹרָב עִמָּהֶם וְהֵם מִתְעָרְבִים עִם יִשְׂרָאֵל לָמוּת, לְפִיכָךְ לֹא מָנָה אוֹתָן עִם יִשְׂרָאֵל אֶלָּא הִפְרִישָׁם בַּמִּנְיָן, וּלְכָךְ אַף בַּלָּשׁוֹן שֶׁכָּתוּב בָּהֶן בְּיִשְׂרָאֵל, שְׂאוּ אֶת רֹאשׁ, לֹא נֶאֱמַר בָּהֶן אֶלָּא (במדבר ג, טו): פְּקֹד אֶת בְּנֵי לֵוִי.",
    "en": "“But the Levites by the tribe of their fathers were not counted among them” (Numbers 1:47). “But the Levites by the tribe of their fathers” – the verse comes to say: Because the Holy One blessed be He did not say to Moses initially that he should count the tribe of Levi, as you find that he did not enumerate a prince for the tribe of Levi when he enumerated the princes of the tribes, Moses too did not count it, as Moses said: Had it been the will of the Holy One blessed be He that I count them, He would have told me. That is why it is stated: “But the Levites by the tribe of their fathers were not counted among them,” as he did not wish to count them. Immediately, Moses was standing and wondering why the Holy One blessed be He did not command him to count his tribe, and he did not know whether he would count them or not. The Holy One blessed be He saw that he was wondering; He immediately explained to him why he did not command him to count. That is what is written: “The Lord spoke.… However, the tribe of Levi you shall not count…” (Numbers 1:48–49). Rabbi Pinḥas bar Idi said: What is written at the beginning of the book? “Take a census [se’u et rosh] of the entire congregation of the children of Israel” (Numbers 1:2). It is not stated, “Elevate the head,” “promote the head,” but rather se’u et rosh, like a person who says to the executioner: Remove the head of so-and-so. He thereby made an allusion. Why se’u et rosh? If they merit they will ascend to greatness, just as it says: “Pharaoh will lift up your head and restore you to your position” (Genesis 40:13). If they do not merit, they will all die, just as it says: “Pharaoh will lift up your head from upon you, and hang you on a tree” (Genesis 40:19). It was revealed before the Holy One blessed be He that they would all die in the wilderness, and their heads will be removed; therefore, the Holy One blessed be He said to Moses: “However, the tribe of Levi [you shall not count…] among the children of Israel” (Numbers 1:49). Among the children of Israel you shall not count them, but by themselves, count them. Why? The Holy One blessed be He said: If the tribe of Levi is counted with Israel and intermingles with them, the angel of death will come to kill Israel and the decree will be issued against them that they will not enter the land, but rather, they will die in the wilderness, as it is stated: “In this wilderness, your carcasses will fall, and all those of you who were counted in any of your censuses” (Numbers 14:29), and he will find the tribe of Levi intermingled with them and they will intermingle with Israel to die. That is why he did not count them with Israel, but rather separated them in the tally. And that is also why the language that is written regarding Israel, se’u et rosh, was not stated in their regard, but rather: “Count [pekod] the children of Levi” (Numbers 3:15).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.1:12",
    "he": "דָּבָר אַחֵר, אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד, לָמָּה לֹא נִמְנוּ עִם יִשְׂרָאֵל, אֶלָּא שִׁבְטוֹ שֶׁל לֵוִי פָּלָטְיָנִין הָיוּ, מָשָׁל לְמֶלֶךְ שֶׁיֵּשׁ לוֹ לִגְיוֹנוֹת הַרְבֵּה וְאוֹמֵר לַפְּרוֹפָּסִיטוֹט לֵךְ מְנֵה אֶת הַלִּגְיוֹנוֹת חוּץ מִן הַלִּגְיוֹן הָעוֹמֵד לְפָנַי. לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: אַךְ אֶת מַטֵּה לֵוִי וגו' בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, אֵין אַתָּה מוֹנֶה אוֹתָן, אֲבָל לְעַצְמָן מְנֵה אוֹתָן, שֶׁאֵין שִׁבְחוֹ שֶׁל מֶלֶךְ שֶׁיִּמָּנֶה לִגְיוֹנוֹ עִם הַלִּגְיוֹנוֹת, לְפִיכָךְ נִמְנוּ יִשְׂרָאֵל לְעַצְמָן וְשֵׁבֶט לֵוִי לְעַצְמָן, וּמִנַּיִן אַתָּה אוֹמֵר שֶׁמִּטַּעַם הַזֶּה אָמַר לוֹ, שֶׁכֵּן כְּתִיב אַחֲרָיו (במדבר א, נ): וְאַתָּה הַפְקֵד אֶת הַלְוִיִּם עַל מִשְׁכַּן הָעֵדֻת וגו'. בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד וגו', נִתְיָרֵא משֶׁה וְאָמַר שֶׁמָּא יֵשׁ פְּסוּל בְּשִׁבְטִי שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ שֶׁאֶמְנֶנּוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא אָמַרְתִּי לְךָ כֵּן אֶלָּא לְהוֹצִיאָן מִן הַגְּזֵרָה שֶׁלֹא יָמוּתוּ עִמָּהֶם, הֲדָא הוּא דִּכְתִיב: וְאֶת רֹאשָׁם לֹא תִשָֹּׂא בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, לָמָּה, שֶׁהַלְוִיִּם שֶׁלִּי הֵן (במדבר ג, יב מה): וְהָיוּ לִי הַלְוִיִּם, שֶׁכָּל מִי שֶׁהוּא מְקָרֵב אוֹתִי אֲנִי מְקָרְבוֹ, הֵם קֵרְבוּ עַצְמָן לִי, שֶׁנֶּאֱמַר (שמות לב, כו): וַיֹּאמֶר משֶׁה מִי לַה' אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, הֵן קֵרְבוּ אוֹתִי וַאֲנִי מְקָרְבָן, וְהָיוּ לִי הַלְוִיִּם. וְלֹא עוֹד אֶלָּא לְפִי שֶׁנִּמְצְאוּ עִמִּי נֶאֱמָנִים, שֶׁשָּׁמְרוּ אַזְהָרָתִי (שמות כ, ג): לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים וגו', לְפִיכָךְ הֵן רְאוּיִין שֶׁיִּהְיוּ נֶאֶמְנֵי בֵּיתִי. וְאַתָּה הַפְקֵד אֶת הַלְוִיִּם וגו', וְכֵן הוּא אוֹמֵר (תהלים קא, ו): עֵינַי בְּנֶאֶמְנֵי אֶרֶץ לָשֶׁבֶת עִמָּדִי, אַתְּ מוֹצֵא כָּל מִי שֶׁנִּבְדַּק בְּדָבָר, הַמָּקוֹם אֲהֵבוֹ לְעוֹלָם, שֶׁכֵּן אַתָּה מוֹצֵא בִּיהוֹשֻׁעַ שֶׁנִּבְדַּק בַּעֲמָלֵק וְעָשָׂה בּוֹ כַּתּוֹרָה וְכַמִּצְוָה, שֶׁנֶּאֱמַר (שמות יז, יג): וַיַּחֲלשׁ יְהוֹשֻׁעַ וגו' אָמַר לוֹ הַמָּקוֹם מִשִּׁבְטְךָ אֲנִי מַעֲמִיד פּוֹרֵעַ לַעֲמָלֵק לְעוֹלָם, (שופטים ה, יד): מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק. שָׁאוּל שֶׁנִּבְדַּק וְלֹא נִמְצָא נָאֶה בְּפִקּוּדוֹ, אֶלָּא (שמואל א טו, ט): וַיַּחְמֹל שָׁאוּל וְהָעָם, הֶחֱזִירוֹ לְאַחוֹרָיו וְנִטְּלָה הֵימֶנּוּ מַלְכוּתוֹ, (שופטים ה, יד): אַחֲרֶיךָ בִנְיָמִין, וְאַף הַשֵּׁבֶט הַזֶּה בְּדַקְתִּיו וְנִמְצְאוּ שְׁמוּרִים וְנָתְנוּ נַפְשָׁם עַל קְדֻשַּׁת שְׁמִי, שֶׁנֶּאֱמַר (שמות לב, כז כח): שִׂימוּ אִישׁ חַרְבּוֹ עַל יְרֵכוֹ וגו' וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה וגו' (דברים לג, ט): הָאֹמֵר לְאָבִיו וּלְאִמּוֹ וגו', אַף כָּן אֲנִי מְקָרְבָן וְעוֹשֶׂה אוֹתָן בְּנֵי פְּלָטִירִי וַאֲנִי מַאֲמִין קְדֻשָּׁתִי וְתַשְׁמִישׁ בֵּיתִי עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב: וְאַתָּה הַפְקֵד אֶת הַלְוִיִּם וגו', לָמָּה שֶׁהֵם נֶאֱמָנִים לִי. אַף בִּשְׁעַת פֵּרוּקוֹ וַהֲקָמָתוֹ אֵינִי חָפֵץ בַּאֲחֵרִים שֶׁיִּפְרְקוּהוּ וִיקִימוּהוּ אֶלָּא הֵם, הֲדָא הוּא דִכְתִיב (במדבר א, נא): וּבִנְסֹעַ הַמִּשְׁכָּן וגו', יָכוֹל הַמִּצְוָה עַל הַלְוִיִּם אֲבָל אִם עָשׂוּ יִשְׂרָאֵל רְשׁוּת, תַּלְמוּד לוֹמַר (במדבר א, נא): וְהַזָּר הַקָּרֵב יוּמָת, וְכֵן הוּא אוֹמֵר (תהלים קא, ג): עֲשׂה סֵטִים שָׂנֵאתִי וגו', אֵלּוּ יִשְׂרָאֵל שֶׁסָּטוּ מֵאַחֲרֵי הַמָּקוֹם וְעָשׂוּ אֶת הָעֵגֶל וּשְׂנָאָן הַמָּקוֹם לִהְיוֹת גִּזְבָּרִין שֶׁלּוֹ, וְלֹא תֹאמַר שֶׁלֹא יִגְעוּ בוֹ יִשְׂרָאֵל בִּשְׁעַת מַסָּעוֹת אֶלָּא אַף בִּשְׁעַת הַמַּחֲנוֹת לֹא יִקְרְבוּ אֵלָיו אֶלָּא בְּנֵי לֵוִי, הֲדָא הוּא דִכְתִיב (במדבר א, נב נג): וְחָנוּ בְּנֵי יִשְׂרָאֵל אִישׁ עַל מַחֲנֵהוּ וגו' וְהַלְוִיִּם יַחֲנוּ סָבִיב לְמִשְׁכַּן הָעֵדֻת, וְלָמָּה אֲנִי מַזְהִירָן שֶׁיַּרְחִיקוּ יִשְׂרָאֵל עַצְמָן מִן הַמִּשְׁכָּן, כְּדֵי שֶׁלֹא יִהְיֶה קֶצֶף עֲלֵיהֶן, שֶׁאֵינָן רְאוּיִין לְהִתְקָרֵב אֶצְלוֹ, הֲדָא הוּא דִכְתִיב (במדבר א, נג): וְלֹא יִהְיֶה קֶצֶף עַל עֲדַת בְּנֵי יִשְׂרָאֵל, אֲבָל הַלְוִיִּם הֵם יִשְׁמְרוּהוּ, הֲדָא הוּא דִכְתִיב (במדבר א, נג): וְשָׁמְרוּ הַלְוִיִּם אֶת מִשְׁמֶרֶת מִשְׁכַּן הָעֵדוּת, (במדבר א, נד): וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה כֵּן עָשׂוּ, שֶׁרִחֲקוּ עַצְמָן מִן הַמִּשְׁכָּן וְנָתְנוּ מָקוֹם לַלְוִיִּם לַחֲנוֹת סָבִיב לַמִּשְׁכָּן.",
    "en": "Another matter: “However, the tribe of Levi you shall not count” (Numbers 1:49) – why were they not counted with Israel? It is because the tribe of Levi was the palace guard. This is analogous to a king who had several legions, and he said to his chief of staff: Go count the legions, except for the legion that stands before me. That is why the Holy One blessed be He said to Moses: “However, the tribe of Levi [you shall not count]…among the children of Israel” (Numbers 1:49). Among the children of Israel you shall not count them, but by themselves, count them, as it is not in keeping with the king’s honor that his legion should be counted with the legions. That is why Israel was counted by itself and the tribe of Levi was counted by itself. From where do you say that it is for that reason that He said it to him? It is because it is written thereafter: “And you, appoint the Levites over the Tabernacle of the Testimony…” (Numbers 1:50). When the Holy One blessed be He said to Moses: “However, the tribe of Levi you shall not count…” (Numbers 1:49), Moses grew afraid and said: Is there perhaps a disqualification in my tribe, due to which the Holy One blessed be He does not wish me to count them? The Holy One blessed be He said to Moses: I said so to you only to exclude them from the decree, so that they will not die with them. That is what is written: “And you shall not take a census of them [ve’et rosham lo tisa] among the children of Israel” (Numbers 1:49). Why? It is because the Levites are Mine: “The Levites shall be Mine” (Numbers 3:12, 45). As, anyone who draws Me near, I draw him near. They drew near to Me, as it is stated: “Moses…said: Whoever is for the Lord, come to me; and all the sons of Levi gathered to him” (Exodus 32:26). They drew Me near, and I draw them near: “The Levites shall be Mine.” Moreover, because they were found to be loyal to Me, as they observed my admonition: “You shall have no other gods…” (Exodus 20:3), therefore, they are worthy to be the trustees of My house. “And you, appoint the Levites [over the Tabernacle of the Testimony…and they shall encamp around the Tabernacle]” – likewise it says: “My eyes are on the faithful of the land; they will dwell with Me.” (Psalms 101:6). You find that anyone who is put to the test regarding a matter, the Holy One blessed be He loves him forever. As, you find regarding Joshua that he was put to the test with Amalek, and he performed there in accordance with the Torah and the mitzva, as it is stated: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). The Omnipresent said to him: From your tribe, I will establish one who will exact retribution against Amalek forever: “From Ephraim came those who uprooted Amalek” (Judges 5:14). Saul, who was put to the test but did not properly fulfill his command, but rather: “Saul and the people spared [Agag…and all that was good, and would not utterly destroy them]” (I Samuel 15:9), He caused him to fall back [le’aḥorav], and his kingdom was taken from him: “After you [aḥarekha], Benjamin” (Judges 5:14). This tribe, too, I put them to the test, and they were found observant, and they gave their lives for sanctification of My name, as it is stated: “Each man, place his sword upon his thigh…[and each slay his brother, each his neighbor, each his relative]. The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28); “Who said of his father, and of his mother: [I did not see him, and his brothers he did not recognize, and his children he did not know, because they observed Your saying, and Your covenant they upheld]” (Deuteronomy 33:9). Here, too, I will draw them near and make them My palace guard, and I entrust My sanctity and the function of My house to them. That is what is written: “And you, appoint the Levites [over the Tabernacle of the Testimony]” (Numbers 1:50). Why? It is because they are loyal to Me. During its dismantling and its erecting, too, I do not want others to dismantle it and erect it, only them. That is what is written: “And when the Tabernacle travels, [the Levites shall dismantle it, and when the Tabernacle encamps, the Levites shall erect it]” (Numbers 1:51). Is it possible that the mitzva is incumbent upon the Levites, but if an Israelite did so it is permitted? The verse stated: “And the stranger who approaches shall be put to death” (Numbers 1:51). Likewise it says: I hate doers of perversity” (Psalms 101:3) – this is Israel that strayed from after the Omnipresent and crafted the calf, and the Holy One blessed be He despised them from being His trustees. Do not say that it was that Israel would not touch it [only] during the journeys, rather, also during the encampments, only the children of Levi would approach it. That is what is written: “The children of Israel shall encamp, each in his camp.… And the Levites shall encamp around the Tabernacle of the Testimony” (Numbers 1:52–53). Why do I caution them that Israel should distance themselves from the Tabernacle? It is so there would not be fury upon them, as they are unworthy to approach it. That is what is written: “And there will not be fury against the congregation of the children of Israel” (Numbers 1:53). But the Levites will protect it; that is what is written: “The Levites will protect the watch of the Tabernacle of the Testimony” (Numbers 1:53). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54) – as they distanced themselves from the Tabernacle and provided room for the Levites to encamp around the Tabernacle.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:1",
    "he": "וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר (במדבר ב, א), בִּשְׁמוֹנָה עָשָׂר מְקוֹמוֹת אַתָּה מוֹצֵא משֶׁה וְאַהֲרֹן שָׁוִים, כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת, שְׁלשָׁה אָבוֹת הָרִאשׁוֹנִים, מִשָּׁם אַתָּה מוֹצֵא קֶבַע שֶׁמִּתְפַּלְּלִים שָׁלשׁ פְּעָמִים בַּיּוֹם, אַבְרָהָם קָבַע תְּפִלַּת בֹּקֶר, שֶׁנֶּאֱמַר (בראשית יט, כז): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וגו', וְאֵין עֲמִידָה, אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. יִצְחָק קָבַע תְּפִלַּת הַמִּנְחָה, שֶׁנֶּאֱמַר (בראשית כד, סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ, וְאֵין שִׂיחָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קכ, א): תְּפִלָּה לְעָנִי כִי יַעֲטֹף וגו'. יַעֲקֹב קָבַע תְּפִלַּת הָעֶרֶב, שֶׁנֶּאֱמַר (בראשית כח, יא): וַיִּפְגַּע בַּמָּקוֹם וגו', וְאֵין פְּגִיעָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (ירמיה ז, טז): וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וגו'. בִּשְׁמוֹנָה עָשָׂר מְקוֹמוֹת משֶׁה וְאַהֲרֹן מְזֻוָּגִין, רֶמֶז לִשְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת, כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה אַזְכָּרוֹת שֶׁכְּתוּבוֹת בִּשְׁמַע יִשְׂרָאֵל, (תהלים כט, א): וּבְמִזְמוֹר לְדָוִד הָבוּ לַה' בְּנֵי אֵלִים. שְׁלשָׁה אָבוֹת הִתְקִינוּ שֶׁמִּתְפַּלְּלִים שָׁלשׁ פְּעָמִים בַּיּוֹם וּמשֶׁה וְאַהֲרֹן, וּמִן הָאַזְכָּרוֹת הָאֵלּוּ לָמַדְנוּ לִשְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת.",
    "en": "“The Lord spoke to Moses and to Aaron, saying” (Numbers 2:1). “The Lord spoke to Moses and to Aaron, saying.” In eighteen places you find Moses and Aaron as equals, corresponding to the eighteen blessings. The three patriarchs, from there you find a fixed obligation that one prays three times daily. Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning [to the place where he had stood before the Lord]” (Genesis 19:27). Standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out to stroll [lasuaḥ]” (Genesis 24:63). Siḥa is nothing other than prayer, as it is stated: “The prayer of a poor man when he is faint [and pours out his plea [siḥo] before the Lord]” (Psalms 102:1). Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place…” (Genesis 28:11). Pegia is nothing other than prayer, as it is stated: “And you, do not pray on behalf of this people…[and do not plead [tifga] with Me]” (Jeremiah 7:16). In eighteen places Moses and Aaron are paired. An allusion to the eighteen blessings; they correspond to the eighteen mentions of God’s name that are written in Shema Yisrael and in: “A psalm by David. Give to the Lord, sons of the mighty” (Psalms 29:1). The three patriarchs instituted that one prays three times daily, and Moses and Aaron [are paired in eighteen places], and from these eighteen mentions of God’s name we derived eighteen blessings.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:2",
    "he": "אִישׁ עַל דִּגְלוֹ וגו' (במדבר ב, ב), הֲדָא הוּא דִכְתִיב (תהלים כ, ו): נְרַנְנָה בִּישׁוּעָתֶךָ וּבְשֵׁם אֱלֹהֵינוּ נִדְגֹּל וגו', אָמְרוּ יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵי אָנוּ מְרַנְנִים בִּישׁוּעָתֶךָ, מַה שֶּׁעָשִׂיתָ לָנוּ בְּשִׁמְךָ נְרַנְנָה בִּישׁוּעָתֶךָ, (שמות יד, ל): וַיּוֹשַׁע ה' בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל, וַיִּוָּשַׁע כְּתִיב, כִּבְיָכוֹל יִשְׂרָאֵל נִגְאָלִים וּכְאִלּוּ הוּא נִגְאָל, וּבְשֵׁם אֱלֹהֵינוּ נִדְגֹּל, שֶׁקָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ בִּשְׁמֵנוּ וְעָשָׂה אוֹתָנוּ דְּגָלִים, שֶׁנֶּאֱמַר: אִישׁ עַל דִּגְלוֹ.",
    "en": "“Each at his banner, with the insignias of their patrilineal houses, the children of Israel shall encamp; at a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2). “Each at his banner…,” that is what is written: “We will sing with joy at your salvation and raise banners in the name of our God…” (Psalms 20:6). Israel said before the Holy One blessed be He: ‘We are singing with joy at Your salvation, what You have done on our behalf in Your name’ – “we will sing with joy at Your salvation.” “The Lord saved [vayosha] Israel on that day” (Exodus 14:30). Vayivasha is written, as it were, Israel is saved and it is as though He was saved. “And raise banners in the name of our God,” as the Holy One blessed be He affixed His name to ours and arranged us according to banners, as it is stated: “Each at his banner.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:3",
    "he": "חִבָּה גְּדוֹלָה חִבְּבָן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעֲשָׂאָם דְּגָלִים כְּמַלְאֲכֵי הַשָּׁרֵת, כְּדֵי שֶׁיִהְיוּ נִכָּרִין, וּמִנַּיִן שֶׁהוּא אַהֲבָה לְיִשְׂרָאֵל, שֶׁכֵּן שְׁלֹמֹה אוֹמֵר (שיר השירים ב, ד): הֱבִיאַנִי אֶל בֵּית הַיָּיִן וְדִגְלוֹ עָלַי אַהֲבָה, אָמַר רַבִּי אַבָּהוּ מַה תַּלְמוּד לוֹמַר הֱבִיאַנִי אֶל בֵּית הַיָּיִן וגו', לְמָה הַדָּבָר דּוֹמֶה לְעָשִׁיר שֶׁהָיָה לוֹ אוֹצָר מָלֵא יַיִן וְנִכְנַס לְבָדְקוֹ וּמְצָאוֹ כֻּלּוֹ חֹמֶץ, בָּא לָצֵאת מִתּוֹךְ הָאוֹצָר וּמָצָא חָבִית אַחַת יַיִן טוֹב, אָמַר חָבִית זוֹ עוֹמֶדֶת עָלַי כִּמְלֹא אוֹצָר. כָּךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעִים אֻמּוֹת וּמִכֻּלָּם לֹא מָצָא הֲנָיָה אֶלָּא בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר: הֱבִיאַנִי אֶל בֵּית הַיָּיִן, וּמִנַּיִן שֶׁיַּיִן עוֹלֶה שִׁבְעִים, י' עֲשָׂרָה, י' עֲשָׂרָה, נ' חֲמִשִּׁים, הֲרֵי שִׁבְעִים. וּמִכֻּלָּם וְדִגְלוֹ עָלַי אַהֲבָה. רַבִּי יְהוּדָה אוֹמֵר הֱבִיאַנִי אֶל בֵּית הַיָּין, לַמַּרְתֵּף הַגָּדוֹל שֶׁל יַיִן, זֶה סִינַי, וְלִמְדַנִי משֶׁה תּוֹרָה שֶׁהִיא נִדְרֶשֶׁת מ\"ט פָּנִים. וְדִגְל\"וֹ עָלַי אַהֲבָה, אָמַר רַבִּי חֲנִינָא בָּרִאשׁוֹנָה כָּל מִי שֶׁהָיָה מַרְאֶה אִיקוֹנִין שֶׁל מֶלֶךְ בָּאֶצְבַּע הָיָה נֶהֱרָג, וְהַתִּינוֹקוֹת הוֹלְכִים לְבֵית הַמִּדְרָשׁ וּמַרְאִים אֶת הָאַזְכָּרוֹת בָּאֶצְבַּע, אָמַר הָאֱלֹהִים וְדִגְלוֹ עָלַי אַהֲבָה, וְגוּדָלוֹ עָלַי אַהֲבָה. רַבִּי יִשָׂשכָר אוֹמֵר וְדִגְלוֹ עָלַי אַהֲבָה, אֲפִלּוּ אָדָם יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה וּמְדַלֵּג מֵהֲלָכָה לַהֲלָכָה וּמִפָּסוּק לְפָסוּק, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חָבִיב הוּא עָלַי, וְדִגְלוֹ עָלַי אַהֲבָה, וְדִלּוּגוֹ עָלַי אַהֲבָה. דָּבָר אַחֵר, וְדִגְלוֹ עָלַי אַהֲבָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ לָאֻמּוֹת דְּגָלִים וְאֵין חָבִיב עָלַי אֶלָּא דִגְלוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִכְתִיב: וְדִגְלוֹ עָלַי אַהֲבָה. דָּבָר אַחֵר, הֱבִיאַנִי אֶל בֵּית הַיָּיִן, בְּשָׁעָה שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי יָרְדוּ עִמּוֹ כ\"ב רְבָבוֹת שֶׁל מַלְאָכִים, שֶׁנֶּאֱמַר (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן, וְהָיוּ כֻלָּם עֲשׂוּיִם דְּגָלִים דְּגָלִים, שֶׁנֶּאֱמַר (שיר השירים ה, י): דָּגוּל מֵרְבָבָה, כֵּיוָן שֶׁרָאוּ אוֹתָן יִשְׂרָאֵל שֶׁהֵם עֲשׂוּיִם דְּגָלִים דְּגָלִים, הִתְחִילוּ מִתְאַוִּים לִדְגָלִים, אָמְרוּ אַלְוַאי כָּךְ אָנוּ נַעֲשִׂים דְּגָלִים כְּמוֹתָן, לְכָךְ נֶאֱמַר: הֱבִיאַנִי אֶל בֵּית הַיָּיִן, זֶה סִינַי שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה שֶׁנִּמְשְׁלָה בַּיַּיִן (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי, הֱוֵי: אֶל בֵּית הַיָּיִן, זֶה סִינָי. וְדִגְלוֹ עָלַי אַהֲבָה, אָמְרוּ אִלּוּלֵי הוּא מַגְדִּיל עָלַי אַהֲבָה, וְכֵן הוּא אוֹמֵר (תהלים כ, ו): נְרַנְּנָה בִּישׁוּעָתֶךָ וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַה נִּתְאַוִּיתֶם לַעֲשׂוֹת דְּגָלִים, חַיֵּיכֶם שֶׁאֲנִי מְמַלֵּא מִשְׁאֲלוֹתֵיכֶם, (תהלים כ, ו): יְמַלֵּא ה' כָּל מִשְׁאֲלוֹתֶיךָ, מִיָּד הוֹדִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָם לְיִשְׂרָאֵל וְאָמַר לְמשֶׁה לֵךְ עֲשֵׂה אוֹתָם דְּגָלִים כְּמוֹ שֶׁנִּתְאַוּוּ.",
    "en": "The Holy One blessed be He loved them with a great love, as he arranged them according to banners like the ministering angels, so that they would be distinguishable. From where is it derived that it was love for Israel? It is as Solomon says: “He brought me to the banquet house, and his banner of love is upon me” (Song of Songs 2:4). Rabbi Abahu said: Why does the verse state: “He brought me to the banquet house…”? To what is the matter comparable? It is to a wealthy man who had a storehouse full of wine. He entered to check it and discovered that it was all vinegar. He came to leave the storehouse and discovered one barrel of fine wine. He said: ‘For me, this wine is as dear as a full storehouse.’ So, the Holy One blessed be He created seventy nations, and of all of them, He derived pleasure only from Israel, as it is stated. “He brought me to the banquet house.” From where is it derived that wine [yayin] equals seventy? Yod – ten, Yod – ten, and nun – fifty; that is seventy. Of all of them: “His banner of love is upon me.” Rabbi Yehuda says: “He brought me to the banquet house,” to the great wine cellar, this is Sinai, and Moses taught me Torah that is expounded in forty-nine aspects; “and his banner [vediglo] of love is upon me.” Rabbi Ḥanina said: Initially, anyone who would point to the image of a king with his finger would be killed, but the children go to the study hall and point to the mentions of God’s name with their finger. God said: “His banner [vediglo] of love is upon me” – his finger [vegudalo] is beloved by Me. Rabbi Yisakhar says: “His banner [vediglo] of love is upon me” – even a person who sits and engages in Torah study and skips [umdaleg] from halakha to halakha and from verse to verse, the Holy One blessed be He says: ‘It is dear to Me,’ – “His banner [vediglo] of love is upon me,” – his skipping [dilugo] is beloved by Me. Another matter, “and his banner of love is upon me.” The Holy One blessed be He said: ‘The nations of the world have banners, but only the banner of Jacob is dear to Me.’ That is what is written: “And his banner of love is upon me.” Another matter, “he brought me to the banquet house,” when the Holy One blessed be He appeared upon Mount Sinai, twenty-two myriads of angels descended with him, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies” (Psalms 68:18), and they were all arranged according to banners, as it is stated: “Preeminent [dagul] among a myriad” (Song of Songs 5:10). When Israel saw that they were all arranged according to banners, they began desiring banners. If only we could be arranged according to banners like them. Therefore, it is stated: “He brought me to the banquet house, [and his banner of love is upon me],” this is Sinai, at which the Torah, which is likened to wine, was given. “And drink of the wine which I have mixed” (Proverbs 9:5); that is “to the banquet house,” this is Sinai. “And his banner [vediglo] of love is upon me,” they said ‘if only He would show great love to me.’ Likewise it says: “We will sing with joy at your salvation [and raise banners in the name of our God]” (Psalms 20:6). The Holy One blessed be He said to them: ‘How you have desired to be arranged according to banners, by your life, I will fulfill your wish’ – “May the Lord fulfill all your wishes” (Psalms 20:6). Immediately, the Holy One blessed be He informed Israel and said to Moses: ‘Go and arrange them according to banners, as they desired.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:4",
    "he": "אִישׁ עַל דִּגְלוֹ בְאֹתֹת (במדבר כ, ב), הֲדָא הוּא דִכְתִיב (שיר השירים ו, י): מִי זֹאת הַנִּשְׁקָפָה וגו', קְדוֹשִׁים וּגְדוֹלִים הָיוּ יִשְׂרָאֵל בְּדִגְלֵיהֶם וְכָל הָאֻמּוֹת מִסְתַּכְּלִין בָּהֶם וּתְמֵהִין וְאוֹמְרִים: מִי זֹאת הַנִּשְׁקָפָה וגו', אוֹמְרִים לָהֶם הָאֻמּוֹת (שיר השירים ז, א): שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית, הִדָּבְקוּ לָנוּ, בּוֹאוּ אֶצְלֵנוּ וְאָנוּ עוֹשִׂין אֶתְכֶם שִׁלְטוֹנִים, הֶגְמוֹנִים, דֻּכָּסִין, אִפָּרְכִין, אִסְטְרַטְלִיטִין. (שיר השירים ז, א): שׁוּבִי שׁוּבִי וְנֶחֱזֶה בָּךְ, וְאֵין נֶחֱזֶה אֶלָּא שְׂרָרָה, שֶׁכֵּן אָמַר יִתְרוֹ לְמשֶׁה (שמות יח, כא): וְאַתָּה תֶחֱזֶה וגו'. שׁוּבִי שׁוּבִי וְנֶחֱזֶה בָּךְ, וְיִשְׂרָאֵל אוֹמְרִים (שיר השירים ז, א): מַה תֶּחֱזוּ בַּשׁוּלַמִּית, מַה גְּדֻלָּה אַתֶּם נוֹתְנִים לָנוּ, שֶׁמָּא (שיר השירים ז, א): כִּמְחֹלַת הַמַּחֲנָיִם, שֶׁמָּא יְכוֹלִים אַתֶּם לַעֲשׂוֹת לָנוּ כַּגְּדֻלָּה. שֶׁעָשָׂה הָאֱלֹהִים בַּמִּדְבָּר, דֶּגֶל מַחֲנֵה יְהוּדָה, דֶּגֶל מַחֲנֵה רְאוּבֵן, דֶּגֶל מַחֲנֵה דָן, דֶּגֶל מַחֲנֵה אֶפְרַיִם, יְכוֹלִים אַתֶּם לַעֲשׂוֹת לָנוּ כָּךְ. מַה תֶּחֱזוּ בַּשּׁוּלַמִּית, מַה גְּדֻלָּה אַתֶּם נוֹתְנִים לָנוּ שֶׁמָּא כִּמְחֹלַת הַמַּחֲנָיִם, שֶׁמָּא יְכוֹלִים אַתֶּם לִתֵּן לָנוּ כַּגְדֻלָּה שֶׁעָשָׂה לָנוּ הָאֱלֹהִים בַּמִּדְבָּר, שֶׁהָיִינוּ חוֹטְאִים וְהוּא מוֹחֵל לָנוּ וְאוֹמֵר לָנוּ (דברים כג, טו): וְהָיָה מַחֲנֶיךָ קָדוֹשׁ. אַף בִּלְעָם הִבִּיט בָּהֶם וְיָצְאָה עֵינוֹ כְּנֶגְדָן שֶׁלֹא הָיָה יָכוֹל לִגַּע בָּהֶם, שֶׁנֶּאֱמַר (במדבר כד, כ): וַיִּשָֹּׂא בִלְעָם אֶת עֵינָיו, אֵלּוּ הֵם הַדְּגָלִים, הִתְחִיל אוֹמֵר מִי יָכוֹל לִגַּע בִּבְנֵי אָדָם אֵלּוּ, מַכִּירִין אֶת אֲבוֹתֵיהֶם וְאֶת מִשְׁפְּחוֹתֵיהֶם, שֶׁנֶּאֱמַר (במדבר כד, כ): שֹׁכֵן לִשְׁבָטָיו, מִיכָּן לָמַדְנוּ שֶׁהָיוּ הַדְּגָלִים גְּדֻלָּה וְגֶדֶר לְיִשְׂרָאֵל, לְכָךְ נֶאֱמַר: אִישׁ עַל דִּגְלוֹ.",
    "en": "“Each at his banner, with the insignias,” that is what is written: “Who is she who appears [like dawn, fair like the moon, pure like the sun, formidable like banners]” (Song of Songs 6:10). Israel was holy and great with their banners, and all the nations of the world look at them, wonder, and say: “Who is she who appears….” The nations say to them: “Return, return, the Shulamite” (Song of Songs 7:1); cleave to us, come to us, and we will make you governors, generals, commanders, lieutenants, commanders-in-chief. “Return, return and we will gaze [neḥze] upon you” (Song of Songs 7:1). Neḥze is nothing other than authority, as Yitro said to Moses: “You shall seek [teḥze] [from among all the people…and set over them as leaders]” (Exodus 18:21). “Return, return and we will gaze [neḥze] upon you.” And Israel says: “Why will you gaze at the Shulamite” (Song of Songs 7:1); what greatness are you according us? “Is it perhaps like the dance of the camps?” (Song of Songs 7:1). Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness: “The banner of the camp of Judah” (Numbers 2:3), “the banner of the camp of Reuben” (Numbers 2:10), “the banner of the camp of Dan” (Numbers 2:25), “the banner of the camp of Ephraim” (Numbers 2:18). Can you do that for us? “Why will you gaze at the Shulamite”; what greatness are you according us? “Is it perhaps like the dance of the camps”? Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness, where we would sin and he would pardon us and say to us: “Your camp shall be holy” (Deuteronomy 23:15). Bilam, too, looked at them, and his eye came out on their account because he was unable to touch them, as it is stated: “Bilam lifted his eyes [and he saw Israel dwelling according to its tribes]” (Numbers 24:2); these are the banners. He began saying: ‘Who can touch these people, who know their ancestors and their families,’ as it is stated: “According to its tribes.” From here we learned that the banners meant greatness and protection for Israel; that is why it is stated: “Each at his banner.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:5",
    "he": "דָּבָר אַחֵר, אִישׁ עַל דִּגְלוֹ, הֲדָא הוּא דִכְתִיב (שיר השירים ו, ד): יָפָה אַתְּ רַעְיָתִי כְּתִרְצָה, שֶׁאֲנִי מִתְרַצֶּה לָכֶם. דָּבָר אַחֵר, כְּתִרְצָה, שֶׁאַתֶּם מִתְרַצִּים לִי. דָּבָר אַחֵר, כְּתִרְצָה, שֶׁאַתֶּם מִתְרַצִּים בַּקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (ויקרא א, ד): וְנִרְצָה לוֹ לְכַפֵּר עָלָיו. (שיר השירים ו, ד): נָאוָה כִּיְרוּשָׁלָיִם, כְּאוֹתָן כִּתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵם יְרֵאִים וּמֻשְׁלָמִים לִי. (שיר השירים ו, ד): אֲיֻמָּה כַּנִּדְגָּלוֹת, וּבַמֶּה אַתֶּם כַּנִּדְגָּלוֹת, בַּדְּגָלִים שֶׁנָּתַתִּי לָכֶם. וְדָוִד רוֹאֶה וְאוֹמֵר (תהלים קמז, כ): לֹא עָשָׂה כֵן לְכָל גּוֹי, אֶלָּא לְעַמּוֹ, הֲדָא הוּא דִכְתִיב: אִישׁ עַל דִּגְלוֹ וגו'.",
    "en": "“Each at his banner,” that is what is written: “You are beautiful, my love, like Tirtza” (Song of Songs 6:4); as I accede [mitratze] to you. Alternatively, “like Tirtza,” you accede to Me. Alternatively, “like Tirtza,” that you gain acceptance through offerings, as it is stated: “So that it will be accepted [venirtza] for him, to atone for him” (Leviticus 1:4). “Lovely like Jerusalem” (Song of Songs 6:4), like those groups of ministering angels that fear Me and are wholly devoted to Me. “Formidable like banners” (Song of Songs 6:4); in what way are you like banners? With the banners that I gave you. David sees and says: “He did not do so to every nation” (Psalms 147:20), but rather to His people; that is what is written: “Each at his banner….”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:6",
    "he": "דָּבָר אַחֵר, אִישׁ עַל דִּגְלוֹ, הֲדָא הוּא דִּכְתִיב (דברים לב, י): יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וגו', מְצִיאָה גְּדוֹלָה מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר מָצָאתִי יִשְׂרָאֵל, לְכָךְ יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר, מִדְבָּר הָיָה הָעוֹלָם עַד שֶׁלֹא יָצְאוּ יִשְׂרָאֵל מִמִּצְרָיִם. (דברים לב, י): וּבְתֹהוּ יְלֵל יְשִׁמֹן, תֹּהוּ וִילָלָה הָיָה הָעוֹלָם עַד שֶׁלֹא יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְעַד שֶׁלֹא קִבְּלוּ אֶת הַתּוֹרָה, לֹא עָשָׂה כֵן, אֶלָּא כֵּיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְקִבְּלוּ אֶת הַתּוֹרָה, מַהוּ אוֹמֵר (דברים לב, י): יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ וגו', יְסֹבְבֶנְהוּ שֶׁהֵקִיפָן בְּעַנְנֵי כָּבוֹד, יְבוֹנְנֵהוּ שֶׁהֱבִינָם בְּדִבְרֵי תוֹרָה, יִצְרֶנְהוּ אַשְׁרֵי הָאָזְנַיִם שֶׁשָּׁמְעוּ. עַד הֵיכָן חִבְּבָן, עַד הֵיכָן שְׁמָרָן, עַד הֵיכָן נְצָרָן, כִּבְיָכוֹל עַד כְּאִישׁוֹן עֵינוֹ, רְאֵה הֵיאַךְ שְׁמָרָן, עַד הֵיכָן שְׁמָרָן, הֵיאַךְ נְצָרָן, שֶׁאָמַר הָאֱלֹהִים לְמשֶׁה, משֶׁה אֱמֹר לָהֶם שֶׁיַּעֲשׂוּ מִשְׁכָּן בֵּינֵיהֶם, כִּבְיָכוֹל אֲנִי מַנִּיחַ אֶת הָעֶלְיוֹנִים וְיוֹרֵד וְשׁוֹכֵן בֵּינֵיהֶם, וְלֹא עוֹד אֶלָּא שֶׁעָשָׂה אוֹתָם דְּגָלִים לִשְׁמוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשֵׂה אוֹתָם דְּגָלִים לִשְׁמִי, לָמָּה, שֶׁהֵם בָּנַי, שֶׁנֶּאֱמַר (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם, וְהֵם צִבְאוֹתַי, וְכֵן הוּא אוֹמֵר (שמות ז, ד): וְהוֹצֵאתִי אֶת צִבְאֹתַי אֶת עַמִּי בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם, וְכֵן הוּא אוֹמֵר (במדבר ב, ג): דֶּגֶל מַחֲנֵה יְהוּדָה תֵּימָנָה לְצִבְאֹתָם, וּלְפִי שֶׁהֵן צִבְאוֹתַי אֶעֱשֶׂה אוֹתָם דְּגָלִים לִשְׁמִי, הֲדָא הוּא דִּכְתִיב: אִישׁ עַל דִּגְלוֹ.",
    "en": "Another matter, “each at his banner,” that is what is written: “He would find him in a land of wilderness…” (Deuteronomy 32:10); the Holy One blessed be He found a great finding in Israel, as it is stated: “Like grapes in the wilderness I found Israel” (Hosea 9:10); “He would find him in a land of wilderness,” the world was a wilderness until Israel departed from Egypt. “And in an empty, howling wasteland” (Deuteronomy 32:10); the world was emptiness and wailing. Until Israel departed from Egypt, and until they received the Torah, He did not do so. But when they departed from Egypt and received the Torah, what does [the verse] say? “He would encircle him, He would grant him understanding, [He would preserve them like the pupil of His eye]” (Deuteronomy 32:10). “He would encircle him,” that he surrounded them with clouds of glory. “He would grant him understanding,” that He caused them to understand the Torah. “He would preserve them,” happy are the ears that heard. To what extent did He love them, protect them, and preserve them? It was, as it were, to the extent of the pupil of his eye. See how He loved them, how He protected them, and how He preserved them, as God said to Moses: ‘Moses, say to them that they should craft a Tabernacle in their midst. As it were, I am leaving the supernal and descending and resting in their midst.’ Moreover, He arranged them according to banners in His name. The Holy One blessed be He said to Moses: ‘Arrange them according to banners in My name. Why? It is because they are My children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). And they are My hosts, and likewise it says: “I will take out My hosts, My people the children of Israel, from the land of Egypt” (Exodus 7:4). And likewise it says: “The banner of the camp of Judah, according to their hosts” (Numbers 2:3). Because they are My hosts, I will arrange them according to banners in My name.’ That is what is written: “Each at his banner.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:7",
    "he": "בְאֹתֹת (במדבר ב, ב), סִימָנִין הָיוּ לְכָל נָשִׂיא וְנָשִׂיא מַפָּה וְצֶבַע עַל כָּל מַפָּה וּמַפָּה כַּצֶּבַע שֶׁל אֲבָנִים טוֹבוֹת שֶׁהָיוּ עַל לִבּוֹ שֶׁל אַהֲרֹן, מֵהֶם לָמְדָה הַמַּלְכוּת לִהְיוֹת עוֹשִׂין מַפָּה וְצֶבַע לְכָל מַפָּה וּמַפָּה. כָּל שֵׁבֶט וְשֵׁבֶט נָשִׂיא שֶׁלּוֹ צֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לַצֶּבַע שֶׁל אַבְנוֹ. רְאוּבֵן אַבְנוֹ אֹדֶם וּמַפָּה שֶׁלּוֹ צָבוּעַ אָדֹם וּמְצֻיָּר עָלָיו דּוּדָאִים. שִׁמְעוֹן פִּטְדָה וּמַפָּה שֶׁלּוֹ צָבוּעַ יָרֹק וּמְצֻיָּר עָלָיו שְׁכֶם. לֵוִי בָּרֶקֶת וּמַפָּה שֶׁלּוֹ צָבוּעַ שְׁלִישׁ לָבָן וּשְׁלִישׁ שָׁחֹר וּשְׁלִישׁ אָדֹם וּמְצֻיָּר עָלָיו אוּרִים וְתוּמִים. יְהוּדָה נֹפֶךְ וְצֶבַע מַפָּה שֶׁלּוֹ דְּמוּתוֹ כְּמִין שָׁמַיִם וּמְצֻיָּר עָלָיו אַרְיֵה. יִשָֹּׂשכָר סַפִּיר וּמַפָּה שֶׁלּוֹ צָבוּעַ שָׁחֹר דּוֹמֶה לְכָחֹל וּמְצֻיָּר עָלָיו שֶׁמֶשׁ וְיָרֵחַ עַל שֵׁם (דברי הימים א יב, לג): וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים. זְבוּלוּן יַהֲלֹם וְצֶבַע מַפָּה שֶׁלּוֹ לְבָנָה וּמְצֻיָּר עָלָיו סְפִינָה עַל שֵׁם (בראשית מט, יג): זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן. דָּן לֶשֶׁם וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְסַפִּיר וּמְצֻיָּר עָלָיו נָחָשׁ עַל שֵׁם (בראשית מט, יז): יְהִי דָּן נָחָשׁ, גָּד שְׁבוֹ וְצֶבַע מַפָּה שֶׁלּוֹ לֹא לָבָן וְלֹא שָׁחֹר אֶלָּא מְעֹרָב שָׁחֹר וְלָבָן וּמְצֻיָּר עָלָיו מַחֲנֶה עַל שֵׁם (בראשית מט, יט): גָּד גְּדוּד יְגוּדֶנּוּ. נַפְתָּלִי אַחְלָמָה וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְיַיִן צָלוּל שֶׁאֵין אַדְמוּתוֹ עַזָּה וּמְצֻיָּר עָלָיו אַיָּלָה עַל שֵׁם (בראשית מט, כא): נַפְתָּלִי אַיָּלָה שְׁלֻחָה. אָשֵׁר תַּרְשִׁישׁ וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְאֶבֶן יְקָרָה שֶׁמִּתְקַשְּׁטוֹת בּוֹ הַנָּשִׁים, וּמְצֻיָּר עָלָיו אִילָן זַיִת עַל שֵׁם (בראשית מט, כ): מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ, יוֹסֵף שֹׁהַם וְצֶבַע מַפָּה שֶׁלּוֹ שָׁחֹר עַד מְאֹד וּמְצֻיָּר לִשְׁנֵי נְשִׂיאִים אֶפְרַיִם וּמְנַשֶּׁה, מִצְרַיִם, עַל שֵׁם שֶׁהָיוּ תּוֹלְדוֹתָם בְּמִצְרַיִם. וְעַל מַפָּה שֶׁל אֶפְרַיִם הָיָה מְצֻיָּר שׁוֹר עַל שֵׁם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ, זֶה יְהוֹשֻׁעַ שֶׁהָיָה מִשֵּׁבֶט אֶפְרַיִם, וְעַל מַפָּה שֵׁבֶט מְנַשֶּׁה הָיָה מְצֻיָּר רְאֵם עַל שֵׁם (דברים לג, יז): וְקַרְנֵי רְאֵם קַרְנָיו, עַל שֵׁם גִּדְעוֹן בֶּן יוֹאָשׁ שֶׁהָיָה מִשֵּׁבֶט מְנַשֶּׁה. בִּנְיָמִין יָשְׁפֵה וְצֶבַע מַפָּה שֶׁלּוֹ דּוֹמֶה לְכָל הַצְּבָעִים לִשְׁנֵים עָשָׂר הַצְּבָעִים וּמְצֻיָּר עָלָיו זְאֵב עַל שֵׁם (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף, לְכָךְ נֶאֱמַר בְּאֹתֹת שֶׁסִּימָנִין הָיוּ לָהֶם לְכָל נָשִׂיא וְנָשִׂיא.",
    "en": "“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:8",
    "he": "לְבֵית אֲבֹתָם (במדבר ב, ב), לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא אִישׁ עַל דִּגְלוֹ בְאֹתֹת יַחֲנוּ בְּנֵי יִשְׂרָאֵל, מַה תַּלְמוּד לוֹמַר לְבֵית אֲבֹתָם, הֲדָא הוּא דִּכְתִיב (איוב לו, ג): אֶשָֹּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשֵׂה אוֹתָם דְּגָלִים כְּמוֹ שֶׁנִּתְאַוּוּ, הִתְחִיל משֶׁה מֵצֵר, אָמַר עַכְשָׁו עֲתִידָה הַמַּחֲלֹקֶת לְהִנָּתֵן בֵּין הַשְּׁבָטִים, אִם אֲנִי אוֹמֵר לְשִׁבְטוֹ שֶׁל יְהוּדָה שֶׁיִּשְׁרֶה בַּמִּזְרָח וְהוּא אוֹמֵר אִי אֶפְשִׁי אֶלָּא בַּדָּרוֹם, וְכֵן רְאוּבֵן וְכֵן אֶפְרַיִם וְכֵן כָּל שֵׁבֶט וְשֵׁבֶט, מָה אֲנִי עוֹשֶׂה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה מָה אִכְפַּת לָךְ אֵין צְרִיכִין לָךְ, מֵעַצְמָן הֵן מַכִּירִין דִּירָתָן, אֶלָּא דְּיָתֵיקֵי יֵשׁ בְּיָדָן מִיַּעֲקֹב אֲבִיהֶם הֵיאַךְ לִשְׁרוֹת בַּדְּגָלִים, אֵינִי מְחַדֵּשׁ עֲלֵיהֶם, כְּבָר יֵשׁ לָהֶן טַכְסִיס מִיַּעֲקֹב אֲבִיהֶם כְּמוֹ שֶׁטָּעֲנוּ אוֹתוֹ וְהִקִּיפוּ אֶת מִטָּתוֹ כָּךְ יַקִּיפוּ אֶת הַמִּשְׁכָּן, דְּאָמַר רַבִּי חָמָא בַּר חֲנִינָא כֵּיוָן שֶׁבָּא אָבִינוּ יַעֲקֹב לִפָּטֵר מִן הָעוֹלָם קָרָא לְבָנָיו, דִּכְתִיב (בראשית מט, א): וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וּבֵרְכָן וְצִוָּן עַל דַּרְכֵי הָאֱלֹהִים וְקִבְּלוּ עֲלֵיהֶם מַלְכוּת שָׁמַיִם, מִשֶּׁגָּמַר דְּבָרָיו אָמַר לָהֶם כְּשֶׁתִּטְלוּ אוֹתִי בְּיִרְאָה וּבְכָבוֹד לַוּוּ אוֹתִי וְלֹא יִגַּע אָדָם אַחֵר בְּמִטָּתִי וְלֹא אֶחָד מִן הַמִּצְרִיִּים וְלֹא אֶחָד מִבְּנֵיכֶם, מִפְּנֵי שֶׁאַתֶּם נְטַלְתֶּם מִבְּנוֹת כְּנָעַן, וְכֵן הוּא אוֹמֵר (בראשית נ, יב): וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, בָּנָיו וְלֹא בְנֵי בָנָיו, (בראשית מט, יג): וַיִּשְׂאוּ אֹתוֹ בָנָיו, הֵיאַךְ צִוָּם, אֶלָּא אָמַר לָהֶם בָּנַי יְהוּדָה יִשָֹּׂשכָר וּזְבוּלוּן יִטְעֲנוּ מִטָּתִי מִן הַמִּזְרָח, רְאוּבֵן וְשִׁמְעוֹן וְגָד יִטְעֲנוּ מִטָּתִי מִן הַדָּרוֹם, אֶפְרַיִם וּמְנַשֶּׁה וּבִנְיָמִין יִטְעֲנוּ מִן הַמַּעֲרָב, דָּן אָשֵׁר וְנַפְתָּלִי יִטְעֲנוּ מִן הַצָּפוֹן, יוֹסֵף אַל יִטְעַן שֶׁהוּא מֶלֶךְ וְאַתֶּם צְרִיכִין לַחְלֹק לוֹ כָּבוֹד, לֵוִי אַל יִטְעַן לָמָּה שֶׁהוּא טוֹעֵן אֶת הָאָרוֹן וּמִי שֶׁהוּא טוֹעֵן אֲרוֹנוֹ שֶׁל חֵי הָעוֹלָמִים אֵינוֹ טוֹעֵן אֲרוֹנוֹ שֶׁל מֵת, וְאִם עֲשִׂיתֶם וּטְעַנְתֶּם אֶת מִטָּתִי כְּשֵׁם שֶׁצִּוִּיתִי אֶתְכֶם, הָאֱלֹהִים עָתִיד לְהַשְׁרוֹת אֶתְכֶם דְּגָלִים. כֵּיוָן שֶׁנִּפְטַר טָעֲנוּ אוֹתוֹ כְּשֵׁם שֶׁצִּוָּם, שֶׁנֶּאֱמַר: וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, הֱוֵי (איוב לו, ג): אֶשָֹּׂא דֵעִי לְמֵרָחוֹק וּלְפֹעֲלִי אֶתֵּן צֶדֶק, שֶׁמִּיַּעֲקֹב הָיָה בָּהֶם דֵּעָה הֵיאַךְ יִשְׁרוּ דְגָלִים, וּלְפֹעֲלִי אֶתֵּן צֶדֶק, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁפָּעַל פְּעֻלּוֹת טוֹבוֹת עִם יִשְׂרָאֵל, וּכְדֵי לִתֵּן לָהֶם פְּעֻלָּה טוֹבָה שָׂכָר שֶׁקִּיְּמוּ מִצְוַת אֲבִיהֶם לֹא צִוָּם לַחֲנוֹת דְּגָלִים אֶלָּא כְּמִצְוַת אֲבִיהֶם, צֶדֶק עִמָּהֶם, שֶׁלֹא שִׁנָּה הַדָּבָר שֶׁלֹא לִתֵּן מַחֲלֹקֶת בֵּינֵיהֶם, לְכָךְ נֶאֱמַר: לְבֵית אֲבוֹתָם, כָּעִנְיָן שֶׁהִקִּיפוּ מִטַּת אֲבִיהֶם כֵּן יַחֲנוּ, הֱוֵי: לְבֵית אֲבֹתָם יַחֲנוּ בְּנֵי יִשְׂרָאֵל.",
    "en": "“Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you. They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1). He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons. “His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference. Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’ When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners. “I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel. In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:9",
    "he": "מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ (במדבר ב, ב), תְּנֵינַן תַּמָּן (גמרא עירובין מט-ב): הַשּׁוֹבֵת בַּדֶּרֶךְ עוֹשֶׂה לוֹ עֲגֻלּוֹת עַד אַרְבַּע אַמּוֹת, דִּבְרֵי רַבִּי חֲנִינָא, וּמְטַלְטֵל בְּתוֹךְ אַרְבַּע אַמּוֹת בַּשַּׁבָּת וְאוֹמֵר שְׁבִיתָתִי בִּמְקוֹמִי וְזוֹכֶה לוֹ מְקוֹמוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ וָרוּחַ, וְכַמָּה הֵם אַרְבַּע אַמּוֹת, רַבִּי יְהוּדָה אוֹמֵר כְּדֵי שֶׁיִּטֹּל חֵפֶץ מִן מַרְגְּלוֹתָיו וְיִתְּנֶנּוּ בִּמְרַאשׁוֹתָיו. וְהַשּׁוֹבֵת בִּמְּדִינָה אֲפִלּוּ הִיא גְדוֹלָה כְּאַנְטוֹכְיָא מְהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה. וְהַשּׁוֹבֵת בִּמְעָרָה אֲפִלּוּ הִיא כִּמְעָרַת צִדְקִיָּהוּ שֶׁהָיְתָה שְׁמוֹנָה עָשָׂר מִיל, מְהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ שֶׁיִּרְצֶה. וּמִנַּיִן סָמְכוּ תְּחוּמִין, מִן הַתּוֹרָה, שֶׁנֶּאֱמַר (במדבר לה, ה): וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת פְּאַת נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת פְּאַת יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וגו', וְכֵן אַתְּ מוֹצֵא בִּיהוֹשֻׁעַ כְּשֶׁהָלַךְ לְהַחֲרִיב אֶת יְרִיחוֹ אָמַר לָהֶם יְהוֹשֻׁעַ עֲתִידִים אַתֶּם לַעֲשׂוֹת שָׁם אֶת הַשַּׁבָּת אַל תַּרְחִיקוּ מִן הָאָרוֹן יוֹתֵר מִן אַלְפַּיִם אַמָּה לְכָל רוּחַ, לָמָּה שֶׁתִּהְיוּ רַשָּׁאִין לָבוֹא לְהִתְפַּלֵּל לִפְנֵי הָאָרוֹן בַּשַּׁבָּת, וְכֵן הוּא אוֹמֵר (יהושע ג, ד): אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה. וְכֵן אַתְּ מוֹצֵא כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה שֶׁיַּשְׁרֶה יִשְׂרָאֵל דְּגָלִים אָמַר לוֹ הַשְׁרֵה אוֹתָם לְכָל רוּחַ רָחוֹק אַלְפַּיִם אַמָּה, שֶׁנֶּאֱמַר: מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ, מַהוּ מִנֶּגֶד אָמַר רַבִּי יִצְחָק בְּרִחוּק מִיל, שֶׁהֵם אַלְפַּיִם אַמָּה. וּמִנַּיִן דְּהַאי מִנֶּגֶד בְּרִחוּק מִיל הוּא, יַלְפִינַן מִנֶּגֶד מִנֶּגֶד, כְּתִיב הָכָא: מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ, וּכְתִיב לְהַלָּן (בראשית כא, טז): וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָֹּׂא אֶת קֹלָהּ וַתֵּבְךְּ, מַה לְּהַלָּן מִיל אַף כָּאן מִיל. וּמִנַּיִן דְּהַאי מִנֶּגֶד דְּאָמַר בְּהָגָר דְּהוּא מִיל, כְּתִיב הָכָא הַרְחֵק, וּכְתִיב לְהַלָּן רָחוֹק, אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה, מַה לְּהַלָּן מִיל אַף כָּאן מִיל.",
    "en": "“At a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2). We learned there: One who begins Shabbat on the road creates for himself circles up to four cubits, this is the statement of Rabbi Ḥanina. He may carry within four cubits and say: ‘My residence is in my place,’ and his place acquires for him two thousand cubits in each and every direction (Mishna Eiruvin 4:7–8). How much is four cubits? Rabbi Yehuda says: So that one may take an object from his feet and place it at his head (Yerushalmi Eiruvin 4:1). When one begins Shabbat in a province, even if it is as large as Antioch, he may walk it in its entirety, and outside of it two thousand cubits in any direction that he wishes. When one begins Shabbat in a cave, even if it is like Zedekiah’s cave that was eighteen mil, he walks it in its entirety and outside it two thousand cubits in any direction that he wishes (Tosefta Eiruvin 3:13). From where did they find a basis for Shabbat boundaries? From the Torah, as it is stated: “You shall measure outside the city: The eastern side two thousand cubits, and the southern side two thousand cubits, and the western side two thousand cubits, and the northern side two thousand cubits…” (Numbers 35:5). Likewise you find regarding Joshua, when he went to destroy Jericho, Joshua said to them: ‘You are destined to observe Shabbat there, do not distance the Ark more than two thousand cubits in any direction. Why? It is so it will be permitted for you to pray before the Ark on Shabbat.’ Likewise it says: “However, there shall be a distance of a measure of two thousand cubits between you and it” (Joshua 3:4). Likewise you find that when the Holy One blessed be He said to Moses that Israel would be arranged by banners, He said to him: ‘Arrange them in each direction at a distance of two thousand cubits,’ as it is stated: “At a distance [mineged], around the Tent of Meeting, they shall encamp.” What is mineged? Rabbi Yitzḥak said: At a distance of a mil, which is two thousand cubits. From where is it derived that this mineged is at a distance of a mil? We derive a verbal analogy, mineged mineged. Here it is written: “At a distance [mineged], around the Tent of Meeting, they shall encamp.” And there it is written: “She went and sat herself down at a distance [mineged], at a distance [harḥek] of about a bowshot, for she said: I will not see the death of the child. She sat at a distance, raised her voice, and wept” (Genesis 21:16). Just as there it is a mil, so too here, it is a mil. From where is it derived that mineged that was said regarding Hagar is a mil? Here harḥek is written, and there raḥok is written; “however, there shall be a distance [raḥok] of a measure of two thousand cubits between you and it” (Joshua 3:4). Just as there it is a mil, here too, it is a mil.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:11",
    "he": "אֵלֶּה פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם וגו' (במדבר ב, לב), בַּעֲשָׂרָה מְקוֹמוֹת נִמְנוּ יִשְׂרָאֵל, אֶחָד בִּירִידָתָן לְמִצְרַיִם (דברים י, כב): בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ וגו', וְאֶחָד בַּעֲלִיָּתָן (שמות יב, לז): וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מְרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי וגו', וְאֶחָד אַחַר מַעֲשֵׂה הָעֵגֶל (שמות ל, יב): כִּי תִשָֹּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל וגו', וּשְׁנַיִם בְּחֻמָּשׁ הַפְּקוּדִים, אֶחָד בַּדְּגָלִים וְאֶחָד בְּחִלּוּק הָאָרֶץ, וּשְׁנַיִם בִּימֵי שָׁאוּל (שמואל א טו, ד): וַיִּפְקְדֵם בַּטְּלָאִים, (שמואל א יא, ח): וַיִּפְקְדֵם בְּבָזֶק, כַּד אִינּוּן עֲתִירִין בְּאִלֵּין אִמְרַיָּה, וְכַד אִינוּן מִסְכֵּנִין בְּבִזְקַיָּה. וְאֶחָד בִּימֵי דָּוִד (שמואל ב כד, ט): וַיִּתֵּן יוֹאָב אֶת מִסְפַּר מִפְקַד הָעָם, אִם מִסְפַּר לָמָּה מִפְקַד וְאִם מִפְקַד לָמָּה מִסְפַּר, אֶלָּא עָשָׂה שְׁתֵּי אַנְפָּרִיאוֹת גְּדוֹלָה וּקְטַנָּה, הַקְּטַנָּה הֶרְאָה לְדָוִד הַגְּדוֹלָה לֹא הֶרְאָה לוֹ, לְפִיכָךְ כָּתַב: אֶת מִסְפַּר מִפְקַד. וְאֶחָד בִּימֵי עֶזְרָא (עזרא ב, סד): כָּל הַקָּהָל כְּאֶחָד אַרְבַּע רִבּוֹא וגו', וְאֶחָד לֶעָתִיד לָבוֹא (ירמיה לג, יג): עֹד תַּעֲבֹרְנָה הַצֹּאן עַל יְדֵי מוֹנֶה.",
    "en": "“These are those who were counted of the children of Israel by their patrilineal house; all those counted of the camps according to their hosts were six hundred and three thousand, and five hundred and fifty” (Numbers 2:32). “These are those who were counted of the children of Israel by their patrilineal house…” In ten places Israel was counted: One, upon their descent to Egypt: “With seventy people, your ancestors descended to Egypt…” (Deuteronomy 10:22). One upon their ascent: “The children of Israel traveled from Rameses to Sukot, some six hundred thousand men on foot” (Exodus 12:37). One after the deed of the calf: “When you take a census of the children of Israel…” (Exodus 30:12). Two in the book of Numbers; once with the banners, and once with the division of the land. Two in the days of Saul: “He counted them in Tela’im” (I Samuel 15:4), “he counted them in Bazek” (I Samuel 11:8); when they were wealthy, with these lambs, and when they were poor, with these pebbles. One in the days of David: “Yoav gave the sum of the number [mispar] of the census [mifkad] of the people [to the king]” (II Samuel 24:9). If mispar, why mifkad; if mifkad, why mispar? Rather, he prepared two notes, a large sum and a small sum. The small one he showed to David; the large one he did not show him. That is why it wrote et mispar mifkad. One in the days of Ezra: “The entire congregation together was forty[-two] thousand [three hundred and sixty]” (Ezra 2:64). And one in the future: “The flock will pass again under the hands of one who counts” (Jeremiah 33:13).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:12",
    "he": "אֵלֶּה פְּקוּדֵי בְנֵי יִשְׂרָאֵל וגו' (במדבר ב, לב), הֲדָא הוּא דִּכְתִיב (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם וגו'. וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, הֲדָא הוּא דִּכְתִיב (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם, מִפְּנֵי שֶׁהִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם וּבָאֲתָה אוֹתָהּ הַבְטָחָה בְּשָׁעָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרָיִם, וְאֵימָתַי הִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֶׁאָמַר לוֹ לָצֵאת מִבֵּית אָבִיו, שֶׁנֶּאֱמַר (בראשית יב, א ב): לֶךְ לְךָ מֵאַרְצְךָ וגו' וְאֶעֶשְׂךָ לְגוֹי גָדוֹל וגו', אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים כָּל מַה שֶּׁהִבְטַחְתָּ אוֹתִי מָה הֲנָאָה יֵשׁ לִי בָּהֶם שֶׁאֵין לִי בָּנִים, שֶׁנֶּאֱמַר (בראשית טו, ב): וַיֹּאמֶר אַבְרָם ה' אֱלֹהִים מַה תִּתֶּן לִי וגו', שֶׁאַבְרָהָם רוֹאֶה בַּמַּזָּל שֶׁאֵינוֹ עָתִיד לְהוֹלִיד בָּנִים, מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתָהּ שָׁעָה, אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן אָמַר רַבִּי חָנִין אָמַר רַבִּי יוֹחָנָן מְלַמֵּד שֶׁהֶעֱלָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעְלָה מִכִּפַּת הָרָקִיעַ וְאָמַר לוֹ צֵא מִן אוֹתוֹ הַמַּזָּל שֶׁאַתָּה רוֹאֶה שֶׁאֵין אַתָּה עָתִיד לְהוֹלִיד מִמֶּנּוּ, אֲנִי מַרְאֶה לְךָ שֶׁאַתָּה מוֹלִיד, שֶׁנֶּאֱמַר (בראשית טו, ה): וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט נָא הַשָּׁמַיְמָה וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אֵינוֹ אוֹמֵר הַבֶּט אֶלָּא שֶׁהוּא נָתוּן לְמַעְלָה, כְּמָה שֶׁנֶּאֱמַר (תהלים פ, טו): הַבֵּט מִשָּׁמַיִם וּרְאֵה. (בראשית טו, ה): וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ, מַהוּ כֹּה יִהְיֶה זַרְעֶךָ, אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן לְמָה הַדָּבָר דּוֹמֶה לְמִי שֶׁיָּצָא לַדֶּרֶךְ וְהָלַךְ יוֹם הָרִאשׁוֹן וְיוֹם הַשֵּׁנִי וְיוֹם הַשְּׁלִישִׁי עַד עֲשָׂרָה יָמִים וְלֹא מָצָא לֹא עִיר וְלֹא פֻּנְדָק וְלֹא אִילָן וְלֹא מַיִם וְלֹא בְּרִיָּה, וְאַחַר שֶׁהָלַךְ עֲשָׂרָה יָמִים צָפָה אִילָן אֶחָד מֵרָחוֹק, אָמַר שֶׁמָּא יֵשׁ תַּחְתָּיו מַיִם, כֵּיוָן שֶׁהִגִּיעַ אֶצְלוֹ מְצָאוֹ עוֹמֵד עַל הַמַּעְיָן, כֵּיוָן שֶׁרָאָה אוֹתוֹ נַאֲתָן וּפֵרוֹתָיו מְתֻקָּנִים וַעֲנָפָיו נָאִין יָשַׁב לוֹ וְנִתְקָרֵר בְּצִלּוֹ וְאָכַל מִן פֵּרוֹתָיו, וְשָׁתָה מִן הַמַּעְיָן וְעָרַב לוֹ וְשָׁבָת נַפְשׁוֹ עָלָיו, כֵּיוָן שֶׁעָמַד לֵילֵךּ, אָמַר לָאִילָן מַה לִּי לְבָרֶכְךָ, וּמַה יֵּשׁ לִי לוֹמַר לְךָ, שֶׁיְּהֵא עֵצְךָ נָאֶה, נָאֶה הוּא, שֶׁיְּהֵא צִלְךָ נָאֶה, כְּבָר הוּא נָאֶה, שֶׁיִּהְיוּ עֲנָפֶיךָ נָאִים, נָאִים הֵם, שֶׁיְהוּ פֵּרוֹתֶיךָ מְתוּקִין, מְתוּקִים הֵם, שֶׁיְּהֵא מַעְיָן יוֹצֵא מִתַּחַת שָׁרְשְׁךָ, כְּבָר מַעְיָן יוֹצֵא מִתַּחַת שָׁרְשְׁךָ, שֶׁתְּהֵא עוֹמֵד בְּמָקוֹם חָבִיב, בְּמָקוֹם חָבִיב אַתָּה עוֹמֵד, מַה לִּי לְבָרֶכְךָ, אֶלָּא כָּל הַנְּטִיעוֹת הָעוֹמְדוֹת מִמְּךָ יִהְיוּ כְּמוֹתְךָ. כָּךְ כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם עָמְדוּ עֶשְׂרִים דּוֹר וְלֹא הָיָה בָּהֶם תּוֹעֶלֶת וְלֹא עָמַד מֵהֶם צַדִּיק עַד אַחַר עֶשְׂרִים דּוֹר צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם שֶׁהָיָה נָתוּן בְּאֶרֶץ בָּבֶל שֶׁנִּקְרֵאת רְחוֹקָה, שֶׁנֶּאֱמַר (מלכים ב כ, יד): מֵאֶרֶץ רְחוֹקָה וגו', וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תֹּאמַר שֶׁיֵּשׁ בּוֹ כֹּחַ לַעֲמֹד, כֵּיוָן שֶׁהִשְׁלִיכוּ אוֹתוֹ לְכִבְשַׁן הָאֵשׁ וְקִדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְעָמַד בְּנִסְיוֹנוֹ, מִיָּד קֵרְבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֶרֶץ יִשְׂרָאֵל, בָּנָה לוֹ אֶת הַפֻּנְדָּק וְהָיָה זָן עוֹבְרִים וְשָׁבִים וְהָיָה מַכְנִיס אֶת הַבְּרִיוֹת תַּחַת כַּנְפֵי הַשְּׁכִינָה, וְהוֹדִיעַ כְּבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם, וְנָתַן שְׁמוֹ עַל שֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא כַּמַּלְאָכִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם, מַה יֵּשׁ לִי לוֹמַר לָךְ וּמַה יֵּשׁ לִי לְבָרֶכְךָ, שֶׁתְּהֵא שָׁלֵם, צַדִּיק לְפָנַי, אוֹ שֶׁתְּהֵא שָׂרָה אִשְׁתְּךָ צַדֶּקֶת לְפָנַי, צַדִּיק אַתָּה, שָׂרָה אִשְׁתְּךָ צַדֶּקֶת לְפָנַי, אוֹ שֶׁיִּהְיוּ כָּל בְּנֵי בֵיתְךָ צַדִּיקִים, צַדִּיקִים הֵם לְפָנַי, מַה יֵּשׁ לִי לְבָרֶכְךָ, אֶלָּא כָּל בָּנִים שֶׁעֲתִידִים לַעֲמֹד מִמְּךָ יִהְיוּ כְּמוֹתְךָ, מִנַּיִן, שֶׁכֵּן כְּתִיב: וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ. אַתְּ מוֹצֵא אַבְרָהָם שֶׁנִּתְבָּרֵךְ בַּכּוֹכָבִים, שֶׁנֶּאֱמַר: הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים וגו', וְיִצְחָק נִתְבָּרֵךְ בַּחוֹל, שֶׁנֶּאֱמַר (בראשית כב, יז): כִּי בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ וגו', וְיַעֲקֹב נִתְבָּרֵךְ בַּעֲפַר הָאָרֶץ, שֶׁנֶּאֱמַר (בראשית כח, יד): וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וגו', בִּרְכָתוֹ שֶׁל אַבְרָהָם בָּאֲתָה בִּימֵי משֶׁה, שֶׁכֵּן כְּתִיב (דברים א, י): ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וְהִנְּכֶם הַיּוֹם וגו', וּבִרְכָתוֹ שֶׁל יַעֲקֹב שֶׁנִּתְבָּרֵךְ כַּעֲפַר הָאָרֶץ, בָּאֲתָה בִּימֵי בִּלְעָם, שֶׁכֵּן כְּתִיב (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, וּבִרְכָתוֹ שֶׁל יִצְחָק שֶׁנִּתְבָּרֵךְ בַּחוֹל, בָּאֲתָה בִּימֵי הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם לֹא עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵל חָי. וְהוֹאִיל דִּבְיִצְחָק כְּתִיב בֵּיהּ בִּרְכַּת הַחוֹל הָיָה נִצְרַךְ לוֹמַר וְהָיָה מִסְפַּר בְּנֵי יִצְחָק, וְאֵינוֹ אוֹמֵר כֵּן אֶלָּא וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, וְלָמָּה, אֶלָּא בְּשָׁעָה שֶׁיָּצָא יַעֲקֹב אָבִינוּ לֵילֵךְ לְפַדַּן אֲרָם מָסַר לוֹ יִצְחָק אֶת בִּרְכַּת הַחוֹל, כְּמָה שֶׁאָמַר לוֹ (בראשית כח, ד): וְיִתֶּן לְךָ אֶת בִּרְכַּת אַבְרָהָם, מַהוּ אֶת, אָמַר רַבִּי חָמָא בַּר חֲנִינָא כָּךְ אָמַר לוֹ בְּרָכָה שֶׁנִּתְבָּרַכְנוּ אֲנִי וְאַבְרָהָם כְּאֶחָד (בראשית כב, יז): כִּי בָרֵךְ אֲבָרֶכְךָ, בְּרָכָה לָאָב בְּרָכָה לַבֵּן, (בראשית כב, יז): וְהַרְבָּה אַרְבֶּה, רְבִיָּה לָאָב רְבִיָּה לַבֵּן, (בראשית כב, יז): וְכַחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם, אֶת הַבְּרָכָה הַזּוֹ מָסַר יִצְחָק לְיַעֲקֹב, לְפִיכָךְ הוּא אוֹמֵר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, הֱוֵי (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם.",
    "en": "“These are those who were counted of the children of Israel….” That is what is written: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). “The number of the children of Israel will be,” that is what is written: “Forever, Lord, does Your word stand in the heavens” (Psalms 119:89). Because the Holy One blessed be He promised Abraham, and that promise came about when Israel departed from Egypt. When did the Holy One blessed be He promise him? It was when he said to him to depart from his father’s home, as it is stated: “Go from your land…I will render you a great nation…” (Genesis 12:1–2). Abraham said before the Holy One blessed be He: ‘Master of the universe, everything that you promised me, what benefit do I have from it, as I have no children,’ as it is stated: “Abram said: My Lord God, what will You give me, [ and I go childless?]” (Genesis 15:2). Abraham saw in his constellation that he was not destined to beget children. What did the Holy One blessed be He do for him at that moment? Rabbi Yehuda bar Rabbi Simon said that Rabbi Ḥanin said that Rabbi Yoḥanan said: It teaches that the Holy One blessed be He elevated him above the dome of the heavens and said to him: ‘Emerge from that constellation in which you see that you are not destined to beget, I will show you that you will beget children’ as it is stated: “He took him outside, and said: Look [habet] now toward the heavens [and count the stars, if you could count them, and He said to him: So shall be your descendants]” (Genesis 15:5). Rabbi Shmuel bar Rabbi Yitzḥak said: It says habet only when one is situated above, just as it is stated: “Look [habet] from Heaven and see” (Psalms 80:15). “He said to him: So shall be your descendants” (Genesis 15:5). What is “so shall be your descendants”? Rabbi Levi said in the name of Rabbi Yoḥanan: To what is the matter comparable? To one who embarked on a trip and walked the first day, the second day, the third day, until ten days, but did not find a city, an inn, a tree, water, or a creature. After he went ten days, he spotted a tree from a distance. He said: ‘Perhaps there is water beneath it.’ When he reached it, he saw that it was standing alongside a spring. When he saw that it was fine, it fruits were excellent, and its branches were fine, he sat himself down, cooled in its shade, ate of its fruits, and drank from the spring. It was pleasant for him and his strength was restored. When he arose to leave, he said to the tree: ‘With what can I bless you and what can I say to you? May your tree be fine? It is fine. May your shade be fine? It is already fine. May your branches be fine? They are fine. May your fruits be sweet? They are sweet. May a spring emerge from beneath your roots? A spring already emerges from beneath your roots. May you stand in a desirable place? You stand in a desirable place. With what can I bless you? Rather, may all the saplings that are produced from you be like you.’ So, when the Holy One blessed be He created the world, twenty generations lived and they were of no use, and no righteous person was produced from them. After twenty generations, the Holy One blessed be He saw Abraham, who was situated in the land of Babylon, that is called distant, as it is stated: “From a distant land…” (II Kings 20:14). The Holy One blessed be He said: ‘Will you say that he has the strength to endure?’ When they cast him into the fiery furnace, and he sanctified the name of the Holy One blessed be He, and withstood his ordeal, the Holy One blessed be He immediately drew him near to the land of Israel. He [Abraham] built him the inn, and would feed passersby, would bring people under the wings of the Divine Presence, publicized the glory of the Holy One blessed be He in the world, and attached his name to the name of the Holy One blessed be He, like the [names of the] angels. The Holy One blessed be He said to Abraham: ‘What can I say to you and with what can I bless you? May you be wholehearted, in that you shall be righteous before Me or that Sarah your wife will be righteous before Me? You are righteous and Sarah your wife is righteous before Me. Or that all the members of your household will be righteous before Me? They are righteous before Me. Rather, may all the offspring that are destined to be produced from you be like you.’ From where is it derived? It is as it is written: “He said to him: So shall be your descendants.” You find that Abraham was blessed with stars, as it is stated: “Look now toward the heavens, and count the stars…[so shall be your descendants]” (Genesis 15:5). Isaac was blessed with sand, as it is stated: “For I will bless you and multiply your descendants…[as the sand that is upon the seashore]” (Genesis 22:17). Jacob was blessed with the dust of the earth, as it is stated: “Your descendants will be as the dust of the earth….” (Genesis 28:14). The blessing of Abraham came about in the days of Moses, as, indeed, it is written: “The Lord your God has multiplied you, and, behold, you are today [as the stars of the heavens in abundance]” (Deuteronomy 1:10). The blessing of Jacob, who was blessed with the dust of the earth, came about in the days of Bilam, as, indeed, it is written: “Who counted the dust of Jacob” (Numbers 23:10). The blessing of Isaac, who was blessed with sand, came about in the days of Hosea, as it is stated: “The number of the children of Israel will be like the sand of the sea, which cannot be measured and cannot be counted; it will be that instead of it being said of them: You are not My people, it will be said of them: Children of the living God” (Hosea 2:1). Since it is regarding Isaac that the blessing of sand is written, it should have said: “The number of the children of Isaac will be.” But it does not say so, but rather, “the number of the children of Israel will be.” Why? It is, rather, that when Jacob our patriarch departed to go to Padan Aram, his father passed the blessing of sand to him, just as he said to him: “May He grant you the blessing of [et birkat] Abraham” (Genesis 28:4). What is et? Rabbi Ḥama bar Ḥanina said: This is what he said to him: ‘The blessing with which both I and Abraham were blessed; “for I will bless you [ki varekh avarekhekha]” (Genesis 22:17), a blessing for the father and a blessing for the son. “And multiply [veharha arbe],” multiplication for the father and multiplication for the son.’ “As the sand that is upon the seashore,” this blessing Isaac passed to Jacob. That is why it says: “The number of the children of Israel will be like the sand of the sea.” That is, “forever, Lord, does Your word stand in the heavens” (Psalms 119:89).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:13",
    "he": "דָּבָר אַחֵר, וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן בְּרַבִּי: וְהָיָה מִסְפַּר, הַסּוֹפֵר כְּמִסְפַּר הַתּוֹרָה נִתְבַּקֵּשׁ לָהֶם, שֶׁכָּךְ אָמַר לָהֶם עַל יְדֵי משֶׁה (דברים ז, יד): בָּרוּךְ תִּהְיֶה מִכָּל הָעַמִּים, הֱוֵי: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, מְשָׁלָן בֶּעָפָר מְשָׁלָן בַּכּוֹכָבִים, בָּעוֹלָם הַזֶּה הֵם מְשׁוּלִים בֶּעָפָר, מָה עֲפַר הָאָרֶץ עָשׂוּי דַּיִּשׁ לְכָל בָּאֵי עוֹלָם, כָּךְ יִשְׂרָאֵל עֲשׂוּיִם דַּיִּשׁ לְאֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר (מלכים ב יג, ז): כִּי אִבְּדָם מֶלֶךְ אֲרָם וַיְשִׂמֵם כֶּעָפָר לָדֻשׁ. דָּבָר אַחֵר, מָה עֲפַר הָאָרֶץ אִם אֵינוֹ נִמְצָא אֵין אָדָם מִתְקַיֵּם, אִם אֵין עָפָר אֵין אִילָנוֹת וְאֵין תְּבוּאָה, כָּךְ אִם אֵין יִשְׂרָאֵל אֵין הָעוֹלָם מִתְקַיֵּם, שֶׁנֶּאֱמַר (בראשית כב, יח): וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ. בָּעוֹלָם הַזֶּה הֵם מְשׁוּלִים בֶּעָפָר, לִימוֹת הַמָּשִׁיחַ הֵם מְשׁוּלִים לְחוֹל הַיָּם, מַה דַּרְכּוֹ שֶׁל חוֹל מַקְהֶה שִׁנָּיו, כָּל יִשְׂרָאֵל לִימוֹת הַמָּשִׁיחַ מְכַלִּין כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (במדבר כד, יט): וְיֵרְדְּ מִיַּעֲקֹב וגו', וּכְתִיב (יחזקאל כה, יד): וְנָתַתִּי אֶת נִקְמָתִי בֶּאֱדוֹם בְּיַד עַמִּי יִשְׂרָאֵל. דָּבָר אַחֵר, לָמָּה מְשָׁלָן כַּחוֹל, מַה חוֹל אָדָם נוֹטֵל מִמֶּנּוּ מְלֹא קֻמְצוֹ וְנוֹתֵן לָעִסָּה אוֹ לְתוֹךְ הַתַּבְשִׁיל אֵין כָּל בְּרִיָּה יְכוֹלָה לְטָעֳמוֹ שֶׁהוּא מַקְּהֶה אֶת שִׁנָּיו, כָּךְ הֵם יִשְׂרָאֵל, כָּל מִי שֶׁהוּא בּוֹזְזָן אוֹ גּוֹזְלָן בָּעוֹלָם הַזֶּה, הוּא מַקְּהֶה אֶת שִׁנָּיו לֶעָתִיד לָבוֹא, לָמָּה, שֶׁהוּא קֹדֶשׁ, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה כָּל אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא עֲלֵיהֶם נְאֻם ה', וְכָל מִי שֶׁנּוֹגֵעַ בַּקֳּדָשִׁים חַיָּב מִיתָה. דָּבָר אַחֵר, כְּחוֹל הַיָּם, מַה דַּרְכּוֹ שֶׁל חוֹל אָדָם מַכְנִיסוֹ לָאוּר וּמוֹצִיאוֹ בּוּלִים וְעוֹשִׂין הֵימֶנּוּ כְּלִי זְכוּכִית, כָּךְ יִשְׂרָאֵל נִכְנָסִין לָאוּר וְיוֹצְאִין חַיִּים, שֶׁנֶּאֱמַר (דניאל ג, כו): עַבְדוֹהִי דִי אֱלָהָא עִלָּאָה פֻּקוּ וֶאֱתוֹ וגו'. וְאַף לֶעָתִיד לָבוֹא הֵם נִכְנָסִין לַגֵּיהִנֹּם וְאֻמּוֹת הָעוֹלָם נִכְנָסִין שָׁם, וְאִלּוּ הֵם נִכְנָסִין לְתוֹכָהּ וְאוֹבְדִים, וְיִשְׂרָאֵל יוֹצְאִין מִתּוֹכָהּ בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה מג, ב): כִּי תֵלֵךְ בְּמוֹ אֵשׁ לֹא תִכָּוֶה, לָמָּה (ישעיה מא, יג): כִּי אֲנִי ה' אֱלֹהֶיךָ מַחֲזִיק יְמִינֶךָ לְכָךְ מוֹשְׁלָן כַּחוֹל. לֶעָתִיד לָבוֹא מְשָׁלָן כַּכּוֹכָבִים, מָה הַכּוֹכָבִים מַזְהִירִין בְּכָל הָרָקִיעַ כָּךְ הֵם מַזְהִירִין לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לָמָּה נִמְשְׁלוּ בַּכּוֹכָבִים וְלֹא בַּחַמָּה וְלֹא בַּלְּבָנָה, אֶלָּא אַבְרָהָם נִמְשַׁל בַּחַמָּה וְיִצְחָק בַּלְּבָנָה וְיַעֲקֹב בַּכּוֹכָבִים, לֶעָתִיד לָבוֹא הַחַמָּה וְהַלְּבָנָה בּוֹשִׁים, שֶׁנֶּאֱמַר (ישעיה כד, כג): וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי מָלַךְ ה' צְבָאוֹת בְּהַר צִיּוֹן וּבִיְרוּשָׁלָיִם וְנֶגֶד זְקֵנָיו כָּבוֹד, וְהַכּוֹכָבִים אֵינָם בּוֹשִׁים, כָּךְ אַבְרָהָם וְיִצְחָק פְּנֵיהֶם מִתְכַּרְכְּמוֹת. לֶעָתִיד לָבוֹא בִּשְׁבִיל בְּנֵיהֶם, אַבְרָהָם בִּשְׁבִיל יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, יִצְחָק בִּשְׁבִיל עֵשָׂו וְאַלּוּפָיו, וְהַכּוֹכָבִים אֵין לָהֶם בּוּשָׁה. כָּךְ יַעֲקֹב אֵין לוֹ בּוּשָׁה שֶׁלֹא יֵבוֹשׁ: שֶׁנֶּאֱמַר (ישעיה כט, כב): לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ, לָמָּה, (ישעיה כט, כג): כִּי בִרְאֹתוֹ יְלָדָיו מַעֲשֵׂי יָדַי וגו', שֶׁכֻּלָּם צַדִּיקִים (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי. דָּבָר אַחֵר, מָה הַכּוֹכָבִים חוֹלְקִין כָּבוֹד זֶה לָזֶה וְשָׁלוֹם בֵּינֵיהֶם, שֶׁנֶּאֱמַר (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, כָּךְ הֵם הַצַּדִּיקִים אוֹהֲבִים זֶה לָזֶה, כְּשֵׁם שֶׁהַכּוֹכָבִים אֵינָן מְרִיבִין זֶה עִם זֶה, כָּךְ הֵם הַצַּדִּיקִים. דָּבָר אַחֵר, מָה הַכּוֹכָבִים אֵינָן שׁוֹלְטִים אֶלָּא בַּלַּיְלָה, כָּךְ יִשְׂרָאֵל אֵינָן שׁוֹלְטִים אֶלָּא בַּלַּיְלָה מִפְּנֵי עֹל מַלְכוּת. דָּבָר אַחֵר, מָה הַכּוֹכָבִים יָכוֹל אֶחָד לִשְׂרֹף אֶת כָּל הָעוֹלָם כֻּלּוֹ, כָּךְ הֵם הַצַּדִּיקִים כְּגוֹן אֵלִיָּהוּ שֶׁיָּרְדָה אֵשׁ בְּדִבּוּרוֹ, שֶׁנֶּאֱמַר (מלכים ב א, י): אִם אִישׁ הָאֱלֹהִים אָנִי תֵּרֵד אֵשׁ מִן הַשָּׁמַיִם וְתֹאכַל אֹתְךָ וְאֶת חֲמִשֶּׁיךָ וַתֵּרֶד אֵשׁ אֱלֹהִים מִן הַשָּׁמַיִם וַתֹּאכַל אֹתוֹ וְאֶת חֲמֲשָּׁיו.",
    "en": "Another matter, “the number [mispar] of the children of Israel will be [like the sand of the sea, which cannot be measured and cannot be counted]” – Rabbi Berekhya HaKohen the Great said: “The mispar…will be,” just as the scribe [sofer] spoke of them in the Torah [kemesaper haTorah] he [Hosea] entreated on their behalf: “You will be blessed more than all peoples” (Deuteronomy 7:14). That is, “the number of the children of Israel will be like the sand of the sea.” It likened them to dust and it likened them to the stars. In this world they are likened to dust; just as the dust of the earth is made for trampling by all mankind, so Israel is made for trampling by all the nations of the world, as it is stated: “[The king of Aram] had destroyed them, and he rendered them like dust to be trampled” (II Kings 13:7). Alternatively, the dust of the earth; if it is not present, man cannot exist. If there is no dust there are no trees and there is no grain. So, if there is no Israel, the world cannot exist, as it is stated: “All the nations of the earth shall bless themselves by your descendants” (Genesis 22:18). In this world, they are likened to dust. In messianic times, they are likened to the sand of the sea. Just as sand typically damages one’s teeth, likewise in messianic times, Israel will eliminate all the nations, as it is stated: “One from Jacob will rule [and destroy the remnant from the city]” (Numbers 24:19), and it is written: “I will set My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). Another matter, why did it liken them to sand? Just as sand, if a person takes a handful from it and adds it to dough or to a cooked item, no person can taste it because it damages his teeth, so are Israel; anyone who plunders them or robs them in this world, he damages his teeth in the future. Why? It is because it [Israel] is sacred, as it is stated: “Israel is sacred to the Lord, the first of His crop; all its devourers will be guilty, evil will come upon them, the utterance of the Lord” (Jeremiah 2:3), and anyone who touches sacred items incurs liability to be put to death. Another matter, “like the sand of the sea,”; just as typically a person places sand into the fire and takes it out as chunks, and they craft glass vessels from it, so Israel enter into the fire and emerge alive, as it is stated: “[Then Nebuchadnezzar approached the gate of the burning fiery furnace and called:]…servants of God Most High, emerge and come” (Daniel 3:26). In the future, too, they enter Gehenna and the nations of the world enter there. They [the nations of the world] enter there and will perish, and Israel emerges from there in peace, as it is stated: “When you walk into fire, you will not be burned” (Isaiah 43:2). Why? “For I am the Lord your God, supporting your right, [who says to you: Do not fear, I will help you]” (Isaiah 41:13). That is why it is likened to sand. Regarding the future, it likened them to the stars; just as the stars shine in the entire firmament, so they will shine in the future, as it is stated: “The wise will shine like the radiance of the firmament, and those who lead the multitudes to righteousness, like the stars, for ever and ever” (Daniel 12:3). Why were they likened neither to the sun nor to the moon? It is, rather, Abraham is likened to the sun, Isaac is likened to the moon, and Jacob to the stars. In the future, the sun and the moon will be ashamed, as it is stated: “The moon will be disgraced and the sun will be ashamed, for the Lord of hosts will reign on Mount Zion and in Jerusalem and glory shall be before His elders” (Isaiah 24:23), but the stars will not be ashamed. So, Abraham and Isaac, their faces will turn pale in the future due to their sons; Abraham, due to Ishmael and the sons of Ketura, Isaac, due to Esau and his chieftains. But the stars have no shame, so Jacob has no shame, as he will not be ashamed, as it is stated: “Not now will Jacob be ashamed, not now will his face pale” (Isaiah 29:22). Why? “For upon his seeing his children, My handiwork” (Isaiah 29:23) that they are all righteous; “All of you is fair, my love” (Song of Songs 4:7). Another matter, just as the stars accord honor to one another, and there is peace between them, as it is stated: “He makes peace in His heights” (Job 25:2), so the righteous love one another. Just as the stars do not quarrel with one another, so it is with the righteous. Another matter, just as the stars dominate only at night, so Israel dominates only at night due to the yoke of the kingdom. Another matter, just as the stars, one is capable of burning the entire world, so it is with the righteous, like Elijah, that fire descended at his word, as it is stated: “If I am a man of God, let fire descend from the heavens and consume you and your fifty. Fire descended from the heavens, and consumed him and his fifty” (II Kings 1:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:14",
    "he": "אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר (הושע ב, א), מִשֶּׁהוּא נוֹתֵן קִצְבָה (הושע ב, א): וְהָיָה מִסְפַּר, חוֹזֵר וְאוֹמֵר אֵין לָהֶם קִצְבָה, אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. אֶלָּא שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹשֵׁעַ כְּשֵׁם שֶׁהֶרְאָה לְאַבְרָהָם וְאָמַר לוֹ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר אֹתָם, מָה הַדָּבָר הַזֶּה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר, מִי שֶׁאָמַר וּסְפֹר חוֹזֵר וְאוֹמֵר אִם תּוּכַל לִסְפֹּר, לְהוֹדִיעֲךָ שֶׁהֶרְאָה אוֹתוֹ תְּחִלָּה בְּמִסְפַּר אֶחָד, וְאַחַר כָּךְ שְׁנַיִם, וְאַחַר כָּךְ שְׁלשָׁה, וְאַחַר כָּךְ שְׁנֵים עָשָׂר, וְאַחַר כָּךְ שִׁבְעִים, וְאַחַר כָּךְ הֶרְאָה לוֹ מַזָּלוֹת שֶׁאֵין לָהֶם מִסְפָּר. וְלָמָּה הֶרְאָה אוֹתוֹ כָּךְ, סִימָן הֶרְאָה אוֹתוֹ שֶׁהוּא מַרְבֶּה אוֹתָן כָּךְ בָּעוֹלָם, הֶרְאָה אוֹתוֹ אֶחָד, שֶׁמִּתְּחִלָּה הוּא הָיָה יָחִיד בָּעוֹלָם, שֶׁנֶּאֱמַר (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ וַאֲנַחְנוּ רַבִּים לָנוּ נִתְּנָה הָאָרֶץ לְמוֹרָשָׁה, שֶׁהוּא בָּא לַחֲסוֹת תַּחַת כַּנְפֵי שָׁמַיִם תְּחִלָּה. חָזַר וְהֶרְאָה אוֹתוֹ שְׁנַיִם, אַבְרָהָם וְיִצְחָק, חָזַר וְהֶרְאָה אוֹתוֹ שְׁלשָׁה אַבְרָהָם יִצְחָק וְיַעֲקֹב, וְחָזַר וְהֶרְאָה אוֹתוֹ שְׁנֵים עָשָׂר שְׁבָטִים, וְאַחַר כָּךְ שִׁבְעִים כְּנֶגֶד שִׁבְעִים נֶפֶשׁ שֶׁיָּרְדוּ לְמִצְרַיִם, וְאַחַר כָּךְ הֶרְאָה אוֹתוֹ מַזָּלוֹת שֶׁאֵין לָהֶם מִסְפָּר, שֶׁיִּשְׂרָאֵל עֲתִידִין לִפְרוֹת וְלִרְבּוֹת בָּאַחֲרוֹנָה, שֶׁאֵין לָהֶם מִסְפָּר, שֶׁנֶּאֱמַר (שמות א, ז): וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ. וְאַף לְהוֹשֵׁעַ שֶׁהֶרְאָהוּ בְּמִסְפָּר וְשֶׁלֹא בְּמִסְפָּר, שֶׁתְּחִלָּתָן הָיוּ בְּמִסְפָּר וְחָזְרוּ וְרָבוּ שֶׁלֹא בְּמִסְפָּר, לְכָךְ נֶאֱמַר: אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר וגו'. דָּבָר אַחֵר, בָּעוֹלָם הַזֶּה יֵשׁ לָהֶם מִסְפָּר, שֶׁנֶּאֱמַר (דברים ד, כז): וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר וגו', אֲבָל לֶעָתִיד לָבוֹא בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר.",
    "en": "“Which cannot be measured and cannot be counted” (Hosea 2:1). After He set a limit: “the number will be” (Hosea 2:1), He then says they have no limit, “which cannot be measured and cannot be counted”? It is, rather, that the Holy One blessed be He showed Hosea, just as He showed Abraham, and said to him: “Look now toward the heavens, and count the stars, if you could count them” (Genesis 15:5). What is this matter; “count the stars, if you could count them”? Does the one who said “and count” then say “if you could count”? It is to inform you that he showed him by number: One, then two, then three, then twelve, then seventy, and then He showed him countless constellations. Why did He show it to him in that manner? He showed him a sign that He will multiply them in the world in that manner. He showed him one, as initially, he was alone in the world, as it is stated: “Abraham was one, and he inherited the land, but we are many and the land was given to us as a heritage” (Ezekiel 33:24), as he initially came to take refuge under the wings of the Divine Presence. He then showed him two, Abraham and Isaac. He then showed him three, Abraham, Isaac, and Jacob. He then showed him the twelve tribes. Then seventy, corresponding to the seventy people who descended to Egypt. Then He showed him the countless constellations, as Israel is ultimately destined to be fruitful and to multiply until they are not quantified, as it is stated: “The children of Israel were fruitful and propagated” (Exodus 1:7). To Hosea as well, He showed him by number and without number, as initially they were by number, and they were then fruitful without number. That is why it is stated: “Which cannot be measured and cannot be counted…” Another matter, in this world they have a number, as it is stated: “You will remain few in number” (Deuteronomy 4:27). But in the future, the children of Israel will be like the “sand of the sea, which cannot be measured and cannot be counted.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:15",
    "he": "וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם וגו' (הושע ב, א), וְהֵיכָן נֶאֱמַר לָהֶם, כְּשֶׁעָשׂוּ אוֹתוֹ הַמַּעֲשֶׂה קָרָא אוֹתָן הַקָּדוֹשׁ בָּרוּךְ הוּא עַמּוֹ שֶׁל משֶׁה, שֶׁנֶּאֱמַר (שמות לב, ז): לֶךְ רֵד כִּי שִׁחֵת עַמְךָ, מִיָּד חָגַר משֶׁה מָתְנָיו בִּתְפִלָּה, שֶׁנֶּאֱמַר (שמות לב, יא): וַיְחַל משֶׁה אֶת פְּנֵי ה' אֱלֹהָיו וגו'. מָשָׁל לְמֶלֶךְ שֶׁרָאָה אֶת אִשְׁתּוֹ מְנַשֶּׁקֶת לְסָרִיס, אָמַר לְשׁוֹשְׁבִינָהּ מְגָרְשָׁהּ אֲנִי, טוֹרְפָהּ אֲנִי, תֵּלֵךְ לְבֵית אָבִיהָ. אָמַר לוֹ לָמָּה, שֶׁמְצָאתִיהָ מְנַשֶּׁקֶת לְסָרִיס. אָמַר לוֹ עַכְשָׁו הִיא מַעֲמֶדֶת לְךָ בָּנִים נָאִים וְגִבּוֹרִים וְהֵם יוֹרְדִין עִמְךָ לַמִּלְחָמָה. אָמַר אֵין הֵימֶנּוּ תּוֹחֶלֶת, אֵין מוֹלִיד לִי, וְעַל דָּבָר שֶׁאֵין הֵימֶנּוּ הֲנָאָה אַתָּה כּוֹעֵס, כָּךְ (שמות לב, ז): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ וגו', אָמַר לוֹ משֶׁה זֶה הָעֵגֶל שֶׁעָשׂוּ יִשְׂרָאֵל, עַכְשָׁו הוּא מְסַיְּעֶךָ הוּא מוֹרִיד גְּשָׁמִים וְאַתָּה מַפְרִיחַ טְלָלִים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְכִי יֵשׁ בּוֹ תּוֹחֶלֶת. אָמַר לוֹ משֶׁה וְאִם אֵין בּוֹ מַמָּשׁ לָמָּה אַתָּה כּוֹעֵס, (שמות לב, יא יג): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ וגו' לָמָּה יֹאמְרוּ וגו' זְכֹר לְאַבְרָהָם וגו', מַה כְּתִיב אַחֲרָיו (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה וגו' שֶׁלּוֹ, הֱוֵי: וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם וגו'. דָּבָר אַחֵר, וְהָיָה בִּמְקוֹם וגו', אָמַר רַבִּי יוֹחָנָן מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (הושע א, ב ג): לֵךְ קַח לְךָ אֵשֶׁת זְנוּנִים וגו' וַיֵּלֶךְ וַיִּקַּח אֶת גֹּמֶר וגו' וְכָל הָעִנְיָן (הושע א, ט): קְרָא שְׁמוֹ לֹא עַמִּי כִּי אַתֶּם לֹא עַמִּי וגו', וְאַחַר כָּךְ (הושע ב, א): וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם וגו', מָה אִם בְּשָׁעָה שֶׁהָיָה כּוֹעֵס עֲלֵיהֶם כָּךְ הָיָה מְחַבְּבָן, בְּשָׁעָה שֶׁהוּא אוֹהֲבָן עַל אַחַת כַּמָּה וְכַמָּה. לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁכָּעַס עַל אִשְׁתּוֹ אָמַר מְגַרְשָׁהּ אֲנִי וְאֵינִי חָס עַל בָּנֶיהָ, לֹא הִיא אִשְׁתִּי וְלֹא אֲנִי אִישָׁהּ, יָרַד לַשּׁוּק הָלַךְ לוֹ אֵצֶל הַזֶּהָבִי, אָמַר לוֹ עֲשֵׂה לְאִשְׁתִּי תַּכְשִׁיטִים שֶׁל זָהָב, הָלַךְ אוֹהֲבוֹ וּמָצָא לוֹ אֵצֶל הַזֶּהָבִי שֶׁעָשָׂה לְאִשְׁתּוֹ תַּכְשִׁיטִים, הָלַךְ וְאָמַר לִשְׁכֵנוֹתֶיהָ לֹא שְׁמַעְתֶּן שֶׁהַמֶּלֶךְ עוֹשֶׂה מְרִיבָה עִם אִשְׁתּוֹ וְהוּא אוֹמֵר לָהּ מְגַרְשָׁהּ אֲנִי, עַכְשָׁו רָאִיתִי אוֹתוֹ אֵצֶל הַזֶּהָבִי אוֹמֵר לוֹ עֲשֵׂה תַּכְשִׁיטִין לְאִשְׁתִּי. כָּךְ כְּשֶׁכָּעַס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל אָמַר לְהוֹשֵׁעַ: קַח לְךָ אֵשֶׁת זְנוּנִים וגו', אֵינִי מְבַקְשָׁהּ (הושע ב, ב): זָנֹה תִזְנֶה הָאָרֶץ וגו', אֵינִי מְרַחֵם עָלֶיהָ (הושע ב, ו): קְרָא שְׁמָהּ לֹא רֻחָמָה, לֹא הִיא שֶׁלִּי וְלֹא אֲנִי שֶׁלָּהּ, (הושע א, ט): כִּי אַתֶּם לֹא עַמִּי וְאָנֹכִי לֹא אֶהְיֶה לָכֶם. אָמַר לָהֶם הוֹשֵׁעַ אֻמּוֹת הָעוֹלָם מָה אַתֶּם סְבוּרִים בִּשְׁבִיל שֶׁאָמַר לָהֶם הַדְּבָרִים הַלָּלוּ כִּי אַתֶּם לֹא עַמִּי, שֶׁהוּא כּוֹעֵס עֲלֵיהֶם, רְאוּ הֵיאַךְ הוּא אוֹמֵר לָהֶם, מַה כְּתִיב אַחֲרָיו, וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר וגו', וְכֵן יְשַׁעְיָה אוֹמֵר (ישעיה א, ב): שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ וגו' (ישעיה א, ד): הוֹי גוֹי חֹטֵא, וּמַה כְּתִיב אַחֲרָיו (ישעיה א, יח): לְכוּ נָא וְנִוָּכְחָה, (ישעיה א, טז): רַחֲצוּ הִזַּכּוּ וגו'. לְמָה הַדָּבָר דּוֹמֶה לְבֶן מֶלֶךְ שֶׁאָמַר לוֹ אָבִיו לֵךְ לְבֵית הַסֵּפֶר, הָלַךְ לוֹ לַשּׁוּק וְהָיָה מַתְחִיל מְשַׂחֵק עִם הַנְּעָרִים, יָדַע אָבִיו שֶׁלֹא הָלַךְ לְבֵית הַסֵּפֶר, מְקַלְּלוֹ וּמַשְׁמִיעוֹ דְּבָרִים רָעִים, אַחַר כָּךְ אָמַר לוֹ רְחַץ יָדֶיךָ וּבוֹא סְעֹד עִמִּי. כָּךְ יְשַׁעְיָה אָמַר (ישעיה א, ב): בָּנִים גִּדַּלְתִּי וגו', וּמִשֶּׁהוּא גוֹמֵר כָּל הָעִנְיָן מַהוּ אוֹמֵר (ישעיה א, יח): לְכוּ נָא וְנִוָּכְחָה וגו'. וְכֵן יִרְמְיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ (ירמיה א, יא): מָה אַתָּה רֹאֶה יִרְמְיָהוּ וָאֹמַר מַקֵּל שָׁקֵד וגו' (ירמיה א, יג יד): סִיר נָפוּחַ, מִצָּפוֹן תִּפָּתַח הָרָעָה וְכָל הָעִנְיָן, וּמַה כְּתִיב אַחֲרָיו (ירמיה ב, ב ג): הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלָיִם וגו' קֹדֶשׁ יִשְׂרָאֵל וגו'. מָשָׁל לְמֶלֶךְ שֶׁנָּטַל אִשָׁה הָיָה אוֹמֵר אֵין נָאָה הֵימֶנָּהּ, אֵין מְשֻׁבַּחַת הֵימֶנָּהּ, אֵין מְיֻשֶּׁבֶת הֵימֶנָּהּ, נִכְנַס שׁוֹשְׁבִינָהּ לַבַּיִת רָאָה אוֹתָהּ מְנֻוֶּלֶת, הַבַּיִת אֵינָהּ מְכַוֶּנֶת, הַמִּטּוֹת אֵינָם מֻצָּעוֹת, אָמַר לָהּ שׁוֹשְׁבִינָהּ הַלְּוַאי אַתְּ שׁוֹמַעַת שֶׁהָיָה בַּעֲלֵיךָ מְשַׁבְּחֵיךְ לְתוֹךְ הַשּׁוּק אֵין אוֹתוֹ הַשֶּׁבַח מַעֲשִׂים הַלָּלוּ, אָמַר הַשּׁוֹשְׁבִין אִם כְּשֶׁהִיא מְנֻוֶּלֶת כָּךְ הוּא מְשַׁבְּחָהּ, אִלּוּ הָיְתָה מְתֻקֶּנֶת עַל אַחַת כַּמָּה וְכַמָּה. כָּךְ דּוֹרוֹ שֶׁל יִרְמְיָה חוֹטְאִין וְהוּא אוֹמֵר לָהֶם (ירמיה ב, ב): זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וגו', אָמַר לָהֶם יִרְמְיָה אַלְוַאי אַתֶּם שׁוֹמְעִין מָה הוּא אוֹמֵר עֲלֵיכֶם, הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלָיִם וגו' זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וגו' קֹדֶשׁ יִשְׂרָאֵל וגו', אָמַר אִם בְּשָׁעָה שֶׁהֵם חוֹטְאִים כָּךְ הוּא מְחַבְּבָם, כְּשֶׁהֵם עוֹשִׂין רְצוֹנוֹ עַל אַחַת כַּמָּה וְכַמָּה. אַף כָּאן: כִּי אַתֶּם לֹא עַמִּי וגו', וּמַה כְּתִיב אַחֲרָיו: וְהָיָה בִּמְקוֹם וגו'.",
    "en": "“It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). Where was it said of them? When they performed that action, the Holy One blessed be He called them Moses’ people, as it is stated: “Go, descend, as your people have become corrupted” (Exodus 32:7). Immediately, Moses girded his loins in prayer, as it is stated: “Moses implored the Lord his God…” (Exodus 32:11). This is analogous to a king who saw his wife kissing a eunuch. He said to her attendant: ‘I am divorcing her, I am casting her out of my house. Let her go to her father’s house.’ He said to him: ‘Why?’ He said to him: ‘Because I found her kissing a eunuch.’ He said to him: ‘Now she will produce for you fine and mighty sons, and they will descend with you to war.’ [The king responded] ‘There is no expectation from him, he will not beget for me.’ [The attendant said:] ‘Are you angry over a matter that does not involve any benefit?’ So, “Lord, why will your wrath be enflamed against Your people…” (Exodus 32:11). Moses said to him: ‘The calf that Israel crafted, does it assist You? Does it cause rains to fall and You produce the dews?’ The Holy One blessed be He said to him: ‘Is there any expectation from it?’ Moses said to Him: ‘If it has no substance, why are You angry?’ “Lord, why will your wrath be enflamed against Your people…Why will [Egypt] say…Remember Abraham…” (Exodus 32:11–13). What is written thereafter? “The Lord reconsidered the evil [that He had spoken to do to His people]” (Exodus 32:14). That is, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].” Another matter, “it will be that instead…” – Rabbi Yoḥanan said: What is written before the matter? “Go, take for yourself a wife of licentiousness…He went and took Gomer, …and she conceived and bore him a son” (Hosea 1:2–3), and the entire matter. “Call his name Not My People, as you are not My people” (Hosea 1:9), and then, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). If, when He was angry at them, He was so fond of them; when he loves them, all the more so. To what is the matter comparable? It is to a king who became angry at his wife. He said: ‘I am divorcing her and I will not have mercy on her children. She is not my wife and I am not her husband.’ He went down to the marketplace and went to the goldsmith. He said to him: ‘Craft gold jewelry for my wife.’ His friend went and found him at the goldsmith who had crafted jewelry for his wife. He went and told her neighbors: ‘Have you not heard that the king is quarreling with his wife and he is saying in her regard: I am divorcing her? Now, I saw him at the goldsmith saying to him: Craft jewelry for my wife.’ So, when the Holy One blessed be He became angry with Israel, He said to Hosea: “Take for yourself a wife of licentiousness…”; I will not seek her, “the land will stray…” (Hosea 1:2); I will have no mercy upon her, “call her name No Mercy” (Hosea 1:6); she is not Mine and I am not hers, “as you are not My people and I will not be yours” (Hosea 1:9). Hosea said to the nations of the world: ‘What do you think? Because He said to them these matters, “as you are not My people,” that He is angry at them? See what He says to them. What is written thereafter? “It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].”’ Likewise, Isaiah says: “Hear, heavens and listen, earth, [as the Lord has spoken: I have reared children and raised them up and they have rebelled against Me]” (Isaiah 1:2), “Woe, sinful nation” (Isaiah 1:4). What is written thereafter? “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool]” (Isaiah 1:18). “Wash, purify…[cease performing evil” (Isaiah 1:16). To what is this matter comparable? It is to the son of a king to whom his father said: ‘Go to school.’ He went to the marketplace and he began playing with the lads. His father knew that he had not gone to school. He cursed him and sounded words of reprimand. Then he said to him: ‘Wash your hands and come dine with me.’ So, Isaiah said: “I have reared children…[and they have rebelled against Me].” When he concludes the entire matter, what does he say: “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool].” Likewise Jeremiah, the Holy One blessed be He said to him: “What do you see, Jeremiah? I said: [I see] a branch of an almond tree” (Jeremiah 1:11), “a steaming pot…from the north evil will be released” (Jeremiah 1:13–14). What is written thereafter? “Go, and proclaim in the ears of Jerusalem, saying: [So said the Lord: I have remembered for you the kindness of your youth, the love of your nuptials]… Israel is sacred [to the Lord…]” (Jeremiah 2:2–3). This is analogous to a king who took a wife. He would say there is none fairer than she, there is none more praiseworthy than she, there is none more level-headed than she. Her attendant entered the house and saw her repulsive, the house untidy, the beds unmade. Her attendant said: ‘If only you would have heard how your husband has praised you in the marketplace. That praise is not consistent with these actions.’ The attendant said: ‘If when she is repulsive he praises her so, were she proper, all the more so.’ So, Jeremiah’s generation were sinners, and he says to them: “I have remembered for you the kindness of your youth…” (Jeremiah 2:2). Jeremiah said: ‘If only you would hear what He is saying about you: “Go, and proclaim in the ears of Jerusalem, saying: So said the Lord: I have remembered for you the kindness of your youth…Israel is sacred [to the Lord].”’ He said: ‘If when they are sinning so, He is fond of them, when they are performing His will, all the more so.’ Here, too, “you are not My people…” What is written thereafter? “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:16",
    "he": "דָּבָר אַחֵר, וְהָיָה בִּמְקוֹם וגו', הֲדָא הוּא דִכְתִיב (שיר השירים ח, ז): מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה וגו', וְאוֹמֵר (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בִּשְׁתֵּי אֲהָבוֹת הַכָּתוּב הַזֶּה מְדַבֵּר, רֹאשׁוֹ מְדַבֵּר בְּאַהֲבָתוֹ שֶׁל יִשְׂרָאֵל, שֶׁאִם יִתְכַּנְסוּ כָּל אֻמּוֹת הָעוֹלָם לִטֹּל אֶת הָאַהֲבָה שֶׁבֵּינוֹ לְבֵין יִשְׂרָאֵל אֵינָן יְכוֹלִין, שֶׁנֶּאֱמַר: מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה, וְאֵין מַיִם רַבִּים אֶלָּא אֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה יז, יב): הוֹי הֲמוֹן עַמִּים רַבִּים וגו'. (שיר השירים ח, ז): וּנְהָרוֹת לֹא יִשְׁטְפוּהָ, אֵלּוּ הֵם הַמְלָכִים וְהַשָֹּׂרִים שֶׁלָּהֶם, כְּמוֹ שֶׁנֶּאֱמַר (ישעיה ח, ז): וְלָכֵן הִנֵּה ה' מַעֲלֶה עֲלֵיהֶם אֶת מֵי הַנָּהָר הָעֲצוּמִים וְהָרַבִּים וגו'. וְסוֹפוֹ מְדַבֵּר בְּאַהֲבָתוֹ שֶׁל תּוֹרָה, שֶׁאִם מִתְכַּנְסִין כָּל אֻמּוֹת הָעוֹלָם וְאוֹמְרִים אָנוּ מוֹכְרִים כָּל מָמוֹנֵינוּ וְעוֹשִׂים אֶת הַתּוֹרָה וְהַמִּצְווֹת, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ אַתֶּם מוֹכְרִים אֶת מָמוֹנֵיכֶם לִקְנוֹת אֶת הַתּוֹרָה בִּזָּיוֹן הוּא עֲלֵיכֶם: אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ, בְּאֵיזוֹ אַהֲבָה בְּאַהֲבָתוֹ שֶׁל תּוֹרָה, שֶׁנֶּאֱמַר (תהלים קיט, צז): מָה אָהַבְתִּי תוֹרָתֶךָ וגו', אָמְרוּ לוֹ לָמָּה אֵין אַתְּ מְקַבְּלֵנוּ, אוֹמַר לָהֶם שֶׁאַתֶּם חוֹטְאִים, אָמְרוּ לוֹ יִשְׂרָאֵל אֵינָם חוֹטְאִים, אָמַר רַבִּי בֶּרֶכְיָה מַה כְּתִיב אַחֲרָיו (שיר השירים ח, ח): אָחוֹת לָנוּ קְטַנָּה וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֵׁם שֶׁהַתִּינוֹקֶת הַזּוֹ כְּשֶׁהִיא קְטַנָּה וְהִיא חוֹטֵאת עַל אֲבוֹתֶיהָ אֵין אֲבוֹתֶיהָ מִתְרַעֲמִין עָלֶיהָ, לָמָּה, שֶׁהִיא קְטַנָּה, כָּךְ הֵם יִשְׂרָאֵל כְּשֶׁהֵם חוֹטְאִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עֲלֵיהֶם, תֵּדַע לָךְ שֶׁהוּא כֵּן שֶׁכֵּן בִּימֵי הוֹשֵׁעַ הִכְעִיסוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא מְיָרְאָן (הושע ב, ו): כִּי בְנֵי זְנוּנִים וגו', (הושע ב, ד): כִּי הִיא לֹא אִשְׁתִּי וגו', (הושע א, ט): קְרָא שְׁמוֹ לֹא עַמִּי כִּי אַתֶּם לֹא עַמִּי, וְעַל שֶׁהוֹצִיא מִפִּיו לְשָׁעָה וְלֹא עָשָׂה אֶלָּא בִּשְׁבִיל לְהַחֲזִירָן לַמּוּטָב וְלֹא יָכוֹל לִסְבֹּל אֲפִלּוּ אַחַת אֶלָּא עַד שֶׁהָיָה בִּמְקוֹמוֹ חָזַר בּוֹ: וְהָיָה בִּמְקוֹם וגו', אָמַר רַבִּי יִצְחָק אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אֲנִי רִאשׁוֹן לַטּוֹבָה וְאַחֲרוֹן לָרָעָה, רִאשׁוֹן לַטּוֹבָה (הושע ב, כה): וְאָמַרְתִּי לְלֹא עַמִּי עַמִּי אַתָּה, וְאַחַר כָּךְ: וְהוּא יֹאמַר אֱלֹהָי, אֲבָל בָּרָעָה אֲנִי אַחֲרוֹן (הושע א, ט): כִּי אַתֶּם לֹא עַמִּי, וְאַחַר כָּךְ (הושע א, ט): וְאָנֹכִי לֹא אֶהְיֶה לָכֶם. אָמַר רַבִּי חֲנִינָא בְּלֹא דַעַת סְבוּרִים מַה שֶּׁהוּא אוֹמֵר וְאָנֹכִי לֹא אֶהְיֶה לָכֶם, שֶׁהוּא אוֹמֵר שֶׁאֵינוֹ הוֹוֶה לָכֶם לֶאֱלוֹהַּ, לָאו, אֶלָּא מַהוּ וְאָנֹכִי לֹא אֶהְיֶה לָכֶם, אַף עַל פִּי שֶׁאַתֶּם לֹא עַמִּי, שֶׁתְּבַקְּשׁוּ לְהַפְרִישׁ מִמֶּנִּי, אֲנִי לֹא אֶהְיֶה לָכֶם, אֵין דַּעְתִּי מִשְׁתַּוֵּית עִמָּכֶם, אֶלָּא בְּעַל כָּרְחֲכֶם תִּהְיוּ עַמִּי, וְכֵן הוּא אוֹמֵר (יחזקאל כ, לב): וְהָעוֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אֹמְרִים נִהְיֶה כַגּוֹיִם וגו', אֶלָּא מָה אֲנִי עוֹשֶׂה לָכֶם (יחזקאל כ, לג): חַי אָנִי נְאֻם ה' אֱלֹהִים אִם לֹא בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם, הָא לָמַדְתָּ חִבָּתָן שֶׁל יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם.",
    "en": "Another matter, “it will be that instead…” – that is what is written: “Many waters cannot extinguish love” (Song of Songs 8:7), and it says: “If a man would give [all the wealth of his house for love, he will be scorned]” (Song of Songs 8:7). Rabbi Shmuel bar Naḥman said: This verse is speaking of two loves; its beginning is referring to the love of Israel. Were all the nations of the world to assemble, to uproot the love that is between Him and Israel, they would be unable, as it is stated: “Many waters cannot extinguish love.” “Many waters” is nothing other than the nations of the world, as it is stated: “Woe, the uproar of many peoples, [like the roar of the seas will they roar; the din of nations will roar like the din of great waters]” (Isaiah 17:12). “And rivers cannot wash it away” (Song of Songs 8:7), these are their kings and their princes, just as it is stated: “Therefore, behold, the Lord is raising the mighty and abundant waters of the River [upon them, the king of Assyria and all his glory]” (Isaiah 8:7). Its end is referring to the love of Torah. Were all the nations of the world to assemble and say: ‘We are selling all our assets and fulfilling Torah and mitzvot,’ the Holy One blessed be He would say to them: ‘Even if you sell all your assets to acquire the Torah, it will be a disgrace [bizayon] for you’ – “If a man would give all the wealth of his house for love, he will be scorned [boz yavuzu lo]” (Song of Songs 8:7). For which love? For the love of Torah, as it is stated: “How I love Your Torah” (Psalms 119:97). They said to Him: ‘Why do You not accept us?’ He says to them: ‘Because you are sinners.’ They said to Him: ‘Are Israel not sinners?’ Rabbi Berekhya said: What is written thereafter? “We have a little sister, [and she has no breasts. What shall we do for our sister on the day that she will be spoken for?]” (Song of Songs 8:8). The Holy One blessed be He said to them: ‘Just as this child when she is small’ and she offends her parents, her parents do not become annoyed at her, why, because she is small, so it is regarding Israel; when they sin, the Holy One blessed be He does not hold it against them.’ Know that it is so, as in the days of Hosea, they angered the Holy One blessed be He, and the Holy One blessed be He began intimidating them: “As they are the children of licentiousness…” (Hosea 2:6), “as she is not My wife” (Hosea 2:4), “call his name Not My People, as you are not My people” (Hosea 1:9). He uttered it with His mouth momentarily, although He did so only to cause them to repent, and [because] He could not bear it even briefly, Therefore while He was still in His place, He recanted: “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1). Rabbi Yitzḥak said: The Holy One blessed be He said to Israel: ‘I am first for good and last for evil.’ First for good: “I will say to Not My People: You are My people” (Hosea 2:25), and then: “he will say: My God” (Hosea 2:25). But for bad, I am last: “For you are not My people” (Hosea 1:9), and then: “I will not be yours” (Hosea 1:9). Rabbi Ḥanina said: The unknowledgeable think that when He says: “I will not be yours,” He is saying that He is not a God for you. No, but rather, what is “I will not be yours”? Even though you are not My people, as you seek to separate from Me, “I will not be yours” – My thoughts are not the same as yours. Rather, perforce, you will be My people. Likewise it says: “What enters your mind will not be, that which you say: We will be like the nations…” (Ezekiel 20:32). Rather, what will I do to you? “As I live, the utterance of the Lord God, with a mighty hand, with an outstretched arm, and with outpoured fury, I will reign over you” (Ezekiel 20:33). You learn the love of Israel before the Omnipresent.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:17",
    "he": "דָּבָר אַחֵר, (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, רַבִּי אָבִין הַלֵּוִי בַּר רַבִּי פָּתַח (עזרא ח, לד): בְּמִסְפָּר בְּמִשְׁקָל לַכֹּל וגו', אָמַר רַבִּי אָבִין כָּל הַדְּבָרִים יֵשׁ לָהֶם מִדָּה, הַמַּיִם יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): מִי מָדַד בְּשָׁעֳלוֹ מַיִם, וְהַשָּׁמַיִם יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן, וְהֶעָפָר יֵשׁ לוֹ מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וְכָל בַּשָּׁלִישׁ עֲפַר הָאָרֶץ, וְהֶהָרִים יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וְשָׁקַל בַּפֶּלֶס הָרִים, וְהַגְּבָעוֹת יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר (ישעיה מ, יב): וּגְבָעוֹת בְּמֹאזְנָיִם. כָּל הַדְּבָרִים יֵשׁ לָהֶם מִדָּה, שֶׁנֶּאֱמַר: בְּמִסְפָּר בְּמִשְׁקָל לַכֹּל, וּמִי שֶׁאֵין לוֹ לֹא מִסְפָּר וְלֹא מִדָּה אֵלּוּ יִשְׂרָאֵל שֶׁאֵין לָהֶם מִסְפָּר וּמִדָּה, שֶׁנֶּאֱמַר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, מָה חוֹל הַיָּם אֵין לוֹ מִדָּה, כָּךְ יִשְׂרָאֵל. לְמָה הַדָּבָר דּוֹמֶה, לְמִי שֶׁהָיָה יוֹדֵעַ שָׁלשׁ אֻמָנִיּוֹת, זֶהָבִי וְיוֹצֵר וְזַגָּג, כָּל מִי שֶׁהָיָה מְחַבְּבוֹ הָיָה קוֹרֵא אוֹתוֹ בְּנוֹ שֶׁל זֶהָבִי, וְכָל מִי שֶׁהָיָה שׂוֹנְאוֹ הָיָה קוֹרֵא אוֹתוֹ שֶׁל יוֹצֵר, וְכָל מִי שֶׁאֵינוֹ לֹא אוֹהֲבוֹ וְלֹא שׂוֹנְאוֹ הָיָה קוֹרֵא אוֹתוֹ שֶׁל זַגָּג, כָּךְ הָיָה משֶׁה מִפְּנֵי שֶׁהָיָה אוֹהֵב אֶת יִשְׂרָאֵל מָשַׁל אוֹתָן כַּכּוֹכָבִים, שֶׁנֶּאֱמַר (דברים א, י): וְהִנְּכֶם הַיּוֹם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב, אֲבָל בִּלְעָם שֶׁהָיָה שׂוֹנֵא אוֹתָם מָשַׁל אוֹתָם כֶּעָפָר, שֶׁנֶּאֱמַר (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, אֲבָל הוֹשֵׁעַ שֶׁהָיָה בֵּינוֹנִי לֹא אוֹהֵב וְלֹא שׂוֹנֵא, מְשָׁלָן כַּחוֹל, שֶׁנֶּאֱמַר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם. דָּבָר אַחֵר, כְּחוֹל הַיָּם, נִמְשְׁלוּ יִשְׂרָאֵל בַּחוֹל וְהָאֻמּוֹת בַּסִּיד, שֶׁנֶּאֱמַר (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד, אִם אֵין אַתָּה נוֹתֵן חוֹל בַּסִּיד אֵין לוֹ עֲמִידָה, כָּךְ אִם אֵין יִשְׂרָאֵל אֵין הָאֻמּוֹת יְכוֹלִים לַעֲמֹד, כָּךְ אַתָּה מוֹצֵא אִלּוּלֵי יוֹסֵף הָיוּ מִצְרִיִּים אֲבוּדִים בָּרָעָב, וְכֵן אִלּוּלֵי דָנִיֵּאל הָיוּ חַכִּימֵי בָּבֶל אֲבוּדִין. רַבִּי מְנַחְמָה בְּשֵׁם רַבִּי בֵּיבַי רַבִּי חִיָּא רַבָּה בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב נִמְשְׁלוּ יִשְׂרָאֵל כַּחוֹל מָה הַחוֹל הַזֶּה אַתָּה עוֹשֶׂה בּוֹ גוּמָא מִבָּעֶרֶב וּבְשַׁחֲרִית אַתָּה מוֹצֵא אוֹתָהּ שֶׁנִּתְמַלְּאָה, כָּךְ כָּל הָאֲלָפִים שֶׁחָסְרוּ יִשְׂרָאֵל בִּימֵי דָוִד אֵימָתַי נִתְמַלְּאוּ בִּימֵי שְׁלֹמֹה, שֶׁנֶּאֱמַר (מלכים א ד, כ): יְהוּדָה וְיִשְׂרָאֵל רַבִּים כַּחוֹל אֲשֶׁר עַל הַיָּם לָרֹב. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא כָּל זְמַן שֶׁנִּמְנוּ יִשְׂרָאֵל לְצֹרֶךְ לֹא חָסְרוּ, שֶׁלֹא לְצֹרֶךְ חָסְרוּ, וְאֵי זֶה זְמַן נִמְנוּ לְצֹרֶךְ, בִּימֵי משֶׁה, בַּדְּגָלִים, וּבְחִלּוּק הָאָרֶץ וְשֶׁלֹא לְצֹרֶךְ, בִּימֵי דָוִד.",
    "en": "Another matter, “The number of the children of Israel will be…” (Hosea 2:1), Rabbi Avin HaLevi bar Rabbi began: “Everything by number and by weight…” (Ezra 8:34). Rabbi Avin said: All matters have a measure. Water has a measure, as it is stated: “Who measured the water in the hollow of his hand?” (Isaiah 40:12). The heavens have a measure, as it is stated: “And gauged the heavens with a span” (Isaiah 40:12). The dust has a measure, as it is stated: “And meted the dust of the earth with a measure” (Isaiah 40:12). The mountains have a measure, as it is stated: “And weighed mountains with scales” (Isaiah 40:12). Hills have a measure, as it is stated: “And hills with a balance” (Isaiah 40:12). All matters have a measure, as it is stated: “Everything by number and by weight.” The one who has neither weight nor measure is Israel, who have neither weight nor measure, as it is stated: “The number of the children of Israel will be like the sand of the sea [which cannot be measured and cannot be counted].” Just as the sand of the sea has no measure, the same is true for Israel. To what is this matter comparable? It is to one who knew three crafts; he was a goldsmith, a potter, and a glazier. Anyone who was fond of him called him son of a goldsmith. Anyone who hated him called him [son] of a potter. Anyone who neither loved him nor hated him would call him [son] of a glazier. So it was with Moses; because he loved Israel, he likened them to stars, as it is stated: “Behold you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). But Bilam, who hated them, likened them to dust, as it is stated: “Who has counted the dust of Jacob?” (Numbers 23:10). Hosea, who was neutral, he neither loved nor hated, likened them to sand, as it is stated: “The number of the children of Israel will be like the sand of the sea.” Another matter, “like the sand of the sea,” Israel was likened to sand and the nations to lime, as it is stated: “Peoples will be burnings of lime” (Isaiah 33:12). If you do not place sand with the lime, it has no endurance. So, if there is no Israel, the nations of the world would be unable to endure. So you find that were it not for Joseph, Egypt would have been lost in the famine. Likewise, were it not for Daniel, the wise men of Babylon would have been lost. Rabbi Menaḥma in the name of Rabbi Beivai, Rabba in the name of Rabbi Eliezer ben Yaakov: Israel was likened to sand; just as this sand, you make a hole in it in the evening and in the morning, you find that it is filled, so all the thousands that were lost in the days of David were restored in the days of Solomon, as it is stated: “Judah and Israel were numerous, like the sand that is by the sea in abundance” (I Kings 4:20). Rabbi Elazar in the name of Rabbi Yosei ban Zimra: Any time that Israel was counted for a purpose, they did not suffer a loss; for no purpose, they suffered a loss. Which is the time that they were counted for a purpose? It was in the days of Moses, with the banners and in the distribution of the land. For no purpose, it was in the days of David.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:18",
    "he": "אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר (הושע ב, א), אָמַר רַבִּי שִׂמְלָאי מַהוּ הַדָּבָר הַזֶּה מִי שֶׁהוּא אוֹמֵר שֶׁיֵּשׁ לָהֶם מִסְפָּר הוּא חוֹזֵר וְאוֹמֵר לָהֶם שֶׁאֵין מִסְפָּר, לֹא יִמַּד וְלֹא יִסָּפֵר. אֶלָּא בִּזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם יֵשׁ לָהֶם מִסְפָּר, שֶׁאֵין חֲסֵרִים מִמִּנְיַן שִׁשִּׁים רִבּוֹא, וְהָיָה מִסְפַּר. וּבִזְמַן שֶׁהֵם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם אֵין לָהֶם מִסְפָּר, אֶלָּא אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. דָּבָר אַחֵר, אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר, אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מִי שֶׁהוּא אוֹמֵר: וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל, חוֹזֵר וְאוֹמֵר: אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר, אִם אֵין לָהֶם מִסְפָּר הֵיאַךְ יֵשׁ לָהֶם מִסְפָּר, כְּשֵׁם שֶׁהוּא אוֹמֵר (ויקרא כד, י): וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וגו' (יהושע ז, יח): וַיִּלָּכֵד עָכָן בֶּן כַּרְמִי וגו' (במדבר כה, יד): וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה וגו' זִמְרִי בֶּן סָלוּא וגו', לָאֵלּוּ יֵשׁ מִסְפָּר, אֲבָל לַצַּדִּיקִים אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר.",
    "en": "“Which cannot be measured and cannot be counted,” Rabbi Simlai said: What is this matter? Does one who says that they have a number then say that there is no number – “cannot be measured and cannot be counted”? Rather, when they are not performing the will of the Omnipresent, they have a number, as they are no fewer than six hundred thousand; “the number will be” [then there will be a number]. When they are performing the will of the Omnipresent, they have no number, but rather, “which cannot be measured and cannot be counted.” Another matter, “which cannot be measured and cannot be counted,” Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Does one who says that they have a number then say that there is no number; “cannot be measured and cannot be counted”? If they have no number, how do they have a number? When it says: “The son of the Israelite woman went out…” (Leviticus 24:10), “He brought his household near, by man; and Akhan, son of Karmi…was indicated” (Joshua 7:18), “The name of the man of Israel who was slain…Zimri son of Salu” (Numbers 25:14); these have a number. But the righteous, “which cannot be measured and cannot be counted.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:19",
    "he": "אֵלֶּה פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם (במדבר ב, לב), בּוֹא וּרְאֵה כַּמָּה חֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם, שֶׁהֲרֵי כָּתַב הַקָּדוֹשׁ בָּרוּךְ הוּא חֶשְׁבּוֹן יִשְׂרָאֵל אַרְבַּע פְּעָמִים בַּדְּגָלִים, שְׁתֵּי פְּעָמִים בִּפְרָט וּשְׁתֵּי פְעָמִים בִּכְלָל, וְעוֹד מָנָה כָּל דֶּגֶל וְדֶגֶל בִּכְלָל וּפְרָט, לְהוֹדִיעַ כַּמָּה הָיוּ חֲבִיבִין לְפָנָיו, שֶׁהֵם הָיוּ צִבְאוֹתָיו וְרוֹצֶה לִמְנוֹתָן כָּל שָׁעָה, כְּאָדָם שֶׁיֵּשׁ לוֹ סְגֻלָּה חֲבִיבָה עָלָיו בְּיוֹתֵר וְהוּא מוֹנֶה וְחוֹזֵר וּמוֹנֶה עַד כַּמָּה פְּעָמִים, כְּדֵי שֶׁיֵּדַע חֶשְׁבּוֹנָהּ וְיִשְׂמַח בָּהּ עַל כָּל מִנְיָן וּמִנְיָן. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ בִּזְכִירַת מִנְיַן יִשְׂרָאֵל לוֹמַר כָּךְ צְבָאוֹת יֵשׁ לִי בְּעוֹלָמִי שֶׁעוֹשִׂין רְצוֹנִי וּמִתְנַחֵם בָּהֶם. (במדבר ב, לג): וְהַלְוִיִּם לֹא הָתְפָּקְדוּ וגו' כְּשֵׁם שֶׁאוֹמֵר בְּמִנְיַן יִשְׂרָאֵל (במדבר א, יט): כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, שֶׁשִֹּׂמְחָה הָיְתָה לִפְנֵי הַמָּקוֹם, לְפִי שֶׁהַלְוִיִּם לֹא נִמְנוּ עִמָּהֶם כְּדֵי שֶׁלֹא יִכְלוּ עִמָּהֶם בַּגְּזֵרָה.",
    "en": "“These are those who were counted of the children of Israel…” (Numbers 2:32). Come and see how beloved Israel is before the Omnipresent, as the Holy One blessed be He wrote a tally of Israel four times in the context of the banners; twice individually and twice generally. In addition, he counted each and every banner generally and individually, in order to inform how beloved they are before Him. They are His hosts and He wishes to count them all the time, like a person who has a treasure of which he is exceedingly fond. He counts it and counts it again many times, in order to arrive at its total, and he will rejoice over each and every count. So, the Holy One blessed be He is joyful with the mention of Israel’s tally, saying: ‘I have such and such hosts in My world who perform my will,’ and He takes comfort in them. “And the Levites were not counted among the children of Israel, as the Lord commanded Moses” (Numbers 2:33). “And the Levites were not counted…[as the Lord commanded Moses].” Just as it says in Israel’s tally: “As the Lord commanded Moses” (Numbers 1:19), as there was joy before the Omnipresent because the Levites were not counted with them, so that they would not be eliminated with them in the decree.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:20",
    "he": "וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה (במדבר ב, לד), חֲבִיבִין הֵם הַדְּגָלִים לִפְנֵי הַמָּקוֹם שֶׁהֲרֵי כָּתַב בָּהֶן (במדבר ב, לג): כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, כְּשֵׁם שֶׁכָּתוּב בִּמְלֶאכֶת הַמִּשְׁכָּן, (במדבר ב, לד): כֵּן חָנוּ לְדִגְלֵיהֶם וְכֵן נָסָעוּ אִישׁ לְמִשְׁפְּחֹתָיו עַל בֵּית אֲבֹתָיו, מַגִּיד הַכָּתוּב שֶׁמִּיָּד הָיוּ יִשְׂרָאֵל זְרִיזִים לְקַיֵּם דִּבְרֵי הַמָּקוֹם בַּדְּגָלִים וְלֹא עִכְּבוּ לַעֲשׂוֹת. וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל וגו', וְאַהֲרֹן הֵיכָן הָיָה רַבִּי יְהוֹשֻׁעַ בַּר רַבִּי נְחֶמְיָה וְרַבִּי לֵוִי בַּר חַיָּתָא בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא כֵּיוָן שֶׁהָלַךְ אַהֲרֹן לְיַחֲסָן אָמְרוּ לוֹ יִשְׂרָאֵל עַד שֶׁאַתָּה מְיַחֲסֵנוּ יַחֵס אֶלְעָזָר בִּנְךָ לְמִי הוּא נוֹשֵׂא לֹא לְבִתּוֹ שֶׁל פּוּטִיאֵל, דִּכְתִיב (שמות ו, כה): וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהָיוּ מְזַלְזְלִין בּוֹ יִשְׂרָאֵל, הִקְדִּים כְּבוֹדוֹ שֶׁל אַהֲרֹן לִכְבוֹדוֹ שֶׁל משֶׁה, הֲדָא הוּא דִכְתִיב (במדבר ג, א): וְאֵלֶּה תּוֹלְדוֹת אַהֲרֹן וּמשֶׁה.",
    "en": "“The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house” (Numbers 2:34). “The children of Israel did in accordance with everything that the Lord commanded Moses.” The banners are beloved before the Omnipresent, as He wrote in their regard: “As the Lord commanded Moses” (Numbers 2:33), just as it is written regarding the labor of the Tabernacle. “So they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house.” The verse tells that immediately, Israel was swift to fulfill the word of the Omnipresent regarding the banners, and did not hesitate to perform it. “The children of Israel did….” Where was Aaron? Rabbi Yehoshua bar Rabbi Neḥemya and Rabbi Levi bar Ḥayata in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, Israel said to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of Elazar your son. To whom is he married? Is it not to the daughter of Putiel?’ That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel as a wife” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the generations [toldot] of Aaron and Moses” (Numbers 3:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:21",
    "he": "כָּל מִי שֶׁהַמָּקוֹם מִתְעַסֵּק בּוֹ לְהַעֲמִיד מִמֶּנּוּ אֻמָּה אוֹ שַׁלְשֶׁלֶת יוּחֲסִין הָיָה הַמָּקוֹם מִתְעַסֵּק בּוֹ כָּעִנְיָן הַזֶּה לִכְתֹּב בּוֹ תּוֹלְדוֹת, שֶׁכֵּן אַתְּ מוֹצֵא שְׁתֵּים עֶשְׂרֵה תּוֹלְדוֹת בַּכְּתוּבִים, הָרִאשׁוֹן (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, (בראשית ה, א): זֶה סֵפֶר תּוֹלְדֹת אָדָם, (בראשית ו, ט): אֵלֶּה תּוֹלְדֹת נֹחַ, (בראשית י, א): וְאֵלֶּה תּוֹלְדֹת בְּנֵי נֹחַ, (בראשית יא, י): אֵלֶּה תּוֹלְדֹת שֵׁם, (בראשית יא, כז): וְאֵלֶּה תּוֹלְדֹת תֶּרַח (בראשית כה, יב) (בראשית כה, יט) (בראשית לו, א) (בראשית לז, ב): וְאֵלֶּה תּוֹלְדֹת יִשְׁמָעֵאל, יִצְחָק, עֵשָׂו, יַעֲקֹב, אֵלּוּ עֶשֶׂר תּוֹלָדוֹת נִתְעַסֵּק בָּהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְראוֹת עוֹלָם וּלְהַעֲמִיד אֻמּוֹת, וּשְׁנֵי בְּנֵי אָדָם כָּתַב הַמָּקוֹם תּוֹלְדוֹתָם, אֶחָד לְשַׁלְשֶׁלֶת הַמַּלְכוּת, וְאֶחָד לְשַׁלְשֶׁלֶת הַכְּהֻנָּה, (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ, לְהַעֲמִיד שַׁלְשֶׁלֶת הַמַּלְכוּת הֵימֶנּוּ, (במדבר ג, א): וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה, בִּשְׁבִיל שַׁלְשֶׁלֶת הַכְּהֻנָּה.",
    "en": "And these are the generations of Aaron and Moses on the day that God spoke to Moses on Mount Sinai (Numbers 3:1). Anyone with whom the Omnipresent engages to establish a nation or a family tree from him, the Omnipresent would also engage with him to write generations in his regard, as you find twelve instances of generations in the verses. The first: “These are the generations of the heavens and the earth” (Genesis 2:4); “this is the book of the generations of Adam” (Genesis 5:1); “these are the generations of Noah” (Genesis 6:9); “these are the generations of the sons of Noah” (Genesis 10:1): “these are the generations of Shem” (Genesis 11:10); “these are the generations of Teraḥ” (Genesis 11:27); “these are the generations of Ishmael” (Genesis 25:12); “Isaac” (Genesis 25:19); “Esau” (Genesis 36:1); “Jacob” (Genesis 37:2). These are ten generations with which the Holy One blessed be He engaged to create the world and to establish nations. And there are two people that the Omnipresent wrote their generationst, one for the royal dynasty and one for the priestly dynasty: “These are the generations of Peretz” (Ruth 4:18), to establish the royal dynasty from him, and “these are the generations of Aaron and Moses\"(Numbers 3:1), for the priestly dynasty.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:22",
    "he": "וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה (במדבר ג, א), וַהֲרֵי תּוֹלְדוֹתָיו שֶׁל משֶׁה לֹא נִתְבְּעוּ כָּאן וְלָמָּה נֶאֱמַר תּוֹלְדֹת אַהֲרֹן וּמשֶׁה, בִּשְׁבִיל כְּבוֹדוֹ שֶׁל משֶׁה שֶׁלֹא לְמַעֵט אֶת כְּבוֹדוֹ. (במדבר ג, ב ג): וְאֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַבְּכֹר נָדָב וגו' אֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַכֹּהֲנִים הַמְשֻׁחִים אֲשֶׁר מִלֵּא יָדָם לְכַהֵן, זוֹ הִיא שֶׁאָמַרְנוּ שֶׁלֹא נִתְעַסֵּק הַכָּתוּב אֶלָּא בְּשַׁלְשֶׁלֶת הַכְּהֻנָּה.",
    "en": "And these are the names of the children of Aaron, the firstborn Nadav, and Avihu and Elazar and Itamar (Numbers 3:2). “These are the generations of Aaron and Moses,” but the generations of Moses were not reckoned here. Why, then, is it stated: “The generations of Aaron and Moses”? It is due to the honor of Moses, to avoid diminishing his honor. “These are the names of the sons of Aaron: The firstborn, Nadav, [and Avihu, Elazar, and Itamar]…These are the names of the sons of Aaron, the anointed priests, whom he invested to serve as priests” (Numbers 3:2–3). That is what we said, that the verse engaged only with the priestly dynasty.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:23",
    "he": "וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי ה' (במדבר ג, ד), בְּכַמָּה מְקוֹמוֹת נִכְתְּבָה מִיתַת נָדָב וַאֲבִיהוּא, מְלַמֵּד שֶׁהָיָה צַעַר לִפְנֵי הַמָּקוֹם עֲלֵיהֶם, שֶׁהָיוּ בְּנֵי אַהֲרֹן חֲבִיבִים, וְכֵן הוּא אוֹמֵר (ויקרא י, ג): בִּקְרֹבַי אֶקָּדֵשׁ. (במדבר ג, ד): בְּהַקְרִבָם אֵשׁ זָרָה, רַבִּי עֲקִיבָא אוֹמֵר עַל הַהַקְרָבָה מֵתוּ, שֶׁנֶּאֱמַר: בְּהַקְרִבָם אֵשׁ זָרָה, רַבִּי יוֹסֵי אוֹמֵר עַל הַקְּרִיבָה מֵתוּ, שֶׁנֶּאֱמַר (ויקרא טז, א): בְּקָרְבָתָם לִפְנֵי ה', רַבִּי אֶלְעָזָר אוֹמֵר אַף מִשּׁוּם הַקְרִיבָה. אֵשׁ זָרָה, לֹא מִן הַתָּמִיד שֶׁל בֵּין הָעַרְבַּיִם וְלֹא מִן תָּמִיד שֶׁל שַׁחַר אֶלָּא אֵשׁ הֶדְיוֹטוֹת, שֶׁנֶּאֱמַר: אֵשׁ זָרָה. בַּר קַפָּרָא בְּשֵׁם רַבִּי יִרְמְיָה בַּר רַבִּי אֶלְעָזָר אוֹמֵר בִּשְׁבִיל אַרְבָּעָה דְבָרִים מֵתוּ בָּנָיו שֶׁל אַהֲרֹן, עַל הַקְּרִיבָה וְעַל הַהַקְרָבָה וְעַל אֵשׁ זָרָה וגו' [כמו שכתוב למעלה בויקרא רבה בפרשה אחרי מות עד הרבה סיחים מתו ונעשו עורותיהן שטיחין על גבי אמותיהן].",
    "en": "“Nadav and Avihu died before the Lord when they offered alien fire before the Lord in the wilderness of Sinai, and they had no children. Elazar and Itamar served as priests in the presence of Aaron, their father” (Numbers 3:4). “Nadav and Avihu died before the Lord.” In several places, the death of Nadav and Avihu is written: It teaches that there was sadness before the Omnipresent in their regard, as Aaron’s sons were beloved. Likewise it says: “I will be sanctified through those who are near to Me” (Leviticus 10:3). “When they offered alien fire,” Rabbi Akiva says: They died due to the offering, as it is stated: “When they offered alien fire.” Rabbi Yosei says: They died due to drawing near, as it is stated: “When they drew near before the Lord” (Leviticus 16:1). Rabbi Elazar says: It was also due to drawing near. “An alien fire,” neither from the daily afternoon offering nor from the daily morning offering, but rather, lay fire, as it is stated: “An alien fire.” Bar Kappara says in the name of Rabbi Yirmeya bar Rabbi Elazar: Due to four factors Aaron’s sons died: Due to drawing near, due to the offering, due to alien fire…VaYikra Rabba, in Parashat Aḥarei Mot until “Many young donkeys have died and their hides have been spread over their mothers>.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:24",
    "he": "בְּאַרְבָּעָה מְקוֹמוֹת הוּא מַזְכִּיר מִיתָתָן שֶׁל בְּנֵי אַהֲרֹן וּמַזְכִּיר סֻרְחָנָן, וְכָל כָּךְ לָמָּה, לְהוֹדִיעֲךָ שֶׁלֹא הָיָה עָוֹן בְּיָדָם אֶלָּא זֶה בִּלְבָד. אָמַר רַבִּי אֶלְעָזָר הַמּוֹדָעִי צֵא וּרְאֵה כַּמָּה הִיא קָשָׁה מִיתָתָן שֶׁל בְּנֵי אַהֲרֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּל מָקוֹם שֶׁהוּא מַזְכִּיר מִיתָתָן מַזְכִּיר סֻרְחָנָן, כָּל כָּךְ לָמָּה, כְּדֵי שֶׁלֹא יִתֵּן פִּתְחוֹן פֶּה לְבָאֵי עוֹלָם, שֶׁלֹא יְהוּ הַבְּרִיּוֹת אוֹמְרִים מַעֲשִׂים מְקֻלְקָלִים הָיָה לָהֶם בַּסֵּתֶר שֶׁעַל יְדֵי כֵן מֵתוּ. וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי ה', אָמַר רַבִּי יוֹחָנָן וְכִי לִפְנֵי ה' מֵתוּ אֶלָּא מְלַמֵּד שֶׁקָּשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁבְּנֵיהֶם שֶׁל צַדִּיקִים מִסְתַּלְּקִים בְּחַיֵיהֶם דַּאֲבִיהֶם. בְּהַקְרִבָם אֵשׁ זָרָה לִפְנֵי ה', רַבִּי יוֹחָנָן דְּיָפוֹ בְּעָא קוֹמֵי רַבִּי פִּינְחָס בַּר חָמָא בְּשֵׁם רַבִּי סִימוֹן, כָּאן אַתְּ אָמַר לִפְנֵי ה' לִפְנֵי ה' שְׁתֵּי פְּעָמִים, וּלְהַלָּן אַתְּ אָמַר (במדבר ג, ד): עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, פַּעַם אֶחָת, אֶלָּא מְלַמֵּד שֶׁהוּא קָשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּפְלַיִם מֵאֲבִיהֶם.",
    "en": "Rabbi Yirmeya ben Elazar said: In four places, it mentions the death of Aaron’s sons, and in all of them it mentions their sin. Why to that extent? It is to inform you that they had committed only this sin alone. Rabbi Elazar HaModa’i said: Come and see how difficult the death of Aaron’s sons was before the Holy One blessed be He, as every place that it mentions their death, it mentions their sin. Why to that extent? To prevent the possibility of slander, so that people should not say: ‘They clandestinely committed corrupt actions and that was the reason they died.’ “Nadav and Avihu died before the Lord.” Rabbi Yoḥanan said: Did they die before the Lord? It teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their fathers’ lifetimes. “When they offered alien fire before the Lord,” Rabbi Yoḥanan of Yafo raised a question before Rabbi Pinḥas bar Ḥama in the name of Rabbi Simon: Here [in this verse] it says “before the Lord,” “before the Lord,” twice, but elsewhere it says: “In the presence of Aaron their father,” once. This teaches that it was twice as difficult before the Holy One blessed be He as it was for their father.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:25",
    "he": "בְּמִדְבַּר סִינַי (במדבר ג, ד), וְכִי בְּמִדְבַּר סִינַי מֵתוּ, אֶלָּא מְלַמֵּד שֶׁמֵּהַר סִינַי נָטְלוּ אֵפּוֹפָסִין שֶׁלָּהֶם לְמִיתָה, הֲדָא הוּא דִכְתִיב (שמות כד, יא): וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ, אָמַר רַבִּי פִּינְחָס מִכָּאן שֶׁהָיוּ רְאוּיִן לְהַשְׁלָחַת יַד. אָמַר רַבִּי הוֹשַׁעְיָא וְכִי קִילוֹרִין עָלְתָה עִמָּהֶם לְסִינַי, כְּמָה דְתֵימָא (שמות כד, יא): וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹאכְלוּ וַיִּשְׁתּוּ, אֶלָּא מְלַמֵּד שֶׁזָּנוּ עֵינֵיהֶם כְּלַפֵּי שְׁכִינָה, כְּאָדָם שֶׁמַּבִּיט בַּחֲבֵרוֹ מִתּוֹךְ מַאֲכָל וּמִשְׁתֶּה. רַבִּי יוֹחָנָן אָמַר אֲכִילָה וַדָּאִית, דִּכְתִיב (משלי טז, טו): בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים, אָמַר רַבִּי תַּנְחוּמָא מְלַמֵּד [על] שֶׁהֵגֵסוּ אֶת לִבָּן וְעָמְדוּ עַל רַגְלֵיהֶם וְזָנוּ עֵינֵיהֶם מִן הַשְּׁכִינָה. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר משֶׁה לֹא זָן עֵינָיו מִן הַשְּׁכִינָה וְנֶהֱנָה מִן הַשְּׁכִינָה, לֹא זָן עֵינָיו מִן הַשְּׁכִינָה, דִּכְתִיב (שמות ג, ו): וַיַּסְתֵּר משֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים, וְנֶהֱנָה מִן הַשְּׁכִינָה, דִּכְתִיב (שמות לד, כט): וּמשֶׁה לֹא יָדַע כִּי קָרַן אוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ, בִּשְׂכַר כִּי יָרֵא, (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו, בִּשְׂכַר מֵהַבִּיט (במדבר יב, ח): וּתְמֻנַת ה' יַבִּיט. נָדָב וַאֲבִיהוּא זָנוּ עֵינֵיהֶם מִן הַשְּׁכִינָה וְלֹא נֶהֱנוּ מִן הַשְּׁכִינָה, וְלָמָּה לֹא מֵתוּ בְּאוֹתָהּ שָׁעָה, מָשָׁל לְמֶלֶךְ שֶׁהָיָה מַשִֹּׂיא אֶת בִּתּוֹ וְנִמְצָא בַּשּׁוֹשְׁבִין שֶׁלָּהּ דָּבָר שֶׁל לוֹגְמֵיָא, אָמַר הַמֶּלֶךְ אִם אֲנִי הוֹרְגוֹ עַכְשָׁו הֲרֵינִי מְעַרְבֵּב שִׂמְחַת בִּתִּי, לְמָחָר שִׂמְחָתִי בָּאָה וּמוּטָב בְּשִׂמְחָתִי וְלֹא בְּשִׂמְחַת בִּתִּי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי הוֹרֵג נָדָב וַאֲבִיהוּא עַכְשָׁו הֲרֵינִי מְעַרְבֵּב שִׂמְחַת תּוֹרָה, לְמָחָר שִׂמְחָתִי בָּאָה מוּטָב בְּשִׂמְחָתִי וְלֹא בְּשִׂמְחַת תּוֹרָה, הֲדָא הוּא דִכְתִיב (שיר השירים ג, יא): בְּיוֹם חֲתֻנָּתוֹ, זֶה סִינַי, (שיר השירים ג, יא): וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה אֹהֶל מוֹעֵד.",
    "en": "“In the wilderness of Sinai.” Did they, in fact, die in the wilderness of Sinai? Rather, it teaches that they received their death sentence from Mount Sinai. That is what is written: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11). Rabbi Pinḥas said: From here [we learn] that they were deserving of the hand being extended [to punish them], as Rabbi Hoshaya said: Did cakes go up with them to Sinai that you say: “They beheld God and ate and drank”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15). Rabbi Tanḥuma says: It teaches that they acted with arrogance, stood upright and feasted their eyes on the Divine Presence. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is written: “Moses concealed his face, because he feared to look at God” (Exodus 3:6). And benefited from the Divine Presence, as it is written: “Moses did not know that his face was radiant upon His speaking with him” (Exodus 34:29). In reward for “because he feared” (Exodus 3:6), he was privileged to: “They feared to approach him” (Exodus 34:30). In reward for “to look [mehabit]” (Exodus 3:6), he was privileged to: “And beholds [yabit] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it. Why did they not die at that moment? This is analogous to a king who married [off] his daughter and found in one of the groomsmen a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come. It is preferable during my celebration and not during my daughter’s celebration.’ So, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of the Torah, Tomorrow, My celebration will come. It is preferable during My celebration and not during the celebration of the Torah.’ That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11). “On the day of his wedding,” this is Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.2:26",
    "he": "וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר (במדבר ג, ד), רַבִּי יַעֲקֹב בַּר אַיְּבוּ בְּשֵׁם רַבִּי אַחָא אִלּוּ הָיָה לָהֶם בָּנִים קוֹדְמִין לְאֶלְעָזָר וּלְאִיתָמָר, שֶׁכָּל הַקֹּדֶם לַנַּחֲלָה קֹדֶם בַּכָּבוֹד וּבִלְבָד שֶׁהוּא נוֹהֵג כְּמִנְהַג אֲבוֹתָיו. וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם, רַבִּי יִצְחָק אָמַר בְּחַיָּיו רַבִּי חִיָּא בַּר אַבָּא אָמַר בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי, דִּכְתִיב (בראשית יא, כח): וַיָמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּחַיָּיו, אַף עַל פְּנֵי הָאָמוּר כָּאן בְּחַיָּיו. עַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא בַּר אַבָּא דְּהוּא אָמַר בְּמוֹתוֹ, נֶאֱמַר כָּאן עַל פְּנֵי, וְנֶאֱמַר לְהַלָּן עַל פְּנֵי (בראשית כג, ג): וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ, מַה עַל פְּנֵי הָאָמוּר לְהַלָּן בְּמוֹתוֹ אַף עַל פְּנֵי הָאָמוּר כָּאן בְּמוֹתוֹ. עַל דַּעְתֵּיהּ דְּרַבִּי יִצְחָק דְּהוּא אָמַר בְּחַיָּיו אֵרַע טֻמְאָה בְּאַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר, אֵרַע טֻמְאָה בְּאֶלְעָזָר שִׁמֵּשׁ אִיתָמָר. מַעֲשֶׂה בְּשִׁמְעוֹן בֶּן קִמְחִית, שֶׁיָּצָא לְדַבֵּר עִם הַמֶּלֶךְ הָעַרְבִיִּים, וְנִתְּזָה צִנּוֹרָא שֶׁל רֹק מִפִּיו עַל בְּגָדָיו, וְטִמְּאוּהוּ, נִכְנָס יְהוּדָה אָחִיו וְשִׁמֵּשׁ תַּחְתָּיו בִּכְהֻנָּה גְּדוֹלָה, אוֹתוֹ הַיּוֹם רָאֲתָה אִמָּן שְׁנֵי בָּנֶיהָ כֹּהֲנִים גְּדוֹלִים. אָמְרוּ חֲכָמִים שִׁבְעָה בָּנִים הָיוּ לְקִמְחִית וְכֻלָּן שִׁמְשׁוּ בִּכְהֻנָּה גְדוֹלָה. נִכְנְסוּ חֲכָמִים אֶצְלָה אָמְרוּ לָהּ מַה מַּעֲשִׂים טוֹבִים יֵשׁ בְּיָדֵךְ, אָמְרָה לָהֶם כָּךְ יַעַזְרוּ עָלַי אִם רָאוּ קוֹרוֹת בֵּיתִי שַׂעֲרוֹת רֹאשִׁי מִיָּמַי, אָמְרִין כָּל קִמְחָא קִמְחִין, וְקִמְחָא דְקִמְחִית קִמְחָהּ סֹלֶת, וְקָרְאוּ עָלֶיהָ הַפָּסוּק הַזֶּה (תהלים מה, יד): כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה וגו', וְעַל דַּעְתֵּיהּ דְּרַבִּי חִיָּא דְּהוּא אָמַר בְּמוֹתוֹ, כְּשֶׁמֵּת אַהֲרֹן שִׁמֵּשׁ אֶלְעָזָר בְּנוֹ, כְּשֶׁמֵּת אֶלְעָזָר שִׁמֵּשׁ אִיתָמָר, לְכָךְ נֶאֱמַר: וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם.",
    "en": "“…and they had no children. Elazar and Itamar served as priests.” Rabbi Yaakov bar Aivu in the name of Rabbi Aḥa: If they had sons, they would have taken precedence over Elazar and Itamar, as whoever takes precedence for inheritance takes precedence regarding honor, provided that he conducts himself in accordance with the custom of his fathers. “Elazar and Itamar served as priests in the presence of [al penei] Aaron, their father.” Rabbi Yitzḥak said: During his lifetime; Rabbi Ḥiyya bar Abba said: After his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, here, it is stated al penei and there it is stated al penei, as it is written: “Haran died al penei Teraḥ his father” (Genesis 11:28). Just as al penei stated there is during his lifetime, so, too, al penei that is stated here is during his lifetime. According to the opinion of Rabbi Ḥiyya bar Abba, who said after his death, here, it is stated al penei and there it is stated al penei, as it is written: “Abraham rose from al penei his dead” (Genesis 23:3). Just as al penei stated there is after death, so, too, al penei that is stated here is after his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, if impurity befell Aaron, Elazar served; if impurity befell Elazar, Itamar served. There was an incident involving Shimon ben Kimḥit who went out to speak with the king of the Arabs, and a drop of saliva sprayed from his mouth onto his garments and impurified him. Yehuda, his brother, entered and served in his stead in the High Priesthood. That day, their mother saw her two sons as High Priests. The Sages taught: Kimĥit had seven sons, and all of them served in the High Priesthood. The Sages said to her: ‘What good deeds do you have to your credit?’ She said to them: ‘So help me, in all my days, the beams of my house never saw the hair of my head.’ They said: ‘All flour [kimḥa] is flour [kimḥin], but Kimḥit’s flour [kimḥa] is fine flour.’ They read this verse in her regard: “All the glory of the king’s daughter is within” (Psalms 45:14). According to the opinion of Rabbi Ḥiyya bar Abba who said: After his death, when Aaron died, Elazar his son served. When Elazar died, Itamar served. That is why it is stated: “Elazar and Itamar served as priests al penei Aaron, their father.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.3:1",
    "he": "הַקְרֵב אֶת מַטֵּה לֵוִי וגו' (במדבר ג, ו), הֲדָא הוּא דִּכְתִיב (תהלים צב, יג יד): צַדִּיק כַּתָּמָר יִפְרָח וגו' שְׁתוּלִים בְּבֵית ה' וגו', צַדִּיק כַּתָּמָר יִפְרָח, מָה הַתָּמָר הַזּוֹ צִלָּהּ רָחוֹק, כָּךְ מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים רָחוֹק מֵהֶם עַד לָעוֹלָם הַבָּא. מָה הַתָּמָר הַזּוֹ עוֹשָׂה תְּמָרִים רְטוּבִים, נִיקוֹלַוְוסִין, נוֹבְלוֹת, וְעוֹשָׂה סוֹלִין. כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי תּוֹרָה וְיֵשׁ בָּהֶם עַמֵּי הָאָרֶץ, וְיֵשׁ בָּהֶם בּוּרִים. מָה הַתְּמָרָה הַזּוֹ יֵשׁ בָּהֶם נוֹבְלוֹת שֶׁאֵינָן נִכְנָסוֹת לָאוֹצָר וְעוֹשָׂה תְּמָרִים וְהֵם נִכְנָסוֹת לָאוֹצָר, כָּךְ יִשְׂרָאֵל כְּשֶׁהָיוּ בַּמִּדְבָּר מֵהֶם נִכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל מֵהֶם לֹא נִכְנְסוּ. מָה הַתְּמָרָה הַזּוֹ עוֹשָׂה תְּמָרִים וְעוֹשָׂה קוֹצִים וְכָל מִי שֶׁהוּא מְבַקֵּשׁ לִגְבּוֹת תְּמָרִים הַקּוֹצִים שֶׁיֵּשׁ בָּהּ שׁוֹלְטִין בּוֹ, כָּךְ הֵם הַצַּדִּיקִים כָּל מִי שֶׁאֵינוֹ מְשַׁמֵּר עַצְמוֹ מֵהֶם נְשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְאַף כָּל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ. דָּבָר אַחֵר, מַה תְּמָרָה זוֹ אֵין בָּהּ פְּסוֹלֶת אֶלָּא תְּמָרִים לַאֲכִילָה, לוּלָבִין לְהִלּוּל, חֲרָיוֹת לְסִכּוּךְ, סִיבִים לַחֲבָלִים, סַנְסַנִּים לַכְּבָרָה, שִׁפְעַת קוֹרוֹת לְקָרוֹת בָּהֶן אֶת הַבַּיִת. כָּךְ הֵם יִשְׂרָאֵל אֵין בָּהֶם פְּסֹלֶת אֶלָּא מֵהֶם בַּעֲלֵי מִקְרָא, מֵהֶם בַּעֲלֵי מִשְׁנָה, מֵהֶם בַּעֲלֵי אַגָּדָה, מֵהֶם בַּעֲלֵי מִצְווֹת, מֵהֶם בַּעֲלֵי צְדָקוֹת וְכָל הָעִנְיָן. דָּבָר אַחֵר, מַה תְּמָרָה זוֹ לִבָּהּ מְכֻוָּן לְמַעְלָה, כָּךְ יִשְׂרָאֵל לִבָּן מְכֻוָּן לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (תהלים כה, טו): עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי. דָּבָר אַחֵר, מַה תְּמָרָה זוֹ יֵשׁ לָהּ תַּאֲוָה, כָּךְ צַדִּיקִים יֵשׁ לָהֶם תַּאֲוָה, מַה תַּאֲוָתָם, הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה כו, ט): נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ ישְׁבֵי תֵבֵל. אָמַר רַבִּי תַּנְחוּמָא מַעֲשֶׂה בִּתְמָרָה אַחַת שֶׁהָיְתָה עוֹמֶדֶת בְּחַמְתָן וְלֹא הָיְתָה עוֹשָׂה פֵּרוֹת, וְהָיוּ מַרְכִּיבִין אוֹתָהּ וְלֹא עָשְׂתָה פֵּרוֹת, אָמַר לָהֶם דִּקְלֵי תְּמָרָה הִיא רוֹאָה מִירִיחוֹ וְהִיא מִתְאַוָּה לָהּ בְּלִבָּהּ, וְהֵבִיאוּ מִמֶּנָּהּ וְהִרְכִּיבוּ אוֹתָהּ מִיָּד עָשְׂתָה פֵּרוֹת, כָּךְ כָּל תַּאֲוָתָן וְצִפּוּיָין שֶׁל צַדִּיקִים, הַקָּדוֹשׁ בָּרוּךְ הוּא. מַה תְּמָרָה זוֹ אֵינָהּ עוֹשָׂה פָּחוֹת מִשְׁלשֶׁת אָנְבּוֹנִין, כָּךְ אֵין יִשְׂרָאֵל חֲסֵרִים מִשְּׁלשָׁה צַדִּיקִים בָּעוֹלָם כְּאַבְרָהָם יִצְחָק וְיַעֲקֹב, חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וְכֵן הוּא אוֹמֵר (שיר השירים ז, ט): אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים. מַה תְּמָרָה זוֹ יֵשׁ בָּהּ לוּלָבִין לְהַלֵּל, וַחֲרָיוֹת לְסֻכָּה, אֲפִלּוּ הַסִּיב שֶׁלָהּ הוֹלֵךְ לְחִזּוּק וְעֵצָהּ לְהַדְלִיק, כָּךְ בְּיִשְׂרָאֵל צַדִּיקִים, יְשָׁרִים, חֲסִידִים, בְּנֵי תוֹרָה, אֲפִלּוּ סוּרֵיהֶן גּוֹמְלֵי חֶסֶד אִינוּן. אִי מָה הַתְּמָרָה אֵין עוֹשִׂין מִמֶּנָּהּ כֵּלִים כָּךְ הַצַּדִּיקִים, תַּלְמוּד לוֹמַר (תהלים צב, יג): כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה. אָמַר רַבִּי תַּנְחוּמָא שָׁאַלְתִּי אוֹתָהּ לְרַב הוּנָא וְאָמַר הָיִינוּ בְּבָבֶל וְעוֹשִׂין מִמֶּנָּהּ כֵּלִים, שֻׁלְחָנוֹת וּמְנוֹרוֹת. אִי מָה הָאֶרֶז הַזֶּה אֵין עוֹשֶׂה פֵּרוֹת כָּךְ הַצַּדִּיקִים אֵין עוֹשִׂין פֵּרוֹת, תַּלְמוּד לוֹמַר: צַדִּיק כַּתָּמָר יִפְרָח, מַה הַתְּמָרָה עוֹשָׂה פֵּרוֹת כָּךְ הַצַּדִּיקִים עוֹשִׂים פֵּרוֹת, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ. מַה תְּמָרָה וְאֶרֶז כָּל מִי שֶׁהוּא עוֹלֶה לְרֹאשָׁם וְאֵינוֹ מְשַׁמֵּר אֶת עַצְמוֹ הוּא נוֹפֵל וָמֵת, כָּךְ כָּל מִי שֶׁהוּא בָּא וּמִזְדַּוֵּג לְיִשְׂרָאֵל סוֹף שֶׁהוּא נוֹטֵל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם, תֵּדַע לָךְ שֶׁכֵּן שָׂרָה עַל יְדֵי שֶׁמְּשָׁכָהּ פַּרְעֹה לַיְלָה אַחַת לָקָה הוּא וּבֵיתוֹ בִּנְגָעִים, שֶׁנֶּאֱמַר (בראשית יב, יז): וַיְנַגַּע ה' אֶת פַּרְעֹה וגו'. מַה תְּמָרָה וְאֶרֶז גְּדוֹלִים מִכָּל הָאִילָנוֹת, כָּךְ יִשְׂרָאֵל גְּדוֹלִים מִכָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (אסתר ט, ד): כִּי גָדוֹל מָרְדְּכַי וגו', (שמואל ב ה, י), וַיֵּלֶךְ דָּוִד הָלוֹךְ וְגָדוֹל. מַה תְּמָרָה אִם נֶעֶקְרָה אֵין לָהּ חִלּוּפִים כָּךְ הֵם הַצַּדִּיקִים אֵין לָהֶם חִלּוּפִים בְּשָׁעָה שֶׁמֵּתִים, שֶׁנֶּאֱמַר (איוב כח, יב): וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה. דָּבָר אַחֵר, צַדִּיק כַּתָּמָר וגו' מְדַבֵּר בְּשִׁבְטוֹ שֶׁל לֵוִי, שֶׁהָיוּ צַדִּיקִים וְהִפְרִיחוּ מַעֲשִׂים טוֹבִים, בְּעֵת שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל, שֶׁנֶּאֱמַר (שמות לב, כו): וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, לְפִיכָךְ גִּדְּלָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיִשְׂרָאֵל כָּאֶרֶז הַזֶּה שֶׁהוּא גָּבוֹהַּ וְגָדוֹל בַּלְּבָנוֹן מִשְּׁאָר הָאִילָנוֹת, כָּךְ הֵם גְּדוֹלִים מִכָּל יִשְׂרָאֵל, שֶׁלֹא בָּחַר בְּכָל הַשְּׁבָטִים לַעֲמֹד בְּשִׁמּוּשׁוֹ אֶלָּא בְּנֵי לֵוִי בִּלְבָד, הֲדָא הוּא דִּכְתִיב (תהלים צב, יד): שְׁתוּלִים בְּבֵית ה', אָמַר רַבִּי חָנָן בֶּן פָּזִי עַד שֶׁהֵם שְׁתוּלִים הֵם בְּבֵית ה', אֵלּוּ הַתִּינוֹקוֹת שֶׁהֵם בְּבֵית הַסֵּפֶר. דָּבָר אַחֵר, שְׁתוּלִים בְּבֵית ה', שֶׁלֹא הָיוּ זָזִים מִבֵּית הַמִּדְרָשׁ לְעוֹלָם. בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ, אֵלּוּ הַשִּׁירוֹת, תֵּדַע לָךְ שֶׁהוּא כֵּן, שֶׁנֶּאֱמַר: הַקְרֵב אֶת מַטֵּה לֵוִי וגו' וְשָׁמְרוּ אֶת מִשְׁמַרְתּוֹ וגו'.",
    "en": "“The Lord spoke to Moses, saying: Bring the tribe of Levi near and stand it before Aaron the priest, and they shall serve him” (Numbers 3:5–6). “Bring the tribe of Levi near” – that is what is written: “The righteous man will blossom like a palm tree; [like a cedar in Lebanon, he will grow tall]. Planted in the House of the Lord, [they will blossom in the courtyards of our God]” (Psalms 92:13–14). “The righteous man will blossom like a palm tree” – just as this palm tree, its shade is far removed, so, the righteous, the granting of their reward is far removed from them, until the World to Come. Just as this palm tree produces juicy, nikolaos, and unripe dates, and produces thorns, so are Israel: there are Torah personalities among them, there are plain citizens among them, and there are ignoramuses among them. Just as on this palm tree there are unripe dates that do not enter the storehouse and it produces dates and they enter the storehouse, so, Israel, when they were in the wilderness, some of them entered the Land of Israel and some of them did not enter. Just as this palm tree produces dates and produces thorns, and anyone who seeks to steal dates, the thorns that are on it grip him, so are the righteous: anyone who does not protect himself from them, their bite is the bite of a snake, their sting is the sting of a scorpion, their hiss is the hiss of a serpent. And all their statements are like fiery coals. Another matter: Just as this palm tree has no waste, but rather, dates for eating, soft branches for extolment, hard branches for roofing, bast for ropes, leaves for a sieve, planks to roof the house, so are Israel: they have no waste, but rather, some of them are masters of Bible, some of them are masters of Mishna, some of them are masters of aggada, some are performers of mitzvot, some are givers of charity, and so on. Another matter: Just as this palm tree, its heart is directed upward, so, Israel, their heart is directed to their Father in Heaven, as it is stated: “My eyes are always toward the Lord, for He takes my feet from the net” (Psalms 25:15). Another matter: Just as this palm tree has desire, so, the righteous have desire. What is their desire? It is the Holy One blessed be He, as it is stated: “With my soul, I desired You at night; while my spirit is within me, I will seek You. For when Your judgments are on the earth, the inhabitants of the world learn righteousness” (Isaiah 26:9). Rabbi Tanḥuma said: There was an incident involving a certain palm tree that was standing in Ḥamtan but did not produce fruit. They pollinated it, but it did not produce fruit. The palm cultivator said to them: It sees a male palm from Jericho, and it desires it in its heart. They brought from it, and pollinated it, and it immediately began to produce fruit. So, the entire desire and the hope of the righteous is the Holy One blessed be He. Just as this palm tree does not produce fewer than three branches, so, Israel is never lacking three righteous ones in the world, like Abraham, Isaac, and Jacob; Ḥananya, Mishael, and Azarya. Likewise it says: “I said: I will ascend the date palm, I will grasp its branches; and please may your breasts be like clusters of the vine, and the fragrance of your nose like apples” (Song of Songs 7:9). Just as this palm tree has soft branches for extolment, hard branches for a sukka, even its bast is used for strengthening, and its wood for kindling, so [there are] in Israel the righteous, the upright, the pious, Torah personalities, and even their wayward are performers of acts of kindness. If so, just as this palm tree, one does not craft utensils from it, is the same true of the righteous? The verse states: “[The righteous man will blossom like a palm tree;] like a cedar in Lebanon, he will grow tall” (Psalms 92:13). Rabbi Tanḥuma said: I asked it of Rav Huna and he said: We were in Babylon, and we would craft utensils, tables, and candelabra from it. If so, just as this cedar does not produce fruit, so the righteous do not produce fruit? The verse states: “The righteous man will blossom like a palm tree.” Just as the palm tree produces fruit, so the righteous produce fruit, as it is stated: “Say of the righteous that it is good, for they will eat the fruit of their deeds” (Isaiah 3:10). Just as the palm and the cedar, anyone who climbs to their treetop and does not protect himself, he falls and dies, so, anyone who comes and confronts Israel, ultimately, he will receive his just deserts at their hand. Know that it is so, as Sarah, because she was taken by Pharaoh one night, he and his household were struck with afflictions, as it is stated: “The Lord afflicted Pharaoh…” (Genesis 12:17). Just as the palm and the cedar are greater than all the trees, so, Israel is greater than all the nations, as it is stated: “For Mordekhai was great [in the king’s palace, and his renown spread in all the provinces] (Esther 9:4); “David became steadily greater” (II Samuel 5:10). Just as this palm, if it is uprooted, it has no replacement, so are the righteous: they have no replacements when they die, as it is stated: “But wisdom, where will it be found, and where is the place of understanding?” (Job 28:12). Another matter: “The righteous man [will blossom] like a palm tree” (Psalms 92:13) is speaking of the tribe of Levi, as they were righteous and they caused good deeds to blossom when Israel crafted the calf, as it is stated: “All the sons of Levi gathered to him” (Exodus 32:26). Therefore, the Holy One blessed be He exalted them in Israel, like this cedar, which is taller and greater in Lebanon than the rest of the trees. So, they are greater than all of Israel, as from all the tribes He selected only the tribe of Levi alone, to serve Him. That is what is written: “Planted in the House of the Lord” (Psalms 92:14). Rabbi Ḥanan ben Pazi said: While they are still saplings they are in the House of the Lord; these are the children while they are in school. Another matter: “Planted in the House of the Lord” (Psalms 92:14) – they would never move from the Temple. “They will blossom in the courtyards of our God” (Psalms 92:14) – these are the services. Know that it is so, as it is stated: “Bring the tribe of Levi near.… They shall keep his commission” (Numbers 3:6–7).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Bamidbar Rabbah.3:2",
    "he": "דָּבָר אַחֵר, הַקְרֵב אֶת מַטֵּה לֵוִי וגו', הֲדָא הוּא דִכְתִיב (תהלים סה, ה): אַשְׁרֵי תִבְחַר וּתְקָרֵב, אַשְׁרֵי מִי שֶׁבְּחָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי שֶׁלֹא הִקְרִיבוֹ, וְאַשְׁרֵי אִישׁ שֶׁקֵּרְבוֹ אַף עַל פִּי שֶׁלֹא בְּחָרוֹ, וְאֵיזֶה זֶה שֶׁבְּחָרוֹ, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (נחמיה ט, ז): אַתָּה הוּא ה' הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם, אֲבָל לֹא קֵרְבוֹ אֶלָּא הוּא קֵרַב אֶת עַצְמוֹ. יַעֲקֹב, בְּחָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קלה, ד): כִּי יַעֲקֹב בָּחַר לוֹ יָהּ, וְכֵן הוּא אוֹמֵר (ישעיה מא, ח): יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ, אֲבָל לֹא קֵרְבוֹ אֶלָּא הוּא קֵרַב אֶת עַצְמוֹ, שֶׁנֶּאֱמַר (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם ישֵׁב אֹהָלִים. משֶׁה בְּחָרוֹ, שֶׁנֶּאֱמַר (תהלים קו, כג): לוּלֵי משֶׁה בְּחִירוֹ, אֲבָָל לֹא קֵרְבוֹ, אַשְׁרֵיהֶם אֵלּוּ שֶׁבְּחָרָם הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי שֶׁלֹא קֵרְבָם, בֹּא וּרְאֵה יִתְרוֹ קֵרְבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲבָל לֹא בְּחָרוֹ, רָחָב הַזּוֹנָה קֵרְבָהּ אֲבָל לֹא בְּחָרָהּ, אַשְׁרֵיהֶם אֵלּוּ שֶׁקֵּרְבָן אַף עַל פִּי שֶׁלֹא בְּחָרָן. מַטְרוֹנָה שָׁאֲלָה לְרַבִּי יוֹסֵי אָמְרָה לֵיהּ אֱלָהֲכוֹן מַאן הוּא בָּעֵי מְקָרֵב, הֵבִיא לְפָנֶיהָ כַּלְכָּלָה שֶׁל תְּאֵנִים וְהָיְתָה בּוֹרֶרֶת יָפָה וּבוֹרֶרֶת וְאוֹכֶלֶת. אָמַר לָהּ אַתְּ יָדַעְתְּ לִבְרֹר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ יוֹדֵעַ לִבְרֹר, מַאן דְּהוּא חָמֵי עוֹבָדוֹי טָבִין הוּא בָּחַר בֵּיהּ וּמְקָרֵב לֵיהּ. רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק לֹא כָּל הַקָּרוֹב קָרוֹב וְלֹא כָּל הָרָחוֹק רָחוֹק, יֵשׁ נִבְחָר וְנִדְחָה וְנִתְקָרֵב, יֵשׁ נִבְחָר וְנִדְחָה וְלֹא נִתְקָרֵב. אַהֲרֹן נִבְחַר (שמואל א ב, כח): וּבָחֹר אֹתוֹ מִכָּל שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן, וְנִדְחָה, (דברים ט, כ): וּבְאַהֲרֹן הִתְאַנַּף ה', וּכְתִיב (שמות כח, א): וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ, שָׁאוּל נִבְחַר (שמואל א י, כד): הַרְאִיתֶם אֲשֶׁר בָּחַר בּוֹ ה', וְנִדְחָה, (שמואל א טו, יא): נִחַמְתִּי כִּי הִמְלַכְתִּי אֶת שָׁאוּל וגו', וְלֹא נִתְקָרֵב, (שמואל א טז, א): וַאֲנִי מְאַסְתִּיו מִמְּלֹךְ עַל יִשְׂרָאֵל. דָּוִד נִבְחַר (תהלים עח, ע): וַיִּבְחַר בְּדָוִד עַבְדּוֹ, וְנִדְחָה, (שמואל ב טו, טז יז): וַיֵּצֵא הַמֶּלֶךְ וְכָל בֵּיתוֹ בְּרַגְלָיו וגו' וְכָל הָעָם בְּרַגְלָיו וַיַּעַמְדוּ בֵּית הַמֶּרְחָק, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר נִדּוּהוּ, אַף עַל פִּי כֵן קִבֵּל עָלָיו נִדּוּיוֹ, הֲדָא הוּא דִכְתִיב (שמואל ב טו, ל): וְדָוִד עֹלֶה בְמַעֲלֵה הַזֵּיתִים עֹלֶה וּבוֹכֶה וְרֹאשׁ לוֹ חָפוּי, וְנִתְקָרֵב. אָמַר רַבִּי יוּדָן עִירָא הַיָּאִירִי רַבּוֹ שֶׁל דָּוִד קֵרְבוֹ, הוּא שֶׁדָּוִד אוֹמֵר (תהלים קיט, עט): יָשׁוּבוּ לִי יְרֵאֶיךָ וְיֹדְעֵי עֵדֹתֶיךָ, יֹדְעוֹ כְּתִיב, עִירָא הַיָּאִירִי הָיָה רַבּוֹ וְקֵרְבוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר שִׁשָּׁה הֵם שֶׁנִּבְחֲרוּ, כְּהֻנָּה, לְוִיָה, יִשְׂרָאֵל, מַלְכוּת בֵּית דָּוִד, יְרוּשָׁלַיִם, בֵּית הַמִּקְדָּשׁ. כְּהֻנָּה מִנַּיִן, דִּכְתִיב (שמואל א ב, כח): וּבָחֹר אֹתוֹ מִכָּל שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן. לְוִיָה מִנַּיִן, שֶׁנֶּאֱמַר (דברים יח, ה): כִּי בוֹ בָּחַר ה' אֱלֹהֶיךָ. יִשְרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (דברים ז, ו): בְּךָ בָּחַר ה' אֱלֹהֶיךָ. מַלְכוּת בֵּית דָּוִד מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עח, ע): וַיִּבְחַר בְּדָוִד עַבְדּוֹ. יְרוּשָׁלַיִם מִנַּיִן, שֶׁנֶּאֱמַר (מלכים א יא, לב): הָעִיר אֲשֶׁר בָּחַרְתִּי בָהּ. בֵּית הַמִּקְדָּשׁ מִנַיִן, דִּכְתִיב (דברי הימים ב ז, טז): בָּחַרְתִּי וְהִקְדַּשְׁתִּי אֶת הַבַּיִת הַזֶּה. אָמַר דָּוִד, אַשְׁרֵי מִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּחַר בּוֹ וְאַשְׁרֵי מִי הוּא שֶׁקֵּרְבוֹ, וְאֵיזֶהוּ אַשְׁרֵי בְּכִפְלַיִם מִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּחַר בּוֹ וְקֵרְבוֹ, וְאֵיזֶה זֶה, זֶה אַהֲרֹן וְלֵוִי, אַהֲרֹן מִנַּיִן שֶׁנֶּאֱמַר: וּבָחֹר אֹתוֹ מִכָּל שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן, וּמִנַּיִן שֶׁהִקְרִיבוֹ שֶׁנֶּאֱמַר: וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ. לֵוִי, בָּחַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: כִּי בוֹ בָּחַר ה' אֱלֹהֶיךָ, וּמִנַּיִן שֶׁהִקְרִיבוֹ, שֶׁנֶּאֱמַר: הַקְרֵב אֶת מַטֵּה לֵוִי וְהַעֲמַדְתָּ, וַעֲלֵיהֶם הַכָּתוּב אוֹמֵר (תהלים סה, ה): אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ, כְּמָה דְתֵימָא (במדבר ג, ז): וְשָׁמְרוּ אֶת מִשְׁמַרְתּוֹ וְאֶת מִשְׁמֶרֶת כָּל הָעֵדָה וגו'. (תהלים סה, ה): נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ, שֶׁהָיוּ אוֹכְלִים מִן הַמַּעְשְׂרוֹת שֶׁהָיוּ מְבִיאִים לַבַּיִת, כְּמָה דְתֵימָא (במדבר יח, כא): וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה וגו'.",
    "en": "Another matter: “Bring the tribe of Levi near…” (Numbers 3:6) – that is what is written: “Happy is one You choose and bring near” (Psalms 65:5). Happy is the man whom the Holy One blessed be He has chosen even if He did not bring him near, and happy is the man whom the Holy One blessed be He brought near, even if He did not choose him. Who is the one whom He chose? It is Abraham, as it is stated: “You are the Lord God, who chose Abram” (Nehemiah 9:7); but you did not bring him near, but rather, he brought himself near. Jacob, the Holy One blessed be He chose him, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4), and likewise it says: “Jacob whom I have chosen” (Isaiah 41:8); but you did not bring him near, but rather, he brought himself near, as it is stated: “Jacob was a wholesome man who resided in tents.” (Genesis 25:27). Moses, He chose him, as it is stated: “Were it not for Moses, His chosen” (Psalms 106:23), but He did not bring him near. Happy are those whom the Holy One blessed be He chose even though He did not bring them near. Come and see Yitro; the Holy One blessed be He brought him near but did not choose him. Raḥav the prostitute, He brought her near but did not choose her. Happy are those whom He brought near even though He did not choose them. A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near. Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near. Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1). Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24). He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1). David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17). Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79). It is written: Who know him [yodo]; Ira the Ya’irite was his teacher and brought him near. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple. Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5). Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70). Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16). David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that? It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near? It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1). Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.” In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:1",
    "he": "אֵלֶּה הַדְּבָרִים (דברים א, א), הֲלָכָה אָדָם מִיִּשְׂרָאֵל מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לִכְתֹּב סֵפֶר תּוֹרָה בְּכָל לָשׁוֹן וכו', כָּךְ שָׁנוּ חֲכָמִים אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִים בְּכָל לָשׁוֹן. רַבָּן גַּמְלִיאֵל אוֹמֵר אַף הַסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית. וּמַה טַּעְמוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁאוֹמֵר מֻתָּר לִכְתֹּב סֵפֶר תּוֹרָה יְוָנִית, כָּךְ לָמְדוּ רַבּוֹתֵינוּ, אָמַר בַּר קַפָּרָא דִּכְתִיב (בראשית ט, כז): יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי שֵׁם, שֶׁיִּהְיוּ דְּבָרָיו שֶׁל שֵׁם נֶאֱמָרִין בִּלְשׁוֹנוֹתָיו שֶׁל יֶפֶת, לְכָךְ הִתִּירוּ שֶׁיִּכָּתְבוּ בְּלָשׁוֹן יְוָנִית. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא רְאֵה לְשׁוֹנָהּ שֶׁל תּוֹרָה מַה חֲבִיבָה שֶׁמְרַפֵּא אֶת הַלָּשׁוֹן, מִנַּיִן, שֶׁכֵּן כְּתִיב (משלי טו, ד): מַרְפֵּא לָשׁוֹן עֵץ חַיִּים, וְאֵין עֵץ חַיִּים אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. וּלְשׁוֹנָהּ שֶׁל תּוֹרָה מַתִּיר אֶת הַלָּשׁוֹן, תֵּדַע לְךָ לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה מִגַּן עֵדֶן אִילָנוֹת מְשֻׁבָּחִים, וּמָה הוּא שִׁבְחָן, שֶׁהֵן מְרַפְּאִין אֶת הַלָּשׁוֹן, שֶׁנֶּאֱמַר (יחזקאל מז, יב): וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה וגו'. מִנַּיִן שֶׁהִיא רְפוּאָה שֶׁל לָשׁוֹן, שֶׁנֶּאֱמַר (יחזקאל מז, יב): וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה. רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חַד אָמַר לִתְרַפְיוֹן, וְחַד אָמַר כָּל שֶׁהוּא אִלֵּם וְלוֹעֵט הֵימֶנּוּ לְשׁוֹנוֹ מִתְרַפֵּא וּמְצַחְצְחָה מִיָּד בְּדִבְרֵי תוֹרָה, שֶׁכָּךְ כְּתִיב: מִזֶּה וּמִזֶּה, וְאֵין מִזֶּה וּמִזֶּה אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (שמות לב, טו): מִזֶּה וּמִזֶּה הֵם כְּתֻבִים. רַבִּי לֵוִי אָמַר מַה לָּנוּ לִלְמֹד מִמָּקוֹם אַחֵר נִלְמַד מִמְּקוֹמוֹ, הֲרֵי משֶׁה עַד שֶׁלֹא זָכָה לַתּוֹרָה כְּתִיב בּוֹ (שמות ד, י): לֹא אִישׁ דְּבָרִים אָנֹכִי, כֵּיוָן שֶׁזָּכָה לַתּוֹרָה נִתְרַפֵּא לְשׁוֹנוֹ וְהִתְחִיל לְדַבֵּר דְּבָרִים, מִנַיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן, אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר משֶׁה.",
    "en": "“These are the words that Moses spoke to all Israel beyond the Jordan; in the wilderness, in the Arava, opposite the Red Sea, between Paran and Tofel, and Laban, and Hatzerot, and Di Zahav” (Deuteronomy 1:1). “These are the words” – halakha: Is it permissible for a person of Israel to write a Torah scroll in any language? This is what the sages taught: The difference between Torah scrolls and phylacteries and mezuzot is only that Torah scrolls may be written in any language. Rabban Gamliel says: Even Torah scrolls, the Sages permitted to be written only in Greek. What is the source for Rabban Gamliel who says that it is permitted to write a Torah scroll in Greek? This is what our Rabbis learned: Bar Kappara said: It is written: “May God expand Yefet, and may he dwell in the tents of Shem” (Genesis 9:27) – let the words of Shem be stated in the language of Yefet. That is why they permitted them to write it in Greek. The Holy One blessed be He said: ‘See the language of the Torah, how dear it is, that it cures the tongue.’ From where is it derived? As it is written: “A healing tongue is a tree of life” (Proverbs 15:4), and a tree of life is nothing but Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). The language of the Torah unencumbers the tongue. Know that in the future, the Holy One blessed be He will take up excellent trees from the Garden of Eden. What is their excellence? It is that they cure the tongue, as it is stated: “Along the stream, upon its bank, on this side and on that side, [will grow every food tree]” (Ezekiel 47:12). From where is it derived that it is a cure for the tongue? As it is stated: “Its fruit will be for food and its leaf for healing” (Ezekiel 47:12). Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, one said: ‘It is a medicine,’ and one said: ‘Anyone who is mute and tastes of it, his tongue will be cured and it will immediately articulate matters of Torah,’ as so it is written: “on this side and on that side,” and [the phrase] “on this side and on that side” is [a reference to] nothing other than Torah, as it is stated: “[Tablets that were inscribed on both sides,] from this side and from that side they were inscribed” (Exodus 32:15). Rabbi Levi said: Why should we learn from elsewhere? Let us learn from its own place, as Moses, before he was privileged to receive the Torah, it is written in his regard: “I am not a man of words” (Exodus 4:10). When he was privileged to receive the Torah, his tongue was cured and he began speaking words. From where is it derived? From what we read in this context: “These are the words that Moses spoke.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:2",
    "he": "דָּבָר אַחֵר, אֵלֶּה הַדְּבָרִים, זֶה שֶׁאָמַר הַכָּתוּב (משלי כח, כג): מוֹכִיחַ אָדָם אַחֲרַי חֵן יִמְצָא מִמַּחֲלִיק לָשׁוֹן, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר: מוֹכִיחַ זֶה משֶׁה, אָדָם אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, מַהוּ אַחֲרַי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבִיל לַהֲבִיאָן אַחֲרַי. חֵן יִמְצָא זֶה משֶׁה, דִּכְתִיב (שמות לג, יב): וְגַם מָצָאתָ חֵן בְּעֵינָי. מִמַּחֲלִיק לָשׁוֹן, זֶה בִּלְעָם, שֶׁהֶחֱלִיק בִּנְבוּאוֹתָיו וְגָבַהּ לִבָּם וְנָפְלוּ בַּשִּׁטִּים. דָּבָר אַחֵר, מוֹכִיחַ אָדָם אַחֲרַי, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, מַהוּ אַחֲרַי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל משֶׁה הוֹכִיחַנִי אַחַר יִשְׂרָאֵל וְהוֹכִיחַ לְיִשְׂרָאֵל אַחֲרַי, לְיִשְׂרָאֵל אָמַר (שמות לב, ל): אַתֶּם חֲטָאתֶם, לְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר (שמות לב, יא): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. מַהוּ לָמָּה, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַלּוֹת שׂוֹנְאֵיהֶן שֶׁל יִשְׂרָאֵל, אָמַר לוֹ משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם הָעֵגֶל הַזֶּה טוֹב הוּא לְסַיֵּיעַ לְךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַה מְּסַיֵּיעַ לִי, אָמַר לוֹ משֶׁה אִם אַתָּה מוֹרִיד גְּשָׁמִים הוּא מַפְרִיחַ טְלָלִים, אַתָּה מוֹצִיא אֶת הָרוּחוֹת וְהוּא אֶת הַבְּרָקִים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַף אַתָּה טוֹעֶה בָּעֵגֶל, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֶלָּא לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. וּלְיִשְׂרָאֵל הוּא אוֹמֵר: אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁכָּעַס עַל אִשְׁתּוֹ טְרָפָהּ וְהוֹצִיאָהּ מִבֵּיתוֹ, שָׁמְעוּ בּוֹ הַשּׁוֹשְׁבִינִין הָלְכוּ אֵצֶל הַמֶּלֶךְ וְאָמְרוּ לוֹ הָא מָרִי כָּךְ אָדָם עוֹשֶׂה לְאִשְׁתּוֹ, מֶה עָשְׂתָה לְךָ. וְהָלְכוּ אֶצְלָהּ וְאָמְרוּ לָהּ עַד אֵימַת אַתְּ מַכְעֶסֶת אוֹתוֹ, קַדְמוּתֵךָ הוּא תִּנְיָנוּתֵךְ הוּא. אַף משֶׁה כְּשֶׁהָלַךְ אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ: לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, לֹא בָנֶיךָ הֵם. וּכְשֶׁהָלַךְ אֵצֶל יִשְׂרָאֵל אָמַר לָהֶן עַד אֵימַת אַתֶּם מַכְעִיסִים אוֹתוֹ, קַדְמוּתְכוֹן הוּא תִּנְיָנוּתְכוֹן הוּא. וְכֵן הוּא אוֹמֵר (דברים א, א): בַּמִּדְבָּר בָּעֲרָבָה מוֹל סוּף.",
    "en": "Another matter: “These are the words” – this is what the verse said: “One who rebukes a man will later find more favor than one with a slippery tongue” (Proverbs 28:23). Rabbi Pinḥas said in the name of Rabbi Ḥama bar Ḥanina: “One who rebukes” – this is Moses. “A man” – this is Israel, as it is stated: “You are My flock, flock of My pasture, you are man” (Ezekiel 34:31). What is “later [aḥarai]”? The Holy One blessed be He said: ‘In order to bring them after Me [aḥarai].’ “Will…find…favor” – this is Moses, as it is written: “And you also found favor in My eyes” (Exodus 33:12). “Than one with a slippery tongue” – this is Bilam, who was slippery-tongued in his prophecies, and they [the Israelites] became haughty and stumbled in Shitim. Another matter, “one who rebukes a man will later [aḥarai]” – Rabbi Yehuda ben Rabbi Simon said: What is aḥarai? The Holy One blessed be He said: ‘Moses, as it were, rebuked Me to follow Israel, and rebuked Israel to follow Me [aḥarai].’ To Israel, he said: “You have sinned” (Exodus 32:30). To the Holy One blessed be He, he said: “Why should Your wrath be enflamed against Your people?” (Exodus 32:11). What is “why”? Rabbi Yitzḥak said: When Israel crafted the calf, the Holy One blessed be He sought to eradicate Israel’s enemies. Moses said to Him: ‘Master of the universe, this calf is useful to assist You.’ The Holy One blessed be He said to him: ‘In what way can it assist Me?’ Moses said to Him: ‘If You cause the rain to fall, it can cause the dew to rise; You can produce the winds, and it, the lightning.’ The Holy One blessed be He said to him: ‘Are you, too, straying after the calf?’ Moses said before Him: ‘Then, “why should Your wrath be enflamed against Your people?”’ To Israel he said: “You have sinned a great sin” (Exodus 32:30). Rabbi Yehuda ben Rabbi Simon said: To what is this matter comparable? To a king who became angry at his wife. He struck her and expelled her from his house. The groomsmen heard about this. They went to the king and said to him: ‘Oh, my lord, is this what a man does to his wife? What did she do to you?’ They went to her and said to her: ‘Until when will you anger him? Is it your first time? Is it your second time?’ Moses, too, when he went to the Holy One blessed be He, he said to Him: ‘“Why should your wrath be enflamed against your people,” are they not Your children?’ When he went to Israel, he said to them: ‘Until when will you anger Him? Is it your first time? Is it your second time?’ Likewise it says: “In the wilderness, in the Arava, opposite the Red Sea.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:3",
    "he": "דָּבָר אַחֵר, אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר משֶׁה, זֶה שֶׁאָמַר הַכָּתוּב (תהלים נ, כא): אֵלֶּה עָשִׂיתָ וְהֶחֱרַשְׁתִּי דִּמִּיתָ הֱיוֹת אֶהְיֶה כָמוֹךָ וגו', מַהוּ אֵלֶּה עָשִׂיתָ וְהֶחֱרַשְׁתִּי, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, עֲשִׂיתֶם בַּמִּדְבָּר וְהֶחֱרַשְׁתִּי לָכֶם, לָמָּה, שֶׁהָיָה משֶׁה מְפַיֵּס עָלַי וְאוֹמֵר לִי (במדבר יד, יט): סְלַח נָא, וְשָׁמַעְתִּי לוֹ. דִּמִּיתָ הֱיוֹת אֶהְיֶה כָמוֹךָ, דִּמִּיתֶם אֶת הַצּוּרָה לְיוֹצְרָהּ, וְאֶת הַנְּטִיעָה לְמִי שֶׁנְּטָעָהּ, (תהלים נ, כא): אוֹכִיחֲךָ וְאֶעֶרְכָה לְעֵינֶיךָ, תְּרֵין אָמוֹרָאִין, חַד אָמַר אֲעוֹרֵר כֹּל לְעֵינֶיךָ. וְחַד אָמַר אַסְדִּיר כֹּל לְעֵינֶיךָ. אָמַר לָהֶם משֶׁה אֵינִי מוֹכִיחַ אֶתְכֶם עַל מַה שֶּׁאַתֶּם עֲתִידִים לַעֲשׂוֹת אֶלָּא עַל מַה שֶּׁעֲשִׂיתֶם לְשֶׁעָבַר (דברים א, א): בַּמִּדְבָּר בָּעֲרָבָה מוֹל סוּף.",
    "en": "Another matter: “These are the words that Moses spoke” – this is what the verse said: “You have done these, and I was silent. Did you think I was like you…?” (Psalms 50:21). What is “You have done these [eleh] and I was silent”? Rabbi Shmuel bar Naḥman said: [God said:] ‘You performed [the sin of stating:] “This is [eleh] your god, Israel” (Exodus 32:4) in the wilderness and I was silent to you. Why? It is because Moses was appeasing Me and saying to Me: “Please forgive […this people]” (Numbers 14:19), and I listened to him.’ “Did you think I was like you” – you likened a form to its Creator, and the plant to the One who planted it. “[Did you think I was like you,] that I would reprove you and set it [ve’e’erkha] before your eyes?” (Psalms 50:21). Two amora’im, one said: I will arouse [a’orer] it all before you, and one said: I will arrange it all before you. Moses said to them: ‘I am not rebuking you regarding what you are destined to perform, but rather, regarding what you performed in the past – “in the wilderness, in the Arava, opposite the Red Sea.”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:4",
    "he": "דָּבָר אַחֵר אֵלֶּה הַדְּבָרִים. אָמַר רַבִּי אֲחָא בְּרַבִּי חֲנִינָא רְאוּיוֹת הָיוּ הַתּוֹכָחוֹת לוֹמַר מִפִּי בִּלְעָם, וְהַבְּרָכוֹת מִפִּי משֶׁה, אֶלָּא אִלּוּ הוֹכִיחָם בִּלְעָם, הָיוּ יִשְׂרָאֵל אוֹמְרִים שׂוֹנֵא מוֹכִיחֵנוּ, וְאִלּוּ בֵּרְכָם משֶׁה, הָיוּ אֻמּוֹת הָעוֹלָם אוֹמְרִים אוֹהֲבָן בֵּרְכָן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹכִיחָן משֶׁה שֶׁאוֹהֲבָן, וִיבָרְכָן בִּלְעָם שֶׁשֹּׂוֹנְאָם, כְּדֵי שֶׁיִּתְבָּרְרוּ הַבְּרָכוֹת וְהַתּוֹכָחוֹת בְּיַד יִשְׂרָאֵל.",
    "en": "Another matter: “These are the words” – Rabbi Aḥa ben Rabbi Ḥanina said: The rebukes should have been said from the mouth of Bilam, and the blessings from the mouth of Moses; however, had Bilam rebuked them, Israel would have said: ‘An enemy is rebuking us.’ Had Moses blessed them, the nations of the world would have said: ‘The one who loves them is blessing them.’ The Holy One blessed be He said: ‘Let Moses, who loves them, rebuke them, and Bilam, who hates them, bless them, so that it will be unquestionable that the blessings and the rebukes are deserved by Israel.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:5",
    "he": "דָּבָר אַחֵר, אִלּוּ אַחֵר הוֹכִיחָן הָיוּ אוֹמְרִים זֶה מוֹכִיחֵנוּ משֶׁה שֶׁכָּתוּב בּוֹ (במדבר טז, טו): לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי, לָזֶה נָאֶה לְהוֹכִיחַ אֶת יִשְׂרָאֵל. דָּבָר אַחֵר, אִלּוּ אַחֵר אוֹמֵר (שמות יח, יא): עַתָּה יָדַעְתִּי כִּי גָדוֹל ה' וגו', הָיוּ אוֹמְרִים זֶה אוֹמֵר עַתָּה יָדַעְתִּי, אֶלָּא יִתְרוֹ שֶׁהָיָה יוֹדֵעַ, שֶׁחִזֵּר עַל כָּל בָּתֵּי עֲבוֹדַת כּוֹכָבִים שֶׁבָּעוֹלָם וְלֹא מָצָא בָהֶם מַמָּשׁ וְאַחַר כָּךְ בָּא וְנִתְגַּיֵּר, לָזֶה נָאֶה לוֹמַר עַתָּה יָדַעְתִּי. דָּבָר אַחֵר, אִלּוּ אַחֵר אוֹמֵר (קהלת א, ב): הֲבֵל הֲבָלִים, הָיוּ אוֹמְרִים זֶה אֵין לוֹ פְּרוּטָה לֶאֱכֹל וְהוּא אוֹמֵר הֲבֵל הֲבָלִים, אֶלָּא שְׁלֹמֹה שֶׁכָּתוּב בּוֹ (מלכים א י, כז): וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּיְרוּשָׁלָיִם כַּאֲבָנִים, לָזֶה נָאֶה לוֹמַר הֲבֵל הֲבָלִים. דָּבָר אַחֵר, אִלּוּ אַחֵר אוֹמֵר (קהלת ג, יא): אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ, הָיוּ אוֹמְרִים זֶה לֹא אָכַל מְאוּמָה מִיָּמָיו וְהוּא אוֹמֵר אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ, אֶלָּא שְׁלֹמֹה שֶׁכָּתוּב בּוֹ (מלכים א ה, ז): וְכִלְכְּלוּ הַנִּצָבִים הָאֵלֶּה וגו' וְלֹא יְעַדְּרוּ דָּבָר, מַאי וְלֹא יְעַדְּרוּ דָּבָר, אָמַר רַבִּי חָמָא בְּר' חֲנִינָא שֶׁהָיוּ מְבִיאִין לוֹ תְּרָדִין בִּימוֹת הַחַמָּה וְקִשּׁוּאִין בִּימוֹת הַגְּשָׁמִים, לָזֶה נָאֶה לוֹמַר אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ. דָּבָר אַחֵר, אִלּוּ אַחֵר אוֹמֵר (דניאל ד, לב): וְכָל דָּיְרֵי אַרְעָא כְּלָה חֲשִׁיבִין, הָיוּ אוֹמְרִים זֶה לֹא שָׁלַט עַל שְׁנֵי זְבוּבִין מִיָּמָיו וְהוּא אוֹמֵר וְכָל דָּיְרֵי אַרְעָא כְּלָה חֲשִׁיבִין, אֶלָּא נְבוּכַדְנֶצַּר שֶׁכָּתוּב בּוֹ (דניאל ב, לח): וּבְכָל דִּי דָאְרִין בְּנֵי אֲנָשָׁא חֵיוַת בְּרָא וְעוֹף שְׁמַיָא יְהַב בִּידָךְ וְהַשְׁלְטָךְ בְּכָלְּהוֹן, לָזֶה נָאֶה לוֹמַר וְכָל דָּיְרֵי אַרְעָא כְּלָה חֲשִׁיבִין. דָּבָר אַחֵר, אִלּוּ אַחֵר אוֹמֵר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ, הָיוּ אוֹמְרִים זֶה אֵינוֹ יוֹדֵעַ טִיבָהּ שֶׁל מִדַּת הַדִּין, וְהוּא אוֹמֵר הַצּוּר תָּמִים פָּעֳלוֹ, אֶלָּא משֶׁה שֶׁכָּתוּב בּוֹ (תהלים קג, ז): יוֹדִיעַ דְּרָכָיו לְמשֶׁה, לָזֶה נָאֶה לוֹמַר הַצּוּר תָּמִים פָּעֳלוֹ.",
    "en": "Another matter, had another rebuked them, they would have said: ‘This is the one rebuking us?’ Moses, in whose regard it is written: “I did not take even a single donkey from them” (Numbers 16:15), that is the one appropriate to rebuke Israel. Another matter, if another would have said: “[Yitro said…] Now I know that the Lord is greater [than all the gods]” (Exodus 18:10–11), they would have said: ‘This is the one saying “now I know”?’ But Yitro, who knew, who circulated among all the houses of idol worship in the world and did not find any substance in them, and then came to convert, that is the one for whom it was appropriate to say: “Now I know.” Another matter, if another would have said: “Vanity of vanities, [all is vanity]” (Ecclesiastes 1:2), they would say: ‘This one does not have a peruta [to buy food] to eat, and he says “vanity of vanities”?’ But Solomon, in whose regard it is written: “The king caused silver to be in Jerusalem like stones” (I Kings 10:27), that is the one for whom it was appropriate to say: “Vanity of vanities.” Another matter, if another would have said: “He made everything beautiful in its time” (Ecclesiastes 3:11), they would say: ‘This one did not eat anything in all his days, and he says: “He made everything beautiful in its time”?’ But in regard of Solomon, it is written: “These officials provisioned King Solomon…they did not leave anything lacking” (I Kings 5:7); what is “they did not leave anything lacking”? Rabbi Ḥama ben Rabbi Ḥanina said: They would bring him beets in the summer and cucumbers in the rainy season; that is the one for whom it was appropriate to say: “He made everything beautiful in its time.” Another matter, if another would have said: “All the inhabitants of the earth are considered as nothing” (Daniel 4:32), they would say: ‘This one never ruled over two flies in all his days, and he says: “All the inhabitants of the earth are considered as nothing”?’ But Nebuchadnezzar, in whose regard it is written: “And everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and set your rule over all of them” (Daniel 2:38), that is the one for whom it was appropriate to say: “All the inhabitants of the earth are considered as nothing.” Another matter, if another would have said: “The Rock, His actions are perfect” (Deuteronomy 32:4), they would say: ‘This one does not know the about the essence of the attribute of justice, and he says: “The Rock, His actions are perfect”?’ But Moses, in whose regard it is written: “He informed Moses of His ways” (Psalms 103:7), that is the one for whom it was appropriate to say: “The Rock, His actions are perfect.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:6",
    "he": "דָּבָר אַחֵר, אֵלֶּה הַדְּבָרִים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כִּדְּבוֹרִים הָיוּ בָּנַי מִתְנַהֲגִים בָּעוֹלָם עַל יְדֵי צַדִּיקִים וְעַל יְדֵי נְבִיאִים. דָּבָר אַחֵר, אֵלֶּה הַדְּבָרִים, מָה הַדְּבוֹרָה הַזּוֹ דִּבְשָׁהּ מָתוֹק וְעֻקְּצָהּ מָר, כָּךְ הֵן דִּבְרֵי תוֹרָה, כָּל מִי שֶׁעוֹבֵר עֲלֵיהֶן נוֹטֵל אִפּוֹפָּסִין, שֶׁנֶּאֱמַר (ויקרא כ, י): מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת, (שמות לא, יד): מְחַלְלֶיהָ מוֹת יוּמָת. וְכָל מִי שֶׁמְקַיֵּם אוֹתָהּ זוֹכֶה לְחַיִּים, שֶׁנֶּאֱמַר (שמות כ, יב): לְמַעַן יַאֲרִכוּן יָמֶיךָ. דָּבָר אַחֵר, אֵלֶּה הַדְּבָרִים, מָה הַדְּבוֹרָה הַזּוֹ דֻּבְשָׁהּ לְבַעְלָהּ וְעֻקְּצָהּ לַאֲחֵרִים, כָּךְ הֵן דִּבְרֵי תוֹרָה, סַם חַיִּים לְיִשְׂרָאֵל, וְסַם הַמָּוֶת לְעוֹבְדֵי כּוֹכָבִים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי, מָה הַדְּבוֹרָה הַזֹּאת כָּל מַה שֶּׁהִיא מְסַגֶּלֶת, מְסַגֶּלֶת לִבְעָלֶיהָ, כָּךְ כָּל מַה שֶּׁיִשְׂרָאֵל מְסַגְּלִין מִצְווֹת וּמַעֲשִׂים טוֹבִים, הֵם מְסַגְּלִים לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם.",
    "en": "Another matter: “These are the words [hadevarim]” – Rabbi Shmuel bar Naḥman said: The Holy One blessed be He said: ‘My children were led in the world like bees [kadevorim] by the righteous and by prophets.’ Another matter: “these are the words [hadevarim]” – just as the bee [hadevora], its honey is sweet and its sting is bitter, so are matters of Torah. Anyone who violates them receives a punishment, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10); “its desecrators shall be put to death” (Exodus 31:14). But anyone who fulfills them merits life, as it is stated: “So that your days will be extended” (Exodus 20:12). Another matter, “these are the words [hadevarim]” – just as the bee [hadevora], its honey goes to its owner and its sting to others, so are matters of Torah. They are an elixir of life for Israel and a lethal drug for the idolaters. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi: Just as the bee, everything that it amasses, it amasses for its owner, so, too, all the mitzvot and good deeds that Israel amass, they amass for their Father in Heaven.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:7",
    "he": "דָּבָר אַחֵר, אֵלֶּה הַדְּבָרִים, אָמַר רַבִּי תַּנְחוּמָא, לְמָה הַדָּבָר דּוֹמֶה לְאָדָם שֶׁהָיָה מוֹכֵר אַרְגָּמָן וְהָיָה מַכְרִיז הֲרֵי אַרְגָּמָן, הֵצִיץ הַמֶּלֶךְ וְשָׁמַע אֶת קוֹלוֹ, קָרָא אוֹתוֹ וְאָמַר לוֹ, מָה אַתָּה מוֹכֵר, אָמַר לוֹ לֹא כְלוּם, אָמַר לוֹ אֲנִי שָׁמַעְתִּי אֶת קוֹלְךָ שֶׁהָיִיתָ אוֹמֵר הֲרֵי אַרְגָּמָן, וְאַתָּה אוֹמֵר לֹא כְלוּם, אָמַר לוֹ מָרִי אֱמֶת אַרְגָּמָן הוּא, אֶלָּא אֶצְלְךָ אֵינוֹ כְּלוּם. כָּךְ משֶׁה, לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבָּרָא אֶת הַפֶּה וְאֶת הַדִּבּוּר, אָמַר (שמות ד, י): לֹא אִישׁ דְּבָרִים אָנֹכִי, אֲבָל אֵצֶל יִשְׂרָאֵל כְּתִיב בּוֹ, אֵלֶּה הַדְּבָרִים.",
    "en": "Another matter: “These are the words” – Rabbi Tanḥuma said: To what is the matter comparable? It is to a person who was selling purple wool and was proclaiming: ‘Here is purple wool.’ The king peered and heard his voice. He called him and said to him: ‘What are you selling?’ He said to him: ‘Nothing.’ He said to him: ‘I heard your voice, you were saying: Here is purple wool, and you say: Nothing?’ He said to him: ‘My master, truth is that it is purple wool, but for you it is nothing.’ So, Moses, before the Holy One blessed be He, who created the mouth and speech, he said: “I am not a man of words” (Exodus 4:10). But with Israel, it is written in his regard: “These are the words.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:8",
    "he": "דָּבָר אַחֵר, אָמַר רַבִּי סִימוֹן כֵּיוָן שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה שֶׁיִּשְׁנֶה הַתּוֹרָה, לֹא הָיָה מְבַקֵּשׁ לְהוֹכִיחָן עַל מַה שֶּׁעָשׂוּ, אָמַר רַבִּי סִימוֹן לְמָה הַדָּבָר דּוֹמֶה לְתַלְמִיד שֶׁהָיָה מְהַלֵּךְ עִם רַבּוֹ וְרָאָה גַּחֶלֶת מֻשְׁלֶכֶת, סָבוּר שֶׁהִיא אֶבֶן טוֹבָה, נָטַל אוֹתָהּ וְנִכְוָה, לְאַחַר יָמִים הָיָה מְהַלֵּךְ עִם רַבּוֹ וְרָאָה אֶבֶן טוֹבָה, הָיָה סָבוּר בָּהּ שֶׁהִיא גַחֶלֶת, וְהָיָה מִתְיָרֵא לִגַּע בָּהּ, אָמַר לוֹ רַבּוֹ טֹל אוֹתָהּ אֶבֶן טוֹבָה הִיא. כָּךְ אָמַר משֶׁה בִּשְׁבִיל שֶׁאָמַרְתִּי לָהֶן (במדבר כ, י): שִׁמְעוּ נָא הַמֹּרִים, נָטַלְתִּי שֶׁלִּי מִתַּחַת יְדֵיהֶן, וְעַכְשָׁו אֲנִי בָּא לְהוֹכִיחָן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה אַל תִּתְיָרֵא.",
    "en": "Another matter: Rabbi Simon said: When the Holy One blessed be He said to Moses that he should review the Torah, he did not seek to rebuke them for what they had done. Rabbi Simon said: To what is the matter comparable? To a disciple who was walking with his teacher and saw a glowing ember. He thought it was a gem. He took it and was burned. Days later, he was walking with his teacher and he saw a gem. He believed it was a glowing ember and he was afraid to touch it. His teacher said to him: ‘Take it, it is a gem.’ So, Moses said: ‘Because I said to them: “Hear, now, defiant ones” (Numbers 20:10), I received my punishment because of them; will I now come to rebuke them?’ The Holy One blessed be He said to Moses: ‘Fear not.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:9",
    "he": "דָּבָר אַחֵר, אֵלֶּה הַדְּבָרִים, רַבָּנִין אָמְרִין, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הוֹאִיל וְקִבְּלוּ עֲלֵיהֶן תּוֹכְחוֹתֶיךָ צָרִיךְ אַתָּה לְבָרְכָן, מִיָּד חָזַר וּבֵרְכָן, מִנַּיִן, שֶׁנֶּאֱמַר (דברים א, י): ה' אֱלֹהֵיכֶם הִרְבָּה וגו', וּמִנַּיִן שֶׁכָּל הַמְקַבֵּל תּוֹכָחָה זוֹכֶה לִבְרָכָה, שֶׁכֵּן שְׁלֹמֹה מְפָרֵשׁ (משלי כד, כה): וְלַמּוֹכִיחִים יִנְעָם וַעֲלֵיהֶם תָּבוֹא בִרְכַּת טוֹב. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּעוֹלָם הַזֶּה הֱיִיתֶם מִתְבָּרְכִין עַל יְדֵי אֲחֵרִים, לֶעָתִיד לָבוֹא אֲנִי אֲבָרֵךְ אֶתְכֶם, שֶׁנֶּאֱמַר (תהלים סז, ב): אֱלֹהִים יְחָנֵנוּ וִיבָרְכֵנוּ וגו'.",
    "en": "“The Lord your God has multiplied you, and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). Another matter: “These are the words” – the Rabbis say: The Holy One blessed be He said to Moses: ‘Since they accepted your rebukes, you must bless them.’ He then immediately blessed them. From where is it derived? As it is stated: “The Lord your God has multiplied [you]….” From where is it derived that anyone who accepts rebuke merits a blessing? It is from what Solomon articulates: “For those who rebuke it will be pleasant, and a blessing of goodness will come upon them” (Proverbs 24:25). The Holy One blessed be He said to Israel: ‘In this world, you were blessed by others. In the future, I will bless you,’ as it is stated: “May God be gracious to us and bless us…” (Psalms 67:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:10",
    "he": "ה' אֱלֹהֵי אֲבוֹתֵיכֶם (דברים א, יא): הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁנִּתְמַנָּה חָכָם אוֹ דַיָן עַל הַצִּבּוּר, מַהוּ שֶׁיְהֵא מוּתָּר לוֹ לָדוֹן לְעַצְמוֹ. כָּךְ שָׁנוּ רַבּוֹתֵינוּ אַל תְּהִי דָן יְחִידִי, שֶׁאֵין דָן יְחִידִי אֶלָּא אֶחָד, שֶׁנֶּאֱמַר (איוב כג, יג): וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנוּ. וּמַהוּ וְהוּא בְאֶחָד, אָמַר רֵישׁ לָקִישׁ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּן וְחוֹתֵם לְעַצְמוֹ. אָמַר רַבִּי רְאוּבֵן וּמַהוּ חֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֱמֶת, וְלָמָּה אֱמֶת, אֱמֶת יֵשׁ בּוֹ שָׁלשׁ אוֹתִיּוֹת, אָלֶ''ף רִאשׁוֹן שֶׁל אוֹתִיּוֹת, מֶ''ם אֶמְצָעִית, תי''ו סוֹפָן, לוֹמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים. רַבָּנִין אָמְרֵי בּוֹא וּרְאֵה בְּשָׁעָה שֶׁנִּתְמַנָּה משֶׁה עַל יִשְׂרָאֵל, אָמַר לָהֶן אֵינִי יָכוֹל לִשָֹּׂא אֶת מַשָֹּׂאֲכֶם לְעַצְמִי אֶלָּא מַנּוּ לָכֶם דַּיָּנִים שֶׁיִּהְיוּ דָנִין אֶתְכֶם, שֶׁנֶּאֱמַר (דברים א, יג): הָבוּ לָכֶם אֲנָשִׁים. אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא, צְרִיכִין הַדַּיָּנִין שֶׁיְהֵא בָּהֶן שֶׁבַע מִדּוֹת, וְאֵלּוּ הֵן (דברים א, יג): חֲכָמִים וּנְבֹנִים, וִידֻעִים, וְאַרְבַּע כְּמוֹ שֶׁכָּתַב לְהַלָּן (שמות יח, כא): וְאַתָּה תֶחֱזֶה מִכָּל הָעָם וגו', הֲרֵי שֶׁבַע. וְלָמָּה לֹא נִכְתְּבוּ שֶׁבַע כְּאֶחָת, שֶׁאִם לֹא נִמְצְאוּ מִשֶּׁבַע מֵבִיא מֵאַרְבַּע, וְאִם לֹא נִמְצְאוּ מֵאַרְבַּע מֵבִיא מִשָּׁלשׁ, וְאִם לֹא נִמְצְאוּ מִשָּׁלשׁ מֵבִיא מֵאֶחָד, שֶׁכָּךְ כְּתִיב (משלי לא, י): אֵשֶׁת חַיִל מִי יִמְצָא. (דברים א, יג): וַאֲשִׂימֵם בְּרָאשֵׁיכֶם, וַאֲשִׂמֵם כְּתִיב. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לָהֶן משֶׁה אִם אִי אַתֶּם נִשְׁמָעִים לָהֶם, אַשְׁמָה תָּלוּי בְּרָאשֵׁיכֶם. לְמָה הַדָּבָר דּוֹמֶה לַנָּחָשׁ הַזֶּה שֶׁאָמַר הַזָּנָב לָרֹאשׁ עַד מָתַי אַתָּה מִתְהַלֵּךְ תְּחִלָּה, אֲנִי אֵלֵךְ תְּחִלָּה, אָמַר לוֹ לֵךְ, הָלַךְ וּמָצָא גוּמָא שֶׁל מַיִם וְהִשְׁלִיכוֹ לְתוֹכָהּ, מָצָא אֵשׁ וְהִשְׁלִיכוֹ לְתוֹכוֹ, מָצָא קוֹצִים וְהִשְׁלִיכוֹ לְתוֹכָן, מִי גָרַם לוֹ עַל שֶׁהָלַךְ הָרֹאשׁ אַחַר הַזָּנָב. כָּךְ כְּשֶׁהַקְּטַנִּים נִשְׁמָעִים לַגְּדוֹלִים הֵם גּוֹזְרִים לִפְנֵי הַמָּקוֹם וְהוּא עוֹשֶׂה, וּבְשָׁעָה שֶׁהַגְּדוֹלִים מְהַלְּכִין אַחַר הַקְּטַנִּים נוֹפְלִים לְאַחַר פְּנֵיהֶם. דָּבָר אַחֵר, אָמַר רַבִּי הוֹשַׁעְיָא לְמָה הַדָּבָר דּוֹמֶה לְכַלָּה שֶׁהָיְתָה עוֹמֶדֶת בְּתוֹךְ חֻפָּתָהּ וְנִתְפַּחֲמוּ יָדֶיהָ, אִם מְקַנַּחַת הִיא אוֹתָם בַּכֹּתֶל הַכֹּתֶל מִתְפַּחֵם וְיָדֶיהָ אֵין מִתְנַקּוֹת, וְאִם בִּפְסֵיפָס הַפְּסֵיפָס מִתְפַּחֵם וְיָדֶיהָ אֵין מִתְנַקּוֹת, וְאִם מְקַנַּחַת הִיא בִּשְׂעָרָהּ, שְׂעָרָהּ הִיא מִתְנָאָה וְיָדֶיהָ מִתְנַקּוֹת. כָּךְ בְּשָׁעָה שֶׁיִּשְׂרָאֵל שׁוֹמְעִין לִגְדוֹלֵיהֶם וְאֵין גְּדוֹלִים עוֹשִׂים צָרְכֵיהֶם, אַשְׁמָה תְּלוּיָה בְּרֹאשָׁם שֶׁל גְּדוֹלִים, וְאִם לָאו תְּלוּיָה בְּרָאשֵׁיהֶן שֶׁל עַצְמָם. אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁיִּשְׂרָאֵל נִשְׁמָעִים לִגְדוֹלֵיהֶם וְאֵין גְּדוֹלֵיהֶן עוֹשִׂים צָרְכֵיהֶם, בְּאוֹתָהּ שָׁעָה (ישעיה ג, יד): ה' בְּמִשְׁפָּט יָבוֹא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו, וְכָל כָּךְ לָמָּה שֶׁמַּשְֹּׂאוֹי שֶׁל צִבּוּר קָשֶׁה וְאֵין אָדָם יָחִיד יָכוֹל לִשָֹּׂא מַשָֹּׂאָן שֶׁל צִבּוּר בְּעַצְמוֹ, תֵּדַע לְךָ שֶׁהֲרֵי משֶׁה רַבָּן שֶׁל כָּל הַנְּבִיאִים לֹא הָיָה יָכֹל לָשֵׂאת מַשְֹּׂאוֹי שֶׁל צִבּוּר לְעַצְמוֹ, מִנַּיִן (דברים א, ט): וָאֹמַר אֲלֵכֶם בָּעֵת הַהִוא וגו', בְּאֵיזוֹ עֵת, רַבִּי יוֹחָנָן אָמַר בְּעֵת יִתְרוֹ, מִנַּיִן, שֶׁכָּךְ כְּתִיב (שמות יח, יח): כִּי כָבֵד מִמְּךָ הַדָּבָר לֹא תוּכַל עֲשׂהוּ לְבַדֶּךָ. רַבִּי חִיָּיא אָמַר בְּעֵת מִתְאוֹנְנִים, שֶׁנֶּאֱמַר (במדבר יא, יד): לֹא אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת כָּל הָעָם הַזֶּה וגו'. (במדבר יא, יב): הֶאָנֹכִי הָרִיתִי וגו'. אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אַתָּה אָמַרְתָּ (ישעיה מו, ג): הָעֲמֻסִים מִנִּי בֶטֶן וגו', אַתָּה נָאֶה לְךָ לִטְעֹן אוֹתָן, אָמַר משֶׁה לְיִשְׂרָאֵל חַיֵּיכֶם שֶׁאֲנִי יָכוֹל לִטְעֹן עֲשָׂרָה כַּיּוֹצֵא בָכֶם, וְלָמָּה אֵינִי יָכוֹל לָשֵׂאת אֶתְכֶם, שֶׁה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם עַל גַּבֵּי דַיָּנֵיכֶם, מִנַּיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן (דברים א, י): ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם.",
    "en": "“May the Lord, God of your fathers, add to you one thousand times as you are, and He will bless you, as He spoke to you” (Deuteronomy 1:11). “The Lord, God of your fathers” – halakha: Is it permitted for a man of Israel who was appointed as Sage or judge over the congregation to sit in judgment by himself? So taught our Rabbis: Do not judge alone, as there is only One who judges alone, as it is stated: “He is One, who can respond to Him?” (Job 23:13). What is “He is One”? Reish Lakish said: It is that the Holy One blessed be He judges and issues the ruling by Himself. Rabbi Reuven said: What is the seal of the Holy One blessed be He? It is truth. Why is it truth [emet]? Emet has three letters: Alef – the first of the letters; mem – the middle one; tav – the last of them, saying: “I am first and I am last and besides Me there is no God” (Isaiah 44:6). “Provide for yourselves men who are wise, understanding, and known to your tribes, and I will place them at your head” (Deuteronomy 1:13). The Rabbis said: Come and see, when Moses was appointed over them, he said to them: ‘I am unable to bear your burden by myself; instead, appoint judges for yourselves, so that they will judge you,’ as it is stated: “Provide for yourselves men…” Rabbi Berekhya said in the name of Rabbi Ḥanina: Judges must have seven attributes, and they are: “Wise, understanding, and known to your tribes,” and four [additional attributes], as it is written elsewhere: “You shall identify from all the people [accomplished men, fearers of God, men of truth, haters of ill-gotten gain]” (Exodus 18:21). Why were the seven not written at once? It is [to indicate] that if [individuals] with the seven [attributes] are not found, one brings [individuals] who have four. If [individuals] with four are not found, one brings [individuals] who have three. If [individuals] with three are not found, one brings [individuals] with one, as so it is written: “An accomplished woman who can find?” (Proverbs 31:10). “And I will place them [vaasimem] at your head” – vaasimem is written without a yod. Rabbi Yehoshua ben Levi said: Moses said to them: ‘If you do not heed them, the guilt will be on your heads.’ To what is the matter comparable? To a serpent whose tail said to the head: ‘Until when will you go first? Let me go first.’ [The head] said to it: ‘Go.’ It went and encountered a water hole and cast [the head] into it. It went and encountered fire, and cast [the head] into the fire. It encountered thorns, and cast [the head] into them. What caused this? It is because the head followed the tail. So, when the lowly heed the great, [the great individuals] decree before the Omnipresent and He performs [their will]. But when the great follow the lowly, they fall [due to] those they are following. Another matter, Rabbi Hoshaya said: To what is the matter comparable? To a bride who was standing under her wedding canopy and her hands became sooty. If she wipes them on the wall, the wall will become sooty and her hands will not be cleaned; if [she wipes them] on the floor mosaic, the floor mosaic will become sooty and her hands will not be cleaned. But if she wipes them on her hair, her hair will be beautified and her hands will be cleaned. So, when Israel heed their great ones, and their great ones do not attend to their needs, the guilt is on the head of the great ones, but if not, [the guilt] will be on their own heads. Rabbi Yitzḥak said: When Israel heed their great ones and their great ones do not attend to their needs, at that moment: “The Lord will enter into judgment with the elders of His people and its princes” (Isaiah 3:14). Why to that extent? Because the burden of the congregation is very difficult, and no one person is capable of bearing the burden of the congregation by himself. Know that this is so, as Moses, master of all the prophets, was unable to bear the burden of the congregation by himself. From where is it derived? “I spoke to you at that time [saying: I am unable to bear you alone]” (Deuteronomy 1:9). At what time? Rabbi Yoḥanan said: At the time of Yitro’s [visit]. From where is this derived? As it is written: “As the matter is too arduous for you; you cannot do it by yourself” (Exodus 18:18). Rabbi Ḥiyya said: At the time of the complainers, as it is stated: “I cannot bear this entire people alone, because it is too heavy for me” (Numbers 11:14). “Did I conceive [this entire people; did I give birth to it?]” (Numbers 11:12) – Rabbi Berekhya said in the name of Rabbi Levi: [Moses] said before Him: ‘Master of the universe, you said: “Who have been borne [by Me] from birth, [who are carried from the womb]” (Isaiah 46:3) – it is appropriate for You to bear them.’ Moses said to Israel: ‘As you live, I am capable of bearing ten like you. Why, then, am I not capable of bearing you? It is because the Lord your God has multiplied you beyond the capability of your judges.’ From where is it derived? It is from what we read regarding the matter: “The Lord your God has multiplied you” (Deuteronomy 1:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:11",
    "he": "דָּבָר אַחֵר, ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם (דברים א, י), זֶה שֶׁאָמַר הַכָּתוּב (תהלים ה, ח): אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ. אָמַר רַבִּי אִלְעָאי בְּרַבִּי יוֹסֵי בֶּן זִמְרָה, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם שֶׁיִּגְאַל אֶת בָּנָיו בְּב' אוֹתִיּוֹת, מִנַּיִן, שֶׁכָּךְ כְּתִיב (בראשית טו, יד): וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי. כְּשֶׁבָּא לְגָאֳלָם, גְּאָלָם בְּשִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת. אָמַר רַבִּי יוּדָן מִלָּבוֹא לָקַחַת לוֹ גוֹי (דברים ד, לד): עַד סוֹף הַפָּסוּק ע''ב אוֹתִיּוֹת. רַבִּי אָבִין אָמַר בִּשְׁמוֹ גְּאָלָם, וּשְׁמוֹ ע''ב אוֹתִיּוֹת. דָּבָר אַחֵר, אָמַר רַבִּי אִלְעָאי בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָה מִפְּנֵי מָה לֹא גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ שֶׁיִּתֵּן לְבָנָיו אֶת הַמָּן, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כָּךְ הִיא דַּרְכָּן שֶׁל צַדִּיקִים אוֹמְרִים מְעַט וְעוֹשִׂין הַרְבֵּה. דָּבָר אַחֵר, מִפְּנֵי מָה לֹא גִּלָּה אוֹתוֹ לָהֶן, שֶׁאִלּוּ גִּלָּה אוֹתוֹ לָהֶן הָיוּ יִשְׂרָאֵל אוֹמְרִים כְּבָר אָכַלְנוּ אוֹתוֹ עַל שֻׁלְחָנוֹ שֶׁל פַּרְעֹה, תֵּדַע לְךָ, תֶּבֶן לֹא הָיוּ נוֹתְנִין לָהֶן וְהָיוּ יִשְׂרָאֵל אוֹמְרִים (במדבר יא, ה): זָכַרְנוּ אֶת הַדָּגָה וגו', לְפִיכָךְ לֹא גִּלָּה לָהֶן. דָּבָר אַחֵר, אָמַר רַבִּי אִלְעָאי בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָה, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם שֶׁמְּגַדֵּל בָּנָיו כַּכּוֹכָבִים, מִנַּיִן, שֶׁנֶּאֱמַר (בראשית טו, ה): כֹּה יִהְיֶה זַרְעֶךָ, וּכְשֶׁבָּא לְבָרְכָן בֵּרְכָן יוֹתֵר מִמַּה שֶּׁאָמַר לָהֶם, מַהוּ (דברים א, י): לָרוֹב, (בראשית כב, יז): הַרְבָּה אַרְבֶּה, מַהוּ אוֹמֵר (תהלים יח, מד): תְּפַלְטֵנִי מֵרִיבֵי עָם תְּשִׂימֵנִי וגו', אֶלָּא אָמַר דָּוִד (שמואל ב כב, מד): וַתְּפַלְּטֵנִי מֵרִיבֵי עַמִּי, שֶׁלֹא יְהֵא לִי דִּין אֶצְלָן, תְּפַלְטֵנִי מֵרִיבֵי עָם, שֶׁלֹא יְהֵא לָהֶם דִּין אֶצְלִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, דָּוִד, מָה אַתָּה יוֹשֵׁב לְךָ אֶצְלָן, חַיֶּיךָ כְּבָר מִנִּיתִי אוֹתְךָ מֶלֶךְ עֲלֵיהֶם. אָמַר לְפָנָיו הוֹאִיל וּמִנִּיתָ אוֹתִי עַל בָּנֶיךָ, תֵּן לָהֶם לֵב שֶׁיִּשָּׁמְעוּ לִי בָנֶיךָ, שֶׁכֵּן כְּתִיב (תהלים יח, מה): לְשֵׁמַע אֹזֶן יִשָּׁמְעוּ לִי. וְעוֹד אָמַר דָּוִד (תהלים יח, מד): תְּשִׂימֵנִי לְרֹאשׁ גּוֹיִם, אָמַר רַבִּי בֶּרֶכְיָה אִם דַּנְתָּ אֶת הַגּוֹי בָּא הוּא וּמוֹסֶרְךָ לָאֱלוֹהַּ, וּמִי הוּא, אֱלֹהֵי הָאֱלֹהִים הָרוֹאֶה וְאֵינוֹ נִרְאֶה. אָמַר לָהֶן משֶׁה לְיִשְׂרָאֵל חַיֵּיכֶם שֶׁאֲנִי יָכוֹל לִטְעֹן עֲשָׂרָה כַּיּוֹצֵא בָכֶם וּמֵאָה כַּיּוֹצֵא בָכֶם, וְלָמָּה לֹא אוּכַל לְבַדִּי שְׂאֵת אֶתְכֶם, שֶׁה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם עַל גַּבֵּי דַיָּנֵיכֶם.",
    "en": "Another matter, “the Lord your God has multiplied you” – this is what the verse said: “I will bow to Your holy Sanctuary in reverence to You” (Psalms 5:8). Rabbi Ilai ben Rabbi Yosei ben Zimra said: The Holy One blessed be He said to Abraham that he would redeem his children with two letters. From where is this derived? As it is written: “And also that nation that they will serve, I will judge” (Genesis 15:14). But when He came to redeem them, He redeemed them with seventy-two letters. Rabbi Yudan said: From [the words]: “To come and take for Himself a nation” (Deuteronomy 4:34) until the end of the verse there are seventy-two letters. Rabbi Avin said: He redeemed them with His name and His name has seventy-two letters. Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: Why did the Holy One blessed be He not reveal to Abraham our patriarch that He would provide his descendants with manna? Rabbi Abba bar Kahana said: So is the way of the righteous; they say little and do a lot. Another matter, why did He not reveal it to them? It is because had he revealed it to them, Israel would have said: ‘We have already eaten it at Pharaoh’s table.’ Know that they [the Egyptians] would not provide them with straw, but Israel would say: “We remember the fish [that we used to eat in Egypt…]” (Numbers 11:5); that is why He did not reveal it to them. Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: The Holy One blessed be He said to Abraham that He would increase his children like the stars. From where is this derived? As it is stated: “[He took him outside, and said: Look now toward the heavens, and count the stars, if you can count them, and He said to him:] So your offspring will be” (Genesis 15:5). But when He came to bless them, He blessed them more than He had said to them. “What is “in abundance”? “And multiply [harba arbe] [your descendants as the stars of the heavens, and as the sand that is upon the seashore” (Genesis 22:17). What is [the meaning of the verse] that states: “Deliver me from the strife of the people; place me [at the head of nations]”? (Psalms 18:44). David said: “Deliver me from the strife of my people” (II Samuel 22:44) – that I will not have to be judged by them; “Deliver me from the strife of the people” – that they will not have to be judged by me. The Holy One blessed be He said to him: ‘David, why are you sitting with them? By your life, I have already appointed you king over them.’ He said to Him: ‘Since You appointed me over Your children, put into their hearts that they shall heed me,’ as so it is written: “As soon as they hear, they heed me” (Psalms 18:45). Moreover, David said: “Place me at the head of nations” –Rabbi Berekhya said: If you judge this nation [Israel], it will come and deliver you to God. Who is that? It is the God of gods, who sees but is not seen. Moses said to Israel: ‘As you live, I am capable of bearing ten like you and one hundred like you. Why, then, am I not capable of bearing you on my own? It is because the Lord your God has multiplied you beyond the capability of your judges.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:12",
    "he": "ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וְהִנְכֶם הַיּוֹם כְּכוֹכְבֵי וגו' (דברים א, י), אָמַר לָהֶן הַיּוֹם אַתֶּם כַּכּוֹכָבִים, אֲבָל לֶעָתִיד לָבוֹא, לָרֹב, אַתֶּם עֲתִידִים לִהְיוֹת דּוֹמִין לְרַבְּכֶם, כֵּיצַד, כְּתִיב כָּאן (דברים ד, כד): כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה, וּכְתִיב בְּיִשְׂרָאֵל לֶעָתִיד לָבוֹא (ישעיה י, יז): וְהָיָה אוֹר יִשְׂרָאֵל לְאֵשׁ וּקְדוֹשׁוֹ לְלֶהָבָה. אָמַר רַבִּי לֵוִי בַּר חָמָא, וּמַה מִּי שֶׁעוֹבֵד עֲבוֹדַת כּוֹכָבִים הֲרֵי הוּא כְּמוֹתוֹ, שֶׁנֶּאֱמַר (תהלים קטו, ח): כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר בֹּטֵחַ בָּהֶם, מִי שֶׁעוֹבֵד לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כָּל שֶׁכֵּן שֶׁיִּהְיֶה כְּמוֹתוֹ, וּמִנַּיִן, שֶׁכָּךְ כְּתִיב (ירמיה יז, ז): בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה' וגו'. דָּבָר אַחֵר, אָמַר רַבִּי אַבָּא לֶעָתִיד לָבוֹא עָתִיד מְחִצָּתָן שֶׁל צַדִּיקִים לִהְיוֹת לִפְנִים מִמַּלְאֲכֵי הַשָּׁרֵת, וְהֵם שׁוֹאֲלִים לָהֶם מַה הֲלָכוֹת חִדֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא הַיּוֹם. אָמַר רַבִּי לֵוִי בַּר חֲנִינָא וְאַל תִּתְמַהּ אַף בָּעוֹלָם הַזֶּה הָיְתָה מְחִצָּתָן לִפְנִים מִמַּלְאֲכֵי הַשָּׁרֵת, שֶׁנֶּאֱמַר (דניאל ג, כה): וְרֵוֵהּ דִּי רְבִיעָאָה דָּמֵה לְבַר אֱלָהִין, שֶׁהָיוּ לִפְנִים מֵהַמַּלְאָךְ, וְהוּא מְכַבֶּה לִפְנֵיהֶם הָאֵשׁ.",
    "en": "“The Lord your God has multiplied you, and, behold, you are today as the stars [of the heavens in abundance [larov]]” (Deuteronomy 1:10) – he said to them: ‘Today you are like the stars, but in the future, “larov” – you are destined to be similar to your Master [lerabkhem].’ How so? Here it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and regarding Israel in the future it is written: “And the light of Israel will be a fire and its Holy One a flame” (Isaiah 10:17). Rabbi Levi bar Ḥama said: If one who worships an idol becomes like it, as it is stated: “Those who craft them, all who place their trust in them, will become like them” (Psalms 115:8), one who worships the Holy One blessed be He, all the more so that he will be like Him. From where is this derived? As it is written: “Blessed is the man who places his trust in the Lord…” (Jeremiah 17:7). Another matter, Rabbi Abba said: In the future, the partition of the righteous will be farther inside than that of the ministering angels, and [the angels] will ask them: ‘What halakhot did the Holy One blessed be He introduce today?’ Rabbi Levi bar Ḥanina said: Do not wonder, as even in this world their partition is farther inside than that of the ministering angels, as it is stated: “[I see four men…and the fourth resembles a son of the gods” (Daniel 3:25); they were farther inside than the angel, and he would extinguish the fire before them.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:13",
    "he": "ה' אֱלֹהֵי אֲבוֹתֵיכֶם וגו' (דברים א, יא), אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, לְהַבִּיט בְּבִרְכוֹתָיו שֶׁל משֶׁה יֵשׁ בָּהֶן מִסּוֹף הָעוֹלָם עַד סוֹפוֹ, מַה כְּתִיב (דברים א, יא): אֶלֶף פְּעָמִים, אֶלֶף פַּעַם אֵין כְּתִיב כָּאן, אֶלָּא פְּעָמִים. דָּבָר אַחֵר, (דברים א, יא): יוֹסֵף עֲלֵיכֶם כָּכֶם, אָמַר רַבִּי אַחָא יְכוֹלִין הָיוּ יִשְׂרָאֵל לוֹמַר לוֹ, רַבֵּנוּ משֶׁה, אָנוּ יֵשׁ בָּנוּ אֶחָד מִכָּל הַדְּבָרִים שֶׁאַתָּה מוֹכִיחֵנוּ וְקִבַּלְנוּ תּוֹכְחוֹתֶיךָ, אֶלָּא שָׁתְקוּ, לְפִיכָךְ הוּא אוֹמֵר כָּכֶם, צַדִּיקִים כַּיּוֹצֵא בָּכֶם, מְקַבְּלִים תּוֹכָחוֹת וְשׁוֹתְקִים. דָּבָר אַחֵר, לָמָּה בֵּרְכָן בִּלְשׁוֹן תּוֹסֶפֶת, שֶׁתּוֹסַפְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יְתֵרָה מִן הָעִקָּר, בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם לוֹקֵחַ מֵחֲבֵרוֹ לִיטְרָא שֶׁל בָּשָׂר וְאוֹמֵר לוֹ הוֹסֵף לִי, כַּמָּה הוֹסִיף לוֹ אוּנְקְיָא, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹסַפְתּוֹ יְתֵרָה מִן הָעִקָּר, כֵּיצַד, יִצְחָק הָיָה עִקָּר לְאַבְרָהָם, וּמַה שֶּׁהוֹסִיף לוֹ יוֹתֵר מִן הָעִקָּר, שֶׁנֶּאֱמַר (בראשית כה, א): וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וגו'. יוֹסֵף הָיָה עִקָּר לְאִמּוֹ, בִּנְיָמִין שֶׁהָיָה תּוֹסֶפֶת, מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ל, כד): יֹסֵף ה' לִי בֵּן אַחֵר, מַה כְּתִיב (בראשית מו, כא): וּבְנֵי בִנְיָמִין בֶּלַע וָבֶכֶר וְאַשְׁבֵּל וגו', הֲרֵי יוֹתֵר מִיּוֹסֵף. חִזְקִיָּה עִקַּר מַלְכוּתוֹ אַרְבַּע עֶשְׂרֵה שָׁנָה, וּמַה שֶּׁהוֹסִיף לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִן הָעִקָּר, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה לח, ה): הִנְנִי יוֹסִף עַל יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה, שֶׁתּוֹסַפְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יְתֵרָה עַל הָעִקָּר. לְפִיכָךְ בֵּרְכָן בִּלְשׁוֹן תּוֹסָפֶת. (דברים א, יא): וִיבָרֵךְ אֶתְכֶם, אָמַר רַבִּי לֵוִי לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁאָמַר לְשַׂר הַצָּבָא שֶׁיֵּלֵךְ לְחַלֵּק לְלִגְיוֹנוֹתָיו מִלִּיטְרָא לִיטְרָא שֶׁל זָהָב, הָלַךְ וְנָתַן לָהֶם מֵחֲמִשָּׁה חֲמִשָּׁה זְהוּבִים וּמֵעֲשָׂרָה זְהוּבִים. אָמְרוּ לוֹ הַמֶּלֶךְ אָמַר לְךָ שֶׁתִּתֵּן לָנוּ מִלִּיטְרָא לִיטְרָא שֶׁל זָהָב, וְנָתַתָּ לָנוּ מֵחֲמִשָּׁה חֲמִשָּׁה זְהוּבִים, אָמַר לָהֶן מִשֶּׁלִּי הֵן כְּשֶׁיָּבוֹא הַמֶּלֶךְ הוּא יִתֵּן לָכֶם מִשֶּׁלּוֹ. כָּךְ אָמְרוּ לוֹ יִשְׂרָאֵל רַבֵּנוּ משֶׁה הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נָתַן קִצְּבָה לְבִרְכוֹתֵינוּ וְאַתָּה אָמַרְתָּ אֶלֶף פְּעָמִים, אָמַר לָהֶם מַה שֶּׁבֵּרַכְתִי אֶתְכֶם מִשֶּׁלִּי בֵּרַכְתִּי, כְּשֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא יְבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם.",
    "en": "“The Lord, God of your fathers [shall add to you one thousand times as you are…]” (Deuteronomy 1:11) – Rabbi Eliezer ben Yaakov said: In considering Moses’s blessings, they contain [unlimited blessing] from one end of the world to the other. What is written? “One thousand times [pe’amim]” – “one thousand times [paam]” is not written here, but rather, “one thousand times [pe’amim].” Another matter, “shall add to you…as you are” – Rabbi Aḥa said: Israel could have said to him: ‘Our master Moses, are we responsible for any of the matters regarding which you are rebuking us?’ Nevertheless, they accepted his rebukes and were silent. That is why it says: “As you are” – righteous like you, who receive rebukes and are silent. Another matter, why did he bless them with an expression of addition? It is because the addition of the Holy One, blessed be He, is larger than the principal. The way of the world is that a person takes from another a litra of meat, and says to him: ‘Add more for me.’ How much does he add for him? One ounce. But the Holy One blessed be He, His addition is larger than the principal. How so? Isaac was the principal son for Abraham. But what He added for [Abraham] was more numerous than the principal, as it is stated: “Abraham took an additional wife” (Genesis 25:1). Joseph was the principal son for Rachel, Benjamin was an addition. From where is this derived? As it is written: “May the Lord add another son for me” (Genesis 30:24). What is written? “And the sons of Benjamin: Bela, Bekher, and Ashbel…” (Genesis 46:21) – they are more than Joseph. Hezekiah’s principal reign was fourteen years. What the Holy One blessed be He added for him was more numerous than the principal. From where is this derived? As it is stated: “I will add fifteen years to your days” (Isaiah 38:5) – the addition of the Holy One blessed be He was more numerous than the principal. That is why [Moses] blessed them with an expression of addition. “And He will bless you” (Deuteronomy 1:11) – Rabbi Levi said: To what is the matter comparable? To a king who told the commander of his army to distribute to each of his soldiers a litra of gold. He went and gave some of them five gold pieces and some of them ten gold pieces. They said to him: ‘The king told you to give each of us a litra of gold, and you gave each of us five gold pieces?’ He said to them: ‘These are from what is mine; when the king comes, he will give you from what is his.’ So Israel said to Moses: ‘The Holy One blessed be He did not set a limit for our blessings, and you said one thousand times?’ He said to them: ‘What I blessed you, I blessed you from my own; the Holy One blessed be He will bless you “as He spoke to you”’ (Deuteronomy 1:11).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:14",
    "he": "דָּבָר אַחֵר, ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וגו', לָמָּה בֵּרַךְ אוֹתָם כַּכּוֹכָבִים, מָה הַכּוֹכָבִים הַלָּלוּ מַעֲלוֹת עַל גַּבֵּי מַעֲלוֹת, כָּךְ הֵן יִשְׂרָאֵל מַעֲלוֹת עַל גַּבֵּי מַעֲלוֹת. מָה הַכּוֹכָבִים הַלָּלוּ אֵין לָהֶם לֹא חֵקֶר וְלֹא מִנְיָן, כָּךְ יִשְׂרָאֵל אֵין לָהֶם לֹא חֵקֶר וְלֹא מִנְיָן. מָה הַכּוֹכָבִים שַׁלִּיטִים מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כָּךְ יִשְׂרָאֵל. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם לָמָּה לֹא מָשַׁלְתָּ אֶת בָּנֶיךָ בַּחַמָּה וּבַלְּבָנָה שֶׁהֵם גְּדוֹלִים מִכּוֹכָבִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֶּיךָ חַמָּה וּלְבָנָה יֵשׁ לָהֶם בּוּשָׁה לֶעָתִיד לָבוֹא, מִנַּיִן, דִּכְתִיב (ישעיה כד, כג): וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה וגו', אֲבָל הַכּוֹכָבִים אֵין לָהֶם בּוּשָׁה לְעוֹלָם, מִנַּיִן, שֶׁכֵּן כְּתִיב (יואל ב, כז): וִידַעְתֶּם כִּי בְקֶרֶב יִשְׂרָאֵל אָנִי וַאֲנִי ה' אֱלֹהֵיכֶם וְאֵין עוֹד וְלֹא יֵבשׁוּ עַמִּי לְעוֹלָם.",
    "en": "Another matter, “the Lord your God has multiplied you, [and, behold, you are today as the stars of the heavens in abundance]” (Deuteronomy 1:10) – why did he bless them like the stars? Just as among the stars, there are levels upon levels, so, too, among Israel there are levels upon levels. Just as the stars are neither fathomable nor quantifiable, so Israel is neither fathomable nor quantifiable. Just as the stars rule from one end of the world to the other, so does Israel. [Moses] said before Him: ‘Master of the universe, why did You not liken them to the sun and the moon, which are larger than stars?’ The Holy One blessed be He said to him: ‘The sun and the moon will have shame in the future.’ From where is this derived? As it is written: “The moon will be disgraced and the sun will be ashamed, [for the Lord of hosts will reign on Mount Zion and in Jerusalem]” (Isaiah 24:23). ‘But the stars will never have shame.’ From where is this derived? So it is written: “You will know that I am in the midst of Israel, and I am the Lord your God, and there is no other, and My people will nevermore be ashamed” (Joel 2:27).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:15",
    "he": "רַב לָכֶם סֹב אֶת הָהָר הַזֶּה (דברים ב, ג), הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁהוּא זָהִיר בְּכִבּוּד אָב וָאֵם, מַהוּ שְׂכָרוֹ. כָּךְ שָׁנוּ רַבּוֹתֵינוּ אֵלּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶם בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לָעוֹלָם הַבָּא כִּבּוּד אָב וָאֵם וכו'. אָמַר רַבִּי אַבָּהוּ שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אֵי זֶהוּ כִּבּוּד אָב וָאֵם, אָמַר לָהֶם צְאוּ וּרְאוּ מֶה עָשָׂה דָּמָה בֶּן נְתִינָה בְּאַשְׁקְלוֹן וְהָיְתָה אִמּוֹ חַסְרַת דַּעַת, וְהָיְתָה מַסְטַרְתּוֹ בֵּין חֲבֵרָיו, וְלֹא הָיָה אוֹמֵר לָהּ אֶלָּא דַּיֵּךְ אִמִּי. אָמְרוּ רַבּוֹתֵינוּ פַּעַם אַחַת בָּאוּ חֲכָמִים אֶצְלוֹ לִקַּח הֵימֶנּוּ אֶבֶן אַחַת טוֹבָה שֶׁנֶּאֶבְדָה מִכְּלִי כֹּהֵן, שֶׁהָיָה דָּר בְּאַשְׁקְלוֹן, וּפָסְקוּ עִמּוֹ בְּאֶלֶף זְהוּבִים, נִכְנָס וּמָצָא רַגְלוֹ שֶׁל אָבִיו פְּשׁוּטָה עַל הַתֵּבָה שֶׁהָיְתָה אֶבֶן טוֹבָה בְּתוֹכָה וְהָיָה יָשֵׁן, וְלֹא בִּקֵּשׁ לְצַעֲרוֹ וְיָצָא לַחוּץ רֵיקָם, כֵּיוָן שֶׁלֹא הוֹצִיאָהּ כַּסְּבוּרִין שֶׁמְּבַקֵּשׁ מֵהֶן יוֹתֵר, וְהֶעֱלוּ דָּמֶיהָ עֲשֶׂרֶת אֲלָפִים זְהוּבִים. כְּשֶׁנֵּעוֹר אָבִיו מִשְׁנָתוֹ נִכְנָס וְהוֹצִיאָהּ לָהֶן, בִּקְּשׁוּ לִתֵּן לוֹ עֲשֶׂרֶת אֲלָפִים זְהוּבִים, אָמַר לָהֶם חַס לִי, אֵינִי נֶהֱנָה מִשְׂכַר אֲבוֹתַי, אֶלָּא, בַּדָּמִים הָרִאשׁוֹנִים שֶׁפָּסַקְתִּי עִמָּכֶם, אֶלֶף זְהוּבִים, כָּךְ אֲנִי נוֹטֵל מִכֶּם. וּמַה שָֹּׂכָר נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרוּ רַבּוֹתֵינוּ בְּאוֹתָהּ שָׁנָה יָלְדָה פָּרָתוֹ פָּרָה אֲדֻמָּה, וּמְכָרָהּ יוֹתֵר מֵעֲשֶׂרֶת אֲלָפִים זְהוּבִים. רְאֵה כַּמָּה גָּדוֹל כִּבּוּד אָב וָאֵם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא כִּבֵּד בְּרִיָּה אֶת אֲבוֹתָיו כְּמוֹ אֲנִי אֶת אֲבוֹתַי, וּמָצָאתִי שֶׁכִּבֵּד עֵשָׂו לְאָבִיו יוֹתֵר מִמֶּנִּי. כֵּיצַד, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הָיִיתִי מְשַׁמֵּשׁ אֶת אָבִי בְּכֵלִים צוֹאִים, וּכְשֶׁהָיִיתִי הוֹלֵךְ לַשּׁוּק הָיִיתִי מַשְׁלִיךְ אוֹתָן הַכֵּלִים וְלוֹבֵשׁ כֵּלִים נָאִים וְיוֹצֵא בָהֶן, אֲבָל עֵשָׂו לֹא הָיָה עוֹשֶׂה כֵן, אֶלָּא אוֹתָן כֵּלִים שֶׁהָיָה לוֹבֵשׁ וּמְשַׁמֵּשׁ בָּהֶן אֶת אָבִיו, הֵן מְעֻלִּים. תֵּדַע לְךָ, בְּשָׁעָה שֶׁיָּצָא לָצוּד וּלְהָבִיא לְאָבִיו שֶׁיְבָרֵךְ אוֹתוֹ, מֶה עָשְׂתָה רִבְקָה שֶׁהָיְתָה אוֹהֶבֶת אֶת יַעֲקֹב בְּנָהּ, נָתְנָה לוֹ מַטְעַמִּים וְאָמְרָה לוֹ לֵךְ אֵצֶל אָבִיךָ וְטֹל הַבְּרָכוֹת עַד שֶׁלֹא יִטֹּל אוֹתָן אָחִיךָ. בְּאוֹתָהּ שָׁעָה אָמַר לָהּ יַעֲקֹב אִמִּי אֵין אַתְּ יוֹדַעַת שֶׁעֵשָׂו אָחִי (בראשית כז, יא): אִישׁ שָׂעִר וְאָנֹכִי אִישׁ חָלָק, שֶׁלֹא יַרְגִּישׁ אָבִי שֶׁאֵינִי עֵשָׂו וַאֲנִי מִתְבַּיֵּשׁ בְּפָנָיו, מִנַּיִן שֶׁנֶּאֱמַר (בראשית כז, יב): אוּלַי יְמֻשֵּׁנִי אָבִי וגו'. אָמְרָה לוֹ בְּנִי אָבִיךָ עֵינָיו כֵּהוֹת וַאֲנִי מַלְבֶּשֶׁת אוֹתְךָ אוֹתָן כֵּלִים נָאִים שֶׁאָחִיךָ לוֹבֵשׁ וּמְשַׁמֵּשׁ בָּהֶן אֶת אָבִיךָ, וְאַתָּה נִכְנָס אֶצְלוֹ וְהוּא אוֹחֵז בְּיָדְךָ וְסָבוּר בְּךָ שֶׁאַתָּה עֵשָׂו וּמְבָרֵךְ אוֹתְךָ, וּמִנַּיִן, שֶׁנֶּאֱמַר (בראשית כז, טו): וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו וגו', שֶׁבָּהֶן הָיָה לָמוּד לְשַׁמֵּשׁ אֶת אָבִיו, שֶׁנֶּאֱמַר (בראשית כז, טו): וַתַּלְבֵּשׁ אֶת יַעֲקֹב. לְפִיכָךְ כְּשֶׁנִּכְנַס יַעֲקֹב אֶצְלוֹ מַה יִּצְחָק אוֹמֵר לוֹ (בראשית כז, כב): הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו, בֵּרַךְ אוֹתוֹ וְיָצָא לוֹ, וּבָא עֵשָׂו וְנִכְנַס אֵצֶל אָבִיו, אָמַר לוֹ מִי אַתָּה מֵסִיחַ עִמִּי בְּלֵב [נסח אחר: בקול] גָּדוֹל, אָמַר לוֹ (בראשית כז, לב): אֲנִי בִּנְךָ בְכֹרְךָ עֵשָׂו, כֵּיוָן שֶׁשָּׁמַע אֶת קוֹלוֹ יָדַע שֶׁעֵשָׂו הוּא, אָמַר לוֹ בְּנִי (בראשית כז, לה): בָּא אָחִיךָ בְּמִרְמָה וַיִּקַּח בִּרְכָתֶךָ, בְּאוֹתָהּ שָׁעָה הִתְחִיל עֵשָׂו צֹוֵחַ וְאוֹמֵר בּוֹא וּרְאֵה מֶה עָשָׂה לִי הַתָּם הַזֶּה, שֶׁכָּתוּב בּוֹ (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם ישֵׁב אֹהָלִים, לֹא דַי שֶׁצָּחַק לִי עַל שֶׁמָּכַרְתִּי לוֹ אֶת בְּכוֹרָתִי, (בראשית כז, לו): וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי, הָא לָמַדְתָּ שֶׁעֵשָׂו הָיָה זָהִיר בִּכְבוֹד אֲבוֹתָיו. אָמַר רַבִּי יוּדָן כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַעֲשׂוֹת עִמּוֹ מִלְחָמָה, הֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אוֹתוֹ הַר שֶׁהָאָבוֹת קְבוּרִים בּוֹ, אָמַר לוֹ, משֶׁה, אֱמֹר לָהֶם לְיִשְׂרָאֵל, אֵין אַתֶּם יְכוֹלִין לְהִזְדַוֵּג לוֹ, עַד עַכְשָׁו מִתְבַּקֵּשׁ לוֹ שְׂכַר הַכִּבּוּד שֶׁכִּבֵּד אֶת אֵלּוּ שֶׁקְּבוּרִין בָּהָר הַזֶּה, מִנַּיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן, רַב לָכֶם סֹב אֶת הָהָר הַזֶּה.",
    "en": "“You have circled this mountain enough; turn yourselves to the north” (Deuteronomy 2:3). “You have circled this mountain enough” – halakha: If a person of Israel is scrupulous in honoring his father and mother, what is his reward? This is what our Rabbis taught: These are the matters whose profits a person enjoys in this world, while the principal remains for him for the World to Come. They are: Honoring one’s father and mother…. Rabbi Abbahu said: The students of Rabbi Eliezer HaGadol asked him: ‘What is [true] honoring of one’s father and mother?’ He said to them: ‘Go out and see what Dama ben Netina did in Ashkelon.’ His mother was mentally disturbed and she would slap him [when he was] with his counterparts, but all he would say to her was: ‘That is enough, mother.’ Our Rabbis said: One time, the Sages came to him to purchase from him a gem that had been lost from the priestly vestments. He resided in Ashkelon and they settled with him for one thousand gold pieces. He entered and found his father’s leg extended on the chest in which the gem was found, and he was asleep. He did not seek to disturb him, and he went out empty-handed. When he did not take it out, they were under the impression that he was asking them for more, and they raised the price [they were offering] to ten thousand gold pieces. When his father awakened from his sleep, he entered and took it out to them. They sought to give him ten thousand gold pieces. He said: ‘God forbid. I will not benefit from the reward for honoring my parents. Rather, the money that I settled with you, one thousand gold pieces, that is what I will take from you.’ What reward did the Holy One blessed be He give him? Our Rabbis said: During that year, his cow gave birth to a red heifer, and he sold it for more than ten thousand gold pieces. See how great honoring of one’s father and mother is. Rabban Shimon ben Gamliel said: No person respected his parents like I did my parents, and I found that Esau honored his father more than I did. How so? Rabban Shimon ben Gamliel said: I would serve my father with soiled garments, but when I would go to the marketplace, I could cast off those garments and don fine garments, and go out in them. But Esau did not do so; rather, the garments that he would wear to serve his father were finer. Know that it is so, for when [Esau] went out to hunt and bring [food] to his father, so he would bless him, what did Rebecca, who loved her son Jacob, do? She gave him delicacies, and said to him: ‘Go to your father and take the blessings before your brother takes them.’ At that moment, Jacob said to her: ‘Mother, do you not know that my brother Esau “is a hairy man, and I am a smooth-skinned man”? (Genesis 27:11). Let my father not sense that I am not Esau, or I will be shamed before him.’ From where is this derived? As it is stated: “Perhaps my father will feel me, [and I will be in his eyes as a deceiver, and I will bring upon myself a curse and not a blessing]” (Genesis 27:12). She said to him: ‘My son, your father’s eyes are dim and I will dress you in the fine garments that your brother wears when he serves your father. When you come to him, he will hold your hand, and will think that you are Esau, and bless you.’ From where is this derived? As it is stated: “Rebecca took the fine garments of Esau…” (Genesis 27:15) with which he was accustomed to serve his father, as it is stated: “She dressed Jacob” (Genesis 27:15). That is why, when Jacob entered to him, what did Isaac say to him? “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22). [Isaac] blessed him and [Jacob] went out, and Esau came and went in to his father. [Isaac] said to him: ‘Who are you, who is speaking to me with a big heart <variant reading,=\"\" a=\"\" loud=\"\" voice=\"\">?’ He said to him: “I am your son, your firstborn, Esau” (Genesis 27:32). When he heard his voice, he knew that he was Esau. He said to him: “Your brother came with deceit, and he took your blessing” (Genesis 27:35). At that moment, Esau began screaming and saying: ‘Come and see what this simple man did to me, in whose regard it is written: “Jacob was a simple man, a dweller in tents” (Genesis 25:27). Is it not enough that he mocked me for selling him my birthright, “and, behold, now he has taken my blessing”?’ (Genesis 27:36). You learn that Esau was scrupulous in honoring his parents. Rabbi Yudan said: When Israel came to wage war against him, the Holy One blessed be He showed Moses the mountain in which the patriarchs were buried. He said to him: ‘Say to Israel: You cannot confront him. Even now, the reward for honoring those buried on this mountain is owed him.’ From where is it derived? It is from what we read regarding the matter: “You have circled this mountain enough.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:16",
    "he": "דָּבָר אַחֵר, רַב לָכֶם סֹב אֶת הָהָר הַזֶּה, זֶה שֶׁאָמַר הַכָּתוּב (תהלים ס, יא): מִי יוֹבִלֵנִי עִיר מָצוֹר, זוֹ רוֹמִי, וְלָמָּה דָוִד קוֹרֵא אוֹתָהּ מָצוֹר, עִיר שֶׁמֵּצֵרָה וּמְבַצְּרָה לְיִשְׂרָאֵל. דָּבָר אַחֵר, עִיר מָצוֹר, שֶׁמְבֻצֶּרֶת מִכָּל מָקוֹם, שֶׁאֵין אָדָם יָכוֹל לִכְבּשׁ אוֹתָהּ. דָּבָר אַחֵר, עִיר מָצוֹר, עִיר שֶׁהַכֹּל מְבַצְּרִין אוֹתָהּ. אָמַר רַבִּי יוֹחָנָן הָיָה דָוִד מִתְאַוֶּה וְאוֹמֵר מִי יוֹבִלֵנִי עִיר מָצוֹר, מִי יִתֵּן שֶׁאֶפָּרַע מִמֶּנָּה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, דָּוִד, וְיָכוֹל אַתָּה לָהּ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם (תהלים ס, יא): מִי נָחַנִי עַד אֱדוֹם, אָמַר לְפָנָיו מִי שֶׁכְּבָר הִשְׁלִיטַנִי עַל אֱדוֹם הוּא מַשְׁלִיט אוֹתִי אַף עַל זוֹ סַגִּיאִין, וּמִנַּיִן שֶׁשָּׁלַט דָּוִד עַל אֱדוֹם, שֶׁנֶּאֱמַר (שמואל ב ח, יד): וַיָּשֶׂם בֶּאֱדוֹם נְצִבִים. מַהוּ נְצִיבִים, רַבִּי סִימוֹן אָמַר קַסְטְרֵס. רַבָּנָן אָמְרִי אַדְרִיאַנְטִין. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, דָּוִד, יוֹדֵעַ אֲנִי שֶׁיָּדֶיךָ חַדּוֹת וַחֲרוּצוֹת, וַאֲנִי מְבַקֵּשׁ לִרְדּוֹת אֶת עוֹלָמִי בָּהֶם. דָּבָר אַחֵר, דָּוִד, אֲנִי צָרִיךְ לָהּ לְדוֹרוֹת, וּכְבָר משֶׁה רַבְּךָ בִּקֵּשׁ לְהִזְדַוֵּג בָּהֶן, וְאָמַרְתִּי לוֹ רַב לָכֶם, רַב יְצַוֶּה לְתַלְמִידָיו סֹב אֶת הָהָר הַזֶּה.",
    "en": "Another matter, “you have circled this mountain enough” – this is what the verse said: “Who will lead me to the fortified city?” (Psalms 60:11) – this is Rome. Why does David call it fortified [matzor]? It is a city that torments [shemetzera] and fortifies [umvatzra] Israel. Another matter “the fortified city” – it is a city that is fortified on all sides, so that no person can conquer it. Another matter “the fortified city” – it is a city that everyone fortifies. Rabbi Yoḥanan said: David was yearning and saying: “Who will lead me to the fortified city?” – if only I could exact punishment against it. The Holy One blessed be He said to him: ‘David, can you overcome it?’ He said before Him: ‘Master of the universe: “Who guided me to Edom”’ (Psalms 60:11). He said before Him: ‘The One who already gave me dominion over Edom, He will give me dominion over this great one.’ From where is it derived that David had dominion over Edom? As it is stated: “David placed netzivim in Edom” (II Samuel 8:14). What are netzivim? Rabbi Simon said: Officials. The Rabbis said: Statues. Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said to him: ‘David, I know that your hands are quick and industrious, and I seek to subdue My world with them.’ Another matter, [God said:] ‘David, I need them [Edom] for the generations. Moses already sought to confront them, but I said to him: “You [have circled this mountain] enough [rav laḥem] – the master will command his disciples: ‘Circle this mountain.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:17",
    "he": "דָּבָר אַחֵר, רַב לָכֶם סֹב. זֶה שֶׁאָמַר הַכָּתוּב (תהלים לז, ז): דּוֹם לַה' וְהִתְחוֹלֵל לוֹ וגו', מַהוּ וְהִתְחוֹלֵל לוֹ, צַפֵּה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים מב, ו): מַה תִּשְׁתּוֹחֲחִי נַפְשִׁי וגו'. דָּבָר אַחֵר, וְהִתְחוֹלֵל לוֹ, אָמַר רַבִּי תַּחְלִיפָא דְקֵסָרִין, מַהוּ וְהִתְחוֹלֵל לוֹ, אִם בָּאוּ עָלֶיךָ יִסּוּרִין קַבֵּל אוֹתָן בְּחִילָה. (תהלים לז, ז): אַל תִּתְחַר בְּמַצְלִיחַ דַּרְכּוֹ, זֶה עֵשָׂו, שֶׁכָּתוּב בּוֹ (ירמיה יב, א): מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה. (תהלים לז, ז): בְּאִישׁ עֹשֶׂה מְזִמּוֹת, זֶה עֵשָׂו שֶׁדָּן אֶת בְּנֵי הָאָדָם בְּעָרְמָה, כֵּיצַד, הַדַּיָּן הַזֶּה שֶׁל מַלְכוּת, דָּן אֶת הָרוֹצֵחַ, וְהוּא אוֹמֵר לָמָּה הָרַגְתָּ, וְהוּא אוֹמֵר לֹא הֲרַגְתִּיו, וְהוּא שׁוֹאֵל אוֹתוֹ וְאוֹמֵר וּבַמֶּה הֲרַגְתּוֹ בְּסַיָּף אוֹ בְּרוֹמַח אוֹ בְּסַכִּין. דָּבָר אַחֵר, דּוֹם לַה' וְהִתְחוֹלֵל לוֹ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, בְּשָׁעָה שֶׁבָּאוּ הַשֹּׂוֹנְאִים לְהַחֲרִיב אֶת יְרוּשָׁלַיִם, הָיוּ שָׁם שִׁשִּׁים רִבּוֹא שֶׁל מַזִּיקִין, וְהָיוּ עוֹמְדִים עַל פִּתְחוֹ שֶׁל הֵיכָל לִפְגֹּעַ בָּהֶם, כֵּיוָן שֶׁרָאוּ אֶת הַשְּׁכִינָה רוֹאָה וְשׁוֹתֶקֶת, מִנַּיִן, שֶׁכְּתִיב (איכה ב, ג): הֵשִׁיב אָחוֹר יְמִינוֹ מִפְנֵי אוֹיֵב, אַף הֵם נָתְנוּ מָקוֹם. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, רָאָה אוֹתוֹ מַחֲרִיב אֶת בֵּיתוֹ, וְשׁוֹתֵק לוֹ, וְאַתֶּם מְבַקְּשִׁין לְהִזְדַּוֵּג לוֹ, עַד עַכְשָׁו מִתְבַּקֵּשׁ לוֹ שְׂכַר כִּבּוּד אֲבוֹתָיו. רַב לָכֶם סֹב. מַהוּ סֹב אֶת הָהָר, אָמַר רַבִּי חֲנִינָא הַרְבֵּה סִבֵּב עֵשָׂו אֶת הוֹרוֹ זֶה, זֶה אָבִיו שֶׁהָיָה זָקוּק לוֹ לְהַאֲכִילוֹ, מִנַּיִן (בראשית כה, כח): וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִּד בְּפִיו. אָמַר רַבִּי שְׁמוּאֵל בְּרַבִּי גְּדַלְיָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא גְּמוּלוֹת אֲנִי פּוֹרֵעַ, בְּשָׁעָה שֶׁנָּתַן יַעֲקֹב דּוֹרוֹן לְעֵשָׂו, מֶה עֵשָׂו אוֹמֵר לוֹ (בראשית לג, ט): יֶשׁ לִי רָב, לֹא תִצְטָעֵר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בַּלָּשׁוֹן הַזֶּה כִּבְּדוֹ בַּלָּשׁוֹן הַזֶּה אֲנִי אוֹמֵר לוֹ פְּנוּ מִלְּפָנָיו רַב לָכֶם סֹב.",
    "en": "Another matter, “you have circled…enough” – that is what the verse said: “Be silent before the Lord, vehitḥolel for Him…” (Psalms 37:7). What is “vehitḥolel for Him”? Place your hope in the Holy One blessed be He, like the matter that is stated: “Why, my soul, are you stooped over? …[Have hope [hoḥili] in God]” (Psalms 42:6). Another matter, “vehitḥolel for Him” – Rabbi Taḥlifa of Caesarea said: What is “vehitḥolel for Him”? If suffering has befallen you, accept it with fear [beḥila]. “Do not contend with one who prospers” (Psalms 37:7) – this is Esau, in whose regard it is written: “Why is the way of the wicked successful?” (Jeremiah 12:1). “The man who is busy with intrigue” (Psalms 37:7) – this is Esau, who judges people deceitfully. How so? The judge of the empire would judge the murderer and say: ‘Why did you kill?’ [The accused] would say: ‘I did not kill him.’ [The judge] would ask him: ‘With what did you kill him, with a sword, a spear, or a dagger?’ Another matter, “be silent before the Lord, vehitḥolel for Him” – Rabbi Yehoshua ben Levi said: When the enemies came to destroy Jerusalem, there were sixty myriads of angels of destruction, and they were standing at the entrance of the Sanctuary in order to strike them. They saw the Divine Presence looking and being silent – from where is this derived? As it is written: “He withdrew His right hand from being before the enemy” (Lamentations 2:3) – so they [the angels] also gave them [the enemies] space [allowing them to destroy Jerusalem]. Rabbi Yehuda ben Rabbi Simon said: He saw [Esau] destroying His home and was silent, and you wish to confront him? Even now, the reward for honoring his parents is owed him. “You have circled…enough” – what is “circled the mountain [hahar]”? Rabbi Ḥanina said: Esau circulated around this parent of his [horo], namely his father, who needed him to feed him. From where is this derived? “Isaac loved Esau because of the game in his mouth” (Genesis 25:28). Rabbi Shmuel ben Rabbi Gedalya said: The Holy One blessed be He said: ‘I will pay his reward.’ When Jacob gave a gift to Esau, what did Esau say to him? “I have plenty [rav]” (Genesis 33:9); do not exert yourself. The Holy One blessed be He said: ‘With this expression, he honored [Jacob], with this expression, I will say to [the Israelites]: Turn away from him, “you have circled enough [rav].”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:18",
    "he": "דָּבָר אַחֵר, מַהוּ רַב לָכֶם, אָמַר רַבִּי אַחָא נוֹגְעִין אַתֶּם בּוֹ, בְּשֶׁלָּכֶם אַתֶּם נוֹגְעִים, כֵּיצַד, בְּרָכָה אַחַת בֵּרְכוֹ אָבִיו (בראשית כז, מ): וְעַל חַרְבְּךָ תִחְיֶה, וּלְיַעֲקֹב בֵּרַךְ עֶשֶׂר בְּרָכוֹת, מִנַּיִן, שֶׁכֵּן כְּתִיב (בראשית לג, כח): וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם, אִם בְּטֵלָה הִיא בִּרְכָתוֹ, אַף עֶשֶׂר שֶׁלָּכֶם בְּטֵלוֹת, רַב לָכֶם סֹב.",
    "en": "Another matter, what is “You [have circled] enough…”? Rabbi Aḥa said: If you harm him, you are really harming yourselves. How so? His father blessed him with one blessing: “By your sword you will live” (Genesis 27:40), and he blessed Jacob with ten blessings. From where is this derived? As it is written: “God will give you from the dew of the heavens” (Genesis 27:28). If his blessing is void, your ten blessings will be void – “you have circled enough…”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:19",
    "he": "אָמַר רַבִּי בֶּרֶכְיָה, כְּשֶׁנִּכְנַס עֵשָׂו אֵצֶל אָבִיו וְרָאָה שֶׁנָּטַל יַעֲקֹב אֶת הַבְּרָכוֹת, אָמַר לוֹ לֹא הִנַּחְתָּ לִי אֲפִלּוּ בְּרָכָה אֶחָת, שֶׁנֶּאֱמַר (בראשית כז, לו): הֲלֹא אָצַלְתָּ לִי בְּרָכָה. אָמַר לוֹ יִצְחָק אֲפִלּוּ אֲנִי מְבָרֶכְךָ, לוֹ אֲנִי מְבָרֵךְ, לֹא כָךְ אָמַרְתִּי לוֹ (בראשית כז, כט): הֱוֵה גְּבִיר לְאַחֶיךָ, הָעֶבֶד וְכָל מַה שֶּׁיֵּשׁ לוֹ לֹא שֶׁל אֲדוֹנָיו הֵם. מַהוּ פְּנוּ לָכֶם צָפֹנָה, אָמַר רַבִּי חִיָּא אָמַר לָהֶם אִם רְאִיתֶם אוֹתוֹ שֶׁמְבַקֵּשׁ לְהִתְגָּרוֹת בָּכֶם אַל תַּעַמְדוּ כְּנֶגְדוֹ אֶלָּא הַצְפִּינוּ עַצְמְכֶם מִמֶּנּוּ עַד שֶׁיַּעֲבֹר עוֹלָמוֹ, הֱוֵי פְּנוּ לָכֶם צָפֹנָה. אָמַר רַבִּי יְהוּדָה בַּר שָׁלוֹם, אָמְרוּ לוֹ יִשְׂרָאֵל, רִבּוֹנוֹ שֶׁל עוֹלָם, אָבִיו מְבָרְכוֹ (בראשית כז, מ): וְעַל חַרְבְּךָ תִחְיֶה, וְאַתָּה מַסְכִּים עִמּוֹ וְאוֹמֵר לָנוּ הַצְפִּינוּ עַצְמְכֶם מִפָּנָיו, וּלְהֵיכָן נִבְרָח. אָמַר לָהֶן, אִם רְאִיתֶם שֶׁמִּזְדַּוֵּג לָכֶם בִּרְחוּ לַתּוֹרָה, וְאֵין צָפֹנָה אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (משלי ב, ז): יִצְפֹּן לַיְשָׁרִים תּוּשִׁיָּה. דָּבָר אַחֵר, מַהוּ צָפֹנָה, אָמַר רַבִּי יִצְחָק אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַמְתִּינוּ עַד עַכְשָׁו מֶלֶךְ הַמָּשִׁיחַ לָבוֹא, וִיקַיֵּם (תהלים לא, כ): מָה רַב טוּבְךָ וגו'.",
    "en": "Rabbi Berekhya said: When Esau came in to his father and saw that Jacob had taken the blessings, he said to [Isaac]: ‘Did you not leave even one blessing for me?’ As it is stated: “Have you not reserved a blessing for me?” (Genesis 27:36). Isaac said to him: ‘Even if I bless you, I will be blessing him. Did I not say so to him: “Be a lord to your brethren”? (Genesis 27:29). The slave and everything that he has, do they not belong to his master?’ What is “turn yourselves to the north [tzafona]”? Rabbi Ḥiyya said: [God] said to them: ‘If you see that he is seeking to provoke you, do not confront him. Instead, conceal [hatzpinu] yourselves from him until his world will pass.’ That is, “turn yourselves to the north.” Rabbi Yehuda bar Shalom said: Israel said to Him: ‘Master of the universe, his father gave him the blessing: “By your sword you will live” (Genesis 27:40), and You confirmed it for him, and You say to us: Conceal yourselves from him? To where will we flee?’ He said to them: ‘If you see that they are confronting you, flee to the Torah.’ Tzafona is nothing other than Torah, as it is stated: “He reserves [yitzpon] the Torah for the upright” (Proverbs 2:7). Another matter, what is “tzafona”? Rabbi Yitzḥak said: The Holy One blessed be He said: ‘Wait until the time when the messianic king will come and fulfill: “How great is the goodness [You have in store [tzafanta] for those who fear You]”’ (Psalms 31:20).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:20",
    "he": "וְאֶת הָעָם צַו לֵאמֹר (דברים ב, ד), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא לָכֶם בִּלְבַד אֲנִי מְצַוֶּה אֶלָּא אַף אַתֶּם צַוּוּ לִבְנֵיכֶם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אַף אַתָּה צַוֵּה לְרָאשֵׁי הַדּוֹרוֹת שֶׁיִּהְיוּ נוֹהֲגִין בּוֹ בְּכָבוֹד, הֱוֵי וְאֶת הָעָם צַו לֵאמֹר. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כְּשֶׁעָמַד עֵשָׂו עִם יַעֲקֹב אָמַר לוֹ עֵשָׂו, יַעֲקֹב אָחִי, נְהַלֵּךְ שְׁנֵינוּ בָּעוֹלָם הַזֶּה כְּאֶחָת, אָמַר לוֹ יַעֲקֹב (בראשית לג, יד): יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ, מַהוּ יַעֲבָר נָא, טֹל עוֹלָמְךָ תְּחִלָּה. מַהוּ (בראשית לג, יד): אֶתְנַהֲלָה לְאִטִּי לְרֶגֶל הַמְלָאכָה וגו', אָמַר לוֹ עַד עַכְשָׁו יֵשׁ לִי לְהַעֲמִיד חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, שֶׁכָּתוּב בָּהֶן (דניאל א, ד): יְלָדִים אֲשֶׁר אֵין בָּהֶם כָּל מְאוּם. דָּבָר אַחֵר, אָמַר לוֹ עַד עַכְשָׁו יֵשׁ לִי לְהַעֲמִיד מֶלֶךְ הַמָּשִׁיחַ, שֶׁכָּתוּב בּוֹ (ישעיה ט, ה): כִּי יֶלֶד יֻלַד לָנוּ. (בראשית לג, יד): עַד אֲשֶׁר אָבֹא אֶל אֲדֹנִי שֵׂעִירָה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצִינוּ שֶׁעָמַד יַעֲקֹב עִם עֵשָׂו בְּשֵׂעִיר, וּמַהוּ שֵׂעִירָה, אָמַר לוֹ עַד עַכְשָׁו יֵשׁ לִי לְהַעֲמִיד שׁוֹפְטִים וּמוֹשִׁיעִים לְהִפָּרַע מֵאוֹתוֹ הָאִישׁ, מִנַּיִן, שֶׁנֶּאֱמַר (עובדיה א, כא): וְעָלוּ מוֹשִׁעִים וגו', אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם עַד מָתַי מְשֻׁעְבָּדִים אָנוּ בְּיָדוֹ, אָמַר לָהֶם עַד שֶׁיָּבוֹא אוֹתוֹ הַיּוֹם שֶׁכָּתוּב בּוֹ (במדבר כד, יז): דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל, כְּשֶׁיֵּצֵא כּוֹכָב מִיַּעֲקֹב וְיִשְׂרֹף קַשּׁוֹ שֶׁל עֵשָׂו, מִנַּיִן, שֶׁנֶּאֱמַר (עובדיה א, יח): וְהָיָה בֵית יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָהּ שָׁעָה אֲנִי מוֹפִיעַ מַלְכוּתִי וְאֶמְלֹךְ עֲלֵיכֶם, שֶׁנֶּאֱמַר וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן וגו'.",
    "en": "“Command the people, saying: You are passing through the border of your brethren, the children of Esau, who live in Se’ir; they will be afraid of you, and you shall be very careful” (Deuteronomy 2:4). “Command the people, saying” – The Holy One blessed be He said to [Moses]: ‘Not only am I commanding you, but you, too, shall command your children.’ The Holy One blessed be He said to Moses: ‘You, too, shall command the leaders of the generation, that they should treat [Esau] with deference.’ That is, “command the people, saying.” Rabbi Shmuel bar Naḥman said: When Esau stood with Jacob, Esau said to him: ‘Jacob my brother, let the two of us walk in this world as one.’ Jacob said to him: “Let my lord now pass before his servant” (Genesis 33:14). What is “now pass”? Take your world first. What is: “And I will advance slowly, according to the pace of the property [that is before me, and according to the pace of the children]”? (Genesis 33:14). He said to [Esau]: ‘I still need to produce Ḥananya, Mishael, and Azarya, in whose regard it is written: “Youths in whom there is no blemish”’ (Daniel 1:4). Another matter, he said: ‘I still need to produce the messianic king, in whose regard it is written: “For a child has been born to us”’ (Isaiah 9:5). “Until I will come to my lord, to Se’ir” (Genesis 33:14) – Rabbi Shmuel bar Naḥman said: We reviewed the entire Bible and did not find that Jacob stood with Esau in Se’ir. What is “to Se’ir”? He said to him: ‘I still need to produce judges and redeemers in order to exact retribution from that man.’ From where is this derived? As it is stated “Saviors will ascend [Mount Zion to judge the mountain of Esau]” (Obadiah 1:21). Israel said before the Holy One blessed be He: ‘Master of the universe, until when will we be subjugated to him?’ He said to them: ‘Until that day will come, about which it is written: “A star will rise from Jacob, and a scepter will rise from Israel” (Numbers 24:17) – when a star will emerge from Jacob and burn the straw of Esau.’ From where is this derived? As it is stated: “The house of Jacob will be fire, and the house of Joseph a flame, [and the house of Esau for straw…]” (Obadiah 1:18). The Holy One blessed be He said: ‘At that time, I will cause My kingdom to appear, and I will reign over you, as it is stated: “Saviors will ascend Mount Zion….”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:21",
    "he": "וַיֹּאמֶר ה' אֶל משֶׁה רְאֵה הַחִלֹּתִי וגו' (דברים ב, לא), הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ עֶרֶב שַׁבָּת וְחָשְׁכָה לוֹ, וְהָיוּ בְּיָדָיו מָעוֹת אוֹ דָּבָר אַחֵר, הֵיאַךְ צָרִיךְ לַעֲשׂוֹת, כָּךְ שָׁנוּ חֲכָמִים, מִי שֶׁהֶחְשִׁיךְ לוֹ בַּדֶּרֶךְ נוֹתֵן כִּיסוֹ לְנָכְרִי, וְלָמָּה מֻתָּר לוֹ שֶׁיִּתֵּן אוֹתוֹ לְנָכְרִי, אָמַר רַבִּי לֵוִי כְּשֶׁנִּצְטַוּוּ בְּנֵי נֹחַ לֹא נִצְטַוּוּ אֶלָּא עַל שִׁבְעָה דְבָרִים וְאֵין הַשַּׁבָּת מֵהֶן, לְפִיכָךְ הִתִּירוּ שֶׁיִּתֵּן אוֹתוֹ לְנָכְרִי. וְאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא עוֹבֵד כּוֹכָבִים שֶׁשָּׁמַר אֶת הַשַּׁבָּת עַד שֶׁלֹא קִבֵּל עָלָיו אֶת הַמִּילָה חַיָּב מִיתָה, לָמָּה, שֶׁלֹא נִצְטַוּוּ עָלֶיהָ. וּמָה רָאִיתָ לוֹמַר עוֹבֵד כּוֹכָבִים שֶׁשָּׁמַר אֶת הַשַּׁבָּת חַיָּב מִיתָה, אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ וּמַטְרוֹנָה יוֹשְׁבִין וּמְסִיחִין זֶה עִם זֶה, מִי שֶׁבָּא וּמַכְנִיס עַצְמוֹ בֵּינֵיהֶם אֵינוֹ חַיָּב מִיתָה, כָּךְ הַשַּׁבָּת הַזּוֹ בֵּין יִשְׂרָאֵל וּבֵין הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות לא, יז): בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל, לְפִיכָךְ כָּל עוֹבֵד כּוֹכָבִים שֶׁבָּא וּמַכְנִיס עַצְמוֹ בֵּינֵיהֶם עַד שֶׁלֹא קִבֵּל עָלָיו לִמּוֹל חַיָּב מִיתָה. רַבָּנָן אָמְרֵי אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם לְפִי שֶׁלֹא נִצְטַוּוּ עוֹבְדֵי כּוֹכָבִים עַל הַשַּׁבָּת תֹּאמַר אִם הֵם עוֹשִׂים אוֹתָה אַתָּה נוֹשֵׂא לָהֶם פָּנִים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִן הַדָּבָר הַזֶּה אַתָּה מִתְיָרֵא, חַיֶּיךָ אֲפִלּוּ הֵם עוֹשִׂים כָּל מִצְווֹת שֶׁבַּתּוֹרָה אֲנִי מַפִּילָן בִּפְנֵיכֶם, מִנַּיִן, מִמַּה שֶּׁקָּרֵינַן בָּעִנְיָן רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ.",
    "en": "“The Lord said to me: See, I have begun delivering before you Siḥon and his land; begin taking possession of his land” (Deuteronomy 2:31). “The Lord said to me: See, I have begun…” – halakha: If a person of Israel is walking on the road on the day before Shabbat and it begins getting dark, and he has money or something else in his hand, what must he do? So taught the Sages: One for whom it became dark [while he was traveling] on the road gives his purse to a gentile. Why is it permitted for him to give it to a gentile? Rabbi Levi said: When the descendants of Noah were commanded, they were commanded regarding only seven matters, and Shabbat is not one of them. That is why they permitted him to give it to a gentile. Rabbi Yosei bar Ḥanina said: An idolater who observed Shabbat before he accepted circumcision upon himself incurs liability to be put to death. Why? Because they were not commanded [to observe] it. What did you see that led you to say that an idolater who observed Shabbat incurs liability to be put to death? Rabbi Hiyya bar Abba said that Rabbbi Yoḥanan said: The way of the world is that when a king and a noblewoman are sitting and conversing with one another, one who comes and inserts himself between them, does he not incur liability to be put to death? So, the Shabbat is between Israel and the Holy One blessed be He, as it is stated: “Between Me and the children of Israel [it is a sign forever]” (Exodus 31:17). That is why any idolater who comes and inserts himself between them, before he accepted circumcision upon himself, incurs liability to be put to death. The Rabbis say: Moses said before the Holy One blessed be He: ‘Master of the universe, given that idolaters were not commanded regarding Shabbat, if they observe it, will You lift Your countenance to them?’ The Holy One blessed be He said to him: ‘Do you fear this matter, as you live, even were they to fulfill all the mitzvot in the Torah, I will topple them before you.’ From where is this derived? From what we read regarding the matter: “See, I have begun delivering before you.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:22",
    "he": "דָּבָר אַחֵר, רְאֵה הַחִלֹּתִי, זֶה שֶׁאָמַר הַכָּתוּב (תהלים קמט, ח): לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים. וּמַהוּ מַלְכֵיהֶם, אָמַר רַבִּי תַּנְחוּמָא אֵלּוּ הֵם מַלְכֵי עוֹבְדֵי כּוֹכָבִים, (תהלים קמט, ח): וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל, אֵלּוּ שָׂרֵיהֶם שֶׁל מַעְלָה, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹרֵעַ מְאֻמָּה עַד שֶׁפּוֹרֵעַ מִשָֹּׂרָהּ תְּחִלָּה, כֵּיצַד, פַּרְעֹה וְכָל הַמִּצְרִיִּים לֹא שִׁקְּעָם הַקָּדוֹשׁ בָּרוּךְ הוּא בַּיָּם עַד שֶׁשִּׁקַּע לְשָׂרָן תְּחִלָּה, מְנָא לָן, אָמְרֵי רַבָּנָן סוּסִים וְרוֹכְבֵיהֶם אֵין כְּתִיב כָּאן, אֶלָּא (שמות טו, א): סוּס וְרֹכְבוֹ, זֶה הַשַֹּׂר שֶׁלָּהֶן, וּכְשֶׁיָּצְאוּ הַמִּצְרִיִּים לִרְדֹּף אַחֲרֵי יִשְׂרָאֵל תָּלוּ יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהָיוּ רוֹאִין שָׂרָן שֶׁל מִצְרַיִּם פּוֹרֵחַ בָּאֲוִיר, מִנַּיִן, אָמַר רַבִּי יִצְחָק דִּכְתִיב (שמות יד, י): וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם, זֶה הַשַֹּׂר שֶׁלָּהֶן, הֱוֵי לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים וגו'. וְאַף סִיחוֹן וְעוֹג כְּשֶׁבִּקְּשׁוּ לְהִזְדַּוֵּג עִם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, רְאֵה שֶׁהִפַּלְתִּי שַׂר שֶׁלָּהֶן, שֶׁנֶּאֱמַר: רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ.",
    "en": "Another matter, “see, I have begun” – this is what the verse said: “To bind their kings with fetters” (Psalms 149:8). Who are “their kings”? These are the kings of the idolaters. “And their nobles with iron chains” (Psalms 149:8) – these are their guardian angels on High, as the Holy One blessed be He does not exact retribution from a nation until He first exacts retribution from its guardian angel. How so? The Holy One blessed be He did not submerge Pharaoh and all the Egyptians in the sea until He first submerged its guardian angel. From where do we derive this? The Rabbis said: “Horses and their riders” is not written here, but rather, “the horse and its rider” (Exodus 15:1) – this is their guardian angel. When the Egyptians departed to pursue Israel, Israel lifted their eyes and they saw Egypt’s guardian angel floating in the air. From where is this derived? Rabbi Yitzḥak said: As it is written: “Behold, Egypt was traveling after them” (Exodus 14:10) – this is their guardian angel. That is, “to bind their kings with fetters…” (Psalms 149:8). Siḥon and Og, too, when they sought to confront Israel, the Holy One blessed be He said to Moses: ‘See that I have toppled their guardian angel, as it is stated: “See, I have begun delivering before you.”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:23",
    "he": "דָּבָר אַחֵר, רְאֵה הַחִלֹּתִי, זֶה שֶׁאָמַר הַכָּתוּב (משלי יג, יב): תּוֹחֶלֶת מְמֻשָּׁכָה מַחֲלָה לֵב, אָמַר רַבִּי עֲזַרְיָה מְדַבֵּר בַּיְּשׁוּעָה הָעוֹמֶדֶת לָבוֹא, כֵּיצַד כְּשֶׁהַנָּבִיא אוֹמֵר לְיִשְׂרָאֵל (חגי ב, ו): עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, הֵן אוֹמְרִים: תּוֹחֶלֶת מְמֻשָּׁכָה מַחֲלָה לֵב, כֵּיוָן שֶׁאָמַר לָהֶם (ישעיה סב, יא): הִנֵּה יִשְׁעֵךְ בָּא, אָמְרוּ (משלי יג, יב): וְעֵץ חַיִּים תַּאֲוָה בָאָה. דָּבָר אַחֵר, תּוֹחֶלֶת מְמוּשָׁכָה, זֶה פַּרְעֹה, שֶׁהָיָה משֶׁה הוֹלֵךְ וּבָא וּמֵבִיא עָלָיו מַכּוֹת, וְעַל כָּל מַכָּה וּמַכָּה הָיוּ יִשְׂרָאֵל סְבוּרִין שֶׁמְּשַׁלְּחָן. וְעֵץ חַיִּים תַּאֲוָה בָאָה, זֶה מִלְחֲמוֹת סִיחוֹן וְעוֹג, שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִיָּד: רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ. דָּבָר אַחֵר, מַהוּ רְאֵה הַחִלֹּתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, משֶׁה, רְאֵה שֶׁהִפַּלְתִּי שַׂר שֶׁלָּהֶן, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, כְּמֶלֶךְ שֶׁאוֹסֵר שׂוֹנְאוֹ שֶׁל בְּנוֹ לְפָנָיו, וְאוֹמֵר לוֹ עֲשֵׂה בּוֹ כָּל מַה שֶּׁאַתָּה מְבַקֵּשׁ.",
    "en": "Another matter, “see, I have begun” – this is what the verse said: “Expectation deferred sickens the heart” (Proverbs 13:12). Rabbi Azarya said: It is speaking of the salvation that is expected to come. How so? When the prophet says to Israel: “Another one will be soon, and I will quake the heavens, and the earth” (Haggai 2:6), they say: “Expectation deferred sickens the heart.” When he said to them: “Behold, your Savior has come” (Isaiah 62:11), they said: “And desire realized is a tree of life” (Proverbs 13:12). Another matter, “expectation deferred” – this is Pharaoh, as Moses was coming and going and bringing plagues upon him, and with each and every plague, Israel believed that he would release them. “And desire realized is a tree of life” – this is the wars of Siḥon and Og, as the Holy One blessed be He said to him immediately: “See, I have begun delivering before you.” Another matter, what is “see, I have begun”? The Holy One blessed be He said to Moses: ‘Moses, see that I have toppled their guardian angel.’ Rabbi Abba bar Kahana said: Like a king who ties up his son’s enemy, and says to him: ‘Do to him anything that you wish.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:24",
    "he": "דָּבָר אַחֵר, רְאֵה הַחִלֹּתִי, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כֵּיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְעָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הַנִּסִּים הַלָּלוּ, נָפְלָה אֵימָתָן עַל כָּל אֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר (שמות טו, טז): תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד, וְכֵיוָן שֶׁבָּאוּ לַעֲשׂוֹת מִלְחָמָה עִם סִיחוֹן וְעוֹג, הָיוּ הָאֱמוֹרִיִּים שׁוֹאֲלִים אֵלּוּ לָאֵלּוּ בְּחַיֶּיךָ אֻמָּה זוֹ שֶׁהִיא מְבַקֶּשֶׁת לַעֲשׂוֹת עִמָּנוּ מִלְחָמָה גִּבּוֹרִים הֵם אוֹ לֹא, כַּמָּה אֻמּוֹת הֵן, וְהֵן אוֹמְרִים בְּנֵי שָׁלשׁ אֻמּוֹת הֵן, אָמַר סִיחוֹן וְעוֹג וְכָל הָאֻמָּה הַזּוֹ שֶׁל בְּנֵי אָדָם בְּנֵי שָׁלשׁ אֻמּוֹת הֵן, אָמְרוּ נְזַיֵּן עַצְמֵנוּ וְנֵצֵא עֲלֵיהֶם וְאָנוּ הוֹרְגִין אוֹתָם, מִנַּיִן (דברים ב, לב): וַיֵּצֵא סִיחֹן לִקְרָאתֵנוּ. בָּאוּ משֶׁה וְיִשְׂרָאֵל לִתְחוּמָהּ שֶׁל אֶדְרֶעִי, אָמַר לָהֶן משֶׁה נַחְנֶה כָּאן וְאָנוּ נִכְנָסִין בְּשַׁחֲרִית, בָּאוּ לִכָּנֵס לְאֶדְרֶעִי וַעֲדַיִן לֹא הָיְתָה הָעַיִן רוֹאָה, תָּלָה משֶׁה אֶת עֵינָיו וְרָאָה אֶת עוֹג יוֹשֵׁב עַל הַחוֹמָה וְרַגְלָיו מַגִּיעוֹת לָאָרֶץ, אָמַר משֶׁה אֵינִי יוֹדֵעַ מָה אֲנִי רוֹאֶה, חוֹמָה אַחֶרֶת בָּנוּ אֵלּוּ בַּלַּיְלָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, זֶה שֶׁאַתָּה רוֹאֶה הוּא עוֹג. אָמַר רַבִּי יוֹחָנָן אֹרֶךְ רַגְלָיו שְׁמוֹנֶה עֶשְׂרֵה אַמּוֹת. אוֹתָהּ שָׁעָה נִתְיָרֵא משֶׁה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַל תִּתְיָרֵא שֶׁאֲנִי מַפִּילוֹ לְפָנֶיךָ, מִנַּיִן (במדבר כא, לד): וַיֹּאמֶר ה' אֶל משֶׁה אַל תִּירָא אֹתוֹ, עוֹג הָיָה תּוֹלֵשׁ הַר וְזוֹרֵק עַל יִשְׂרָאֵל, וּמשֶׁה הָיָה נוֹטֵל צְרוֹר וּמַזְכִּיר עָלָיו שֵׁם הַמְפֹרָשׁ וּסְמָכוֹ, יִשְׂרָאֵל אוֹמְרִים אֲרוּרוֹת הַיָּדַיִם שֶׁכָּךְ זוֹרְקוֹת, וֶאֱמוֹרִיִּים אוֹמְרִים, בְּרוּכוֹת הַיָּדַיִם שֶׁכָּךְ סוֹמְכוֹת.",
    "en": "Another matter, “see, I have begun” – Rabbi Shmuel bar Naḥman said: When Israel departed from Egypt, and the Holy One blessed be He performed all those miracles on their behalf, dread of them fell upon all the nations of the world, as it is stated: “May dread and fear fall over them” (Exodus 15:16). When they came to wage war with Siḥon and Og, the Emorites were asking one another: ‘As you live, this nation that seeks to wage war with us, are they mighty or not? How many nations are they?’ They said: ‘They are members of three nations.’ Siḥon and Og said: ‘This entire nation of people are members of three nations?’ They said: ‘Let us arm ourselves and go out against them and we will kill them.’ From where is this derived? “Siḥon went out to war toward us” (Deuteronomy 2:32). Moses and Israel came to the environs of Edre’i. Moses said to them: ‘Let us camp here and we will enter [the city] in the morning.’ They came to enter Edre’i, and the eye could not yet see. Moses lifted his eyes and saw Og sitting on the wall and his feet reached the ground. Moses said: ‘I do not know what I am seeing. Did they build another wall at night?’ The Holy One blessed be He said to him: ‘Moses, what you see is Og.’ Rabbi Yoḥanan said: The length of his legs was eighteen cubits. At that moment, Moses was afraid. The Holy One blessed be He said: ‘Fear not, as I will topple him before you.’ From where is this derived? “The Lord said to Moses: Do not fear him” (Numbers 21:34). Og would uproot a mountain and cast it on Israel, and Moses would take a pebble, intone the ineffable Name, and it [the pebble] would intercept it [the mountain]. Israel said: ‘Cursed are the hands that cast in that way.’ The Emorites said: ‘Blessed are the hands that intercept in that way.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.1:25",
    "he": "דָּבָר אַחֵר (דברים ג, ב): וַיֹּאמֶר ה' אֵלַי אַל תִּירָא אֹתוֹ, כִּי בְיָדְךָ אֶתְּנֶנּוּ, אֵין כְּתִיב כָּאן, אֶלָּא (דברים ג, ב): כִּי בְיָדְךָ נָתַתִּי אֹתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר פָּסַקְתִּי דִינוֹ מִימוֹת אַבְרָהָם, כֵּיצַד, בְּשָׁעָה שֶׁנִּשְׁבָּה לוֹט בֶּן אָחִיו, וּבָא עוֹג וּבִשֵֹּׂר אֶת אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יד, יג): וַיָּבֹא הַפָּלִיט, אָמַר רֵישׁ לָקִישׁ מִשּׁוּם בַּר קַפָּרָא פָּלִיט הָיָה שְׁמוֹ, וְלָמָּה נִקְרָא שְׁמוֹ עוֹג, שֶׁבָּא וּמָצָא אֶת אַבְרָהָם עָסוּק בְּמִצְווֹת בְּעֻגּוֹת הַפֶּסַח, וְלֹא בָּא לְשֵׁם שָׁמַיִם אֶלָּא לְשֵׁם נוֹיָהּ שֶׁל שָׂרָה, אָמַר בְּלִבּוֹ הֲרֵינִי מְבַשֵֹּׂר אוֹתוֹ, וְהַגְּדוּד הוֹרְגוֹ, וְנוֹטֵל אֲנִי אֶת שָׂרָה אִשְׁתּוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אִי רָשָׁע, כָּךְ אָמַרְתָּ, חַיֶּיךָ שֶׁאֲנִי נוֹתֵן לְךָ שְׂכַר רַגְלֶיךָ, וּמַאֲרִיךְ לְךָ שָׁנִים, וּמַה שֶּׁחָשַׁבְתָּ בְּלִבְּךָ הֲרֵינִי הוֹרֵג אַבְרָהָם וְנוֹטֵל אֶת שָׂרָה, בְּיַד בְּנֵי בָנֶיהָ עָתִיד אוֹתוֹ הָאִישׁ לִפֹּל. דָּבָר אַחֵר, כִּי בְיָדְךָ נָתַתִּי אֹתוֹ, כִּי בְיָדְךָ אֶתְּנֶנּוּ אֵין כְּתִיב כָּאן, אֶלָּא כִּי בְיָדְךָ נָתַתִּי אֹתוֹ, כְּבָר פָּסַקְתִּי אֶת דִּינוֹ מִימוֹת יִצְחָק, כֵּיצַד, בְּשָׁעָה שֶׁמָּל אַבְרָהָם אֶת יִצְחָק בְּנוֹ עָשָׂה מִשְׁתֶּה וְקָרָא לְכָל מַלְכֵי כְּנַעַן, שֶׁנֶּאֱמַר (בראשית כא, ח): וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל וגו', מַהוּ גָּדוֹל, שֶׁכָּל גְּדוֹלִים הָיוּ שָׁם, אַף עוֹג הָיָה שָׁם, בְּאוֹתָהּ שָׁעָה אָמְרוּ לוֹ לְעוֹג לֹא כָּךְ הָיִיתָ אוֹמֵר, אַבְרָהָם פִּרְדָּה עֲקָרָה הוּא וְאֵינוֹ מוֹלִיד, כֵּיוָן שֶׁרָאָה אֶת יִצְחָק אָמַר, מַהוּ זֶה, אֵין זֶה כְּלוּם, בְּאֶצְבָּעִי אֲנִי הוֹרְגוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ אָמַרְתָּ, עַל מְנָת שֶׁתִּרְאֶה אֲלָפִים וּרְבָבוֹת יוֹצְאִים מִמֶּנּוּ, וּבְיָדָם אוֹתוֹ הָאִישׁ עָתִיד לִפֹּל. דָּבָר אַחֵר, כִּי בְיָדְךָ אֶתְּנֶנּוּ אֵין כְּתִיב כָּאן, אֶלָּא נָתַתִּי, כְּבָר פָּסַקְתִּי אֶת דִּינוֹ מִימוֹת יַעֲקֹב, כֵּיצַד, בְּשָׁעָה שֶׁנִּכְנַס יַעֲקֹב אֵצֶל פַּרְעֹה לְבָרֵךְ אוֹתוֹ, שֶׁנֶּאֱמַר (בראשית מז, ז): וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה, הָיָה עוֹג יוֹשֵׁב שָׁם, בְּאוֹתָהּ שָׁעָה אָמַר לוֹ פַּרְעֹה לְעוֹג לֹא כָךְ הָיִיתָ אוֹמֵר, אַבְרָהָם פִּרְדָּה עֲקָרָה הוּא וְאֵינוֹ מוֹלִיד, הֲרֵי בֶּן בְּנוֹ וְשִׁבְעִים נֶפֶשׁ מִירֵכוֹ, אוֹתָהּ שָׁעָה הִתְחִיל עוֹג מַכְנִיס עַיִן רָעָה עֲלֵיהֶן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִי רָשָׁע, מָה אַתָּה מַכְנִיס עַיִן רָעָה בְּבָנַי, תִּמַּס עֵינוֹ שֶׁל אוֹתוֹ הָאִישׁ, עָתִיד אוֹתוֹ הָאִישׁ לִפֹּל בְּיָדָן, הֲרֵי כִּי בְיָדְךָ נָתַתִּי אֹתוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּשֵׁם שֶׁבָּעוֹלָם הַזֶּה הָיוּ אֻמּוֹת הָעוֹלָם שׁוֹמְעִים שִׁמְעֲכֶם וּמִתְיָרְאִין וּמִתְפַּחְדִין מִכֶּם, כָּךְ לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (דברים כח, י): וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ.",
    "en": "“The Lord said to me: Do not fear him, as I have delivered him and his entire people and his land into your hand; you shall do to him as you did to Siḥon, king of the Emorites, who lives in Ḥeshbon” (Deuteronomy 3:2). Another matter, “the Lord said to me: Do not fear him” – “because I will deliver him into your hand” is not written here, but, “as I have delivered him…into your hand.” The Holy One blessed be He said: ‘I have already issued his sentence, from the days of Abraham.’ How so? When Lot, his son’s brother, was taken captive, Og came and informed Abraham, as it is stated: “The fugitive [hapalit] came [and told Abram the Hebrew]” (Genesis 14:13). Reish Lakish said in the name of bar Kappara: Palit was his name. Why was he called by the name Og? It is because he came and found Abraham engaged in the mitzvot of cakes [ugot] on Passover. But he did not come for the sake of Heaven, but because of Sarah’s beauty. He said in his heart: ‘I will bring him the news, the regiment will kill him, and I will take his wife Sarah.’ The Holy One blessed be He said: ‘Oh wicked one, is that what you say? As you live, I will give you the reward for your legs, and extend your years. But for what you thought in your heart: I will have Abraham killed, and I will take Sarah; in the hand of her descendants, this man is destined to fall. Another matter, “as I have delivered him…into your hand” – “because I will deliver him into your hand” is not written here, but, “as I have delivered him…into your hand.” I have already issued his sentence, from the days of Isaac. How so? When Abraham circumcised his son Isaac, he made a feast and invited all the kings of Canaan, as it is stated: “Abraham made a great feast…” (Genesis 21:8). What is “great”? It is that all the prominent men were there. Og, too, was there. At that time they said to Og: ‘Did you not used to say: Abraham is a barren mule and cannot beget children?’ When he saw Isaac, he said: ‘This is nothing, I can kill him with my finger.’ The Holy One blessed be He said to him: ‘Is this what you say? [I will extend your years] so that you will see thousands and myriads emerging from him, and in their hand, this man is destined to fall.’ Another matter, “because I will deliver him into your hand” is not written here, but, “I have delivered.” I already issued his sentence from the days of Jacob. How so? When Jacob came in to Pharaoh to bless him, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:7), Og was sitting there. At that moment, Pharaoh said to Og: ‘Did you not used to say: Abraham is a barren mule and cannot beget children? Here is his grandson and seventy of his offspring.’ At that moment, Og began introducing the evil eye upon them. The Holy One blessed be He said: ‘Oh, wicked one, why are you introducing the evil eye upon my children? May the eye of this man dissolve. This man is destined to fall into their hand.’ That is, “as I have delivered him…into your hand.” The Holy One blessed be He said to Israel: ‘Just as, in this world, the nations of the world would hear your renown and were afraid and terrified of you, so it will be in the future, as it is stated: “All the peoples of the earth will see that the name of the Lord is invoked upon you and they will fear you” (Deuteronomy 28:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:1",
    "he": "וָאֶתְחַנַּן אֶל ה', הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁהָיָה עוֹמֵד וּמִתְפַּלֵּל, מַהוּ שֶׁיְּהֵא מֻתָּר לוֹ לְהִתְפַּלֵּל בְּקוֹל גָּדוֹל, כָּךְ שָׁנוּ חֲכָמִים (גמרא ברכות לא-א): הָיָה עוֹמֵד וּמִתְפַּלֵּל יָכוֹל יַשְׁמִיעַ קוֹלוֹ, כְּבָר פֵּרְשָׁה חַנָּה (שמואל א א, יג): וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ, יָכוֹל יְהֵא מִתְפַּלֵּל שְׁלָשְׁתָּן כְּאַחַת, כְּבָר פֵּרַשׁ בְּדָנִיֵּאל (דניאל ו, יא): וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ. יָכוֹל יְהֵא מִתְפַּלֵּל בְּכָל שָׁעָה שֶׁיִּרְצֶה, כְּבָר פֵּרַשׁ דָּוִד (תהלים נה, יח): עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וְיִשְׁמַע קוֹלִי, יָכוֹל יְהֵא תּוֹבֵעַ צְרָכָיו וְיוֹצֵא לוֹ, כְּבָר פֵּרַשׁ שְׁלֹמֹה (מלכים א ח, כח): לִשְׁמֹעַ אֶל הָרִנָּה וְאֶל הַתְּפִלָּה, רִנָּה זוֹ קִלּוּסוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּתְפִלָּה, לִצְרָכָיו שֶׁל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, זֶה סִימָן לִתְפִלָּה, אִם כִּוֵּן אָדָם לִבּוֹ לִתְפִלָּה, יְהֵא מֻבְטָח שֶׁתְּפִלָּתוֹ נִשְׁמַעַת, שֶׁנֶּאֱמַר (תהלים י, יז): תָּכִין לִבָּם תַּקְשִׁיב אָזְנֶךָ. אָמַר רַבִּי יוֹחָנָן עֲשָׂרָה לְשׁוֹנוֹת נִקְרֵאת תְּפִלָּה, וְאֵלּוּ הֵן: שַׁוְעָה, צְעָקָה, נְאָקָה, רִנָּה, פְּגִיעָה, בִּצּוּר, קְרִיאָה, נִפּוּל וּפִלּוּל וְתַחֲנוּנִים. שַׁוְעָה צְעָקָה, שֶׁנֶּאֱמַר (שמות ב, כג): וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ וגו'. נְאָקָה, דִּכְתִיב (תהלים י, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם. רִנָּה וּפְגִיעָה, דִּכְתִיב (ירמיה ז, טז): אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וְאַל תִּשָֹּׂא בַּעֲדָם רִנָּה וּתְפִלָּה וְאַל תִּפְגַּע בִּי. בִּצּוּר וּקְרִיאָה, דִּכְתִיב (תהלים יח, ז): בַּצַּר לִי אֶקְרָא ה'. נִפּוּל, דִּכְתִיב (דברים ט, יח): וָאֶתְנַפַּל לִפְנֵי ה'. פִּלּוּל, דִּכְתִיב (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. וְתַחֲנוּנִים, דִּכְתִיב: וָאֶתְחַנַּן אֶל ה'. וּמִכֻּלָּן לֹא נִתְפַּלֵל משֶׁה אֶלָּא בִּלְשׁוֹן תַּחֲנוּנִים. אָמַר רַבִּי יוֹחָנָן, מִכָּאן אַתָּה לָמֵד, שֶׁאֵין לִבְרִיָה כְּלוּם אֵצֶל בּוֹרְאָה, שֶׁהֲרֵי משֶׁה רַבָּן שֶׁל כָּל הַנְּבִיאִים לֹא בָא אֶלָּא בִּלְשׁוֹן תַּחֲנוּנִים. אָמַר רַבִּי לֵוִי, לָמָּה לֹא בָא משֶׁה אֶלָּא בִּלְשׁוֹן תַּחֲנוּנִים, הַמָּשָׁל אוֹמֵר הֱוֵי זָהִיר שֶׁלֹא תִּתָּפֵס מְקוֹם דִּבּוּרָךְ, כֵּיצַד, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות לג, יט): וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, אָמַר לוֹ, מִי שֶׁיֵּשׁ לוֹ בְּיָדִי, (שמות לג, יט): וְרִחַמְתִּי, בְּמִדַּת הָרַחֲמִים אֲנִי עוֹשֶׂה עִמּוֹ. וּמִי שֶׁאֵין לוֹ בְּיָדִי, וְחַנֹּתִי, בְּמַתְּנַת חִנָּם אֲנִי עוֹשֶׂה עִמּוֹ, וּבְשָׁעָה שֶׁהָיָה משֶׁה מְבַקֵּשׁ לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ג, כו): רַב לָךְ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם לֹא כָךְ אָמַרְתָּ לִי, כָּל מִי שֶׁאֵין לוֹ בְּיָדִי וְחַנֹּתִי, בְּמַתְּנַת חִנָּם אֲנִי עוֹשֶׂה עִמּוֹ, עַכְשָׁו אֵינִי אוֹמֵר שֶׁמִּתְבַּקֵּשׁ לִי אֶצְלְךָ מְאוּמָה, אֶלָּא חִנָּם עֲשֵׂה עִמִּי, מִנַּיִן, מִמַּה שֶׁקָּרֵינַן בָּעִנְיָן, וָאֶתְחַנַּן אֶל ה'.",
    "en": "“I pleaded with the Lord at that time, saying” (Deuteronomy 3:23). “I pleaded with the Lord” – halakha: If a person of Israel is standing and praying, is it permitted for him to pray in a loud voice? So taught our Sages: If one was standing and praying, may he, perhaps, make his voice heard? Hannah already articulated this: “Hannah, she was speaking in her heart” (I Samuel 1:13). May he, perhaps, recite all three as one? This was already articulated in Daniel: “And three times a day he knelt on his knees, and prayed, and gave thanks before his God” (Daniel 6:11). May he, perhaps, pray at any time that he wishes? David already articulated: “Evening and morning and noon, I speak and cry aloud, and He hears my voice” (Psalms 55:18). May he, perhaps, demand [that God provide for] his needs and leave? Solomon already articulated: “To hear the cry and the prayer” (I Kings 8:28); “cry” – this is praise of the Holy One blessed be He; “and prayer” – for a person’s needs. Abba Shaul says: This is an indicator regarding prayer – if a person focused his heart for prayer, he may be certain that his prayer is heard, as it is stated: “You will focus their heart; You will incline Your ear” (Psalms 10:17). Rabbi Yoḥanan said: Prayer is called by ten expressions, and these are: Shava, tze’aka, ne’aka, rina, pegia, bitzur, keria, nipul, pilul, and taḥanunim. Shava and tze’aka, as it is stated: “The children of Israel sighed due to the work, and they cried out [vayizaku] [and their plea [shavatam] rose to God]” (Exodus 2:23). Ne’aka, as it is written: “God heard their groan [naakatam]” (Exodus 2:24). Rina and pegia, as it is written: “Do not pray on behalf of this people, and do not lift up a cry [rina] or a prayer on their behalf, and do not plead [tifga] with Me, [for I am not listening to you]” (Jeremiah 7:16). Bitzur and keria, as it is written: “In my distress [batzar] I called [ekra] to the Lord” (Psalms 18:7). Nipul, as it is written: “I threw myself down [va’etnapal] before the Lord” (Deuteronomy 9:18). Pilul, as it is written: “Pinḥas stood and prayed [vayfalel]” (Psalms 106:30). Taḥanunim, as it is written: “I pleaded [va’etḥanan] with the Lord.” Of all of them Moses prayed only with the expression of plea [taḥanunim]. Rabbi Yoḥanan said: From here you learn that no creature has any claim on its Creator, as Moses, the master of all the prophets, came only with an expression of plea. Rabbi Levi said: Why did Moses come only with an expression of plea [taḥanunim]? The parable says: Be careful not to be caught in a contradiction. How so? So said the Holy One blessed be He to Moses: “I will favor [veḥanoti] whom I favor” (Exodus 33:19). [God] said to him: ‘Upon one who has [credit] with Me, “I will have mercy” (Exodus 33:19); I will act with him with the attribute of mercy. One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift.’ When Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “It is enough for you; [do not continue speaking to Me about this matter]” (Deuteronomy 3:26). [Moses] said before Him: ‘Master of the universe, did You not say this to me: One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift? Now I am not saying that anything is due to me from You, but act with me with grace [ḥinam].’ From where is this derived? From what we read regarding the matter: “I pleaded [va’etḥanan] with the Lord.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:2",
    "he": "דָּבָר אַחֵר, וָאֶתְחַנַּן אֶל ה', זֶה שֶׁאָמַר הַכָּתוּב (תהלים לט, יב): בְּתוֹכָחוֹת עַל עָוֹן יִסַּרְתָּ אִישׁ וַתֶּמֶס כָּעָשׁ חֲמוּדוֹ אַךְ הֶבֶל כָּל אָדָם, מַהוּ בְּתוֹכָחוֹת עַל עָוֹן, עַל יְדֵי עָוֹן אֶחָד שֶׁהָיָה בְּיַד משֶׁה שֶׁהוֹכִיחַ אֶת בָּנֶיךָ וְאָמַר לָהֶם (במדבר כ, י): שִׁמְעוּ נָא הַמֹּרִים, יִסַּרְתָּ אוֹתוֹ וְהוֹכַחְתָּ אוֹתוֹ. וְאֵין אִישׁ אֶלָּא משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ג): וְהָאִישׁ משֶׁה עָנָו מְאֹד. מַהוּ וַתֶּמֶס כָּעָשׁ חֲמוּדוֹ, כָּל חֶמְדָה שֶׁהָיָה מִתְאַוֶּה משֶׁה לִכָּנֵס לָאָרֶץ, הֵמַסְתָּ אוֹתוֹ כָּעָשׁ הַזֶּה שֶׁנִּכְנַס בַּכֵּלִים וּמַרְקִיבָן. וְאֵין חֲמוּדוֹ אֶלָּא אֶרֶץ יִשְׂרָאֵל, כָּעִנְיָן שֶׁנֶּאֱמַר (ירמיה ג, יט): וְאֶתֶּן לָךְ אֶרֶץ חֶמְדָּה וגו', וְאִם כָּךְ הִגִּיעַ לְמשֶׁה הַצַּדִּיק, עַל אַחַת כַּמָּה וְכַמָּה שְׁאָר כָּל הַבְּרִיּוֹת שֶׁהֵם מְתֻקָּנִין לַהֶבֶל וּמְתֻקָּנִין לְיוֹם הַדִּין, אַךְ הֶבֶל כָּל אָדָם, אָמַר רַב אַחָא שֶׁנַּעֲשָׂה אֱלוֹהַּ, שֶׁנֶּאֱמַר (שמות ז, א): רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה, עַכְשָׁו הוּא מִתְחַנֵּן וּמִתְחַבֵּט וָאֶתְחַנַּן אֶל ה'.",
    "en": "Another matter: “I pleaded with the Lord” – this is what the verse said: “You chastise a man with punishments for iniquity, consuming his delight like a moth. Surely man is mere nothingness” (Psalms 39:12). What is “with punishments for iniquity”? Because of one iniquity that Moses performed, that he chastised Your children and said to them: “Hear now defiant ones” (Numbers 20:10), You afflicted him and rebuked him. “A man” is none other than Moses, as it is stated: “The man Moses was very humble” (Numbers 12:3). What is “consuming his delight like a moth”? All the delight that Moses desired, to enter the Land [of Israel], You caused to be consumed, like a moth that gets into garments and causes them to rot. “His delight” is nothing other than the Land of Israel, like the matter that is stated: “And give you a land of delight…” (Jeremiah 3:19). If that is what befell the righteous Moses, all the more are the rest of the people destined for nothingness and destined for the Day of Judgment. “Surely man is mere nothingness” – Rav Aḥa said: He that became a god [elo’ah], as it is stated: “I have put you as a god [elohim] for Pharaoh” (Exodus 7:1), is now pleading and prostrating himself: “I pleaded with the Lord.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:3",
    "he": "דָּבָר אַחֵר, וָאֶתְחַנַּן, זֶה שֶׁאָמַר הַכָּתוּב (דניאל ב, כא): וְהוּא מְהַשְּׁנֵא עִדָּנַיָא וְזִמְנַיָא וגו', אָמַר רַבִּי אָבִין לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ אָהוּב וְהוּא מְמַנֶּה דֻּכָּסִין וְאִפַּרְכִין וְאִסְטְרַטְלִיטִין, לְאַחַר יָמִים רָאוּ אוֹתוֹ שֶׁהָיָה מְבַקֵּשׁ מִן הַשּׁוֹעֵר לִכָּנֵס לַפָּלָטִין וְאֵינוֹ מַנִּיחַ לוֹ, הָיוּ הַכֹּל תְּמֵהִין וְאוֹמְרִין אֶתְמוֹל הָיָה מְמַנֶּה דֻּכָּסִין וְאִפַּרְכִין וְאִסְטְרַטְלִיטִין, וְעַכְשָׁו הוּא מְבַקֵּשׁ מִן הַשּׁוֹעֵר לִכָּנֵס לַפָּלָטִין וְאֵינוֹ מַנִּיחַ לוֹ, אָמְרוּ לוֹ שַׁעְתָּא עָבְרַת. כָּךְ משֶׁה גּוֹזֵר עַל הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מְקַיֵּם, (במדבר י, לה): קוּמָה ה', (במדבר י, לו): שׁוּבָה ה', (במדבר טז, ל): וְאִם בְּרִיאָה יִבְרָא ה', אִם נִבְרָא לָהּ פֶּה מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית הֲרֵי מוּטָב וְאִם לָאו יִבְרָא ה', וְעַכְשָׁו מִתְחַנֵּן וּמִתְחַבֵּט לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל וְאֵינוֹ מִתְקַבֵּל, שַׁעְתָּא עָבְרַת, (דברים ג, כג): בָּעֵת הַהִוא לֵאמֹר.",
    "en": "Another matter: “I pleaded” – this is what the verse said: “He changes the times and the seasons…” (Daniel 2:21). Rabbi Avin said: To what is the matter comparable? To a king who had a close friend who would appoint generals, governors, and commanders. Sometime later, they saw that he was requesting from the gatekeeper to enter the palace, but he would not let him. Everyone was astonished and said: Yesterday he was appointing generals, governors, and commanders, and now he requests from the gatekeeper to enter the palace, and he does not let him? They would say to him [the questioner]: ‘His time has passed.’ So, Moses would issue a decree on the Holy One blessed be He, and He would fulfill it: “Arise Lord” (Numbers 10:35), “return Lord” (Numbers 10:36), “but if the Lord creates a creation [yivra Hashem]” (Numbers 16:30) – if an opening was created for it from the six days of Creation, that is fine, but if not, “may the Lord, create [yivra Hashem].” But now, he is pleading and prostrating himself [in prayer] to enter the Land of Israel, but his [request]is not accepted; his time has passed: “At that time, saying.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:4",
    "he": "וָאֶתְחַנַּן אֶל ה', זֶה שֶׁאָמַר הַכָּתוּב (משלי יח, כג): תַּחֲנוּנִים יְדַבֶּר רָשׁ וְעָשִׁיר יַעֲנֶה עַזּוֹת, אָמַר רַבִּי תַּנְחוּמָא תַּחֲנוּנִים יְדַבֶּר רָשׁ, זֶה משֶׁה, שֶׁבָּא אֵצֶל בּוֹרְאוֹ בְּתַחֲנוּנִים. וְעָשִׁיר יַעֲנֶה עַזּוֹת, עֲשִׁירוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, עָנָה אוֹתוֹ עַזּוֹת, שֶׁנֶּאֱמַר (דברים ג, כו): אַל תּוֹסֶף דַּבֵּר אֵלַי. דָּבָר אַחֵר, אָמַר רַבִּי יוֹחָנָן תַּחֲנוּנִים יְדַבֶּר רָשׁ, אֵלּוּ נְבִיאֵי יִשְׂרָאֵל. וְעָשִׁיר יַעֲנֶה עַזּוֹת, אֵלּוּ נְבִיאֵי עֲבוֹדַת כּוֹכָבִים. אָמַר רַבִּי יוֹחָנָן אֵין לְךָ צַדִּיק בְּאֻמּוֹת הָעוֹלָם יוֹתֵר מֵאִיּוֹב, וְלֹא בָּא אֶלָּא בְּתוֹכָחוֹת, שֶׁנֶּאֱמַר (איוב כג, ד): אֶעֶרְכָה לְפָנָיו מִשְׁפָּט וּפִי אֲמַלֵּא תוֹכָחוֹת. אֵין לְךָ גָּדוֹל בַּנְּבִיאִים מִמּשֶׁה וִישַׁעְיָה, וּשְׁנֵיהֶם לֹא בָּאוּ אֶלָּא בְּתַחֲנוּנִים, יְשַׁעְיָה אָמַר (ישעיה לג, ב): ה' חָנֵנוּ לְךָ קִוִּינוּ. וּמשֶׁה אָמַר וָאֶתְחַנַּן אֶל ה'. דָּבָר אַחֵר, וָאֶתְחַנַּן אֶל ה', לְמָה הַדָּבָר דּוֹמֶה, לְמַטְרוֹנָה שֶׁיָּלְדָה בֵּן, כָּל יָמִים שֶׁבְּנָהּ קַיָּם הָיְתָה נִכְנֶסֶת בַּפָּלָטִין בִּזְרוֹעַ, מֵת בְּנָהּ, הִתְחִילָה מְבַקֶּשֶׁת לִכָּנֵס בִּתְחִינוֹת. כָּךְ כָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל קַיָּמִים בַּמִּדְבָּר, הָיָה משֶׁה נִכְנַס לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בִּזְרוֹעַ (שמות לב, יא): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, (במדבר יד, יט): סְלַח נָא לַעֲוֹן הָעָם הַזֶּה וגו'. כֵּיוָן שֶׁמֵּתוּ יִשְׂרָאֵל בַּמִּדְבָּר הִתְחִיל מְבַקֵּשׁ לִכָּנֵס בְּאֶרֶץ יִשְׂרָאֵל בְּתַחֲנוּנִים וָאֶתְחַנַּן.",
    "en": "“I pleaded with the Lord” – this is what the verse said: “A poor person speaks with pleas, and a wealthy one responds harshly” (Proverbs 18:23). Rabbi Tanḥuma said: “A poor person speaks with pleas” – this is Moses, who came to his Creator with pleas. “And a wealthy one responds harshly” – the wealthy One of the world, namely the Holy One blessed be He. He answered him harshly, as it is stated: “Do not continue speaking to Me” (Deuteronomy 3:26). Another matter: Rabbi Yoḥanan said: “A poor person speaks with pleas [taḥanunim]” (Proverbs 18:23) – these are the prophets of Israel. “And a wealthy one responds harshly” (Proverbs 18:23) – these are the prophets of the nations of the world. Rabbi Yoḥanan said: There was no one in the nations of the world more righteous than Job, and he came only with reproaches [tokhaḥot], as it is stated: “I would organize my case before Him and fill my mouth with arguments [tokhaḥot]” (Job 23:4). There were none greater among the prophets than Moses and Isaiah, and both of them came only with pleas. Isaiah said: “Lord, be gracious to us [ḥanenu] ; we have longed for You” (Isaiah 33:2), and Moses said: “I pleaded [va’etḥanan] with the Lord.” Another matter: “I pleaded with the Lord” – to what is the matter comparable? To a noblewoman who bore a child. All the days that her son was alive, she would enter the palace with impunity. When her son died, she began asking to enter with pleas. So, as long as Israel was alive in the wilderness, Moses would enter before the Holy One blessed be He with impunity: “Lord, why will Your wrath be enflamed against Your people” (Exodus 32:11)? “Please pardon the iniquity of this people…” (Numbers 14:19). When Israel died in the wilderness, he began asking to enter the Land of Israel with pleas – “I pleaded.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:5",
    "he": "בָּעֵת הַהִוא (דברים ג, כג), בְּאֵיזֶה עֵת, בְּאוֹתוֹ עֵת שֶׁנִּתְמַנָּה יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר (דברים ג, כא): וְאֶת יְהוֹשׁוּעַ צִוֵּיתִי. אָמַר רַב הוּנָא כֵּיוָן שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הִגִּיעַ אַרְכִי לִיהוֹשֻׁעַ, אוֹתָהּ שָׁעָה הִתְחִיל לְבַקֵּשׁ רַחֲמִים לִכָּנֵס לָאָרֶץ, לְמָה הַדָּבָר דּוֹמֶה לְאִיפַרְכוֹס שֶׁהָיָה בָּאַרְכִי שֶׁלּוֹ, וְהָיָה גּוֹזֵר עַל הַמֶּלֶךְ וְהוּא עוֹשֶׂה, הָיָה פּוֹדֶה לְמִי שֶׁרוֹצֶה, וְחוֹבֵשׁ לְמִי שֶׁרוֹצֶה, וְכֵיוָן שֶׁנִּתְחַלֵּף וְנִתְמַנָּה אַחֵר תַּחְתָּיו, הִתְחִיל לְבַקֵּשׁ מִן הַשּׁוֹעֵר לִכָּנֵס וְלֹא הָיָה מַנִּיחַ לוֹ. כָּךְ משֶׁה, כָּל יָמִים שֶׁהָיָה בָּאַרְכִי שֶׁלּוֹ, הָיָה חוֹבֵשׁ לְמִי שֶׁרוֹצֶה, שֶׁנֶּאֱמַר (במדבר טז, לג): וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים וגו', וּפוֹדֶה לְמִי שֶׁרוֹצֶה, שֶׁנֶּאֱמַר (דברים לג, ו): יְחִי רְאוּבֵן וְאַל יָמֹת, וְכֵיוָן שֶׁנִּתְחַלֵּף וְנִתְמַנָּה יְהוֹשֻׁעַ תַּחְתָּיו, שֶׁנֶּאֱמַר (במדבר כז, יח): קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן, הִתְחִיל לְהִתְחַנֵּן לִכָּנֵס לָאָרֶץ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ג, כו): רַב לָךְ.",
    "en": "“At that time” – at what time? It was at the time that Joshua was appointed, as it is stated: “I commanded Joshua [at that time]” (Deuteronomy 3:21). Rav Huna said: When the Holy One blessed be He said to Moses: ‘Joshua’s tenure has arrived,’ at that moment Moses began asking for mercy to enter the land. To what is the matter comparable? To a governor who, during his tenure, would issue decrees and the king would fulfill them. He would redeem whom he wanted and imprison whom he wanted. When he was replaced and another was appointed in his stead, he began asking the gatekeeper to enter, but he would not let him. So, Moses, all the days of his tenure he would imprison whom he wanted, as it is stated: “They, and everything that was theirs, descended alive [into the abyss]” (Numbers 16:33). He redeemed whom he wanted, as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6). When he was replaced and Joshua was appointed in his stead, as it is stated: “Take to you Joshua son of Nun” (Numbers 27:18), he began pleading to enter the land. The Holy One blessed be He said to him: “It is enough for you” (Deuteronomy 3:26).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:6",
    "he": "דָּבָר אַחֵר, בָּעֵת הַהִוא לֵאמֹר, מַהוּ לֵאמֹר, אָמַר רַבִּי עֲזַרְיָה לֵאמֹר לַדּוֹרוֹת שֶׁיִּהְיוּ מִתְפַּלְּלִין בִּשְׁעַת הַצָּרָה, שֶׁהֲרֵי משֶׁה אַף עַל פִּי שֶׁנֶּאֱמַר לוֹ (דברים ג, כז): לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה, הִתְחִיל מִתְחַנֵּן. דָּבָר אַחֵר, מַהוּ לֵאמֹר, אָמַר רַבִּי עֲקִיבָא, אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם, הֲשִׁיבֵנִי עַל דְּבָרַי אִם אֲנִי נִכְנָס לְאֶרֶץ יִשְׂרָאֵל אִם אֵינִי נִכְנָס. דָּבָר אַחֵר, מַהוּ לֵאמֹר, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם תִּכָּתֵב חֲטָיָה שֶׁלִּי לְדוֹרוֹת, אָמַר רַבִּי שְׁמוּאֵל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁגָּזַר וְאָמַר כָּל מִי שֶׁיְלַקֵּט וְיֹאכַל מִפֵּרוֹת שְׁבִיעִית מַחֲזִירִין אוֹתוֹ בְּקוֹמְפִּין, הָלְכָה אִשָּׁה אַחַת וְלִקְטָה וְאָכְלָה, הִתְחִילוּ לְחַזֵּר אוֹתָהּ בַּקּוֹמְפִּין, אָמְרָה לוֹ אֲדוֹנִי הַמֶּלֶךְ בְּבַקָּשָׁה מִמְּךָ יִתָּלוּ הַפַּגִּין הַלָּלוּ בְּצַוָּארִי, שֶׁלֹא יְהוּ בְּנֵי הַמְדִינָה אוֹמְרִים נִמְצָא בָהּ דְּבַר כְּשָׁפִים אוֹ דְּבַר נִאוּף, וּמִתּוֹךְ שֶׁהֵן רוֹאִים אֶת הַפַּגִּים בְּצַוָּארִי יוֹדְעִים שֶׁבִּשְׁבִילָם אֲנִי מְחַזֶּרֶת בַּקּוֹמְפִּין. כָּךְ אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם תִּכָּתֵב חֲטָיָה שֶׁלִּי לְדוֹרוֹת, שֶׁלֹא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים זִיֵּף משֶׁה בַּתּוֹרָה אוֹ אָמַר דָּבָר שֶׁלֹא נִצְטַוָּה, וְיֵדְעוּ שֶׁלֹא הָיָה אֶלָּא עַל הַמַּיִם, הֲרֵי בָּעֵת הַהִוא לֵאמֹר.",
    "en": "Another matter: “At that time saying” – what is “saying [lemor]”? Rabbi Azarya said: It is to say [lemor] to [all future] generations that they should pray in times of trouble. As Moses, although it was stated to him: “You will not cross this Jordan” (Deuteronomy 3:27), he began pleading. Another matter: What is “saying”? Rabbi Akiva said: Moses said: ‘Master of the universe, answer me regarding my words, whether I will be entering the Land of Israel or I will not be entering.’ Another matter: What is “saying”? He said before Him: ‘Master of the universe, write my sin for the generations.’ Rabbi Shmuel said: To what is the matter comparable? It is to a king who decreed that anyone who gathers and eats Sabbatical Year produce will be circulated [in disgrace] before a public assembly. A certain woman went, gathered, and ate. They began circulating her around the public assembly. She said to him: ‘My lord the king, if you please, let these unripe fruits be suspended from my neck, so the residents of the city will not say: They discovered that she had performed an act of sorcery or adultery. From the fact that they see the unripe fruit around my neck, they will know that it is due to them that I am being circulated around the public assembly.’ So, Moses said: ‘Master of the universe, let my sin be written for the generations, so Israel will not say: Moses falsified the Torah or said something that he was not commanded, and they will know that it was for nothing other than the water.’ That is, “at that time saying.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:7",
    "he": "ה' אֱלֹהִים אַתָּה הַחִלֹּותָ (דברים ג, כד), מַהוּ ה' אֱלֹהִים, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה בִּשְׁנֵי מְקוֹמוֹת דִּמָּה משֶׁה אֶת עַצְמוֹ לְאַבְרָהָם וְלֹא הוֹעִיל לוֹ כְּלוּם, כֵּיצַד, אַבְרָהָם קָרָא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר הִנֵּנִי, שֶׁנֶּאֱמַר (בראשית כב, א): וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי, מַהוּ הִנֵּנִי, הִנֵּנִי לִכְהֻנָּה, הִנֵּנִי לְמַלְכוּת, וְזָכָה לִכְהֻנָּה וְזָכָה לְמַלְכוּת, זָכָה לִכְהֻנָּה מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קי, ד): נִשְׁבַּע ה' וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק, וְזָכָה לְמַלְכוּת, שֶׁנֶּאֱמַר (בראשית יד, יז): אֶל עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ. וְאַף משֶׁה בִּקֵּשׁ לַעֲשׂוֹת כֵּן, שֶׁנֶּאֱמַר (שמות ג, ד): וַיֹּאמֶר משֶׁה משֶׁה וַיֹּאמֶר הִנֵּנִי, הִנֵּנִי לִכְהֻנָּה הִנֵּנִי לְמַלְכוּת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (משלי כה, ו): אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ וּבִמְקוֹם גְּדֹלִים אַל תַּעֲמֹד. (שמות ג, ה): וַיֹּאמֶר אַל תִּקְרַב הֲלֹם, אֵין לְךָ עֵסֶק בַּכְּהֻנָּה, שֶׁנֶּאֱמַר (במדבר ג, י): וְהַזָּר הַקָּרֵב יוּמָת. אֵין לְךָ עֵסֶק בַּמַּלְכוּת, כָּעִנְיָן שֶׁנֶּאֱמַר (שמואל ב ז, יח): כִּי הֲבִאֹתַנִי עַד הֲלֹם. אַבְרָהָם אָמַר (בראשית טו, ב): ה' אֱלֹהִים מַה תִּתֶּן לִי, אָמַר רַבִּי לֵוִי אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אִם מִתְבַּקֵּשׁ בַּדִּין שֶׁיִּהְיוּ לִי בָנִים תֵּן לִי, וְאִם לָאו בְּרַחֲמִים תִּתֵּן לִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ בַּדִּין מִתְבַּקֵּשׁ לְךָ (בראשית טו, ד): וְהִנֵּה דְּבַר ה' אֵלָיו, וְאַף משֶׁה כָּךְ אָמַר: ה' אֱלֹהִים אַתָּה הַחִלֹּותָ, אִם מִתְבַּקֵּשׁ בַּדִּין שֶׁאֶכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, אֶכָּנֵס, וְאִם לָאו אֶכָּנֵס בְּרַחֲמִים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ וגו', (דברים ג, כז): כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה, כֵּיוָן שֶׁרָאָה משֶׁה הֵיאַךְ הַדְּבָרִים חֲזָקִים, הִתְחִיל מְדַבֵּר דְּבָרִים קָשִׁים.",
    "en": "“Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is in the heavens or on the earth who can act in accordance with Your actions and according to Your mighty deeds” (Deuteronomy 3:24). “Lord God, You have begun” – what is “Lord God”? Rabbi Yehoshua ben Korḥa said: In two places, Moses likened himself to Abraham, but it was to no avail for him. How so? The Holy One blessed be He called to Abraham, and he said: “I am here,” as it is stated: “And said to him: Abraham; and he said: I am here” (Genesis 22:1). What is “I am here”? I am here for priesthood, I am here for kingship; and he merited priesthood and kingship. From where is it derived that he merited priesthood? As it is stated: “The Lord has taken an oath, and He will not renounce it; you are priest forever by My decree, like Malkitzedek” (Psalms 110:4). He merited kingship, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Moses, too, sought to do so, as it is stated: “He said: Moses, Moses; and he said: I am here” (Exodus 3:4). I am here for priesthood; I am here for kingship. The Holy One blessed be He said to him: “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). “Do not approach [tikrav] here [halom]” (Exodus 3:5). You have no involvement with the priesthood, as it is stated: “The stranger who approaches [hakarev] shall be put to death” (Numbers 3:10). You have no involvement with the kingship, as it is stated: “That You have brought me here [halom]” (II Samuel 7:18). Abraham said: “Lord God, what will You give to me?” (Genesis 15:2). Rabbi Levi said: He said before Him: ‘Master of the universe, if through justice I deserve to have children, give them to me; if not, give them to me through mercy. The Holy One blessed be He said: ‘As you live, you deserve them’: “And, behold, the word of the Lord was to him…[one who will emerge from your loins, he will be your heir]” (Genesis 15:4). Moses, too, said so: “Lord God, You have begun” – if through justice I deserve to enter the Land of Israel, let me enter; if not, let me enter through mercy. The Holy One blessed be He said to him: “Do not glorify yourself before a king…” “As you will not cross this Jordan” (Deuteronomy 3:27) – when Moses saw how resolute the matters were, he began speaking harsh words.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:8",
    "he": "ה' אֱלֹהִים אַתָּה הַחִלֹּותָ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם לָמָּה אֵינִי נִכְנַס לָאָרֶץ, מִפְּנֵי שֶׁאָמַרְתִּי (במדבר כ, י): שִׁמְעוּ נָא הַמֹּרִים, אַתָּה הוּא שֶׁאָמַרְתָּ תְּחִלָּה (במדבר יז, כה): לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי מֶרִי. דָּבָר אַחֵר, אַתָּה הַחִלֹּותָ, אָמַר רַבִּי רְאוּבֵן אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, לָמָּה אַתְּ עוֹשֶׂה לִי כָּךְ, אַתָּה הִתְחַלְתָּ לָבוֹא אֶצְלִי, מִנַּיִן, שֶׁנֶּאֱמַר (שמות ג, ב): וַיֵּרָא מַלְאַךְ ה' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה, אָמַר לוֹ מִשֶּׁגִּדַּלְתָּ אוֹתִי אַתָּה מוֹרִידֵנִי מִגְדֻלָּתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וַהֲרֵי נִשְׁבַּעְתִּי, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אַתָּה הַחִלֹּותָ, כְּשֶׁבִּקַּשְׁתָּ לֹא חִלַּלְתָּ הַשְּׁבוּעָה, לֹא נִשְׁבַּעְתָּ שֶׁאַתָּה מְכַלֶּה אֶת בָּנֶיךָ בָּעֵגֶל וְחָזַרְתָּ בְּךָ, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה'. דָּבָר אַחֵר, אָמַר רַבִּי לֵוִי אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עַצְמוֹתָיו שֶׁל יוֹסֵף נִכְנְסוּ לָאָרֶץ, וַאֲנִי אֵינִי נִכְנַס לָאָרֶץ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִי שֶׁהוֹדָה בְּאַרְצוֹ נִקְבַּר בְּאַרְצוֹ וּמִי שֶׁלֹא הוֹדָה בְּאַרְצוֹ אֵינוֹ נִקְבַּר בְּאַרְצוֹ, יוֹסֵף הוֹדָה בְּאַרְצוֹ, מִנַּיִן, גְּבִרְתּוֹ אוֹמֶרֶת (בראשית לט, יד): רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי וגו' וְלֹא כָפַר, אֶלָּא (בראשית מ, טו): גֻּנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים, נִקְבַּר בְּאַרְצוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְּנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם, אַתְּ שֶׁלֹא הוֹדֵיתָ בְּאַרְצְךָ אֵין אַתָּה נִקְבַּר בְּאַרְצֶךָ, כֵּיצַד בְּנוֹת יִתְרוֹ אוֹמְרוֹת (שמות ב, יט): אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים, וְהוּא שׁוֹמֵעַ וְשׁוֹתֵק, לְפִיכָךְ לֹא נִקְבַּר בְּאַרְצוֹ.",
    "en": "“Lord God, You have begun” – he said before Him: ‘Master of the universe, why am I not entering the land? Is it because I said: “Hear now, defiant ones”? It was You who said first: “As a safekeeping, as a sign for the defiant ones”’ (Numbers 17:25). Another matter: “Lord God, You have begun” – Rabbi Reuven said: Moses said before the Holy One blessed be He: ‘Why are You doing this to me? It was You who first approached me.’ From where is this derived? It is as it is stated: “An angel of the Lord appeared to him in a flame of fire from inside the bush” (Exodus 3:2). He said to Him: ‘After You elevated me, You are demoting me from my elevated stature?’ The Holy One blessed be He said to him: ‘But I took an oath.’ [Moses] said before Him: ‘Master of the universe, when I requested, did You not break an oath? Did You not take an oath that You would eradicate Your children, and You reconsidered, as it is stated: “The Lord reconsidered”’ (Exodus 32:14)? Another matter: Rabbi Levi said: He said before Him: ‘Joseph’s bones will enter the land, but I will not enter the land?’ The Holy One blessed be He said to him: ‘The one who acknowledged his land will be buried in his land, and the one who did not acknowledge his land will not be buried in his land.’ Joseph acknowledged his land; from where is this derived? His master’s wife said: “See, he brought us a Hebrew man…” (Genesis 39:14), and he did not deny it; rather, “I was stolen from the land of the Hebrews” (Genesis 40:15). He was buried in his land. From where is this derived? As it is stated: “The bones of Joseph, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32). ‘You, who did not acknowledge your land, will not be buried in your land.’ How so? Yitro’s daughters said: “An Egyptian man rescued us from the shepherds” (Exodus 2:19), and he heard and was silent. That is why he was not buried in his land.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:9",
    "he": "כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה (דברים ג, כז), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אִם אַתָּה נִקְבַּר כָּאן אֶצְלָן, בִּזְכוּתְךָ הֵן בָּאִין עִמָּךְ. אָמַר רַבִּי לֵוִי, לְמָה הַדָּבָר דּוֹמֶה, לְאֶחָד שֶׁנִּתְפַּזְּרוּ מְעוֹתָיו בִּמְקוֹם אֲפֵלָה, אָמַר אִם אוֹמֵר אֲנִי הָאִירוּ לִי שֶׁאֲקַבֵּץ מְעוֹתַי, אֵין בְּרִיָה מַשְׁגַּחַת עָלַי, מֶה עָשָׂה נָטַל זָהוּב אֶחָד וְהִשְׁלִיךְ בְּתוֹכָם, וְהִתְחִיל צוֹוֵחַ וְאוֹמֵר הָאִירוּ לִי, זָהוּב אֶחָד הָיָה לִי וְנָפַל מִמֶּנִּי כָּאן, וְהֵאִירוּ לוֹ. מֶה עָשָׂה, מִשֶּׁנָּטַל אֶת הַזָּהוּב אָמַר לָהֶן, בְּחַיֵּיכֶם הַמְתִּינוּ לִי שֶׁאֲלַקֵּט אֶת הַמָּעוֹת, וְלִקְטָן, בִּזְכוּת הַזָּהוּב נִתְלַקְטוּ הַמָּעוֹת. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אִם נִקְבַּר אַתָּה אֶצְלָם בַּמִּדְבָּר הֵן בָּאִים בִּזְכוּתְךָ וְאַתְּ בָּא בְּרֹאשָׁם, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ וגו' וַיֵּתֵא רָאשֵׁי עָם.",
    "en": "“Ascend to the top of the peak, and lift your eyes to the west, and to the north, and to the south, and to the east, and see with your eyes, as you will not cross this Jordan” (Deuteronomy 3:27). “As you will not cross this Jordan” – the Holy One blessed be He said to Moses: ‘If you are buried here with them, by your merit, they will come with you.’ Rabbi Levi said: To what is the matter comparable? It is to one whose copper coins were scattered in a dark place. He said: If I say: Illuminate for me so I will gather my copper coins, no person will pay attention to me. What did he do? He took one gold coin and cast it in their midst and began shouting: ‘Illuminate for me. I had one gold coin, and it fell from me here,’ and they illuminated for him. What did he do? After taking the gold coin, he said to them: ‘Wait for me so that I can gather the copper coins,’ and he gathered them. Thanks to the gold coin, the copper coins were gathered. So the Holy One blessed be He said to Moses: ‘If you are buried with them in the wilderness, they will all come by your merit, and you will come at their head,’ as it is stated: “He saw the first for himself, [as there the plot of the lawgiver is hidden;] he came at the head of the people” (Deuteronomy 33:21).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:10",
    "he": "כִּי מִי גּוֹי גָדוֹל וגו' (דברים ד, ז), הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁהָיָה קוֹרֵא אֶת שְׁמַע מַהוּ שֶׁיְהֵא לוֹ מֻתָּר לְהַמְתִּין אַחַר קְרִיאַת שְׁמַע וְאַחַר כָּךְ יִתְפַּלֵּל, כָּךְ שָׁנוּ חֲכָמִים, שְׁלשָׁה תְּכִיפוֹת הֵן, תֵּכֶף לִסְמִיכָה שְׁחִיטָה, תֵּכֶף לִנְטִילַת יָדַיִם בְּרָכָה, תֵּכֶף לִגְאֻלָּה תְּפִלָּה, וּמִי שֶׁהוּא עוֹשֶׂה כֵן מַהוּ מַתַּן שְׂכָרוֹ, אָמַר רַבָּה בַּר אַבָּהוּ, אִם סָמַךְ וְשָׁחַט יְהֵא מֻבְטָח שֶׁקָּרְבָּנוֹ נִתְקַבֵּל. וְאִם נָטַל יָדָיו וּבֵרַךְ מִיָּד, יְהֵא מֻבְטָח שֶׁלֹא יְהֵא שָׂטָן מְקַטְרֵג בִּסְעוּדָתוֹ. וְאִם קָרָא קְרִיאַת שְׁמַע וְנִתְפַּלֵּל מִיָּד, יְהֵא מֻבְטָח שֶׁתְּפִלָּתוֹ נִשְׁמַעַת. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אַתְּ מוֹצֵא עֲבוֹדַת כּוֹכָבִים קְרוֹבָה וּרְחוֹקָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא רָחוֹק וְקָרוֹב. כֵּיצַד עֲבוֹדַת כּוֹכָבִים קְרוֹבָה, עוֹבֵד כּוֹכָבִים עוֹשֶׂה עֲבוֹדַת כּוֹכָבִים וּמַעֲמִידָהּ בְּתוֹךְ בֵּיתוֹ אֶצְלוֹ, הֲרֵי קָרוֹב. וּמִנַּיִן שֶׁהִיא רְחוֹקָה, שֶׁנֶּאֱמַר (ישעיה מו, ז): אַף יִצְעַק אֵלָיו וְלֹא יַעֲנֶה וגו', הֲרֵי רְחוֹקָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא רָחוֹק וְקָרוֹב, כֵּיצַד, אָמַר רַבִּי יְהוּדָה בַּר' סִימוֹן מִכָּאן וְעַד לָרָקִיעַ מַהֲלַךְ ת''ק שָׁנָה, הֲרֵי רָחוֹק, וְקָרוֹב מִנַּיִן, שֶׁאָדָם עוֹמֵד וּמִתְפַּלֵּל וּמְהַרְהֵר בְּתוֹךְ לִבּוֹ וְקָרוֹב הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׁמֹעַ אֶת תְּפִלָּתוֹ, שֶׁנֶּאֱמַר (תהלים סה, ג): שֹׁמֵעַ תְּפִלָּה עָדֶיךָ כָּל בָּשָׂר יָבֹאוּ, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם כְּשֶׁיִּהְיוּ אֻמּוֹת הָעוֹלָם בָּאִים לְהִתְפַּלֵּל לְפָנֶיךָ, אַל תַּעֲנֶה אוֹתָן, שֶׁאֵין בָּאִין אֶצְלְךָ בְּלֵב שָׁלֵם, אֶלָּא הוֹלְכִין אֵצֶל עֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶן וְאֵינָהּ עוֹנָה אוֹתָן, וְהֵן רוֹאִין צָרָתָן צָרָה, וּבָאִין לָהֶן אֶצְלְךָ, אַף אַתָּה לֹא תַעֲנֶה אוֹתָן, שֶׁנֶּאֱמַר (תהלים יח, מב): יְשַׁוְּעוּ וְאֵין מוֹשִׁיעַ עַל ה' וְלֹא עָנָם, מַהוּ יְשַׁוְּעוּ, יְשַׁוְּעוּ לַעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶן, וְלִכְשֶׁיָּבוֹאוּ אֶצְלְךָ, עַל ה' וְלֹא עָנָם. אֲבָל כְּשֶׁיִּשְׂרָאֵל קוֹרְאִין אֶצְלְךָ, מִיָּד שְׁמַע תְּפִלָּתֵנוּ, שֶׁנֶּאֱמַר (תהלים ד, ב): בְּקָרְאִי עֲנֵנִי אֱלֹהֵי צִדְקִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אָמַרְתָּ בְּקָרְאִי עֲנֵנִי, חַיֶּיךָ עַד שֶׁלֹא תִקְרָאֵנִי אֲנִי אֶעֱנֶה אֶתְכֶם, שֶׁנֶּאֱמַר (ישעיה סה, כד): טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה, שֶׁאֵין לִי אֻמָּה אַחֶרֶת אֶלָּא אַתֶּם, מִנַיִן, מִמַּה שֶׁקָּרֵינַן בָּעִנְיָן כִּי מִי גּוֹי גָדוֹל.",
    "en": "“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him” (Deuteronomy 4:7). “For who is a great nation…” – halakha: If a person of Israel recited Shema, is it permitted for him to pause after reciting Shema and then to pray? So taught the Sages: There are three acts that must be performed immediately [following another act]: Immediately following placing of the hands [on an animal that is about to be sacrificed] is its slaughter; immediately following redemption is prayer; and immediately following washing the hands is the blessing. One who does so, what is his reward? Rabba bar Abbahu said: If he placed hands and slaughtered, he may be certain that his offering will be accepted. If he washed his hands and immediately recited the blessing, he may be certain that the Accuser will not denounce him during his meal. If he recited Shema and immediately prayed, he may be certain that his prayer will be heard. Rabbi Yehuda ben Rabbi Simon said: You find idols that are near but distant, but the Holy One blessed be He is distant but near. How are idols near? An idolater crafts an idol and stands it in his house with him; it is near. From where is it derived that it is distant? As it is stated: “Even if one will call to it, it will not answer…” (Isaiah 46:7); that is distant. The Holy One blessed be He is distant and near. How so? Rabbi Yehuda ben Rabbi Simon said: From here to the heaven is a walking distance of five hundred years; that is distant. And from where is it derived that He is near? As a person stands and prays and contemplates within his heart, and the Holy One blessed be He is near, such that He hears his prayer, as it is stated: “You, who hear prayer, all flesh comes to You” (Psalms 65:3). David said before the Holy One blessed be He: ‘Master of the universe, when the nations of the world come to pray before You, do not answer them, as they do not come to You wholeheartedly. Rather, they go to their idol, and it does not answer them. They see that their trouble is severe, and they come to You. You, too, should not answer them,’ as it is stated: “They cried out, but there was no savior; to the Lord, who did not answer them” (Psalms 18:42). What is “they cried out”? They cried out to their idol. ‘And when they come to You, “to the Lord, who did not answer them.” But when Israel calls to you, immediately, hear our prayer, as it is stated: “When I call, answer me, God of my righteousness”’ (Psalms 4:2). The Holy One blessed be He said to him: ‘What did you say, “when I call, answer me”? As you live, I will answer you before you call Me, as it is stated: “Before they call, I will answer” (Isaiah 65:24), as I do not have another nation other than you.’ From where is this derived? It is from what we read regarding the matter: “For who is a great nation.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:11",
    "he": "יַעַנְךָ ה' בְּיוֹם צָרָה (תהלים כ, ב), רַבָּנָן אָמְרֵי לְמָה הַדָּבָר דּוֹמֶה לְבֶן מֶלֶךְ שֶׁיָּצָא לְתַרְבּוּת רָעָה וְהָיוּ לוֹ שְׁלשָׁה פַּדְגוֹגִין, הָרִאשׁוֹן אָמַר יֵעָשֶׂה לוֹ כְּבָלִים שֶׁל מֵאָה לִיטְרִין, וְהַשֵּׁנִי אָמַר אֵינוֹ יָכוֹל לַעֲמֹד בִּכְבָלִים שֶׁל מֵאָה לִיטְרִין אֶלָּא יֵעָשֶׂה לוֹ כְּבָלִים שֶׁל שְׁנֵים עָשָׂר לִיטְרִין, בָּא הַשְּׁלִישִׁי וְאָמַר הֵיאַךְ הוּא יָכוֹל לַעֲמֹד בִּכְבָלִים שֶׁל שְׁנֵים עָשָׂר לִיטְרִין יֵעָשֶׂה לוֹ כְּבָלִים שֶׁל לִיטְרָא אַחַת. כָּךְ אָמַר משֶׁה יֵעָשׂוּ לוֹ כְּבָלִים שֶׁל מֵאָה לִיטְרוֹת, שֶׁנֶּאֱמַר (דברים לא, יז): וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת, דָּוִד אָמַר יֵעָשֶׂה לוֹ כְּבָלִים שֶׁל שְׁנֵים עָשָׂר לִיטְרִין, שֶׁנֶּאֱמַר: יַעַנְךָ ה' בְּיוֹם צָרָה, כְּשֵׁם שֶׁהַיּוֹם שְׁתֵּים עֶשְׂרֵה שָׁעוֹת. כֵּיוָן שֶׁעָמַד יִרְמְיָה אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵין בָּהֶם כֹּחַ לִסְבֹּל כְּשֵׁם שֶׁאָמַר דָּוִד בְּיוֹם צָרָה, אֶלָּא יֵעָשֶׂה לָהֶם כְּבָלִים שֶׁל לִיטְרָא אַחַת, שֶׁנֶּאֱמַר (ירמיה ל, ז): וְעֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּה יִוָּשֵׁעַ. דָּבָר אַחֵר, יַעַנְךָ ה' בְּיוֹם צָרָה, מַהוּ בְּיוֹם צָרָה, אָמַר רֵישׁ לָקִישׁ לְמָה הַדָּבָר דּוֹמֶה לְאִשָּׁה שֶׁיָּשְׁבָה עַל הַמַּשְׁבֵּר לֵילֵד וְהָיְתָה מִצְטַעֶרֶת לֵילֵד, אָמְרוּ מִי שֶׁעָנָה אֶת אִמֵּךְ הוּא יַעֲנֶה אוֹתָךְ, כָּךְ אָמַר דָּוִד לְיִשְׂרָאֵל, מִי שֶׁעָנָה לְיַעֲקֹב הוּא יַעֲנֶה אֶתְכֶם, מַה הִתְפַּלֵּל יַעֲקֹב (בראשית לה, ג): וְאֶעֱשֶׂה שָׁם מִזְבֵּחַ לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָרָתִי, אַף אַתָּה יַעַנְךָ ה' בְּיוֹם צָרָה יְשַׂגֶּבְךָ שֵׁם אֱלֹהֵי יַעֲקֹב, אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם כְּשֶׁתְּהֵא רוֹאֶה בָּנֶיךָ בְּצַעַר וְאֵין מִי שֶׁיְבַקֵּשׁ רַחֲמִים עֲלֵיהֶם, מִיָּד עֲנֵה אוֹתָן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, חַיֶּיךָ בְּכָל שָׁעָה שֶׁיִּקְרְאוּ אוֹתִי אֲנִי אֶעֱנֶה אוֹתָם, דִּכְתִיב (דברים ד, ז): כַּה' אֱלֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו.",
    "en": "“May the Lord answer you on a day of trouble” (Psalms 20:2) – the Rabbis said: To what is the matter comparable? To a king’s son who took to evil ways. He had three tutors. The first said: ‘Let us make for him chains [that weigh] one hundred litra.’ The second said: ‘He will not be able to withstand chains of one hundred litra. Instead, make for him chains [weighing] twelve litra.’ The third came and said: ‘How will he be able to withstand chains of twelve litra? Make for him chains [weighing] one litra.’ So, Moses said: Let chains of one hundred litra be made for them, as it is stated: “Many evils and troubles will find them” (Deuteronomy 31:17). David said: Let chains of twelve litra be made for them, as it is stated: “May the Lord answer you on a day of trouble” – just as the day is twelve hours. When Jeremiah arose, he said before Him: ‘Master of the universe, they do not have the strength to withstand what David said: “May the Lord answer you on a day of trouble.” Instead, make for them chains of one litra,’ as it is stated: “It is a time of trouble for Jacob, but from it he will be saved” (Jeremiah 30:7). Another matter: “May the Lord answer you on a day of trouble” (Psalms 20:2) – Reish Lakish said: To what is the matter comparable? To a woman who was sitting on the birthing stool and she was in distress as she was about to give birth. They said: ‘May He who answered your mother answer you.’ So, David said to Israel: ‘May He who answered Jacob answer you. What prayer did Jacob offer? “I will craft there an altar to God who answers me on the day of my trouble” (Genesis 35:3). You too, “may the Lord answer you at a time of trouble; may the name of the God of Jacob fortify you”’ (Psalms 20:2). Moses said before the Holy One blessed be He: ‘Master of the universe, when You see Your children in distress and there is no one to ask for mercy for them, answer them immediately.’ The Holy One blessed be He said to him: ‘Moses, as you live, whenever they call Me I will answer them,’ as it is stated: “As is the Lord our God in all of our calling to Him.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:12",
    "he": "דָּבָר אַחֵר, כַּה' אֱלֹהֵינוּ, זֶה שֶׁאָמַר הַכָּתוּב (תהלים סט, יד): וַאֲנִי תְפִלָּתִי לְךָ ה' עֵת רָצוֹן, רַבִּי חֲנִינָא בַּר פָּפָּא שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן מַהוּ דִּכְתִיב וַאֲנִי תְפִלָּתִי לְךָ ה' עֵת רָצוֹן, אָמַר לוֹ שַׁעֲרֵי תְּפִלָּה פְּעָמִים פְּתוּחִים פְּעָמִים נְעוּלִים, אֲבָל שַׁעֲרֵי תְּשׁוּבָה לְעוֹלָם פְּתוּחִים, אָמַר לוֹ מִנַּיִן, דִּכְתִיב (תהלים סה, ו): נוֹרָאוֹת בְּצֶדֶק תַּעֲנֵנוּ אֱלֹהֵי יִשְׁעֵנוּ מִבְטָח כָּל קַצְוֵי אֶרֶץ וְיָם רְחוֹקִים, מַה הַמִּקְוֶה הַזֶּה פְּעָמִים פָּתוּחַ פְּעָמִים נָעוּל, אַף שַׁעֲרֵי תְּפִלָּה פְּעָמִים פְּתוּחִים פְּעָמִים נְעוּלִים, אֲבָל הַיָּם הַזֶּה לְעוֹלָם פָּתוּחַ, כָּךְ יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹלָם פְּתוּחָה לְקַבֵּל שָׁבִים. אָמַר רַב עָנָן אַף שַׁעֲרֵי תְּפִלָּה אֵינָן נִנְעָלִים לְעוֹלָם, דִּכְתִיב כַּה' אֱלֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו. וְאֵין קְרִיאָה אֶלָּא תְּפִלָּה, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה סה, כד): וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה. אָמַר רַבִּי חִיָּיא רַבָּה, כְּתִיב (תהלים כז, יד): קַוֵּה אֶל ה' חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה', הֱוֵי מִתְפַּלֵּל וְחוֹזֵר וּמִתְפַּלֵּל, וְיֵשׁ שָׁעָה שֶׁיִּתְּנוּ לְךָ. דָּבָר אַחֵר, וַאֲנִי תְפִלָּתִי וגו', דָּוִד בִּשְׁבִיל שֶׁהָיָה יְחִידִי אָמַר עֵת רָצוֹן, אֲבָל תְּפִלָּתָן שֶׁל צִבּוּר אֵינָהּ חוֹזֶרֶת לְעוֹלָם רֵיקָם, הֱוֵי כַּה' אֱלֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו.",
    "en": "Another matter: “As is the Lord our God” – this is what the verse said: “But as for me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14). Rabbi Ḥanina bar Pappa asked Rabbi Shmuel bar Naḥman: ‘What is [the meaning of] that which is written: “But as for me, let my prayer come to You, Lord, at a time of favor”?’ He said to him: ‘The gates of prayer are sometimes open and sometimes locked, but the gates of repentance are always open.’ [Rabbi Ḥanina] said to him: ‘From where is this derived?’ [He answered:] ‘As it is written: “You answer us justly with awesome deeds, God of our salvation, shelter of all ends of the earth and the farthest sea” (Psalms 65:6) – just as a ritual bath is sometimes open and sometimes locked, so, the gates of prayer are sometimes open and sometimes locked. But just as the sea is always open, so, the hand of the Holy One blessed be He is always open to accept penitents.’ Rav Anan said: The gates of prayer, too, are never locked, as it is written: “As is the Lord our God in all of our calling [korenu] to Him.” Calling is nothing other than prayer, as it is stated: “It will be, before they call, I will answer” (Isaiah 65:24). Rabbi Ḥiyya Rabba said: It is written: “Put your hope in the Lord; be strong and let your heart take courage, and put your hope in the Lord” (Psalms 27:14) – pray, and pray again, and there will be a time when it will be granted to you. Another matter: “But as for me, let my prayer [come to You, Lord, at a time of favor]” (Psalms 69:14) – David, because he was an individual, said: “A time of favor.” But the prayer of the community never returns unanswered. That is, “as is the Lord our God in all of our calling to Him.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:13",
    "he": "כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו. שָׁאֲלוּ הַמִּינִים אֶת רַבִּי שִׂמְלָאי כַּמָּה רְשׁוּיוֹת בָּרְאוּ אֶת הָעוֹלָם, אָמַר לָהֶם אֲנִי וְאַתֶּם נִשְׁאַל לְשֵׁשֶׁת יְמֵי בְרֵאשִׁית. אָמְרוּ לוֹ מִי כְּתִיב בְּרֵאשִׁית בָּרָא אֱלוֹהַּ (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים כְּתִיב. אָמַר לָהֶן מִי כְּתִיב בָּרְאוּ, בָּרָא כְּתִיב, וּמִי כְתִיב וַיֹּאמְרוּ אֱלֹהִים יְהִי רָקִיעַ, יִקָּווּ הַמַּיִם, יְהִי מְאֹרֹת, וַיֹּאמֶר כְּתִיב. כֵּיוָן שֶׁהִגִּיעוּ לְמַעֲשֵׂה יוֹם הַשִּׁשִּׁי הָיוּ שְׂמֵחִים, אָמְרוּ לוֹ הֲרֵי כְּתִיב (בראשית א, כו): נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ, אָמַר לָהֶם מִי כְתִיב וַיִּבְרְאוּ אֶת הָאָדָם בְּצַלְמֵיהֶם, אֵין כְּתִיב כָּאן אֶלָּא (בראשית א, כז): וַיִּבְרָא אֶת הָאָדָם בְּצַלְמוֹ, אָמְרוּ לוֹ וְהָא כְתִיב כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו, אָמַר לָהֶם מִי כְתִיב כַּה' אֱלֹהֵינוּ בְּכָל קָרְאֵנוּ אֲלֵיהֶם, בְּכָל קָרְאֵנוּ אֵלָיו כְּתִיב.",
    "en": "“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] created”? It is written: “In the beginning God [Elohim] created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” written? “Created [bara]” is written. And is it written: “God said [vayomeru] let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:14",
    "he": "דָּבָר אַחֵר, אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו, אָמַר רַבִּי יוֹחָנָן כְּשֶׁמִּתְכַּנְסִין מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לוֹמַר אֵימָתַי רֹאשׁ הַשָּׁנָה וְאֵימָתַי יוֹם הַכִּפּוּרִים, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהֶם, לִי מָה אַתֶּם שׁוֹאֲלִים, אֲנִי וְאַתֶּם נֵלֵךְ אֵצֶל בֵּית דִּין שֶׁל מַטָּה, מִנַּיִן דִּכְתִיב אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו, אֲשֶׁר לוֹ אֻמָּה קְרוֹבָה אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו, הוּא וְכָל פָּמַלְיָא שֶׁלּוֹ. אָמַר רַבִּי יוֹחָנָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא נַעֲשֵׂית אֻמָּה שֶׁלִּי (ויקרא כג, ב): מוֹעֲדֵי ה', מִכָּאן וָאֵילָךְ (ויקרא כג, ב): אֲשֶׁר תִּקְרְאוּ אֹתָם.",
    "en": "Another matter: “That has God near it” – Rabbi Yoḥanan said: When the ministering angels gather before the Holy One blessed be He, saying: ‘When is Rosh HaShana and when is Yom Kippur,’ the Holy One blessed be He says to them: ‘Why are you asking Me? Let us, I and you, go to the earthly court.’ From where is this derived? As it is written: “That has God near [kerovim] it” – it is not written here [of God]: “Who has a nation near [Him]” but rather [it is written of Israel]: “That has God near it” – He and His entire entourage. Rabbi Yoḥanan said: The Holy One blessed be He said: ‘Until you became My nation – “the appointed times of the Lord” (Leviticus 23:2). From then on – “that you shall proclaim them”’ (Leviticus 23:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Devarim Rabbah.2:15",
    "he": "דָּבָר אַחֵר, אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו, אָדָם אִם יְהֵא לוֹ קָרוֹב עָשִׁיר הוּא מוֹדֶה בּוֹ, וְאִם עָנִי הוּא כּוֹפֵר בּוֹ וְאוֹמֵר שֶׁאֵינוֹ קְרוֹבוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל יִשְׂרָאֵל הָיוּ נְתוּנִים בְּמִצְרַיִם בְּשִׁעְבּוּד, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר קְרוֹבֵיהֶן אֲנִי, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קמח, יד): לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ, וְאִם קְרוֹבוֹ עָנִי הוּא עוֹשֶׂה עַצְמוֹ עִקָּר וְאוֹתוֹ טְפֵלָה, מַהוּ אוֹמֵר פְּלוֹנִי מִתְקָרֵב לִי, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל עוֹשֶׂה לְיִשְׂרָאֵל עִקָּר, אֲשֶׁר לוֹ גּוֹי קָרוֹב אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו. דָּבָר אַחֵר, כִּי מִי גּוֹי גָּדוֹל, אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא, אֵיזֶה אֻמָּה שֶׁגִּדְּלָהּ אֱלֹהֶיהָ כְּאֻמָּה זוֹ, בְּנֹהַג שֶׁבָּעוֹלָם אֻמָּה מְבַקֶּשֶׁת לַעֲשׂוֹת מִלְחָמָה וְאֵינָן יוֹדְעִין אִם נוֹצְחִין וְאִם אֵין נוֹצְחִין, וְיִשְׂרָאֵל וַדַּאי נוֹצְחִין, שֶׁנֶּאֱמַר כִּי מִי גוֹי גָדוֹל וגו'.",
    "en": "Another matter: “That has God near it” – if a person has a wealthy relative, he acknowledges him; but if [his relative] is poor, he disowns him and says that he is not his relative. But the Holy One blessed be He, as it were, [is different]. Israel were enslaved in Egypt; the Holy One blessed be He said: I am their relative. From where is this derived? As it is stated: “The children of Israel, the people who are near [kerovo] to Him” (Psalms 148:14). If [a man’s] relative is poor, he renders himself primary and [the relative] secondary. What does he say: So-and so-seeks to be close to me. But the Holy One blessed be He, as it were, renders Israel primary – it is not written here, “who has a nation that is near,” but rather, “that has God near it.” Another matter: “For who is a great nation” – Rabbi Ḥama bar Rabbi Ḥanina said: Which is the nation that is exalted by its gods like this nation? The way of the world is that a nation seeks to wage war and they do not know whether they will win or they will not win; but Israel certainly wins, as it is stated: “For who is a great nation [that has God near it].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:1",
    "he": "פתיחתא דחכימישִׁיר הַשִּׁירִים, זֶה שֶׁאָמַר הַכָּתוּב עַל יְדֵי שְׁלֹמֹה (משלי כב, כט): חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ לִפְנֵי מְלָכִים יִתְיַצָּב בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים. חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה יוֹסֵף, דִּכְתִיב בֵּיהּ (בראשית לט, יא): וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר יוֹם נִבּוּל וְזִבּוּל הָיָה, יוֹם טֵיאַטְרוֹן הָיָה. וְרַבִּי נְחֶמְיָה אוֹמֵר יוֹם טֵיאַטְרוֹן שֶׁל נִילוּס הָיָה, וְהָלְכוּ כֻּלָּם לִרְאוֹת וְהוּא נִכְנַס לִמְלַאכְתּוֹ לַחְשֹׁב חֶשְׁבּוֹנוֹתָיו שֶׁל רַבּוֹ. רַבִּי פִּנְחָס אוֹמֵר בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר אַבָּא כָּל שֶׁהוּא מְשַׁמֵּשׁ אֶת רַבּוֹ כָּרָאוּי הוּא יוֹצֵא לַחֵרוּת, מִנַּיִן אָנוּ לְמֵדִין מִיּוֹסֵף, עַל יְדֵי שֶׁשִּׁמֵּשׁ אֶת רַבּוֹ כַּהֹגֶן יָצָא לַחֵרוּת, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (בראשית מא, יד): וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וַיְרִיצֻהוּ מִן הַבּוֹר. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה פּוֹטִיפַר, שֶׁהֶחֱשִׁיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵת עֵינָיו וְסֵרְסוֹ.",
    "en": "“The Song of Songs that is Solomon’s” (Song of Songs 1:1).Prologue of the Sages. “The Song of Songs,” that is what [the verse] written by Solomon states: “Have you seen a man diligent in his labor? He will stand before kings, he will not stand before dark ones” (Proverbs 22:29). “Have you seen a man diligent in his labor” – This is Joseph, in whose regard it is written: “He came into the house to perform his labor [and none of the men of the house were there, in the house]” (Genesis 39:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was a day of disgrace and manure, and a day of theater. Rabbi Neḥemya says it was a day of theater in honor of the Nile. Everyone went to see, and he entered to perform his labor to calculate the accounts of his master.Rabbi Pinḥas says in the name of Rabbi Shmuel bar Abba: Anyone who serves his master properly is set free. From where do we derive this? From Joseph. Because he served his master properly, he was set free. Therefore, “he will stand before kings,” this is Pharaoh, as it is stated: “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon” (Genesis 41:14). “He will not stand before dark ones,” this is Potiphar, as the Holy One blessed be He blinded his eyes and castrated him.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:2",
    "he": "דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר וגו', זֶה משֶׁה רַבֵּנוּ בִּמְלֶאכֶת הַמִּשְׁכָּן, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (שמות ח, טז): הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה יִתְרוֹ. אָמַר רַבִּי נְחֶמְיָה עָשִׂיתָ קֹדֶשׁ חֹל, אֶלָּא לִפְנֵי מְלָכִים יִתְיַצָּב, זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (שמות י, כב): וַיְהִי חשֶׁךְ אֲפֵלָה וגו'.",
    "en": "Another matter, “have you seen a man diligent…,” this is Moses in the labor of [constructing] the Tabernacle; therefore, “he will stand before kings,” this is Pharaoh, as it is stated “Arise early in the morning and stand before Pharaoh” (Exodus 8:16). “He will not stand before dark ones,” this is Yitro. Rabbi Neḥemya said: You have rendered the sacred profane; rather, “he will stand before kings,” this is the King of kings, the Holy One blessed be He, as it is stated: “He was there with the Lord forty days” (Exodus 34:28). “He will not stand before dark ones,” this is Pharaoh, as it is stated: “There was a thick darkness [in the entire land of Egypt]” (Exodus 10:22).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:3",
    "he": "דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ וגו', אֵלּוּ הַצַּדִּיקִים שֶׁהֵם עוֹסְקִין בִּמְלַאכְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב, שֶׁמִּתְיַצְּבִים בַּתּוֹרָה, שֶׁנֶּאֱמַר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, אֵלּוּ הָרְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם, וּכְתִיב (תהלים לה, ו): יְהִי דַּרְכָּם חשֶׁךְ וְחַלַּקְלַקֹּת.",
    "en": "Another matter, “have you seen a man diligent in his labor…,” these are the righteous who are engaged in the labor of the Holy One blessed be He; therefore, “he will stand before kings,” as they stand resolute in the Torah, as it is stated: “Through me kings reign” (Proverbs 8:15). “He will not stand before dark ones,” these are the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15), and it is written: “Let their way be dark and slippery” (Psalms 35:6).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:4",
    "he": "דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה רַבִּי חֲנִינָא, אָמְרוּ פַּעַם אַחַת רָאָה אַנְשֵׁי עִירוֹ מַעֲלִים עוֹלוֹת וּשְׁלָמִים, אָמַר כֻּלָּם מַעֲלִים שְׁלָמִים לִירוּשָׁלַיִם וַאֲנִי אֵינִי מַעֲלֶה כְּלוּם, מָה אֶעֱשֶׂה, מִיָּד יָצָא לְמִדְבָּרָהּ שֶׁל עִירוֹ בְּחוּרְבָּה שֶׁל עִירוֹ, וּמָצָא שָׁם אֶבֶן אַחַת, יָצָא וְסִדְּקָהּ וְסִתְּתָהּ וְכִרְכְּמָהּ, אָמַר הֲרֵי עָלַי לְהַעֲלוֹתָהּ לִירוּשָׁלַיִם, בִּקֵּשׁ לִשְׂכֹּר לוֹ פּוֹעֲלִים, אָמַר לָהֶם מַעֲלִים לִי אַתֶּם אֶת הָאֶבֶן הַזֹּאת לִירוּשָׁלַיִם, אָמְרוּ לוֹ, תֵּן לָנוּ שְׂכָרֵנוּ מֵאָה זְהוּבִים וְאָנוּ מַעֲלִים לְךָ אֶת אַבְנְךָ לִירוּשָׁלַיִם. אָמַר לָהֶם, וְכִי מִנַּיִן לִי מֵאָה זְהוּבִים אוֹ חֲמִשִּׁים לָתֵת לָכֶם, וְלֹא מָצָא לְשָׁעָה, מִיָּד הָלְכוּ לָהֶם. מִיָּד זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמִשָּׁה מַלְאָכִים בִּדְמוּת בְּנֵי אָדָם, אָמְרוּ לוֹ רַבִּי תֵּן לָנוּ חֲמִשָּׁה סְלָעִים וְאָנוּ מַעֲלִים אַבְנְךָ לִירוּשָׁלַיִם, וּבִלְבַד שֶׁתִּתֵּן יָדְךָ עִמָּנוּ, וְנָתַן יָדוֹ עִמָּהֶם וְנִמְצְאוּ עוֹמְדִין בִּירוּשָׁלַיִם, בִּקֵּשׁ לִתֵּן לָהֶם שְׂכָרָם וְלֹא מְצָאָן. בָּא הַמַּעֲשֶׂה לְלִשְׁכַּת הַגָּזִית, אָמְרוּ לוֹ דּוֹמֶה רַבֵּנוּ שֶׁמַּלְאֲכֵי הַשָּׁרֵת הֶעֱלוּ לְךָ אֶת הָאֶבֶן לִירוּשָׁלַיִם, מִיָּד נָתַן לַחֲכָמִים אוֹתוֹ הַשָֹּׂכָר שֶׁהִשְׂכִּיר עִם הַמַּלְאָכִים.",
    "en": "Another matter, “have you seen a man diligent in his labor,” this is Rabbi Ḥanina. They said: One time, he saw the residents of his city taking up burnt offerings and peace offerings [to the Temple in Jerusalem]. He said: All of them are taking peace offerings up to Jerusalem and I am not taking up anything. What shall I do? Immediately, he went to the wilderness of his city, in the ruins of his city. He found a particular stone there and he went and smoothed it, chiseled it, and painted it. He said: ‘I take it upon myself to take it up to Jerusalem.’ He sought to hire laborers, he said to them: ‘Will you take this stone up to Jerusalem for me?’ They said to him: ‘Give us one hundred gold pieces as our wages and we will take your stone to Jerusalem for you.’ He said to them: ‘From where do I have one hundred gold pieces, or [even] fifty to give to you?’ He was unable to find [enough money] at that time, and immediately they went on their way. Immediately, the Holy One blessed be He summoned for him five angels in the guise of men. They said to him: ‘Rabbi, give us five sela and we will take your stone up to Jerusalem for you, provided that you give your hand [and carry it] with us.’ He gave his hand and they found themselves standing in Jerusalem. He sought to give them their wages but did not find them. The incident came to the Chamber of Hewn Stone. They said to him: ‘Our rabbi, it appears that ministering angels took the stone to Jerusalem for you.’ Immediately, he gave the Sages those wages with which he hired the angels.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:5",
    "he": "דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, זֶה שְׁלֹמֹה בֶּן דָּוִד. לִפְנֵי מְלָכִים יִתְיַצָּב, שֶׁהָיָה זָרִיז בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (מלכים א ו, לח): וַיִּבְנֵהוּ שֶׁבַע שָׁנִים, וְכָתוּב אֶחָד אוֹמֵר (מלכים א ז, א): וְאֶת בֵּיתוֹ בָּנָה שְׁלֹמֹה שְׁלשׁ עֶשְׂרֵה שָׁנָה, נִמְצָא מְיֻפֶּה וּמְרֻבֶּה בִּנְיַן בֵּית שְׁלֹמֹה מִבִּנְיַן בֵּית הַמִּקְדָּשׁ, אֶלָּא כָּךְ אָמְרוּ, בְּבִנְיַן בֵּיתוֹ נִתְעַצֵּל, בְּבִנְיַן בֵּית הַמִּקְדָּשׁ הָיָה זָרִיז וְלֹא נִתְעַצֵּל. הוּנָא בְּשֵׁם רַב יוֹסֵף, הַכֹּל מְסַיְעִין אֶת הַמֶּלֶךְ, כָּל שֶׁכֵּן הַכֹּל מְסַיְעִים בִּשְׁבִיל כְּבוֹד מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, וַאֲפִלּוּ רוּחוֹת, וַאֲפִלּוּ שֵׁדִים, וַאֲפִלּוּ מַלְאֲכֵי הַשָּׁרֵת. יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה בַּר יְחֶזְקֵאל אָמַר, כְּתִיב (מלכים א ח, יג): בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ, בִּנְיַן בָּנֹה בָּנִיתִי. רַבִּי בֶּרֶכְיָה אָמַר, הַבַּיִת אֲשֶׁר הָיוּ בּוֹנִים, אֵין כְּתִיב כָּאן, אֶלָּא (מלכים א ו, ז): וְהַבַּיִת בְּהִבָּנֹתוֹ, מֵאֵלָיו הָיָה נִבְנֶה, שֶׁנֶּאֱמַר (מלכים א ו, ז): אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה. בָּנוּי אֵין כְּתִיב כָּאן, אֶלָּא נִבְנָה, מְלַמֵּד שֶׁהָיְתָה הָאֶבֶן נוֹשֵׂאת אֶת עַצְמָהּ וְנִתְּנָה עַל גַּבֵּי הַדִּימוֹס. אָמַר רַב אַל תִּתְמַהּ עַל זֶה, מַה כְּתִיב לְהַלָּן (דניאל ו, יח): וְהֵיתָיִת אֶבֶן חֲדָה וְשֻׂמַת עַל פֻּם גֻּבָּא, וְכִי אֲבָנִים יֵשׁ בְּבָבֶל, אֶלָּא מֵאֶרֶץ יִשְׂרָאֵל פָּרְחָה לָהּ לְשָׁעָה וּבָאת וְיָשְׁבָה לָהּ עַל פִּי הַבּוֹר. רַב הוּנָא בְּשֵׁם רַב יוֹסֵף אָמַר מַלְאָךְ יָרַד בִּדְמוּת אֲרִי שֶׁל אֶבֶן וְיָשַׁב עַל פִּי הַבּוֹר, הֲדָא הוּא דִכְתִיב (דניאל ו, יח): אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא, וְאַל תִּתְמַהּ אִם בִּכְבוֹד אוֹתוֹ צַדִּיק כְּתִיב: וְהֵיתָיִת אֶבֶן חֲדָה, בִּכְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. לִפְנֵי מְלָכִים יִתְיַצָּב, לִפְנֵי מַלְכֵי תּוֹרָה יִתְיַצָּב. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, אֵלּוּ חַבּוּרָה שֶׁל רְשָׁעִים. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁנִּמְנוּ וְגָמְרוּ שְׁלשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, בִּקְשׁוּ לְצָרֵף שְׁלֹמֹה עִמָּהֶם, יָצְתָה בַּת קוֹל וְאָמְרָה (תהלים קה, טו): אַל תִּגְּעוּ בִמְשִׁיחָי. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן וְלֹא עוֹד אֶלָּא שֶׁנִּתְיַחֵס רֹאשׁ לְשַׁלְשֶׁלֶת יוּחֲסִין, שֶׁנֶּאֱמַר (מלכים א יד, כא): וּרְחַבְעָם בֶּן שְׁלֹמֹה. אָמַר רַבִּי יוּדָן בַּר סִימוֹן וְלֹא עוֹד אֶלָּא שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים הַלָּלוּ: מִשְׁלֵי; שִׁיר הַשִּׁירִים; וְקֹהֶלֶת.",
    "en": "Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels.Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].” This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon? Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He all the more so.“He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:6",
    "he": "הֲדָא הוּא דִכְתִיב (תהלים מה, יז): תַּחַת אֲבֹתֶיךָ יִהְיוּ בָנֶיךָ, אַתְּ מוֹצֵא צַדִּיק מוֹלִיד צַדִּיק, רָשָׁע מוֹלִיד רָשָׁע, צַדִּיק מוֹלִיד רָשָׁע, רָשָׁע מוֹלִיד צַדִּיק, וְכֻלְּהוֹן יֵשׁ לָהֶם מִקְרָא, וְיֵשׁ לָהֶם מָשָׁל, וְיֵשׁ לָהֶם מְלִיצָה. צַדִּיק מוֹלִיד צַדִּיק, יֵשׁ לוֹ מִקְרָא, וְיֵשׁ לוֹ מָשָׁל, מִקְרָא דִּכְתִיב: תַּחַת אֲבֹתֶיךָ יִהְיוּ בָנֶיךָ. מָשָׁל, סִרְכָא דַּאֲקִים תְּאֵנִיתָא. רָשָׁע מוֹלִיד רָשָׁע, יֵשׁ לוֹ מִקְרָא, וְיֵשׁ לוֹ מָשָׁל, וְיֵשׁ לוֹ מְלִיצָה, מִקְרָא דִּכְתִיב (במדבר לב, יד): וְהִנֵּה קַמְתֶּם תַּחַת אֲבֹתֵיכֶם תַּרְבּוּת אֲנָשִׁים חַטָּאִים, מָשָׁל (שמואל א כד, יג): כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי מֵרְשָׁעִים יֵצֵא רֶשַׁע. מְלִיצָה מִנַּיִן, מַה יְּלֵדַת חִפּוּשִׁיתָא קְרוּצֵי בִּישֵׁי מִנָּהּ. צַדִּיק מוֹלִיד רָשָׁע, יֵשׁ לוֹ מִקְרָא (איוב לא, מ): תַּחַת חִטָּה יֵצֵא חוֹחַ, מָשָׁל, מוֹלִידִין דְּלֵית כְּוָתְהוֹן, מְרַבְּיָן דְּלָא דַמְיָן לְהוֹן. רָשָׁע מוֹלִיד צַדִּיק, יֵשׁ לוֹ מִקְרָא (ישעיה נה, יג): תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ, מָשָׁל, מִן סַנְיָא נָפֵק וַרְדָּא, אֲבָל שְׁלֹמֹה מֶלֶךְ בֶּן מֶלֶךְ, חָכָם בֶּן חָכָם, צַדִּיק בֶּן צַדִּיק, אַוְוגִיטוֹס בֶּן אַוְוגִיטוֹס, אַתְּ מוֹצֵא כָּל מַה שֶּׁכָּתוּב בָּזֶה כָּתוּב בָּזֶה, דָּוִד מָלַךְ אַרְבָּעִים שָׁנָה, וְזֶה מָלַךְ אַרְבָּעִים שָׁנָה. דָּוִד מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה, וּבְנוֹ מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה. אָבִיו בָּנָה אֶת הַיְסוֹדוֹת, וְהוּא בָּנָה אֶת הָעֶלְיוֹנוֹת. אָבִיו מָלַךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְזֶה מָלַךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. דָּוִד כָּתַב סְפָרִים, וּשְׁלֹמֹה כָּתַב סְפָרִים. דָּוִד אָמַר שִׁירִים, וּשְׁלֹמֹה אָמַר שִׁירִים. דָּוִד אָמַר הֲבָלִים, וּשְׁלֹמֹה אָמַר הֲבָלִים. דָּוִד אָמַר דְּבָרִים, וּשְׁלֹמֹה אָמַר דְּבָרִים. דָּוִד אָמַר מְשָׁלִים, וּשְׁלֹמֹה אָמַר מְשָׁלִים. דָּוִד קִלֵּס בְּאָז, וּשְׁלֹמֹה קִלֵּס בְּאָז. דָּוִד בָּנָה מִזְבֵּחַ, וּשְׁלֹמֹה בָּנָה מִזְבֵּחַ. דָּוִד הִקְרִיב קָרְבָּן, וּשְׁלֹמֹה הִקְרִיב קָרְבָּן. דָּוִד הֶעֱלָה אֶת הָאָרוֹן, וּשְׁלֹמֹה הֶעֱלָה אֶת הָאָרוֹן. דָּוִד מָלַךְ אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (מלכים א ב, יא): וְהַיָּמִים אֲשֶׁר מָלַךְ דָּוִד עַל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה, וּשְׁלֹמֹה מָלַךְ אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (דברי הימים ב ט, ל): וַיִּמְלֹךְ שְׁלֹמֹה בִירוּשָׁלַיִם עַל כָּל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה. דָּוִד מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה, שֶׁנֶּאֱמַר (דברי הימים א כח, ד): וַיִּבְחַר ה' אֱלֹהֵי יִשְׂרָאֵל בִּי מִכָּל בֵּית אָבִי וגו', וּשְׁלֹמֹה מָלַךְ עַל יִשְׂרָאֵל וִיהוּדָה, שֶׁנֶּאֱמַר (מלכים א ד, כ): יְהוּדָה וְיִשְרָאֵל רַבִּים וגו'. דָּוִד בָּנָה אֶת הַיְסוֹדוֹת, שֶׁנֶּאֱמַר (דברי הימים א כח, ב): וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל רַגְלָיו וגו', וּשְׁלֹמֹה בָּנָה אֶת הָעֶלְיוֹנוֹת, שֶׁנֶּאֱמַר (מלכים א ח, יג): בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ. דָּוִד אָמַר דְּבָרִים, שֶׁנֶּאֱמַר (שמואל ב כג, א): וְאֵלֶּה דִבְרֵי דָוִד הָאַחֲרֹנִים וגו', וּשְׁלֹמֹה אָמַר דְּבָרִים, שֶׁנֶּאֱמַר (קהלת א, א): דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד מֶלֶךְ בִּירוּשָׁלָיִם. דָּוִד אָמַר הֲבָלִים, שֶׁנֶּאֱמַר (תהלים לט, ו): אַךְ כָּל הֶבֶל כָּל אָדָם נִצָּב סֶלָּה, וּשְׁלֹמֹה אָמַר הֲבָלִים, שֶׁנֶּאֱמַר (קהלת א, ב): הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל. דָּוִד אָמַר מְשָׁלִים, שֶׁנֶּאֱמַר (שמואל א כד, יג): כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי מֵרְשָׁעִים יֵצֵא רֶשַׁע וגו', וּשְׁלֹמֹה אָמַר מְשָׁלִים, שֶׁנֶּאֱמַר (משלי א, א): מִשְׁלֵי שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל. דָּוִד כָּתַב סְפָרִים, דִּתְהִלִּים נִכְתַּב עַל שְׁמוֹ, וּשְׁלֹמֹה כָּתַב סְפָרִים, מִשְׁלֵי, קֹהֶלֶת, שִׁיר הַשִּׁירִים. דָּוִד קִלֵּס בְּאָז, שֶׁנֶּאֱמַר (תהלים קכו, ב): אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה אָז יֹאמְרוּ בַגּוֹיִם וגו', וּשְׁלֹמֹה קִלֵּס בְּאָז, שֶׁנֶּאֱמַר (מלכים א ח, יב): אָז אָמַר שְׁלֹמֹה ה' אָמַר וגו'. דָּוִד הֶעֱלָה אֶת הָאָרוֹן, שֶׁנֶּאֱמַר (דברי הימים א טו, כה): וַיְהִי דָוִיד וְזִקְנֵי יִשְׂרָאֵל וגו', וּשְׁלֹמֹה הֶעֱלָה אֶת הָאָרוֹן, שֶׁנֶּאֱמַר (מלכים א ח, א): אָז יַקְהֵל שְׁלֹמֹה אֶת זִקְנֵי יִשְׂרָאֵל וגו'. דָּוִד אָמַר שִׁירִים, שֶׁנֶּאֱמַר (שמואל ב כב, א): וַיְדַבֵּר דָּוִד לַה' אֶת דִּבְרֵי הַשִּׁירָה הַזֹּאת וגו', וּשְׁלֹמֹה אָמַר שִׁירִים, שֶׁנֶּאֱמַר: שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יוֹנָתָן דְּבֵית גּוּבְרִין בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, הוֹאִיל וְאַתְּ מַקִּישׁוֹ, מַקִּישׁוֹ מִכָּל צַד, מָה אָבִיו נִמְחַל לוֹ עַל כָּל עֲוֹנוֹתָיו, שֶׁנֶּאֱמַר (שמואל ב יב, יג): גַּם ה' הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת, אַף זֶה כַּיּוֹצֵא בוֹ, וְלֹא עוֹד אֶלָּא שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים: מִשְׁלֵי, וְקֹהֶלֶת, וְשִׁיר הַשִּׁירִים.",
    "en": "That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities. David said words and Solomon said words. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20). David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:7",
    "he": "דָּבָר אַחֵר, שִׁיר הַשִּׁירִים, זֶהוּ שֶׁאָמַר הַכָּתוּב (משלי טז, כג): לֵב חָכָם יַשְׂכִּיל פִּיהוּ, לִבּוֹ שֶׁל חָכָם מָלֵא חָכְמָה, מִי יַשְׂכִּיל עָלָיו וּמִי מַחְכִּים עָלָיו, פִּיהוּ, פּוּמֵיהּ מַחְכִּים עֲלוֹי, פּוּמֵיהּ מוֹרֶה עֲלוֹי. (משלי טז, כג): וְעַל שְׂפָתָיו יֹסִיף לֶקַח, מִתּוֹךְ שֶׁהוּא מוֹצִיא דִבְרֵי תוֹרָה מִלִּבּוֹ מוֹסִיף עַל לִקְחָהּ שֶׁל תּוֹרָה, מָשְׁלוּ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְחָבִית שֶׁהִיא מְלֵאָה אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וּמֻקֶּפֶת צָמִיד פָּתִיל וְהִיא נְתוּנָה בְּזָוִית אַחַת וְאֵין אָדָם יוֹדֵעַ מַה בְּתוֹכָהּ, בָּא אֶחָד וּפִנָּה אוֹתָהּ וְיָדְעוּ הַכֹּל מַה בְּתוֹכָהּ. כָּךְ לִבּוֹ שֶׁל שְׁלֹמֹה הָיָה מָלֵא חָכְמָה וְלֹא הָיָה יוֹדֵעַ אָדָם מַה בְּתוֹכָהּ, כֵּיוָן שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים, יָדְעוּ הַכֹּל חָכְמָתוֹ. וְעַל שְׂפָתָיו יֹסִיף לֶקַח, לֶקַח שֶׁהוֹסִיף עַל דִּבְרֵי תוֹרָה, עִילָּהוּ, שֶׁנֶּאֱמַר (קהלת א, יג): וְנָתַתִּי אֶת לִבִּי לִדְרוֹשׁ וְלָתוּר בַּחָכְמָה, מַהוּ וְלָתוּר, לְהֵעָשׂוֹת תַּיָּר בַּחָכְמָה, הֲדָא הוּא דִכְתִיב (במדבר יג, ב): וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן, מַאן דִּקְרָא טַבְוָואוּת נֵיזֵיל לְגַבֵּיהּ, מַאן דִּתְנֵי טַבְוָואוּת נֵיזֵיל לְגַבֵּיהּ, שֶׁנֶּאֱמַר: לָתוּר בַּחָכְמָה. דָּבָר אַחֵר, לִדְרוֹשׁ וְלָתוּר, לָתוּר וּלְהוֹתִיר, הָדֵין פַּיְיטָנָא כַּד עָבֵיד אַלְפָא בֵּיתָא זִמְנִין מִיחַסֵּל לָהּ וְזִמְנִין דְּלֵית מִיחַסֵּל לָהּ, בְּרַם שְׁלֹמֹה עֲבַד אַלְפֵי בֵּיתָא וְחַמְשָׁא אָתִין יְתֵרִין עָלָיו, דִּכְתִיב (מלכים א ה, יב): וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, וַיְהִי שִׁירוֹ שֶׁל אֶלֶף חֲמִשָּׁה. וְלֹא עַל דִּבְרֵי תוֹרָה בִּלְבַד הָיָה תָּיֵיר שְׁלֹמֹה, אֶלָּא (קהלת א, יג): עַל כָּל אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, כְּגוֹן הֵיאַךְ מַמְתִּיקִין אֶת הַחַרְדָּל, הֵיאַךְ מַמְתִּיקִין אֶת הַתּוּרְמְסִין. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַחַר דִּבְרֵי תוֹרָה אִילַלְתָּ, חַיֶּיךָ שֶׁאֵין אֲנִי מְקַפֵּחַ שְׂכָרֶךָ, הֲרֵינִי מַשְׁרֶה עָלֶיךָ רוּחַ הַקֹּדֶשׁ, מִיָּד שָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים הַלָּלוּ: מִשְׁלֵי, קֹהֶלֶת, וְשִׁיר הַשִּׁירִים.",
    "en": "Another matter, “The song of songs”—that is what the verse said: “The heart of the wise will make his mouth prevail” (Proverbs 16:23); the heart of the wise man is filled with wisdom. What can attest to him, what can indicate that he is full of wisdom? His mouth will indicate his wisdom; his mouth will be instructive in his regard. “He will increase his lesson on his lips” (Proverbs 16:23); by expressing matters of Torah from his heart, he increases the lesson of Torah. They stated an analogy, to what is the matter comparable? To a barrel that is filled with gems and pearls, is sealed with a tight cover, placed in one corner, and no one knows what is in it; one person comes and empties it, and everyone knows what is in it. So too, Solomon’s heart was filled with wisdom, but no one knew what was in it. When the Divine Presence rested upon him, and he composed three books, everyone became aware of his wisdom.“He will increase his lesson on his lips,” the lesson that he added to matters of Torah elevated him, as it is stated: “I applied my heart to seek and to scout [velatur] wisdom” (Ecclesiastes 1:13). What is velatur? It is to become a scout for wisdom. That is what is written: “So they may scout [veyaturu] the land of Canaan” (Numbers 13:2). One who is expert in Bible, I will go to him; one who is expert in Mishna, I will go to him, as it is stated: “To scout wisdom.”Another matter, “to seek and to scout [latur],”—to fulfill the quota [latur] and go beyond [lehotir]. The poet, when he composes an alphabetic acrostic poem, at times he finishes [the alphabet] and at times he does not finish it. However, Solomon composed an alphabetic acrostic and [added lines for] five additional letters, as it is written: “His songs were a thousand [alef] and five” (I Kings 5:12); his song was an alphabetic acrostic and five. It was not only regarding matters of Torah that Solomon would scout, but rather: “Everything that is done under the sun” (Ecclesiastes 1:13), such as how one can sweeten mustard [and] how one can sweeten mandrakes. The Holy One blessed be He said: You scouted after matters of Torah, by your life, I will not withhold your reward. I will rest My Divine Spirit upon you. Immediately, the Divine Spirit rested upon him and he composed Proverbs, Ecclesiastes, and Song of Songs.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:8",
    "he": "דָּבָר אַחֵר, שִׁיר הַשִּׁירִים, זֶהוּ שֶׁאָמַר הַכָּתוּב (קהלת יב, ט): וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם, אִלּוּ אָדָם אַחֵר אֲמָרָן הָיִיתָ צָרִיךְ לָכוֹף אָזְנֶיךָ וְלִשְׁמֹעַ הַדְּבָרִים הָאֵלֶּה, וְיוֹתֵר שֶׁאֲמָרָן שְׁלֹמֹה. וְאִלּוּ מִדַּעְתּוֹ אֲמָרָן, הָיִיתָ צָרִיךְ לָכוֹף אָזְנֶיךָ וּלְשָׁמְעָם, וְיוֹתֵר שֶׁאֲמָרָן בְּרוּחַ הַקֹּדֶשׁ, וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם עוֹד לִמַּד דַּעַת אֶת הָעָם וְאִזֵּן וְחִקֵּר תִּקֵּן מְשָׁלִים הַרְבֵּה, וְאִזֵּן דִּבְרֵי תוֹרָה, וְחִקֵּר דִּבְרֵי תוֹרָה, עָשָׂה אָזְנַיִם לַתּוֹרָה. וְאַתְּ מוֹצֵא שֶׁעַד שֶׁלֹא עָמַד שְׁלֹמֹה לֹא הָיְתָה דּוּגְמָא. רַב נַחְמָן [אמר תרתין], רַב נַחְמָן אָמַר לְפָלָטִין גְּדוֹלָה שֶׁהָיוּ בָהּ פְּתָחִים הַרְבֵּה, וְכָל שֶׁהָיָה נִכְנַס בְּתוֹכָהּ הָיָה טוֹעֶה מִדֶּרֶךְ הַפֶּתַח, בָּא פִּקֵחַ אֶחָד וְנָטַל הַפְּקַעַת וּתְלָאָהּ דֶּרֶךְ הַפֶּתַח, הָיוּ הַכֹּל נִכְנָסִים וְיוֹצְאִין דֶּרֶךְ הַפְּקַעַת. כָּךְ עַד שֶׁלֹא עָמַד שְׁלֹמֹה לֹא הָיָה אָדָם יָכוֹל לְהַשְׂכִּיל דִּבְרֵי תוֹרָה, וְכֵיוָן שֶׁעָמַד שְׁלֹמֹה הִתְחִילוּ הַכֹּל סוֹבְרִין תּוֹרָה. רַב נַחְמָן [אמר לישנא חורי], לְחוּרְשָׁא שֶׁל קַנִּים וְלֹא הָיָה אָדָם יָכוֹל לְהִכָּנֵס בָּהּ, וּבָא פִּקֵחַ אֶחָד וְנָטַל אֶת הַמַּגָּל וְכִסֵּחַ, הִתְחִילוּ הַכֹּל נִכְנָסִין דֶּרֶךְ הַכִּסּוּחַ וְיוֹצְאִין, כָּךְ שְׁלֹמֹה. אָמַר רַבִּי יוֹסֵי לְקֻפָּה גְדוֹלָה מְלֵאָה פֵּרוֹת וְלֹא הָיָה לָהּ אֹזֶן, וְלֹא הָיְתָה יְכוֹלָה לְהִטַּלְטֵל, וּבָא פִּקֵּחַ אֶחָד וְעָשָׂה לָהּ אָזְנַיִם וְהִתְחִילָה לְהִטַּלְטֵל עַל יְדֵי אָזְנַיִם. כָּךְ עַד שֶׁלֹא עָמַד שְׁלֹמֹה לֹא הָיָה אָדָם יָכוֹל לְהַשְׂכִּיל דִּבְרֵי תוֹרָה, וְכֵיוָן שֶׁעָמַד שְׁלֹמֹה הִתְחִילוּ הַכֹּל סוֹבְרִין תּוֹרָה. אָמַר רַבִּי שֵׁילָא לְקִיתוֹן גָּדוֹל שֶׁהוּא מָלֵא רוֹתְחִין וְלֹא הָיָה לוֹ אֹזֶן לְהִטַּלְטֵל, וּבָא אֶחָד וְעָשָׂה לוֹ אֹזֶן וְהִתְחִיל לְהִטַּלְטֵל עַל יְדֵי אָזְנוֹ. אָמַר רַבִּי חֲנִינָא לִבְאֵר עֲמֻקָּה מְלֵאָה מַיִם וְהָיוּ מֵימֶיהָ צוֹנְנִין וּמְתוּקִים וְטוֹבִים, וְלֹא הָיְתָה בְּרִיָּה יְכוֹלָה לִשְׁתּוֹת מִמֶּנָּה, בָּא אָדָם אֶחָד וְסִפֵּק לָהּ חֶבֶל בְּחֶבֶל, מְשִׁיחָא בִּמְשִׁיחָא, וְדָלָה מִמֶּנָּה, וְשָׁתָה, הִתְחִילוּ הַכֹּל דּוֹלִין וְשׁוֹתִין. כָּךְ מִדָּבָר לְדָבָר, מִמָּשָׁל לְמָשָׁל, עָמַד שְׁלֹמֹה עַל סוֹדָהּ שֶׁל תּוֹרָה, דִּכְתִיב (משלי א, א): מִשְׁלֵי שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל, עַל יְדֵי מִשְׁלוֹתָיו שֶׁל שְׁלֹמֹה עָמַד עַל דִּבְרֵי תוֹרָה. וְרַבָּנָן אָמְרִין אַל יְהִי הַמָּשָׁל הַזֶּה קַל בְּעֵינֶיךָ, שֶׁעַל יְדֵי הַמָּשָׁל הַזֶּה אָדָם יָכוֹל לַעֲמֹד בְּדִבְרֵי תוֹרָה, מָשָׁל לְמֶלֶךְ שֶׁאָבַד זָהוּב מִבֵּיתוֹ אוֹ מַרְגָּלִית טוֹבָה, לֹא עַל יְדֵי פְּתִילָה כְּאִיסָר הוּא מוֹצֵא אוֹתָהּ, כָּךְ הַמָּשָׁל הַזֶּה לֹא יִהְיֶה קַל בְּעֵינֶיךָ, שֶׁעַל יְדֵי הַמָּשָׁל אָדָם עוֹמֵד עַל דִּבְרֵי תוֹרָה. תֵּדַע לְךָ שֶׁהוּא כֵן, שֶׁהֲרֵי שְׁלֹמֹה עַל יְדֵי הַמָּשָׁל הַזֶּה עָמַד עַל דִּקְדּוּקֶיהָ שֶׁל תּוֹרָה. אָמַר רַבִּי יוּדָן לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא אוֹמֵר דִּבְרֵי תוֹרָה בָּרַבִּים זוֹכֶה שֶׁתִּשְׁרֶה רוּחַ הַקֹּדֶשׁ עָלָיו, וּמִמִּי אַתָּה לָמֵד, מִשְּׁלֹמֹה, שֶׁעַל יְדֵי שֶׁאָמַר דִּבְרֵי תוֹרָה בָּרַבִּים, זָכָה שֶׁשָּׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ, וְאָמַר שְׁלשָׁה סְפָרִים: מִשְׁלֵי, קֹהֶלֶת, וְשִׁיר הַשִּׁירִים.",
    "en": "Another matter, “The song of songs,” that is what the verse says: “Beyond the fact that Kohelet was wise” (Ecclesiastes 12:9). Had another person said them, you would have been required to bend your ear and listen to those matters; more so because Solomon said them. Had he said them on his own, you would have been required to bend your ear and listen to them; more so because he said them through the Divine Spirit.“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered [izen] and investigated, composed many proverbs” (Ecclesiastes 12:9). He considered matters of Torah, investigated matters of Torah, and made ears [ozynayim] for the Torah. You find that until Solomon arose, there was no analogy. Rav Naḥman , Rav Naḥman said: [This is analogous] to a large palace in which there were numerous entrances, and everyone who would enter it would stray from the path of the entrance. One clever man came and took a skein and hung it on the path of the entrance. Everyone would enter and exit by means of the skein. So too, until Solomon arose, there was no person who was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah. Rav Naḥman : This is analogous to a thicket of reeds into which no person could enter. One clever man came and took a scythe and cut [them]. Everyone began entering and exiting through the cut area. So it was with Solomon.Rabbi Yosei said: [This is analogous] to a large basked filled with produce, but it did not have a handle, and it could not be moved. One clever man came and crafted handles for it and it began to be moved by means of the handles. So too, until Solomon arose, no one was able to understand matters of Torah. Once Solomon arose, everyone began discoursing regarding matters of Torah.Rabbi Sheila said: [This is analogous] to a large jug that was filled with boiling water but it did not have a handle so that it could be moved. One came and crafted a handle and it began to be moved by means of the handle.Rabbi Ḥanina said: [This is analogous] to a deep well filled with water, and its water was cold, sweet, and excellent, but no creature could drink from it. One man came and tied rope to rope and string to string, drew from it and drank. Everyone began drawing and drinking. So too, from word to word and proverb to proverb, Solomon comprehended the secrets of the Torah, as it is written: “The proverbs of Solomon son of David” (Proverbs 1:1). By means of Solomon’s proverbs, he was able to comprehend matters of Torah.The Rabbis say: Do not let this analogy be insignificant in your eyes, as by means of the analogy a person can comprehend matters of Torah. This is analogous to a king who lost a gold piece in his house, or a fine gem; is it not by means of a wick worth an isar that he finds it? So too, do not let the analogy be insignificant in your eyes, as by means of the analogy a person comprehends matters of Torah. Know that it is so, as Solomon, by means of analogy, comprehended the minute details of the Torah.Rabbi Yudan said: It is to teach you that anyone who says matters of Torah in public will be privileged to have the Divine Spirit rest upon him. From whom do you learn [this]? From Solomon, as because he said matters of Torah in public, he was privileged to have the Divine Spirit rest upon him, and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:9",
    "he": "רַבִּי פִּנְחָס בֶּן יָאִיר פָּתַח (משלי ב, ד): אִם תְּבַקְשֶׁנָּה כַכָּסֶף וגו', אִם אַתָּה מְחַפֵּשׂ אַחַר דִּבְרֵי תוֹרָה כַּמַּטְמוֹנִים הַלָּלוּ, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכָרְךָ. מָשָׁל לְאָדָם אִם מְאַבֵּד סֶלַע אוֹ כִילָרִין בְּתוֹךְ בֵּיתוֹ, הוּא מַדְלִיק כַּמָּה נֵרוֹת, כַּמָּה פְּתִילוֹת, עַד שֶׁיַּעֲמֹד עֲלֵיהֶם, וַהֲרֵי דְּבָרִים קַל וָחֹמֶר, וּמָה אֵלּוּ שֶׁהֵם חַיֵּי שָׁעָה שֶׁל עוֹלָם הַזֶּה אָדָם מַדְלִיק כַּמָּה נֵרוֹת וְכַמָּה פְּתִילוֹת עַד שֶׁיַּעֲמֹד עֲלֵיהֶם וְיִמְצָאֵם, דִּבְרֵי תוֹרָה שֶׁהֵם חַיֵּי הָעוֹלָם הַזֶּה וְחַיֵּי הָעוֹלָם הַבָּא, אֵין אַתָּה צָרִיךְ לְחַפֵּשׂ אַחֲרֵיהֶם כַּמַּטְמוֹנִים הַלָּלוּ, הֱוֵי: אִם תְּבַקְשֶׁנָּה כַכָּסֶף וגו'. אָמַר רַבִּי אֶלְעָזָר מִיָּמַי לֹא קְדָמַנִּי אָדָם לְבֵית הַמִּדְרָשׁ, וְלֹא הִנַּחְתִּי שָׁם אָדָם וְיָצָאתִי, פַּעַם אַחַת הִשְׁכַּמְתִּי וּמָצָאתִי הַזַּבָּלִים וְתַבָּנִים, וְאָמַרְתִּי: אִם תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה, אָז תָּבִין יִרְאַת ה', אֲנַחְנוּ לֹא נִזְבָּלִים וְלֹא נִתְבָּנִים, אֲפִלּוּ כַּתַּבָּנִים אֲפִלּוּ כַּזַּבָּלִים, מִכָּאן תְּנֵינָא הָיָה רַבִּי פִּנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, נְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, טָהֳרָה מְבִיאָה לִידֵי קְדֻשָּׁה, קְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, עֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, יִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, חֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, רוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְּחִיַּת הַמֵּתִים, תְּחִיַּת הַמֵּתִים מְבִיאָה לִידֵי אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב. זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, שֶׁנֶּאֱמַר (ויקרא טז, כ): וְכִלָּה מִכַּפֵּר אֶת הַקֹּדֶשׁ. נְקִיּוּת לִידֵי טָהֲרָה, שֶׁנֶּאֱמַר (ויקרא יב, ח): וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה. טָהֲרָה לִידֵי קְדֻשָּׁה, שֶׁנֶּאֱמַר (ויקרא טז, יט): וְטִהֲרוֹ וְקִדְּשׁוֹ. קְדֻשָּׁה לִידֵי עֲנָוָה, שֶׁנֶּאֱמַר (ישעיה נז, טו): כִּי כֹה אָמַר רָם וְנִשָֹּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת דַּכָּא וּשְׁפַל רוּחַ. עֲנָוָה לִידֵי יִרְאַת חֵטְא, שֶׁנֶּאֱמַר (משלי כב, ד): עֵקֶב עֲנָוָה יִרְאַת ה'. יִרְאַת חֵטְא לִידֵי חֲסִידוּת, שֶׁנֶּאֱמַר (תהלים פט, כ): אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ. חֲסִידוּת לִידֵי רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ. רוּחַ הַקֹּדֶשׁ לִידֵי תְּחִיַּת הַמֵּתִים, שֶׁנֶּאֱמַר (יחזקאל לז, יד): וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם. תְּחִיַּת הַמֵּתִים לִידֵי אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, שֶׁנֶּאֱמַר (מלאכי ג, כג): הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֶת אֵלִיָּה הַנָּבִיא. אָמַר רַבִּי מַתְנָא, מַה שֶּׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשָׂת עֲנָוָה סַנְדָּל לַעֲקֵבָהּ. מַה שֶּׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ, שֶׁנֶּאֱמַר (תהלים קיא, י): רֵאשִׁית חָכְמָה יִרְאַת ה', עָשָׂת עֲנָוָה סַנְדָל לַעֲקֵבָהּ, שֶׁנֶּאֱמַר (משלי כב, ד): עֵקֶב עֲנָוָה יִרְאַת ה'. תְּחִיַּת הַמֵּתִים עַל יְדֵי אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, הֲדָא הוּא דִכְתִיב (משלי ב, ה): אָז תָּבִין יִרְאַת ה' וְדַעַת [קדושים] [אלהים תמצא], זוֹ רוּחַ הַקֹּדֶשׁ. רַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, לְבֻלְיוֹטוֹס שֶׁהָיָה גָּדֵל בְּבֵיתוֹ שֶׁל מֶלֶךְ, אָמַר לֵיהּ הַמֶּלֶךְ שְׁאַל מָה אֶתֶּן לָךְ, אָמַר הַבֻּלְיוֹטוֹס אִם שׁוֹאֵל אֲנִי כֶּסֶף וְזָהָב הוּא נוֹתֵן לִי, אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, הוּא נוֹתֵן לִי, אָמַר הֲרֵינִי שׁוֹאֵל בִּתּוֹ שֶׁל מֶלֶךְ וְהַכֹּל בִּכְלָל. כָּךְ (מלכים א ג, ה): בְּגִבְעוֹן נִרְאָה ה' אֶל שְׁלֹמֹה בַּחֲלוֹם הַלַּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן לָךְ, אָמַר שְׁלֹמֹה אִם אֶשְׁאַל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת הוּא נוֹתֵן לִי, אֶלָּא הֲרֵי אֲנִי שׁוֹאֵל אֶת הַחָכְמָה, וְהַכֹּל בִּכְלָל, הֲדָא הוּא דִכְתִיב (מלכים א ג, ט): וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלֹמֹה חָכְמָה שָׁאַלְתָּ לְךָ, וְלֹא שָׁאַלְתָּ עשֶׁר וּנְכָסִים וְנֶפֶשׁ אוֹיְבֶיךָ, חַיֶּיךָ הַחָכְמָה וְהַמַּדָּע נָתוּן לָךְ, וְעַל יְדֵי כָךְ עשֶׁר וּנְכָסִים אֶתֶּן לָךְ, מִיָּד (מלכים א ג, טו): וַיִּקַּץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם, אָמַר רַבִּי יִצְחָק חֲלוֹם הָיָה עוֹמֵד עַל כַּנּוֹ, חֲמוֹר נוֹהֵק וְהוּא יוֹדֵעַ מַה נּוֹהֵק, צִפּוֹר מְצוֹצֵי וְהוּא הָיָה יוֹדֵעַ מַה מְּצוֹצֵי, מִיָּד (מלכים א ג, טו): וַיָּבוֹא יְרוּשָׁלָיִם וַיַּעֲמֹד לִפְנֵי אֲרוֹן בְּרִית ה' וַיַּעַל עֹלוֹת וַיַּעַשׂ שְׁלָמִים וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו, אָמַר רַבִּי אֶלְעָזָר מִכָּאן שֶׁעוֹשִׂין סְעוּדָה לְגָמְרָהּ שֶׁל תּוֹרָה. אָמַר רַבִּי יוּדָן לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁמְּלַמֵּד תּוֹרָה בָּרַבִּים זוֹכֶה שֶׁשּׁוֹרָה עָלָיו רוּחַ הַקֹּדֶשׁ, שֶׁכָּךְ עָשָׂה שְׁלֹמֹה שֶׁלָּמַד וְשָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ, וְאָמַר שְׁלשָׁה סְפָרִים: מִשְׁלֵי, וְקֹהֶלֶת, וְשִׁיר הַשִּׁירִים.",
    "en": "Rabbi Pinḥas ben Yair began: “If you seek it like silver…” (Proverbs 2:4). If you seek matters of Torah like these hidden treasures, the Holy One blessed be He will not withhold your reward. This is analogous to a person, if he loses a sela or a kilarin in his house, he will kindle several lamps, several wicks, until he finds them. The matter can be inferred a fortiori; if for these, that [enhance] the temporal life of this world, a person kindles several lamps and several wicks until he discovers them and finds them, matters of Torah, that [are essential for] life in this world and in the World to Come, do you not need to search for them like these hidden treasures? That is: “If you seek it like silver….” Rabbi Elazar said: In all my days, no one preceded me to the study hall and I did not leave a person there and exit. One time I awoke early and I found the collectors of manure and collectors of straw, and I said: “If you seek it like silver and search for it like for hidden treasures, then you will understand fear of the Lord” (Proverbs 2:4–5). We are not even like the collectors of manure and collectors of straw. Thus we have learned that Rabbi Pinḥas ben Yair used to say: Alacrity leads to cleanliness. Cleanliness leads to purity. Purity leads to sanctity. Sanctity leads to humility. Humility leads to fear of sin. Fear of sin leads to piety. Piety leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. The resurrection of the dead leads to Elijah the prophet, of blessed memory.Alacrity leads to cleanliness, as it is stated: “He shall complete atoning for the Sanctuary” (Leviticus 16:20). Cleanliness leads to purity, as it is stated: “The priest shall atone for her and she will be purified” (Leviticus 12:8). Purity leads to sanctity, as it is stated: “He shall purify it and he shall sanctify it” (Leviticus 16:19). Sanctity leads to humility, as it is stated: “For so said the Exalted and Most High, who abides forever and whose name is holy: Exalted and holy I will dwell and I will be with the downtrodden and lowly” (Isaiah 57:15). Humility leads to fear of sin, as it is stated: “In the wake of humility is fear of the Lord…” (Proverbs 22:4). Fear of sin leads to piety, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). Piety leads to the Divine Spirit, as it is stated: “Then you spoke in a vision to your pious ones” (Psalms 89:20). The Divine Spirit leads to the resurrection of the dead, as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14). The resurrection of the dead leads to Elijah the prophet, of blessed memory, as it is stated: “Behold, I am sending Elijah the prophet to you [before the coming of the great and terrible day of the Lord]” (Malachi 3:23). Rabbi Matna said: What wisdom made as a crown on its head, humility made as a sandal on its heel. What wisdom made a crown on its head [roshah], as it is stated: “The beginning of wisdom is fear of the Lord” (Psalms 111:10), humility made a sandal on its heel [akevah], as it is stated: “In the wake of [ekev] humility is fear of the Lord…” (Proverbs 22:4).The resurrection of the dead is by means of Elijah the prophet, of blessed memory. That is what is written: “Then you will understand fear of the Lord, and you will find knowledge of ” (Proverbs 2:5), this is the Divine Spirit. Rabbi Simon [said] in the name of Rabbi Ḥalafta: [This is analogous] to a royal adviser who grew prominent in the king’s palace. The king said to him: ‘Make a request; what shall I give you?’ The adviser said: If I request silver and gold, he will give them to me; gems and pearls, he will give them to me. He said: I will request the king’s daughter, and everything will be included. So too, “In Givon, the Lord appeared to Solomon in a dream at night; God said: Request; what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, gems and pearls, he will give them to me. But I will request wisdom and everything will be included. That is what is written: “Give Your servant an attentive heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘Solomon, you requested wisdom and you did not request wealth and property and the lives of your enemies. By your life, wisdom is granted you, and thereby, I will give you wealth and property.’ Immediately, “Solomon awakened and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was fulfilled; a donkey brayed and he knew what it was braying, a bird tweeted and he knew what it was tweeting. Immediately, “he came to Jerusalem and stood before the Ark of the Covenant of the Lord. He sacrificed burnt offerings, he performed peace offerings, and he made a feast for all his servants” (I Kings 3:15). Rabbi Elazar said: From here it is derived that one makes a feast upon completion of the Torah. Rabbi Yudan said: It is to teach you that anyone who teaches Torah in public is privileged to have the Divine Spirit rest upon him, as so Solomon did. He taught and the Divine Spirit rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.1:11",
    "he": "רַבִּי אֶלְעָזָר בַּר אֲבִינָה מִשּׁוּם רַבִּי אַחָא וְרַבָּנִין, רַבִּי אֶלְעָזָר אָמַר: וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל, עַל כָּל דָּבָר וְדָבָר. וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, אֶלֶף וַחֲמִשָּׁה טְעָמִים עַל כָּל דָּבָר וְדָבָר. וְרַבָּנִין אָמְרִין: וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל, עַל כָּל פָּסוּק וּפָסוּק. וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, אֶלֶף וַחֲמִשָּׁה טְעָמִים עַל כָּל מָשָׁל וּמָשָׁל. וַיְהִי מְשָׁלוֹ, אֵין כְּתִיב כָּאן, אֶלָּא וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, שִׁירוֹ שֶׁל מָשָׁל, טַעְמֵיהּ דְּמִלְּתָא טַעְמֵיהּ דְּמִלְּתָא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, חִזַרְנוּ עַל כָּל סֵפֶר מִשְׁלֵי וְלֹא מָצִינוּ שֶׁכָּתַב בּוֹ אֶלָּא תְּשַׁע מֵאוֹת וַחֲמִשָּׁה עָשָׂר פְּסוּקִים, וְאַתְּ אוֹמֵר שְׁלשֶׁת אֲלָפִים מָשָׁל, אֶלָּא שֶׁאֵין לְךָ כָּל פָּסוּק וּפָסוּק שֶׁאֵין בּוֹ שְׁנַיִם וּשְׁלשָׁה טְעָמִים, כְּגוֹן (משלי כה, יב): נֶזֶם זָהָב וַחֲלִי כָתֶם, (משלי יא, כב): נֶזֶם זָהָב בְּאַף חֲזִיר; (משלי כה, ו): אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ וּבִמְקוֹם גְּדֹלִים אַל תַּעֲמֹד, אֵין צָרִיךְ לוֹמַר תֵּשֵׁב, תֵּשֵׁב אֵין צָרִיךְ לוֹמַר שֶׁלֹא תְדַבֵּר. תְּנֵינַן אָמַר רַבִּי עֲקִיבָא חַס וְשָׁלוֹם לֹא נֶחְלַק אָדָם אֶחָד מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְּדַאי כַּיּוֹם שֶׁנִּתְּנָה בּוֹ שִׁיר הַשִּׁירִים, לָמָּה, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ וְזֶה קֹדֶשׁ קָדָשִׁים, וְעַל מַה נֶּחְלְקוּ עַל קֹהֶלֶת, אָמַר רַבִּי יוֹחָנָן בַּר רַבִּי יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא כְּדִבְרֵי בֶּן עֲזַאי כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ, רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה עֲבַד לָהּ מַתְלָא, לְאֶחָד שֶׁהוֹלִיךְ סְאָה שֶׁל חִטִּים אֵצֶל הַנַּחְתּוֹם, אָמַר לוֹ הוֹצֵא לִי מִמֶּנָּה קֶמַח. סֹלֶת, הוֹצֵא לִי מִמֶּנָּהּ קְלוּסְקְיָא קֶמַח וְסֹלֶת אַחַת. כָּךְ כָּל חָכְמָתֵיהּ דִּשְׁלֹמֹה לֹא סֹלֶת אֶלָּא שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שִׁיר הַשִּׁירִים, הַמְשֻׁבָּח שֶׁבַּשִּׁירִים, הַמְעֻלֶּה שֶׁבַּשִּׁירִים, הַמְסֻלְסָל שֶׁבַּשִּׁירִים. נֹאמַר שִׁירִים וּנְשַׁבֵּחַ לְמִי שֶׁעֲשָׂאָנוּ שִׁירִים בָּעוֹלָם, הָאֵיךְ מָה דְאַתְּ אָמַר (עמוס ח, ג): וְהֵילִילוּ שִׁירוֹת הֵיכָל, שְׁבָחוֹת דְּהֵיכָלָא. דָּבָר אַחֵר, שִׁיר הַשִּׁירִים, הַמְשֻׁבָּח שֶׁבַּשִּׁירִים הַמְעֻלֶּה שֶׁבַּשִּׁירִים, הַמְסֻלְסָל שֶׁבַּשִּׁירִים, נֹאמַר שִׁירִים לְמִי שֶׁעֲשָׂאָנוּ שִׁיּוּרִים לָעוֹלָם, הָאֵיךְ מָה דְאַתְּ אָמַר (דברים לב, יב): ה' בָּדָד יַנְחֶנּוּ, רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אַחָא בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַבָּא נֹאמַר שִׁירִים וְשֶׁבַח לְמִי שֶׁעָתִיד לְהַשְּׁרוֹת עָלֵינוּ רוּחַ הַקֹּדֶשׁ, נֹאמַר לְפָנָיו שִׁירִים הַרְבֵּה, בְּכָל הַשִּׁירִים אוֹ הוּא מְקַלְּסָן, אוֹ הֵן מְקַלְּסִין אוֹתוֹ, בְּשִׁירַת משֶׁה הֵן מְקַלְּסִין אוֹתוֹ, וְאוֹמֵר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ, וּבְשִׁירַת משֶׁה הוּא מְקַלְּסָן (דברים לב, יג): יַרְכִּיבֵהוּ עַל בָּמֳתֵי אָרֶץ. בְּרַם הָכָא הֵן מְקַלְּסִין אוֹתוֹ וְהוּא מְקַלְּסָן, הוּא מְקַלְּסָן (שיר השירים א, טו): הִנָּךְ יָפָה רַעְיָתִי, וְהֵן מְקַלְּסִין אוֹתוֹ (שיר השירים א, טו): הִנְּךָ יָפֶה דוֹדִי אַף נָעִים. רַבִּי שִׁמְעוֹן בְּשֵׁם רַבִּי חָנִין דְּצִפֳּרִין אָמַר שִׁיר כָּפוּל. רַבִּי סִימוֹן אָמַר כָּפוּל וּמְכֻפָּל. רַבִּי לֵוִי אָמַר, כְּנֶגֶד שְׁנוֹת אָבוֹת וַעֲשֶׂרֶת הַדִּבְּרוֹת נֶאֶמְרָה מִנְיַן שִׁיר, שִׁיר חֲמֵשׁ מֵאוֹת וְעֶשֶׂר, וְאִי תֵימַר דְּאִית בְּהוֹן יַתִּיר, צֵא מֵהֶן שְׁנֵי רְעָבוֹן שֶׁאֵין עוֹלִין מִן הַמִּנְיָן. דָּבָר אַחֵר, רַבִּי יוּדָן וְרַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן, כָּל מָקוֹם שֶׁנֶּאֱמַר בִּמְגִלָּה זוֹ בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שְׁלֹמֹה הַכָּתוּב מְדַבֵּר, בַּמֶּלֶךְ סְתָם, בְּהַקָּדוֹשׁ בָּרוּךְ הוּא הַכָּתוּב מְדַבֵּר. וְרַבָּנִין אָמְרִין כָּל מָקוֹם שֶׁנֶּאֱמַר בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ הַכָּתוּב מְדַבֵּר, בַּמֶּלֶךְ סְתָם בִּכְנֶסֶת יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר.",
    "en": "Rabbi Elazar bar Avina in the name of Rabbi Aḥa and the Rabbis. Rabbi Elazar said [in the name of Rabbi Aḥa]: “He spoke three thousand proverbs” regarding each and every matter. “His songs were one thousand and five”—one thousand and five reasons for each and every matter. The Rabbis say: “He spoke three thousand proverbs” on each and every verse. “His songs were one thousand and five”—one thousand and five reasons for each and every proverb. “His proverbs were” is not written here, but rather, “his songs were one thousand and five”—the song of the proverb, the reason for the matter, [and another] reason for the matter.Rabbi Shmuel bar Naḥman said: We reviewed the entire book of Proverbs and we found written in it only nine hundred and fifteen verses, and you say three thousand proverbs? Rather, you do not have any verse that does not have two or three thoughts, like: “A nose ring of gold and an adornment of fine gold” (Proverbs 25:12), “a nose ring of gold in the snout of a pig” (Proverbs 11:22). “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). It goes without saying do not sit; do not sit, and it goes without saying, do not speak. We learned: Rabbi Akiva said: God forbid, not even one person in Israel disagreed regarding Song of Songs, claiming that it does not impurify the hands, as there is no day in the entire history of the world like the day that Song of Songs was given. Why? It is because all the Writings are holy, and this is the holy of holies. Regarding what did they disagree? It is regarding Ecclesiastes. Rabbi Yoḥanan bar Rabbi Yehoshua son of Rabbi Akiva’s father-in-law said in accordance with the statement of ben Azai: So they disagreed, so they concluded. Rabbi Elazar ben Azarya stated a parable for it. [It is comparable] to one who took a se’a of wheat to the baker [and] said to him: ‘Produce for me from it flour, fine flour. Produce for me from it one loaf, from the fine flour, [produced from] the flour.’ So, of all of Solomon’s wisdom, only Song of Songs is fine flour for Israel. Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs to the One who has made us into a song in the world, just as you say: “Wail, songs of the palace” (Amos 8:3); the praises of the Temple. Another matter, Song of Songs, the best of songs, the finest of songs, the most excellent of songs; we will recite songs [shirim] to the One who rendered us the remnants [shiyurim] of the world, just as it is stated: “The Lord alone will lead him” (Deuteronomy 32:12). Rabbi Yoḥanan [said] in the name of Rabbi Aḥa in the name of Rabbi Shimon bar Abba: We will recite songs and praise to the One who is destined to rest the Divine Spirit upon us. We will recite many songs before Him.In all the songs, either He lauds them, or they laud Him. In the song of Moses, they laud Him and say: “This is my Lord and I will glorify Him” (Exodus 15:2). And in the song of Moses, He lauds them: “He would mount him on the elevations of the earth” (Deuteronomy 32:13). However, here, they laud Him and He lauds them. He lauds them, “Behold, you are fair, my love” (Song of Songs 1:15) and they laud Him: “Behold you are fair my beloved, pleasant, too” (Song of Songs 1:16).Rabbi Shimon in the name of Rabbi Ḥanin of Tzippori said, it is a double song. Rabbi Simon said: Doubled and redoubled. Rabbi Levi said: The numerical value of shir corresponds to the years of the patriarchs and the Ten Commandments. Shir is five hundred and ten. If you say that there is a surplus in them, deduct from them the years of famine that are not included in the tally.Another matter, Rabbi Yudan and Rabbi Levi in the name of Rabbi Yoḥanan [said]: Every place that “King Solomon” is mentioned in this scroll, the verse is speaking of King Solomon. [Whenever it says] simply “the king,” the verse is speaking of the Holy One blessed be He. The Rabbis say: Every place that “King Solomon” [Shelomo] is mentioned in this scroll, the verse is speaking of the King, [of Whom it may be said that] peace is His. [Whenever it says] simply “the king,” the verse is speaking of the congregation of Israel.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:1",
    "he": "יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, הֵיכָן נֶאֶמְרָה, רַבִּי חִינְנָא בַּר פַּפָּא אָמַר בַּיָּם נֶאֶמְרָה, הֵיאַךְ מָה דְאַתְּ אָמַר (שיר השירים א, ט): לְסֻסָתִי בְּרִכְבֵי פַרְעֹה. רַבִּי יוּדָא בְּרַבִּי סִימוֹן אָמַר בְּסִינַי נֶאֶמְרָה, שֶׁנֶּאֱמַר: שִׁיר הַשִּׁירִים, שִׁיר שֶׁאָמְרוּ אוֹתוֹ הַשִּׁירִים הַשּׁוֹרְרִים, שֶׁנֶּאֱמַר (תהלים סח, כו): קִדְמוּ שָׁרִים אַחַר נֹגְנִים. תָּנֵי מִשּׁוּם רַבִּי נָתָן הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹד גְּדֻלָּתוֹ אֲמָרָהּ, שֶׁנֶּאֱמַר: שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר מַלְאֲכֵי הַשָּׁרֵת אֲמָרוּהוּ, שִׁיר הַשִּׁירִים, שִׁיר שֶׁאֲמָרוּהוּ שָׁרִים שֶׁל מַעֲלָה. רַבִּי יוֹחָנָן אָמַר בְּסִינַי נֶאֶמְרָה, שֶׁנֶּאֱמַר: יִשָּׁקֵנִי מִנְשִׁיקוֹת פִּיהוּ. רַבִּי מֵאִיר אוֹמֵר בְּאֹהֶל מוֹעֵד נֶאֶמְרָה, וּמַיְתֵי לָהּ מִן הֲדָא קְרָיָא (שיר השירים ד, טז): עוּרִי צָפוֹן וּבוֹאִי תֵימָן. עוּרִי צָפוֹן, זוֹ הָעוֹלָה הַנִשְׁחֶטֶת בַּצָּפוֹן. וּבוֹאִי תֵימָן, אֵלּוּ שְׁלָמִים שֶׁנִּשְׁחָטִין בַּדָּרוֹם. הָפִיחִי גַנִּי, זֶה אֹהֶל מוֹעֵד. יִזְּלוּ בְשָׂמָיו, זֶה קְטֹרֶת הַסַּמִּים. יָבֹא דּוֹדִי לְגַנּוֹ, זוֹ הַשְּׁכִינָה. וְיֹאכַל פְּרִי מְגָדָיו, אֵלּוּ הַקָּרְבָּנוֹת. רַבָּנִין אָמְרִין בְּבֵית עוֹלָמִים, וּמַיְתִין לָהּ רַבָּנִין אַף אִינוּן מֵהַאי קְרָא; עוּרִי צָפוֹן, זוֹ הָעוֹלָה הַנִּשְׁחֶטֶת בַּצָּפוֹן. וּבוֹאִי תֵימָן, הַשְּׁלָמִים שֶׁנִּשְׁחָטִים בַּדָּרוֹם. הָפִיחִי גַנִּי, זֶה בֵּית הָעוֹלָמִים, יִזְּלוּ בְשָׂמָיו, זוֹ קְטֹרֶת הַסַמִּים. יָבֹא דוֹדִי, זוֹ הַשְּׁכִינָה. וְיֹאכַל פְּרִי מְגָדָיו, אֵלּוּ הַקָּרְבָּנוֹת. וְרַבָּנִין אָמְרֵי כֻּלְּהוֹן חֳרֵי, כֻּלָּהּ בְּבֵית הָעוֹלָמִים נֶאֶמְרָה אָמַר רַבִּי אַחָא אַפִּרְיוֹן וּדְבַתְרֵיהּ, וְרַבָּנִין עָבְדִין יַתְהוֹן פְּתִיחָה (במדבר ז, א): לְוַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, עַל דַּעְתֵּיהּ דְּרַבִּי חִינְנָא בַּר פַּפָּא דְּאָמַר בַּיָּם נֶאֶמְרָה, יַשְׁרֵי עָלֵינוּ רוּחַ הַקֹּדֶשׁ וְנֹאמַר לְפָנָיו שִׁירוֹת הַרְבֵּה. וְעַל דַּעְתֵּיהּ דְּרַבָּן גַּמְלִיאֵל דְּאָמַר מַלְאֲכֵי הַשָּׁרֵת אֲמָרוּהוּ, יִתֵּן לָנוּ מִנְּשִׁיקוֹת שֶׁנָּשַׁק לְבָנָיו. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר בְּאֹהֶל מוֹעֵד נֶאֶמְרָה, יוֹרִיד לָנוּ הָאֵשׁ וִיקַבֵּל קָרְבְּנוֹתָיו. עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר בְּסִינַי נֶאֶמְרָה, יוֹצִיא לָנוּ נְשִׁיקוֹת מִתּוֹךְ פִּיהוּ, הֲדָא הוּא דִכְתִיב: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ.",
    "en": "“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song of Songs 1:2).“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26). It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it; “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1). In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs. In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth. That is what is written: “Let him kiss me with the kisses of his mouth.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:2",
    "he": "דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, אָמַר רַבִּי יוֹחָנָן מַלְאָךְ הָיָה מוֹצִיא הַדִּבּוּר מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל דִּבּוּר וְדִבּוּר, וּמַחֲזִירוֹ עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל וְאוֹמֵר לוֹ מְקַבֵּל אַתָּה עָלֶיךָ אֶת הַדִּבּוּר הַזֶּה, כָּךְ וְכָךְ דִּינִין יֵשׁ בּוֹ, כָּךְ וְכָךְ עֳנָשִׁין יֵשׁ בּוֹ, כָּךְ וְכָךְ גְּזֵרוֹת יֵשׁ בּוֹ, וְכָךְ מִצְווֹת, וְכָךְ קַלִּים וַחֲמוּרִים יֵשׁ בּוֹ, כָּךְ וְכָךְ מַתַּן שָׂכָר יֵשׁ בּוֹ, וְהָיָה אוֹמֵר לוֹ יִשְׂרָאֵל, הֵן, וְחוֹזֵר וְאוֹמֵר לוֹ מְקַבֵּל אַתְּ אֱלָהוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהוּא אוֹמֵר לוֹ, הֵן וָהֵן, מִיָּד הָיָה נוֹשְׁקוֹ עַל פִּיו, הֲדָא הוּא דִכְתִיב (דברים ד, לה): אַתָּה הָרְאֵתָ לָדַעַת, עַל יְדֵי שָׁלִיחַ. וְרַבָּנִין אָמְרִין, הַדִּבּוּר עַצְמוֹ הָיָה מְחַזֵּר עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל וְאוֹמֵר לוֹ מְקַבְּלֵנִי אַתְּ עָלֶיךָ, כָּךְ וְכָךְ מִצְווֹת יֵשׁ בִּי, וְכָךְ דִּינִין יֵשׁ בִּי, כָּךְ וְכָךְ עֳנָשִׁין יֵשׁ בִּי, כָּךְ וְכָךְ גְּזֵרוֹת יֵשׁ בִּי, כָּךְ וְכָךְ מִצְווֹת יֵשׁ בִּי, כָּךְ וְכָךְ קַלִּין וַחֲמוּרִין יֵשׁ בִּי, כָּךְ וְכָךְ מַתַּן שָׂכָר יֵשׁ בִּי, וְהוּא אוֹמֵר, הֵן וָהֵן, מִיָּד הַדִּבּוּר נוֹשְׁקוֹ עַל פִּיו לְאַדֶּקוּלְאִין בֶּן הַדִּימָה וְלִמְּדוֹ הַתּוֹרָה, הֲדָא הוּא דִכְתִיב דִכְתִיב (דברים ד, ט): פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ, דְּבָרִים שֶׁרָאוּ עֵינֶיךָ, אֵיךְ הָיָה הַדִּבּוּר מְדַבֵּר עִמָּךְ, דָּבָר אַחֵר, פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים, שְׁנֵי דִבּוּרִים שָׁמְעוּ יִשְׂרָאֵל מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר טַעֲמוֹן דְּרַבָּנִין אַחַר כָּל הַדִּבְּרוֹת כְּתִיב (שמות כ, טז): דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה, מָה עֲבַד לָהּ רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פָּלִיג שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה, אוֹ אֵינוֹ מְדַבֵּר דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה אֶלָּא לְאַחַר שְׁנַיִם וּשְׁלשָׁה דִבְּרוֹת, רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי תְּפִיסוּ שִׁיטָתֵיהּ, אָמְרֵי כְּתִיב (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה, כָּל הַתּוֹרָה כֻּלָּהּ שֵׁשׁ מֵאוֹת וּשְׁלשׁ עֶשְׂרֵה מִצְווֹת הֲוֵי, בְּגִימַטְרִיָּא תּוֹרָה עוֹלָה שֵׁשׁ מֵאוֹת וְאַחַת עֶשְׂרֵה מִצְווֹת, דִּבֶּר עִמָּנוּ משֶׁה, בְּרַם אָנֹכִי וְלֹא יִהְיֶה לְךָ לֹא שָׁמַעְנוּ מִפִּי משֶׁה אֶלָּא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ. וְכֵיצַד הָיָה הַדִּבּוּר יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבָּנָן, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר מְלַמֵּד שֶׁהָיָה הַדִּבּוּר יוֹצֵא מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמֹאלָן שֶׁל יִשְׂרָאֵל, וְחוֹזֵר וְעוֹקֵף אֶת מַחֲנֶה יִשְׂרָאֵל שְׁמוֹנָה עָשָׂר מִיל עַל שְׁמוֹנָה עָשָׂר מִיל וְחוֹזֵר וּמַקִּיף מִימִינָן שֶׁל יִשְׂרָאֵל לִשְׂמֹאלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ מִימִינוֹ וְחוֹקְקוֹ עַל הַלּוּחַ, וְקוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים כט, ז): קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ. וְרַבָּנִין אָמְרִין וְכִי יֵשׁ שְׂמֹאל לְמַעְלָה וַהֲלֹא כְתִיב (שמות טו, ו): יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה', אֶלָּא הַדִּבּוּר הָיָה יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מִימִינוֹ לִימִינָן שֶׁל יִשְׂרָאֵל, וְחוֹזֵר וְעוֹקֵף אֶת מַחֲנֶה יִשְׂרָאֵל שְׁמוֹנָה עָשָׂר מִיל עַל שְׁמוֹנָה עָשָׂר מִיל, וְחוֹזֵר וּמַקִּיף מִימִינָן שֶׁל יִשְׂרָאֵל לִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ מִימִינוֹ וְחוֹקְקוֹ עַל הַלּוּחַ, וְקוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר: קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ. אָמַר רַבִּי בֶּרֶכְיָה שָׁנָה לִי רַבִּי חֶלְבּוֹ, הַדִּבּוּר עַצְמוֹ הָיָה נֶחְקַק מֵאֵלָיו, וּכְשֶׁהוּא נֶחְקַק הוֹלֵךְ קוֹלוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר: קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ. אָמַרְתִּי לְרַבִּי חֶלְבּוֹ וְהָא כְתִיב (שמות לא, יח): כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים, אָמַר לִי חָנוֹקָה סְבַרְתְּ לְחָנְקֵנִי, אֲמָרִית לֵיהּ וּמַהוּ דֵין דִּכְתִיב: לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים, אָמַר לִי כְּתַלְמִיד שֶׁהוּא כּוֹתֵב וְרַבּוֹ מְיַשֵּׁב עַל יָדוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבָּנִין, רַבִּי יְהוֹשֻׁעַ אוֹמֵר שְׁנֵי דִבְּרוֹת שָׁמְעוּ יִשְׂרָאֵל מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָנֹכִי וְלֹא יִהְיֶה לְךָ, הֲדָא הוּא דִכְתִיב: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, וְלֹא כָּל הַנְּשִׁיקוֹת. וְרַבָּנִין אָמְרִין כָּל הַדִּבְּרוֹת שָׁמְעוּ יִשְׂרָאֵל מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי טַעֲמוֹן דְּרַבָּנִין דִּכְתִיב: וַיֹּאמְרוּ אֶל משֶׁה דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה, מָה עֲבֵיד לֵיהּ רַבִּי יְהוֹשֻׁע בֶּן לֵוִי פָּלִיג שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה, אוֹ אֵינוֹ מְדַבֵּר דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה אֶלָּא אַחַר שְׁנַיִם וּשְׁלשָׁה דִּבְּרוֹת, רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי תָּפְשֵׂי שִׁיטָתֵיהּ, אָמְרֵי כְּתִיב (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה, כָּל הַתּוֹרָה כֻּלָּהּ שֵׁשׁ מֵאוֹת וּשְׁלשׁ עֶשְׂרֵה מִצְווֹת הֲוֵי, תּוֹרָה בְּגִימַטְרִיָּה עוֹלֶה כְּמִנְיַן תרי\"א מִצְווֹת דִּבֵּר עִמָּנוּ משֶׁה, בְּרַם אָנֹכִי וְלֹא יִהְיֶה לְךָ, לֹא דִּבֵּר עִמָּנוּ משֶׁה אֶלָּא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמַעְנוּם.",
    "en": "Another matter, “let him kiss me with the kisses of his mouth,” Rabbi Yoḥanan said: An angel would take the utterance from before the Holy One blessed be He, each and every utterance, and circulate them before each and every Israelite and say to him: ‘Do you accept this utterance upon yourself? There are such and such laws in it, there are such and such punishments in it, there are such and such decrees in it, and so many commandments, and so many a fortiori inferences, there are such and such rewards in it.’ The Israelite would say to him: ‘Yes.’ [The angel] would then say to him: ‘Do you accept the divinity of the Holy One blessed be He?’ And he would say to him: ‘Yes, yes.’ Immediately he would kiss him on his mouth; that is what is written: “You have been shown in order to know [that the Lord, He is God]” (Deuteronomy 4:35), by means of an agent.The Rabbis say: The utterance itself would circulate before each and every Israelite, and say to him: ‘Do you accept me upon yourself? There are such and such commandments in me, there are such and such laws in me, there are such and such punishments in me, there are such and such decrees in me, there are such and such commandments in me, and there are such and such a fortiori inferences in me, there are such and such rewards in me.’ He would say to it: ‘Yes, yes.’ Immediately, the utterance would kiss him on his mouth, [and it would appear] as a scholar and teach him Torah. That is what is written: “Lest you forget the matters that your eyes saw” (Deuteronomy 4:9). Matters [devarim] that your eyes saw; how the utterance [dibur] would speak to you.Another matter, “lest you forget the matters,” Israel heard two commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua ben Levi said: The reason of the Rabbis is that after all the commandments, it is written: “You speak with us and we will hear” (Exodus 20:16). What does Rabbi Yehoshua ben Levi do with it? He disagrees, because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated only after two or three commandments.Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot, which Moses spoke to us; however, anokhi and lo yihye lekha we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He; that is: “Let him kiss me with the kisses of his mouth.”How did the utterance emerge from the mouth of the Holy One blessed be He? Rabbi Shimon ben Yoḥai and the Rabbis, Rabbi Shimon ben Yoḥai says: It teaches that the utterance would emerge from the right of the Holy One blessed be He, to the left of Israel, and then circumvent the Israelite camp, which was eighteen mil by eighteen mil and then circumvent from the right of Israel to the left of the Holy One blessed be He. The Holy One blessed be He would receive it in His right and inscribe it on the tablet, and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).The Rabbis say: Is there a left side On High? But is it not written: “Your right, Lord, is glorious in strength; Your right hand, Lord” (Exodus 15:6)? Rather, the utterance would emerge from the mouth of the Holy One blessed be He, from His right to the right of Israel, and then circumvent the Israelite camp, eighteen mil by eighteen mil, and then circumvent from the right of Israel to the right of the Holy One blessed be He. The Holy One blessed be He would receive it in His right hand and inscribe it on the tablet, and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).Rabbi Berekhya said: Rabbi Ḥelbo taught me: The utterance itself was inscribed on its own, and when it was inscribed its sound went from one end of the earth to the other, as it is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7). I said to Rabbi Ḥelbo: ‘But is it not written: “Written with the finger of God”’ (Exodus 31:18)? He said to me: ‘Strangler, did you think to strangle me?’ I said to him: ‘What, then, is [the meaning of] what is written: “Tablets of stone written with the finger of God”?’ He said to me: ‘Like a student who is writing and his master steadies his hand.’Rabbi Yehoshua ben Levi and the Rabbis, Rabbi Yehoshua says: Israel heard two commandments from the mouth of the Holy One blessed be He: Anokhi and lo yihye lekha; that is what is written: “Let him kiss me with the kisses [mineshikot] of his mouth” and not all of the kisses. The Rabbis say: Israel heard all the commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “They said to Moses, \"You speak to us and we will hear” (Exodus 20:16). What does Rabbi Yehoshua ben Levi do with this [verse]? He disagrees because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated after only two or three commandments.Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Yehoshua ben Levi adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot [that] Moses spoke to us; however, anokhi and lo yihye lekha we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:3",
    "he": "רַבִּי יוֹחָנָן פָּתַר קְרָיָה בְּיִשְׂרָאֵל בְּשָׁעָה שֶׁעָלוּ לְהַר סִינַי, לְמֶלֶךְ שֶׁמְּבַקֵּשׁ לִקַּח לוֹ אִשָּׁה בַּת טוֹבִים וּבַת גְּנוּסִים, שָׁלַח אֶצְלָהּ שָׁלִיחַ, דִּבֶּר לָהּ, אָמְרָה אֵינִי כְּדָאִית לְשִׁפְחָתוֹ אֶלָּא רְצוֹנִי לִשְׁמֹעַ מִפִּיו, כֵּיוָן שֶׁחָזַר אוֹתוֹ הַשָּׁלִיחַ אֶל הַמֶּלֶךְ הָיוּ פָּנָיו שׂוֹחֲקוֹת וְשִׂיחוֹתָיו אֵינָן נִשְׁמָעוֹת לַמֶּלֶךְ, הַמֶּלֶךְ שֶׁהָיָה פִּקֵּחַ אָמַר זֶה פָּנָיו שׂוֹחֲקוֹת, דּוֹמֶה שֶׁקִּבְּלָה עָלֶיהָ וְשִׂיחוֹתָיו אֵינָן נִשָׁמָעוֹת לִי, דּוֹמֶה שֶׁאָמְרָה רְצוֹנִי לִשְׁמֹעַ מִפִּיו. כָּךְ יִשְׂרָאֵל הִיא בַּת טוֹבִים, הַשָּׁלִיחַ זֶה משֶׁה, הַמֶּלֶךְ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, בַּשָּׁעָה הַהִיא (שמות יט, ח): וַיָּשֶׁב משֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', וּמַה תַּלְמוּד לוֹמַר (שמות יט, ט): וַיַּגֵּד משֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', אֶלָּא עַל יְדֵי שֶׁנֶּאֱמַר (שמות יט, ט): הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד משֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', אָמַר לֵיהּ כָּךְ תָּבְעוּ, אָמַר לֵיהּ וּשְׁמָעוּן לִמְיַינוֹקָא מַה דְּהוּא בָּעֵי, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מַתְלָא אָמַר דִּנְכֵית לֵיהּ חִיוְיָא חַבְלָא מַדְחֵיל לֵיהּ, כָּךְ אָמַר משֶׁה, אֶתְמוֹל עַל יְדֵי שֶׁאָמַרְתִּי לוֹ (שמות ד, א): וְהֵן לֹא יַאֲמִינוּ לִי, נָטַלְתִּי אֶת שֶׁלִּי מִתַּחַת יְדֵיהֶם, עַכְשָׁיו מָה אֲנִי עוֹשֶׂה לָהֶם, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כָּךְ תָּבְעוּ, אָמְרוּ, רְצוֹנֵנוּ לִרְאוֹת כְּבוֹד מַלְכֵּנוּ. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי גָּלוּי הָיָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעֲתִידִים יִשְׂרָאֵל לְהָמִיר כְּבוֹדוֹ בְּאַחֵר, שֶׁנֶּאֱמַר (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם, שֶׁא יְהוּ אוֹמְרִים אִלּוּ הֶרְאָנוּ אֶת כְּבוֹדוֹ וְאֶת גָּדְלוֹ, הָיִינוּ מַאֲמִינִים לוֹ, וְעַכְשָׁו שֶׁלֹא הֶרְאָנוּ כְּבוֹדוֹ וְאֶת גָּדְלוֹ, אֵין אָנוּ מַאֲמִינִים לוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קמג, ב): וְאַל תָּבוֹא בְמִשְׁפָּט אֶת עַבְדֶּךָ.",
    "en": "Rabbi Yoḥanan interpreted the verse as regarding the Israelites when they ascended Mount Sinai. [This is analogous] to a king who sought to take a wife, well-born and of distinguished lineage. He sent a messenger to her, who spoke to her [and proposed marriage]. She said: ‘I am not worthy to be even his maidservant; however, I wish to hear it from his mouth.’ When that messenger returned to the king his face was glad, but his conversation was not comprehensible to the king. The king, who was clever, said: From the fact that his face is glad, apparently she accepted, but his conversation is not comprehensible to me, so apparently she said: I want to hear it from his mouth. So too, Israel is the well-born woman, the messenger is Moses, the king is the Holy One blessed be He. At that moment: “Moses returned the statement of the people to the Lord” (Exodus 19:8). Why, then, does the [next] verse state: “Moses related the statement of the people to the Lord” (Exodus 19:9)? Because it is stated: “Behold, I am coming to you in a thickness of cloud, so that the people will hear while I speak with you, and they will believe also in you forever. Moses related the statement of the people to the Lord” (Exodus 19:9). [Moses] said to Him: ‘This is what they demanded.’ He said to [Moses]: ‘Does one listen to a baby [and give him] everything he asks?’ Rabbi Pinḥas [said] in the name of Rabbi Levi: The proverb says: One who was bitten by a snake, a rope frightens him. So too, Moses said: ‘Yesterday, because I said to Him: “But they will not believe me (Exodus 4:1),” I received my just deserts through them; now what can I do for them?’ Rabbi Shimon ben Yoḥai taught: This is what they demanded: They said: ‘We wish to see the glory of our King.’ Rabbi Pinḥas [said] in the name of Rabbi Levi: It was revealed before the Holy One blessed be He that Israel is destined to exchange His glory for that of another, as it is stated: “They exchanged their glory” (Psalms 106:20). [God agreed to speak to them] so that they would not say: ‘Had He shown us His glory and His greatness, we would have believed in Him. Now that He did not show us His glory and His greatness, we do not believe in Him.’ [This is] to uphold what is stated: “Do not enter into judgment with your servant, [for no living man will be justified before You]” (Psalms 143:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:4",
    "he": "רַבִּי יוּדָן בְּשֵׁם רַבִּי יוּדָא בַּר רַבִּי סִימוֹן וְרַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר בְּשָׁעָה שֶׁשָּׁמְעוּ יִשְׂרָאֵל (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, נִתְקַע תַּלְמוּד תּוֹרָה בְּלִבָּם, וְהָיוּ לְמֵדִים וְלֹא הָיוּ מְשַׁכְּחִין, בָּאוּ אֵצֶל משֶׁה וְאָמְרוּ: משֶׁה רַבֵּנוּ, תֵּעָשֶׂה אַתְּ פְּרוֹזְבְּיוֹן שָׁלִיחַ בֵּינוֹתֵינוּ, שֶׁנֶּאֱמַר (שמות כ, טז): דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה (דברים ה, כב): וְעַתָּה לָמָּה נָמוּת, וּמָה הֲנָיָיה יֵשׁ בַּאֲבֵדָה שֶׁלָּנוּ, חָזְרוּ לִהְיוֹת לְמֵדִים וְשׁוֹכְחִים, אָמְרוּ: מַה מּשֶׁה בָּשָׂר וָדָם עוֹבֵר, אַף תַּלְמוּדוֹ עוֹבֵר, מִיָּד חָזְרוּ בָּאוּ לָהֶם אֶל משֶׁה, אָמְרוּ לוֹ: משֶׁה רַבֵּנוּ לְוַאי יִגָּלֶה לָנוּ פַּעַם שְׁנִיָּה, לְוַאי יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, לְוַאי יִתָּקַע תַּלְמוּד תּוֹרָה בְּלִבֵּנוּ כְּמוֹת שֶׁהָיָה. אָמַר לָהֶם: אֵין זוֹ עַכְשָׁיו אֲבָל לֶעָתִיד לָבוֹא הוּא, שֶׁנֶּאֱמַר (ירמיה לא, לב): וְנָתַתִּי אֶת תּוֹרָתִי בְּקִרְבָּם וְעַל לִבָּם אֶכְתֳּבֶנָּה, רַבִּי נְחֶמְיָה אָמַר בְּשָׁעָה שֶׁשָּׁמְעוּ יִשְׂרָאֵל (שמות כ, ג): לֹא יִהְיֶה לְךָ, נֶעֱקַר מִלִּבָּם יֵצֶר הָרָע, בָּאוּ אֵצֶל משֶׁה אָמְרוּ לוֹ: משֶׁה רַבֵּנוּ תֵּעָשֶׂה אַתְּ פְּרוֹזְבְּיוֹן שָׁלִיחַ בֵּינוֹתֵנוּ, שֶׁנֶּאֱמַר: דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה, וְעַתָּה לָמָּה נָמוּת, וּמָה הֲנָיָיה יֵשׁ בַּאֲבֵדָה שֶׁלָּנוּ, מִיָּד חָזַר יֵצֶר הָרָע לִמְקוֹמוֹ, חָזְרוּ עַל משֶׁה וְאָמְרוּ לוֹ: משֶׁה רַבֵּנוּ לְוַאי יִגָּלֶה לָנוּ פַּעַם שֵׁנִי, הַלְּוַאי יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ. אָמַר לָהֶם אֵין זוֹ עַכְשָׁו אֲבָל לֶעָתִיד לָבוֹא הוּא, דִּכְתִיב (יחזקאל לו, כו): וַהֲסִירֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם.",
    "en": "Rabbi Yudan in the name of Rabbi Yuda bar Rabbi Simon, Rabbi Yehuda, and Rabbi Neḥemya. Rabbi Yehuda says: At the moment that Israel heard: “I am the Lord your God” (Exodus 20:2), Torah study was affixed in their heart and they would study and would not forget. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: \"You speak to us and we will hear” (Exodus 20:16), “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ They reverted to studying and forgetting. They said: ‘Just as Moses is flesh and blood and transient, so, too, his teaching is transient.’ Immediately, they returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.” If only Torah study will be affixed in our heart as it was.’ He said to them: ‘This will not [happen] now, but [it will occur] in the future, as it is written: “I will place My Torah within them and on their heart I will write it”’ (Jeremiah 31:32).Rabbi Neḥemya said: At the moment that Israel heard: “You shall not have [other gods before Me]” (Exodus 20:3), the evil inclination was uprooted from their heart. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: \"You speak to us and we will hear” (Exodus 20:16). “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ Immediately, the evil inclination returned to its place. They returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.”’ He said to them: ‘This will not [happen] now, but it [will occur] in the future, as it is written: “I will remove the stone heart from your flesh”’ (Ezekiel 36:26).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:5",
    "he": "רַבִּי עֲזַרְיָה וְאַמְרֵי לָהּ רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא וְרַבָּנָן, רַבִּי אֶלְעָזָר אוֹמֵר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ מַרְתֵּף שֶׁל יַיִן, בָּא אֶחָד אוֹרֵחַ רִאשׁוֹן, מָזַג לוֹ אֶת הַכּוֹס וְנָתַן לוֹ, וּבָא הַשֵּׁנִי וּמָזַג לוֹ אֶת הַכּוֹס וְנָתַן לוֹ, כֵּיוָן שֶׁבָּא בְּנוֹ שֶׁל מֶלֶךְ, נָתַן לוֹ הַמַּרְתֵּף כֻּלּוֹ. כָּךְ אָדָם הָרִאשׁוֹן נִצְטַוָּה עַל שֶׁבַע מִצְווֹת, הֲדָא הוּא דִכְתִיב (בראשית ב, טז): וַיְצַו ה' אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל, וַיְצַו, זוֹ עֲבוֹדַת כּוֹכָבִים, הָאֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו. ה', זוֹ קִלְּלַת הַשֵּׁם, שֶׁנֶּאֱמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה' מוֹת יוּמָת. אֱלֹהִים, אֵלּוּ הַדַּיָּנִים, שֶׁנֶּאֱמַר (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם. עַל הָאָדָם, זוֹ שְׁפִיכוּת דָּמִים, דִּכְתִיב (בראשית ט, ו): שֹׁפֵךְ דַם הָאָדָם. לֵאמֹר, זוֹ גִּלּוּי עֲרָיוֹת, דִּכְתִיב (ירמיה ג, א): לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ. מִכֹּל עֵץ הַגָּן, זֶה הַגָּזֵל, דִּכְתִיב (בראשית ג, יא): הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ. נֹחַ נִתּוֹסֵף לוֹ אֵבֶר מִן הַחַי, דִּכְתִיב (בראשית ט, ד): אַךְ בָּשָׂר בְּנַפְשׁוֹ דָּמוֹ. אַבְרָהָם, נִצְטַוָּה עַל הַמִּילָה. יִצְחָק, חִנְּכָהּ לִשְׁמוֹנָה יָמִים. יַעֲקֹב, עַל גִּיד הַנָּשֶׁה, שֶׁנֶּאֱמַר (בראשית לב, לב): עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה. יְהוּדָה עַל הַיְבָמָה, שֶׁנֶּאֱמַר (בראשית לח, ח): וַיֹּאמֶר יְהוּדָה לְאוֹנָן בֹּא אֶל אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ. יִשְׂרָאֵל אַכָּל מִצְווֹת עֲשֵׂה וּמִצְווֹת לֹא תַעֲשֶׂה. רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא וְרַבָּנִין אָמְרִין לְמֶלֶךְ שֶׁהָיָה מְחַלֵּק אַפְסִינִיּוֹת לְלִגְיוֹנוֹתָיו עַל יְדֵי דֻּכָּסִין וְאִיפַּרְכִין וְאִיסְטְרַטְלִין, כֵּיוָן שֶׁבָּא בְּנוֹ נָתַן לוֹ מִיַּד לְיָד. רַבִּי יִצְחָק אוֹמֵר לְמֶלֶךְ שֶׁהָיָה אוֹכֵל אִיפַסְטַלִין, כֵּיוָן שֶׁבָּא בְּנוֹ נָתַן לוֹ מִיַּד לְיָד. רַבָּנָן אָמְרֵי לְמֶלֶךְ שֶׁהָיָה אוֹכֵל חֲתִיכוֹת, כֵּיוָן שֶׁבָּא בְּנוֹ נָתַן לוֹ מִיַּד לְיָד. וְיֵשׁ אוֹמְרִים שֶׁמְּנָעָהּ מִפִּיו וְנָתַן לוֹ, שֶׁנֶּאֱמַר (משלי ב, ו): כִּי ה' יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה. רַבִּי אַבָּהוּ וְאַמְרֵי לָהּ רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה. רַבִּי נְחֶמְיָה אָמַר שְׁנֵי חֲבֵרִים שֶׁהָיוּ עֲסוּקִים בִּדְבַר הֲלָכָה, זֶה אוֹמֵר בֵּית אָב שֶׁל הֲלָכָה וְזֶה אוֹמֵר בֵּית אָב שֶׁל הֲלָכָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוּקְיוֹתְהוֹן עַל יָדִי. רַבִּי יְהוּדָה אָמַר אֲפִלּוּ הֶבֶל הַיּוֹצֵא מִפִּיו, כְּמָה דְתֵימָא (איוב לה, טז): וְאִיּוֹב הֶבֶל יִפְצֶה פִּיהוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מַשּׁוּקְיוֹתְהוֹן עָלַי. וְרַבָּנָן אָמְרִין עֲתִידִין נַפְשֵׁיהוֹן שֶׁל אֵלּוּ לִנָּטֵל בִּנְשִׁיקָה. אָמַר רַבִּי עֲזַרְיָה מָצָאנוּ שֶׁנַּפְשׁוֹ שֶׁל אַהֲרֹן לֹא נִטְּלָה אֶלָּא בִּנְשִׁיקָה, הֲדָא הוּא דִכְתִיב (במדבר לג, לח): וַיַּעַל אַהֲרֹן הַכֹּהֵן אֶל הֹר הָהָר עַל פִּי ה' וַיָּמָת שָׁם. וְנַפְשׁוֹ שֶׁל משֶׁה מִנַּיִן, שֶׁנֶּאֱמַר (דברים לד, ה): וַיָּמָת שָׁם משֶׁה עֶבֶד ה' עַל פִּי ה'. מִרְיָם מִנַּיִן, דִּכְתִיב (במדבר כ, א): וַתָּמָת שָׁם מִרְיָם, מַה שָּׁם שֶׁנֶּאֱמַר לְהַלָּן עַל פִּי ה', אַף כָּאן כֵּן, אֶלָּא שֶׁגְּנַאי לְפָרְשׁוֹ. וּשְׁאָר כָּל הַצַּדִּיקִים מִנַּיִן, שֶׁנֶּאֱמַר: יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, אִם עָסַקְתָּ בְּדִבְרֵי תוֹרָה שֶׁשְֹּׂפָתֶיךָ מְנֻשָּׁקוֹת, סוֹף שֶׁהַכֹּל מְנַשְׁקִין לְךָ עַל פִּיךָ. דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת, יְזַיְּנֵנִי, יְטַהֲרֵנִי, יְדַבְּקֵנִי, יִשָּׁקֵנִי, יְזַיְּנֵנִי, מִדִּכְתִיב (דברי הימים א יב, ב): נשְׁקֵי קֶשֶׁת מַיְמִינִים וּמַשְׂמִאלִים, אָמַר רַבִּי שִׁמְעוֹן בַּר נַחְמָן מָשְׁלוּ דִּבְרֵי תוֹרָה כְּזַיִּן, מָה הַזַּיִּן הַזֶּה מִתְקַיֵּם לִבְעָלָיו בִּשְׁעַת מִלְחָמָה, כָּךְ דִּבְרֵי תוֹרָה מִתְקַיֶּמֶת עִם מִי שֶׁעָמֵל בָּהֶן כָּל צָרְכָּן. רַבִּי חָנָא בַּר אַחָא מַיְיתֵי לָהּ מֵהָכָא (תהלים קמט, ו): רוֹמְמוֹת אֵל וגו', מָה הַחֶרֶב שֶׁהִיא אוֹכֶלֶת מִשְּׁנֵי צְדָדִים, כָּךְ תּוֹרָה נוֹתֶנֶת חַיִּים בָּעוֹלָם הַזֶּה וְחַיִּים לָעוֹלָם הַבָּא. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר הַתּוֹרָה שֶׁנֶּאֶמְרָה בְּפֶה אַחַת נֶאֶמְרָה בְּפִיּוֹת הַרְבֵּה. רַבִּי נְחֶמְיָה אָמַר שְׁתֵּי תּוֹרוֹת נֶאֶמְרוּ, אֶחָד בַּפֶּה וְאֶחָד בִּכְתָב. וְרַבָּנִין אָמְרִין שֶׁהֵן גּוֹזְרִין עַל הָעֶלְיוֹנִים וְעוֹשִׂין, עַל הַתַּחְתּוֹנִים וְעוֹשִׂין. רַבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טַעֲמוֹן דְּרַבָּנָן דִּכְתִיב (דברי הימים א כד, ה): כִּי הָיוּ שָׂרֵי קֹדֶשׁ וְשָׂרֵי הָאֱלֹהִים, שָׂרֵי קֹדֶשׁ אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, (ישעיה מג, כח): וַאֲחַלֵּל שָׂרֵי קֹדֶשׁ. שָׂרֵי הָאֱלֹהִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב בְּהוֹן (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם, שֶׁהֵן גּוֹזְרִין עַל הָעֶלְיוֹנִים וְעוֹשִׂין, עַל הַתַּחְתּוֹנִים וְעוֹשִׂין, כְּשֶׁהֵן עוֹשִׂין בְּטָהֳרָה. דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, יְטַהֲרֵנִי כְּאָדָם שֶׁהוּא מַשִּׁיק שְׁנֵי גֵבִין זֶה אֶל זֶה וְהוּא מַדְבִּיקָן, כְּמָה דְתֵימָא (ישעיה לג, ד): כְּמַשַּׁק גֵּבִים שֹׁקֵק בּוֹ. דָּבָר אַחֵר, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ. יִשָּׁקֵנִי, יַדְבִּיקֵנִי, הָאֵיךְ מָה דְאַתְּ אָמַר (יחזקאל ג, יג): וְקוֹל כַּנְפֵי הַחַיּוֹת מַשִּׁיקוֹת אִשָּׁה אֶל אֲחוֹתָהּ. דָּבָר אַחֵר, יִשָּׁקֵנִי, יוֹצִיא לִי קוֹל נְשִׁיקוֹת מִתּוֹךְ פִּיהוּ.",
    "en": "Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments. That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day. Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha. The Holy One blessed be He says: ‘Their passion comes from Me.’ Rabbi Yehuda said: Even the vanity that emerges from his mouth, as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38). From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly. The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth. Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges, so too, Torah provides life in this world and life in the World to Come.Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot]. Rabbi Neḥemya said: Two Torahs were stated, one oral and one written. The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them, as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses from His mouth.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:6",
    "he": "כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, תַּמָּן תְּנֵינַן שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, מִפְּנֵי מָה אָסְרוּ אֶת גְּבִינַת הַגּוֹיִם, אָמַר לוֹ מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵיבַת נְבֵלָה. אָמַר לוֹ וַהֲלֹא קֵיבַת הָעוֹלָה חֲמוּרָה מִקֵּיבַת נְבֵלָה וְאָמְרוּ כֹּהֵן שֶׁדַּעְתּוֹ יָפָה שוֹרְפָהּ חַיָּה, וּמַה שֹּׂוֹרְפָה חַיָּה, גָּמִיעַ לָהּ, וְאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ עָשׂוּ אוֹתָהּ כְּשׁוֹתֶה בְּכוֹס מְזֹהָם, לֹא נֶהֱנֶה וְלֹא מוֹעֵל. אָמַר לוֹ אִם כֵּן לָמָּה לֹא אֲסָרוּהָ בַּהֲנָיָה, וְהִשִֹּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ יִשְׁמָעֵאל אָחִי הֵיאַךְ אַתָּה קוֹרֵא כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן אוֹ דּוֹדַיִּךְ מִיָּיִן. אָמַר לוֹ אֵין הַדָּבָר כָּךְ שֶׁהֲרֵי חֲבֵרוֹ בָּא לִמֵּד עָלָיו כֵּן, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים. וְלָמָּה לֹא גִּלָּה לוֹ, אָמַר רַבִּי יוֹנָתָן מִפְּנֵי שֶׁבְּקָרוֹב אֲסָרוּהָ, וְרַבִּי יִשְׁמָעֵאל הָיָה קָטָן. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא וְרַבִּי חַגַּי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כְּתִיב (משלי כז, כו): כְּבָשִׂים לִלְבוּשֶׁךָ, כְּבָשִׁים כְּתִיב, בְּשָׁעָה שֶׁתַּלְמִידֶיךָ קְטַנִּים, תִּהְיֶה מְכַבֵּשׁ לִפְנֵיהֶם דִּבְרֵי תוֹרָה, הִגְדִּילוּ וְנַעֲשׂוּ תַּלְמִידֵי חֲכָמִים, תְּהִי מְגַלֶּה לָהֶם סִתְרֵי תּוֹרָה. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי (שמות כא, א): וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם, מַה שִֹּׂימָה זוֹ אֵינָה נִגְלֵית לְכָל אָדָם, כָּךְ הֵן דִּבְרֵי תוֹרָה. רַבִּי הוּנָא בָּעֵי וְרַבִּי חָמָא בַּר עוּקְּבָא מַקְשֵׁי אִם לְהַפְלִיגוֹ הָיָה מְבַקֵּשׁ הָיָה לוֹ לְהַפְלִיגוֹ מֵחֲמִשָּׁה הַכְרָעוֹת שֶׁבַּתּוֹרָה, וְאֵלּוּ הֵן (בראשית ד, ז): שְׂאֵת, (בראשית מט, ז): אָרוּר, (שמות יז, ט): מָחָר, (שמות כה, לד): מְשֻׁקָּדִים, (דברים לא, טז): וְקָם. הֲלֹא אִם תֵּטִיב שְׂאֵת, אוֹ שְׂאֵת אִם לֹא תֵטִיב. אָמַר רַבִּי תַּנְחוּמָא אִית לִי חוֹרֵי (בראשית לד, ז): וּבְנֵי יַעֲקֹב בָּאוּ מִן הַשָֹּׂדֶה כְּשָׁמְעָם, אוֹ כְּשָׁמְעָם בָּאוּ מִן הַשָֹּׂדֶה. אָמַר רַבִּי יִצְחָק כְּתִיב (דברים ד, יד): וְאֹתִי צִוָּה ה', יֵשׁ דְּבָרִים שֶׁאָמַר לִי בֵּינִי לְבֵין עַצְמִי, וְיֵשׁ דְּבָרִים שֶׁאָמַר לִי לוֹמַר לְבָנַי, אָמַר רַבִּי אִילָא יֵשׁ דְּבָרִים שֶׁמַּשִּׁיקִין אוֹתָן עַל פֶּה, כֵּיצַד, כָּתוּב אֶחָד אוֹמֵר (תהלים קיט, יא): בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ לְמַעַן לֹא אֶחֱטָא לָךְ, וְכָתוּב אֶחָד אוֹמֵר (תהלים קיט, יג): בִּשְׂפָתַי סִפַּרְתִּי כֹּל מִשְׁפְּטֵי פִיךָ, בְּאֵי זֶה צַד יִתְקַיְּמוּ שְׁנֵי כְּתוּבִים הַלָּלוּ, אֶלָּא כָּל זְמַן שֶׁהָיָה עִירָא הַיָּאִירִי רַבּוֹ שֶׁל דָוִד קַיָּם, בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ, כֵּיוָן שֶׁנִּסְתַּלֵּק בִּשְׂפָתַי סִפַּרְתִּי.",
    "en": "“…for your love is better than wine” (Song of Songs 1:2). We learned there (Mishna Avoda Zara 2:5): Rabbi Yishmael asked Rabbi Yehoshua as they were walking on the way: ‘Why did [the Sages] prohibit the cheese of the gentiles?’ [Rabbi Yehoshua] said to him: ‘Because they curdle it with the stomach contents of an animal carcass.’ He said to [Rabbi Yehoshua]: ‘But are the stomach contents of a burnt offering not more stringent than the stomach contents of an animal carcass, yet they said that a priest who is broad minded swallows it raw.’ What is, swallows it raw? He gulps it down. Rabbi Shimon ben Lakish said: They rendered it like a tainted cup; he may not benefit, but he is not liable for misuse of consecrated items. [Rabbi Yishmael] said to him: ‘If so, why did they not prohibit benefit from it?’ [Rabbi Yehoshua] diverted his attention to another matter. He said to him: ‘Yishmael, my brother, how do you read it? For Your love [dodekha] is better than wine, or your love [dodayikh] [is better] than wine?’ He said to him: ‘The matter is not so, as its counterpart teaches in its regard: “Your oils [shemanekha] have a goodly fragrance”’ (Song of Songs 1:3).Why did he not reveal it to him? Rabbi Yonatan said: It is because they had prohibited it only recently, and Rabbi Yishmael was young. Rabbi Shimon ben Ḥalafta and Rabbi Ḥagai in the name of Rabbi Shmuel bar Naḥman [said]: It is written: “Lambs [kevasim] will be for your garments” (Proverbs 27:26). Kevashim, concealed items, is written. When your students are young, conceal matters of Torah from them. When they grow and become Torah scholars, reveal the secrets of Torah to them. Rabbi Shimon ben Yoḥai taught: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1), just as this treasure [sima] is not revealed to every person, the same is true of matters of Torah.Rav Huna raised a question and Rabbi Ḥama bar Ukva posed a difficulty: If he sought to divert him, he should have diverted him from the five verses in the Torah that require resolution. These are they: “se’et” (Genesis 4:7); “cursed” (Genesis 49:7); “tomorrow” (Exodus 17:9); “crafted like almonds” (Exodus 25:34); “arise” (Deuteronomy 31:16). Is it, “if you do well you will receive forgiveness [se’et],” or is it “you will bear your sin [se’et] if you do not do well”? Rabbi Tanḥuma said: I have another: “The sons of Jacob came from the field when they heard” or “when they heard [the men were saddened] and they came from the field” (Genesis 34:7). Rabbi Yitzḥak said: It is written: “And the Lord commanded me” (Deuteronomy 4:14); there are matters that He said to me myself, and there are matters that He told me to say to my children. Rabbi Eila said: There are matters that one seals [meshikin] in one’s mouth.How so? One verse says: “I store Your saying in my heart, so as not to sin against You” (Psalms 119:11), and one verse says: “With My lips I have recounted all the ordinances of Your mouth” (Psalms 119:13). In what sense can both these verses coexist? Rather, as long as Ira HaYa’iri, David’s mentor, was alive, “I store Your saying in my heart”; when he departed, “with my lips I have recounted.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:7",
    "he": "דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, דִּבְרֵי תוֹרָה דּוֹמִין זֶה לָזֶה, דּוֹדִין זֶה לָזֶה, קְרוֹבִין זֶה לָזֶה, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא כה, מט): אוֹ דֹּדוֹ אוֹ בֶן דֹּדוֹ. (ויקרא יא, לו): אַךְ מַעְיָן וּבוֹר מִקְוֵה מַיִם שֶׁמַּכְשִׁירִין, שֶׁנֶּאֱמַר (ויקרא יא, לח): וְכִי יֻתַּן מַיִם עַל זֶרַע. שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן, חֲבִיבִין דִּבְרֵי סוֹפְרִים כְּדִבְרֵי תוֹרָה, מַה טַּעַם וְחִכֵּךְ כְּיֵין הַטּוֹב. חַבְרַיָּא בְּשֵׁם רַבִּי יוֹחָנָן, חֲבִיבִין דִּבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר: כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן. הָאוֹמֵר אֵין תְּפִלִּין לַעֲבוֹר עַל דִּבְרֵי תוֹרָה, פָּטוּר. ה' טוֹטָפוֹת, לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים, חַיָּב. רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יְהוּדָה בֶּן פָּזִי שָׁמַע לֵיהּ מִן הֲדָא, אָמַר רַבִּי טַרְפוֹן אֲנִי הָיִיתִי בָּא בַּדֶּרֶךְ וְהִטֵּיתִי לִקְרוֹת כְּדִבְרֵי בֵּית שַׁמַּאי וְסִכַּנְתִּי בְּעַצְמִי מִפְּנֵי הַלִּיסְטִין. אַתְּ חָמֵי אִם לֹא קָרָא הָיָה עוֹבֵר עַל מִצְוַת עֲשֵׂה בִּלְבָד, עַכְשָׁו שֶׁקָּרָא נִתְחַיֵּב בְּנַפְשׁוֹ, הֱוֵי חֲבִיבִין דִּבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה. רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַדָּא בְּשֵׁם רַבִּי תַּנְחוּם בַּר אַחָא אָמַר, וַחֲמוּרִים מִדִּבְרֵי תוֹרָה וּנְבוּאָה, כְּתִיב (מיכה ב, ו): אַל תַּטִּפוּ יַטִּיפוּן, מָשָׁל לְמֶלֶךְ שֶׁשָּׁלַח פְּלָמַנְטְרִין שֶׁלּוֹ לִמְדִינָה, עַל אֶחָד מֵהֶן כָּתַב, אִם מַרְאֶה לָכֶם חוֹתָמִי וְסֵימַנְטְרִין שֶׁלִּי הַאֲמִינוּ לוֹ, וְאִם לָאו אַל תַּאֲמִינוּ לוֹ. וְעַל אֶחָד מֵהֶם כָּתַב אֲפִלּוּ אֵינוֹ מַרְאֶה לָכֶם חוֹתָמִי וְסֵימַנְטְרִין שֶׁלִּי, הַאֲמִינוּ לוֹ. כָּךְ בְּדִבְרֵי נְבוּאָה, כְּתִיב (דברים יג, ב): כִּי יָקוּם בְּקִרְבְּךָ נָבִיא בְּדִבְרֵי סוֹפְרִים כְּתִיב (דברים יז, יא): עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ, אֲשֶׁר תּוֹרְךָ הַתּוֹרָה אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יוֹרוּךָ, וְעַל הַמִּשְׁפָּט אֲשֶׁר תֹּאמַר, אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יֹאמְרוּ לְךָ. לֹא תָסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל, עַל הַיָּמִין שֶׁהוּא יָמִין וְעַל הַשְֹּׂמֹאל שֶׁהוּא שְׂמֹאל, שְׁמַע לָהֶם, וַאֲפִלּוּ שֶׁיֹּאמְרוּ לְךָ עַל הַיָּמִין שֶׁהוּא שְׂמֹאל וְעַל הַשְֹּׂמֹאל שֶׁהוּא יָמִין.",
    "en": "Another matter, “as your love [dodekha] is better than wine”; matters of Torah are similar to each other, they are companions to one another, they are close to each other, just as you say: “Or his uncle [dodo] or his cousin” (Leviticus 25:49). “However, a spring, or cistern, a gathering of water, [shall be pure]” (Leviticus 11:36), [yet] render food susceptible to impurity, as it is stated: “But if water shall be placed on a seed […it shall be unclean for you]” (Leviticus 11:38).Shimon bar Abba [said] in the name of Rabbi Yoḥanan: The words of the scribes are as dear as matters of Torah. What is the reason? “Your palate is like fine wine” (Song of Songs 7:10). The scholars [said] in the name of Rabbi Yoḥanan: The words of the scribes are dearer than matters of Torah, as it is stated: “Your palate is like fine wine.”One who says there are no phylacteries, which contradicts matters of Torah, is exempt; [one who says they have] five compartments, which adds to the words of the scribes, is liable. Rabbi Abba bar Kahana in the name of Rabbi Yehuda ben Pazi derived it from this: Rabbi Tarfon said: I was [once] coming on the road and I stopped and reclined to recite Shema in accordance with the statement of Beit Shammai. I endangered myself due to armed robbers. You see, had he refrained from reciting it, he would have merely violated a positive command. Now that he recited it, he is liable to lose his life; that is: The words of the scribes are dearer than matters of Torah.Rabbi Ḥanina son of Rabbi Ada said in the name of Rabbi Tanḥum bar Aḥa: They are more stringent than matters of Torah and prophecy; it is written: “Do not preach, they preach” (Micah 2:6). This is analogous to a king who sent his officials to the provinces. Regarding one, he wrote: If he shows you my seal and my insignia, trust him, but if not, do not trust him. Regarding the other one, he wrote: Even if he does not show you my seal and my insignia, trust him. So too, regarding prophecy, it is written: “If a prophet will arise in your midst” (Deuteronomy 13:2). Regarding words of the scribes, it is written: “On the basis of the Torah that they will instruct you” (Deuteronomy 17:11); “that the Torah will instruct you” is not written here, but rather, “that they will instruct you.” “And the judgment that they will say to you, [you shall do;] you shall not deviate from the matter that they will tell you, right or left” (Deuteronomy 17:11) – [if they tell you that] the right is the right and the left is the left, heed them; and even if they tell you that the right is the left and that the left is the right.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.2:8",
    "he": "דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, נִמְשְׁלוּ דִּבְרֵי תוֹרָה בְּמַיִם, בְּיַיִן, בְּשֶׁמֶן, בִּדְּבַשׁ וְחָלָב. בְּמַיִם (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם, מַה מַּיִם מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, דִּכְתִיב (תהלים קלו, ו): לְרֹקַע הָאָרֶץ עַל הַמָּיִם, כָּךְ תּוֹרָה מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר (איוב יא, ט): אֲרֻכָּה מֵאֶרֶץ מִדָּהּ. מַה מַּיִם חַיִּים לְעוֹלָם, שֶׁנֶּאֱמַר (שיר השירים ד, טו): מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים, כָּךְ תּוֹרָה חַיִּים לְעוֹלָם, שֶׁנֶּאֱמַר (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם, וּכְתִיב (ישעיה נה, א): לְכוּ שִׁבְרוּ וֶאֱכֹלוּ. מַה מַּיִם מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (ירמיה י, יג): לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם, כָּךְ תּוֹרָה מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (שמות כ, יט): כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם. מָה הַמַּיִם בְּקוֹלֵי קוֹלוֹת, שֶׁנֶּאֱמַר (תהלים כט, ג): קוֹל ה' עַל הַמָּיִם, כָּךְ תּוֹרָה בְּקוֹלֵי קוֹלוֹת, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים. מָה הַמַּיִם מְשִׁיבִין הַנֶּפֶשׁ, שֶׁנֶּאֱמַר (שופטים טו, יט): וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי וגו', כָּךְ תּוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, ח): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ. מָה הַמַּיִם מְטַהֲרִים אֶת הָאָדָם מִטֻּמְאָה, שֶׁנֶּאֱמַר (יחזקאל לו, כה): וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם, כָּךְ תּוֹרָה מְטַהֶרֶת הַטָּמֵא מִטֻּמְאָתוֹ, שֶׁנֶּאֱמַר (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת. וּמַה הַמַּיִם מְטַהֲרִים הַגּוּף, שֶׁנֶּאֱמַר (ויקרא יד, ט): וְרָחַץ אֶת בְּשָׂרוֹ בַּמַּיִם, כָּךְ תּוֹרָה מְטַהֶרֶת הַגּוּף, שֶׁנֶּאֱמַר (תהלים קיט, קמ): צְרוּפָה אִמְרָתְךָ מְאֹד. וּמַה מַּיִם מְכַסִּים עֶרְוָתוֹ שֶׁל יָם, שֶׁנֶּאֱמַר (ישעיה יא, ט): כַּמַּיִם לַיָּם מְכַסִּים, כָּךְ תּוֹרָה מְכַסָּה עֶרְוָתָן שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (משלי י, יב): וְעַל כָּל פְּשָׁעִים תְּכַסֶּה אַהֲבָה. וּמַה מַּיִם יוֹרְדִין טִפִּין טִפִּין וְנַעֲשׂוֹת נְחָלִים נְחָלִים, כָּךְ תּוֹרָה אָדָם לוֹמֵד שְׁתֵּי הֲלָכוֹת הַיּוֹם וּשְׁתַּיִם לְמָחָר עַד שֶׁנַּעֲשָׂה כְּנַחַל נוֹבֵעַ. מַה מַּיִם אִם אֵין אָדָם צָמֵא אֵינָהּ עֲרֵבָה בְּגוּפוֹ, כָּךְ תּוֹרָה אִם אֵין אָדָם עָיֵף בָּהּ, אֵינָהּ עֲרֵבָה בְּגוּפוֹ. וּמָה הַמַּיִם מַנִּיחִין מָקוֹם גָּבוֹהַּ וְהוֹלְכִים בְּמָקוֹם נָמוּךְ, כָּךְ תּוֹרָה מַנַּחַת מִי שֶׁדַּעְתּוֹ גְּבוֹהָה עָלָיו, וּמִדַּבֶּקֶת בְּמִי שֶׁדַּעְתּוֹ נְמוּכָה עָלָיו. וּמַה מַּיִם אֵין מִתְקַיְּמִין בִּכְלֵי כֶסֶף וְזָהָב אֶלָּא בַּיָּרוּד שֶׁבַּכֵּלִים, כָּךְ תּוֹרָה אֵין מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁעוֹשֶׂה עַצְמוֹ כִּכְלִי חֶרֶס. וּמַה מַּיִם אֵין אָדָם גָּדוֹל מִתְבַּיֵּשׁ לוֹמַר לְקָטָן הַשְׁקֵנִי מַיִם, כָּךְ דִּבְרֵי תוֹרָה אֵין הַגָּדוֹל מִתְבַּיֵּשׁ לוֹמַר לְקָטָן לַמְדֵנִי פֶּרֶק אֶחָד, דָּבָר אֶחָד, אוֹ פָּסוּק אֶחָד, וַאֲפִלּוּ אוֹת אַחַת. וּמַה מַּיִם כְּשֶׁאֵין אָדָם יוֹדֵעַ לָשׁוּט בָּהֶן סוֹף שֶׁהוּא מִתְבַּלֵּעַ, כָּךְ דִּבְרֵי תוֹרָה, אִם אֵין אָדָם יוֹדֵעַ לָשׁוּט בָּהֶן וּלְהוֹרוֹת בָּהֶן, סוֹף שֶׁהוּא מִתְבַּלֵּע. אָמַר רַבִּי חֲנִינָא דְּקֵיסָרִין, מָה הַמַּיִם נִמְשָׁכִין לְגַנּוֹת וּפַרְדֵּסִים וּלְבָתֵּי כִּסְאוֹת וּמֶרְחֲצָאוֹת, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר (הושע יד, י): כִּי יְשָׁרִים דַּרְכֵי ה'. אָמַר רַבִּי חָמָא בַּר עוּקְבָא, מָה הַמַּיִם מְגַדְּלִין אֶת הַצְּמָחִים, כָּךְ דִּבְרֵי תוֹרָה מְגַדְּלִין אֶת כָּל מִי שֶׁהוּא עָמֵל בָּהֶן כָּל צָרְכָּן. אִי מָה הַמַּיִם מַבְאִישִׁים וּמַחְמִיצִים בַּקַּנְקַן אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר יַיִן, מַה יַּיִן כָּל זְמַן שֶׁהוּא מִתְיַשֵּׁן בַּקַּנְקַן מִשְׁתַּבֵּחַ, כָּךְ דִּבְרֵי תוֹרָה, כָּל זְמַן שֶׁהֵם מִתְיַשְּׁנִין בְּגוּפוֹ שֶׁל אָדָם הֵן מִשְׁתַּבְּחִין בִּגְדֻלָּה. אִי מָה הַמַּיִם אֵינָן נִכָּרִין בַּגּוּף אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר יַיִן, מָה הַיַּיִן נִכָּר בַּגּוּף, כָּךְ דִּבְרֵי תוֹרָה נִכָּרִין בַּגּוּף וּמְרַמְּזִין וּמַרְאִין בְּאֶצְבַּע וְאוֹמֵר זֶה הוּא תַּלְמִיד חָכָם. אִי מָה הַמַּיִם אֵין מְשַׂמְּחִין אֶת הַלֵּב יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר יַיִן, מַה יַּיִן מְשַׂמֵּחַ אֶת הַלֵּב, דִּכְתִיב (תהלים קד, טו): וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ, כָּךְ דִּבְרֵי תוֹרָה מְשַׂמְּחִין הַלֵּב, שֶׁנֶּאֱמַר (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב. אִי מָה הַיַּיִן פְּעָמִים שֶׁהוּא רַע לָרֹאשׁ וְלַגּוּף, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר שֶׁמֶן, מַה שֶּׁמֶן מְעַדֵּן הָרֹאשׁ וְהַגּוּף, כָּךְ דִּבְרֵי תוֹרָה מְעַדְּנִים הָרֹאשׁ וְהַגּוּף, שֶׁנֶּאֱמַר (תהלים קיט, קה): נֵר לְרַגְלִי דְּבָרֶךָ. אִי מָה הַשֶּׁמֶן מַר מִתְּחִלָּתוֹ וּמָתוֹק בְּסוֹפוֹ, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר דְּבַשׁ וְחָלָב, מָה הֵם מְתוּקִין אַף דִּבְרֵי תוֹרָה מְתוּקִין, שֶׁנֶּאֱמַר (תהלים יט, יא): וּמְתוּקִים מִדְּבַשׁ, אִי מַה דְּבַשׁ יֵשׁ בּוֹ קְצֵרִים, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר חָלָב, מָה חָלָב נָקִי אַף דִּבְרֵי תוֹרָה נְקִיִּים, דִּכְתִיב (איוב כח, יז): לֹא יַעַרְכֶנָּה זָהָב וּזְכוֹכִית. אִי מָה חָלָב תָּפֵל, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן, תַּלְמוּד לוֹמַר דְּבַשׁ וְחָלָב, מַה דְּבַשׁ וְחָלָב כְּשֶׁמְעֹרָבִים זֶה בָּזֶה אֵין מַזִּיקִין הַגּוּף, כָּךְ דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (משלי ג, ח): רִפְאוּת תְּהִי לְשָׁרֶךָ, (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם. דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ, אֵלּוּ הָאָבוֹת. מִיָּיִן, אֵלּוּ הַנְּשִׂיאִים. דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ, אֵלּוּ הַקָּרְבָּנוֹת. מִיָּיִן, אֵלּוּ הַנְּסָכִים. אָמַר רַבִּי חֲנִינָא אִלּוּ הָיָה יוֹדֵעַ משֶׁה מָה הַקָּרְבָּנוֹת חֲבִיבִין בְּשָׁעָה שֶׁבָּאוּ יִשְׂרָאֵל לְאוֹתוֹ מַעֲשֶׂה, הָיָה מַקְרִיב כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, אֶלָּא רָץ לוֹ לִזְכוּת אָבוֹת, שֶׁנֶּאֱמַר (שמות לב, יג): זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ. דָּבָר אַחֵר, כִּי טוֹבִים דֹּדֶיךָ אֵלּוּ יִשְׂרָאֵל. מִיָּיִן, אֵלּוּ אֻמּוֹת הָעוֹלָם, י' עֲשָׂרָה, י' עֲשָׂרָה, נ' חֲמִשִּׁים, שִׁבְעִים אֻמּוֹת. לְלַמֶּדְךָ שֶׁחֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִכָּל הָאֻמּוֹת.",
    "en": "Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1). Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste, is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed, he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations, to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.3:1",
    "he": "לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבִּי יַנַּאי בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן, כָּל הַשִּׁירִים שֶׁאָמְרוּ לְפָנֶיךָ הָאָבוֹת, רֵיחוֹת הָיוּ, אֲבָל אָנוּ שֶׁמֶן תּוּרַק שְׁמֶךָ, כְּאָדָם שֶׁמֵּרִיק מִכְּלִי לִכְלִי חֲבֵרוֹ. כָּל הַמִּצְווֹת שֶׁעָשׂוּ לְפָנֶיךָ הָאָבוֹת רֵיחוֹת הָיוּ, אֲבָל אָנוּ שֶׁמֶן תּוּרַק שְׁמֶךָ, מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה מִצְווֹת עֲשֵׂה וּשְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְחָמֵשׁ מִצְווֹת לֹא תַעֲשֶׂה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם יִהְיוּ כָּל הַיַּמִּים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִין, וְשָׁמַיִם וְאֶרֶץ מְגִלּוֹת, וְכָל בְּנֵי הָאָדָם לַבְלָרִים, אֵין מַסְפִּיקִין לִכְתּוֹב [דברי תורה שלמדתי], וַאֲנִי לֹא חִסַּרְתִּיהָ אֶלָּא כְּאָדָם שֶׁמַּטְבִּיל זַכְרוּתוֹ כְּמִכְּחוֹל בַּיָּם. רַבִּי יְהוֹשֻׁעַ אוֹמֵר אִם יִהְיוּ כָּל הַיַּמִּים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִין, וְשָׁמַיִם וָאָרֶץ יְרִיעוֹת, וְכָל בְּנֵי אָדָם לַבְלָרִין, אֵין מַסְפִּיקִין לִכְתּוֹב דִּבְרֵי תוֹרָה שֶׁלָּמַדְתִּי, וְלֹא חִסַּרְתִּיהָ רַק כְּאָדָם שֶׁמַּטְבִּיל זַכְרוּתוֹ כְּמִכְּחוֹל בַּיָּם. רַבִּי עֲקִיבָא אוֹמֵר אֲנִי אֵין בִּי כֹּחַ לוֹמַר כְּמוֹ שֶׁאָמְרוּ רַבּוֹתַי, אֶלָּא רַבּוֹתַי חִסְּרוּהָ, וַאֲנִי לֹא חִסַּרְתִּיהָ, אֶלָּא כְּמֵרִיחַ בְּאֶתְרוֹג, הַמֵּרִיחַ נֶהֱנָה, וְהָאֶתְרוֹג לֹא חָסֵר, וְכִמְמַלֵּא מֵאַמַּת הַמַּיִם, וּכְמַדְּלִיק מִנֵּר לְנֵר. פַּעַם אַחַת שָׁהָה רַבִּי עֲקִיבָא לָבוֹא לְבֵית הַמִּדְרָשׁ, בָּא וְיָשַׁב לוֹ מִבַּחוּץ, נִשְׁאֲלָה שְׁאֵלָה זוֹ הֲלָכָה, אָמְרוּ הֲלָכָה מִבַּחוּץ, חָזְרָה וְנִשְׁאֲלָה שְׁאֵלָה, אָמְרוּ תּוֹרָה מִבַּחוּץ, חָזְרָה וְנִשְׁאֲלָה שְׁאֵלָה, אָמְרוּ עֲקִיבָא מִבַּחוּץ פִּנּוּ לוֹ מָקוֹם, בָּא וְיָשַׁב לוֹ לִפְנֵי רַגְלָיו שֶׁל רַבִּי אֱלִיעֶזֶר, וּבֵית מִדְרָשׁוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיָה עָשׂוּי כְּמִין רִיס, וְאֶבֶן אַחַת הָיְתָה שָׁם וְהָיְתָה מְיֻחֶדֶת לוֹ לִישִׁיבָה, פַּעַם אַחַת נִכְנַס רַבִּי יְהוֹשֻׁעַ הִתְחִיל מְנַשֵּׁק אוֹתָהּ הָאֶבֶן, וְאָמַר הָאֶבֶן הַזֹּאת דּוֹמָה לְהַר סִינַי, וְזֶה שֶׁיָּשַׁב עָלֶיהָ דּוֹמֶה לַאֲרוֹן הַבְּרִית.",
    "en": "“By the fragrance of your good oils, your name is like poured oil; therefore, the young women love you” (Song of Songs 1:3).“By the fragrance of your good oils,” Rabbi Yanai son of Rabbi Shimon [said]: All the songs that the patriarchs recited before You were fragrances, but we, “your name is like poured oil,” like a person who empties from his vessel to the vessel of another. All the mitzvot that the patriarchs performed before You were fragrances, but we, “your name is like poured oil,” [we have] two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments.Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: If all the seas were ink, [all the reeds that grow in] the swamps were quills, the heavens and the earth were scrolls, and all people were scribes, they would not suffice to write the matters of Torah that I have learned [from my teachers], and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Yehoshua says: If all the seas were ink, the swamps were quills, the heavens and the earth were sheets of parchment, and all people were scribes, they would not suffice to write the matters of Torah that I have learned, and I culled only the equivalent of one who dips the tip of his quill, like a brush, in the sea. Rabbi Akiva says: I do not have the ability to say what my teachers said; rather, my teachers culled from it, but I did not cull from it, but rather, like one who smells a citron. The one who smells enjoys, but the citron is not lacking. And like one who fills from an aqueduct and like one who lights from a lamp to a lamp. One time, Rabbi Akiva tarried in his arrival at the study hall. He arrived and sat outside. A question was asked: Is this the halakha? They said: ‘The halakha is outside.’ Again a question was asked. They said: ‘Torah is outside.’ Again a question was asked. They said: ‘Akiva is outside, make room for him.’ He came and sat before the feet of Rabbi Eliezer. Rabbi Eliezer’s study hall was configured like an oblong arena, and there was one stone there that was designated for him [Rabbi Eliezer] to sit upon. One time Rabbi Yehoshua entered and began kissing that stone. He said: ‘This stone is like Mount Sinai and the one who sits on it is like the Ark of the Covenant.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.3:2",
    "he": "דָּבָר אַחֵר, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא, שְׁנֵי שְׁמָנִים הֵם, שֶׁמֶן כְּהֻנָּה וְשֶׁמֶן מַלְכוּת. וְרַבָּנָן אָמְרִין שְׁתֵּי תוֹרוֹת הֵן, תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה. אָמַר רַבִּי יוּדָן שֶׁמֶן תּוּרַק שְׁמֶךָ שֶׁמֶן מִתְגַּדֵּל עַל כָּל מִי שֶׁהוּא עוֹסֵק בְּשַׁמְנָהּ שֶׁל תּוֹרָה, הִיא דַּעְתֵּיהּ דְּרַבִּי יוּדָן, דְּאָמַר (ישעיה י, כז): וְחֻבַּל עֹל מִפְּנֵי שָׁמֶן, חֻבַּל עֻלּוֹ שֶׁל סַנְחֵרִיב מִפְּנֵי חִזְקִיָּהוּ וְסִיעָתוֹ, שֶׁהָיוּ עוֹסְקִין בְּשַׁמְנָהּ שֶׁל תּוֹרָה. דָּבָר אַחֵר, שֶׁמֶן תּוּרַק שְׁמֶךָ, מָה הַשֶּׁמֶן הַזֶּה מַר מִתְּחִלָּתוֹ וְסוֹפוֹ מָתוֹק, כָּךְ (איוב ח, ז): וְהָיָה רֵאשִׁיתְךָ מִצְעָר וְאַחֲרִיתְךָ יִשְׂגֶּה מְאֹד. מָה הַשֶּׁמֶן הַזֶּה אֵין מִשְׁתַּבֵּחַ אֶלָא עַל יְדֵי כְּתִישָׁה, כָּךְ יִשְׂרָאֵל אֵין עוֹשִׂין תְּשׁוּבָה אֶלָּא עַל יְדֵי יִסּוּרִין. מָה הַשֶּׁמֶן הַזֶּה אֵין מִתְעָרֵב בִּשְׁאָר מַשְׁקִין, כָּךְ יִשְׂרָאֵל אֵין מִתְעָרְבִים בְּאֻמּוֹת הָעוֹלָם, דִּכְתִיב (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם. מָה הַשֶּׁמֶן הַזֶּה כּוֹס מָלֵא אֵינוֹ מְזַרְזֵיף כִּשְׁאָר כָּל הַמַּשְׁקִים, כָּךְ דִּבְרֵי תוֹרָה אֵין מְזַרְזְפִים בְּדִבְרֵי לֵיצָנוּת. מָה הַשֶּׁמֶן הַזֶּה כּוֹס מָלֵא שֶׁמֶן בְּיָדְךָ וְנָפַל לְתוֹכוֹ טִפָּה שֶׁל מַיִם וְיָצָאת כְּנֶגְדָּהּ טִפָּה שֶׁל שֶׁמֶן, כָּךְ אִם נִכְנַס דָּבָר שֶׁל תּוֹרָה לַלֵּב יָצָא כְּנֶגְדּוֹ דָּבָר שֶׁל לֵיצָנוּת, נִכְנַס לַלֵּב דָּבָר שֶׁל לֵיצָנוּת, יָצָא כְּנֶגְדּוֹ דָּבָר שֶׁל תּוֹרָה. מָה הַשֶּׁמֶן הַזֶּה מֵבִיא אוֹרָה לָעוֹלָם, כָּךְ יִשְׂרָאֵל אוֹרָה לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גוֹיִם לְאוֹרֵךְ. מָה הַשֶּׁמֶן הַזֶּה עֶלְיוֹן עַל כָּל הַמַּשְׁקִין, כָּךְ הֵם יִשְׂרָאֵל עֶלְיוֹנִים עַל כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן. מָה הַשֶּׁמֶן אֵין לוֹ בַּת קוֹל, כָּךְ יִשְׂרָאֵל אֵין לָהֶם בַּת קוֹל בָּעוֹלָם הַזֶּה, אֲבָל לָעוֹלָם הַבָּא כְּתִיב (ישעיה כט, ד): וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי.",
    "en": "Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism. Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart, a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound, so too, Israel does not produce a sound in this world. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.3:3",
    "he": "רַבִּי יוֹחָנָן פָּתַר קְרָיָיא בְּאַבְרָהָם אָבִינוּ, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית יב, א): לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ, לְמָה הָיָה דוֹמֶה, לִצְלוֹחִית שֶׁל פּוֹלְיָטוֹן שֶׁהָיְתָה מֻנַּחַת בְּזָוִית אַחַת וְלֹא הָיָה רֵיחָהּ נוֹדֵף, בָּא אֶחָד וְטִלְטְלָהּ מִמְּקוֹמָהּ וְהָיָה רֵיחָהּ נוֹדֵף, אַף כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, אַבְרָהָם הַרְבֵּה מַעֲשִׂים טוֹבִים יֵשׁ לְךָ, הַרְבֵּה מִצְווֹת יֵשׁ לְךָ, טַלְטֵל עַצְמְךָ בָּעוֹלָם וְשִׁמְךָ מִתְגַּדֵּל בְּעוֹלָמִי, לֶךְ לְךָ, מַה כְּתִיב בַּתְרֵיהּ (בראשית יב, א): וְאֶעֶשְׂךָ לְגוֹי גָדוֹל. עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֵא לְךָ עֲלָמוֹת הַרְבֵּה, דִּכְתִיב (בראשית יב, ה): וַיִּקַּח אַבְרָם אֶת שָׂרַי אִשְׁתּוֹ וְאֶת לוֹט בֶּן אָחִיו וְאֶת כָּל רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, וַהֲלֹא אִם מִתְכַּנְּשִׁים כָּל הָעוֹלָם לִבְרֹאת יַתּוּשׁ אֶחָד אֵינָן יְכוֹלִים לִבְרֹאתוֹ, אֶלָּא אֵלּוּ הַגֵּרִים שֶׁגִּיְּרוּ אַבְרָהָם וְשָׂרָה, לְכָךְ נֶאֱמַר: וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן. אָמַר רַבִּי חוֹנְיָא אַבְרָהָם הָיָה מְגַיֵּר אֲנָשִׁים, וְשָׂרָה הַנָּשִׁים, וּמַה תַּלְמוּד לוֹמַר: אֲשֶׁר עָשׂוּ בְחָרָן, מְלַמֵּד שֶׁהָיָה אַבְרָהָם אָבִינוּ מַכְנִיסָן לְבֵיתוֹ וּמַאֲכִילָן וּמַשְׁקָן וּמַאֲהִיבָן וּמְקָרְבָן וּמְגַיְּרָן וּמַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה, הָא לָמַדְתָּ שֶׁכָּל הַמַּכְנִיס בְּרִיָה אַחַת לְתוֹךְ כַּנְפֵי הַשְּׁכִינָה מַעֲלִין עָלָיו כְּאִלּוּ הוּא בְּרָאוֹ וִיצָרוֹ וְרִיקְמוֹ. אָמַר רַבִּי בֶּרֶכְיָה אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, מִמַּה שֶּׁאַתָּה מֵבִיא אוֹרָה לָעוֹלָם, שִׁמְךָ מִתְגַּדֵּל בָּעוֹלָם, וּמָה הִיא הָאוֹרָה, גְּאֻלָּה, שֶׁבְּשָׁעָה שֶׁאַתָּה מֵבִיא לָנוּ אוֹרָה, הַרְבֵּה גֵרִים בָּאִים וּמִתְגַּיְּרִים וְנוֹסָפִים עָלֵינוּ, כְּגוֹן יִתְרוֹ וְרָחָב, יִתְרוֹ שָׁמַע וַאֲתָא, רָחָב שָׁמְעָה וְאַתְיָא, אָמַר רַבִּי חֲנִינָא בְּשָׁעָה שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נֵס לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, הַרְבֵּה גֵרִים נִתְגַּיְּרוּ, דִּכְתִיב (ישעיה כט, כג): כִּי בִרְאוֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי, מַה כְּתִיב בַּתְרֵיהּ: וְיָדְעוּ תֹעֵי רוּחַ בִּינָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁנָּתַתָּ לָנוּ בִּזַּת מִצְרַיִם, וּבִזַּת הַיָּם, וּבִזַּת סִיחוֹן וְעוֹג, וּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים, אָנוּ אוֹהֲבִים אוֹתְךָ. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁהֶעֱלַמְתָּ מֵהֶם יוֹם הַמִּיתָה וְיוֹם הַנֶּחָמָה, אֲהֵבוּךָ. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, בְּעַלֵּמוּת וּבִזְרִיזוּת. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ בַּעֲלֵי תְּשׁוּבָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, זוֹ כַּת הַשְּׁלִישִׁית, שֶׁנֶּאֱמַר (זכריה יג, ט): וְהֵבֵאתִי אֶת הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ הַגֵּרִים, הֲדָא הוּא דִכְתִיב (חבקוק ג, ב): ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי ה' פָּעָלְךָ בְּקֶרֶב שָׁנִים וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, זֶה דּוֹרוֹ שֶׁל שְׁמַד, שֶׁנֶּאֱמַר (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים ז, ח): כִּי מֵאַהֲבַת ה' אֶתְכֶם וּמִשָּׁמְרוֹ אֶת הַשְּׁבֻעָה וגו'. דָּבָר אַחֵר, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ, עַל שֶׁהֶעֱלַמְתָּ מֵהֶם מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים, דְּאָמַר רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת רֹאשׁ חוּלָה לַצַּדִּיקִים לֶעָתִיד לָבוֹא, מַה טַּעַם (תהלים מח, יד): שִׁיתוּ לִבְּכֶם לְחֵילָה, לְחוֹלָה כְּתִיב, צַדִּיקִים מִכָּאן וְצַדִּיקִים מִכָּאן וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶמְצָעָם, וְהֵם חָלִים לְפָנָיו בְּעַלְמוּת, וּמְרַמְּזִין אֵלּוּ לְאֵלּוּ בָּאֶצְבַּע וְאוֹמְרִים (תהלים מח, טו): כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בִּשְׁנֵי עוֹלָמוֹת יְנַהֲגֵנוּ, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. דָּבָר אַחֵר, הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בְּעַלֵימוּת וּבִזְרִיזוּת. דָּבָר אַחֵר, עַלְ-מוּת, כְּאִילֵין עוּלֵימְתָא, כְּמָה דְאַתְּ אָמַר (תהלים סח, כו): בְּתוֹךְ עֲלָמוֹת תּוֹפֵפוֹת. דָּבָר אַחֵר, עַלְ-מוּת, תִּרְגֵּם עֲקִילַס אַתְנִסָיָא, עוֹלָם שֶׁאֵין בּוֹ מָוֶת, וּמְרַמְּזִין אֵלּוּ לְאֵלּוּ בָּאֶצְבַּע וְאוֹמְרִים: כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַלְ-מוּת, בִּשְׁנֵי עוֹלָמוֹת יְנַהֲגֵנוּ, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה דִּכְתִיב (דברים טו, ו): כִּי ה' אֱלֹהֶיךָ בֵּרַכְךָ, וּבָעוֹלָם הַבָּא דִּכְתִיב (ישעיה נח, יא): וְנָחֲךָ ה' תָּמִיד.",
    "en": "Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5). But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23). Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous. As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written, righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6), and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:1",
    "he": "מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה, אָמַר רַבִּי מֵאִיר בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי לְקַבֵּל הַתּוֹרָה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַלְעִיקֵי אֲנִי נוֹתֵן לָכֶם אֶת הַתּוֹרָה, אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים שֶׁתִּשְׁמְרוּהָ, וַאֲנִי נוֹתְנָהּ לָכֶם. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲבוֹתֵינוּ עֲרֵבִים לָנוּ. אָמַר לָהֶם אֲבוֹתֵיכֶם צְרִיכִין עֲרֵבִים, לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁהָלַךְ לִלְווֹת מִן הַמֶּלֶךְ, אָמַר לוֹ הָבֵא לִי עָרֵב וַאֲנִי מַלְוֶה אוֹתְךָ, הָלַךְ וְהֵבִיא לוֹ עָרֵב אֶחָד, אָמַר לוֹ עֲרֵבְךָ צָרִיךְ עָרֵב, הָלַךְ וְהֵבִיא לוֹ עָרֵב שֵׁנִי, וְאָמַר לוֹ עֲרֵבְךָ צָרִיךְ עָרֵב, כֵּיוָן שֶׁהֵבִיא לוֹ עָרֵב שְׁלִישִׁי אָמַר תֵּדַע כִּי מִפְּנֵי זֶה אֲנִי מַלְוֶה לְךָ. כָּךְ בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לְקַבֵּל הַתּוֹרָה אָמַר לָהֶם אֲנִי נוֹתֵן לָכֶם תּוֹרָתִי הָבִיאוּ לִי עֲרֵבִים טוֹבִים שֶׁתִּשְׁמְרוּהָ וְאֶתְּנֶנָּהּ לָכֶם, אָמְרוּ אֲבוֹתֵינוּ עוֹרְבִים אוֹתָנוּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֲבוֹתֵיכֶם יֵשׁ לִי עֲלֵיהֶם, אַבְרָהָם יֵשׁ לִי עָלָיו, שֶׁאָמַר (בראשית טו, ח): בַּמָּה אֵדַע. יִצְחָק יֵשׁ לִי עָלָיו, שֶׁהָיָה אוֹהֵב לְעֵשָׂו וַאֲנִי שְׂנֵאתִיו, שֶׁנֶּאֱמַר (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי. יַעֲקֹב שֶׁאָמַר (ישעיה מ, כז): נִסְתְּרָה דַרְכִּי מֵה'. אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים, וַאֲנִי נוֹתְנָהּ לָכֶם. אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נְבִיאֵינוּ עֲרֵבִין לָנוּ. אָמַר לָהֶם יֵשׁ לִי עֲלֵיהֶם, שֶׁנֶּאֱמַר (ירמיה ב, ח): וְהָרֹעִים פָּשְׁעוּ בִי וגו', וּכְתִיב (יחזקאל יג, ד): כְּשֻׁעָלִים בָּחֳרָבוֹת נְבִיאֶיךָ יִשְׂרָאֵל הָיוּ, אֶלָּא הָבִיאוּ לִי עֲרֵבִים טוֹבִים וְאֶתְּנֶנָּהּ לָכֶם, אָמְרוּ הֲרֵי בָּנֵינוּ עוֹרְבִים אוֹתָנוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הָא וַדַּאי עֲרֵבִים טוֹבִים, עַל יְדֵיהֶם אֶתְּנֶנָּהּ לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים ח, ג): מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז, וְאֵין עֹז אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. בְּשָׁעָה שֶׁהַלֹּוֶה נִתְבָּע וְאֵין לוֹ לְשַׁלֵּם, מִי נִתְפָּשׂ לֹא הֶעָרֵב, הֱוֵי מַה שֶּׁנֶּאֱמַר (הושע ד, ו): וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם אָנִי. אָמַר רַבִּי אַחָא גַּם אֲנִי כִּבְיָכוֹל אַף אֲנִי בְּשִׁכְחָה, מִי יֹּאמַר בַּתּוֹרָה לְפָנַי בָּרְכוּ אֶת ה' הַמְבֹרָךְ, לֹא הַיּוֹנְקִים, הֱוֵי מֵרִפְיוֹן הַתּוֹרָה שֶׁבָּכֶם נִתְפְּשׂוּ בְּנֵיכֶם, שֶׁנֶּאֱמַר (ירמיה ב, ל): לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם, כִּבְיָכוֹל גַּם אֲנִי בְּשִׁכְחָה, מִי יֹאמַר בָּרְכוּ אֶת ה' הַמְבֹרָךְ לְפָנַי. לְפִיכָךְ צָרִיךְ אָדָם לְהַכְנִיס בְּנוֹ לַתּוֹרָה וּלְחַנְּכוֹ בְּלִמּוּד, שֶׁיַּאֲרִיךְ יָמִים בָּעוֹלָם, שֶׁנֶּאֱמַר (משלי ט, יא): כִּי בִי יִרְבּוּ יָמֶיךָ.",
    "en": "“Draw me; we will run after you . The king has brought me to his chambers; let us exult and rejoice in you. We will recount your love through wine; sincerely do they love you” (Song of Songs 1:4).“Draw me; we will run after you.” Rabbi Meir said: When the Israelites stood before Mount Sinai to receive the Torah, the Holy One blessed be He said to them: ‘Am I giving you the Torah without assurance? Rather, bring Me good guarantors that you will observe it, and I will give it to you.’ They said before Him: ‘Master of the universe, our ancestors will be guarantors for us.’ He said to them: ‘Your ancestors need guarantors.’ To what is this matter analogous? It is to one who went to borrow from the king. [The king] said to him: ‘Bring me a guarantor and I will lend to you.’ He went and brought him a guarantor. [The king] said to him: ‘Your guarantor needs a guarantor.’ He went and brought him a second guarantor. [The king] said to him: ‘Your guarantor requires a guarantor.’ Once he brought him a third guarantor, he said: ‘Know that because of this, I am lending to you.’ So, too, when the Israelites stood to receive the Torah, He said to them: ‘Bring Me good guarantors that you will observe it, and I will give it to you.’ They said before him: ‘Master of the universe, our ancestors are guaranteeing for us.’ The Holy One blessed be He said to them: ‘I have [claims against] your ancestors. Abraham, I have [a claim] against him, as he said: “How will I know” (Genesis 15:8). Isaac, I have [a claim] against him, as he loved Esau, and I hated him, as it is stated: “And Esau I hated” (Malachi 1:3); Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27). Rather, bring me effective guarantors and I will give it to you.’They said before Him: ‘Master of the universe, our prophets will be guarantors for us.’ He said to them: ‘I have [claims] against them, as it is stated: “And the shepherds were disloyal to me [and the prophets prophesied to the Baal]” (Jeremiah 2:8). And it is written: “Like foxes among the ruins, so are your prophets, Israel” (Ezekiel 13:4). Rather, bring me effective guarantors and I will give it to you.’ They said: ‘Our children are guaranteeing for us.’ The Holy One blessed be He said: ‘They are certainly good guarantors, I will give it to you on their account.’ That is what is written: “From the mouths of infants and sucklings You founded strength” (Psalms 8:3), and strength means only Torah, as it is stated: “The Lord will give strength to His people (Psalms 29:11). When payment is demanded from the borrower, but he lacks resources to pay, who is apprehended? It is the guarantor. That is what is stated: “You forgot the Torah of your God; I, too, will forget your children” (Hosea 4:6). Rabbi Aḥa said: “I, too,” [means that] as it were, I, too, am subject to forgetfulness. Who will say at the [reading of the] Torah before Me: Bless the blessed Lord? Is it not the sucklings? That is, due to the laxity of the Torah in you, your children were apprehended, as it is stated: “I struck your children in vain” (Jeremiah 2:30). As it were, I, too, am subject to forgetfulness. Who will say before Me: Bless the blessed Lord? Therefore, a person must introduce his son to Torah and train him in study, so that he will prolong his days in the world, as it is stated: “For with me your days will increase” (Proverbs 9:11).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:2",
    "he": "רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבָּנָן. רַבִּי יוֹחָנָן אָמַר מִמַּה שֶּׁהִכְנַסְתָּנוּ לְאֶרֶץ טוֹבָה וּרְחָבָה, אַחֲרֶיךָ נָרוּצָה, לְאַרְעָא טָבְתָא דְּאִיתְקְרִיאַת מַשְׁכְּנוּתָא. וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מִמַּה שֶּׁנָתַתָּ לָנוּ אַרְעָא טָבְתָא רַבְּתָא דְּאִיתְקְרִיאַת מַשְׁכְּנוּתָא, אַחֲרֶיךָ נָרוּצָה. וְרַבָּנָן אָמְרִין מִמַּה שֶּׁהִשְׁרֵיתָ שְׁכִינָתְךָ בְּתוֹכֵנוּ, כְּדִכְתִיב (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, אַחֲרֶיךָ נָרוּצָה. וְרַבָּנָן אָמְרִין חוֹרִי, עַל שֶׁסִּלַּקְתָּ שְׁכִינָתְךָ מִתּוֹכֵנוּ, אַחֲרֶיךָ נָרוּצָה. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁכָּל צָרוֹת שֶׁבָּאוּ עֲלֵיהֶן בְּמַעֲשֵׂה הָעֵגֶל לֹא נִתְאַבָּלוּ, כֵּיוָן שֶׁאָמַר לָהֶם משֶׁה (שמות לג, ג): כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ, מִיָּד וַיִּשְׁמַע הָעָם אֶת הַדָּבָר הָרַע הַזֶּה וַיִּתְאַבָּלוּ. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי זַיִן שֶׁנָּתַן לָהֶם לְיִשְׂרָאֵל בְּחוֹרֵב וְשֵׁם הַמְפֹרָשׁ הָיָה חָקוּק עָלָיו, וּכְשֶׁחָטְאוּ בְּמַעֲשֵׂה הָעֵגֶל נֻטַּל מֵהֶם, כֵּיצַד נֻטַּל מֵהֶם, רַבִּי אַיְבוּ וְרַבָּנָן, רַבִּי אַיְבוּ אָמַר מֵאֵלָיו הָיָה נִקְלַף, וְרַבָּנָן אָמְרֵי מַלְאָךְ הָיָה יוֹרֵד וּמְקַלְּפוֹ, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם כְּלוּם הָאִשָּׁה מִתְקַשֶּׁטֶת אֶלָּא לְבַעְלָהּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לְהוּטִים הָיוּ יִשְׂרָאֵל אַחֲרֵי שְׁכִינָה, כְּמָה דְאַתְּ אָמַר: יָבֹא דוֹדִי לְגַנּוֹ, לְגִנּוּנוֹ.",
    "en": "Rabbi Yoḥanan, Rabbi Yehoshua ben Levi, and the Rabbis, Rabbi Yoḥanan said: Because You took us into a good and expansive land, we will run after You to a good land that is called a dwelling place [mashkenuta]. Rabbi Yehoshua ben Levi said: Because You took us to a good, expansive land that is called a dwelling place [mashkenuta], we will run after You.The Rabbis say: Because You rested Your Divine Presence [shekhina] in our midst, as it is written: “They shall make for Me a sanctuary, and I will dwell [veshakhanti] among them” (Exodus 25:8), we will run after You. The Rabbis say another matter: Because You removed Your Divine Presence from our midst, we will run after You. Know that this is so, for with all the troubles that befell them for the incident of the Golden Calf they did not mourn, but when Moses said to them [on behalf of God]: “For I will not ascend in your midst” (Exodus 33:3), immediately, “When the people heard these evil tidings, they mourned” (Exodus 33:4). Rabbi Shimon ben Yoḥai taught: [It was] a weapon that He gave to the Israelites at Ḥorev with the ineffable name engraved upon it. When they sinned in the incident of the Calf, it was taken from them. How was it taken from them? Rabbi Aivu and the Rabbis, Rabbi Aivu said: It was peeled off them by itself, and the Rabbis say: An angel would descend and peel it off them. The Israelites said before the Holy One blessed be He: ‘Master of the universe, does a wife not adorn herself only for her husband?’ Rabbi Yehoshua ben Levi said: The Israelites yearned for the Divine Presence, as it is stated: “Let my beloved come to his garden [legano]” (Song of Songs 4:16) – to his wedding canopy [leginuno].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:3",
    "he": "רַבִּי יוּדָן וְרַבִּי עֲזַרְיָה. רַבִּי יוּדָן אָמַר אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם עַל שֶׁנָּהַגְתָּ עִם שְׁכֵנוֹתַי בְּמִדַּת הַדִּין, וְעִמִּי בְּמִדַּת רַחֲמִים, אַחֲרֶיךָ נָרוּצָה. דְּאָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר נַעֲשָׂה בַּעֲשֶׂרֶת הַשְּׁבָטִים מַה שֶּׁא נַעֲשָׂה בְּדוֹר הַמַּבּוּל, בְּדוֹר הַמַּבּוּל כְּתִיב (בראשית ו, ה): רַק רַע כָּל הַיּוֹם, וּבַעֲשֶׂרֶת הַשְּׁבָטִים כְּתִיב (מיכה ב, א): הוֹי חשְׁבֵי אָוֶן וּפֹעֲלֵי רָע עַל מִשְׁכְּבוֹתָם, הֲרֵי זֶה בַּלַּיְלָה, בַּבֹּקֶר מִנַּיִן, בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ לְאֵל יָדָם, אוֹתָם לֹא נוֹתַר מֵהֶם פְּלֵטָה, וּמֵאֵלּוּ נוֹתַר פְּלֵטָה, בְּאֵיזֶה זְכוּת, רַבִּי יִצְחָק פָּתַר לְהוֹ לְשֶׁבַח, רַבִּי אָמַר בִּזְכוּת (יחזקאל יד, כב): וְהִנֵּה נוֹתְרָה בָּהּ פְּלֵטָה הַמּוֹצִיאִים אֵין כְּתִיב כָּאן אֶלָּא הַמּוּצָאִים, בִּזְכוּת הַצַּדִּיקִים וְהַצַּדִּיקוֹת הַנְּבִיאִים וְהַנְּבִיאוֹת שֶׁיַּעַמְדוּ מִמֶּנּוּ. אָמַר רַבִּי חֲנִינָא נֶאֱמַר בִּכְרַכֵּי הַיָּם מַה שֶּׁא נֶאֱמַר בְּדוֹר הַמַּבּוּל (צפניה ב, ה): הוֹי ישְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים, גּוֹי שֶׁחַיָּב כָּרֵת, וּבִזְכוּת מִי נִצָּל, בִּזְכוּת יְרֵא שָׁמַיִם אֶחָד שֶׁמַּעֲמִידִין בְּכָל שָׁנָה וְשָׁנָה. רַבִּי לֵוִי פָּתַר לֵיהּ לְשֶׁבַח, הוֹי ישְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים, גּוֹי שֶׁכָּרַת בְּרִית, כְּמָה דְאַתְּ אָמַר (נחמיה ט, ח): וְכָרוֹת עִמּוֹ הַבְּרִית. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה מִשּׁוּם רַבִּי אַחָא אָמַר נֶאֱמַר בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין מַה שֶּׁא נֶאֱמַר בִּסְדוֹמִיִּים, דְּבִסְדוֹמִיִּים כְּתִיב (בראשית יח, כ): וְחַטָּאתָם כִּי כָבְדָה מְאֹד, אֲבָל בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין כְּתִיב (יחזקאל ט, ט): וַיֹּאמֶר אֵלַי עֲוֹן בֵּית יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד. רַבִּי תַּנְחוּמָא אָמַר כָּתוּב חוֹרֵי אִית לָן (איכה ד, ו): וַיִּגְדַּל עֲוֹן בַּת עַמִּי וגו', אָמַר רַבִּי תַּנְחוּמָא לֹא חָלְתָה יָד לְיַד, אוֹתָן לֹא פָשְׁטוּ יְדֵיהֶן לְמִצְווֹת, אֲבָל אֵלּוּ פָּשְׁטוּ יְדֵיהֶם לְמִצְווֹת, (איכה ד, ו): יְדֵי נָשִׁים רַחֲמָנִיּוֹת, כָּל כָּךְ לָמָּה, שֶׁיִּהְיוּ לְבָרוֹת לָמוֹ עַל שֶׁבֶר בַּת עַמִּי.",
    "en": "Rabbi Yudan and Rabbi Azarya. Rabbi Yudan said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You acted with my neighbors with the attribute of justice, and with me with the attribute of mercy, I will run after You,’ as Rabbi Berekhya said in the name of Rabbi Elazar: What was not done to the Generation of the Flood was done to the Ten Tribes. Regarding the Generation of the Flood it is written: “Only evil the entire day” (Genesis 6:5), and regarding the Ten Tribes it is written: “Woe, the devisers of iniquity who perform evil on their beds” (Micah 2:1). That is at night; in the morning, from where is it derived? “In the morning light they perform it, for it is in their power” (Micah 2:1). From them, no remnant remained, but from these, a remnant remained; by what merit? Rabbi Yitzḥak interpreted it to their credit, [as] Rabbi [Yehuda HaNasi] said: It was by the merit of, “behold a remnant remained in it, [who are brought forth]” (Ezekiel 14:22), “who bring forth” is not written here, but rather, “who are brought forth.” [This teaches that a remnant remained] in the merit of the righteous men and the righteous women, the prophets and the prophetesses, who would emerge from them.Rabbi Ḥanina said: A statement was made regarding the coastal cities that was not stated regarding the Generation of the Flood: “Woe to the inhabitants of the seacoast, the nation of the Keretim” (Zephaniah 2:5)—a nation that is liable to be punished with karet. By whose merit were they rescued? It was by the merit of one God-fearing person whom they produced each and every year. Rabbi Levi interpreted it to their credit: “Woe to the inhabitants of the seacoast, the nation of the Keretim”—a nation that established [karat] a covenant, as it is stated: “He established [vekharot] a covenant with him” (Nehemiah 9:8).Rabbi Yehoshua bar Nehemiah said in the name of Rabbi Aḥa: A statement was made regarding the tribes of Judah and Benjamin that was not stated regarding the Sodomites. Regarding the Sodomites it is written: “Their sin is very weighty” (Genesis 18:20), but regarding the tribes of Judah and Benjamin it is written: “He said to me: The iniquity of the house of Israel and Judah is very very great” (Ezekiel 9:9). Rabbi Tanḥuma said: We have another verse: “The iniquity of the daughter of my people exceeded [the sin of Sodom, which was overthrown in a moment, and no hands seized it]” (Lamentations 4:6). Rabbi Tanḥuma said: One hand did not seize another, they did not extend their hands to perform mitzvot; but these extended their hands to perform mitzvot. “The hands of merciful women [cooked their children, they were food for them]\" (Lamentations 4:10). Why [did they act] in such a way? It was because they provided “food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:4",
    "he": "אָמַר רַבִּי עֲזַרְיָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִמַּה שֶּׁנָּתַתָּ לִי בִּזַּת שְׁכֵנוֹתַי אַחֲרֶיךָ נָרוּצָה, שֶׁנֶּאֱמַר (שמות ג, כב): וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ, בִּזַּת מִצְרַיִם, וּבִזַּת סִיחוֹן וְעוֹג, וּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים, אַחֲרֶיךָ נָרוּצָה. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מִמַּה שֶׁגֵּרִיתָ בִּי שְׁכֵנַי הָרָעִים, אָמַר רַבִּי אָבוּן לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְגֵרָה בָהּ שְׁכֵנִים רָעִים, וְהִתְחִילָה צוֹוַחַת אֲדוֹנִי הַמֶּלֶךְ הוֹשִׁיעֵנִי. כָּךְ יִשְׂרָאֵל (שופטים י, יב): וְצִידוֹנִים וַעֲמָלֵק [ומעון לחצו אתכם] וַתִּצְעֲקוּ אֵלַי וָאוֹשִׁיעָה אֶתְכֶם מִיָּדָם. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מַסְכִּינֵנִי אַחֲרֶיךָ נָרוּצָה. דָּבָר אַחֵר מְמַסְכֵּינִי אַחֲרֶיךָ נָרוּצָה, כְּהַהִיא דְּאָמַר רַבִּי אַחָא, צָרִיךְ יְהוּדָאָה לַחֲרוּבָא עָבֵיד תְּתוּבָא, כְּהַהִיא דְּאָמַר רַבִּי עֲקִיבָא, יָאַיָא הִיא מִסְכְּנוּתָא לִבְרַתֵּיהּ דְּיַעֲקֹב, כְּעַרְקָא סוּמְקָא בְּקַדְלָא דְּסוּסְיָא חִיוָרָא. דָּבָר אַחֵר, מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, מַשְׁכִּינֵנִי אַחֲרֶיךָ נָרוּצָה, מִמַּשְׁכּוֹנִי שֶׁנָּטַלְתָּ מִמֶּנִּי אַחֲרֶיךָ נָרוּצָה, מִמַּשְׁכּוֹן גָּדוֹל שֶׁנָּטַלְתָּ מִמֶּנִּי אַחֲרֶיךָ נָרוּצָה, דְּאָמַר רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי יוֹחָנָן, כְּתִיב (נחמיה א, ז): חֲבֹל חָבַלְנוּ לָךְ, זֶה חֻרְבַּן רִאשׁוֹן וְחֻרְבַּן שֵׁנִי שֶׁלֹא נִתְמַשְׁכְּנוּ אֶלָּא עַל יָדֵינוּ. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי, כְּתִיב (שמות טו, כב): וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל, הִסִּיעָן מֵחֶטְאוֹ שֶׁל יָם, אָמְרוּ לוֹ משֶׁה רַבֵּנוּ לְהֵיכָן אַתָּה מוֹלִיכֵנוּ, אָמַר לָהֶם לְאֵילִים, וּמֵאֵילִים לְאָלוּשׁ, וּמֵאָלוּשׁ לְמָרָה, וּמִמָּרָה לִרְפִידִים, וּמֵרְפִידִים לְסִינַי, אָמְרִין לְכָל הָן דְּאַתְּ אָזֵיל וּמוֹבִיל לָן אֲנַן עִמָּךְ, מָשָׁל לְאֶחָד שֶׁהָלַךְ וְנָשָׂא אִשָּׁה מִן הַכְּפָר, אָמַר לָהּ קוּמִי וְאָתֵית עִמִּי, אָמְרָה לֵיהּ מִן הָכָא לְהָן, אָמַר לָהּ מִן הָכָא לִטְבֶרְיָא, וּמִתַּמָּן לְבוּרְסְקִי, וּמִבּוּרְסְקִי לְשׁוּקָא עִלָּאָה, וּמִתַּמָּן לְשׁוּקָא אַרְעָיְיתָא, אָמְרָה לֵיהּ לְכָל הָן דְאַתְּ אָזֵיל וְנָסֵיב לִי אֲנָא אַתְיָא עִמָּךְ, כָּךְ אָמְרוּ יִשְׂרָאֵל (תהלים סג, ט): דָּבְקָה נַפְשִׁי אַחֲרֶיךָ. אָמַר רַבִּי יוֹסֵי בַּר אִיקָא וַהֲרֵי מִקְרָא מַכְרִיז וְאוֹמֵר: מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, אִם לְמִקְרָא, לְמִקְרָא. אִם לְמִשְׁנָה, לְמִשְׁנָה. אִם לְתַלְמוּד, לְתַלְמוּד. אִם לְתוֹסֶפְתָּא, לְתוֹסֶפְתָּא. אִם לְאַגַּדְתָּא, לְאַגַּדְתָּא.",
    "en": "Rabbi Azarya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You gave me the plunder of my neighbors, we will run after You, as it is stated: “A woman will borrow from her neighbor” (Exodus 3:22); [we thus received] the plunder of Egypt, [along with] the plunder of Siḥon and Og, and the plunder of the thirty-one kings, [and so] we will run after You.’Another matter, “draw me [moshkheni]; we will run after you,” because you incited my wicked neighbors against me. Rabbi Avun said: [This is analogous] to a king who grew angry at a noblewoman and incited wicked neighbors against her, and she began shouting: ‘My lord the king, rescue me!’ So too regarding Israel, “Sidonites, Amalek, and you called to Me and I rescued you from their hand” (Judges 10:12).Another matter, “draw me [moshkheni]; we will run after you,” You endanger me [maskineni], so we will run after You. Alternatively, You make me impoverished [memaskeini], so we will run after You, like what Rabbi Aḥa said: A Jew requires the carob to repent, like what Rabbi Akiva said: Poverty is appropriate for the daughter of Jacob like a [decorative] red strap on the neck of a white horse. Alternatively, “draw me [moshkheni]; we will run after you,” from the collateral that You have taken from me [mashkineni], we will run after You. From the great collateral that you have taken from me, we will run after You, as Rabbi Menaḥama said in the name of Rabbi Yoḥanan: It is written: “We have done injury [ḥavol ḥavalnu] to you” (Nehemiah 1:7), this is the first destruction and the second destruction, that were taken as collateral due only because of us. Rabbi Berekhya [said] in the name of Rabbi Yehuda ben Rabbi Ilai: It is written: “Moses led Israel [from the Red Sea]” (Exodus 15:22); he led them away from the sin at the sea. They said to him: ‘Moses our master, to where are you leading us?’ He said to them: ‘To Eilim, from Eilim to Alush, from Alush to Mara, from Mara to Refidim, and from Refidim to Sinai.’ They said: ‘To wherever you go and lead us, we are with you.’ This is analogous to one who went and married a woman from a village. He said to her: ‘Arise and come with me.’ She said to him: ‘From here to where?’ He said to her: ‘From here to Tiberias, and from there to Burseki, from Burseki to the upper marketplace, and from there to the lower marketplace.’ She said to him: ‘To wherever you go and take me, I will go with you.’ So too, Israel said: “My soul cleaves after You” (Psalms 63:9). Rabbi Yosei bar Ika said: The verse proclaims and says: “Draw me; we will run after you,”—if to Bible, to Bible; if to Mishna, to Mishna; if to Talmud, to Talmud; if to Tosefta, to Tosefta; if to aggada, to aggada.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:5",
    "he": "הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו, תַּמָּן תְּנֵינַן אַרְבָּעָה נִכְנְסוּ לַפַּרְדֵּס, בֶּן עַזַּאי, וּבֶן זוֹמָא, אֱלִישָׁע בֶּן אֲבוּיָה וְרַבִּי עֲקִיבָא. בֶּן עַזַּאי, הֵצִיץ וְנִפְגַּע, וְעָלָיו נֶאֱמַר (משלי כה, טז): דְּבַשׁ מָצָאתָ אֱכֹל דַּיֶּךָּ. בֶּן זוֹמָא, הֵצִיץ וָמֵת, וְעָלָיו נֶאֱמַר (תהלים קטז, טו): יָקָר בְּעֵינֵי ה' הַמָּוְתָה לַחֲסִידָיו. אֱלִישָׁע בֶּן אֲבוּיָה קִצֵּץ בַּנְּטִיעוֹת, כֵּיצַד קִצֵּץ בַּנְּטִיעוֹת, בְּשָׁעָה שֶׁהָיָה נִכְנַס לְבָתֵּי כְנֵסִיּוֹת וּמִדְרָשׁוֹת וְרוֹאֶה תִּינוֹקוֹת שֶׁמַּצְלִיחִין בַּתּוֹרָה, הָיָה אוֹמֵר עֲלֵיהוֹן מִלַּיָּא וּמִסְתַּתְּמִין, וְעָלָיו נֶאֱמַר (קהלת ה, ה): אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ. רַבִּי עֲקִיבָא נִכְנַס בְּשָׁלוֹם וְיָצָא בְשָׁלוֹם, וְאָמַר, לֹא מִפְּנֵי שֶׁגָּדוֹל אֲנִי מֵחֲבֵרַי, אֶלָּא כָּךְ שָׁנוּ חֲכָמִים בַּמִּשְׁנָה, מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ, וְעָלָיו נֶאֱמַר: הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו.",
    "en": "“The king has brought me to his chambers.” It is taught there: Four entered the orchard; ben Azai, ben Zoma, Elisha ben Avuya, and Rabbi Akiva. Ben Azai glimpsed and was harmed; in his regard it is stated: “You found honey, eat as much as is sufficient for you [lest you be sated with it and vomit it]” (Proverbs 25:16). Ben Zoma glimpsed and died. In his regard it is stated: “Weighty in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). Elisha ben Avuya cut the shoots. How did he cut the shoots? When he would enter synagogues and study halls and see children who were successful in their studies, he would say something to them and they would be silenced. In his regard it is stated: “Do not allow your mouth to cause your flesh to sin” (Ecclesiastes 5:5). Rabbi Akiva entered in peace and emerged in peace. He said: ‘It is not because I am greater than my colleagues; rather, this is what the Sages taught in the Mishna (Eduyot 5:7): Your actions will draw you near and your actions will distance you.’ In his regard it is written: “The king has brought me to his chambers.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:6",
    "he": "רַבִּי יַנַּאי אָמַר, לֹא הָיְתָה הַתּוֹרָה צְרִיכָה לְהִדָּרֵשׁ אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם, וּמִפְּנֵי מָה גִלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מַה בְּיוֹם רִאשׁוֹן וּמַה בְּיוֹם שֵׁנִי עַד יוֹם שִׁשִּׁי, בִּזְכוּת שֶׁאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, מִיָּד גִּלָּה לָהֶם. רַבִּי בֶּרֶכְיָה אָמַר כְּתִיב (דברים ד, יג): וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ, וַיַּגֵּד לָכֶם אֶת סֵפֶר בְּרֵאשִׁית שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם. אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים, אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת, עֲשָׂרָה לְמִקְרָא וַעֲשָׂרָה לְתַלְמוּד, וְכִי מִנַּיִן יָבוֹא אֱלִיהוּא בֶּן בֶּרֶכְאֵל הַבּוּזִי וִיגַלֶּה לְיִשְׂרָאֵל חַדְרֵי בְּהֵמוֹת וְלִוְיָתָן, וּמִנַּיִן יָבוֹא יְחֶזְקֵאל וִיגַלֶּה לָהֶם חַדְרֵי מֶרְכָּבָה, אֶלָּא הֲדָא הוּא דִכְתִיב: הֱבִיאַנִּי הַמֶּלֶךְ חֲדָרָיו.",
    "en": "Rabbi Yanai said: The Torah need have been taught only from: “This month shall be for you” (Exodus 12:2). Why, then, did the Holy One blessed be He reveal to Israel what was on the first day, and what was from the second day to the sixth day? In the merit of their saying: “Everything that the Lord had said, we will perform and we will heed” (Exodus 24:7), He immediately revealed it to them. Rabbi Berekhya said: It is written: “He told you His covenant [berito]” (Deuteronomy 4:13); He told you the book of Genesis, which is the beginning of the creation [beriyato] of the world. “That He commanded you to perform, the ten precepts” (Deuteronomy 4:13), these are the Ten Commandments, ten for the Bible and ten for the Talmud. From where, then, will Elihu ben Berekhel the Buzite come and reveal to Israel the secrets of [ḥadrei] Behemoth and Leviathan, and from where will Ezekiel come and reveal the secrets [ḥadrei] of the Divine Chariot? That is what is written: “The king has brought me to his chambers [ḥadarav].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:7",
    "he": "נָגִילָה וְנִשְׂמְחָה בָּךְ, בַּעֲשָׂרָה לְשׁוֹנוֹת שֶׁל שִׂמְחָה נִקְרְאוּ יִשְׂרָאֵל, גִּילָה, שִׂישָׂה, שִׂמְחָה, רִנָּה, פִּצְחָה, צָהֳלָה, עֲלָצָה, עֶלְזָה, חֶדְוָה, תְּרוּעָה. גִּילָה (זכריה ט, ט): גִּילִי מְאֹד בַּת צִיּוֹן. שִׂישָׂה (ישעיה סא, י): שׂוֹשׂ אָשִׂישׂ בַּה'. שִׂמְחָה (ישעיה סו, י): שִׂמְחוּ אֶת יְרוּשָׁלָיִם. רִנָּה (זכריה ב, יד): רָנִּי וְשִׂמְחִי בַּת צִיּוֹן. פִּצְחָה (ישעיה נד, א): פִּצְחִי רִנָּה וְצַהֲלִי. צָהֳלָה (ישעיה יב, ו): צַהֲלִי וָרֹנִּי. עֲלָצָה (שמואל א ב, א): עָלַץ לִבִּי בַּה'. עֶלְזָה (תהלים כח, ז): וַיַּעֲלֹז לִבִּי וּמִשִּׁירִי אֲהוֹדֶנּוּ. חֶדְוָה, שֶׁנֶּאֱמַר (עזרא ו, טז): וַעֲבַדוּ בְנֵי יִשְׂרָאֵל [וגו']. תְּרוּעָה (תהלים צח, ד): הָרִיעוּ לַה' כָּל הָאָרֶץ, וּכְתִיב (תהלים מז, ב): הָרִיעוּ לֵאלֹהִים בְּקוֹל רִנָּה. וְאִית דְּמַפְקִין תְּרוּעָה וּמְעַיְלִין דִּיצָה, הָאֵיךְ מָה דְאַתְּ אָמַר (איוב מא, יד): וּלְפָנָיו תָּדוּץ דְּאָבָה, מְקַרְטְעָא כַּהֲדָא חֲפִיתָא.",
    "en": "“Let us exult and rejoice in you.” Ten expressions of joy are employed in Israel’s regard: Gila, sisa, simḥa, rina, pitzḥa, tzahala, alatza, elza, ḥedva, terua. Gila, “rejoice [gili] greatly, daughter of Zion” (Zechariah 9:9); sisa, “I will be gladdened [sos asis] in the Lord” (Isaiah 61:10); simḥa, “rejoice [simḥu] with Jerusalem” (Isaiah 66:10); rina, “sing [roni] and rejoice, daughter of Zion” (Zechariah 2:14); pitzḥa, “burst [pitzḥi] into song and rejoice” (Isaiah 54:1); tzahala, “shout [tzahali] and sing” (Isaiah 12:6); alatza, “my heart rejoices [alatz] in the Lord” (I Samuel 2:1); elza, “my heart exults [vaya’aloz], and with my song I give thanks to Him” (Psalms 28:7); ḥedva, “the children of Israel…performed [the dedication of this House of God with joy [beḥedva]]” (Ezra 6:16); terua, “shout with joy [hariu] to the Lord, all the earth” (Psalms 98:4), “shout [hariu] to God with a joyous voice” (Psalms 47:2). There are some who remove terua and insert ditza, just as you say: “Anguish rejoices [tadutz] before it” (Job 41:14); it dances like that mudfish.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:8",
    "he": "דָּבָר אַחֵר, נָגִילָה וְנִשְׂמְחָה בָּךְ, תַּמָּן תְּנֵינַן, נָשָׂא אָדָם אִשָּׁה וְשָׁהָהּ עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל, אָמַר רַבִּי אִידֵי מַעֲשֶׂה בְּאִשָּׁה אַחַת בְּצִידוֹן שֶׁשָּׁהֲתָה עֶשֶׂר שָׁנִים עִם בַּעֲלָהּ וְלֹא יָלְדָה, אֲתוֹן גַּבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בָּעַיִן לְמִשְׁתַּבְקָא דֵּין מִדֵּין, אֲמַר לְהוֹן חַיֵּיכוֹן כְּשֵׁם שֶׁנִּזְדַּוַּגְתֶּם זֶה לָזֶה בְּמַאֲכָל וּבְמִשְׁתֶּה, כָּךְ אֵין אַתֶּם מִתְפָּרְשִׁים אֶלָּא מִתּוֹךְ מַאֲכָל וּמִשְׁתֶּה. הָלְכוּ בִּדְרָכָיו וְעָשׂוּ לְעַצְמָן יוֹם טוֹב וְעָשׂוּ סְעוּדָה גְדוֹלָה וְשִׁכְּרַתּוּ יוֹתֵר מִדַּאי, כֵּיוָן שֶׁנִּתְיַשְּׁבָה דַעְתּוֹ עָלָיו אָמַר לָהּ בִּתִּי רְאִי כָּל חֵפֶץ טוֹב שֶׁיֵּשׁ לִי בַּבַּיִת, וּטְלִי אוֹתוֹ וּלְכִי לְבֵית אָבִיךְ, מֶה עָשְׂתָה הִיא, לְאַחַר שֶׁיָּשַׁן רָמְזָה לַעֲבָדֶיהָ וּלְשִׁפְחוֹתֶיהָ וְאָמְרָה לָהֶם, שָׂאוּהוּ בַּמִּטָּה וּקְחוּ אוֹתוֹ וְהוֹלִיכוּהוּ לְבֵית אַבָּא. בַּחֲצִי הַלַּיְלָה נִנְעַר מִשִּׁנְתֵיהּ כֵּיוָן דְּפָג חַמְרֵיהּ, אָמַר לָהּ בִּתִּי הֵיכָן אֲנִי נָתוּן, אָמְרָה לֵיהּ בְּבֵית אַבָּא, אָמַר לָהּ מַה לִּי לְבֵית אָבִיךְ, אָמְרָה לֵיהּ וְלֹא כָךְ אָמַרְתָּ לִי בָּעֶרֶב, כָּל חֵפֶץ טוֹב שֶׁיֵּשׁ בְּבֵיתִי טְלִי אוֹתוֹ וּלְכִי לְבֵית אָבִיךְ. אֵין חֵפֶץ טוֹב לִי בָּעוֹלָם יוֹתֵר מִמָּךְ. הָלְכוּ לָהֶם אֵצֶל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְעָמַד וְהִתְפַּלֵּל עֲלֵיהֶם וְנִפְקָדוּ, לְלַמֶּדְךָ מָה הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵד עֲקָרוֹת אַף צַדִּיקִים פּוֹקְדִים עֲקָרוֹת, וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אִם בָּשָׂר וָדָם עַל שֶׁאָמַר לְבָשָׂר וָדָם שֶׁכְּמוֹתוֹ אֵין לִי חֵפֶץ בָּעוֹלָם טוֹב מִמְךָ נִפְקְדוּ, יִשְׂרָאֵל הַמְחַכִּים לִישׁוּעַת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל יוֹם וְאוֹמְרִים אֵין לָנוּ חֵפֶץ טוֹב בָּעוֹלָם אֶלָּא אַתָּה, עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי נָגִילָה וְנִשְׂמְחָה בָּךְ. לְמַטְרוֹנָה שֶׁהָלַךְ הַמֶּלֶךְ בַּעְלָהּ וּבָנֶיהָ וַחֲתָנֶיהָ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ בָּאוּ בָּנַיִךְ, אָמְרָה מָה אִיכְפַּת לִי, תִּשְׂמַחְנָה כַּלּוֹתַי. כֵּיוָן שֶׁבָּאוּ חֲתָנֶיהָ, אָמְרוּ לָהּ בָּאוּ חֲתָנַיִךְ, אָמְרָה, מָה אִיכְפַּת לִי תִּשְׂמַחְנָה בְּנוֹתַי. אָמְרוּ לָהּ בָּא הַמֶּלֶךְ בַּעֲלֵיךְ, אָמְרָה, הַאי חֶדְוָתָא שְׁלֵמָה, חֲדוּ עַל חֲדוּ. כָּךְ לֶעָתִיד לָבוֹא בָּאִין הַנְּבִיאִים וְאוֹמְרִים לִירוּשָׁלַיִם (ישעיה ס, ד): בָּנַיִךְ מֵרָחוֹק יָבֹאוּ, וְהִיא אוֹמֶרֶת לָהֶם מָה אִיכְפַּת לִי, (ישעיה ס, ד): וּבְנֹתַיִךְ עַל צַד תֵּאָמַנָה, אָמְרָה מָה אִיכְפַּת לִי, כֵּיוָן שֶׁאָמְרוּ לָהּ (זכריה ט, ט): הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע, אָמְרָה הָא חֶדְוְתָא שְׁלֵמָה, דִּכְתִיב (זכריה ט, ט): גִּילִי מְאֹד בַּת צִיּוֹן, וּכְתִיב (זכריה ב, יד): רָנִּי וְשִׂמְחִי בַּת צִיּוֹן, בְּאוֹתָהּ שָׁעָה הִיא אוֹמֶרֶת (ישעיה סא, י): שׂוֹשׂ אָשִׂישׂ בַּה' תָּגֵל נַפְשִׁי בֵּאלֹהַי.",
    "en": "Another matter, “let us exult and rejoice in you.” We learned there: If a man marries a woman and stays with her ten years and she has not given birth, he may not remain idle. Rabbi Idi said: There was an incident involving a certain woman in Sidon who stayed with her husband ten years and did not give birth. They came to Rabbi Shimon bar Yoḥai and sought to separate from one another. He said to them: ‘By your lives, just as you came together with food and drink, so too, you shall separate only with food and drink.’ They followed his advice and made a celebration for themselves, made a great feast, and she got him to drink in excess. When he was in good spirits, he said to her: ‘My daughter, see any good item that I have in the house, take it, and go to your father’s house.’ What did she do? After he fell asleep, she motioned to her servants and maidservants and said to them: ‘Carry him in his bed and take him to my father’s house.’ At midnight he awakened from his slumber after his wine had abated. He said to her: ‘My daughter, where am I?’ She said to him: ‘In my father’s house.’ He said to her: ‘What am I doing in your father’s house?’ She said to him: ‘Is this not what you said to me in the evening: See any good item that I have in the house, take it, and go to your father’s house? There is no item in this world better for me than you.’ They went to Rabbi Shimon ben Yoḥai and he stood and prayed for them and they were remembered, to teach you that just as the Holy One blessed be He remembers the barren, so too, the righteous cause the barren to be remembered. And [additional] matters may be inferred a fortiori: If a flesh and blood [woman], because she said to another of flesh and blood ‘there is no item in this world better for me than you,’ was remembered, Israel, who are waiting for the salvation of the Holy One blessed be He every day, and say: ‘There is nothing good in the world other than You,’ all the more so. That is, “let us exult and rejoice in you.”[This is analogous] to a noblewoman whose husband the king, her sons, and her sons-in-law went to a country overseas. [Her servants] told her: ‘Your sons have come [home].’ She said: ‘What do I care? Let my daughters-in-law rejoice.’ They said to her: ‘Your sons-in-law have come.’ She said: ‘What do I care? Let my daughters rejoice.’ They said to her: ‘Your husband the king has come.’ She said: ‘This is complete joy, joy compounded by joy.’ So too, in the future, the prophets will come and say to Jerusalem: “Your sons will come from afar” (Isaiah 60:4), and it will say to them: What do I care? “Your daughters are carried on the side” (Isaiah 60:4), and it will say to them: What do I care? When they say to it: “Behold, your king is coming to you, righteous and victorious” (Zechariah 9:9), it says: This is complete joy, as it is written: “Rejoice greatly, daughter of Zion, [behold your king is coming to you]” (Zechariah 9:9), and it is written: “Sing and rejoice, daughter of Zion [for behold I am coming]” (Zechariah 2:14). At that moment, it says: “I will be gladdened in the Lord, my soul will exult in my God” (Isaiah 61:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:9",
    "he": "דָּבָר אַחֵר, נָגִילָה וְנִשְׂמְחָה בָּךְ, רַבִּי אָבִין פָּתַח (תהלים קיח, כד): זֶה הַיּוֹם עָשָׂה ה' נָגִילָה וְנִשְׂמְחָה בוֹ, אָמַר רַבִּי אָבִין אֵין אָנוּ יוֹדְעִין בַּמֶּה לִשְׂמֹחַ, אִם בַּיּוֹם אִם בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בָּא שְׁלֹמֹה וּפֵרַשׁ נָגִילָה וְנִשְׂמְחָה בָּךְ, בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בָּךְ בִּישׁוּעָתָךְ, בָּךְ בְּתוֹרָתָךְ, בָּךְ בְּיִרְאָתָךְ. אָמַר רַבִּי יִצְחָק בָּךְ בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁכָּתַבְתָּ לָנוּ בַּתּוֹרָה, בי\"ת שְׁנַיִם, כ\"ף עֶשְׂרִים, הֲרֵי בָּךְ.",
    "en": "Another matter, “let us exult and rejoice in you.” Rabbi Avin began: “This is the day that the Lord has made, we exult and rejoice in Him [bo]” (Psalms 118:24). Rabbi Avin said: We do not know regarding what to rejoice, whether the day, or the Holy One blessed be He. Solomon came and specified: “Let us exult and rejoice in You,” in the Holy One blessed be He. In You, in Your salvation; in You, in Your Torah; in You, in fear of You. Rabbi Yitzḥak said: “In You [bakh],” with the twenty-two letters that You wrote for us in the Torah, beit, two, kaf, twenty, that is bakh.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:10",
    "he": "נַזְכִּירָה דֹדֶיךָ מִיַּיִן, מִיֵּינָהּ שֶׁל תּוֹרָה, כְּגוֹן הִלְכוֹת פֶּסַח בַּפֶּסַח, הִלְכוֹת עֲצֶרֶת בָּעֲצֶרֶת, הִלְכוֹת חַג בֶּחָג. דָּבָר אַחֵר, נַזְכִּירָה דֹדֶיךָ מִיַּיִן מִיַּיִן שֶׁל אָבוֹת, מַה פָּעַל לְפָנֶיךָ אָדָם הָרִאשׁוֹן, מִי פָּעַל לְפָנֶיךָ כְּאַבְרָהָם, מִי פָּעַל לְפָנֶיךָ כְּיִצְחָק, מִי פָּעַל לְפָנֶיךָ כְּיַעֲקֹב.",
    "en": "“We will recount your love through wine [miyayin],” through the wine of the Torah; the laws of Passover on Passover, the laws of Shavuot on Shavuot, the laws of Sukkot on Sukkot. Alternatively, “we will recount your love through wine,” through the wine of the patriarchs; what actions did Adam the first man perform before You? Who performed actions before You like Abraham? Who performed actions before You like Isaac? Who performed actions before You like Jacob?",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.4:11",
    "he": "מֵישָׁרִים אֲהֵבוּךָ, מַה יַּשִּׁירְיָן רַחֲמֶיךָ, מַה תַּקִּיפִין אִינוּן רַחֲמֶיךָ. אָמַר רַבִּי אַיְבוּ מֵישָׁרוֹת גְּדוֹלוֹת פָּעֲלוּ אֲבוֹתֵינוּ לְפָנֶיךָ כָּל שֶׁפָּעֲלוּ. אָמַר רַבִּי חָנִין (בראשית כב, טז): כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה, נִסָּיוֹן עֲשִׂירִי הָיָה, וְאַתְּ קוֹרֵא אוֹתָן דָּבָר, הָא אִלּוּ לֹא קִבֵּל עָלָיו הַדָּבָר הַזֶּה הָיָה מַפְסִיד וּמְאַבֵּד כָּל הָרִאשׁוֹנִים, הֱוֵי מֵישָׁרִים אֲהֵבוּךָ.",
    "en": "“Sincerely [meisharim] do they love you.” How upright [yashiryan] are the ones You love. How powerful are the ones You love. Rabbi Aivu said: Our patriarchs did everything that they did before You with great uprightness. Rabbi Ḥanin said: “That because you have done this thing” (Genesis 22:16); it was the tenth ordeal and you call it a “thing”? Had he not accepted this matter upon himself, he would have ruined and nullified all the previous ones; that is, “sincerely do they love you.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.5:1",
    "he": "שְׁחוֹרָה אֲנִי וְנָאוָה, שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי, וְנָאוָה בְּמַעֲשֵׂה אֲבוֹתַי. שְׁחוֹרָה אֲנִי וְנָאוָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, שְׁחוֹרָה אֲנִי בִּפְנֵי עַצְמִי, וְנָאוָה בִּפְנֵי קוֹנִי, דִּכְתִיב (עמוס ט, ז): הֲלוֹא כִבְנֵי כֻשִׁיִּים אַתֶּם לִי בְּנֵי יִשְׂרָאֵל, כִּבְנֵי כֻשִׁיִּים אַתֶּם בִּפְנֵיכֶם, אֲבָל אַתֶּם לִי כִּבְנֵי יִשְׂרָאֵל נְאֻם ה'. דָּבָר אַחֵר, שְׁחוֹרָה אֲנִי בְּמִצְרַיִם, וְנָאוָה אֲנִי בְּמִצְרַיִם. שְׁחוֹרָה אֲנִי בְּמִצְרַיִם (יחזקאל כ, ח): וַיַּמְרוּ בִי וְלֹא אָבוּ לִשְׁמֹעַ אֵלַי, וְנָאוָה אֲנִי בְּמִצְרַיִם, בְּדַם הַפֶּסַח וּבְדַם הַמִּילָה, דִּכְתִיב (יחזקאל טז, ו): וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, זֶה דַּם הַפֶּסַח, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, זֶה דַּם הַמִּילָה. דָּבָר אַחֵר, שְׁחוֹרָה אֲנִי בַּיָּם, שֶׁנֶּאֱמַר (תהלים קו, ז): וַיַּמְרוּ עַל יָם בְּיַם סוּף. וְנָאוָה אֲנִי בַּיָּם, שֶׁנֶּאֱמַר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ. שְׁחוֹרָה אֲנִי בְּמָרָה, שֶׁנֶּאֱמַר (שמות טו, כד): וַיִּלֹּנוּ הָעָם עַל משֶׁה לֵאמֹר מַה נִּשְׁתֶּה. וְנָאוָה אֲנִי בְּמָרָה, שֶׁנֶּאֱמַר (שמות טו, כה): וַיִּצְעַק אֶל ה' וַיּוֹרֵהוּ ה' עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם. שְׁחוֹרָה אֲנִי בִּרְפִידִים, שֶׁנֶּאֱמַר (שמות יז, ז): וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה, וְנָאוָה אֲנִי בִּרְפִידִים, שֶׁנֶּאֱמַר (שמות יז, טו): וַיִּבֶן משֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ ה' נִסִּי. שְׁחוֹרָה אֲנִי בְּחוֹרֵב, שֶׁנֶּאֱמַר (תהלים קו, יט): יַעֲשׂוּ עֵגֶל בְּחֹרֵב. וְנָאוָה אֲנִי בְּחוֹרֵב, שֶׁנֶּאֱמַר (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. שְׁחוֹרָה אֲנִי בַּמִּדְבָּר, שֶׁנֶּאֱמַר (תהלים עח, מ): כַּמָּה יַמְרוּהוּ בַמִּדְבָּר. וְנָאוָה אֲנִי בַּמִּדְבָּר בַּהֲקָמַת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (במדבר ט, טו): וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן. שְׁחוֹרָה אֲנִי בַּמְרַגְלִים, שֶׁנֶּאֱמַר (במדבר יג, לב): וַיֹּצִיאוּ דִּבַּת הָאָרֶץ. וְנָאוָה אֲנִי בִּיהוֹשֻׁעַ וְכָלֵב, שֶׁנֶּאֱמַר (במדבר לב, יב): בִּלְתִּי כָּלֵב בֶּן יְפֻנֶּה הַקְּנִזִּי. שְׁחוֹרָה אֲנִי בַּשִּׁטִּים, שֶׁנֶּאֱמַר (במדבר כה, א): וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים. וְנָאוָה אֲנִי בַּשִּׁטִּים, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. שְׁחוֹרָה אֲנִי בְּעָכָן, שֶׁנֶּאֱמַר (יהושע ז, א): וַיִּמְעֲלוּ בְנֵי יִשְׂרָאֵל מַעַל בַּחֵרֶם. וְנָאוָה אֲנִי בִּיהוֹשֻׁעַ, שֶׁנֶּאֱמַר (יהושע ז, יט): וַיֹּאמֶר יְהוֹשֻׁעַ אֶל עָכָן בְּנִי שִׂים נָא כָבוֹד. שְׁחוֹרָה אֲנִי בְּמַלְכֵי יִשְׂרָאֵל. וְנָאוָה אֲנִי בְּמַלְכֵי יְהוּדָה. אִם בַּשְּׁחוֹרִים שֶׁהָיוּ שֶׁלִּי כָּךְ אֲנִי נָאוָה, בַּנְּבִיאִים שֶׁלִּי עַל אַחַת כַּמָּה וְכַמָּה.",
    "en": "“I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon” (Song of Songs 1:5).“I am black but lovely,” black in terms of my actions but lovely in terms of the actions of my ancestors. “I am black but lovely,” the congregation of Israel said: I am black in terms of myself, and am, therefore, lovely before my Creator, as it is written: “Are you not like Kushites to Me, children of Israel [– the utterance of the Lord]” (Amos 9:7), you are like Kushites in terms of yourselves, but to Me you are the children of Israel – the utterance of the Lord.Another matter, I was black in Egypt and I was lovely in Egypt. I was black in Egypt; “they defied Me and were unwilling to heed Me” (Ezekiel 20:8). I was lovely in Egypt, with the blood of the Paschal offering and the blood of circumcision, as it is written: “I passed you, and I saw you wallowing in your blood, and I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of the Paschal offering; “I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of circumcision.Another matter, I was black at the sea, as it is stated: “They rebelled at the sea, at the Red Sea” (Psalms 106:7). And I was lovely at the sea, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). I was black at Mara, as it is stated: “The people complained against Moses, saying: What will we drink?” (Exodus 15:24). And I was lovely at Mara, as it is stated: “He cried to the Lord and the Lord showed him a tree and he cast it into the water and the waters were sweetened” (Exodus 15:25). I was black in Refidim, as it is stated: “He called the name of the place Masa and Meriva” (Exodus 17:7). And I was lovely in Refidim, as it is stated: “Moses built an altar, and he called its name: The Lord is my banner” (Exodus 17:15). I was black at Ḥorev, as it is stated: “They crafted a calf at Ḥorev” (Psalms 106:19). And I was lovely at Ḥorev, as it is stated: “Everything that the Lord stated we will perform and we will heed” (Exodus 24:7). I was black in the wilderness, as it is stated: “How much they defied Him in the wilderness” (Psalms 78:40). And I was lovely in the wilderness with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established” (Numbers 9:15). I was black with the scouts, as it is stated: “They issued a slanderous report” (Numbers 13:32). And I was lovely with Joshua and Caleb, as it is stated: “Except Caleb ben Yefuneh the Kenizite [and Joshua son of Nun]” (Numbers 32:12). I was black in Shitim, as it is stated: “Israel settled in Shitim [and the people began engaging in harlotry]” (Numbers 25:1). And I was lovely in Shitim, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). I was black regarding Akhan, as it is stated: “The children of Israel trespassed regarding the proscribed spoils” (Joshua 7:1). And I was lovely regarding Joshua, as it is stated: “Joshua said to Akhan: My son, please give honor [to the Lord, God of Israel]” (Joshua 7:19). I was black regarding the kings of Israel and I was lovely regarding the kings of Judah. If with the black that I had, I was lovely, among My prophets, all the more so.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.5:2",
    "he": "שְׁחוֹרָה אֲנִי, מְדַבֵּר בְּאַחְאָב, שֶׁנֶּאֱמַר (מלכים א כא, כז): וַיְהִי כִשְׁמֹעַ אַחְאָב אֶת הַדְּבָרִים הָאֵלֶּה וַיִּקְרַע בְּגָדָיו [וישם שק על בשרו ויצום] [וישכב בשק ויהלך אט]. כַּמָּה נִתְעַנָּה, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר שָׁלשׁ שָׁעוֹת, אִם הָיָה לָמוּד לֶאֱכוֹל סְעוּדָתוֹ בְּשָׁלשׁ שָׁעוֹת אוֹכֵל בְּשֵׁשׁ, וְאִם הָיָה אוֹכֵל בְּשֵׁשׁ אוֹכֵל בְּתֵשַׁע. (מלכים א כא, כז): וַיִּשְׁכַּב בַּשָֹּׂק וַיְהַלֵּךְ אַט, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר שֶׁהָלַךְ יָחֵף, בִּיהוֹרָם מַה כְּתִיב (מלכים ב ו, ל): וַיַּרְא הָעָם וְהִנֵּה הַשַֹּׂק עַל בְּשָׂרוֹ מִבָּיִת. רַבִּי לֵוִי בַּר חַיְתָא אָמַר בָּהּ תְּלַת שִׁטִּין, שְׁחוֹרָה אֲנִי כָּל יְמוֹת הַשָּׁבוּעַ, וְנָאוָה אֲנִי בַּשַּׁבָּת. שְׁחוֹרָה אֲנִי כָּל יְמוֹת הַשָּׁנָה, וְנָאוָה אֲנִי בְּיוֹם הַכִּפּוּרִים. שְׁחוֹרָה אֲנִי בַּעֲשֶׂרֶת הַשְּׁבָטִים, וְנָאוָה אֲנִי בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין. שְׁחוֹרָה אֲנִי בָּעוֹלָם הַזֶּה, וְנָאוָה אֲנִי לָעוֹלָם הַבָּא.",
    "en": "“I am black,” this is referring to Ahab, as it is stated: “It was when Ahab heard these matters that he rent his garments [and placed sackcloth upon his flesh, and he fasted]” (I Kings 21:27). How much did he fast? Rabbi Yehoshua ben Levi said: Three hours. If he was accustomed to eat his meal at three hours, he ate at six, and if he would eat at six, he ate at nine. “He lay in sackcloth, and walked slowly” (I Kings 21:27). Rabbi Yehoshua ben Levi said: He walked barefoot. [Similarly,] regarding Yehoram, what is written? “The people saw, and behold, the sackcloth was upon his flesh underneath” (II Kings 6:30).Rabbi Levi Bar Ḥaita said three approaches in regard to this [verse]: I am black all the days of the week and I am lovely on Shabbat. I am black all the days of the year and I am lovely on Yom Kippur. I am black regarding the Ten Tribes and I am lovely regarding the tribes of Judah and Benjamin.I am black in this world and I am lovely in the World to Come.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.5:3",
    "he": "בְּנוֹת יְרוּשָׁלָיִם. רַבָּנָן אָמְרֵי אַל תִּקְרֵי בְּנוֹת יְרוּשָׁלָיִם, אֶלָּא בּוֹנוֹת יְרוּשָׁלָיִם, זוֹ סַנְהֶדְרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁיּוֹשְׁבִין וּמְבִינִין אוֹתוֹ בְּכָל שְׁאֵלָה וּמִשְׁפָּט. דָּבָר אַחֵר, בְּנוֹת יְרוּשָׁלָיִם, אָמַר רַבִּי יוֹחָנָן עֲתִידָה יְרוּשָׁלַיִם לְהֵעָשׂוֹת מֶטְרוֹפּוֹלִין לְכָל הַמְדִינוֹת, וּלְהַמְשִׁיךְ כְּנָהָר אֵלֶיהָ לִכְבוֹדָה. כְּמָה דְאַתְּ אָמַר (יהושע טו, מז): אַשְׁדּוֹד בְּנוֹתֶיהָ וַחֲצֵרֶיהָ עַזָּה בְּנוֹתֶיהָ וַחֲצֵרֶיהָ עַד [לשע] [לשעת] הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן כְּתִיב (יחזקאל טז, סא): וְנָתַתִּי אֶתְהֶן לָךְ לְבָנוֹת וְלֹא מִבְּרִיתֵךְ, מַהוּ לְבָנוֹת, לְכוּפְרָנִין. וְלֹא מִבְּרִיתֵךְ, לֹא מִן פְּרָנִיךְ אֶלָּא מִן פְּרָנִין דִּידִי. רַבִּי בֵּיבַי מִשּׁוּם רַבִּי רְאוּבֵן אָמַר (ישעיה נד, א): רָנִּי עֲקָרָה, הָא רִנָּה עַקְרוּתָא הִיא, אֶלָּא רָנִּי עֲקָרָה שֶׁא יָלְדָה בָנִים לְגֵיהִנֹּם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, נִמְשְׁלוּ יִשְׂרָאֵל כִּנְקֵבָה, מַה נְּקֵבָה זוֹ נוֹטֶלֶת עִשֹּׂוּר נְכָסִים מֵאָבִיהָ וְיוֹצְאָה, כָּךְ יָרְשׁוּ יִשְׂרָאֵל אֶרֶץ שִׁבְעָה עַמָּמִים, שֶׁהוּא עִשֹּׂוּר שִׁבְעִים אֻמּוֹת, וְעַל יְדֵי שֶׁיָּרְשׁוּ יִשְׂרָאֵל כִּנְקֵבָה, אָמְרוּ שִׁירָה בִּלְשׁוֹן נְקֵבָה, שֶׁנֶּאֱמַר (שמות טו, א): אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה'. אֲבָל לֶעָתִיד לָבוֹא הֵן עֲתִידִין לִירַשׁ כְּזָכָר הַיּוֹרֵשׁ לְכָל נִכְסֵי אָבִיו, הֲדָא הוּא דִכְתִיב (יחזקאל מח, ז): מִפְּאַת קָדִים עַד פְּאַת יָמָּה יְהוּדָה אֶחָד, (יחזקאל מח, א ב): דָּן אֶחָד, אָשֵׁר אֶחָד, וְכֻלְּהוֹן כָּךְ, וְהֵן אוֹמְרִין בִּלְשׁוֹן זָכָר, שֶׁנֶּאֱמַר (תהלים צו, א): שִׁירוּ לַה' שִׁיר חָדָשׁ, שִׁירָה חֲדָשָׁה אֵין כְּתִיב, אֶלָּא שִׁיר חָדָשׁ. רַבִּי בֶּרֶכְיָה וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, לָמָה נִמְשְׁלוּ יִשְׂרָאֵל כִּנְקֵבָה, מַה נְּקֵבָה זוֹ טוֹעֶנֶת וּפוֹרֶקֶת, טוֹעֶנֶת וּפוֹרֶקֶת, וְחוֹזֶרֶת וּפוֹרֶקֶת, וְשׁוּב אֵינָהּ טוֹעֶנֶת, כָּךְ יִשְׂרָאֵל מִשְׁתַּעְבְּדִין וְנִגְאָלִין, מִשְׁתַּעְבְּדִין וְנִגְאָלִין, וְחוֹזְרִין וְנִגְאָלִין וְשׁוּב אֵין מִשְׁתַּעְבְּדִין לְעוֹלָם. בָּעוֹלָם הַזֶּה עַל יְדֵי שֶׁצָּרָתָן צָרַת נְקֵבָה יוֹלֶדֶת, הֵן אוֹמְרִים שִׁירָה לְפָנָיו בִּלְשׁוֹן נְקֵבָה, אֲבָל לָעוֹלָם הַבָּא עַל יְדֵי שֶׁצָּרָתָן אֵין צָרַת יוֹלֶדֶת, הֵן אוֹמְרִים שִׁירָה בִּלְשׁוֹן זָכָר, הֲדָא הוּא דִכְתִיב (ישעיה כו, א): בַּיּוֹם הַהוּא יוּשַׁר הַשִּׁיר הַזֶּה.",
    "en": "“Daughters of Jerusalem,” the Rabbis say: Do not read it as “daughters of [benot] Jerusalem, but rather, builders of [bonot] Jerusalem. This is the Great Sanhedrin of Israel, which convenes and instructs them with regard to every question and judgment.Another matter, “daughters of [benot] Jerusalem,” Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis for all countries, and to draw [people] to it in streams, for its glory, as it is stated: “Ashdod, its towns, [benoteha] and its surrounding areas; Gaza, its towns, and its surrounding areas up to ” (Joshua 15:47). This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: It is written: “I will give them to you as daughters [levanot] and not due to your covenant” (Ezekiel 16:61). What is “levanot”? Towns. What is “not due to your covenant”? It is not due to your contract, but rather due to My contract. Rabbi Beivai said in the name of Rabbi Reuven: “Sing, barren one, [who did not bear]” (Isaiah 54:1). What song is there for barrenness? Rather, “sing, barren one,” who did not bear children for Gehenna.Rabbi Berekhya said in the name of Rabbi Shmuel bar Naḥman: Israel was likened to a female, just as a female takes one-tenth of the property from her father and leaves, so, too, Israel inherited the land of the seven nations, which is one-tenth of the seventy nations. Because they inherited like a female, they sang songs in the feminine, as it is stated: “Then Moses and the children of Israel sang this song [hashira hazot] to the Lord” (Exodus 15:1). But, in the future, they are destined to inherit like a male, who inherits all his father’s property; that is what is written: “From the eastern side to the western side, Judah, one portion” (Ezekiel 48:7). “Dan one portion…Asher one portion” (Ezekiel 48:1–2), and all of them so, and they speak in the masculine, as it is stated: “Sing to the Lord a new song [shir ḥadash]” (Psalms 96:1); shira ḥadasha is not written, but rather shir ḥadash.Rabbi Berekhya and Rabbi Yehoshua ben Levi [said]: Why was Israel likened to a female? Just as a female loads and unloads, loads and unloads, and then unloads and does not load again, so, too, Israel is enslaved and redeemed, enslaved and redeemed, and is then redeemed and is never enslaved again. In this world, because their trouble is like the trouble of a female who gives birth, they sing songs in the feminine; however, in the World to Come, where their trouble is not like the trouble of one who gives birth, they sing songs in the masculine. That is what is written: “On that day this song [hashir] will be sung” (Isaiah 26:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.5:4",
    "he": "כְּאָהֳלֵי קֵדָר, מַה אָהֳלֵי קֵדָר אַף עַל פִּי שֶׁנִּרְאִין מִבַּחוּץ כְּעוּרִים וּשְׁחוֹרִים וּסְמַרְטוּטִין, וְהֵם מִבִּפְנִים אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, כָּךְ תַּלְמִידֵי חֲכָמִים, אַף עַל פִּי שֶׁנִּרְאִין כְּעוּרִים וּשְׁחוֹרִים בָּעוֹלָם הַזֶּה, אֲבָל בִּפְנִים יֵשׁ בָּהֶם תּוֹרָה, מִקְרָא, מִשְׁנָה, מִדְרָשׁוֹת, הֲלָכוֹת, תַּלְמוּד, תּוֹסֶפְתּוֹת וְאַגָּדוֹת. אִי מָה אָהֳלֵי קֵדָר אֵין צְרִיכִין תִּכְבּוֹסֶת, יָכוֹל אַף יִשְׂרָאֵל כָּךְ, תַּלְמוּד לוֹמַר כִּירִיעוֹת שְׁלֹמֹה, מַה יְּרִיעוֹת שַׂלְמָה זוֹ מִתְלַכְלֶכֶת וּמִתְכַּבֶּסֶת וְחוֹזֶרֶת וּמִתְלַכְלֶכֶת וּמִתְכַּבֶּסֶת, כָּךְ יִשְׂרָאֵל אַף עַל פִּי שֶׁמִּתְלַכְלְכִין בַּעֲוֹנוֹת כָּל יְמוֹת הַשָּׁנָה, יוֹם הַכִּפּוּרִים בָּא וּמְכַפֵּר עֲלֵיהֶם, שֶׁנֶּאֱמַר (ויקרא טז, ל): כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, וּכְתִיב (ישעיה א, יח): אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ, אִי מָה אָהֳלֵי קֵדָר מִטַּלְטְלִין מִמָּקוֹם לְמָקוֹם, יָכוֹל אַף יִשְׂרָאֵל כֵּן, תַּלְמוּד לוֹמַר כִּירִיעוֹת שְׁלֹמֹה, כִּירִיעוֹתָיו שֶׁל מִי שֶׁהַשָּׁלוֹם שֶׁלוֹ, מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁמִּשָּׁעָה שֶׁמְּתָחָן עוֹד לֹא זָזוּ מִמְקוֹמָן. תָּנֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב (ישעיה לג, כ): אֹהֶל בַּל יִצְעָן, בַּל יֵצֵא וּבַל יָנוּעַ. מָה אָהֳלֵי קֵדָר אֵין עָלֶיהָ עֹל כָּל בְּרִיָה, כָּךְ יִשְׂרָאֵל לֶעָתִיד לָבוֹא אֵין עֲלֵיהֶם עֹל כָּל בְּרִיָה. תָּנֵי רַבִּי חִיָּא (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת, בְּקוֹמָה זְקוּפָה שֶׁאֵינָן יְרֵאִין מִכָּל בְּרִיָּה. רַבִּי יוּדָן אָמַר כְּיוֹסֵף, מַה יּוֹסֵף נִמְכַּר לְאָהֳלֵי קֵדָר, שֶׁנֶּאֱמַר (בראשית לז, כח): וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים, וְחָזַר וְקָנָה אֶת קוֹנָיו, שֶׁנֶּאֱמַר (בראשית מז, כ): וַיִּקֶּן יוֹסֵף אֶת כָּל אַדְמַת מִצְרַיִם, כָּךְ יִשְׂרָאֵל (ישעיה יד, ב): וְהָיוּ שֹׁבִים לְשֹׁבֵיהֶם.",
    "en": "“Like the tents of Kedar,” just as the tents of Kedar appear externally to be ugly, black, and in tatters, but internally they are gems and pearls, so too Torah scholars, even though they appear ugly and black in this world, internally there is Torah in them, Bible, Mishna, Midrash, halakhot, Talmud, Tosefta, and aggada. If so, just as tents of Kedar do not require laundering, perhaps the same is true of Israel; the verse states: “Like the curtains of Solomon”—just as these curtains of Solomon are soiled and laundered, and are again soiled and laundered, so, too, Israel, even though they are soiled with sins all the days of the year, Yom Kippur arrives and atones for them, as it is stated: “For on this day He will atone for you” (Leviticus 16:30), and it is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18).If so, just as the tents of Kedar are moved from place to place, perhaps the same is true of Israel. The verse states: “Like the curtains of Solomon [Shelomo],” like the curtains of the One [of Whom it may be stated] that the peace is His, the One Who spoke and the world came into being, that from the moment He spread them, they did not move from their place. Rabbi Eliezer ben Yaakov taught: “A tent that will not be displaced [yatzan]” (Isaiah 33:20); it will not emerge [yetze] and will not move [yanua].Just as the tents of Kedar are not subject to the yoke of any creature, so too, Israel, in the future, will not be subject to the yoke of any creature. Rabbi Ḥiyya taught: “I led you upright” (Leviticus 26:13); with an upright stature, without fear of any creature. Rabbi Yudan said: Like Joseph; just as Joseph was sold to the tents of Kedar, as it is stated: “They sold Joseph to the Ishmaelites… [and they brought Joseph to Egypt]” (Genesis 37:28), and he then purchased his purchasers, as it is stated: “Joseph purchased all the land of Egypt” (Genesis 47:20), so too Israel: “They will be captors of their captors” (Isaiah 14:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.6:1",
    "he": "אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת, רַבִּי סִימוֹן פָּתַח (משלי ל, י): אַל תַּלְשֵׁן עֶבֶד אֶל אֲדֹנָו, נִקְרְאוּ יִשְׂרָאֵל עֲבָדִים, שֶׁנֶּאֱמַר (ויקרא כה, נה): כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים, וְנִקְרְאוּ הַנְּבִיאִים עֲבָדִים, שֶׁנֶּאֱמַר (עמוס ג, ז): כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים, כָּךְ אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לַנְּבִיאִים, אַל תִּרְאוּנִי בִּשְׁחַרְחֲרוּתִי, אֵין לְךָ שָׂמֵחַ בְּבָנַי יוֹתֵר מִמּשֶׁה, וְעַל יְדֵי שֶׁאָמַר (במדבר כ, י): שִׁמְעוּ נָא הַמֹּרִים, נִגְזַר עָלָיו שֶׁלֹא יִכָּנֵס לָאָרֶץ. דָּבָר אַחֵר, אֵין לְךָ שָׂמֵחַ בְּבָנַי יוֹתֵר מִיְשַׁעְיָהוּ, וְעַל יְדֵי שֶׁאָמַר (ישעיה ו, ה): וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, יְשַׁעְיָה בְּנַפְשְׁךָ אַתְּ רַשַּׁאי לוֹמַר (ישעיה ו, ה): כִּי אִישׁ טְמֵא שְׂפָתַיִם אָנֹכִי, נִיחָא, שֶׁמָּא וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב, אֶתְמְהָא. תָּא חֲמִי מַה כְּתִיב תַּמָּן: וַיָּעָף אֵלַי אֶחָד מִן הַשְֹּׂרָפִים וּבְיָדוֹ רִצְפָּה, אָמַר רַב שְׁמוּאֵל, רִצְפָּה, רוֹץ פֶּה, רְצוֹץ פֶּה, לְמִי שֶׁאָמַר דֵּילָטוֹרְיָא עַל בָּנָי. וְדִכְוָתֵיהּ כְּתִיב בְּאֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יט, יד): וַיֹּאמֶר קַנֹּא קִנֵּאתִי לַה' אֱלֹהֵי [ישראל] [צבאות] כִּי עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּרִיתִי, שֶׁמָּא בְּרִיתֶךָ. אֶת מִזְבְּחֹתֶיךָ הָרָסוּ, אָמַר לוֹ, מִזְבְּחוֹתַי, שֶׁמָּא מִזְבְּחוֹתֶיךָ. וְאֶת נְבִיאֶיךָ הָרְגוּ בֶחָרֶב, אָמַר לוֹ נְבִיאַי, וְאַתְּ מָה אִיכְפַּת לָךְ, אָמַר לוֹ וָאִוָּתֵר אֲנִי לְבַדִּי וַיְבַקְּשׁוּ אֶת נַפְשִׁי לְקַחְתָּהּ. תָּא חֲמִי מַה כְּתִיב תַּמָּן וַיַּבֵּט וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַּת רְצָפִים, מָה הוּא רְצָפִים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רוֹץ פֶּה, רְצוֹץ פִּיּוֹת בְּכָל מִי שֶׁאָמַר דֵּילָטוֹרְיָא עַל בָּנַי. רַבִּי יוֹחָנָן מַיְיתֵי לָהּ מִן הֲדָא (ישעיה יז, א): מַשָֹּׂא דַמָּשֶׂק הִנֵּה דַמֶּשֶׂק וגו' עֲזֻבוֹת עָרֵי עֲרֹעֵר, מַה זֶּה עוֹמֵד בְּדַמֶּשֶׂק וּמַזְכִּיר עֲרוֹעֵר, וַהֲלֹא עֲרוֹעֵר בִּתְחוּם אֶרֶץ מוֹאָב, אֶלָּא שְׁלשׁ מֵאוֹת שִׁשִּׁים וַחֲמִשָּׁה בָּתֵּי עֲבוֹדוֹת כּוֹכָבִים הָיוּ בְּדַמֶּשֶׂק כְּמִנְיַן יְמוֹת הַחַמָּה, וְהָיוּ עוֹבְדִים כָּל אֶחָד וְאֶחָד יוֹמוֹ, וְהָיָה לָהֶם יוֹם אֶחָד שֶׁהָיוּ עַל כֻּלָּן בְּאוֹתוֹ הַיּוֹם וְעוֹבְדִין אוֹתָם, וְכֻלָּם עָשׂוּ יִשְׂרָאֵל הֶגְמוֹנְיָא וְעָבְדוּ אוֹתָם, שֶׁנֶּאֱמַר (שופטים י, ו): וַיֹּסִיפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי ה' וַיַּעַבְדוּ אֶת הַבְּעָלִים וגו', וּבְאוֹתָהּ שָׁעָה שֶׁאָמַר אֵלִיָּהוּ עַל יִשְׂרָאֵל לָשׁוֹן הָרָע, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵלִיָּהוּ, עַד שֶׁאַתָּה מְקַטְרֵג אֶת אֵלּוּ בּוֹא וְקַטְרֵג אֶת אֵלּוּ, הֲדָא הוּא דִכְתִיב (מלכים א יט, טו): לֵךְ שׁוּב לְדַרְכְּךָ מִדְבַּרָה דַמָּשֶׂק. רַבִּי אַבָּהוּ וְרֵישׁ לָקִישׁ הֲווֹ עָלְלִין לַחֲדָא מְדִינְתָּא דְּקֵיסָרִין, אָמַר לֵיהּ רַבִּי אַבָּהוּ לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מַהוּ כֵּן עָלֵינַן לִמְדִינְתָּא דְּחֵירוּפְיָא וְגִידוּפְיָא, נָחַת לֵיהּ רֵישׁ לָקִישׁ מִן חֲמָרֵיהּ וּסְפָא חָלָא וִיהַב בְּפוּמֵיהּ, אָמַר לֵיהּ מַהוּ כֵן, אָמַר לוֹ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בְּמִי שֶׁאוֹמֵר דֵּילָטוֹרְיָא עַל יִשְׂרָאֵל.",
    "en": "“Do not look at me that I am dark, that the sun has tanned me. My mother’s sons were incensed at me; they placed me as guard of the vineyards; I did not guard my own vineyard” (Song of Songs 1:6).“Do not look at me that I am dark.” Rabbi Simon began: “Do not slander a servant to his master” (Proverbs 30:10). Israel were called servants, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55), and the prophets were called servants, as it is stated: “Unless He has revealed His secret to His servants, the prophets” (Amos 3:7). So said the congregation of Israel to the prophets: ‘Do not see me in my darkness.’ There is none who rejoiced more in my sons than Moses, and because he said: “Hear me now, defiant ones” (Numbers 20:10), it was decreed upon him that he would not enter the land.Another matter, there is none who rejoiced more in my sons than Isaiah, but because he said: “I live in the midst of a people with impure lips” (Isaiah 6:5), the Holy One blessed be He said to him: ‘Isaiah, you are permitted to say about yourself: “For I am a man with impure lips” (Isaiah 6:5), that is fine; perhaps [you think it is acceptable to also say] “I live in the midst of a people with impure lips”? I am astonished! Come see what is written there: “One of the seraphim flew to me and in his hand a coal [ritzpa]”’ (Isaiah 6:6). Rav Shmuel said: Ritzpa [is a conjunction of the words] rotz peh, smash the mouth of one who slandered My children.It is written similarly in Elijah’s regard, as it is stated: “He said: I have been zealous for the Lord, God of hosts, for the children of Israel have forsaken Your covenant; [they have destroyed Your altars and killed Your prophets by sword. I alone remain and they have sought my life, to take it]” (I Kings 19:14). The Holy One blessed be He said to him: ‘My covenant; is it perhaps your covenant?’ “They have destroyed Your altars,” He said to him: ‘My altars; are they perhaps your altars?’ “And killed Your prophets by sword,” He said to him: ‘My prophets; why do you care?’ “I alone remain and they have sought my life, to take it.” Come, see what is written there? “He looked and behold, near his head, a cake baked on coals [retzafim]” (I Kings 19:6). What are retzafim? Rabbi Shmuel bar Naḥman said: Ritzpa, rotz peh, smash the mouth of anyone who slandered My children.Rabbi Yoḥanan cites it from this: “A prophecy of Damascus: Behold, Damascus…. Abandoned are the cities of Aroer” (Isaiah 17:1–2). Why is he standing in Damascus and mentioning Aroer? Is Aroer not within the boundaries of the land of Moav? Rather, there were three hundred and sixty-five houses of idol worship in Damascus, corresponding to the days of the solar year, and they would worship in each and every one of them on its day. They had one day when they would visit all of them on that day and worship them [all]. Israel made all [the idols] jointly sovereign over them and worshipped them, as it is stated: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim [and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Amon, and the gods of the Philistines]” (Judges 10:6). When Elijah slandered Israel, the Holy One blessed be He said to him: ‘Elijah, instead of indicting these, come and indict those.’ That is what is written: “Go, return on your path to the wilderness of Damascus” (I Kings 19:15). Rabbi Abahu and Reish Lakish were entering one of the neighborhoods of Caesarea. Rabbi Abahu said to Rabbi Shimon ben Lakish: ‘Why is it that we have entered into a neighborhood of cursers and blasphemers?’ Reish Lakish dismounted from his donkey and collected sand and placed it in [Rabbi Abahu’s] mouth. [Rabbi Abahu] said to him: ‘Why did you do that?’ He said to [Rabbi Abahu]: ‘The Holy One blessed be He does not want one who slanders Israel.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.6:2",
    "he": "שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי חִיָּא רַבָּה, כְּתִיב (ירמיה ב, יג): כִּי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי, הָא וִותְּרוּ לִמְאֹד, אֶלָּא מְלַמֵּד שֶׁעָשׂוּ אַחַת שֶׁקָּשָׁה כִּשְׁתַּיִם, שֶׁהֵן מִשְׁתַּחֲוִין לַעֲבוֹדַת כּוֹכָבִים וּפוֹרְעִין עַצְמָן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (יחזקאל ח, טז): וַיָּבֵא אֹתִי אֶל חֲצַר בֵּית ה' הַפְּנִימִית, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא כב, כה): מָשְׁחָתָם בָּהֶם מוּם בָּם. דָּבָר אַחֵר, שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ, עַל שֶׁעָשִׂיתִי מְרִימוֹת שֶׁל סוּסִים לַשֶּׁמֶשׁ, דִּכְתִיב (מלכים ב כג, יא): וַיַּשְׁבֵּת אֶת הַסּוּסִים אֲשֶׁר נָתְנוּ מַלְכֵי יְהוּדָה לַשֶּׁמֶשׁ מִבֹּא בֵית ה'.",
    "en": "“That the sun has tanned me,” Rabbi Abba bar Kahana said in the name of Rabbi Ḥiyya the Great: It is written: “For My people have performed two evils” (Jeremiah 2:13). Did they not forsake many more [than two commandments]? Rather, it teaches that they performed one that is as severe as two, as they prostrated themselves to idols while exposing themselved toward the Temple. That is what is written: “He brought me to the inner courtyard of the House… [twenty-five men, their backs toward the Sanctuary of the Lord and their faces to the east…to the sun]” (Ezekiel 8:16). Just as you say: “Their corruption is in them, a blemish is in them” (Leviticus 22:25).Another matter, “that the sun has tanned me,” because I prepared horse-drawn chariots for the sun, as it is written: “He abolished the horses that the kings of Judah had designated for the sun, from going to the House of the Lord” (II Kings 23:11).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Shir HaShirim Rabbah.1.6:3",
    "he": "רַבִּי יִצְחָק פָּתַר קְרָיָה בְּמִלְחֶמֶת מִדְיָן, אַתְּ מוֹצֵא בְּשָׁעָה שֶׁהָלְכוּ יִשְׂרָאֵל לְמִלְחֶמֶת מִדְיָן הָיוּ נִכְנָסִין זוּגוֹת זוּגוֹת אֵצֶל הָאִשָּׁה, וְהָיָה אֶחָד מֵהֶן מְפַחֵם פָּנֶיהָ, וְאֶחָד מְפָרֵק נְזָמֶיהָ, וְהִיא אוֹמֶרֶת לָהֶם אֵין אָנוּ מִבְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַתֶּם עוֹשִׂים לָנוּ כֵּן, וְהָיוּ יִשְׂרָאֵל אוֹמְרִים לָהֶם לֹא דַּיְכֶם שֶׁנָּטַלְנוּ שֶׁלָּנוּ מִתַּחַת יְדֵיכֶם, הֲדָא הוּא דִכְתִיב (במדבר כה, ד): וַיֹּאמֶר ה' אֶל משֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַה' נֶגֶד הַשָּׁמֶשׁ, רַבִּי אַיְּבוּ אָמַר בְּאֵיזֶה חֵטְא (תהלים קו, כח): וַיִּצָּמְדוּ לְבַעַל פְּעוֹר. וְאָמַר רַבִּי יִצְחָק מַעֲשֶׂה בְּקַרְתָּנִית אַחַת שֶׁהָיָה לָהּ שִׁפְחָה כּוּשִׁית שֶׁיָּרְדָה לְמַאת מִן הָעַיִן הִיא וַחֲבֵרְתָּהּ, אָמְרָה לַחֲבֵרְתָּהּ חֲבֶרְתִּי לְמָחָר אֲדוֹנִי מְגָרֵשׁ אֶת אִשְׁתּוֹ וְנוֹטְלֵנִי לְאִשָּׁה, אָמְרָה לָהּ לָמָּה בִּשְׁבִיל שֶׁרָאָה יָדֶיהָ מְפֻחָמוֹת, אָמְרָה לָהּ אִי שׁוֹטָה שֶׁבָּעוֹלָם יִשְׁמְעוּ אָזְנַיִךְ מַה שֶּׁפִּיךְ מְדַבֵּר, וּמָה אִם אִשְׁתּוֹ שֶׁהִיא חֲבִיבָה עָלָיו בְּיוֹתֵר אַתְּ אוֹמֶרֶת מִפְּנֵי שֶׁרָאָה יָדֶיהָ מְפֻחָמוֹת שָׁעָה אַחַת רוֹצֶה לְגָרְשָׁהּ, אַתְּ שֶׁכֻּלָּךְ מְפֻחֶמֶת וּשְׁחוֹרָה מִמְּעֵי אִמֵּךְ כָּל יָמַיִךְ עַל אַחַת כַּמָּה וְכַמָּה. כָּךְ לְפִי שֶׁאֻמּוֹת הָעוֹלָם מוֹנִין לְיִשְׂרָאֵל וְאוֹמְרִים אֻמָּה זוֹ הֵמִירוּ כְבוֹדָם, שֶׁנֶּאֱמַר (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם, אוֹמְרִים לָהֶם יִשְׂרָאֵל, וּמָה אִם אָנוּ לְשָׁעָה כָּךְ נִתְחַיַּבְנוּ, אַתֶּם עַל אַחַת כַּמָּה וְכַמָּה. וְעוֹד יִשְׂרָאֵל אוֹמְרִים לְאֻמּוֹת הָעוֹלָם, נֹאמַר לָכֶם לְמָה אָנוּ דוֹמִין, לְבֶן מְלָכִים שֶׁיָּצָא לְמִדְבָּרָהּ שֶׁל עִיר וְקִפְּחַתּוּ הַחַמָּה עַל רֹאשׁוֹ, וְנִתְכַּרְכְּמוּ פָּנָיו, נִכְנַס לַמְּדִינָה, בִּמְעַט מַיִם וּמְעַט מֶרְחָץ מִן הַמֶּרְחֲצָיוֹת נִתְלַבֵּן גּוּפוֹ וְחָזַר לְיָפְיוֹ כְּמוֹ שֶׁהָיָה, כָּךְ אָנוּ אִם שִׁמְשָׁהּ שֶׁל עֲבוֹדַת כּוֹכָבִים שֶׁזָּפַתְנוּ, אֲבָל אַתֶּם שְׁזוּפִים מִמְּעֵי אִמְּכֶם, עַד שֶׁאַתֶּם בִּמְעֵי אִמְכֶם עֲבַדְתֶּם עֲבוֹדַת כּוֹכָבִים, כֵּיצַד בִּזְמַן שֶׁהָאִשָּׁה מִתְעַבֶּרֶת נִכְנֶסֶת לְבֵית עֲבוֹדַת כּוֹכָבִים שֶׁלָּהּ וְכוֹרַעַת וּמִשְׁתַּחֲוֵת לַעֲבוֹדַת כּוֹכָבִים הִיא וּבְנָהּ.",
    "en": "Rabbi Yitzḥak interpreted the verse regarding the war with Midyan. You find that when Israel went out to the war with Midyan, they would enter in pairs to a woman, and one would blacken her face and one would remove her jewelry. She would say to them: ‘Are we not creations of the Holy One blessed be He, that you are doing this to us?’ The Israelites would say to them: ‘It it not enough for you that we received our punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, [and the enflamed wrath of the Lord will be withdrawn from Israel]” (Numbers 25:4). Rabbi Aivu said: What was the sin? “They cleaved to Baal Peor” (Psalms 106:28).Rabbi Yitzḥak said: There was an incident involving a certain provincial woman, who had a Kushite maidservant who descended to draw water from the spring, she and her friend. She said to her friend: ‘My friend, tomorrow my master is going to divorce his wife and take me as a wife.’ [The friend] said to her: ‘Why?’ [The maidservant answered:] ‘Because he saw her hands blackened with coal.’ [The friend] said to her: ‘What a world-class fool, let your ears here what your mouth is saying. If his wife, who is exceedingly beloved to him, you say that he wishes to divorce her because he saw her hands blackened with coal, you who are completely black from your mother’s womb [and will be black] all your life, all the more so.’ So too, because the nations of the world taunt Israel and say: ‘This nation has exchanged their Glory,’ as it is stated: “They exchanged their glory [for the cast image of a grass-eating bull]” (Psalms 106:20), Israel says to them: ‘If we, who did so for a single moment, are liable in this manner, you, all the more so.’Moreover, Israel says to the nations of the world: ‘We will tell you to what we are comparable; to the son of kings who went out to the wilderness outside the city and the sun beat down on his head and his face darkened. He entered the city, and with a little water and a little bathing from the bathhouse, his body whitened and he regained his previous beauty. So it is with us; [even] if the sun of idol worship has darkened us, you are darkened from your mother’s womb, for even when you were in your mother’s womb you worshipped idols. How so? When a pregnant woman enters her house of idol worship, she bows and prostrates herself to the idol, she and her son.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.1:1",
    "he": "וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים (רות א, א), אוֹי לַדּוֹר שֶׁשָּׁפְטוּ אֶת שׁוֹפְטֵיהֶם, וְאוֹי לַדּוֹר שֶׁשּׁוֹפְטָיו צְרִיכִין לְהִשָּׁפֵט, שֶׁנֶּאֱמַר (שופטים ב, יז): וְגַם אֶל שֹׁפְטֵיהֶם לֹא שָׁמֵעוּ, וּמִי הָיוּ, רַב אָמַר בָּרָק וּדְבוֹרָה הָיוּ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, שַׁמְגַּר וְאֵהוּד הָיוּ. רַב הוּנָא אָמַר דְּבוֹרָה וּבָרָק וְיָעֵל הָיוּ, שְׁפֹט חַד, שֹׁפְטִים תְּרֵין, הַשֹּׁפְטִים תְּלָתָא.",
    "en": "“It was in the days when the judges judged, there was a famine in the land. A man of Bethlehem of Judah went to reside in the fields of Moav; he, his wife, and his two sons” (Ruth 1:1).“It was in the days when the judges judged [shefot hashofetim].” Woe to the generation that judged their judges, and woe to the generation whose judges require judgment, as it is stated: “They also did not heed their judges” (Judges 2:17). Who were they [those judges]? Rav said: They were Barak and Deborah. Rabbi Yehosha ben Levi said: They were Shamgar and Ehud. Rav Huna said: They were Deborah, Barak, and Yael. Shefot – one, shofetim – two, hashofetim – three.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.1:2",
    "he": "רַבִּי שָׁאַל לְרַבִּי בְּצַלְאֵל, מַהוּ דִכְתִיב (הושע ב, ז): כִּי זָנְתָה אִמָּם, אֶפְשָׁר שֶׁשָֹּׂרָה אִמֵּנוּ זוֹנָה הָיְתָה. אָמַר לוֹ חַס וְשָׁלוֹם, אֶלָּא אֵימָתַי דִבְרֵי תוֹרָה מִתְבַּזִּין בִּפְנֵי עַמֵּי הָאָרֶץ בְּשָׁעָה שֶׁבַּעְלֵיהֶן מְבַזִּין אוֹתָם, אֲתָא רַבִּי יַעֲקֹב בַּר אַבְדִימֵי וְעָבְדֵיהּ שְׁמוּעָה, אֵימָתַי דִּבְרֵי תוֹרָה נַעֲשִׂין כְּזוֹנוֹת בִּפְנֵי עַמֵּי הָאָרֶץ, בְּשָׁעָה שֶׁבַּעְלֵיהֶן מְבַזִּין אוֹתָם. רַבִּי יוֹחָנָן מַיְיתֵי לָהּ מֵהָכָא (קהלת ט, טז): וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה, וְכִי חָכְמָתוֹ שֶׁל רַבִּי עֲקִיבָא שֶׁהָיָה מִסְכֵּן, בְּזוּיָה הָיְתָה, אֶלָּא מַהוּ מִסְכֵּן מִי שֶׁהוּא בָּזוּי בִּדְבָרָיו, כְּגוֹן זָקֵן יוֹשֵׁב וְדוֹרֵשׁ (דברים טז, יט): לֹא תַטֶּה מִשְׁפָּט, וְהוּא מַטֶּה מִשְׁפָּט. לֹא תַכִּיר פָּנִים, וְהוּא מַכִּיר פָּנִים. לֹא תִקַּח שֹׁחַד, וְהוּא לוֹקֵחַ שֹׁחַד, (שמות כב, כא): כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן, וְהוּא מְעַנֶּה אוֹתָם. שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו, שֶׁנֶּאֱמַר (שופטים יד, ג): אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְּעֵינָי. גִּדְעוֹן עָבַד עֲבוֹדַת כּוֹכָבִים, שֶׁנֶּאֱמַר (שופטים ח, כז): וַיַּעַשׂ אוֹתוֹ גִּדְעוֹן לְאֵפוֹד, הֱוֵי שֶׁאֵין לְךָ מִסְכֵּן גָּדוֹל מִזֶּה, אוֹי לַדַּיָּן שֶׁמַּכִּיר פָּנִים בַּמִּשְׁפָּט. תָּנֵי רַבִּי חִיָּא (ויקרא יט, טו): לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט, מְלַמֵּד שֶׁהַדַּיָּן שֶׁמְּקַלְקֵל הַדִּין קָרוּי חֲמִשָּׁה שֵׁמוֹת, עָוֶל, שָׂנאוּי, מְשֻׁקָּץ, חֵרֶם, תּוֹעֵבָה. וְהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא עָלָיו חֲמִשָּׁה, רָע, מְנָאֵץ, מֵפֵר בְּרִית, מַכְעִיס, וּמַמְרֶה. וְגוֹרֵם חֲמִשָּׁה דְבָרִים לָעוֹלָם, מְטַמֵּא אֶת הָאָרֶץ, וּמְחַלֵּל אֶת הַשֵּׁם, וּמְסַלֵּק אֶת הַשְּׁכִינָה, וּמַפִּיל יִשְׂרָאֵל בַּחֶרֶב, וּמַגְלָם מֵאַרְצָם. אוֹי לַדּוֹר שֶׁמְּקֻלְקָל בְּמִדָּה זוֹ. תָּנֵי רַבִּי חִיָּא (ויקרא יט, לה): לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּדִּין, אִם לַדִּין כְּבָר אָמוּר בַּדִּין, אִם כֵּן לָמָּה נֶאֱמַר בַּמִּשְׁפָּט, בַּמִּדָּה, אֶלָּא מְלַמֵּד שֶׁהַמּוֹדֵד נִקְרָא דַּיָּן, וְאִם שִׁקֵּר קָרוּי חֲמִשָּׁה שֵׁמוֹת, וְגוֹרֵם חֲמִשָּׁה דְבָרִים. אוֹי לַדּוֹר שֶׁמִּדּוֹתָיו שֶׁל שֶׁקֶר, דְּאָמַר רַבִּי בְּנָיָא בְּשֵׁם רַבִּי הוּנָא, אִם רָאִיתָ דּוֹר שֶׁמִּדּוֹתָיו שֶׁל שְׁקָרִים מַלְכוּת בָּאָה וּמִתְגָּרָה בְּאוֹתוֹ הַדּוֹר, מַה טַּעַם (משלי יא, א): מֹאזְנֵי מִרְמָה תּוֹעֲבַת ה', וּכְתִיב (משלי יא, א): בָּא זָדוֹן וַיָּבֹא קָלוֹן. אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא, כְּתִיב (מיכה ו, יא): הַאֶזְכֶּה בְּמֹאזְנֵי רֶשַׁע, אֶפְשָׁר כֵּן שֶׁדּוֹר שֶׁמִּדּוֹתָיו שֶׁל שֶׁקֶר זוֹכֶה, אֶלָּא וּבְכִיס אַבְנֵי מִרְמָה. אָמַר רַבִּי לֵוִי אַף משֶׁה רְמָזָהּ לָהֶן לְיִשְׂרָאֵל בַּתּוֹרָה (דברים כה, יג): לֹא יִהְיֶה לְךָ בְּכִיסְךָ, לֹא יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה, וְאִם עָשָׂה כֵן סוֹף שֶׁהַמַּלְכוּת בָּאָה וּמִתְגָּרָה בּוֹ, דִּכְתִיב (דברים כה, טז): כִּי תוֹעֲבַת ה' אֱלֹהֶיךָ כָּל עֹשֵׂה אֵלֶּה כָּל עֹשֵׂה עָוֶל, וּכְתִיב (דברים כה, יז): זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם.",
    "en": "Rabbi asked Rabbi Betzalel: What is that which is written: “For their mother has committed harlotry” (Hosea 2:7)? Is it possible that Sarah our matriarch was a harlot? He said to him: ‘Heaven forbid; rather, when are matters of Torah rendered contemptible before the common people? It is when their owners debase them.’ Rabbi Yaakov bar Avdimi came and rendered it a [midrashic] dictum: When do matters of Torah become like harlots before the common people? When their owners debase them. Rabbi Yoḥanan derives it from here: “The poor man’s [misken] wisdom is contemptible” (Ecclesiastes 9:16). Was the wisdom of Rabbi Akiva, who was poor, contemptible? Rather, what is a misken? It is one who is contemptible in his words, like an elder who sits and teaches: “You shall not pervert justice” (Deuteronomy 16:19), and he perverts justice; “you shall not show partiality” (Deuteronomy 16:19), and he shows partiality; “you shall not afflict any widow or orphan” (Exodus 22:21) and he afflicts them. Samson followed his eyes, as it is stated: “Take her for me, as she is fitting in my eyes” (Judges 14:3). Gideon worshipped idols, as it is stated: “Gideon made it into an ephod” (Judges 8:27). Woe to a judge who shows partiality in judgment.Rabbi Ḥiyya taught: “You shall not do injustice in judgment” (Leviticus 19:15) – this teaches that a judge who corrupts judgment is called by five names: unjust, hated, detestable, proscribed, abomination. The Holy One blessed be He calls him five: wicked, blasphemer, violator of the covenant, one who infuriates, and defiant. He causes five results in the world; he defiles the land, desecrates the Name, expels the Divine Presence, causes Israel to fall by the sword, and exiles them from their land. Woe to the generation that is corrupted in this way.Rabbi Ḥiyya taught: “You shall not do injustice in judgment [in measure, in weight, or in volume]” (Leviticus 19:35) – in a judicial ruling. If it is about judicial rulings, it is already stated about judicial rulings! If so, why is it stated, “…in judgment in measure [in weight, or in volume]”? It teaches that one who measures is called a judge, and if he falsifies, he is called five names and he causes five results. Woe is the generation whose measures are false, as Rabbi Benaya said in the name of Rabbi Huna: If you see a generation whose measures are false, a kingdom comes and besets that generation. What is the reason? “Scales of deceit are an abomination to the Lord” (Proverbs 11:1), and it is written: “Pride comes, shame comes” (Proverbs 11:2).Rabbi Berekhya said in the name of Rabbi Abba: It is written: “Will I find merit with scales of wickedness, [or with a pouch of deceitful weights?]” (Micah 6:11). Is it possible that a generation whose measures are false will find merit? Rather, “in a pouch of deceitful weights.” Rabbi Levi said: Moses indeed alluded this to Israel in the Torah: “You shall not have in your purse [alternate weights]” (Deuteronomy 25:13); “you shall not have in your house alternate measures” (Deuteronomy 25:13), and if he did so, ultimately, a kingdom will come and beset them, as it is written: “As it is an abomination to the Lord anyone who does [oseh] so, anyone who does [oseh] injustice” (Deuteronomy 25:16), and it is written: “Remember what Amalek did [asah] to you, on the way, as you were leaving Egypt” (Deuteronomy 25:17).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.1:3",
    "he": "אָמַר רַבִּי, בְּרָכוֹת מְבָרְכוֹת לְבַעְלֵיהֶן, וּקְלָלוֹת מְקַלְּלוֹת לְבַעְלֵיהֶן. בְּרָכוֹת מְבָרְכוֹת לְבַעְלֵיהֶן, דִּכְתִיב (דברים כה, טו): אֶבֶן שְׁלֵמָה וָצֶדֶק יִהְיֶה, וְאִם עָשִׂיתָ כֵן, יִהְיֶה לָךְ. וּקְלָלוֹת מְקַלְּלוֹת לְבַעְלֵיהֶן, דִּכְתִיב (דברים כה, יג): לֹא יִהְיֶה לְךָ בְכִיסְךָ אֶבֶן וָאָבֶן, וְאִם עָשִׂיתָ כֵן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה בִּקַּשְׁתָּ לַעֲשׂוֹת גְּדוֹלָה וּקְטַנָּה, חַיֶּיךָ אֲפִלּוּ קְטַנָה אֵין מַסְפִּיקִין בְּיָדוֹ שֶׁל אוֹתוֹ רָשָׁע לַעֲשׂוֹת, דִּכְתִיב (דברים כה, יג): לֹא יִהְיֶה לְךָ בְּכִיסְךָ. וְדִכְוָותָהּ (שמות כ, יט): לֹא תַעֲשׂוּן אִתִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה בִּקַּשְׁתָּ לַעֲשׂוֹת לִי אֱלֹהֵי כֶסֶף וְזָהָב, חַיֶּיךָ שֶׁל עֵץ אֵין מַסְפִּיקִין בְּיָדוֹ שֶׁל אוֹתוֹ רָשָׁע לַעֲשׂוֹת, דִּכְתִיב: לֹא תַעֲשׂוּ לָכֶם.",
    "en": "Rabbi said: Blessings bring blessings upon their purveyors; curses bring curses upon their purveyors. Blessings bring blessings upon their purveyors, as it is written: “A whole and just weight shall be [yours]” (Deuteronomy 25:15), and if you do so: “shall be yours” (Deuteronomy 25:15). Curses bring curses upon their purveyors, as it is written: “You shall not have in your purse different weights, large and small” (Deuteronomy 25:13), and if you do so, the Holy One blessed be He said: ‘You sought to use large and small? By your life, that wicked one [who uses corrupt weights] will not manage to possess even something small,’ as it is written: “You shall not have in your purse.” Similarly, “you shall not make with Me [gods of silver and gods of gold]” (Exodus 20:20). The Holy One blessed be He said: ‘You sought to make for Me “gods of silver and gods of gold” – by your life, that wicked one will not manage to make even one of wood,’ as it is written: “You shall not make for yourselves” (Exodus 20:20).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.1:4",
    "he": "וַיְהִי רָעָב בָּאָרֶץ, עֲשָׂרָה רְעָבוֹן בָּאוּ לָעוֹלָם, אֶחָד בִּימֵי אָדָם הָרִאשׁוֹן, אֶחָד בִּימֵי לֶמֶךְ, וְאֶחָד בִּימֵי אַבְרָהָם, וְאֶחָד בִּימֵי יִצְחָק, וְאֶחָד בִּימֵי יַעֲקֹב, וְאֶחָד בִּימֵי אֵלִיָּהוּ, וְאֶחָד בִּימֵי אֱלִישָׁע, וְאֶחָד בִּימֵי דָּוִד, וְאֶחָד בִּימֵי שְׁפֹט הַשֹּׁפְטִים, וְאֶחָד שֶׁמִּתְגַּלְגֵּל וּבָא לָעוֹלָם. אֶחָד בִּימֵי אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. וְאֶחָד בִּימֵי לֶמֶךְ, שֶׁנֶּאֱמַר (בראשית ה, כט): מִן הָאֲדָמָה אֲשֶׁר אֵרַרָה ה'. וְאֶחָד בִּימֵי אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יב, י): וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה. וְאֶחָד בִּימֵי יִצְחָק, שֶׁנֶּאֱמַר (בראשית כו, א): וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן. וְאֶחָד בִּימֵי יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית מה, ו): כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ. וְאֶחָד בִּימֵי אֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יז, א): אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר. וְאֶחָד בִּימֵי אֱלִישָׁע, שֶׁנֶּאֱמַר (מלכים ב ו, כה): וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן. וְאֶחָד בִּימֵי דָוִד, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָוִד שָׁלשׁ שָׁנִים. וְאֶחָד בִּימֵי שְׁפֹט הַשֹּׁפְטִים, שֶׁנֶּאֱמַר: וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד שֶׁמִּתְגַּלְגֵּל וּבָא לָעוֹלָם, דִּכְתִיב (עמוס ח, יא): וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם. רַבִּי הוּנָא בְּשֵׁם רַבִּי שְׁמוּאֵל עִקַּר אַוְותֶנְטִיָּיה שֶׁלָּהֶם הָיָה רָאוּי לָבוֹא בִּימֵי שָׁאוּל וְלֹא הָיָה רָאוּי לָבוֹא בִּימֵי דָוִד, וְעַל יְדֵי שֶׁהָיָה שָׁאוּל גְּרוֹפִית שֶׁל שִׁקְמָה וְלֹא יָכוֹל לַעֲמֹד בּוֹ, גִּלְגְלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ אֵצֶל דָּוִד, שֶׁהוּא גְּרוֹפִית שֶׁל זַיִת וְהָיָה יָכוֹל לַעֲמֹד בּוֹ, מַתְלָא אָמַר שִׁילָה חֲטָא וְיוֹחָנָא מִשְׁתַּלְּמָא, כָּךְ כֻּלָּם לֹא בָאוּ בִּבְנֵי אָדָם שְׁפוּפִין אֶלָּא בִּבְנֵי אָדָם גִּבּוֹרִים שֶׁהָיוּ יְכוֹלִין לַעֲמֹד בָּהֶן. רַבִּי חִיָּא בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, לְזַגָּג שֶׁהָיְתָה בְּיָדוֹ קֻפָּה מְלֵאָה כּוֹסוֹת דְּיוֹטְרִיטוֹן, וְכֵיוָן שֶׁהָיָה מְבַקֵּשׁ לִתְלוֹת קֻפָּתוֹ הָיָה מֵבִיא יָתֵד וְתוֹקְעָהּ וְאַחַר כָּךְ תּוֹלֶה קֻפָּתוֹ. כָּךְ כֻּלָּם לֹא בָאוּ בִּבְנֵי אָדָם שְׁפוּפִין אֶלָּא בִּבְנֵי אָדָם גִּבּוֹרִים. רַבִּי בֶּרֶכְיָה הֲוָה קָרֵי עֲלֵיהוֹן (ישעיה מ, כט): נֹתֵן לַיָּעֵף כֹּחַ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ שְׁנַיִם בָּאוּ בִּימֵי אָדָם הָרִאשׁוֹן. רַבִּי הוּנָא בְּשֵׁם רַב אַחָא אֶחָד בִּימֵי אַבְרָהָם וְאֶחָד בִּימֵי לֶמֶךְ. רָעָב שֶׁהָיָה בִּימֵי אֵלִיָּהוּ שֶׁל בַּצֹרֶת הָיָה, שָׁנָה עָבְדַת שָׁנָה לָא עָבְדַת, אֲבָל רָעָב שֶׁבָּא בִּימֵי אֱלִישָׁע, שֶׁל מְהוּמָה הָיָה, שֶׁנֶּאֱמַר (מלכים ב ו, כה): עַד הֱיוֹת רֹאשׁ חֲמוֹר בִּשְׁמֹנִים כֶּסֶף. רָעָב שֶׁבָּא בִּימֵי שְׁפֹט הַשֹּׁפְטִים, רַבִּי הוּנָא בְּשֵׁם רַבִּי דוֹסָא אַרְבָּעִים וּשְׁתַּיִם סְאוֹת הָיוּ וְנַעֲשׂוּ אַרְבָּעִים וְאַחַת, וְהָא תָּנֵי לֹא יֵצֵא אָדָם לְחוּצָה לָאָרֶץ אֶלָּא אִם כֵּן הָיוּ סָאתַיִם לְקוּחוֹת בְּשֶׁקֶל, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אֵימָתַי בִּזְּמַן שֶׁאֵינוֹ מוֹצֵא לִקַּח, אֲבָל מוֹצֵא לִקַּח אֲפִלּוּ סְאָה בְּשֶׁקֶל לֹא יֵצֵא יִשְׂרָאֵל חוּצָה לָאָרֶץ. וְהָא תַנְיָא בִּשְׁעַת הַדֶּבֶר בִּשְׁעַת מִלְחָמָה כְּנֹס הָרֶגֶל, וּבִשְׁעַת רְעָבוֹן פַּזֵּר הָרֶגֶל, לָמָּה נֶעֱנַשׁ אֱלִימֶלֶךְ, עַל יְדֵי שֶׁהִפִּיל לִבָּן שֶׁל יִשְׂרָאֵל עֲלֵיהֶם, לְבוּלְיָטִין שֶׁהָיָה שָׁרוּי בִּמְדִינָה, וְהָיוּ בְּנֵי הַמְדִינָה סְבוּרִין עָלָיו וְאוֹמְרִים שֶׁאִם יָבוֹאוּ שְׁנֵי בַּצֹּרֶת הוּא יָכוֹל לְסַפֵּק אֶת הַמְּדִינָה עֶשֶׂר שָׁנִים מָזוֹן, כֵּיוָן שֶׁבָּאת שְׁנַת בַּצֹּרֶת יָצְתָה לָהּ שִׁפְחָתוֹ מְעַיְּלַת בְּסִידְקִי וְקֻפָּתָהּ בְּיָדָהּ, וְהָיוּ בְּנֵי הַמְּדִינָה אוֹמְרִים, זֶהוּ שֶׁהָיִינוּ בְּטוּחִים עָלָיו שֶׁאִם תָּבוֹא בַּצֹּרֶת הוּא יָכוֹל לְפַרְנֵס אוֹתָנוּ עֶשֶׂר שָׁנִים, וַהֲרֵי שִׁפְחָתוֹ עוֹמֶדֶת בְּסִידְקִי וְקֻפָּתָהּ בְּיָדָהּ. כָּךְ אֱלִימֶלֶךְ הָיָה מִגְּדוֹלֵי הַמְּדִינָה וּמִפַּרְנָסֵי הַדּוֹר, וּכְשֶׁבָּאוּ שְׁנֵי רְעָבוֹן אָמַר עַכְשָׁיו כָּל יִשְׂרָאֵל מְסַבְּבִין פִּתְחִי, זֶה בְּקֻפָּתוֹ וְזֶה בְּקֻפָּתוֹ, עָמַד וּבָרַח לוֹ מִפְּנֵיהֶם, הֲדָא הוּא דִכְתִיב: וַיֵּלֶךְ אִישׁ מִבֵּית לֶחֶם יְהוּדָה.",
    "en": "“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world.One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11).Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree, and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them: “He gives strength to the weary” (Isaiah 40:29).Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines] came during the days of Adam. Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a and they became forty-one se’a. But is it not taught: A person may not depart to outside the Land of Israel until two se’a are bought for a shekel? Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel. But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel.[It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.1:5",
    "he": "וַיֵּלֶךְ אִישׁ, גַּרְדּוּם, אֶלָּא בּוֹא וּרְאֵה כַּמָּה חִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא בִּיאָתָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל יוֹתֵר מִיצִיאָתָהּ, לְהַלָּן כְּתִיב (עזרא ב, סו): סוּסֵיהֶם, פִּרְדֵיהֶם, גְּמַלֵּיהֶם, בְּרַם הָכָא כְּתִיב: וַיֵּלֶךְ אִישׁ, גַּרְדוּם, אֶלָּא לְהַלָּן עַל יְדֵי שֶׁהָיוּ יוֹצְאִין מֵהָאָרֶץ לְחוּצָה לָאָרֶץ, לֹא יִחֵס הַכָּתוּב אֶת מָמוֹנָם. וַיֵּלֶךְ אִישׁ גַּרְדּוּם. לָגוּר בִּשְׂדֵה מוֹאָב, אָמַר רַבִּי לֵוִי כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא שָׂדֶה עִיר, עִיר מְדִינָה, מְדִינָה אִפַּרְכְיָא. שָׂדֶה עִיר (מלכים א ב, כו): עֲנָתֹת לֵךְ עַל שָׂדֶיךָ. עִיר מְדִינָה (יחזקאל ט, ד): עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלָיִם. מְדִינָה אִפַּרְכְיָא, שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה. הוּא וְאִשְׁתּוֹ וּשְׁנֵי בָנָיו, הוּא עִקָּר, וְאִשְׁתּוֹ טְפֵלָה לוֹ, וּבָנָיו טְפֵלִין לָהֶם.",
    "en": "“A man…went” – Like a stump [with nothing]? Rather, come and see how much more the Holy One blessed be He appreciates entering the Land of Israel than leaving it. Below, it is written: “Their horses…their mules…their camels” (Ezra 2: 66–67), but here it is written: “A man…went” – like a stump. As opposed to below [the exiled Judeans returning to the land, as described in Ezra], because they were departing from the Land to outside the Land, the verse did not attribute their property to them. “A man…went” – like a stump.“To reside in the fields of Moav” – Rabbi Levi said: Every place you find field, it is a city; [where you find] city, it is a province; province, it is a country. Field, it is a city – as it is stated: “Go to Anatot, to your fields” (I Kings 2:26). City – it is a province, as it is stated: “Pass in the midst of the city, in the midst of Jerusalem” (Ezekiel 9:4). Province – it is a country, as it is stated: “One hundred and twenty-seven provinces” (Esther 1:1).“He, his wife, and his two sons” – He was primary; his wife, secondary to him; and his sons, secondary to them.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:1",
    "he": "רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבִּי חָמָא אֲבוּי דְּרַבִּי הוֹשֵׁעַ בְּשֵׁם רַבִּי לֹא נִתַּן דִּבְרֵי הַיָּמִים אֶלָּא לְהִדָּרֵשׁ, הֲדָא הוּא דִכְתִיב (דברי הימים א ד, כא): בְּנֵי שֵׁלָה בֶן יְהוּדָה עֵר אֲבִי לֵכָה, אַב בֵּית דִּין שֶׁל לֵכָה. וְלַעְדָּה אֲבִי מָרֵשָׁה, אַב בֵּית דִּין שֶׁל מָרֵשָׁה. וּמִשְׁפְּחוֹת בֵּית עֲבֹדַת הַבֻּץ, זוֹ רָחָב הַזּוֹנָה שֶׁהִטְמִינָה הַמְרַגְּלִים בַּבּוּץ, הֲדָא הוּא דִכְתִיב (יהושע ב, ו): וַתִּטְמְנֵם בְּפִשְׁתֵּי הָעֵץ, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּבוּסְמִין הָיְתָה עִסְקָהּ. לְבֵית אַשְׁבֵּעַ, שֶׁנִּשְׁבְּעוּ לָהּ הַמְּרַגְּלִים, שֶׁנֶּאֱמַר (יהושע ב, יב): וְעַתָּה הִשָּׁבְעוּ נָא לִי בַּה'. (דברי הימים א ד, כב): וְיוֹקִים, שֶׁקִּיְּמוּ לָהּ הַשְּׁבוּעָה, הֲדָא הוּא דִכְתִיב (יהושע ו, כג): וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים, וּמַה תַּלְמוּד לוֹמַר וְאֵת כָּל מִשְׁפְּחוֹתֶיהָ הוֹצִיאוּ, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי שֶׁאֲפִלּוּ הָיְתָה מִשְׁפַּחְתָּהּ מָאתַיִם אֲנָשִׁים וְהָלְכוּ וְנִדְבְּקוּ בְּמָאתַיִם מִשְׁפָּחוֹת אֲחֵרוֹת, כֻּלָּן נִצּוֹלוֹת בִּזְכוּתָהּ. וְאֵת כָּל מִשְׁפַּחְתָּהּ לֹא נֶאֱמַר, אֶלָּא וְאֵת כָּל מִשְׁפְּחוֹתֶיהָ. וְאַנְשֵׁי כֹזֵבָה, שֶׁכִּזְּבָה בְּמֶלֶךְ יְרִיחוֹ, שֶׁנֶּאֱמַר (יהושע ב, ד): וַתֹּאמֶר כֵּן בָּאוּ אֵלַי הָאֲנָשִׁים וגו'. וְיוֹאָשׁ, שֶׁנִּתְיָאֲשָׁהּ מִן הַחַיִּים. וְשָׂרָף, שֶׁתִּקְנָה עַצְמָהּ לִשְׂרוּפִין. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁבָּאתָה וְנִדְבְּקָה בְּיִשְׂרָאֵל וְעָלוּ מַעֲשֶׂיהָ לְאָבִיהָ שֶׁבַּשָּׁמַיִם. וְיָשֻׁבִי לָחֶם, שֶׁנִּדְבְּקָה בְּיִשְׂרָאֵל שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁכָּתוּב בָּהּ (משלי ט, ה): לְכוּ לַחֲמוּ בְלַחֲמִי. וְהַדְּבָרִים עַתִּיקִים, רַבִּי אַיְּבוּ וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אוֹמְרִים דְּבָרִים הַלָּלוּ סְתוּמִין כָּאן וּמְפֹרָשִׁין בְּמָקוֹם אַחֵר. (דברי הימים א ד, כג): הֵמָּה הַיּוֹצְרִים, אֵלּוּ הַמְּרַגְּלִים, הֲדָא הוּא דִכְתִיב (יהושע ב, א): וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים וגו', רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה חַד אָמַר כְּלֵי נַגָּרוּת הָיָה בְּיָדָם, מְרַגְּלִים חֶרֶשׁ לֵאמֹר, רַבִּי נְחֶמְיָה אוֹמֵר כְּלֵי קַדָּרוּת הָיָה בְּיָדָם, מְקַדְּרִין חֶרֶשׂ לֵאמֹר. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי חֶרֶשׁ כְּמַשְׁמָעוֹ, אָמַר לָהֶם עֲשׂוּ עַצְמְכֶם חֵרְשִׁין וְאַתֶּם עוֹמְדִים עַל רָזֵיהֶם. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִתּוֹךְ שֶׁאַתֶּם עוֹשִׂים עַצְמְכֶם חֵרְשִׁים אַתֶּם עוֹמְדִין עַל אָפְנָיִם שֶׁלָּהֶם. וְישְׁבֵי נְטָעִים שֶׁהָיוּ בְּקִיאִין בִּנְטִיעָה, עַל שֵׁם שֶׁנֶּאֱמַר (במדבר יג, כג): וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה. וּגְדֵרָה, שֶׁהִטְמִינָה אוֹתָן אַחֲרֵי הַגָּדֵר, שֶׁנֶּאֱמַר וַתֹּאמֶר לָהֶם הָהָרָה לֵּכוּ. וְיֵשׁ אוֹמְרִים שֶׁשָּׁרְתָה עָלֶיהָ רוּחַ הַקֹּדֶשׁ עַד שֶׁלֹא נִכְנְסוּ יִשְׂרָאֵל לָאָרֶץ, וְכִי מֵהֵיכָן הָיְתָה יוֹדַעַת שֶׁחוֹזְרִין לִשְׁלשֶׁת יָמִים, מִכָּן שֶׁשָּׁרְתָה עָלֶיהָ רוּחַ הַקֹּדֶשׁ. עִם הַמֶּלֶךְ בִּמְלַאכְתוֹ יָשְׁבוּ שָׁם, מִכָּאן אָמְרוּ עֲשָׂרָה כֹּהֲנִים נְבִיאִים עָמְדוּ מֵרָחָב הַזּוֹנָה: יִרְמְיָה, חִלְקִיָּה, שְׂרָיָה, מַחְסֵיָה, חֲנַמְאֵל, שַׁלּוּם, בָּרוּךְ, נֵרִיָה, יְחֶזְקֵאל, בּוּזִי. וְיֵשׁ אוֹמְרִים אַף חֻלְדָּה הַנְּבִיאָה מִבְּנֵי בָנֶיהָ שֶׁל רָחָב הַזּוֹנָה הָיְתָה.",
    "en": "Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded; that is what is written: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha.“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax; that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4). “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5). “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...” Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16). Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days? From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:2",
    "he": "רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי פָּתַר קְרָאֵי בְּדָוִד, בְּנֵי שֵׁלָה בֶן יְהוּדָה עֵר אֲבִי לֵכָה, אַב בֵּית דִּין שֶׁל לֵכָה. וְלַעְדָּה אֲבִי מָרֵשָׁה, אַב בֵּית דִּין שֶׁל מָרֵשָׁה. וּמִשְׁפְּחוֹת בֵּית עֲבֹדַת הַבֻּץ, זֶה דָּוִד שֶׁהָיָה עוֹסֵק בַּפָּרֹכֶת, הֲדָא הוּא דִכְתִיב (שמואל ב כא, יט): וַיַּךְ אֶלְחָנָן, זֶה דָּוִד שֶׁחֲנָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, בֶּן יַעֲרֵי, בֶּן שֶׁהָיָה גָּדֵל בַּיַּעַר, אֹרְגִים, שֶׁעָסַק בַּפָּרֹכֶת. דָּבָר אַחֵר, אֹרְגִים, שֶׁהָיוּ מַעֲלִין לוֹ אֶת הַהֲלָכָה וְהוּא אוֹרְגָהּ. דָּבָר אַחֵר, אֵלּוּ סַנְהֶדְּרִין שֶׁהָיוּ אוֹרְגִין עִמּוֹ בְּדִבְרֵי תוֹרָה. (דברי הימים א ד, כא): לְבֵית אַשְׁבֵּעַ, שֶׁנִּשְׁבַּע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים פט, ד): כָּרַתִּי בְּרִית לִבְחִירִי, וְיוֹקִים, שֶׁקִּיֵּם לוֹ הַשְּׁבוּעָה, שֶׁנֶּאֱמַר (תהלים קלב, יא): נִשְׁבַּע ה' לְדָוִד אֱמֶת לֹא יָשׁוּב מִמֶּנָּהּ. וְאַנְשֵׁי כֹזֵבָא, רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן וְרַבִּי יִצְחָק בַּר מַרְיוֹן וְאָמְרֵי לָהּ רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא עִקַּר סַנְהֶדְּרִין מִשֶּׁל יְהוּדָה, מַאי טַעְמָא שֶׁנֶּאֱמַר (בראשית מט, יב): חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן שִׁנַּיִם מֵחָלָב, שֶׁהָיוּ סוֹדְרִין אֶת הַהֲלָכָה בִּשְׁנַיִם, עַד שֶׁהָיוּ מוֹצִיאִין אוֹתָהּ בְּנִקָּיוֹן כְּחָלָב. וְיוֹאָשׁ, שֶׁנִּתְיָאֵשׁ מִן הַחַיִּים (דברי הימים א כא, יז): תְּהִי נָא יָדְךָ בִּי. וְשָׂרָף, שֶׁהִזְכִּיר מַעֲשֵׂה שְׂרוּפִים, ה' אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבוֹתֵינוּ. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁבָּא מֵרוּת הַמּוֹאֲבִיָּה. וְיָשֻׁבִי לָחֶם, שֶׁבָּא מִבֵּית לֶחֶם יְהוּדָה. וְהַדְּבָרִים עַתִּיקִים, רַבִּי אַיְּבוּ אָמַר זֶה דָּוִד וּשְׁלֹמֹה שֶׁנִּשְׁתַּתְּפוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבִנְיַן בֵּית הַמִּקְדָּשׁ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר זֶה בְּנָיָהוּ בֶּן יְהוֹיָדָע שֶׁנִּתְחַזֵּק עִם הַמֶּלֶךְ שְׁלֹמֹה בְּבִנְיַן בֵּית הַמִּקְדָּשׁ. רַבִּי יְהוּדָה אָמַר זֶה יְהוֹיָדָע הַכֹּהֵן הַגָּדוֹל שֶׁנִּטְפַּל עִם יוֹאָשׁ לְבֶדֶק הַבַּיִת. רַבִּי נְחֶמְיָה אוֹמֵר זֶה יִרְמְיָה וִיחֶזְקֵאל שֶׁהִתְפַּלְּלוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא לְהַחֲרִיב בֵּית הַמִּקְדָּשׁ. הֵמָּה הַיּוֹצְרִים, זֶה בֹּעַז וְרוּת. וְישְׁבֵי נְטָעִים, זֶה שְׁלֹמֹה שֶׁהָיָה דוֹמֶה כְּנֶטַע בְּמַלְכוּתוֹ. וּגְדֵרָה, אֵלּוּ סַנְהֶדְּרִין שֶׁהָיוּ גּוֹדְרִים עִמּוֹ בְּדִבְרֵי תוֹרָה. עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ יָשְׁבוּ שָׁם, מִכָּאן אָמְרוּ לֹא מֵתָה רוּת הַמּוֹאֲבִיָּה עַד שֶׁרָאֲתָה שְׁלֹמֹה בֶּן בְּנָהּ יוֹשֵׁב וְדָן דִּינָן שֶׁל זוֹנוֹת, הֲדָא הוּא דִכְתִיב (מלכים א ב, יט): וַיָּשֶׂם כִּסֵּא לְאֵם הַמֶּלֶךְ זוֹ בַּת שֶׁבַע, וַתֵּשֶׁב לִימִינוֹ זוֹ רוּת הַמּוֹאֲבִיָּה.",
    "en": "Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain. That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious; “son of Yarei” – a son who was growing up in the forest [ya’ar]; “Oregim,” as he was engaged [in preparing] the curtain. Alternatively, “Oregim,” they would raise halakhot before him, and he would weave them. Alternatively, these are the Sanhedrin, who would weave matters of Torah with him.“To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [nishba] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [shekiyem] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12). They would arrange the halakha with their teeth until they would express it with the clarity of milk. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [serufim], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18). “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [Beit Leḥem] in Judah.“And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He. Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple.“They are the potters [yotzerim]” (I Chronicles 4:23) – these are Boaz and Ruth. “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes; that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:3",
    "he": "רַבִּי מְנַחֵם בַּר אָבִין פָּתַר קְרָיָיה בְּמשֶׁה, וְיוֹקִים, עַל שֵׁם (במדבר י, לה): קוּמָה ה' וְיָפֻצוּ אֹיְבֶיךָ. אַנְשֵׁי כֹזֵבָא, שֶׁעָשָׂה דָּבָר שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמוֹ כְּזָבִים, שֶׁנֶּאֱמַר (שמות לב, יא): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. יוֹאָשׁ, עַל שֶׁנִּתְיָאֵשׁ מִן הַחַיִּים, שֶׁנֶּאֱמַר (שמות לב, לב): וְאִם אַיִן מְחֵנִי נָא. וְשָׂרָף, שֶׁהִזְכִּיר מַעֲשֵׂה שְׂרוּפִין, שֶׁנֶּאֱמַר (שמות לב, יג): זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁבָּאוּ וְעָלוּ מַעֲשָׂיו הַנְּעִימִים לִפְנֵי אָבִיו שֶׁבַּשָּׁמַיִם. וְיָשֻׁבִי לָחֶם, שֶׁעָלָה לַמָּרוֹם וְשָׁבָה הַתּוֹרָה, עַל שֵׁם שֶׁנֶּאֱמַר (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי. וְהַדְּבָרִים עַתִּיקִים, רַבִּי אַיְּבוּ וְרַבִּי יְהוּדָה בַּר סִימוֹן, רַבִּי אַיְּבוּ אָמַר אֲפִלּוּ דְּבָרִים שֶׁנִּתְעַתְּקוּ מֵהֶם הֶחֱזִירָם, שֶׁנֶּאֱמַר (שמות לד, א): פְּסָל לְךָ וגו', הַדְּבָרִים הַלָּלוּ נֶאֶמְרוּ מִמַּעְתִּיקוֹ שֶׁל עוֹלָם, כְּמָה דְאַתְּ אָמַר (בראשית יב, ח): וַיַּעְתֵּק מִשָּׁם, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר דְּבָרִים הַלָּלוּ סְתוּמִין כָּאן וּמְפֹרָשִׁין בְּמָקוֹם אַחֵר, הֶחֱזִיר אוֹתָן לוֹ, שֶׁנֶּאֱמַר (שמות לד, כז): וַיֹּאמֶר ה' אֶל משֶׁה כְּתָב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה וגו'. הֵמָּה הַיּוֹצְרִים, עַל שֵׁם (בראשית ב, יט): וַיִּצֶר ה' אֱלֹהִים. דָּבָר אַחֵר, הֵמָּה הַיּוֹצְרִים, אֵלּוּ נַפְשׁוֹתֵיהֶם שֶׁל צַדִּיקִים, שֶׁבָּהֶם נִמְלַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת עוֹלָמוֹ. יוֹשְׁבֵי נְטָעִים, עַל שֵׁם (בראשית ב, ח): וַיִּטַּע ה' אֱלֹהִים. וּגְדֵרָה, עַל שֵׁם שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ, עִם מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא יָשְׁבוּ שָׁם נִשְׁמָתָן שֶׁל צַדִּיקִים שֶׁבָּהֶם נִמְלַךְ וּבָרָא אֶת עוֹלָמוֹ.",
    "en": "Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11). “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13). “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19).“And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8). Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19).Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:4",
    "he": "דָּבָר אַחֵר, וְיוֹקִים, זֶה אֱלִימֶלֶךְ. וְאַנְשֵׁי כֹזֵבָא, אֵלּוּ בָּנָיו שֶׁהָיוּ מְכֻזָּבִים. יוֹאָשׁ, שֶׁנִּתְיָאֲשׁוּ מֵאֶרֶץ יִשְׂרָאֵל. וְשָׂרָף, שֶׁשָֹּׂרְפוּ אֶת הַתּוֹרָה, רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי אַחָא וְכִי שָׂרְפוּ, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁבִּטֵּל מִן הַתּוֹרָה דָּבָר אֶחָד כְּאִלּוּ שְׂרָפָהּ. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁנָּשְׂאוּ נָשִׁים מוֹאֲבִיּוֹת וְשֶׁהִנִּיחוּ אֶת יִשְׂרָאֵל וְנִסְתַּפְּחוּ בִּשְׂדֵי מוֹאָב. וְיָשֻׁבִי לָחֶם, זֶה נָעֳמִי, שֶׁנֶּאֱמַר: וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְֹּׂדֵי מוֹאָב וְהֵמָּה בָּאוּ בֵּית לֶחֶם. וְהַדְּבָרִים עַתִּיקִים, כְּבָר כָּל אֶחָד וְאֶחָד מְפֹרָשׁ בִּפְנֵי עַצְמוֹ.",
    "en": "Another matter, “and Yokim” (I Chronicles 4:22) – this is Elimelekh. “And the people of Kozeva” (I Chronicles 4:22) – these are his sons, who were discontinued. “Yoash” (I Chronicles 4:22) – as they despaired [nitya’ashu] of the Land of Israel. “And Saraf” (I Chronicles 4:22) – as they burned [sarfu] the Torah. Rabbi Menaḥama in the name of Rabbi Aḥa: Did they [actually] burn it? Rather, it teaches you that anyone who nullifies even one matter from the Torah, it is as though he burned it. “Who had dominion over Moav” (I Chronicles 4:22), as they married Moavite women, and forsook Israel and cleaved to the fields of Moav. “And Yashuvi Laḥem” (I Chronicles 4:22), this is Naomi, as it is stated: “Naomi returned [vatashav], and Ruth the Moavite, her daughter-in-law, with her, who returned [hashava] from the fields of Moav, and they came to Beit Leḥem” (Ruth 1:22). “And the matters are ancient [atikim]” (I Chronicles 4:22) – each and every one of these matters is already [mentioned] explicitly.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:5",
    "he": "וְשֵׁם הָאִישׁ אֱלִימֶלֶךְ (רות א, ב), רַבִּי מֵאִיר הָיָה דּוֹרֵשׁ שֵׁמוֹת. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה הָיָה דוֹרֵשׁ שֵׁמוֹת. וְשֵׁם הָאִישׁ אֱלִימֶלֶךְ, שֶׁהָיָה אוֹמֵר אֵלַי תָבוֹא מַלְכוּת. וְשֵׁם אִשְׁתּוֹ נָעֳמִי, שֶׁהָיוּ מַעֲשֶׂיהָ נָאִים וּנְעִימִים. וְשֵׁם שְׁנֵי בָנָיו מַחְלוֹן וְכִלְיוֹן, מַחְלוֹן, שֶׁנִּמְחוּ מִן הָעוֹלָם. וְכִלְיוֹן, שֶׁכָּלוּ מִן הָעוֹלָם. אֶפְרָתִים, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אוֹמֵר פָּלָטִיאָנִי, וְרַבִּי בַּר רַבִּי נְחֶמְיָה אוֹמֵר אָבְגָּנִיסְטִי. דָּבָר אַחֵר, אֶפְרָתִים, רַבִּי פִּנְחָס אָמַר כָּל אוֹתָהּ הָעֲטָרָה שֶׁנִּתְעַטֵּר אֶפְרַיִם מִיַּעֲקֹב אָבִינוּ בִּשְׁעַת פְּטִירָתוֹ מִן הָעוֹלָם, אָמַר לוֹ, אֶפְרַיִם רֹאשׁ הַשֵּׁבֶט, רֹאשׁ הַיְשִׁיבָה, הַמְעֻלֶּה וְהַמְשֻׁבָּח שֶׁבְּבָנַי יִהְיֶה נִקְרָא לְשִׁמְךָ, (שמואל א א, א): בֶּן תֹּוֹחוּ בֶּן צוּף אֶפְרָתִי. (מלכים א יא, כו): וְיָרָבְעָם בֶּן נְבָט אֶפְרָתִי. (שמואל א יז, יב): וְדָוִד בֶּן אִישׁ אֶפְרָתִי. מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים.",
    "en": "“The name of the man was Elimelekh, and the name of his wife Naomi, and the names of his two sons Maḥlon and Kilyon, Ephratites of Bethlehem in Judah. They came to the fields of Moav, and were there” (Ruth 1:2).“The name of the man was Elimelekh” (Ruth 1:2). Rabbi Meir would expound names. Rabbi Yehoshua ben Korḥa would expound names. “The name of the man was Elimelekh,” as he would say: To me [elai], the kingdom [malkhut] will come. “And the name of his wife was Naomi,” as her actions were fine [na’im], and pleasant [ne’imim]. “And the names of his two sons Maḥlon and Kilyon” – Maḥlon, for they were eradicated [nimḥu] from the world; Kilyon, for they were eliminated [kalu] from the world. “Ephratites,” Rabbi Yehoshua ben Levi says: He was a resident of the palace. Rabbi bar Rabbi Neḥemya says: He was a nobleman. Another matter, “Ephratites,” Rabbi Pinḥas said: The entire crown with which Ephraim was crowned by Jacob at the moment that he passed from the world. He said to him: ‘Ephraim, tribal heads, heads of the yeshiva; the most excellent and outstanding of my children will be called by your name.’ “Son of Toḥu, son of Tzuf, Ephratite” (I Samuel 1:1); “Yorovam ben Nevat Ephratite” (I Kings 11:26); David, son of an Ephratite man” (I Samuel 17:12); “Maḥlon and Kilyon, Ephratites.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:6",
    "he": "וַיָּבוֹאוּ שְׂדֵה מוֹאָב וַיִּהְיוּ שָׁם, בַּתְּחִלָּה בָּאוּ לָהֶם בָּעֲיָרוֹת, מָצְאוּ אוֹתָם פְּרוּצִים בַּעֲבֵרוֹת, אַחַר כָּךְ בָּאוּ לָהֶם לַכְּרַכִּים מָצְאוּ אוֹתָם מְדֻחָקִין בְּמַיִם, וְאַחַר כָּךְ חָזְרוּ לָהֶם בָּעֲיָרוֹת וַיָּבוֹאוּ שְׂדֵה מוֹאָב וַיִּהְיוּ שָׁם.",
    "en": "“They came to the fields of Moav, and were there.” First they came to their towns, and they found them steeped in transgression. Then they came to the large cities, and they found them lacking in water. Then they returned to the towns; “they came to the fields of Moav, and were there.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:7",
    "he": "וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי (רות א, ג), תַּנְיָא הַכֹּל לָמוּת, וְהַכֹּל לְמִיתָה, וְאַשְׁרָיו לָאָדָם שֶׁיָּצָא בְּשֵׁם טוֹב מִן הָעוֹלָם. מֵת הָאִישׁ מִי מְחַסְּרוֹ אֶלָּא אִשְׁתּוֹ, שֶׁנֶּאֱמַר וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי, מֵתָה הָאִשָּׁה מִי מְחַסְרָהּ אֶלָּא בַּעְלָהּ, שֶׁנֶּאֱמַר (בראשית מח, ז): וַאֲנִי בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל, אָמַר רַבִּי יוֹחָנָן עָלַי מִיתָתָהּ שֶׁל רָחֵל, אָמַר יַעֲקֹב אָבִינוּ וְקָשָׁה עָלַי מִיתָתָהּ שֶׁל רָחֵל מִכָּל הַצָּרוֹת הַבָּאוֹת עָלַי.",
    "en": "“Elimelekh Naomi's husband died; she and her two sons remained” (Ruth 1:3).“Elimelekh Naomi's husband died.” It is taught: Everyone will die, and everyone [knows] that he will die. Praiseworthy is the person who has departed from the world with a good name. If a man dies, it is only his wife who misses him, as it is stated: “Elimelekh Naomi's husband died.” If a woman dies, it is only her husband who misses her, as it is stated: “But I, when I came from Paddan, Rachel died on me” (Genesis 48:7). Rabbi Yoḥanan said: Jacob our patriarch said: ‘Rachel’s death was on me, and Rachel’s death was more difficult for me than all the troubles that befell me.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:8",
    "he": "אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק, גִּילִין וְגִילִין, חֲבוּרוֹת וַחֲבוּרוֹת, מֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא לָעוֹלָם, מֵת אֶחָד מִן הַגִּיל, יִדְאַג כָּל הַגִּיל, חָבֵר אֶחָד מִן הַחֲבוּרָה תִּדְאַג כָּל הַחֲבוּרָה, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אַרְכִיּוֹת אַרְכִיּוֹת הֵן, וְאֵין אֶחָד מֵהֶן נִכְנָס לְתוֹךְ אַרְכִי שֶׁל חֲבֵרוֹ אֲפִלּוּ כִּמְלֹא נִימָא. אָמַר רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא מִיָמַי לֹא קָרִיתִי לְאִשְׁתִּי אִשְׁתִּי וּלְבֵיתִי בֵּיתִי, אֶלָּא לְאִשְׁתִּי בֵּיתִי, וּלְבֵיתִי אִשְׁתִּי, וְלֹא קָרִיתִי לְשׁוֹרִי שׁוֹרִי וּלְשָׂדִי שָׂדִי, אֶלָּא לְשׁוֹרִי שָׂדִי וּלְשָׂדִי שׁוֹרִי. וַתִּשָּׁאֵר הִיא וּשְׁנֵי בָנֶיהָ, אָמַר רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ נַעֲשֵׂית הִיא שְׁיָרֵי מְנָחוֹת.",
    "en": "Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: The Holy One blessed be He brings groups of the same age, and groups that live together, to the world. If one member of the age group dies, the entire age group should be concerned. If one member of the local group dies, the entire group should be concerned, as Rabbi Shmuel bar Abba said in the name of Rabbi Yoḥanan: There are different kingdoms, and one does not enter the kingdom of his counterpart even a hairbreadth.Rabbi Yosei ben Ḥalafta said: I never called my wife my wife, or my house my house, but rather, my wife my house, and my house my wife. I never called my ox my ox, or my field my field, but rather, my ox my field, and my field my ox. “She and her two sons remained,” Rabbi Ḥanina son of Rabbi Abbahu said: She became like the remnants of meal offerings.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:9",
    "he": "וַיִּשְׂאוּ לָהֶם נָשִׂים מֹאֲבִיּוֹת (רות א, ד), תָּנֵי בְּשֵׁם רַבִּי מֵאִיר לֹא גִּיְּרוּם וְלֹא הִטְבִּילוּ אוֹתָם וְלֹא הָיְתָה הֲלָכָה לְהִתְחַדֵּשׁ, וְלֹא הָיוּ נֶעֱנָשִׁין עֲלֵיהֶם, עַמּוֹנִי וְלֹא עַמּוֹנִית, מוֹאָבִי וְלֹא מוֹאָבִית. שֵׁם הָאַחַת עָרְפָּה, שֶׁהָפְכָה עֹרֶף לַחֲמוֹתָהּ. וְשֵׁם הַשֵּׁנִית רוּת, שֶׁרָאֲתָה בְּדִבְרֵי חֲמוֹתָהּ. רַבִּי בֵּיבַי בְּשֵׁם רַבִּי רְאוּבֵן אָמַר, רוּת וְעָרְפָּה בְּנוֹתָיו שֶׁל עֶגְלוֹן הָיוּ, שֶׁנֶּאֱמַר (שופטים ג, יט): דְּבַר סֵתֶר לִי אֵלֶיךָ הַמֶּלֶךְ וַיֹּאמֶר הָס וגו', וּכְתִיב (שופטים ג, כ): וְאֵהוּד בָּא אֵלָיו וגו' וַיֹּאמֶר אֵהוּד דְּבַר אֱלֹהִים לִי אֵלֶיךָ וַיָּקָם מֵעַל הַכִּסֵּא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה עָמַדְתָּ מִכִּסְאֲךָ לִכְבוֹדִי, חַיֶּיךָ הֲרֵינִי מַעֲמִיד מִמְךָ בֵּן יוֹשֵׁב עַל כִּסֵּא ה'. וַיֵּשְׁבוּ שָׁם כְּעֶשֶׂר שָׁנִים, כִּשְׁלשִׁים כְּאַרְבָּעִים אוֹ חָסֵר אוֹ יוֹתֵר.",
    "en": "“They took for themselves Moavite wives: the name of one was Orpa, and the name of the second was Ruth; and they dwelled there approximately ten years” (Ruth 1:4).“They took for themselves Moavite wives.” It is taught in the name of Rabbi Meir: They did not convert them, they did not immerse them, the halakha had not yet been innovated, such that they would not have been punished for them; an Ammonite and not a female Ammonite, a Moavite and not a female Moavite.“The name of one was Orpa,” because she turned her back [oref] to her mother-in-law. “And the name of the second was Ruth [Rut],” because she saw [ra’ata] truth in the words of her mother-in-law. Rabbi Beivai said in the name of Rabbi Reuven: Ruth and Orpa were the daughters of Eglon, as it is stated: “I have a secret matter for you king. He said: Be silent…” (Judges 3:19), and it is written: “Ehud came to him…Ehud said: I have a matter of God to you, and he stood from his throne” (Judges 3:20). The Holy One blessed be He said to him: ‘You arose from your throne in deference to Me, by your life, I will establish a son from you who will sit on the throne of God.’“They dwelled there approximately ten years.” [Whenever a verse uses this terminology, such as:]“Approximately thirty” (Judges 20:31), “approximately forty” (Joshua 4:13), [it means a bit] less or more [than the stated number].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:10",
    "he": "וַיָּמֻתוּ גַּם שְׁנֵיהֶם מַחְלוֹן וְכִלְיוֹן (רות א, ה), רַבִּי חוּנְיָא וְרַבִּי יְהוֹשֻׁעַ בְּרַבִּי אָבִין וְרַבִּי זַבְדָא חֲתָנֵיהּ דְּרַבִּי לֵוִי, לְעוֹלָם אֵין בַּעַל הָרַחֲמִים פּוֹרֵעַ מִן הַנְּפָשׁוֹת תְּחִלָּה, מִמִּי אַתְּ לָמֵד מֵאִיּוֹב, שֶׁנֶּאֱמַר (איוב א, יד): וּמַלְאָךְ בָּא אֶל אִיּוֹב וַיֹּאמַר הַבָּקָר הָיוּ חֹרְשׁוֹת, אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעֵין דּוּגְמָא שֶׁל הָעוֹלָם הַבָּא, (עמוס ט, יג): וְנִגַּשׁ חוֹרֵשׁ בַּקֹּצֵר (איוב א, טו): וַתִּפֹּל שְׁבָא וַתִּקָּחֵם. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא יָצְאוּ מִכְּפַר קְרִינוֹס וְהָלְכוּ כָּל הָאֲבוֹלִין עַד מִגְדַּל צַבָּעִים וּמֵתוּ שָׁם, (איוב א, טו): וָאִמָּלְטָה רַק אֲנִי לְבַדִּי. אָמַר רַבִּי חֲנִינָא רַק מִעוּט, אַף הוּא מְשֻׁבָּר וּמֻלְּקֶה. אָמַר רַבִּי יוּדָן לְבַדִּי, (איוב א, טז): עוֹד זֶה מְדַבֵּר, אַף הוּא כֵּיוָן שֶׁאָמַר בְּשׂוֹרָתוֹ מִיָּד מֵת. (איוב א, יז): עוֹד זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמַר כַּשְׂדִּים שָׂמוּ שְׁלשָׁה רָאשִׁים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כֵּיוָן שֶׁשָּׁמַע אִיּוֹב הִתְחִיל מְגַיֵּס חֵילוֹתָיו לַמִּלְחָמָה, אָמַר כַּמָּה חֲיָלוֹת אֲנִי יָכוֹל לְחַיֵּל, כַּמָּה גְּיָסוֹת אֲנִי יָכוֹל לְגַיֵּס, וְהָאֻמָּה בְּזוּיָה שֶׁיֵּשׁ בָּעוֹלָם (ישעיה כג, יג): הֵן אֶרֶץ כַּשְׂדִּים זֶה הָעָם לֹא הָיָה, הַלְּוַאי לֹא הָיָה בָּא לְהַפִּיל אֵימָתוֹ עָלַי, וְכֵיוָן שֶׁאָמַר לוֹ (איוב א, טז): אֵשׁ הָאֱלֹהִים נָפְלָה מִן הַשָּׁמַיִם, אָמַר מִן הַשָּׁמַיִם הוּא, מָה אֲנִי יָכוֹל לַעֲשׂוֹת, (איוב לא, לד): וָאֶדֹּם לֹא אֵצֵא פָתַח, מִיָּד (איוב ב, ח): וַיִּקַּח לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ. אַף בְּמִצְרַיִם כָּךְ הָיָה (תהלים קה, לג): וַיַּךְ גַּפְנָם וּתְאֵנָתָם, וְאַחַר כָּךְ (תהלים עח, מח): וַיַּסְגֵּר לַבָּרָד בְּעִירָם, וְאַחַר כָּךְ (תהלים עח, נא): וַיַּךְ כָּל בְּכוֹר בְּמִצְרָיִם. וְאַף בִּנְגָעִים כֵּן, בַּתְּחִלָּה הֵן בָּאִין עַל בֵּיתוֹ, אִם חָזַר בּוֹ מוּטָב, וְאִם לָאו, הֲרֵי הֵן טְעוּנִין חֲלִיצָה, שֶׁנֶּאֱמַר (ויקרא יד, מ): וְצִוָּה הַכֹּהֵן וְחִלְּצוּ. אִם חָזַר בּוֹ מוּטָב, וְאִם לָאו, טְעוּנִין נְתִיצָה. חָזַר בּוֹ מוּטָב, וְאִם לָאו, בָּאִים עַל הַבְּגָדִים וּטְעוּנִים כִּבּוּס. חָזַר בּוֹ מוּטָב, וְאִם לָאו, טְעוּנִין קְרִיעָה, שֶׁנֶּאֱמַר (ויקרא יג, נו): וְקָרַע אֹתוֹ מִן הַבֶּגֶד. אִם חָזַר בּוֹ מוּטָב, וְאִם לָאו, טְעוּנִין שְׂרֵפָה, שֶׁנֶּאֱמַר (ויקרא יג, נב): וְשָׂרַף אֶת הַבֶּגֶד. אַחַר כָּךְ הֵן בָּאִין עַל גּוּפוֹ, אִם חָזַר בּוֹ מוּטָב וְאִם לָאו, יוֹצֵא וּבָא. אִם חָזַר בּוֹ מוּטָב, וְאִם לָאו (ויקרא יג, מו): בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ. וְאַף בְּמַחְלוֹן וְכִלְיוֹן כָּךְ הָיָה, בַּתְּחִלָּה מֵתוּ סוּסֵיהֶם, חֲמוֹרֵיהֶם, גְּמַלֵּיהֶם, וְאַחַר כָּךְ, וַיָּמָת אֱלִימֶלֶךְ, וְאַחַר כָּךְ, וַיָּמֻתוּ גַּם שְׁנֵיהֶם מַחְלוֹן וְכִלְיוֹן. וַתִּשָּׁאֶר הָאִשָּׁה, אָמַר רַבִּי חֲנִינָא נֶעֶשְׂתָה שְׁיָרֵי שְׁיָרִים.",
    "en": "“Both of them died, Maḥlon and Kilyon, and the woman was bereft of her two children and of her husband” (Ruth 1:5).“Both of them died, Maḥlon and Kilyon.” Rabbi Ḥunya, Rabbi Yehoshua ben Rabbi Avin, and Rabbi Zavda, son-in-law of Rabbi Levi [said]: The all-Merciful [God] never exacts retribution against a person himself initially. From whom do you learn this? From Job, as it is stated: “There came a messenger to Job, and said: ‘The oxen were plowing [and the donkeys grazing beside them; and Sheba fell upon them, and took them; they smote the servants by sword; and only I by myself escaped to tell you]’” (Job 1:14–15). Rabbi Ḥama ben Rabbi Ḥanina said: The Holy One blessed be He showed him a representative taste of the World to Come, “the plowman will meet the reaper” (Amos 9:13).“Sheba fell upon them [and took them and smote the lads by sword].” Rabbi Abba bar Kahana said: They emerged from the village of Kerinos and went on all the rural paths until Migdal Tzabba’im and they died there. “And only [rak] I by myself [levadi] escaped.” Rabbi Ḥanina said: [The term] Rak is restrictive; he, too, was broken and stricken. Rabbi Yudan said: Levadi. “This one was still speaking” (Job 1:16); he, too, once he stated his tidings, he died.“This one was still speaking and that one came and said: The Chaldeans deployed in three columns…” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard, he began mobilizing his armies for war. He said: ‘How many armies can I enlist, how many troops can I muster? This is the most despicable nation in the world: “Behold, the land of the Chaldeans, this is a people that is not” (Isaiah 23:13). If only it had not been. It comes to intimidate me?’ But once [the messenger] said to him: “The fire of God fell from the heavens” (Job 1:16), [Job] said: ‘It is from the heavens; what can I do?’ – “I was silent and I did not go out the door” (Job 31:34).Immediately, “he took an earthenware shard to scratch himself” (Job 2:8). So it was in Egypt, as well: “He struck their vines and their fig trees” (Psalms 105:33). Then, “He subjected their livestock to the hail” (Psalms 78:48). And then, “He smote every firstborn in Egypt” (Psalms 78:51). Regarding leprosy, too, the same is true: Initially it afflicts his house. If he repents, excellent; if not, they require removal, as it is stated: “The priest shall command and they will remove [the stones]” (Leviticus 14:40). If he repents, excellent; if not, they require demolition. If he repents, excellent; if not, [the signs of leprosy] come upon his garments and they require laundering. If he repents, excellent; if not, they require rending, as it is stated: “He shall rip it from the garment” (Leviticus 13:56). If he repents, excellent; if not they require burning, as it is stated: “He shall burn the garment” (Leviticus 13:52). Then [leprosy] comes upon his body. If he repents, excellent; if not, he goes and comes. If he repents, excellent; if not, “he shall dwell in isolation, his dwelling shall be outside the camp” (Leviticus 13:46). Regarding Maḥlon and Kilyon, too, the same is true. Initially, it was their horses, their donkeys, and their camels. Then “Elimelekh died.” Then, “both of them died, Maḥlon and Kilyon.”“And the woman remained bereft,” Rabbi Ḥanina said: She became the remnants of the remnants [of meal offerings].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:11",
    "he": "וַתָּקָם הִיא וְכַלֹתֶיהָ וַתָּשָׁב מִשְֹּׂדֵי מוֹאָב כִּי שָׁמְעָה בִּשְׂדֵה מוֹאָב (רות א, ו), שָׁמְעָה מֵהָרוֹכְלִין הַמַּחֲזִירִין בָּעֲיָרוֹת, וּמַה שָּׁמְעָה, כִּי פָקַד ה' אֶת עַמּוֹ לָתֵת לָהֶם לָחֶם. כָּתוּב אֶחָד אוֹמֵר (תהלים צד, יד): כִּי לֹא יִטּשׁ ה' עַמּוֹ וְנַחֲלָתוֹ לֹא יַעֲזֹב, וְכָתוּב אֶחָד אוֹמֵר (שמואל א יב, כב): כִּי לֹא יִטּשׁ ה' אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, פְּעָמִים שֶׁהוּא עוֹשֶׂה בַּעֲבוּר עַמּוֹ וְנַחֲלָתוֹ, וּפְעָמִים שֶׁהוּא עוֹשֶׂה בִּשְׁבִיל שְׁמוֹ הַגָּדוֹל. אָמַר רַבִּי אַיְּבוּ כְּשֶׁיִּשְׂרָאֵל זַכָּאִין, בַּעֲבוּר עַמּוֹ וְנַחֲלָתוֹ, וּכְשֶׁאֵין יִשְׂרָאֵל זַכָּאִין, בַּעֲבוּר שְׁמוֹ הַגָּדוֹל. וְרַבָּנָן אָמְרֵי בְּאֶרֶץ יִשְׂרָאֵל בִּשְׁבִיל עַמּוֹ וְנַחֲלָתוֹ, בְּחוּצָה לָאָרֶץ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל, שֶׁנֶּאֱמַר (ישעיה מח, יא): לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה.",
    "en": "“She and her daughters-in-law arose, and she returned from the fields of Moav; as she had heard in the fields of Moav that the Lord had remembered His people to give them bread” (Ruth 1:6).“She and her daughters-in-law arose, and she returned from the fields of Moav; as she had heard in the fields of Moav.” She heard from the peddlers who were circulating in the towns. What did she hear? “That the Lord had remembered His people to give them bread.” One verse says: “For the Lord will not forsake His people, and will not abandon His inheritance” (Psalms 94:14), and one verse says: “For the Lord will not forsake His people for the sake of His great name” (I Samuel 12:22). Rabbi Shmuel bar Naḥmani said: At times, He does so for the sake of His people and His inheritance, and at times He does so for the sake of His great name. Rabbi Aivu said: When Israel merit it, it is for the sake of His people and His inheritance; when Israel does not merit it, it is for the sake of His great name. The Rabbis say: In the Land of Israel, it is for the sake of His people and His inheritance; outside the Land of Israel, it is for the sake of His great name, as it is stated: “For My sake, for My sake, I will do” (Isaiah 48:11).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:12",
    "he": "וַתֵּצֵא מִן הַמָּקוֹם אֲשֶׁר הָיְתָה שָׁמָּה (רות א, ז), וַתֵּצֵא, וְכִי לֹא יָצְאתָה מִשָּׁם אֶלָּא הִיא, וַהֲלֹא כַּמָּה גַּמָּלִים יָצְאוּ, כַּמָּה חַמָּרִים יָצְאוּ, וְאַתְּ אֲמַרְתְּ וַתֵּצֵא, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן גָּדוֹל שֶׁבָּעִיר, הוּא זִיוָהּ, וְהוּא הוֹדָהּ, וְהוּא הֲדָרָהּ, וְהוּא שִׁבְחָהּ. פָּנָה מִשָּׁם, פָּנָה זִיוָהּ, פָּנָה הוֹדָהּ, פָּנָה הֲדָרָהּ, פָּנָה שִׁבְחָהּ. וְכֵן אַתְּ מוֹצֵא בְּיַעֲקֹב אָבִינוּ כְּשֶׁיָּצָא מִבְּאֵר שֶׁבַע, וְכִי לֹא יָצָא מִשָּׁם אֶלָּא הוּא, וַהֲלֹא כַּמָּה גַּמָּלִים יָצְאוּ, כַּמָּה חַמָּרִים יָצְאוּ, וְאַתְּ אֲמַרְתְּ וַיֵּצֵא, אֶלָּא כְּשֶׁהַצַּדִּיק בָּעִיר, הוּא זִיוָהּ, וְהוּא הוֹדָהּ, וְהוּא הֲדָרָהּ וְהוּא שִׁבְחָהּ. יָצָא מִשָּׁם פָּנָה זִיוָהּ, פָּנָה הוֹדָהּ, פָּנָה הֲדָרָהּ, פָּנָה שִׁבְחָהּ. נִיחָא תַּמָּן דְּלָא הֲוָת אֶלָּא אוֹתָהּ הַצַּדֶּקֶת, בְּרַם הָכָא לָא הֲוָה יִצְחָק תַּמָּן, אֶלָּא אָמַר רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי עֲזַרְיָה בְּרַבִּי סִימוֹן לֹא דּוֹמָה זְכוּת צַדִּיק אֶחָד לִזְכוּת שְׁנֵי צַדִּיקִים. וַתֵּלַכְנָה בַדֶּרֶךְ לָשׁוּב אֶל אֶרֶץ יְהוּדָה, אָמַר רַבִּי יְהוּדָה אָמַר רַבִּי יוֹחָנָן, עָבְרוּ עַל שׁוּרַת הַדִּין וְהָלְכוּ בְּיוֹם טוֹב. דָּבָר אַחֵר, וַתֵּלַכְנָה בַדֶּרֶךְ, הוּצְרָה עֲלֵיהֶם הַדֶּרֶךְ, שֶׁהָלְכוּ בְּיָחֵף. וַתֵּלַכְנָה, הָיוּ עֲסוּקוֹת בְּהִלְכוֹת גֵּרִים.",
    "en": "“She departed from the place where she had been, and her two daughters-in-law with her; they went on the way to return to the land of Judah” (Ruth 1:7).“She departed from the place where she had been.” “She departed” – was it she alone who departed from there? Did not several camel drivers depart, several donkey drivers depart, and you say “she departed”? Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon [said]: The most prominent person in the city, he is its radiance, he is its splendor, he is its glory, and he is its praise. When he vacates it, its radiance vacates, its splendor vacates, its glory vacates, and its praise vacates. So you find with Jacob our patriarch when he departed from Beersheba. Was it he alone who departed from there? Did not several camel drivers depart, several donkey drivers depart, and [yet] you say “he departed”? When the righteous one is in the city, he is its radiance, he is its splendor, he is its glory, and he is its praise. When he departs from there, its radiance vacates, its splendor vacates, its glory vacates, and its praise vacates. There, it works out well, because it was only that righteous woman who was there; however, here, wasn’t Isaac [still] there [in Beersheba]? Rabbi Azarya said in the name of Rabbi Azarya ben Rabbi Simon: The merit of one righteous person is not comparable to the merit of two righteous people.“They went on the way to return to the land of Judah.” Rabbi Yehuda said that Rabbi Yoḥanan said: They transgressed the letter of the law and they went on the festival. Alternatively, “they went on the way” – the way caused them distress, they went barefoot. “They went [on the way],” – they were engaged in the laws of converts.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:13",
    "he": "וַתֹּאמֶר נָעֳמִי לִשְׁתֵּי כַלֹּתֶיהָ לֵכְנָה שֹּׁבְנָה אִשָּׁה לְבֵית אִמָּהּ (רות א, ח), לְבֵית אֻמָּתָהּ. אַבְנִימוֹס הַגַּרְדִּי מֵתָה אִמּוֹ וְעָלָה רַבִּי מֵאִיר לְהֵרָאוֹת לוֹ פָּנִים, וּמָצָא אוֹתָם יוֹשְׁבִין אֲבֵלִים, לְאַחַר זְמַן מֵת אָבִיו וְעָלָה רַבִּי מֵאִיר לְהֵרָאוֹת לוֹ פָּנִים, וּמָצָא אוֹתָן עֲסוּקִין בִּמְלַאכְתָּן. אָמַר לוֹ, כִּמְדֻמֶּה אֲנִי שֶׁאִמְךָ חֲבִיבָה עָלֶיךָ יוֹתֵר מֵאָבִיךָ, אָמַר לוֹ וְלֹא כֵן כְּתִיב, אִשָּׁה לְבֵית אִמָּהּ וְלֹא לְבֵית אָבִיהָ. אָמַר לוֹ, יָפֶה אָמַרְתָּ שֶׁאֵין אָב לְגוֹי,",
    "en": "“Naomi said to her two daughters-in-law: Go, return each woman to her mother's house; may the Lord perform kindness with you, as you performed with the dead, and with me” (Ruth 1:8).“Naomi said to her two daughters-in-law: Go, return each woman to her mother's house [beit immah]” – to the house of her nation [beit ummatah]. The mother of Avnimos the weaver died, and Rabbi Meir ascended to pay his respects and found them sitting in mourning. Later, his father died, and Rabbi Meir ascended to pay his respects and found them engaged in their labor. He said to him: ‘It appears to me that your mother was dearer to you than your father.’ He said to him: ‘But is it not written so: “Each…to her mother’s house”? He said to him: ‘Well said, as there is no paternity among gentiles.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:14",
    "he": "יַעַשׂ ה' עִמָּכֶם חֶסֶד, רַבִּי חֲנִינָא בַּר אָדָא אָמַר, יַעֲשֶׂה כְּתִיב, כַּאֲשֶׁר עֲשִׂיתֶם עִם הַמֵּתִים, שֶׁנִּטְפַּלְתֶּם בְּתַכְרִיכֵיהוֹן, וְעִמָּדִי, שֶׁוִתְּרוּ לָהּ כְּתֻבּוֹתֵיהֶן. אָמַר רַבִּי זְעֵירָא, מְגִלָּה זוֹ אֵין בָּהּ לֹא טֻמְאָה, וְלֹא טָהֳרָה, וְלֹא אִסּוּר, וְלֹא הֶתֵּר, וְלָמָּה נִכְתְּבָה לְלַמֶּדְךָ כַּמָּה שָׂכָר טוֹב לְגוֹמְלֵי חֲסָדִים.",
    "en": "“May the Lord perform [ya’as] kindness with you” – Rabbi Ḥanina bar Ada said: It is written “ya’aseh.” “As you performed with the dead” – that you tended to their shrouds; “and with me” – that you relinquished your marriage contracts. Rabbi Ze’eira said: This scroll does not contain [the laws of] purity or impurity, and not prohibitions or allowances. Why was it written? It is to teach you the extent of the good reward for those who perform kindness.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:15",
    "he": "יִתֵּן ה' לָכֶם (רות א, ט), אָמַר רַבִּי יוֹסֵי כָּל אוֹתָן הַטּוֹבוֹת וְהַנֶּחָמוֹת שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן לִשְׁלֹמֹה, דִּכְתִיב (מלכים א ה, ט): וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה, יִהְיוּ מִכֶּם. וּמְצֶאןָ מְנוּחָה, וּמְצֶאןָ כְּתִיב, אַחַת מוֹצֵאת, שְׁתַּיִם לֹא מוֹצְאוֹת. אִשָּׁה בֵּית אִשָּׁהּ, מִכָּאן שֶׁאֵין קוֹרַת רוּחַ לְאִשָּׁה, אֶלָּא בְּבֵית בַּעֲלָהּ. וַתִּשַּׁק לָהֶן וַתִּשֶֹּׂאנָה קוֹלָן וַתִּבְכֶּינָה, וַתֹּאמַרְנָה לָהּ, וַתֹּאמֶר נָעֳמִי שֹׁבְנָה בְנֹתַי לָמָּה תֵלַכְנָה עִמִּי הַעוֹד לִי בָנִים בְּמֵעַי וְהָיוּ לָכֶם לַאֲנָשִׁים וגו', וְכִי יֵשׁ אָדָם מְיַבֵּם אֵשֶׁת אָחִיו שֶׁלֹא הָיָה בְּעוֹלָמוֹ.",
    "en": "“May the Lord grant you that you find rest, each woman in the house of her husband. She kissed them; and they raised their voices, and wept” (Ruth 1:9).“May the Lord grant [yitten] you” – Rabbi Yosei said: All the goodness and consolations that the Holy One blessed be He was destined to grant to Solomon, as it is written: “God granted [vayitten] wisdom to Solomon” (I Kings 5:9), will be from you. “And find rest [umtzena]” – umtzena is written, one will find [rest], two will not find. “Each woman in the house of her husband” – from here [it may be derived] that there is satisfaction for a woman only in her husband’s house.“Naomi said: Return my daughters; why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:11).“They raised their voices, and wept, and they said to her…Naomi said: Return my daughters, why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:9–11). Does a person perform levirate marriage with the wife of his brother with whom he did not coexist?",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:16",
    "he": "שֹׁבְנָה בְנֹתַי לֵכְנָה (רות א, יב), רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי בְּשֵׁם רַבִּי יוּדָן בְּרַבִּי חֲנִינָא, בְּשָׁלשׁ מְקוֹמוֹת כְּתִיב כָּאן (רות א, ח): שֹׁבְנָה, (רות א, יא): שֹׁבְנָה, (רות א, יב): שֹׁבְנָה, כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁדּוֹחִין אֶת הַגֵּר, וְאִם הִטְרִיחַ יוֹתֵר מִכָּאן מְקַבְּלִין אוֹתוֹ. אָמַר רַבִּי יִצְחָק (איוב לא, לב): בַּחוּץ לֹא יָלִין גֵּר, לְעוֹלָם יְהֵא אָדָם דּוֹחֶה בִּשְׂמֹאל וּמְקָרֵב בִּימִין. כִּי זָקַנְתִּי מִהְיוֹת לְאִישׁ וגו', אָמַר רַבִּי יוֹחָנָן לִמְדָךְ הַתּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁאֵין תַּשְׁמִישׁ בַּיּוֹם אֶלָּא בַּלַּיְלָה, הֲדָא הוּא דִכְתִיב (אסתר ב, יד): בָּעֶרֶב הִא בָאָה וּבַבֹּקֶר הִיא שָׁבָה, וּכְתִיב: גַּם הָיִיתִי הַלַּיְלָה לְאִישׁ.",
    "en": "“Turn back, my daughters, go, as I am too old to be with a husband. If I were to say: I have hope, even were I to be with a husband tonight, and also were I to bear sons” (Ruth 1:12).“Turn back, my daughters, go” – Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yudan bar Rabbi Ḥanina: In three places it is written here: “Turn back” (Ruth 1:8), “Turn back” (Ruth 1:11), “Turn back” (Ruth 1:12), corresponding to the three times that one rejects a convert. If he insists beyond that, one accepts him. Rabbi Yitzḥak said: “A stranger shall not stay the night outside” (Job 31:32). A person shall always reject with the left and accept with the right. “As I am too old to be with a husband […were I to be with a husband tonight]” – Rabbi Yoḥanan said: The Torah teaches you proper conduct, that one engages in marital relations at night and not by day. That is what is written: “In the evening she would come and in the morning she would return” (Esther 2:14), and it is written: “Were I to be with a husband tonight.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:17",
    "he": "וְגַם הָיִיתִי, שֶׁיָּלַדְתִּי בָנִים, הָא אִלּוּ הָיִיתִי הַלַּיְלָה לְאִישׁ יָלַדְתִּי בָנִים, אֶלָּא הֲלָהֵן תְּשַׂבֵּרְנָה, יְכוֹלוֹת אַתֶּם יוֹשְׁבוֹת עַד אֲשֶׁר יִגְדָּלוּ הֲלָהֵן תֵּעָגֵנָה, יְכוֹלוֹת אַתֶּם יוֹשְׁבוֹת עֲגוּנוֹת לְבִלְתִּי הֱיוֹת לְאִישׁ אַל בְּנֹתַי, אַלְלַי בְּנוֹתַי, כִּי מַר לִי מְאֹד מִכֶּם, בִּשְׁבִילְכֶם, כִּי יָצְאָה בִי וּבְבָנַי וּבְבַעְלִי יַד ה'.",
    "en": "“Would you wait for them until they grow? Would you constrain yourselves for them, not to be with a husband? No, my daughters, for I am greatly embittered for you; as the hand of the Lord has emerged against me” (Ruth 1:13).“Were I to be,” had I already borne sons, or were I to be with a man tonight and would bear sons, “would you wait,” would you sit idly “until they grow”? “Would you constrain yourselves?” Could you sit in forced solitude, “not to be with a husband”? “No [al], my daughters,” woe [alelai] my daughters, “for I am greatly embittered for you,” for your sakes. “As the hand of the Lord has emerged against me,” and my sons and my husband.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:18",
    "he": "רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ פָּתַר קְרָיָיא בְּמשֶׁה, אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם בְּהֵן קִלַסְתִּיךָ, שֶׁנֶּאֱמַר (דברים י, יד): הֵן לַה' אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם, וְהָיִיתִי סָבוּר שֶׁתִּתֵּן לִי פְּרוֹפְקֹפְּיָא, הֲלָהֵן תֵּעָגֵנָה, הוֹגַעְתַּנִי בְּמַלְאַךְ הַמָּוֶת, הֵן שְׁבַקְתְּ גַּבִּי וְאָמַרְתָּ לִי הֵן קָרְבוּ יָמֶיךָ לָמוּת, וְחוֹזֵר וְאוֹמֵר לְיִשְׂרָאֵל אַל בְּנֹתַי אַלְּלַי בָּנַי, כִּי מַר לִי מְאֹד מִכֶּם, בִּשְׁבִילְכֶם בִּי וּבְאָחִי יָצְתָה יַד ה'.",
    "en": "Rabbi Ḥanina son of Rabbi Abbahu interpreted the verse as referring to Moses. Moses said before the Holy One blessed be He: Master of the universe, I lauded you with the word hen, as it is stated: “Behold [hen], to the Lord are the heavens and the heaven of heavens” (Deuteronomy (10:14), and I believed that You would accord me greatness. “Would you constrain yourselves for them [halahen te’agena],” instead, You caused the angel of death to touch me [hogatani], You forsook my hen, and You said to me: “Behold [hen], your days approach that you must die” (Deuteronomy 31:14). Then he [Moses] said to Israel: “No [al], my daughters,” woe [alelai] my children, “for I am greatly embittered for you,” because of you, “as the hand of God has emerged against me” and my brother [Aaron].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:19",
    "he": "אָמַר רַבִּי לֵוִי, כָּל מָקוֹם שֶׁנֶּאֱמַר בּוֹ יַד ה', מַכַּת דֶּבֶר הִיא, וּבִנְיַן אָב שֶׁבְּכֻלָּם (שמות ט, ג): הִנֵּה יַד ה' הוֹיָה. בַּר קַפָּרָא אָמַר יָד תָּבְעוּ וְיָד פָּגְעָה בָּם. אָמַר רַבִּי סִימוֹן בַּיּוֹצְאִין הָיְתָה מַגֵּפָה, בַּיּוֹשְׁבִין לֹא הָיְתָה מַגֵּפָה. תַּלְמִידֵי דְרַבִּי נְחֶמְיָה מַיְיתֵי לָהּ מֵהָתָם, הֲדָא הוּא דִכְתִיב (שופטים ב, טו): בְּכֹל אֲשֶׁר יָצְאוּ יַד ה' הָיְתָה בָּם לְרָעָה, בַּיּוֹצְאִין הָיְתָה מַגֵּפָה בַּיּוֹשְׁבִין לֹא הָיְתָה מַגֵּפָה. אָמַר רַבִּי רְאוּבֵן אַף בְּנֵיהֶן הָיוּ מְצֵרִין אַחֲרֵיהֶם וְאוֹמְרִים מָתַי יָמוּתוּ אֵלֶּה וְנִכָּנֵס אָנוּ לָאָרֶץ.",
    "en": "Rabbi Levi said: Any place where [the phrase] “the hand of God” is stated, it is the plague of pestilence. The paradigm of them all is: “Behold, the hand of the Lord is [upon your cattle… a very severe pestilence]” (Exodus 9:3). Bar Kappara said: They demanded with the hand, and the hand harmed them. Rabbi Simon said: Among those who departed [the land of Israel] there was a plague; among those who remained there was no plague. The students of Rabbi Neḥemya cite it from there: This is what is written: “Wherever they departed, the hand of the Lord was against them for evil” (Judges 2:15) – among those who departed there was a plague; among those who remained there was no plague. Rabbi Reuven said: Their children, too, were suffering in their wake, and saying: ‘When will they die so we can enter the Land?’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:20",
    "he": "וַתִּשֶֹּׂנָה קוֹלָן וַתִּבְכֶּינָה (רות א, יד), חָסֵר אל\"ף, תָּשַׁשׁ כֹּחָן, שֶׁהֵן מְהַלְּכוֹת וּבוֹכוֹת. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אַרְבָּעִים פְּסִיעוֹת הָלְכָה עָרְפָּה עִם חֲמוֹתָהּ, וְנִתְלָה לִבְנָהּ אַרְבָּעִים יוֹם, שֶׁנֶּאֱמַר (שמואל א יז, טז): וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב. רַבִּי יוּדָן בְּשֵׁם רַבִּי יִצְחָק אַרְבָּעָה מִילִין הָלְכָה עָרְפָּה עִם חֲמוֹתָהּ, וְעָמְדוּ מִמֶּנָּהּ אַרְבָּעָה גִּבּוֹרִים, שֶׁנֶּאֱמַר (שמואל ב כא, כב): אַרְבַּעַת אֵלֶּה יֻלְּדוּ לְהָרָפָה. אָמַר רַבִּי יִצְחָק כָּל אוֹתוֹ הַלַּיְלָה שֶׁפֵּרְשָׁה עָרְפָּה מֵחֲמוֹתָהּ נִתְעָרְבוּ בָּהּ עֶרְוַת גּוֹיִם שֶׁל מֵאָה בְּנֵי אָדָם, הֲדָא הוּא דִכְתִיב (שמואל א יז, כג): וְהוּא מְדַבֵּר עִמָּם וגו' מִמַּעַרְכוֹת פְּלִשְׁתִּים, מִמַּעַרְוֹת כְּתִיב, מִמֵּאָה עָרְלוֹת גּוֹיִם שֶׁנִּתְעָרוּ בָּהּ כָּל הַלַּיְלָה. רַבִּי תַּנְחוּמָא אָמַר אַף כֶּלֶב אֶחָד, דִּכְתִיב (שמואל א יז, מג): וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל דָּוִד הֲכֶלֶב אָנֹכִי.",
    "en": "“They raised their voices, and wept again. Orpa kissed her mother-in-law, but Ruth cleaved to her” (Ruth 1:14).“They raised [vatisena] their voices, and wept.” [The word vatisena appears in this verse] without an alef [indicating that] their strength was weakened, as they were walking and weeping. Rabbi Berekhya in the name of Rabbi Yitzḥak: Orpa walked forty paces with her mother-in-law [before leaving], and [therefore] her descendant’s [sentence] was in abeyance for forty days, as it is stated: “The Philistine approached morning and evening [and stood for forty days]” (I Samuel 17:16). Rabbi Yudan in the name of Rabbi Yitzḥak: Orpa walked four mil with her mother-in-law, and four mighty men came from her, as it is stated: “These four were born to the giant [harafa]” (II Samuel 21:22). Rabbi Yitzḥak said: Throughout that night that Orpa took her leave from her mother-in-law, the nakedness of one hundred gentiles was intermingled with her; that is what is written: “He spoke with them…from the ranks [mima’arkhot] of the Philistines” (I Samuel 17:23) – mime’arot is written; from one hundred foreskins [me’a orlot] of gentiles that were inserted into her throughout the night. Rabbi Tanḥuma said: One dog, too, as it is written: “The Philistine said to David: Am I a dog?” (I Samuel 17:43).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:21",
    "he": "וַתִּשַּׁק עָרְפָּה לַחֲמוֹתָהּ, כָּל נְשִׁיקָה שֶׁל תִּפְלוּת בַּר מִן תְּלָת, נְשִׁיקָה שֶׁל גְדֻלָּה, וּנְשִׁיקָה שֶׁל פְּרָקִים, וּנְשִׁיקָה שֶׁל פְּרִישׁוּת. שֶׁל גְּדֻלָּה, דִּכְתִיב (שמואל א י, א): וַיִּקַּח שְׁמוּאֵל אֶת פַּךְ הַשֶּׁמֶן וַיִּצֹּק עַל רֹאשׁוֹ וַיִּשָּׁקֵהוּ. שֶׁל פְּרָקִים, דִּכְתִיב (שמות ד, כז): וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ. שֶׁל פְּרִישׁוּת, שֶׁנֶּאֱמַר: וַתִּשַּׁק עָרְפָּה לַחֲמוֹתָהּ. רַבִּי תַּנְחוּמָא אָמַר אַף נְשִׁיקָה שֶׁל קְרִיבוּת, שֶׁנֶּאֱמַר (בראשית כט, יא): וַיִּשַּׁק יַעֲקֹב לְרָחֵל, לָמָּה, שֶׁהָיְתָה קְרוֹבָתוֹ. וַתֹּאמֶר הִנֵּה שָׁבָה יְבִמְתֵּךְ וגו', כֵּיוָן שֶׁשָּׁבָה אֶל עַמָּהּ שָׁבָה אֶל אֱלֹהֶיהָ.",
    "en": "“Orpa kissed her mother-in-law.” All kisses are of licentiousness, except for three: A kiss of greatness, a kiss of absence, and a kiss of parting. A kiss of greatness, as it is written: “Samuel took a flask of oil, and poured it on his head, and kissed him” (I Samuel 10:1). Of absence, as it is written: “He met him at the mountain of God at Ḥorev [and he kissed him]” (Exodus 4:27). Of parting, as it is stated: “Orpa kissed her mother-in-law.” Rabbi Tanḥuma said: Even a kiss of closeness, as it is stated: “Jacob kissed Rachel” (Genesis 29:11). Why? It is because she was his relative.“She said: Behold, your sister-in-law has returned to her people, and to her god; return after your sister-in-law” (Ruth 1:15).“She said: Behold, your sister-in-law has returned [to her people, and to her god]…” – once she returned to her people she returned to her god.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:22",
    "he": "וַתֹּאמֶר רוּת אַל תִּפְגְּעִי בִי לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ (רות א, טז), מַהוּ אַל תִּפְגְּעִי בִי, אָמְרָה לָהּ לֹא תֶחֱטָא עָלַי, לָא תִסְּבִין פְּגָעַיִךְ מִנִּי, לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ, מִכָּל מָקוֹם דַּעְתִּי לְהִתְגַּיֵּר, אֶלָּא מוּטָב עַל יָדֵךְ וְלֹא עַל יְדֵי אַחֶרֶת. כֵּיוָן שֶׁשָּׁמְעָה נָעֳמִי כָּךְ הִתְחִילָה סוֹדֶרֶת לָהּ הִלְכוֹת גֵּרִים, אָמְרָה לָהּ בִּתִּי אֵין דַּרְכָּן שֶׁל בְּנוֹת יִשְׂרָאֵל לֵילֵךְ לְבָתֵּי תֵּיאַטְרָאוֹת וּלְבָתֵּי קִרְקָסִיאוֹת שֶׁל גּוֹיִם. אָמְרָה לָהּ, אֶל אֲשֶׁר תֵּלְכִי אֵלֵךְ. אָמְרָה לָהּ בִּתִּי אֵין דַּרְכָּן שֶׁל יִשְׂרָאֵל לָדוּר בְּבַיִת שֶׁאֵין שָׁם מְזוּזָה. אָמְרָה לָהּ, בַּאֲשֶׁר תָּלִינִי אָלִין עַמֵּךְ עַמִּי, אֵלּוּ עֳנָשִׁין וְאַזְהָרוֹת. וֵאלֹהַיִךְ אֱלֹהָי, שְׁאָר מִצְווֹת.",
    "en": "“Ruth said: Do not entreat me to leave you, to return from following you, as where you go, I will go, and where you lodge, I will lodge; your people is my people, and your God is my God” (Ruth 1:16).“Ruth said: Do not entreat me to leave you, to return from following you.” What is “do not entreat me”? She said to her: ‘Do not sin to me, do not impose your reservations upon me.’ “To leave you, to return from following you” – in any case, my intention is to convert. It is preferable through you, and not through another. When Naomi heard this, she began arranging the laws of converts for her. She said to her: ‘My daughter, it is not the way of Israelite women to go to theaters and circuses of the gentiles.’ [Ruth] said to her: “Where you go, I will go.” [Naomi] said to her: ‘My daughter, it is not the way of Israel to reside in a house where there is no mezuza.’ [Ruth] said to her: “And where you lodge, I will lodge.” “Your people is my people” – these are punishments and prohibitions.” “Your God is my God” – [these are] the rest of the mitzvot.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:23",
    "he": "דָּבָר אַחֵר, אֶל אֲשֶׁר תֵּלְכִי אֵלֵךְ. בְּאֹהֶל מוֹעֵד, בְּגִלְגָּל, בְּשִׁילֹה, בְּנֹב, בְּגִבְעוֹן, בְּבֵית עוֹלָמִים. בַּאֲשֶׁר תָּלִינִי אָלִין, לָנָה אֲנִי עַל קָרְבְּנוֹתַי. עַמֵּךְ עַמִּי, לְבַטֵּל עֲבוֹדַת כּוֹכָבִים שֶׁלִּי. וֵאלֹהַיִךְ אֱלֹהָי, לְשַׁלֵּם שְׂכַר פְּעֻלָּתִי.",
    "en": "Another matter, “where you go, I will go,” – to the Tent of Meeting, in the Gilgal, in Shilo, in Nov, in Givon, and in the eternal Temple; “and where you lodge, I will lodge” – I will stay the night after I bring my offerings. “Your people is my people” – to abrogate my idol worship. “And your God is my God” – to pay the reward for my actions.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.2:24",
    "he": "בַּאֲשֶׁר תָּמוּתִי אָמוּת (רות א, יז), אֵלּוּ אַרְבַּע מִיתוֹת בֵּית דִּין, סְקִילָה, שְׂרֵפָה, הֶרֶג וְחֶנֶק. וְשָׁם אֶקָּבֵר, אֵלּוּ שְׁנֵי קְבָרִים הַמְתֻקָּנִים לְבֵית דִּין, אֶחָד לַנִּסְקָלִין וְלַנִּשְׂרָפִין, וְאֶחָד לַנֶּהֳרָגִין וְלַנֶּחְנָקִין. כֹּה יַעֲשֶׂה ה' לִי וְכֹה יוֹסִיף, אָמְרָה לָהּ, בִּתִּי, כָּל מַה שֶּׁאַתְּ יְכוֹלָה לְסַגֵּל מִצְווֹת וּצְדָקוֹת, סַגְלִי בָּעוֹלָם הַזֶּה, אֲבָל לֶעָתִיד לָבוֹא כִּי הַמָּוֶת יַפְרִיד בֵּינִי וּבֵינֵךְ.",
    "en": "“Where you die, I will die, and there I will be buried; so may the Lord do to me, and so may He continue, as death will separate between you and me” (Ruth 1:17).“Where you die, I will die” – there are the four court-imposed death penalties: Stoning, burning, beheading, and strangling. “And there I will be buried,” these are the two cemeteries designated for the court, one for those stoned and burned, and one for those beheaded and strangled. “So may the Lord do to me, and so may He continue” – [Naomi] said to her: ‘My daughter, amass as many mitzvot and acts of righteousness that you can amass in this world, but in the future “death will separate between you and me.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.3:1",
    "he": "זֶה שֶׁאָמַר הַכָּתוּב (איוב ג, יט): קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו, אָמַר רַבִּי סִימוֹן זֶה אֶחָד מֵאַרְבָּעָה מִקְרָאוֹת שֶׁדּוֹמִין זֶה לָזֶה, קָטֹן וְגָדוֹל שָׁם הוּא, הָעוֹלָם הַזֶּה מִי שֶׁהוּא קָטָן יָכוֹל לְהֵעָשׂוֹת גָּדוֹל, וּמִי שֶׁהוּא גָּדוֹל יָכוֹל לְהֵעָשׂוֹת קָטָן, אֲבָל לֶעָתִיד לָבוֹא, מִי שֶׁהוּא קָטָן אֵינוֹ יָכוֹל לְהֵעָשׂוֹת גָּדוֹל, וּמִי שֶׁהוּא גָּדוֹל אֵינוֹ יָכוֹל לְהֵעָשׂוֹת קָטָן. וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו, זֶה הוּא שֶׁעוֹשֶׂה רְצוֹן יוֹצְרוֹ מַכְעִיס אֶת יִצְרוֹ, מֵת יָצָא לַחֵרוּת, שֶׁנֶּאֱמַר: וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו. רַבִּי מְיָאשָׁא בַּר בְּרֵיהּ דְרַבִּי יְהוֹשֻׁעַ, נִשְׁתַּקַּע שְׁלשָׁה יָמִים בְּחָלְיוֹ, לְאַחַר שְׁלשָׁה יָמִים נִתְיַשְּׁבָה דַעְתּוֹ, אָמַר לוֹ אָבִיו הָן הֲוֵית, אֲמַר לֵיהּ בְּעוֹלָם מְעֹרָב הָיִיתִי. אֲמַר לֵיהּ וּמַה חֲמֵיתָה תַּמָּן, אֲמַר לֵיהּ הַרְבֵּה בְּנֵי אָדָם רָאִיתִי כָּאן בְּכָבוֹד וְשָׁם בְּבִזָּיוֹן. כַּד שְׁמַעוּ רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ סָלְקָן לִמְבַקְרֵיהּ, אֲמַר לְהוֹן אָבוּהּ שְׁמַעְתּוּן מָה אֲמַר הָדֵין מַיְינוֹקָא, אָמְרִין לֵיהּ מָה אֲמַר, תָּנֵי לְהוֹן עוֹבָדָא. אָמַר רֵישׁ לָקִישׁ וְלֹא מִקְרָא מָלֵא הוּא (יחזקאל כא, לא): כֹּה אָמַר ה' [א] הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה זֹאת לֹא זֹאת הַשָּׁפָלָה הַגְּבֵּהַּ וְהַגָּבֹהַּ הַשְׁפִּיל, אָמַר רַבִּי יוֹחָנָן אִלּוּ לֹא עָלִיתִי אֶלָּא לִשְׁמֹעַ דָּבָר זֶה דַּי. רַב הוּנָא רֵישׁ גָּלוּתָא שָׁאַל לְרַבִּי חִסְדַּאי מַה דֵּין דִּכְתִיב הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה, אָמַר לוֹ, הָסִיר הַמִּצְנֶפֶת מֵרַבּוֹתֵינוּ, וְהָרִים הָעֲטָרָה מֵאֻמּוֹת הָעוֹלָם. אָמַר לוֹ, אַתְּ חֶסֶד וּמַה לְּךָ חָסֶד.",
    "en": "“Where you die, I will die, and there I will be buried; so may the Lord do to me, and so may He continue, as death will separate between you and me” (Ruth 1:17).That is what the verse said: “Small and great are there; and a servant is free from his master” (Job 3:19) – Rabbi Simon said: This is one of four verses that are similar to one another. “Small and great are there” – in this world, one who is small can become great, and one who is great can become small. But in the future, one who is small cannot become great and one who is great cannot become small. “And a servant is free of his master” – that is, he does the will of his Maker [yotzero], angers his [evil] inclination [yitzro]; when he dies, he goes free, as it is stated: “And a servant is free of his master.”Rabbi Meyasha, grandson of Rabbi Yehoshua, was gravely ill for three days. After three days he recovered. His father said to him: ‘Where have you been?’ He said to him: ‘I was in a chaotic world.’ He said to him: ‘What did you see there?’ He said to him: ‘I saw many people who are respected here and disgraced there.’ When Rabbi Yoḥanan and Reish Lakish heard, they went to visit him. His father said to them: ‘Have you heard what this child said?’ They said to him: ‘What did he say?’ He related the matter to them. Reish Lakish said: ‘Is it not an explicit verse? “So said the Lord God: Remove the mitre, and lift the crown; this shall no longer be; exalt the abased, and abase the exalted”’ (Ezekiel 21:31). Rabbi Yoḥanan said: Had I come up only to hear this matter, it would have sufficed. Rav Huna the Exilarch asked Rabbi Ḥisdai: What is this that is written: “Remove the mitre, and lift the crown?” He said to him: “Remove the mitre” from our rabbis, and “lift the crown” from the nations of the world. He said to him: You are kindness, and what is yours is kindness.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.3:2",
    "he": "כְּתִיב (קהלת ט, ד): כִּי מִי אֲשֶׁר יְחֻבַּר וגו', תַּמָן תְּנֵינַן הָרוֹאֶה עֲבוֹדַת כּוֹכָבִים מַה הוּא אוֹמֵר, בָּרוּךְ נוֹתֵן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ. מָקוֹם שֶׁנֶּעֶקְרָה עֲבוֹדַת כּוֹכָבִים מִמֶּנּוּ, בָּרוּךְ שֶׁעָקַר עֲבוֹדַת כּוֹכָבִים מֵאַרְצֵנוּ. וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתַּעֲקֹר אוֹתָהּ מִכָּל הַמְּקוֹמוֹת וְתָשׁוּב לֵב עוֹבְדֶיהָ לְעָבְדְּךָ בְּלֵב שָׁלֵם, וְלֹא נִמְצָא מִתְפַּלֵּל עַל הָרְשָׁעִים. אָמַר רַבִּי יוֹחָנָן יְבֻחַר כְּתִיב, אֲפִלּוּ כָּל אוֹתָן שֶׁפָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל יֵשׁ בִּטָּחוֹן, לְהַחֲיוֹת אוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר פָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל, לְכַלּוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר עָשׂוּ תְּשׁוּבָה, עֲלֵיהֶם הוּא אוֹמֵר (ירמיה נא, לט): וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. תַּנְיָא קְטַנֵי גוֹיִם וְחֵילוֹתָיו שֶׁל נְבוּכַדְנֶצַּר לֹא חַיִּים וְלֹא נִדּוֹנִים, וַעֲלֵיהֶם הוּא אוֹמֵר: וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. (קהלת ט, ד): כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת, בָּעוֹלָם הַזֶּה מִי שֶׁהוּא כֶּלֶב, לְהֵעָשׂוֹת אֲרִי הוּא יָכוֹל. וּמִי שֶׁהוּא אֲרִי, יָכוֹל לְהֵעָשׂוֹת כֶּלֶב. אֲבָל לֶעָתִיד לָבוֹא, מִי שֶׁהוּא אֲרִי אֵינוֹ יָכוֹל לְהֵעָשׂוֹת כֶּלֶב, וְכָל מִי שֶׁהוּא כֶּלֶב אֵינוֹ יָכוֹל לְהֵעָשׂוֹת אֲרִי. אַדְרִיָּאנוֹס שְׁחִיק טַמְיָא שָׁאַל לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אֲמַר לֵיהּ אֲנָא טָב מִמּשֶׁה רַבָּךְ, אֲמַר לֵיהּ, לָמָּה, דַּאֲנָא חַי וְהוּא מֵת, וּכְתִיב: כִּי לְכֶלֶב חַי טוֹב מִן הָאַרְיֵה הַמֵּת. אֲמַר לֵיהּ יָכוֹל אַתְּ לִגְזֹר דְּלָא יַדְלֵק בַּר נָשׁ נוּר תְּלָתָא יוֹמִין, אֲמַר לֵיהּ, אִין. לְעִידָּן עַמְיָא סָלְקוּן תַּרְוֵיהוֹן עַל אִיגַר פָּלָטִין חֲמֵי תְּנָנָא סָלֵיק מִן רְחִיק, אֲמַר לֵיהּ מַה כֵּן, אֲמַר לֵיהּ אִיפַרְכִּיָא בִּישׁ, עָאל אַסְיָא וּבַקַּר יָתֵיהּ, וַאֲמַר לֵיהּ עַד דְּשָׁתֵי חֲמִימֵי לָא מִיתַּסֵּי. אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ, עַד דְאַתְּ קַיָּם בָּטְלָה גְּזֵרָתְךָ, וּמשֶׁה רַבֵּנוּ מִשָּׁעָה שֶׁגָּזַר עָלֵינוּ (שמות לה, ג): לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת, לָא מַדְלֵיק יְהוּדָאי נוּר בְּשַׁבְּתָא מִיּוֹמוֹהִי, וַעֲדַיִן לֹא נִתְבַּטְּלָה גְּזֵרָתוֹ עַד הַשְׁתָּא, אֲמַרְתְּ אַתְּ כֵּן דַּאֲנָא טָב מִינֵיהּ. (תהלים לט, ה): הוֹדִיעֵנִי ה' קִצִּי וּמִדַּת יָמַי מַה הִיא, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָם אוֹדַע לִי אֵימָתַי אֲנָא מָיֵית, אֲמַר לֵיהּ רָזָא הִיא דְּלָא מִתְגַּלֵּי לְבַר נָשׁ וְלֵית אֶפְשָׁר דְּיִתְגַּלֵּי לָךְ. וּמִדַּת יָמַי מַה הִיא, אֲמַר לֵיהּ שַׁבְעִין שְׁנִין. וְאֵדְעָה מֶה חָדֵל אָנִי, אוֹדַע לִי בְּהָדֵין יוֹמָא אֲנָא מָיֵית, אָמַר לוֹ בְּשַׁבָּת. אֲמַר לֵיהּ פַּחֵית לִי חַד יוֹמָא, אָמַר לוֹ לֹא. אָמַר לוֹ לָמָּה, אָמַר לוֹ חֲבִיבָה עָלַי תְּפִלָּה אַחַת שֶׁאַתָּה עוֹמֵד וּמִתְפַּלֵּל לְפָנַי מֵאֶלֶף עוֹלוֹת שֶׁעָתִיד שְׁלֹמֹה בִּנְךָ לְהַעֲלוֹת לְפָנַי, שֶׁנֶּאֱמַר (מלכים א ג, ד): אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא. אֲמַר לֵיהּ אוֹסֵיף לִי חַד יוֹמָא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ לָמָּה, אָמַר לֵיהּ אַרְכִי שֶׁל בִּנְךָ דּוֹחֶקֶת, דְּאָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן, אַרְכִיּוֹת אַרְכִיּוֹת הֵן וְאֵין אֶחָד מֵהֶן נִכְנָס לְתוֹךְ אַרְכִי שֶׁל חֲבֵרוֹ אֲפִלּוּ כִּמְלֹא נִימָא. וּמֵת בַּעֲצֶרֶת שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְסָלְקָה סַנְהֶדְּרִין מֶחְמְיָיא אַפִּין לִשְׁלֹמֹה, אֲמַר לְהוֹן מַעֲבַר יָתֵיהּ מֵאֲתַר לַאֲתַר, אָמְרִין לֵיהּ וְלָאו מַתְנִיתָּא הִיא סָכִין וּמְדִיחִין וּבִלְבָד שֶׁלֹא יָזִיז אֵבָר. אָמַר כְּלָבִים שֶׁל בֵּית אַבָּא רְעֵבִין, אָמְרִין לֵיהּ וְלָא מַתְנִיתָּא הִיא מְחַתְּכִין אֶת הַדְּלוּעִים לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים. מֶה עָשָׂה נָטַל פִּיפְקִין וּפָרַשׂ עָלָיו כְּדֵי שֶׁלֹא תֵּרֵד הַשֶּׁמֶשׁ, וְיֵשׁ אוֹמְרִים לַנְּשָׁרִים קְרָא וּפָרְשׂוּ עָלָיו אֲגַפֵּיהוֹן כְּדֵי שֶׁלֹא תֵּרֵד עָלָיו הַשֶּׁמֶשׁ.",
    "en": "It is written: “For he who is joined [yeḥubar] [to all of the living has hope, for a live dog is better than a dead lion]” (Ecclesiastes 9:4) – there we learn: One who sees an idol, what blessing does he recite? Blessed…who shows patience to violators of His will. A place from which idol worship has been uprooted? Blessed…who uprooted idol worship from our land; and may it likewise be Your will O Lord our God that You uproot it from all places and restore the hearts of their worshippers to worship You wholeheartedly. Is he not praying on behalf of the wicked? Rabbi Yoḥanan said: “[For he who is] chosen [yevuḥar]” is written. Even those who raised their hand against the Temple have hope. To revive them [in the afterlife] is impossible, as they already raised their hand against the Temple. To eliminate them is impossible, as they have already repented. In their regard it is stated; “They will sleep an eternal sleep, and they will not awaken” (Jeremiah 51:39) – it is taught: Gentile minors and the troops of Nebuchadnezzar are not revived [at the end of days], but are not condemned. In their regard it is stated: “They will sleep an eternal sleep and they will not awaken.”“For a live dog is better than a dead lion” (Ecclesiastes 9:4) – in this world, one who is a dog can become [strong as] a lion, and one who is a lion can become a dog. However, in the future, one who is a lion cannot become a dog, and anyone who is a dog cannot become a lion. Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya: He said to him: ‘I am better than Moses, your master.’ He said to him: ‘Why?’ ‘Because I am alive and he is dead, and it is written: “For a live dog is better than a dead lion.”’ He said to him: ‘Are you able to issue a decree that no man shall light a fire for three days?’ He said to him: ‘Yes.’ In the evening, both of them climbed to the wall of the palace and saw smoke rising at a distance. He said to him: ‘What is that?’ He said to him: ‘The governor is ill, and a doctor went in and visited him. He said to him: You will not be cured until you drink hot water.’ He said to him: ‘May his spirit be blasted. While you are still alive, your edict is void. Moses our master, from the moment that he decreed upon us: “You shall not kindle fire in all your habitations on the day of Shabbat” (Exodus 35:3), no Jew has ever kindled fire on Shabbat, and his edict has not been voided even now. And you say: I am better than he is?’“Lord, make my end known to me, and the measure of my days, what it is; [I would know how impermanent I am]” (Psalms 39:5) – David said before the Holy One blessed be He: ‘Master of the universe, make known to me when I will die.’ He said to him: ‘It is a secret that is not revealed to a person, and it is not possible for it to be revealed to you.’ “And the measure of my days, what it is” – He [God] said to him: ‘Seventy years.’ “I would know how impermanent I am” (Psalms 39:5) – make known to me on which day I will die. He said to him: ‘On Shabbat.’ He [David] said to Him: ‘Subtract one day for me.’ He said to him: ‘No.’ He said to Him: ‘Why?’ He said to him: ‘One prayer that you are destined to pray before Me is more precious to Me than a thousand burnt offerings that Solomon your son is destined to sacrifice before Me, as it is stated: “One thousand burnt offerings Solomon offered upon that altar”’ (I Kings 3:4). He said to Him: ‘Add one day for me.’ He said to him: ‘No.’ He said to Him: ‘Why?’ He said to him: ‘The dominion of your son is pressing, as Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: There are many dominions, and one of them does not enter into the dominion of another even a hair’s breadth.’ He died on Shavuot that coincided with Shabbat. The Sanhedrin entered to pay their respects to Solomon. He said to them: ‘Can I move him [the body] from place to place?’ They said to him: ‘Is it not a mishna: One may rub with oil and wash [a corpse], provided that he does not move a limb?’He [Solomon] said: ‘The dogs of father’s house are hungry.’ They said to him: ‘Is it not a mishna: One may cut pumpkins before an animal and an animal carcass before dogs?’ What did he do? He took a curtain and spread it over him [David’s body], so the sun would not beat down on him. Some say that he summoned the eagles and they spread their wings over him, so the sun would not beat down on him.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.3:3",
    "he": "אָמַר (קהלת א, טו): מְעֻוָּת לֹא יוּכַל לִתְקֹן וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת, בָּעוֹלָם הַזֶּה מִי שֶׁהוּא מְעֻוָּת יָכוֹל לִתְקֹן, וּמִי שֶׁהוּא מְתֻקָּן יָכוֹל לְעַוֵּת, אֲבָל לֶעָתִיד לָבוֹא מִי שֶׁהוּא מְעֻוָּת אֵין יָכוֹל לִתְקֹן, וּמִי שֶׁהוּא מְתֻקָּן אֵין יָכוֹל לְעַוֵּת. וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת, יֵשׁ מֵהָרְשָׁעִים שֶׁמִּזְדַּוְּגִין זֶה עִם זֶה בָּעוֹלָם, אֶחָד מֵהֶן עָשָׂה תְּשׁוּבָה לִפְנֵי מוֹתוֹ וְאֶחָד לֹא עָשָׂה תְּשׁוּבָה, נִמְצָא זֶה עוֹמֵד בַּחֲבוּרַת הַצַּדִּיקִים, וְזֶה עוֹמֵד בַּחֲבוּרַת הָרְשָׁעִים, וְהוּא רוֹאֶה אוֹתוֹ וְאוֹמֵר אוֹי לִי שֶׁמָּא מַשֹּׂוֹא פָנִים יֵשׁ בַּדָּבָר, אֲנִי וְזֶה גָנַבְנוּ, אֲנִי וְזֶה הָרַגְנוּ כְּאֶחָת, זֶה עוֹמֵד בַּחֲבוּרַת צַדִּיקִים וַאֲנִי בַּחֲבוּרַת רְשָׁעִים. וְהֵן מְשִׁיבִין וְאוֹמְרִין לוֹ, שׁוֹטֶה שֶׁבָּעוֹלָם, מְנֻוָּל הָיִיתָ וּמֻשְׁלָךְ לְאַחַר מִיתָתְךָ שְׁלשֶׁת יָמִים, וְלֹא בַּחֲבָלִים גְרָרוּךָ לַקֶּבֶר (ישעיה יד, יא): תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה, כְּשֶׁהֵבִין זֶה חֲבֵרְךָ שָׁב מֵאוֹתוֹ הַדֶּרֶךְ, וְאַתָּה הָיִיתָ סְפֵקָה לַעֲשׂוֹת תְּשׁוּבָה וְלֹא עָשִׂיתָ. אוֹמֵר לָהֶם הֲנִיחוּנִי שֶׁאֵלֵךְ לַעֲשׂוֹת תְּשׁוּבָה, וְהֵן מְשִׁיבִין לוֹ וְאוֹמְרִין, שׁוֹטֶה שֶׁבָּעוֹלָם, אֵין אַתָּה יוֹדֵעַ שֶׁעוֹלָם זֶה דּוֹמֶה לְשַׁבָּת וְעוֹלָם שֶׁבָּאתָ מִמֶּנּוּ דּוֹמֶה לְעֶרֶב שַׁבָּת, אִם אֵין אָדָם מְתַקֵּן בְּעֶרֶב שַׁבָּת מַה יֹּאכַל בְּשַׁבָּת. וְעוֹד עוֹלָם זֶה דּוֹמֶה לַיָּם וְעוֹלָם שֶׁבָּאתָ מִמֶּנוּ דּוֹמֶה לַיַּבָּשָׁה, אִם אֵין אָדָם מְתַקֵּן בַּיַּבָּשָׁה מַה יֹּאכַל בַּיָּם. וְעוֹד הָעוֹלָם הַזֶּה דּוֹמֶה לַמִּדְבָּר וְעוֹלָם שֶׁבָּאתָ מִמֶּנּוּ דּוֹמֶה לַיִּשׁוּב, אִם אֵין אָדָם מְתַקֵּן בַּיִּשׁוּב מַה יֹּאכַל בַּמִּדְבָּר. מַהוּ עוֹשֶׂה חוֹבֵק אֶת יָדָיו וְאוֹכֵל אֶת בְּשָׂרוֹ, שֶׁנֶּאֱמַר (קהלת ד, ה): הַכְּסִיל חֹבֵק אֶת יָדָיו וְאֹכֵל אֶת בְּשָׂרוֹ. וְהוּא אוֹמֵר הַנִּיחוּנִי שֶׁאֶרְאֶה אֶת חֲבֵרִי בִּכְבוֹדוֹ, וּמְשִׁיבִין וְאוֹמְרִים לוֹ, שׁוֹטֶה שֶׁבָּעוֹלָם, מְצֻוִּין מִפִּי הַגְּבוּרָה אָנוּ שֶׁלֹא יַעַמְדוּ רְשָׁעִים בְּצַד צַדִּיקִים, וְלֹא צַדִּיקִים בְּצַד רְשָׁעִים, וְלֹא טְמֵאִים בְּצַד טְהוֹרִים, וְלֹא טְהוֹרִים בְּצַד טְמֵאִים, וְעַל מָה אָנוּ מְצֻוִּין עַל הַשַּׁעַר הַזֶּה, שֶׁנֶּאֱמַר (תהלים קיח, כ): זֶה הַשַּׁעַר לַה' צַדִּיקִים יָבֹאוּ בוֹ.",
    "en": "He said: “The crooked cannot be mended, and deficiency cannot be counted” (Ecclesiastes 1:15) – in this world, one who is crooked can be mended, and one who is mended can become crooked. But in the future, one who is crooked cannot be mended, and one who is mended cannot become crooked. “And deficiency cannot be counted” – there are wicked ones who associate with one another in the world; one of them repented before his death, and one did not repent. It turns out that this one stands in the company of the righteous, and that one stands in the company of the wicked. He [the one who did not repent] sees him [the other one] and says: ‘Woe is me, perhaps there is favoritism in this matter? [Both] I and that one have stolen, both I and that one have killed; yet that one is standing in the company of the righteous, and this one [referring to himself] is standing in the company of the wicked.’ They [the angels] respond and say to him: ‘Fool of the world, you were despicable, and you were cast aside after your death for three days; did they not drag you to the grave with ropes? “Beneath you maggots are spread and worms are your cover” (Isaiah 14:11). When your friend understood this, he repented from that path. You, too, had the opportunity to repent, but did not do so.’ He says to them: ‘Allow me to go and repent,’ and they respond to him and say: ‘Fool of the world, do you not know that this world is like Shabbat, and the world from which you came is like the day before Shabbat. If a person does not prepare on the day before Shabbat, what will he eat on Shabbat? Moreover, this world is like the sea, and the world from which you came is like dry land. If a person does not prepare on dry land, what will he eat at sea? Moreover, this world is like the wilderness, and the world from which you came is like civilization. If a person does not prepare in civilization, what will he eat in the wilderness?’ What does he do? He folds his hands and eats his flesh, as it is stated: “The fool folds his hands and eats his flesh” (Ecclesiastes 4:5). He says: ‘Allow me to see my friend in his glory [in heaven].’ They say to him: ‘Fool of the world, we are commanded from the mouth of the Almighty, that the wicked will not stand alongside the righteous, and not the righteous alongside the wicked, not the impure alongside the pure, and not the pure alongside the impure. About what are we commanded? It is about this gate, as it is stated: “This is the gate of the Lord; the righteous shall enter into it”’ (Psalms 118:20).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.3:4",
    "he": "דִּילָמָא רַבִּי חִיָּא רַבָּה וְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲווֹ יָתְבִין לָעֲיִין בְּאוֹרָיְיתָא בַּהֲדֵין בֵּית מִדְרָשָׁא רַבָּא דִּטְבֶרְיָא בַּעֲרוּבַת פִּסְחָא, וְאִית דְּאָמְרֵי בַּעֲרוּבַת צוֹמָא רַבָּא, וּשְׁמַעֵי קָלְהוֹן דִּבְרִיָּיאתָא בָּיְיבִין, אֲמַר לֵיהּ אִילֵּין בְּרִיָּיתָא מָה עִסְקוֹן, אֲמַר דְּאִית לֵיהּ זָבַן וּדְלֵית לֵיהּ אָזֵיל לְגַבֵּי מָרֵי עֲבִדְתֵּיהּ וְהוּא יָהֵיב לֵיהּ. אֲמַר לֵיהּ אִם כֵּן הוּא אַף אֲנָא אִיזֵיל גַּבֵּי מָרֵי עֲבִדְתִּי וְהוּא יָהֵב לִי, נְפַק וְצַלֵּי בַּהֲדָא אִילוּסִיס דִּטְבֶרְיָא, וַחֲזָא חַד יְדָא מוֹשְׁטָא לֵיהּ חֲדָא מַרְגָּלִיתָא, אֲזַל טָעִין גַּבֵּי רַבֵּנוּ, אֲמַר לֵיהּ הָדָא מְנָא אִית לָךְ, הָדָא מִילָא דְאִיסְטוֹפִיטָא הִיא, אֶלָּא הֵא לָךְ תְּלָתָא דִינָרִין, וַאֲזֵל וַעֲבֵד לִיקָרָא דְיוֹמָא, וּבָתַר יוֹמָא טָבָא אֲנַן שָׁטְחִין קָלֵיהּ וּמַה דְּהוּא עָבֵיד טִימִיתַהּ תִּיסַב. נְסַב תְּלָתָא דִינָרִין וַאֲזֵיל זְבַן זְבוּנִין וְעָל לְבֵיתֵיהּ, אָמְרָה לֵיהּ דְּבִיתְהוּ שִׁמְעוֹן שָׁרֵית גָּנֵיב, כָּל פָּעֳלָךְ לֵית הִיא אֶלָּא מְאָה מָנֶה וְאִילֵין זְבִינָתָה מָה אִינוּן, מִיָּד תַּנֵּי לָהּ עוֹבָדָא. אָמְרָה לֵיהּ מַאי אַתְּ בָּעֵי תְּהֵי גְּנוּנָךְ חָסֵר מִן דְּחַבְרָךְ חֲדָא מַרְגָּלִיתָא לְעַלְמָא דְּאָתֵי. אֲמַר לָהּ וּמַה נַּעֲבֵד, אָמְרָה לֵיהּ זִיל תַּחֲזוֹר זְבִינָתָא לְמָרֵיהוֹן וְדִינָרַיָּא לְמָרֵיהוֹן וּמַרְגָּלִיתָא לְמָרָא. כַּד שָׁמַע רַבֵּינוּ מִצְטָעֵר, שְׁלַח וְאַיְתֵיתַהּ, אֲמַר לָהּ כָּל הָדֵין צַעְרָא צְעַרְתְּ לְהָדֵין צַדִיקָא. אָמְרָה לֵיהּ מָה אַתְּ בָּעֵי דִּיהֵא גְּנוּנֵיהּ חָסֵר מִדִּידְכוֹן חֲדָא מַרְגָּלִיתָא לְעַלְמָא דְּאָתֵי. אֲמַר לָהּ וְאִין הֲוָה חָסֵר לֵית בָּן מְמַלְּיָיה יָתֵיהּ. אָמְרָה לֵיהּ רַבִּי בַּהֲדֵין עַלְמָא זְכֵינַן מֶחֱמֵי אַפָּךְ, וְלֹא אָמַר רֵישׁ לָקִישׁ כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ מָדוֹר בִּפְנֵי עַצְמוֹ, וְהוֹדָה לָהּ. וְלֹא עוֹד אֶלָּא שֶׁדַּרְכָּן שֶׁל עֶלְיוֹנִים לִתֵּן וְאֵין דַּרְכָּן לִטֹּל, הַנֵּס הָאַחֲרוֹן קָשֶׁה מִן הָרִאשׁוֹן, מִנְסֵיב לֵיהּ הֲוָת יְדָא אַרְעֲיָא [למטה], וּמִי מוֹשְׁטָא לֵיהּ הֲוָה יְדָא עִילָּאָה, כְּאִינִישׁ דְּמוֹזֵיף לְחַבְרֵיהּ.",
    "en": "An illustration: Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta were sitting to study the Torah in the great study hall of Tiberias on the day before Passover, and some say that it was the day before the great fast [Yom Kippur]. They heard the sound of people crying. He [Rabbi Shimon ben Ḥalafta] said to him [Rabbi Ḥiyya]: ‘Those people, what will they do?’ He said: ‘One who has, will buy, and one who does not have will go to his employer and he will give them.’ He said to him: ‘If so, I too will go to my employer, and He will give me.’ He went out and prayed in the cave by Tiberias and he saw a hand outstretched to him with a pearl. He went and brought it to Rabbeinu [Rabbi Yehuda HaNasi]. He said to him: ‘From where did you get this? It is priceless. [Do not sell it;] rather, here are three dinars for you, go and make preparations in honor of the day, and after the holiday we will publicize it, and whoever offers the highest price will take it.’ He took the three dinars and went and bought his purchases and entered his house. His wife said to him: ‘Shimon, have you begun to steal? All your property is worth only a hundred maneh, and [so] what are these purchases? He immediately related the incident to her. She said to him: ‘What do you want? That your canopy be one pearl smaller than that of your colleagues in the World to Come?’ He said to her: ‘What should we do?’ She said to him: ‘Go, return the purchases to their owner, the dinars to their owner, and the pearl to its owner.’When he heard, Rabbeinu was upset. He sent for her and she came to him. He said: ‘You caused all this distress to this righteous one.’ She said to him: ‘What do you want? That his canopy will be one pearl smaller than yours in the World to Come?’ He said to her: ‘And if it will be smaller, are we not able to make it up [i.e., make up whatever is missing from his merit]?’ She said to him: ‘Rabbi, in this world we have been privileged to see your face; did Reish Lakish not say: Each righteous person will have a compartment for himself?’ And he [Rabbeinu] conceded to her. Moreover, it is the way of Heaven to give, but it is not its way to take. The latter miracle was more difficult than the former. When it [the pearl] was taken, the hand was lower, and when it gave it to him, the hand was higher, like a person who lends money to another.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.3:5",
    "he": "וַתֵּרֶא כִּי מִתְאַמֶּצֶת הִיא לָלֶכֶת אִתָּה (רות א, יח), אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בּוֹא וּרְאֵה כַּמָּה חֲבִיבִים הַגֵּרִים לִפְנֵי הַמָּקוֹם, כֵּיוָן שֶׁנָּתְנָה דַעְתָּהּ לְהִתְגַּיֵּר הִשְׁוָהּ הַכָּתוּב לְנָעֳמִי.",
    "en": "“She saw that she was determined to go with her” – Rabbi Yehuda ben Rabbi Simon said: Come and see how precious converts are before the Omnipresent. Once she [Ruth] decided to convert, Scripture equated her with Naomi.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.3:6",
    "he": "וַתֵּלַכְנָה שְׁתֵּיהֶן (רות א, יח), אָמַר רַבִּי שְׁמוּאֵל בְּרַבִּי סִימוֹן, אוֹתוֹ הַיּוֹם קְצִיר הָעֹמֶר הָיָה, דִּתְנֵינַן תַּמָּן כָּל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם הָיוּ מִתְכַּנְּסוֹת, כְּדֵי שֶׁיְהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. וְיֵשׁ אוֹמְרִים אִבְצָן הָיָה מַשִֹּׂיא אֶת בְּנוֹתָיו אוֹתוֹ הַיּוֹם. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי עֲזַרְיָה וְרַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בַּר אָבִין כְּתִיב (תהלים פט, ט): ה' צְבָאוֹת מִי כָמוֹךָ חֲסִין יָהּ, שֶׁמּוֹצִיא דְבָרִים בְּעוֹנָתָן, אִשְׁתּוֹ שֶׁל בֹּעַז מֵתָה בְּאוֹתוֹ הַיּוֹם, וְנִתְכַּנְּסוּ כָּל יִשְׂרָאֵל לִגְמִילוּת חֲסָדִים, וְזִיל כָּל עַמָּא לִגְמִילוּת חִסְדָּא, נִכְנְסָה רוּת עִם נָעֳמִי, וְהָיְתָה זוֹ יוֹצֵאת, וְזוֹ נִכְנְסָה. וַתֵּהוֹם כָּל הָעִיר עֲלֵיהֶן וַתֹּאמַרְנָה הֲזֹאת נָעֳמִי, זוֹ הִיא שֶׁמַּעֲשֶׂיהָ נָאִים וּנְעִימִים, לְשֶׁעָבַר הָיְתָה מְהַלֶּכֶת בְּאִיסְקַפְּטִיאוֹת שֶׁלָּהּ, וְעַכְשָׁיו הִיא מְהַלֶּכֶת יְחֵפָה, וְאַתְּ אֲמַרְתְּ הֲזֹאת נָעֳמִי, לְשֶׁעָבַר הָיְתָה מְכֻסָּה בְּבִגְדֵי מֵילָתִין, וְעַכְשָׁיו הִיא מְכֻסָּה בִּסְמַרְטוּטִין, וְאַתְּ אֲמַרְתְּ הֲזֹאת נָעֳמִי, לְשֶׁעָבַר הָיוּ פָּנֶיהָ מַאֲדִימוֹת מִכֹּחַ מַאֲכָל וּמִשְׁתֶּה, וְעַכְשָׁיו פָּנֶיהָ מוֹרִיקוֹת מִן רְעָבוֹן, וְאַתְּ אֲמַרְתְּ הֲזֹאת נָעֳמִי, וְאוֹמֶרֶת לָהֶן, אַל תִּקְרֶאנָה לִי נָעֳמִי קְרֶאןָ לִי מָרָא, בַּר קַפָּרָא אָמַר לְפָרָה הֶדְיוֹטִית שֶׁהֶעֱמִידוּהָ בְּעָלֶיהָ בַּשּׁוּק, אָמַר, רַדְיָנִית הִיא, וּמַשְׁוָה תְּלָמִים תְּלָמִים הִיא. אָמְרִין אִין רַדְיָנִית אִילֵין מַכּוֹתֶיהָ דְּאִית בָּהּ מָה אִינוּן. כָּךְ אָמְרָה נָעֳמִי, לָמָּה, וַה' עָנָה בִי וְשַׁדַּי הֵרַע לִי.",
    "en": "“The two of them went until they came to Bethlehem. Upon their arrival in Bethlehem the entire city was in a tumult about them, and the women said: Is that Naomi?” (Ruth 1:19).“The two of them went” – Rabbi Shmuel son of Rabbi Simon said: That day was the harvesting of the omer, as it is taught there: All the adjacent towns would assemble there, so that it would be harvested with great fanfare. Some say: Ivtzan was marrying off his daughters that day. Rabbi Tanḥuma in the name of Rabbi Azarya, and Rabbi Menaḥama in the name of Rabbi Yehoshua bar Avin: It is written: “Lord, [God] of hosts, who is mighty like You, Lord” (Psalms 89:9) – who brings things about in their appropriate time. Boaz’s wife died on that day, and all of Israel assembled to show kindness [to participate in the funeral]. As all the populace was going to show kindness, Ruth entered with Naomi; this one [Boaz’s first wife] departed, and that one entered.“The entire city was in a tumult about them and the women said: Is that Naomi” – is that she whose actions are fine and pleasant [ne’imim]? In the past, she would go about in her litters, and now she is walking barefoot, and [that is why] you say: “Is that Naomi?” In the past she was clothed in silken garments, and now she is clothed in rags, and you say: “Is that Naomi?” In the past, her face was red from food and drink, and now her face is pale from hunger, and you say: “Is that Naomi?”She said to them: Do not call me Naomi, call me Mara; as the Almighty has greatly embittered [hemar] me (Ruth 1:20).And she says to them: “Do not call me Naomi [pleasantness]; call me Mara [bitterness]” – Bar Kappara said: [It is analogous] to an inferior cow whose owner stood it in the marketplace and said: It is for plowing and it plows straight furrows. They said: If it is for plowing, what are all these wounds on it? So said Naomi: “[I went full, and the Lord brought me back empty;] why [call me Naomi,] and the Lord has afflicted me, and the Almighty has hurt me” (Ruth 1:21)?",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.3:7",
    "he": "אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי ה' (רות א, כא), מְלֵאָה הָלַכְתִּי בְּבָנִים וּמְלֵאָה בְּבָנוֹת. דָּבָר אַחֵר, אֲנִי מְלֵאָה הָלַכְתִּי, שֶׁהָיִיתִי מְעֻבֶּרֶת. לָמָּה תִקְרֶאנָה לִי נָעֳמִי וַה' עָנָה בִי, עָנָה בִי מִדַּת הַדִּין, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות כב, כב): אִם עַנֵּה תְעַנֶּה אֹתוֹ. דָּבָר אַחֵר, וַה' עָנָה בִי, הֵעִיד עָלַי, כְּמָה דְאַתְּ אָמַר (דברים יט, יח): שֶׁקֶר עָנָה בְאָחִיו. דָּבָר אַחֵר, וַה' עָנָה בִי, כָּל עִנְיָנֶיהָ לָא הֲוָה אֶלָּא בִי, לְפִי שֶׁבָּעוֹלָם הַזֶּה וַה' עָנָה בִי, אֲבָל לֶעָתִיד לָבוֹא מַה כְּתִיב (ירמיה לב, מא): וְשַׂשְׂתִּי עֲלֵיהֶם לְהֵטִיב אוֹתָם.",
    "en": "“I went full, and the Lord has brought me back empty. Why call me Naomi, when the Lord has afflicted [ana] me, and the Almighty has harmed me” (Ruth 1:21).“I went full, and the Lord brought me back empty” – I went full with sons, and full with daughters. Alternatively: “I went full,” as I was pregnant. “Why call me Naomi, and the Lord has afflicted [ana] me” – the attribute of justice afflicted me; that is what you say: “If you afflict him [aneh te’aneh] [then when he cries out to Me, I will hear his cry]” (Exodus 22:22). Alternatively: “The Lord has afflicted [ana] me” – He testified against me, as you say: “He testified [ana] falsely against his brother” (Deuteronomy 19:18). Alternatively: “The Lord afflicted [ana] me” – all of His concern [inyan] was with me, as in this world, the Lord afflicted [ana] me. But regarding the future, what is written? “I will rejoice over them to do them good” (Jeremiah 32:41).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.4:1",
    "he": "זֶה שֶׁאָמַר הַכָּתוּב (דברי הימים א ח, ח): וְשַׁחֲרַיִם הוֹלִיד בִּשְׂדֵה מוֹאָב, אֵלִיָּהוּ זָכוּר לַטּוֹב שָׁאַל אֶת רַבִּי נְהוֹרַאי אֲמַר לֵיהּ מַה דֵּין דִּכְתִיב וְשַׁחֲרַיִם הוֹלִיד בִּשְׂדֵה מוֹאָב, אֲמַר לֵיהּ גָּדוֹל שֶׁהוֹלִיד בִּשְׂדֵה מוֹאָב, מִן שִׁלְחוֹ אֹתָם, שֶׁהָיוּ מִשֵּׁבֶט בִּנְיָמִין, דִּכְתִיב (שופטים כ, יב): וַיִּשְׁלְחוּ שִׁבְטֵי יִשְׂרָאֵל אֲנָשִׁים בְּכָל שִׁבְטֵי בִנְיָמִין לֵאמֹר, דָּבָר אַחֵר, וְשַׁחֲרַיִם, זֶה בֹּעַז, וְלָמָּה נִקְרָא שְׁמוֹ שַׁחֲרַיִם, שֶׁהָיָה מְשֻׁחְרָר מִן הָעֲווֹנוֹת. הוֹלִיד בִּשְׂדֵה מוֹאָב, שֶׁהוֹלִיד מֵרוּת הַמּוֹאֲבִיָה. מִן שִׁלְחוֹ, שֶׁהָיָה מִשֵּׁבֶט יְהוּדָה, שֶׁנֶּאֱמַר (בראשית מו, כח): וְאֶת יְהוּדָה שָׁלַח לְפָנָיו אֶל יוֹסֵף. (דברי הימים א ח, ח): חוּשִׁים וְאֶת בַּעֲרָא נָשָׁיו, וְיֵשׁ אָדָם מוֹלִיד נָשָׁיו, אֶלָּא שֶׁחָשׁ כַּנָּמֵר וּבֵאַר אֶת הַהֲלָכָה עַמּוֹנִי וְלֹא עַמּוֹנִית, מוֹאָבִי וְלֹא מוֹאָבִית. וַיּוֹלֶד מִן חֹדֶשׁ אִשְׁתּוֹ. לֹא צוֹרְכָהּ אֶלָּא וַיּוֹלֶד מִן בַּעֲרָא אִשְׁתּוֹ, אֶלָּא בְּיָמָיו נִתְחַדְּשָׁה הֲלָכָה עַמּוֹנִי וְלֹא עַמּוֹנִית מוֹאָבִי וְלֹא מוֹאָבִית. כָּתוּב אֶחָד אוֹמֵר (דברי הימים א ב, יז): יִתְרָא הַיִּשְׁמְעֵאלִי, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב יז, כה): יִתְרָא הַיִּשְׂרְאֵלִי, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הוּא יִתְרָא הַיִּשְׂרְאֵלִי הוּא יִתְרָא הַיִּשְׁמְעֵאלִי. רַבִּי שְׁמוּאֵל בַּר נַחְמָן וְרַבָּנָן, רַבִּי שְׁמוּאֵל אָמַר יִשְׁמְעֵאלִי הָיָה וְאַתְּ אֲמַרְתְּ יִשְׂרְאֵלִי, אֶלָּא יִשְׁמְעֵאלִי הָיָה וְנִכְנַס לְבֵית הַמִּדְרָשׁ וּמְצָאוֹ לְיִשַּׁי יוֹשֵׁב וְדוֹרֵשׁ כֵּן (ישעיה מה, כב): פְּנוּ אֵלַי וְהִוָּשְׁעוּ כָּל אַפְסֵי אָרֶץ וגו', נִתְגַּיֵּר וְנָתַן לוֹ בִּתּוֹ. רַבָּנָן אָמְרִין יִשְׂרְאֵלִי הָיָה וְאַתְּ אֲמַרְתְּ יִשְׁמְעֵאלִי, אֶלָּא יִשְׂרְאֵלִי הָיָה וְחָגַר חַרְבּוֹ כְּיִשְׁמְעֵאלִי וְנָעַץ הַחֶרֶב בְּאֶמְצַע בֵּית הַמִּדְרָשׁ וְאָמַר אוֹ אֶהֱרֹג אוֹ אֶהָרֵג עַד שֶׁאֲנִי מְקַיֵּם הֲלָכָה לָרַבִּים שֶׁכָּל שֶׁיְבַטֵּל הֲלָכָה זוֹ בַּחֶרֶב הַזֹּאת אֲנִי מַתִּיז אֶת רֹאשׁוֹ, עַמּוֹנִי וְלֹא עַמּוֹנִית מוֹאָבִי וְלֹא מוֹאָבִית.",
    "en": "Regarding that which the verse states: “Shaḥarayim begot children in the field of Moav [after he had sent them away, Ḥushim and Baara his wives]” (I Chronicles 8:8), Elijah, of blessed memory, asked Rabbi Nehorai, he said to him: ‘What is this that is written: “Shaḥarayim begot in the field of Moav”?’ [Rabbi Nehorai] said to him: ‘A great man begot in the field of Moav.’ “After he had sent them away” (I Chronicles 8:8) – as they were from the tribe of Benjamin, as it is written: “The tribes of Israel sent men through all the tribe of Benjamin, saying” (Judges 20:12).Another interpretation, “Shaḥarayim,” this is Boaz. Why was his name called Shaḥarayim? It is because he was free [meshuḥrar] of iniquities. “Begot in the field of Moav,” as he begot from Ruth the Moavite. “After he had sent them away,” as he was from the tribe of Judah, as it is stated: “And he sent Judah before him to Joseph” (Genesis 46:28). “Ḥushim and Baara his wives,” does a man beget his wives? Rather, he was swift like a leopard and articulated the halakha: An Amonite but not an Amonite woman, a Moavite but not a Moavite woman. “He begot from Ḥodesh his wife” (I Chronicles 8:9) – it should have stated only, “from Baara his wife.” Rather, in his days, the halakha of an Amonite but not an Amonite woman, a Moavite and not a Moavite woman, was introduced [nitḥadsha].One verse says: “Yitra the Ishmaelite” (see I Chronicles 2:17), and one verse says: “Yitra the Israelite” (II Samuel 17:25). Rabbi Yehoshua ben Levi said: He is Yitra the Ishmaelite, he is Yitra the Israelite. Rabbi Shmuel bar Naḥman and the Rabbis: Rabbi Shmuel said: He was an Ishmaelite, and you say Israelite? Rather, he was an Ishmaelite. He entered the study hall and found Yishai sitting and expounding thus: “Look to Me, and be saved, all the ends of the earth…” (Isaiah 45:22). He converted, and [Yishai] gave him his daughter. The Rabbis say: He was an Israelite, and you say Ishmaelite? Rather, he was an Israelite and he girded his sword like an Ishmaelite. He stuck his sword in the middle of the study hall and said: I will either kill or be killed until I establish the halakha for the multitudes, so that anyone who abrogates this halakha, I will behead him with this sword: An Amonite but not an Amonite woman, a Moavite and not a Moavite woman.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.4:2",
    "he": "וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְׂדֵי מוֹאָב (רות א, כב), זוֹ הִיא שֶׁשָּׁבָה מִשְֹּׂדֵה מוֹאָב. (רות א, כב): וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל מָקוֹם שֶׁנֶּאֱמַר קְצִיר שְׂעוֹרִים, בִּקְצִיר הָעֹמֶר הַכָּתוּב מְדַבֵּר. קְצִיר חִטִים, בִּשְׁתֵּי הַלֶּחֶם הַכָּתוּב מְדַבֵּר. קָצִיר סְתָם, מְשַׁמֵּשׁ לְכָאן וּלְכָאן.",
    "en": "“Naomi returned, and Ruth the Moavite, her daughter-in-law, with her, who returned from the field of Moav, and they came to Bethlehem at the beginning of barley harvest” (Ruth 1:22).“Naomi returned, and Ruth the Moavite, her daughter-in-law, with her, who returned from the field of Moav” – it was she who returned from the field of Moav. “And they came to Bethlehem at the beginning of barley harvest” – Rabbi Shmuel bar Naḥman said: Wherever “barley harvest” is stated, the verse is referring to the cutting of the omer. “Wheat harvest” – the verse is referring to the offering of the two loaves. [The term] harvest without specification can be used for this or for that.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.4:3",
    "he": "וּלְנָעֳמִי מוֹדָע לְאִישָׁהּ אִישׁ גִּבּוֹר חַיִל (רות ב, א), מוֹדָע, קָרוֹב. אָמַר רַבִּי אַבָּהוּ נְפִיל נָסֵיב לִנְפִילָא, מָה הֵם מַעֲמִידִין, גִּבּוֹרֵי חַיִל. בֹּעַז נָסֵיב לְרוּת, מָה הֵם מַעֲמִידִין, דָּוִד, (שמואל א טז, יח): יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַה' עִמּוֹ. יֹדֵעַ נַגֵן, בַּמִּקְרָא. וְגִבּוֹר חַיִל, בַּמִּשְׁנָה. וְאִישׁ מִלְחָמָה, שֶׁיּוֹדֵעַ לִשָֹּׂא וְלִתֵּן בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה. וּנְבוֹן דָּבָר, בַּמַּעֲשֶׂה הַטּוֹב. וְאִישׁ תֹּאַר, בַּתַּלְמוּד. דָּבָר אַחֵר, וּנְבוֹן דָּבָר, שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר. וְאִישׁ תֹּאַר, שֶׁמֵּאִיר פָּנִים בַּהֲלָכָה. וַה' עִמּוֹ, הֲלָכָה כִּדְבָרָיו. (רות ב, א): מִמִּשְׁפַּחַת אֱלִימֶלֶךְ וּשְׁמוֹ בֹּעַז, הָרְשָׁעִים הֵן קוֹדְמִין לִשְׁמָן, (שמואל א יז, ד): גָּלְיָת שְׁמוֹ. (שמואל א כה, כה): נָבָל שְׁמוֹ. (שמואל ב כ, כא): שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ. אֲבָל הַצַּדִּיקִים שְׁמָן קוֹדְמִין, (שמואל א ט, א): וּשְׁמוֹ קִישׁ. (שמואל א ט, א): וּשְׁמוֹ שָׁאוּל. (שמואל א יז, יב): וּשְׁמוֹ יִשַּׁי. (אסתר ב, ה): וּשְׁמוֹ מָרְדֳּכַי. (שמואל א א, א): וּשְׁמוֹ אֶלְקָנָה. וּשְׁמוֹ בֹּעַז, דּוֹמִין לְבוֹרְאָם, שֶׁנֶּאֱמַר (שמות ו, ג): וּשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם. אֲתִיבוּן לֵיהּ (בראשית כד, כט): וּשְׁמוֹ לָבָן, אָמַר רַבִּי יִצְחָק פָּרָדַכְּסוֹס. רַבִּי בֶּרֶכְיָה אָמַר מְלֻבָּן בְּרֶשַׁע. וְהָכְתִיב (שמואל א ח, ב): וּבְנֵי שְׁמוּאֵל שֵׁם הַבְּכוֹר יוֹאֵל וְשֵׁם מִשְׁנֵהוּ אֲבִיָה, רַבָּנָן אָמְרֵי מַה זֶּה רָשָׁע, אַף זֶה רָשָׁע. וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן שֶׁנִּשְׁתַּנּוּ לְמַעֲשֶׂה וְזָכוּ לְרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (יואל א, א): דְּבַר ה' אֲשֶׁר הָיָה אֶל יוֹאֵל בֶּן פְּתוּאֵל.",
    "en": "“Naomi had an acquaintance of her husband’s, a mighty man of valor, from the family of Elimelekh, and his name was Boaz” (Ruth 2:1).“Naomi had an acquaintance [moda] of her husband’s, a mighty man of valor” – moda means relative. Rabbi Abbahu said: If a giant marries a giantess, what do they produce? Mighty men of valor. Boaz married Ruth; what did they produce? David, “who knows how to play, a mighty man of valor, a man of war, understanding in matters, a comely man, and the Lord is with him” (I Samuel 16:18). “Who knows how to play” – [refers to his expertise] in Bible; “a mighty man of valor” – in Mishna; “a man of war” – he knows to negotiate the battle of Torah; “understanding in matters” – in good deeds; “a comely man” – in Talmud. Alternatively: “Understanding in matters” – he infers one matter from another matter; “a comely man” – who displays understanding in halakha; “and the Lord is with him” – the halakha is in accordance with his opinion.“From the family of Elimelekh, and his name was Boaz” – the wicked precede their name: “Goliath was his name” (I Samuel 17:4); “Naval is his name” (I Samuel 25:25); “Sheva son of Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Kish” (I Samuel 9:1); “and his name was Saul” (I Samuel 9:2); “and his name was Yishai” (I Samuel 17:12); “and his name was Mordekhai” (Esther 2:5); “and his name was Elkana” (I Samuel 1:1). It is because they are similar to their Creator, as it is written: “But with My name, the Lord, I was not known to them” (Exodus 6:3).They objected to him: “And his name was Laban” (Genesis 24:29). Rabbi Yitzḥak said: This is an obvious characteristic. Rabbi Berekhya said: He was blatant [meluban] in his wickedness. But is it not written: The sons of Samuel, “the name of the firstborn was Yoel and the name of his second, Aviya” (I Samuel 8:2), [and] the Rabbis say: Just as this one was wicked, so too, that one was wicked? Rabbi Yehuda ben Rabbi Simon said: Because they changed their actions and merited the Divine Spirit, as it is stated: “The word of the Lord that was to Joel [Yoel] son of Petuel” (Joel 1:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Ruth Rabbah.4:4",
    "he": "וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה אֶל נָעֳמִי אֵלְכָה נָּא הַשָֹּׂדֶה וַאֲלַקֳּטָה בַשִׁבֳּלִים אַחַר אֲשֶׁר אֶמְצָא חֵן בְּעֵינָיו (רות ב, ב), רַבִּי יַנַּאי אָמַר בַּת אַרְבָּעִים שָׁנָה הָיְתָה, וְאֵין קוֹרְאִין בַּת אֶלָּא לְבַת אַרְבָּעִים שָׁנָה. (רות ב, ג): וַתֵּלֶךְ וַתָּבוֹא, עַד כַּדּוּן לָא אֲזַלַת וְאַתְּ אֲמַרְתְּ וַתָּבוֹא, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הִתְחִילָה מְסַיֶּמֶת לְפָנֶיהָ הַדְּרָכִים. (רות ב, ג): וַיִּקֶר מִקְרֶהָ, אָמַר רַבִּי יוֹחָנָן כָּל הָרוֹאֶה אוֹתָהּ מֵרִיק קֶרִי. (רות ב, ג): חֶלְקַת הַשָֹּׂדֶה מִמִּשְׁפַּחַת אֱלִימֶלֶךְ, שֶׁנִּתַּן לָהּ מִמִּי שֶׁהוּא רָאוּי לִפֹּל בְּחֶלְקָהּ.",
    "en": "“Ruth the Moavite said to Naomi: I will go to the field and glean among the stalks after one in whose eyes I find favor. She said to her: Go, my daughter” (Ruth 2:2).“Ruth the Moavite said to Naomi: I will go to the field and glean among the stalks after one in whose eyes I find favor” – Rabbi Yannai said: She was forty years old, and only until the age of forty is one called “daughter.”“She went, came, and gleaned in the field after the reapers; and she happened upon the portion of the field belonging to Boaz, who was from the family of Elimelekh” (Ruth 2:3).“She went, came” – she had not even gone and you say that she came? Rabbi Yehuda ben Rabbi Simon said: She began marking the path before her. “She happened upon [vayyiker mikreha]” – Rabbi Yoḥanan said: Anyone who would see her would have a seminal emission [keri]. “The portion of the field…from the family of Elimelekh” – it was given to her from what was due to be her portion.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:1",
    "he": "אֵיכָה יָשְׁבָה, שְׁלשָׁה נִתְנַבְּאוּ בְּלָשׁוֹן אֵיכָה, משֶׁה, יְשַׁעְיָה, וְיִרְמְיָה. משֶׁה אָמַר (דברים א, יב): אֵיכָה אֶשָֹּׂא לְבַדִּי וגו'. יְשַׁעְיָה אָמַר (ישעיה א, כא): אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה אָמַר: אֵיכָה יָשְׁבָה בָדָד, אָמַר רַבִּי לֵוִי מָשָׁל לְמַטְרוֹנָה שֶׁהָיוּ לָהּ שְׁלשָׁה שׁוֹשְׁבִינִין, אֶחָד רָאָה אוֹתָהּ בְּשַׁלְוָתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּפַחֲזוּתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּנִוּוּלָהּ. כָּךְ, משֶׁה רָאָה אֶת יִשְׂרָאֵל בִּכְבוֹדָם וְשַׁלְוָתָם וְאָמַר: אֵיכָה אֶשָֹּׂא לְבַדִּי טָרְחֲכֶם. יְשַׁעְיָה רָאָה אוֹתָם בְּפַחֲזוּתָם, וְאָמַר: אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה רָאָה אוֹתָם בְּנִוּוּלָם, וְאָמַר: אֵיכָה יָשְׁבָה. שָׁאֲלוּ אֶת בֶּן עַזַּאי אָמְרוּ לוֹ רַבֵּנוּ דְּרשׁ לָנוּ דָּבָר אֶחָד מִמְגִלַּת קִינוֹת, אָמַר לָהֶם לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּיחִידוֹ שֶׁל עוֹלָם, וּבַמִּילָה שֶׁנִּתְּנָה לְעֶשְׂרִים דּוֹרוֹת, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּבַחֲמִשָּׁה סִפְרֵי תּוֹרָה, מִנְיַן אֵיכָ\"ה. אָמַר רַבִּי לֵוִי לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּשְׁלשִׁים וָשֵׁשׁ כָּרֵתוֹת שֶׁבַּתּוֹרָה, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, מִנְיַן אֵיכָ\"ה יָשְׁבָה בָדָד. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה, לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בִּזְּמַן שֶׁעוֹשֶׂה רְצוֹנוֹ שֶׁל אָבִיו, הָיָה מַלְבִּישׁוֹ בִּגְדֵי מִילָתִין, וּבִזְמַן שֶׁאֵינוֹ עוֹשֶׂה רְצוֹנוֹ, מַלְבִּישׁוֹ בִּגְדֵי בָּדָד. כָּךְ יִשְׂרָאֵל, כָּל זְמַן שֶׁהָיוּ עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, רַבִּי סִימָא אָמַר פּוּרְפִּירָא תִּרְגֵּם אוּנְקְלוּס אַפְקַלְטוֹרִין פְּלִיקְטָא. וּבִזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַלְבִּישָׁן בִּגְדֵי בְּדָדִין, הֲדָא הוּא דִּכְתִיב: אֵיכָה יָשְׁבָה בָדָד. אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁמֵּת לוֹ מֵת וְהוּא מִתְאַבֵּל, מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ תּוֹלֶה שַׂק עַל פִּתְחוֹ. אָמַר לָהֶם אַף אֲנִי כָּךְ אֲנִי עוֹשֶׂה, הֲדָא הוּא דִּכְתִיב (ישעיה נ, ג): אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ מְכַבֶּה אֶת הַפָּנָסִין, אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (יואל ד, טו): שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, כּוֹפֶה אֶת הַמִּטּוֹת. כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דניאל ז, ט): עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב, כִּבְיָכוֹל שֶׁהָיוּ הֲפוּכִין. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, הוֹלֵךְ יָחֵף, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (נחום א, ג): ה' בְּסוּפָה וּבִסְעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, מְבַזֵּעַ פּוּרְפִּירָא שֶׁלּוֹ. כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (איכה ב, יז): עָשָׂה ה' אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ. רַבִּי יַעֲקֹב דִּכְפַר חָנָן מְפָרֵשׁ לֵיהּ מַהוּ בִּצַּע אֶמְרָתוֹ, מְבַזַּע פּוּרְפִּירָא שֶׁלּוֹ. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וְדוֹמֵם, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (איכה ג, כח): יֵשֵׁב בָּדָד וְיִדֹּם. מֶלֶךְ בָּשָׂר וָדָם אָבֵל, מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וּבוֹכֶה, כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (ישעיה כב, יב): וַיִּקְרָא ה' אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה, דָּבָר אַחֵר, אֵיכָה, אָמַר לָהֶם יִרְמְיָה, מָה רְאִיתֶם בַּעֲבוֹדַת כּוֹכָבִים שֶׁאַתֶּם לְהוּטִין אַחֲרֶיהָ, אִלּוּ הָיָה לָהּ פֶּה לְמֵיסַב וּלְמֵיתַב, הָיִינוּ אוֹמְרִין כָּךְ, אֶלָּא נֶאֱמַר דִּידָהּ וְנֶאֱמַר דִּילֵיהּ, נֶאֱמַר דִּידָהּ (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָה. וְנֶאֱמַר דִּילֵיהּ (ירמיה י, יא): כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִי שְׁמַיָא וְאַרְקָא וגו', (ירמיה י, טז): לֹא כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ ה' צְבָאוֹת שְׁמוֹ. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא לְשׁוֹן תּוֹכֵחָה, הֲדָא מָה דְאַתְּ אָמַר (ירמיה ח, ח): אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת ה' אִתָּנוּ וגו'. וְרַבִּי נְחֶמְיָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא קִינָה, הֲדָא מָה דְאַתְּ אָמַר (בראשית ג, ט): וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה, אוֹי לְכָה. וְאֵימָתַי נֶאֶמְרָה מְגִלַּת קִינוֹת, רַבִּי יְהוּדָה אוֹמֵר בִּימֵי יְהוֹיָקִים נֶאֶמְרָה, אָמַר לוֹ רַבִּי נְחֶמְיָה וְכִי בּוֹכִין עַל הַמֵּת עַד שֶׁלֹא יָמוּת, אֶלָּא אֵימָתַי נֶאֶמְרָה אַחַר חֻרְבַּן הַבַּיִת, הֲרֵי פִּתְרוֹנוֹ: אֵיכָה יָשְׁבָה בָדָד.",
    "en": "“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1).“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments. ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this. Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:2",
    "he": "הָעִיר רַבָּתִי עָם, תָּנֵי רַבִּי שְׁמוּאֵל, עֶשְׂרִים וְאַרְבַּע פְּלַטְיוֹת הָיוּ בִּירוּשָׁלַיִם, וְכָל פְּלַטְיָה וּפְלַטְיָה עֶשְׂרִין וְאַרְבָּעָה מְבוֹאוֹת, וְכָל מָבוּי וּמָבוּי עֶשְׂרִין וְאַרְבָּעָה שְׁוָקִים, וְעַל כָּל שׁוּק וְשׁוּק עֶשְׂרִים וְאַרְבָּעָה שְׁקָקִים, וְעַל כָּל שְׁקָק וּשְׁקָק עֶשְׂרִים וְאַרְבָּעָה חֲצֵרוֹת, וְעַל כָּל חָצֵר וְחָצֵר עֶשְׂרִים וְאַרְבָּעָה בָּתִּים, וְכָל חָצֵר וְחָצֵר הָיְתָה מוֹצִיאָה עַם כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם. תֵּדַע לְךָ שֶׁכָּךְ הוּא, אָמַר רַבִּי אֶלְעָזָר עוֹבָדָא הֲוָה בְּחַד שַׁיָּירָא דַּהֲוָה סָלֵיק לִירוּשָׁלַם וְטָעַן מָאוָון גְּמַלִּין טְעוּנִין פִּלְפְּלִין, עָבַר לַהֲדֵי צוֹר אַשְׁכַּח חַד חַיָּיט דִּיתֵיב עַל פִּילֵי דִּמְדִינְתָּא, אֲמַר לֵיהּ מָה אַתְּ טָעֵין אֲמַר לֵיהּ פִּלְפְּלִין, אֲמַר לֵיהּ לָא יְהַבְתְּ לִי לוּקְטָא לוּקְטָא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ לֵית לָךְ מַזְבַּן אֶלָּא בִּמְדִינְתָּא אוֹחֲרֵי. כֵּיוָן דִּמְטָא בִּירוּשָׁלַיִם אַשְׁכַּח חַד חַיָּיט דִּיתֵיב עַל תְּרַע פִּילֵי, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ קְטַע קִטְעָךְ, אַשְׁכְּחֵיהּ חַיָּיט אוֹחֲרָן, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ תְּפוֹר תְּפִירָךְ. אֲמַר לֵיהּ אֵימָא לִי אִין יָכִילְנָא מַזְבִּין לְהוֹן מוּטָב, וְאִי לָא אֲנָא מַיְיתִינָא לָךְ בַּר נָשׁ דְּזָבֵין כֻּלְּהוֹן, אֲמַר לֵיהּ וּמָה אַתְּ טָעִין, אֲמַר לֵיהּ פִּלְפְּלִין, נַסְבֵיהּ וִיהֲבֵיהּ בַּחֲדָא דָרָא וְאַחְמִין לֵיהּ כּוּרִיתָא דְּדִינָרִין אֲמַר לֵיהּ חֲמֵי הֲדָא מוֹנִיטָא אִי נָפֵיק בְּאַרְעָךְ וְסַב מִנְהוֹן. לְצַפְרָא נָפַק לְטַיָּילָא בְּשׁוּקָא אַשְׁכְּחֵיהּ חַד מִן רַחֲמוֹי דִּילֵיהּ, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ פִּלְפְּלִין, אֲמַר לֵיהּ לֵית לָךְ דִּיְהַבְתְּ לִי בְּמֵאָה דִינָרִין דְּאִית לִי אֲרִיסְטְוָון יוֹמָא דֵין, אֲמַר כְּבָר זַבֵּינִית לֵיהּ לְגַבֵּי פְּלַן. אֲזַל אִיהוּ לְגַבֵּיהּ, אֲמַר לֵיהּ אִית לָךְ פִּלְפְּלִין דִּזְבַנְתְּ, תֵּיהַב לִי קָלֵיל דְּאִית לִי אֲרִיסְטְוָון. אֲמַר לֵיהּ מַאי אֵימָא לָךְ, כְּבָר זַבֵּינִית יַתְהוֹן לְחַד חַיָּיט, אֶלָּא אֵימָא אֲנָא לֵיהּ וְהוּא יָהֵיב לָךְ. אֲזַל וְאַשְׁכְּחִינוּן לְהַהוּא דִּירָאתָא, דְּאִיטַם קַמַּיְיתָא נְסַבוּן מִן אוּנְקָא, דְּאִיטַם תִּנְיָיתָאי נְסַבוּן מִן פְּלַג אוּנְקָא, דְּאִיטַם תְּלִיתָאי לָא אַרְגְּשׁוּן כְּלָל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר הָעִיר רַבָּתִי עָם. מְבַקֵּשׁ אַתָּה לֵידַע כַּמָּה אֻכְלוּסִין הָיוּ בִּירוּשָׁלַיִם, מִן כָּהֲנַיָא אַתְּ יָדַע, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבּי יְהוֹשֻׁעַ בֶּן לֵוִי לִכְרִי שֶׁהָיָה עוֹמֵד בְּסִדְקִי וְהָיוּ הַכֹּל בָּאִין לְשַׁעֲרוֹ וְלֹא יָכְלוּ, הָיָה שָׁם פִּקֵּחַ אֶחָד אָמַר לָהֶם אַתֶּם מְבַקְּשִׁין לְשַׁעֲרוֹ מִתְּרוּמָתוֹ אַתֶּם עוֹמְדִים עָלָיו, כָּךְ מְבַקֵּשׁ אַתָּה לֵידַע כַּמָּה אֻכְלוּסִין הָיוּ בִּירוּשָׁלַיִם מִכַּהֲנַיָא אַתָּ יָדַע, הֲדָא הוּא דִכְתִיב (מלכים א ח, סג): וַיִּזְבַּח שְׁלֹמֹה אֵת זֶבַח הַשְּׁלָמִים אֲשֶׁר זָבַח לַה' בָּקָר עֶשְׂרִים וּשְׁנַיִם אֶלֶף וְצֹאן מֵאָה וְעֶשְׂרִים אָלֶף. וּתְנֵינַן פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה, וְאַיִל בְּאַחַד עָשָׂר. הֲדָא דְאַתְּ אָמַר בַּבִּנְיָן הָרִאשׁוֹן, אֲבָל בַּבִּנְיָן הַשֵּׁנִי, פַּעַם אַחַת בִּקֵּשׁ אַגְרִיפַס הַמֶּלֶךְ לֵידַע כַּמָּה מִנְיַן אֻכְלוּסִין שֶׁבִּירוּשָׁלַיִם, אָמַר לָהֶם לַכֹּהֲנִים הַפְרִישׁוּ לִי כֻּלְיָא אַחַת מִכָּל פֶּסַח וּפֶסַח, הִפְרִישׁוּ לוֹ שֵׁשׁ מֵאוֹת אֶלֶף זוּגוֹת שֶׁל כֻּלְיוֹת, כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם, וְאֵין לְךָ כָּל פֶּסַח וּפֶסַח שֶׁלֹא הָיוּ עָלָיו מְנוּיִין יוֹתֵר מֵעֲשָׂרָה. תָּנֵי רַבִּי חִיָּא אֲפִלּוּ אַרְבָּעִים וַאֲפִלּוּ חֲמִשִּׁים. בַּר קַפָּרָא אָמַר אֲפִלּוּ מֵאָה, חוּץ מִמִּי שֶׁהָיָה טָמֵא אוֹ בְּדֶרֶךְ רְחוֹקָה. פַּעַם אַחַת נִכְנְסוּ לְהַר הַבַּיִת וְלֹא הָיָה מַחֲזִיקָן, וְהָיָה שָׁם זָקֵן אֶחָד, רְמָסוּהוּ, וְאוֹתוֹ הַפֶּסַח הָיוּ קוֹרִין פֶּסַח מְעוּכָן, עַל שֵׁם שֶׁמִּעֲכוּ אֶת הַזָּקֵן. כֵּיצַד הָיוּ יִשְׂרָאֵל פָּרִין וְרָבִין, הָיָה אָדָם מַשִֹּׂיא בְּנוֹ בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה אִשָּׁה שֶׁהִיא רְאוּיָה לֵילֵד, וְהָיָה חוֹזֵר וּמַשִֹּׂיא בֶּן בְּנוֹ בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה, לֹא הָיָה מַגִּיעַ לְעֶשְׂרִים וְשֵׁשׁ שָׁנִים עַד שֶׁהוּא רוֹאֶה בָּנִים לְבָנָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קכח, ו): וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל.",
    "en": "“The greatly crowded city,” Rabbi Shmuel taught: There were twenty-four thoroughfares in Jerusalem, each and every thoroughfare had twenty-four streets, each and every street had twenty-four market streets, each and every market street had twenty-four store streets, each and every store street had twenty-four courtyards, each and every courtyard had twenty-four houses, and each and every courtyard would have twice the number of those who departed from Egypt emerging from it.Know that it is so, as Rabbi Elazar said: There was an incident involving a traveler who was ascending to Jerusalem who took with him two hundred camels laden with pepper. He passed Tyre and found a certain tailor who was sitting near the city gates. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Will you not give me a bit?’ He said to him: ‘No.’ He said to him: ‘Then you will have a purchaser only in another city.’ When he arrived in Jerusalem, he found a certain tailor sitting at the gate of the walls, who said to him: ‘What are you carrying?’ He said to him: ‘Continue your cutting.’ He found another tailor who said to him: ‘What are you carrying?’ He said to him: ‘Continue your sewing.’ He said to him: ‘If I can purchase them, fine. But if not, I will bring you a person who can purchase all of them.’ He said to him [again]: ‘What are you carrying?’ He said to him: ‘Pepper.’ He took him and brought him into a certain courtyard and he showed him a kor of dinars. He said to him: ‘Look at these coins. If they are currency in your land, take from them.’ In the morning, [the visiting merchant] went to stroll in the marketplace and one of his friends encountered him. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Do you not have any that you could give me for one hundred dinars, for I have a feast today!’ He said: ‘I already sold it to so and so.’ He went to him. He said to him: ‘Do you have the pepper that you purchased? Give me a bit as I have a feast.’ He said to him: ‘What can I tell you? I already sold it to a certain tailor. However, I will tell him and he will give it to you.’ He went and he found it in a certain residence. Those who were in the first line [or purchasers] took one ounce each. Those who were in the second line took one-half ounce each. Those who were in the third line did not sense that there had been any at all, to realize what is stated: “The greatly crowded city.”If you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a pile of grain that was located in the grain marketplace. Everyone came to measure it but could not. There was one clever man there. He said to them: ‘If you seek to measure it, you can calculate it on the basis of its teruma.’ So too, if you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. That is what is written: “Solomon slaughtered the peace-offering that he slaughtered to the Lord, cattle, twenty-two thousand, and of the flock, one hundred and twenty thousand” (I Kings 8:63). And we have learned: A bull is sacrificed by twenty-four [priests] and a ram by eleven.That is what is said of the first Temple. However, in the second Temple, one time King Agrippa sought to ascertain the number of the multitudes that were in Jerusalem. He said to the priests: ‘Set aside for me one kidney from each and every paschal offering.’ They set aside six hundred thousand pairs of kidneys, twice the number of those who departed from Egypt, and there was not any paschal offering that did not have more than ten registrants. Rabbi Ḥiyya taught: Even forty and even fifty. Bar Kappara said: Even one hundred, [and this is] not including one who was impure or on a distant journey. One time, they entered the Temple Mount and it could not hold them. There was one elderly man there and they trampled him. They called that Passover the Passover of the crushed, because they crushed the elderly man.How did Israel procreate? A person would marry off his son at the age of twelve to a woman fit to bear children. He would then marry off his grandson at the age of twelve. One would not reach the age of twenty-six until he saw children of his children, to realize what is stated: “May you see the children of your children. Peace to Israel” (Psalms 128:6).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:3",
    "he": "הָיְתָה כְּאַלְמָנָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, וְהִיא לֹא פָּלְשָׁה אַחֲרֵיהֶם. הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, שֶׁנֶּאֱמַר (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, מִתְאֹנְנִים אֵין כְּתִיב כָּאן, אֶלָּא כְּמִתְאֹנְנִים. (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל, מַסִּיגֵי אֵין כְּתִיב כָּאן, אֶלָּא כְּמַסִּיגֵי. (הושע ד, טז): כִּי כְּפָרָה סֹרֵרָה, כִּי פָּרָה אֵין כְּתִיב כָּאן, אֶלָּא כְּפָרָה סֹרֵרָה, וּמִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם, הָיְתָה כְּאַלְמָנָה, הָיְתָה אַלְמָנָה אֵין כְּתִיב כָּאן, אֶלָּא כְּאַלְמָנָה, כְּאִשָּׁה שֶׁהָלַךְ בַּעֲלָה לִמְדִינַת הַיָּם וְדַעְתּוֹ לַחֲזֹר אֵלֶיהָ. (איכה ב, ד): דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. הָיָה ה' כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן, רַבִּי חָמָא בַּר עוּקְּבָא אָמַר לְאַלְמָנָה שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ וְלֹא הָיְתָה תּוֹבַעַת כְּתֻבָּתָהּ. וְרַבָּנָן אָמְרִין לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְכָתַב לָהּ גִּטָּהּ וְעָמַד וַחֲטָפוֹ מִמֶּנָּהּ, וְכָל זְמַן שֶׁהָיְתָה מְבַקֶּשֶׁת לִנָּשֵׂא לְאַחֵר הָיָה אוֹמֵר לָהּ הֵיכָן גִּטֵּךְ, וְכָל זְמַן שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ הָיָה אוֹמֵר לָהּ וְלֹא כְבָר גֵּרַשְׁתִּיךְ, כָּךְ כָּל זְמַן שֶׁיִּשְׂרָאֵל מְבַקְּשִׁים לַעֲבֹד עֲבוֹדַת כּוֹכָבִים הָיָה אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה נ, א): אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם, וְכָל זְמַן שֶׁמְּבַקְּשִׁים לַעֲשׂוֹת לָהֶם נִסִּים כְּבַתְּחִלָּה, אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר גֵּרַשְׁתִּי אֶתְכֶם, הֲדָא הוּא דִכְתִיב (ירמיה ג, ח): שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי עֲקִיבָא וְרַבָּנָן, רַבִּי עֲקִיבָא אוֹמֵר אַלְמָנָה, וְאַתָּה אוֹמֵר כְּאַלְמָנָה, אֶלָּא אַלְמָנָה מֵעֲשֶׂרֶת הַשְּׁבָטִים וְלֹא מִשֵּׁבֶט יְהוּדָה וּבִנְיָמִין. וְרַבָּנָן אָמְרִין אַלְמָנָה מֵאֵלּוּ וּמֵאֵלּוּ, וְלֹא מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה נא, ה): כִּי לֹא אַלְמָן יִשְׂרָאֵל וִיהוּדָה מֵאֱלֹהָיו.",
    "en": "“She has become like a widow.” Rabbi Abba bar Kahana said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice did not go to extremes in their regard. They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a [wayward] cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “She has become like a widow”—“A widow” is not written here, but rather, “like a widow”—like a woman whose husband went to a country overseas and plans to return to her. “He drew His bow like an enemy” (Lamentations 2:4), “enemy” is not written here, but rather, “like an enemy.” “The Lord was like an enemy” (Lamentations 2:5), “enemy” is not written here, but rather, “like an enemy.”Another matter, “she has become like a widow.” Rabbi Ḥama bar Ukeva and the Rabbis, Rabbi Ḥama bar Ukeva said: [This is analogous] to a widow who was demanding her sustenance but was not demanding her marriage contract. The Rabbis said: [This is analogous] to a king who grew angry at the queen and wrote her a bill of divorce and then snatched it from her. Any time that she sought to marry another, he would say to her: ‘Where is your bill of divorce?’ Any time she would demand her sustenance, he would say to her: ‘Have I not already divorced you?’ So too, any time Israel would seek to engage in idol worship, the Holy One blessed be He would say to them: “Where is your mother’s bill of divorce?” (Isaiah 50:1). Any time they request that He perform miracles on their behalf, the Holy One blessed be He says to them: ‘I have already divorced you.’ That is what is written: “I sent her away and gave her bill of divorce to her” (Jeremiah 3:8).Another matter, “she has become like a widow.” Rabbi Akiva and the Rabbis, Rabbi Akiva says: “Widow,” and you say “like a widow”? Rather, a widow from the Ten Tribes, but not a widow from the tribes of Judah and Benjamin. The Rabbis say: A widow from these and from those, but not from the Holy One blessed be He, as it is stated: “For neither Israel nor Judah is widowed from its God” (Jeremiah 51:5).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:5",
    "he": "חַד מִירוּשָׁלַיִם אֲזַל גַּבֵּי תַּגָּרָא בְּאַתֵּינַס, אֲתָא אִיתְקַבֵּל בַּחֲנוּת, אַשְׁכַּח בְּנֵי נָשֵׁי שָׁרוּן יָתְבִין וְשַׁתְיָין חַמְרָא, מִדְּאֲכַל וְשָׁתָה בָּעֵי מִדְמוּךְ תַּמָּן, אָמְרִין לֵיהּ עֲבָדִין בֵּינַן דְּלָא נְקַבֵּל בַּר נָשׁ אַכְסַנָּאי אֶלָא עַד דִּקְפַץ תְּלַת קְפִיצִין. אֲמַר לוֹן וּמִי אֲנָא יָדַע אֵיךְ אַתּוּן קְפִיצִין אֶלָּא קוּם עֲבֵיד קוֹדָמוֹי וְאֶעֱבַד אֲנָא בַּתְרָךְ כְּוָתָךְ, קָם חַד מִנְהוֹן וּקְפַץ וְאִישְׁתְּכַח בְּמִצְעֵי דַּחֲנוּת, וּקְפַץ אוֹחֲרָן אִישְׁתְּכַח עַל תַּרְעָא פּוּמָא דַּחֲנוּתָא, קְפַץ אוֹחֲרָן וְאִישְׁתְּכַח לְבָרָא, קָם וּטְרַד תַּרְעָא בְּאַפֵּיהוֹן, אֲמַר לוֹן חַיֵּיכוֹן מַה דִּבְעִיתוּ לְמֶעֱבַד לִי עֲבַדִית לְכוֹן.",
    "en": "A certain Jerusalemite went to see a merchant in Athens. He was put up in an inn. He found people who were beginning to sit and drink wine. After he ate and drank, he sought to sleep there. They said to him: ‘We agreed among ourselves that we will not receive any person as a lodger until he performs three jumps.’ He said to them: ‘I do not know how you jump. Get up and perform it before me, and I will perform it like you after you.’ One of them stood, jumped, and found himself in the middle of the inn. He performed another jump and found himself at the gate at the entrance of the inn. He performed another jump and found himself outside. [The Jerusalemite] stood and bolted the gate in their faces. He said to them: ‘By your lives, what you sought to do to me, I did to you.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:6",
    "he": "חַד מֵאַתֵּינַס אֲתָא לִירוּשָׁלַיִם אַשְׁכַּח חַד יְנוּקָא יְהַב לֵיהּ פְּרִיטִין וַאֲמַר לֵיהּ זִיל וְאַיְיתֵי לָן תְּאֵינִין וְעִינְבִין. אֲמַר לֵיהּ יְיַשֵּׁר חֵילָךְ אַתְּ בִּפְרוּטָךְ וַאֲנָא בְרַגְלַי מִן דַאֲתָא אֲמַר לֵיהּ סַב פְּלַג, נְסַב מֵינוּקָא וִיהֵיב קוֹמֵי דִּידֵיהּ בִּישִׁין וְטָבַיָּיא הֲוָה מַיְיתֵי וְיָהֵב קוֹמֵי דְהַהוּא גַבְרָא, אֲמַר טַבְאוּת אִינוּן אָמְרִין דִּבְנֵי יְרוּשָׁלָיִם חַכִּימִין אִינוּן סַגְיָא, מִן בְּגִין דַּהֲוָה יְדִיעַ דְּלָא יְהַב פְּרִיטִין מִן דִּידֵיהּ נְסַב לֵיהּ בִּישָׁא וְטָבָאתָא יְהַב קוֹמֵיהּ דְּהַהוּא גַבְרָא. אֶלָּא תָּא נַעֲבֵיד גָּאוְזִין, אִי אֲנָא אָזֵיל וְאָתֵי לִי גַּבָּךְ אֲנָא נָסֵיב מַאן דְּאִית קַמָּךְ, וְאִין אָתֵי לָךְ מַה דְּאִית קָדָמוֹי אַתְּ נָסֵיב, וַעֲבַדִּין בֵּינֵיהוֹן, וּנְסַב מַה דַּהֲוָה לֵיהּ.",
    "en": "An Athenian came to Jerusalem and encountered a certain child. He gave him coins and said to him: ‘Go bring me figs and grapes.’ He said to him: ‘Well done, you with your coins and me with my feet.’ When [the child] returned, [the Athenian] said to him: ‘Take it and divide it.’ The child took it and placed before himself the bad ones and he took the good ones and placed them before that man. He said: ‘It is true what they say, that the residents of Jerusalem are extremely wise. It is because he knew that he did not give any coins of his own that he took the bad ones for himself and he placed the good ones before this man. But let us draw lots. If I go and yours comes to me, I will take what is before you. If what is before me comes to you, you will take it.’ They did so together, and [the child] took what [the Athenian] had.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:7",
    "he": "חַד מֵאַתֵּינַס אֲתָא לִירוּשָׁלַיִם אַשְׁכַּח חַד מֵינוּקָא וִיהֵיב לֵיהּ פְּרִיטִין, אֲמַר לֵיהּ זִיל וְאַשְׁכַּח וְאַיְיתֵי לִי מַה דְּאֵכוֹל וְאֶשְׂבַּע וְאוֹתֵר וְאֵיסַב לְאִסְטַרְטָא. אֲזַל הוּא וְאַיְיתֵי לֵיהּ מִילְחָא. אֲמַר לֵיהּ מִילְחָא אַמְרֵי לְךָ דְּתֵיתֵי לִי. אֲמַר לֵיהּ וְלָא כֵן אֲמַרְתְּ לִי זִיל אַיְיתֵי לִי מַה דְּנֵיכוֹל וְנִשְׂבַּע וְנוֹתִיר וְאִיסַב לְאִסְטַרְטָא, חַיֶּיךָ אִית בֵּיהּ דְּתֵיכוֹל וְתִשְׂבַּע וְתוֹתִיר וְתֵיסַב לְאִסְטַרְטָא.",
    "en": "An Athenian came to Jerusalem and encountered a certain child. He gave him coins and said to him: ‘Go and bring me something so that I can eat, be sated, and have leftovers to take on the road.’ He went and brought him salt. He said to him: ‘Did I tell you to bring me salt?’ He said to him: ‘Did you not say to me: Go and bring me something so that I can eat, be sated, and have leftovers to take on the road? By your life, there is enough here for you to eat, be sated, and have leftovers to take on the road.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:8",
    "he": "חַד מֵאַתֵּינַס אֲתָא לִירוּשָׁלַיִם, אַשְׁכַּח חַד מְדוֹכָא מְטַלְקָא, נַסְבֵיהּ וְאוֹבְלֵיהּ גַּבֵּי חַיָּיטָא, אֲמַר לֵיהּ חַיַיט לִי הָדֵין מְדוֹכָא תְּבִירָא. אַפֵּיק לֵיהּ אִיהוּ מְלָא קוּמְצֵיהּ חָלָא, אֲמַר לֵיהּ שְׁזוֹר לִי חוּטִין וַאֲנָא חָיֵיט לֵיהּ.",
    "en": "An Athenian came to Jerusalem and found a discarded mortar. He took it and brought it to a tailor. He said to him: ‘Sew this broken mortar for me.’ [The tailor] took out a handful of sand and said to him: ‘Spin threads for me and I will sew it.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:9",
    "he": "חַד מֵאַתֵּינַס אֲתָא לִירוּשָׁלַיִם, אַשְׁכַּח חַד מֵינוּקָא יְהַב לֵיהּ פְּרִיטִין, אֲמַר לֵיהּ זִיל וְאַיְיתֵי בֵּעִין וְחוּבְצִין, מִן דַּאֲתָא אֲמַר לֵיהּ אַחֲמֵי לִי אִידָא הִיא חוּבְצָא דְעִיזָא חִיוַרְתֵּי וְאִידָא הִיא דְעִיזָא אוּכַּמְתֵּי. אֲמַר לֵיהּ אִיהוּ אַתְּ גְּבַר סַב וְאַחֲמֵי לִי אַתְּ אִידָא הִיא בֵּיעָתָא דְתַרְנְגוֹלְתָּא חִיוַורְתֵּי וְאִידָא הִיא דְאוּכַּמְתֵּי.",
    "en": "An Athenian came to Jerusalem and encountered a certain child. He gave him coins and said to him: ‘Go and bring me eggs and cheese.’ When [the child] returned, [the Athenian] said to him: ‘Show me which is the cheese from a white goat and which is from a black goat.’ [The child] said to him: ‘You are an elderly man. You show me which is an egg from a white chicken and which is from a black one.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:10",
    "he": "חַד מֵאַתֵּינַס אֲתָא לִירוּשָׁלַיִם, אַשְׁכַּח חַד כַּהֲנָא, אֲמַר לֵיהּ מוֹבְלָא דְקֵיסִין כַּמָּה עָבְדִין תְּנַן, אֲמַר לֵיהּ כַּד רְטִיבָה הֲוָה כּוּלָּהּ תְּנַן, כַּד יְבֵישָׁה הִיא תִּלְתָּא תְּנַן וְתִלְתָּא קְטָם וְתִלְתָּא אֶשָׁא אָכְלָה, מִן הֵין יְלִיף לַהּ, מֵעֲצֵי הַמַּעֲרָכָה.",
    "en": "An Athenian came to Jerusalem and encountered a certain priest. He said to him: ‘How much smoke does a bundle of wood produce? He said to him: ‘When it is wet, it all becomes smoke. When it is dry, one-third becomes smoke, one-third ashes, and one-third is consumed by the fire.’ From where did he learn this? From the wood of the arrangement [on the Temple altar].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:11",
    "he": "חַד מֵאַתֵּינַס אֲתָא לִירוּשָׁלַיִם, עָל לְבֵי סַפְרָא אַשְׁכַּח מֵינוּקַיָּא דְּיַתְבוּן תַּמָּן וְרַבֵּיהוֹן לָא הֲוָה תַּמָּן גַּבֵּיהוֹן. הֲוָה שָׁאֵל לוֹן וְהִינוּן מְגִיבִין. אָמְרִין לֵיהּ תָּא נַעֲבֵיד בֵּינֵינַן דְּכָל דְּשָׁאֵיל שְׁאֵלְתָּא וְנָצַח לְחַבְרֵיהּ דְּנַסְבִין לֵיהּ מָנוֹי, אֲמַר לוֹן אִין. אֲמַר אַתּוּן דִּבְנֵי אַתְרָא מַקְדְּמִין לֵיהּ, אָמְרִין לֵיהּ אֱמוֹר אַתְּ דְּאַתְּ גְּבַר סַב, אָמְרִין לֵיהּ הָדֵין מִילַּיָא מָה אִינוּן, תִּשְׁעָה נָפְקִין, וּתְמַנְיָא עָלְלִין, וּתְרֵין מָזְגִין, וְחַד שָׁתֵי, וְעֶשְׂרִים וְאַרְבָּעָה מְשַׁמְּשִׁין. וְלָא יָכִיל מְגִיב לוֹן וְנָסְבִין מָנוֹי. אֲתָא לְגַבֵּי רַבִּי יוֹחָנָן רַבֵּיהוֹן, אֲמַר לֵיהּ אֲהָא רַבִּי כָּל הֲדָא בִּישְׁתָּא רַבְּתָא אִית גַּבֵּיכוֹן, דְּכַד אֲתָא בַּר נָשׁ אַכְסַנְיָא לְבֵינֵיכוֹן אַתּוּן נָסְבִין מָנוֹי. אֲמַר לֵיהּ דִּלְמָא מִילָא אָמְרוּן לָךְ וְלָא יָכֵלְתְּ מְגִיב לְהוֹן וּנְסִיבִין מָנָיךְ. אֲמַר לֵיהּ אִין. אֲמַר וּמָה אָמְרוּן לָךְ, אֲמַר לֵיהּ כֵּן וְכֵן אָמְרוּן לִי. אֲמַר לֵיהּ בְּנִי, תִּשְׁעָה נָפְקִין, אִילֵין יַרְחֵי דְּבִיטְנָתָא דְּיָלֵידְתָּא. וּתְמַנְיָא עָלְלִין, תְּמַנְיָא יוֹמִין דִּגְזִירְתָּא. וּתְרֵין מָזְגִין, אִילֵין תְּרֵין דַּדָּא דְּתַרְוֵיהוֹן מָזְגִין. וְחַד שָׁתֵי, הוּא מֵינוּקָא דְּאִתְיְלִיד. וְעֶשְׂרִין וְאַרְבָּעָה מְשַׁמְשִׁין, עֶשְׂרִים וְאַרְבָּעָה יַרְחֵי מֵינְקוּתָא. לְאַלְתָּר אֲתָא וּמְגִיב לוֹן וּנְסַב מָנוֹי, וּקְרוֹן עֲלֵיהּ (שופטים יד, יח): לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי.",
    "en": "An Athenian came to Jerusalem. He entered a school and found children sitting there but their teacher was not there with them. He was asking them questions and they would respond. They said to him: ‘Let us agree between us that whoever asks a question and defeats his counterpart, they will take his garments.’ He said to them: ‘Yes.’ He said: ‘You, who are residents of this place, should be first.’ They said to him: ‘You respond first because you are an elderly man.’ They said to him: ‘These items, what are they? Nine exit, eight enter, two pour, one drinks, and twenty-four are attendants.’ He could not respond and they took his garments. He came to Rabbi Yoḥanan, their teacher. He said to him: ‘Alas, rabbi, there is this great evil in your midst, that when a person comes as a visitor among you, you take his garments.’ He said to him: ‘Is it, perhaps, that they said something to you and you were unable to respond to them, and they took your garments?’ He said to him: ‘Yes.’ He said: ‘What did they say to you?’ He said to him: ‘Such and such they said to me.’ He said to him: ‘My son, nine exit, these are the months of a child in the womb. Eight enter, these are the eight days of circumcision. Two pour, these are the two breasts, both of which pour. One drinks, this is the baby who was born. Twenty-four attendants, these are the twenty-four months of nursing.’ Immediately, he came, responded to them, and took his garments. They read in his regard: “Had you not ploughed with my calf, you would not have solved my riddle” (Judges 14:18).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:12",
    "he": "חַד מֵאַתֵּינַס אֲתָא לִירוּשָׁלַיִם עֲבַד תְּלַת שְׁנִין וּפְלַג לְמֵילַף לִישַׁן דְּחוּכְמְתָא וְלָא יָלֵיף, בָּתַר תְּלַת שְׁנִין וּפְלַג זְבִין חַד עֶבֶד וְהוּא עֲוִיר, אֲמַר בָּתַר תְּלַת שְׁנִין וּפְלַג זְבַנִית עֶבֶד עֲוִיר, אֲמַר לֵיהּ חַיֶּיךָ דְּהוּא חַכִּים טָפֵי סַגִּי וְצָפֵי מֵרָחוֹק. מִן דְּנָפְקוּן מִן פִּילֵי אֲמַר לֵיהּ גּוּד דְּנִמְטֵי לְוָיָיתָא. אֲמַר לֵיהּ וְאִית לִוְיָיתָא קוֹמֵינָן, אֲמַר לֵיהּ אִין, וְאִית קוֹמֵינָן אֲנָקָא חֲדָא עֲוִירָא בַּחֲדָא פַּרְגָא, וּבִטְנָהּ תְּרֵין, וְטַעֲנֵיהּ תְּרֵין זִיקִין, חַד דַּחֲמַר, וְחַד דִּבְסִים, וּרְחוֹקָה אַרְבַּע מִילִין וּגְמַלָּא עִמָּם. אֲמַר לֵיהּ עַמָּא דִּתְבִיר קְדַל, בַּחֲדָא עֵינָא מְנָן אַתְּ יָדַע דְּהִיא סַמְיָא מֵחַד עֵינָא, אֲמַר לֵיהּ חֲמֵי דְּחַד גַּבָּהּ דְּאוֹרְחָא רִיעַ וְחַד לָא רִיעַ. וּדְבִטְנָהּ תְּרֵין מְנָן אַתְּ יָדַע, אֲמַר לֵיהּ רְבָעִית לַהּ וַחֲמֵיתָא אַתְרֵיהוֹן דְּתַרְוֵיהוֹן. אֲמַר לֵיהּ מְנָן אַתְּ יָדַע דִּטְעִינָה תְּרֵין זִיקִין חַד דַּחֲמַר וְחַד דִּבְסִים. אֲמַר לֵיהּ מִן מְטַפְּיָיתָא, דְּחַמְרָא סְפִיג וּבַסִּימָא תָּסֵיס. דִּגְמַלָּא עִמָּהֶם מְנָן אַתְּ יָדַע, דְּאִשְׁתּוּן בְּמִיסְוָון דְּאוֹרְחָא וִיהוּדָאי לָא מִשְׁתִּין בְּמִיסְוָון דְּאוֹרְחָא אֶלָּא בְּחַד זָוִיָּיא. וּרְחָקָא אַרְבְּעָה מִילִין מְנָן אַתְּ יָדַע, אֲמַר לֵיהּ עַד אַרְבָּעָה מִילִין פַּרְסָתֵיהּ דִּגְמַלָּא מִינְכְּרָא מִכָּאן וּלְהַלָּן לֵית הוּא מִינְכְּרָא.",
    "en": "An Athenian came to Jerusalem. He devoted three and a half years to learn the language of wisdom, but he did not learn it. After three and a half years he purchased a slave who was blind. He said: ‘After three and one years, I buy a blind slave?’ [The slave] said to him: ‘By your life, he is very wise and sees far.’ When they exited the city walls, [the slave] said to him: ‘Hurry so we can catch up to the caravan.’ He said to [the slave]: ‘Is there a caravan before us?’ [The slave] said to him: ‘Yes, and there is before us a female camel that is blind on one side, there are two in its womb, and it is laden with two leather flasks, one of wine and one of vinegar. It is at a distance of [no more than] four mil and its camel driver is a gentile.’ He said to [the slave]: ‘You of a stiff-necked people, with one eye, how do you know that it is blind in one eye?’ He said to him: ‘Look, one side of the road is grazed and one is not grazed.’ ‘And how do you know that it has two in the womb?’ He said to him: ‘It lay down and I saw the imprint of both of them.’ He said to him: ‘How do you know that it is laden with two leather flasks, one of wine and one of vinegar?’ He said to him: ‘From the drips; wine is absorbed, vinegar bubbles.’ ‘How do you know that the camel driver with them [is gentile]?’ ‘Because he urinated in the middle of the road, and a Jew does not urinate in the middle of the road, but rather on the side.’ ‘How do you know that it is at a distance of four mil?’ He said to him: ‘Until [the time it takes to travel] four mil, the hoofprint of the camel are distinct, from then on, it is not distinct.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:13",
    "he": "חַד מֵאַתֵּינַס אֲזַל לִירוּשָׁלַיִם וַהֲוָה מְפַלֵּי בִּבְנֵי יְרוּשָׁלָיִם סַגִּיא, אָמְרִין מָאן יֵיזֵיל וּמַיְיתֵי לֵיהּ גַּבָּן, אֲמַר לוֹן חַד אֲנָא אֵיזֵיל וְאַיְיתֵי לֵיהּ וְרֵישֵׁיהּ גְּרִיעַ, אֲזַל יְרוּשַׁלְמִי לְאַתֵּינַס אִתְקַבֵּל גַּבֵּי הַהוּא גַבְרָא, לְצַפְרָא נַפְקִין תַּרְוֵיהוֹן לְטַיָּילָא בְּשׁוּקָא, אִפְסִיק חַד סַנְדְּלֵיהּ, אֲמַר לֵיהּ לְאוּמָנָא סַב לָךְ טְרִימִיסָא הָדֵין וְעַבְדֵיהּ לִי הָדֵין סַנְדְּלָא, עֲבַדֵיהּ לֵיהּ. לִמְחַר נָפְקִין תַּרְוֵיהוֹן לְטַיָּילָא בְּשׁוּקָא אִיפְסִיק סַנְדְּלָא חוֹרִיתָא, אֲמַר לֵיהּ סַב לָךְ הָדֵין טְרִימִיסָא וְזִיל וְעַבְדֵיהּ לֵיהּ בְּאוּמָנָא לְהָדֵין סַנְדְּלָא דִילִי. אֲמַר לֵיהּ וְכָל הָדֵין יְקִירִין סַנְדְּלַיָא גַבֵּיכוֹן, אֲמַר לֵיהּ אִין. אֲמַר לֵיהּ מִכַּמָּה דִּינָרִין, אֲמַר לֵיהּ מִתִּשְׁעָה וּמֵעֲשָׂרָה דִּינָרִין, וְכַד אִינוּן זִילִין מִשִּׁבְעָה וּמִשְׁמֹנָה דִּינָרִים. אֲמַר לֵיהּ אִי אֲתֵינָא לְגַבֵּיכוֹן בַּהֲדָא סְחוֹרָתָא מַזְבַּנְתְּ יָתֵיהּ לִי, אֲמַר לֵיהּ אִין, אֶלָּא דְּלָא תֵיעוֹל לִמְדִינְתָּא בַּר מִדַּעְתִּי. כְּמָה דַּעֲבִיד עֲבִידָא וּזְבִין סְחוֹרָתָא דְסַנְדָּלַיָא אֲזַל לֵיהּ סְלֵיק לִירוּשָׁלַיִם וִיתֵיב עַל תְּרַע פִּילֵי דִמְדִינְתָּא, שְׁלַח בַּתְרֵיהּ וַאֲתָא, כֵּיוָן דַּאֲתָא אֲמַר לֵיהּ עַבְדִינַן בֵּינֵינַן דְּלָא יֵיעוֹל בַּר נָשׁ לְמִזְבְּנָא זְבִינוֹהִי אֶלָּא אִם כֵּן רֵישֵׁיהּ גְּרִיעַ וְשִׁיחְרוּר אַפּוֹי, אֲמַר לֵיהּ וּמָה אֲנָא מִנְזַק דַּאֲנָא גָּרַע רֹאשִׁי וְאַזְבֵּין עֲבִידְתִּי. מִן דִּגְרַע רֵישֵׁיהּ נַסְבֵיהּ וְאוֹתְבֵיהּ בְּמִיסְוָון דְּשׁוּקָא, וְכַד הֲוָה בַּר נָשׁ אָתֵי לְמִיזְבַּן מִינֵיהּ סַנְדְּלָא אֲמַר לֵיהּ הָדֵין סַנְדְּלָא זוּגָא בְּכַמָּה הֲוָה, אֲמַר לֵיהּ מִן עַשְׂרָה דִּינָרִין אוֹ מִן תִּשְׁעָה דִּינָרִין, בְּרַם לֵית אֲנָא פָּחֵית מִתְּמַנְיָא דִּינָרִין, וְכַד הֲוָה שָׁמַע הֲוָה טָפַח לֵיהּ עַל רֵישֵׁיהּ בְּסַנְדְּלָא וְאָזֵיל לֵיהּ וְלָא זָבִין. אֲמַר לֵיהּ כָּל הֲדָא בִּישָׁתָא שַׁלְמִית לָךְ כַּד הֲוֵית בְּאַתְרָאי, אֲמַר לֵיהּ מִכָּאן וּלְהַבָּא לָא תְּפַלֵּי בִּבְנֵי יְרוּשָׁלַיִם [תפלי, לשון בדיקה הוא, לא תפאר אחריך, תרגומו לא תפלי בתרך].",
    "en": "An Athenian came to Jerusalem, and he greatly mocked the residents of Jerusalem. They said: ‘Who will go and bring him to us?’ One person said to them: ‘I will go and I will bring him with his head shaved.’ The Jerusalemite went to Athens and was received by that man. In the morning, the two of them went out to stroll in the marketplace. One of [the Jew’s] sandals tore. He said to the cobbler: ‘Take this coin and repair this sandal.’ He repaired it for him. The following day, the two of went out to stroll in the marketplace and [the Jew’s] other sandal tore. He said to him: ‘Take this coin and go have the cobbler repair this sandal of mine.’ He said to him: ‘Are sandals so expensive in your place?’ He said to him: ‘Yes.’ He said to him: ‘How many dinars?’ He said to him: ‘Some are nine and some are ten dinars, and when they are inexpensive, some are seven and some are eight dinars.’ He said to him: ‘If I come to you with this merchandise will you sell it for me?’ He said to him: ‘Yes, but do not enter the city without my knowledge.’When [the Athenian] performed his labor he purchased a stock of sandals. He travelled, ascended to Jerusalem, and sat at the gate of the city walls. He sent after [the Jew] and he came. When [the Jew] came, he said to [the Athenian]: ‘We made an agreement among us that no person may enter to sell his merchandise unless his head is shaved and his face blackened.’ He said to him: ‘What harm is there to me if I shave my head, provided that I sell my merchandise.’ After he shaved his head, [the Jew] took him and seated him in the middle of the marketplace. When a person would come to purchase sandals from him, he would say to him: ‘How much does a pair of these sandals cost?’ [The Athenian] would say to him: ‘Some are ten and some are nine dinars; however, I will not take less than eight dinars.’ When [the purchaser] would hear this, he would knock him on his head with a sandal, go, and not make the purchase. He said to [the Jew]: ‘Did I treat you so badly when you were in my place?’ He said to him: ‘From now on, do not mock [tefalei] the residents of Jerusalem.’ <Tefalei is a term meaning examination. The verse: “You shall not examine branches again” (Deuteronomy 24:20), is translated as lo tefalei aḥarekha.>",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:14",
    "he": "חַד כּוּתָאי עֲבַד נַפְשֵׁיהּ מְפַשֵּׁר חֶלְמִין, שָׁמַע רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי וַאֲמַר לֵית אֲנָא אֵיזֵיל וְאֶחֱמֵי הָדֵין טִפְּשָׁא דְּלִיבָּא כּוּתָאָה דִּמְפַלֵיא בְּבִרְיָיתָא אֲזַל וְיָתֵיב לֵיהּ גַּבֵּיהּ, אֲתָא חַד אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי זֵיתָא מַשְׁקֶה מִישְׁחָא, אָמַר לֵיהּ כּוּתָאי זֵיתָא נְהוֹר וּמִשְׁחָא נְהוֹר, אַתְּ חָמֵי נְהוֹר בִּנְהוֹר סַגְיָא. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, אִימֵּיהּ הוּא חַכִּים [פרוש הוא בא על אמו]. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי עֵינִי חַד בָּלְעָה חֲבֶרְתָּהּ. אֲמַר לֵיהּ הַהוּא גַבְרָא אַתְּ חָמֵי נְהוֹר בִּנְהוֹר סַגְיָא. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, תְּרֵין בְּנִין אִית לֵיהּ וְחַד מִנְּהוֹן חֲכִים לְחַבְרֵיהּ. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי וּבְלָעִית חַד כּוֹכָב. אֲמַר לֵיהּ הַהוּא גַבְרָא חֲמֵי נְהוֹר סַגְיָא, כּוֹכָבָא נְהוֹר וְאַתָּה נְהוֹר, הָא נְהוֹרָא עַל נְהוֹרָא. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא יְהוּדָאָה קְטַל. וּמִן הָן יַלִּיף רַבִּי יִשְׁמָעֵאל, מִן הָדֵין קְרָיָיה (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי אִית לִי תְּלַת עַיְינִין. אֲמַר לֵיהּ הַהוּא גַבְרָא חֲמִי נְהוֹר סַגְיָא. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא אָפְיִי הוּא תַּרְתֵּין דִּידֵיהּ וַחֲדָא דְתַנּוּרָא. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי אַרְבָּעָה אוּדְנִין וְכָל עַמָּא מְצַיְתִין לְמִלּוֹי. אֲמַר לֵיהּ אַתְּ שְׁמִיעַ סַגִּיא. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא מְגַבֵּב כּוּבִין הוּא, וְכַד הוּא טָעֵין לְהוֹן כָּל עַמָּא עָרְקִין מִן קֳדָמוֹי. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דַּהֲוֵינָא טָעֵין חַד פִּנְקָס וּבָהּ עֶשְׂרִים וְאַרְבְּעָה לוּחִין וַהֲוָה כְּתִיב מִן הָכָא וּמְחִיק מִן הָכָא, כְּתִיב מִן הָכָא וּמְחִיק מִן הָכָא, אֲמַר לֵיהּ הַהוּא גַבְרָא סְלֵיק לְרַבּוֹ וְיֶהֱוֵי עִסְקֵיהּ סַגִּין, וְהוּא כְּתִיב מִן הָכָא וּמְחִיק מִן הָכָא כְּתִיב מִן הָכָא וּמְחִיק מִן הָכָא. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא מַרְדְּעָא אִית לֵיהּ וּבָהּ עֶשְׂרִים וְאַרְבַּע מַרְקְעִין, חַיֵּיט לֵיהּ מִן הָכָא וּמִתְבַּזַּע מִן הָכָא. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲזִינָא בְּחֶלְמִי דַּאֲנָא טָעֵין קַנְיָא וּבֵיהּ מֵיסְרָא דַחֲסִין, אֲמַר לֵיהּ הַהוּא גַבְרָא סְלִיק לְרַבּוֹ. אָמַר רַבִּי יִשְׁמָעֵאל תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, אוֹצָרָא דְחַמְרָא אִית לֵיהּ וּנְפֵיק כּוּלֵּיהּ בְּסִיס, וַאֲזִיל כּוּלֵי עַלְמָא וְיַיְתוּנֵיהּ בְּגַרְבֵּיהּ לְפוּם קְרָא לְמִיכְבְּשָׁא בֵּיהּ חֲסִין. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּכָל עַלְמָא מֶחֱמִין לִי בְּאֶצְבְּעוֹתֵיהוֹן, אֲמַר לֵיהּ הַהוּא גַבְרָא סְלִיק לְרַבּוֹ וְכָל עַמָּא מֶחֱמִין לָךְ בְּאֶצְבְּעוֹתֵיהוֹן. אֲמַר לוֹ רַבִּי יִשְׁמָעֵאל הַב לִי אַגְרִי וַאֲנָא פָּתַר לָךְ, אֲמַר לֵיהּ כְּבָר פְּתִיר הוּא. אֲתָא זִימְנָא חוֹרָן אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּכָל עַמָּא מְנַפְּחִין לִי בְּלוֹעֵיהוֹן וּמְקַלְסִין לִי בְּאֶצְבְּעוֹתֵיהוֹן. אֲמַר לֵיהּ הַהוּא גַבְרָא סְלִיק לְרַבּוֹ וְכָל עַמָּא מְקַלְּסִין לָךְ בְּלוֹעֵיהוֹן. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא אוֹצָר דְּחִיטִּין אִית לֵיהּ וְכַד מְחֶמְיָין לֵיהּ בְּאֶצְבְּעוֹתֵיהוֹן דַּהֲוָה דִּילְפָא נְחֵית עֲלֵיהוֹן, וְכַד הֲווֹ מְנַפְּחִין לֵית בְּלוֹעֵיהוֹן דְּאִינוּן מְנַפְּחִין, וְכַדּוּ דִּמְקַלְּסִין לָךְ בְּאֶצְבְּעוֹתֵיהוֹן דְּאִינוּן מְצַמְחִין עִשְׂבִין וְלֵית לְהַהוּא גַבְרָא מִנְהוֹן כְּלוּם.",
    "en": "A certain Cuthite passed himself off as an interpreter of dreams. Rabbi Yishmael ben Rabbi Yosei heard and said: Shall I not go and see this foolish Cuthite who deceives people? He went and he sat alongside him. Someone came and said to him: ‘I saw in my dream an olive tree irrigated by oil.’ The Cuthite said to him: ‘The olive tree is light and the oil is light, you will see light in great light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he has known his mother’ <meaning, he had relations with his mother>.Another man came and said to him: ‘I saw in my dream that one of my eyes swallowed its counterpart.’ That man said to him: ‘You will see light in great light.’ Rabbi Yishmael ben Rabbi Yosei said to him: ‘May the soul of that man expire; he has two children and one of them was intimate with his counterpart.’Another man came and said to him: ‘I saw in my dream that I swallowed a certain star.’ That man said to him: ‘You will see great light. The star is light and you are light [nehor]. That is light on light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he killed a Jew.’ From where did Rabbi Yishmael derive this? It is from this verse: “Look now to the heavens and count the stars…[so shall your seed be]” (Genesis 15:5).Another man came and said to him: ‘I saw in my dream that I had three eyes.’ That man said to him: ‘You will see great light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he is a baker, two are his and one is the oven’s.’Another man came and said to him: ‘I saw in my dream four ears and all the people heeding my words.’ He said to him: ‘You will be greatly heeded.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he is a gathererer of thorns, and when he is laden with them, all the people flee from before him.’Another man came and said to him: ‘I saw in my dream that I was carrying a ledger with twenty-four pages, on which there was writing on this side and erasures on that side, writing on this side and erasures on that side.’ He said to him: ‘That man will rise to prominence and his business will thrive and he will write on this side and erase on that side, write on this side and erase on that side.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he has a garment with twenty-four patches. He sews one from here and it rips from here.’Another man came and said to him: ‘I saw in my dream that I was carrying a stalk with a bundle of lettuce on it.’ He said to him: ‘That man will ascend to prominence.’ Rabbi Yishmael said: ‘May the soul of that man expire; he has a storehouse of wine and all of it became vinegar. Everyone will come and take some in a jug made of gourds, to pickle their lettuce in it.’Another man came and said to him: ‘I saw in my dream the entire world pointing at me with their fingers.’ He said to him: ‘That man will ascend to prominence and all the people will point at you with their fingers.’ Rabbi Yishmael said: ‘Pay me my fee, and I will interpret it for you.’ He said to him: ‘It is already interpreted.’ Another time he said to him: ‘I saw that everyone was blowing at me with their cheeks and gesturing to me with their fingers.’ He said to him: ‘That man will ascend to prominence and all the people will laud you with their cheeks.’ Rabbi Yishmael said: ‘May the soul of that man expire; he has a storehouse of wheat. When they were pointing at him with their fingers, it was because [water] was dripping onto them. When they were blowing at him with their cheeks, it is because they were swollen. When they were gesturing at you with their fingers, it is because they were growing vegetation, and that man will not receive any [benefit] from them.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:15",
    "he": "חַד כּוּתָאי אֲמַר אֲנִי אָזֵיל וְחָמֵי חַד סָבָא דִּיהוּדָאֵי דִּמְפַלִּין בְּבַרְיָיתָא, אֲתָא יָתֵיב לֵיהּ גַּבֵּיהּ, אֲמַר לֵיהּ חֲמִית בְּחֶלְמִי אַרְבְּעָה אֲרָזִין וְאַרְבְּעָה שִׁקְמִין וְדוּר דְּתֶבֶן וְתוֹרָא רְכִיב עֲלֵיהוֹן. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, אַרְבְּעָה אֲרָזִין, אַרְבַּעְתֵּי שׁוּלְטָתָא דְּעַרְסָא. אַרְבְּעָה שִׁקְמִין, אַרְבַּעַת שִׁיטוֹתָא דְעַרְסָא. דּוּר דְּתֶבֶן, הֲדָא הוּא חַבְלִין דִּידֵיהּ. וְתוֹרָא רָכֵיב עֲלֵיהוֹן, הוּא מַשְׁכָא דְעַרְסָא דְּדָמִיךְ עִלָוֵיהּ, וְהַהוּא גַּבְרָא סְלִיק עֲלָהּ וְלָא נָחֵית, וְכֵן הֲוָה לֵיהּ. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי זֵיתָא בִּשְׁעַת נִצְבָּא, אֲמַר לֵיהּ הַהוּא גַבְרָא חֲמֵי נְהוֹר סַגִּין. אֲתָא חוֹרָן וַאֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי זֵיתָא בִּשְׁעַת חֲבָטָא, וַאֲמַר לֵיהּ הַהוּא גַבְרָא תַּקֵּן חַרְצֵיהּ לְמַחָאתָה [פרוש מכות], אֲמַר לֵיהּ רַבִּי לְדֵין אֲמַרְתְּ כְּדֵין וְלִי אֲמַרְתְּ כְּדֵין, אֲמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא דֵּין חֲמָא בִּשְׁעַת נִצְבָּא וְדֵין בִּשְׁעַת חֲבָטָה.",
    "en": "A certain Cuthite said: ‘I will go and see a certain Jewish elder who mocks people.’ He came and sat near him. He said to him: ‘I saw in my dream four cedars, four sycamores, and a bundle of straw, and a bull was riding upon them.’ Rabbi Yishmael said: ‘May the soul of that man expire; the four cedars are four cedar bedposts, the four sycamores are four bed sideboards, the bundle of straw, those are its ropes. A bull riding upon them, that is the leather of the bed upon which you sleep. This man will climb onto it and never come down.’ And so it was for him.Another came and said to him: ‘I saw in my dream an olive tree at the time of its planting.’ He said to him: ‘This man will see great light.’ Another came and said to him: ‘I saw an olive tree at the time of its beating.’ He said to him: ‘This man should prepare his loins for lashes.’ He said to him: ‘Rabbi, to that one you said that and to me you said this?’ He said to him: ‘May the soul of this man expire; that man saw at the time of planting and this one at the time of beating.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:16",
    "he": "חַד מִתַּלְמִידוֹי דְּרַבִּי יוֹחָנָן הֲוָה יָתֵיב קוֹמֵיהּ מִיסְבַּר לֵיהּ וְלָא סְבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ תְּלַת מִילִין קַשְׁיָן חֲמֵית בַּהֲדֵין לֵילְיָא וְלֵית אֲנָא יָדַע מָה אִינוּן. אֲמַר לֵיהּ אֵימָא לִי מָה אִינוּן. אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּאָמְרִין לִי בַּאֲדָר אַתְּ מַיְית, וְנִיסָן לֵית אַתְּ חָמֵי, וְזָרַע וְלָא חָצַד. אֲמַר לֵיהּ תְּלָתֵיהוֹן הֵן טָבִין, בַּאֲדָר אַתְּ מַיְית, בְּהִדּוּרָהּ שֶׁל תּוֹרָה אַתְּ מַיְית, [פרוש מתגבר], וְנִיסָן לֵית אַתְּ חָמֵי, נִסְיוֹנִין לֵית אַתְּ חָמֵי. וְזָרַע וְלָא חֲצָד, מַה דִּילֵידִית לֵית אַתְּ קָבֵיר. אֲמַר לוֹ חוֹרָן חֲמֵית בְּחֶלְמִי דְּלָא הֲוָה בְּרַגְלִי פְּטִישׁ, אֲמַר לֵיהּ חַיֶּיךָ לֵית הָא בִּישָׁא אֶלָּא טָבָא, דְּמָטֵי חַגָּא וְלָא הֲוָה לֵיהּ לְהַהוּא גַבְרָא כְּלוּם, מִן הָן יְלִיף רַבִּי יוֹחָנָן, רֶגֶל בְּרָגֶל.",
    "en": "One of the students of Rabbi Yoḥanan was sitting before him. [Rabbi Yoḥanan] explained [the lesson] to him but he did not understand it. [Rabbi Yoḥanan] said to him: ‘Why do you not understand?’ He said to him: ‘I saw three harsh matters last night and I do not know what they mean.’ He said: ‘Tell me what they were.’ He said to him: ‘I saw in my dream that they were saying to me: In Adar you will die, you will not see Nisan, and you will sow but you will not reap.’ He said to him: ‘All three of them are good. You will die in Adar – you will die with the glory of Torah <meaning, you will exert great effort>. You will not see Nisan – you will not see ordeals [nisyonin]. You will sow but you will not reap – what you begat, you will not bury.’ Another said to him: ‘I saw in my dream that there were no breeches on my legs.’ He said to him: ‘As you live, that is not bad, but rather it is good. The festival will come and this man will not have anything.’ From where did Rabbi Yoḥanan understand this? The word for leg [regel] is also the word for pilgrimage festival [regel].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:17",
    "he": "חַד בַּר נָשׁ אֲתָא לְגַבֵּי רַבִּי יוֹסֵי בַּר חֲלַפְתָּא אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּאָמְרִין לִי קוּם סוּק לְקַפּוֹדְקִיָּיא וְאַתְּ נָסֵיב פָּעֳלָא דַּאֲבוּךְ. אֲמַר לֵיהּ וּמִי סְלִיק לֵיהּ אֲבוּךְ מִן יוֹמוֹי לְקַפּוֹדְקִיָּיא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ זִיל מַד לָךְ עֶשְׂרִים שׁוּרַיָא בְּבֵיתָךְ, אֲמַר לֵיהּ לֵית הִינוּן עֶשְׂרִים. אֲמַר לֵיהּ זִיל מְנֵינַן מִלְּעֵילָא לְתַתָּא וּמִתַּתָּא לְעֵילָא, וּבְאַתְרָא דְּיִשְׁלַם מִנְיַן עֶשְׂרִים שָׁרְיָין תַּמָּן אַתְּ מַשְׁכַּח לֵיהּ. אֲזַל וַעֲבַד כֵּן וְאַשְׁכְּחֵיהּ לְפָעֳלֵיהּ וְאִיעַתַּר. וּמִן הָן יְלִיף לֵיהּ רַבִּי יוֹסֵי, קַפּוֹדְקִיָּיא, כַּפָּא בִּלְשׁוֹן יָוָן עֶשְׂרִים, דּוּקְיָיא הֵן בִּלְשׁוֹן יָוָן קוֹרוֹת.",
    "en": "A certain man came to Rabbi Yosei bar Ḥalafta and said to him: ‘I saw in my dream that they said to me: Arise and ascend to Cappadocia and you will take your father’s property.’ He said to him: ‘Did your father ascend to Cappadocia during his lifetime?’ He said to him: ‘No.’ He said to him: ‘Go and count twenty floor beams in your house.’ He said to him: ‘There are not twenty floor beams.’ He said to him: ‘Go and count them from top to bottom and from bottom to top, and in the place that the number of twenty floor beams is completed, there you will find it.’ He went and did so, found his property, and became wealthy. From where did Rabbi Yosei understand this? Cappadocia, cappa in Greek is twenty, docia in Greek are beams.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:18",
    "he": "חֲדָא אִתְּתָא אֲתַת לְגַבֵּי רַבִּי אֶלְעָזָר אָמְרָה לֵיהּ חֲמַיִית דְּשֻׁרִיתָא דְּבֵיתָא פָּקְעָה, אָמַר לָהּ הַהִיא אִתְּתָא יָלְדָה בַּר דְּכַר, אָזְלַת וְכֵן הֲוָה לָהּ. אָזְלַת זְמַן חוֹרָן לְמִשְׁאָלִינֵיהּ, אָמְרָה לֵיהּ שֻׁרִיתָא דְּבֵיתָא פָּקְעָא, אָמַר לָהּ אַתְּ יְלֵידַת בַּר דְּכַר, אָזְלַת וְכֵן הֲוָה לָהּ. אָזְלַת זְמַן חוֹרָן זִמְנָא תְּלִיתֵיתָא אַשְׁכָּחַת תַּלְמִידוֹי יָתְבִין בְּבֵי סַפְרָא וְרַבְּהוֹן לָא הֲוָה תַּמָּן, אָמְרָה לוֹן אָן הוּא רַבְּכוֹן, אָמְרִין לָהּ מָה אַתְּ בָּעָא מִינֵיהּ, אָמְרָה לוֹן דִּלְמָא דְאַתּוּן חַכִּימִין לְמִיפְשַׁר חֶלְמָא דַּחֲמֵית כְּרַבְּכוֹן, אָמְרִין לָהּ אִמְרִי לָן מָה אַתְּ בָּעְיָיא וַאֲנַן פָּתְרִין לִיךְ, אָמְרָה לוֹן חֲמֵית בְּחֶלְמִי הַהִיא אִתְּתָא דְּשֻׁרְיָיתָא דְּבֵיתָא פָּקְעָה, אָמְרִין לָהּ הַהִיא אִתְּתָא קָבְרָא בַּעֲלָהּ. וְכַד נָפְקַת מִן קוֹמֵיהוֹן שָׁרְיַית מְיַילָלָא, שָׁמַע רַבִּי אֶלְעָזָר אֲמַר לְהוֹ לָמָּה הַהִיא אִיתְּתָא מְיַילְלָא, אָמְרוּ לֵיהּ הַהִיא אִיתְּתָא אֲתַת לְמִישְׁאָלִינָךְ וְלָא אַשְׁכָּחַת יָתָךְ. אָמַר לְתַלְמִידוֹי הַהִיא אִיתְּתָא מַאי אֲתַת לְמִישְׁאַל, אָמְרִין לֵיהּ לְמִיפְתְּרִינָהּ לְחֶלְמָא. אָמַר לָהֶן וּמָה אַמְרִיתוּ לָהּ, אָמְרִין לֵיהּ כֵּן וְכֵן, אֲמַר לְהוֹ אִבַּדְתּוּן גַּבְרָא, לֹא כֵן כְּתִיב (בראשית מא, יג): וַיְהִי כַּאֲשֶׁר פָּתַר לָנוּ כֵּן הָיָה, וְלֹא כֵן אָמַר רַבִּי יוֹחָנָן הַחֲלוֹם הוֹלֵךְ אַחַר פִּתְרוֹנוֹ חוּץ מִן הַיַּיִן, יֵשׁ שׁוֹתֵהוּ וְטוֹב לוֹ יֵשׁ שׁוֹתֵהוּ וְרַע לוֹ. אָמַר רַבִּי אַבָּהוּ דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין.",
    "en": "A certain woman came to Rabbi Elazar. She said to him: ‘I saw that the rafter in the house snapped.’ He said to her: ‘This woman will bear a male child.’ She went, and so it was for her. She came to ask him on another occasion and said to him: ‘The rafter in the house snapped.’ He said to her: ‘You will bear a male child.’ She went, and so it was for her. She came on another occasion for a third time. She found his students sitting in the school but their teacher was not there. She said to them: ‘Where is your teacher?’ They said to her: ‘What do you want from him?’ She said to them: ‘Perhaps you are wise enough to interpret a dream like your teacher?’ They said to her: ‘Tell it to us, what you want, and we will interpret it for you.’ She said to them: ‘I saw in my dream that the rafter of this woman’s house snapped.’ They said to her: ‘That woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard and said to them: ‘Why is that woman wailing?’ They said to him: ‘That woman came to ask you but she did not find you.’ He said to his students: ‘What did that woman come to ask?’ They said to him: ‘The interpretation of a dream.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You eliminated a man. Is it not written: “It was as he interpreted to us, so it was” (Genesis 41:13)? Did Rabbi Yoḥanan not say as follows: The dream follows its interpretation, except for wine, some drink it and it is good for him and some drink it and it is bad for him?’ Rabbi Abahu said: The content of dreams makes no difference.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:19",
    "he": "מַעֲשֶׂה בְּרַבִּי יְהוֹשֻׁעַ שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ, מְצָאוֹ אָדָם אֶחָד שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ, אָמַר לוֹ מָה אַתָּה עוֹשֶׂה, אָמַר לוֹ אֲנִי מְהַלֵּךְ בַּדֶּרֶךְ, אָמַר לוֹ יָפֶה אָמַרְתָּ שֶׁאַתָּה מְהַלֵּךְ בַּדֶּרֶךְ שֶׁכְּבָשׁוּהָ לִיסְטִים שֶׁכְּמוֹתְךָ. הָלַךְ מִשָּׁם יוֹתֵר וּמָצָא תִּינוֹק אֶחָד יוֹשֵׁב עַל פָּרָשַׁת דְּרָכִים, אָמַר לוֹ אֵיזוֹ דֶּרֶךְ קְרוֹבָה לָעִיר, אָמַר לוֹ זוֹ קְרוֹבָה וּרְחוֹקָה וְזוֹ רְחוֹקָה וּקְרוֹבָה. הָלַךְ רַבִּי יְהוֹשֻׁעַ בָּזוֹ שֶׁקְּרוֹבָה וּרְחוֹקָה, כֵּיוָן שֶׁהִגִּיעַ לָעִיר מָצָא גִּנּוֹת וּפַרְדֵּסִים מֻקָּפִים לְחוֹמָה, וְחָזַר אֵצֶל אוֹתוֹ תִּינוֹק וְאָמַר לוֹ בְּנִי וְכִי זוֹ דֶּרֶךְ קְרוֹבָה לָעִיר, אָמַר לוֹ אַתָּה הוּא חָכָם שֶׁל יִשְׂרָאֵל, לֹא כָךְ אָמַרְתִּי לְךָ שֶׁזּוֹ קְרוֹבָה וּרְחוֹקָה וְזוֹ רְחוֹקָה וּקְרוֹבָה. בְּאוֹתָהּ שָׁעָה אָמַר רַבִּי יְהוֹשֻׁעַ אַשְׁרֵיכֶם יִשְׂרָאֵל שֶׁכֻּלְכֶם חֲכָמִים מִגְּדוֹלְכֶם וְעַד קְטַנְכֶם. הָלַךְ מִשָּׁם וּמָצָא תִּינוֹק אֶחָד וּבְיָדוֹ כְּלִי מְכֻסֶּה, אָמַר לוֹ מַה בְּיָדְךָ מְכֻסֶּה בִּכְלִי זֶה, אָמַר אִלּוּ בָּעֵית אִמָּא דְּתֵדַע מָה דְאִית עִמִּי לָא הֲוַת אָמְרָה לִי כַּסִּיתֵיהּ. הָלַךְ מִשָּׁם יוֹתֵר וּמָצָא תִּינוֹק אֶחָד, אָמַר לוֹ מֵימֶיהָ שֶׁל עִיר מָה הֵן, אָמַר לוֹ מָה אִיכְפַּת לָךְ, הַשּׁוּם וְהַבְּצָלִים מְרֻבִּין. כֵּיוָן שֶׁנִּכְנַס לָעִיר מָצָא תִּינֹקֶת עוֹמֶדֶת מְמַלְּאָה מִן הָעַיִּן, אָמַר לָהּ הַשְׁקִינִי מַיִם, אָמְרָה לֵיהּ לְךָ וְלַחֲמוֹרְךָ. כֵּיוָן שֶׁשָּׁתָה וּפָנָה לֵילֵךְ אָמַר לָהּ בִּתִּי עָשִׂית כְּמַעֲשֵׂה רִבְקָה. אָמְרָה לֵיהּ אֲנִי עָשִׂיתִי כְּמַעֲשֵׂה רִבְקָה וְאַתָּה לֹא עָשִׂיתָ כְּמַעֲשֵׂה אֱלִיעֶזֶר. תָּנֵי מַנִּיחִין פֵּאָה עַל מַעֲשֵׂה קְדֵרָה וְאֵין מַנִּיחִין פֵּאָה עַל מַעֲשֵׂה אִלְפָס. וּמַעֲשֶׂה בְּרַבִּי יְהוֹשֻׁעַ שֶׁנִּתְאָרֵחַ אֵצֶל אִשָּׁה אַלְמָנָה, יוֹם רִאשׁוֹן הִכְנִיסָה לוֹ תַּבְשִׁיל וַאֲכָלוֹ וְלֹא הִנִּיחַ לָהּ פֵּאָה. יוֹם שֵׁנִי הִכְנִיסָה לוֹ תַּבְשִׁיל וַאֲכָלוֹ וְלֹא הִנִּיחַ לָהּ פֵּאָה. יוֹם שְׁלִישִׁי הִקְדִּיחַתּוּ בְּמֶלַח תַּבְשִׁיל שֶׁל גְּרִיסִין, כֵּיוָן שֶׁטָּעַם רַבִּי יְהוֹשֻׁעַ מָשַׁךְ יָדוֹ מֵהֶם. אָמְרָה לוֹ רַבִּי מִפְּנֵי מָה מָשַׁכְתָּ יָדְךָ מִן הַגְּרִיסִין הַלָּלוּ, אָמַר לָהּ כְּבָר סָעַדְתִּי מִבְּעוֹד יוֹם. אָמְרָה לֵיהּ אִם סָעַדְתָּ מִבְּעוֹד יוֹם מִפְּנֵי מָה לֹא מִעַטְתָּ בַּפַּת כְּדֶרֶךְ שֶׁמִּעַטְתָּ בַּגְּרִיסִין הַלָּלוּ, שֶׁמָּא פֵּאָה הִנַּחְתָּ, עַל שְׁנֵי תַּבְשִׁילִין שֶׁאָכַלְתָּ לָמָּה לֹא הִנַּחְתָּ כְּמוֹ שֶׁהִנַּחְתָּ בַּגְּרִיסִין הַלָּלוּ. בְּאוֹתָהּ שָׁעָה אָמַר רַבִּי יְהוֹשֻׁעַ מִיָּמַי לֹא נִצְחַנִּי אָדָם אֶלָּא אַלְמָנָה זוֹ וְתִינֹקֶת אַחַת וְאוֹתָם תִּינוֹקוֹת, לְקַיֵּם מַה שֶּׁנֶּאֱמַר רַבָּתִי בַגּוֹיִם רַבָּתִי בְּדֵעוֹת.",
    "en": "There was an incident in which Rabbi Yehoshua was walking along the path. A certain person found him walking along the path and said to him: ‘What are you doing?’ He said to him: ‘I am walking along the path.’ He said to him: ‘You have spoken well that you are walking along a path, for it was trodden by robbers like you.’ He went on from there and found a certain child sitting at a fork in the road. He said to him: ‘Which road is closer to the city?’ He said to him: ‘This one is close but far, and that one is far but close.’ Rabbi Yehoshua went on the one that was close but far. When he reached the city, he found gardens and orchards surrounding the wall. He returned to that child and said to him: ‘My son, is this road, in fact, closer to the city?’ He said to him: ‘You are a Sage of Israel! Did I not say to you that this one is close but far and that one is far but close?’ At that moment, Rabbi Yehoshua said: ‘Happy are you Israel that you are all wise, from your old to your young.’He went on from there and found a certain child with a covered vessel in his hand. He said to him: ‘What do you have in your hand, covered within this vessel?’ He said: ‘Had my mother wanted you to know what I have with me, she would have not told me to cover it.’ He went on from there and found a certain child and said to him: ‘What is the quality of the water of this city?’ He said to him: ‘Why do you care? The garlic and the onions are plentiful.’ When he entered the city, he found a girl standing and filling [her pitcher] from the spring. He said to her: ‘Give me water to drink.’ She said to him: ‘To you and to your donkey.’ After he drank and turned to go, he said to her: ‘My daughter, you have acted like Rebecca.’ She said to him: ‘I have acted like Rebecca, but you have not acted like Eliezer.’It is taught: One leaves a portion from food cooked in a pot, but one does not leave a portion from food cooked in a stew pot. There was an incident where Rabbi Yehoshua was hosted by a widowed woman. The first day she brought him a cooked item and he ate it and did not leave a portion for her. The second day she brought him a cooked item and he ate it and did not leave a portion for her. On the third day, she oversalted a cooked dish of pounded grain. After Rabbi Yehoshua tasted it, he withdrew his hand from it. She said to him: ‘Rabbi, why did you withdraw your hand from this pounded grain?’ He said to her: ‘I already ate earlier in the day.’ She said to him: ‘If you ate earlier in the day, why did you not mimimize the bread, just as you minimized this pounded grain? Perhaps you left a portion. From the two cooked items that you ate, why did you not leave a portion like you did from this pounded grain?’ At that moment, Rabbi Yehoshua said: ‘In all my days, no person has ever gotten the best of me except for this widow, a young girl, and those children, to realize what is stated: “Great among the nations,” great in intellect.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:20",
    "he": "שָׂרָתִי בַּמְדִינוֹת. אָמַר רַבִּי יוֹחָנָן לְפִי שֶׁעָבְרוּ יִשְׂרָאֵל עַל תְּנַאי שֶׁקִּבְּלוּ מִסִּינַי, לְפִיכָךְ הָיְתָה לָמַס, הוּא סִינַי הוּא לָמַס, חוּשְׁבְּנֵיהּ דְּדֵין כְּחוּשְׁבְּנֵיהּ דְּדֵין. אָמַר רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן לְפִי שֶׁעָבְדוּ יִשְׂרָאֵל עֲבוֹדַת כּוֹכָבִים לְפִיכָךְ הָיְתָה לָמַס, הִיא לָמַס הִיא סֶמֶל, אָתוֹי דְדֵין הִינוּן אָתוֹי דְדֵין. רַבִּי בְּרֶכְיָה אָמַר הֲפָכָהּ לָמַס סֶמֶל. וְרַבָּנָן אָמְרֵי לָמַס, לְמַסָּא דְלִבָּא. אָמַר רַב עוּקְבָא בְּלֵיל תִּשְׁעָה בְּאָב נִכְנַס אַבְרָהָם אָבִינוּ לְבֵית קָדְשֵׁי הַקֳּדָשִׁים, אֲחָזוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיָדוֹ וַהֲוָה מְטַיֵל בּוֹ אֲרֻכּוֹת וּקְצָרוֹת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ירמיה יא, טו): מֶה לִידִידִי בְּבֵיתִי, אָמַר לוֹ רִבּוֹנִי בָּנַי הֵיכָן הֵם, אָמַר לוֹ חָטְאוּ וְהִגְלֵיתִים לְבֵין הָאֻמּוֹת. אָמַר לוֹ לֹא הָיוּ בָּהֶן צַדִּיקִים. אָמַר לוֹ (ירמיה יא, טו): עֲשׂוֹתָהּ הַמְזִמָּתָהּ. אָמַר לוֹ הָיָה לְךָ לְהִסְתַּכֵּל בַּטּוֹבִים שֶׁבָּהֶם. אָמַר לוֹ סוּגֵיהוֹן בִּישִׁין, דִּכְתִיב: עֲשׂוֹתָהּ הַמְזִמָּתָהּ הָרַבִּים. אָמַר לוֹ הָיָה לְךָ לְהַבִּיט לִבְרִית מִילָה שֶׁבִּבְשָׂרָם. אָמַר לוֹ חַיֶּיךָ כָּפְרוּ בָהּ, שֶׁנֶּאֱמַר (ירמיה יא, טו): וּבְשַׂר קֹדֶשׁ יַעַבְרוּ מֵעָלָיִךְ. וְלֹא עוֹד אֶלָּא שֶׁהָיוּ שְׂמֵחִין בְּמַפַּלְתָּם אֵלּוּ עַל אֵלּוּ, דִּכְתִיב (ירמיה יא, טו): כִּי רָעָתֵכִי אָז תַּעֲלֹזִי, וּכְתִיב (משלי יז, ה): שָׂמֵחַ לְאֵיד לֹא יִנָּקֶה. וּמִפְּנֵי מָה נֶאֱמַר מְגִלַּת קִינוֹת אַלְפָא בֵּיתָא, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר לְפִי שֶׁכָּתוּב (דניאל ט, יא): וְכָל יִשְׂרָאֵל עָבְרוּ אֶת תּוֹרָתֶךָ וגו' שֶׁהִיא כְּתוּבָה מֵאָלֶ\"ף וְעַד תי\"ו, לְפִיכָךְ נִכְתְּבָה הַמְגִלָּה הַזֹּאת אַלְפָא בֵּיתִין זוֹ כְּנֶגֶד זוֹ.",
    "en": "“A princess among the nations,” Rabbi Yoḥanan said: Because Israel violated the terms that they accepted at Sinai, therefore, “she has become a vassal [lamas].” Sinai is lamas, the numerical value of this equals the numerical value of that. Rabbi Yishmael bar Naḥman said: Because Israel engaged in idol worship, therefore, “she has become a vassal [lamas].” Lamas is figure [semel]. The letters of this are the letters of that. The Rabbis say: Lamas, the melting [lemassa] of the heart.Rav Ukeva said: On the eve of the ninth of Av, Abraham entered the chamber of the Holy of Holies. The Holy One blessed be He grasped his hand and was strolling with him long and short. The Holy One blessed be He said to him: “What has My beloved to do in My Temple?” (Jeremiah 11:15). He said to Him: ‘Master of the universe, my children, where are they?’ He said to him: ‘They sinned and I exiled them among the nations.’ He said to Him: ‘Were there no righteous among them?’ He said to him: “She has performed her evil schemes” (Jeremiah 11:15). He said to Him: ‘You should have looked at the good ones among them.’ He said to him: ‘Most of them were wicked, as it is written: “She has performed her evil schemes with multitudes” (Jeremiah 11:15).’ He said to Him: ‘You should have looked to the circumcision in their flesh.’ He said to him: ‘As you live, they repudiated it, as it is stated: “The sacred flesh is passed from you” (Jeremiah 11:15). Moreover, these rejoiced at the downfall of those, as it is written: “When you beheld evil, then you rejoice” (Jeremiah 11:15), and it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).’ Why was the scroll of Lamentations stated as an alphabetical acrostic? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Because it is written: “All Israel have violated Your Torah” (Daniel 9:11), which is written [with letters] from alef through tav; therefore, the scroll was written alphabetically, one corresponding to the other.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:21",
    "he": "רַבִּי נְחֶמְיָה אוֹמֵר אַף עַל פִּי שֶׁקִּלְלָן יִרְמְיָה בְּאַלְפָא בֵּיתִין אֵיכָה, הִקְדִּים יְשַׁעְיָה וְרִפְּאָן עַל כָּל פָּסוּק וּפָסוּק עַד תָּבֹא כָל רָעָתָם לְפָנֶיךָ.",
    "en": "Rabbi Neḥemya says: Although Jeremiah cursed them alphabetically in Lamentations, Isaiah preceded him and brought a remedy for each and every verse of them until: “Let all their wickedness come before You” (Lamentations 1:22).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:22",
    "he": "בָּכֹה תִבְכֶּה בַּלַּיְלָה. (תהלים מב, ד): הָיְתָה לִי דִמְעָתִי לֶחֶם יוֹמָם וָלָיְלָה וגו', רַבִּי אַחָא וְרַבָּנָן, רַבִּי אַחָא אוֹמֵר כְּשֵׁם שֶׁהַלֶּחֶם תָּדִיר כָּךְ דִּמְעָתִי תְּדִירָה. רַבָּנָן אָמְרִין כָּל מִי שֶׁבּוֹכֶה אֵינוֹ אוֹכֵל, שֶׁנֶּאֱמַר (שמואל א א, ז): וַתִּבְכֶּה וְלֹא תֹאכַל. וְכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִיחֶזְקֵאל (יחזקאל יב, ג): וְאַתָּה בֶן אָדָם עֲשֵׂה לְךָ כְּלֵי גוֹלָה וגו', מַהוּ כְּלֵי גוֹלָה, רַבִּי חִיָּא בַּר אַבָּא וְרַבִּי שִׁמְעוֹן בְּרַבִּי חֲלַפְתָּא, רַבִּי חִיָּא בַּר אַבָּא אָמַר חֵמֶת וְשָׁטִיחַ וּקְעָרָה, וְכָל אֶחָד וְאֶחָד יֵשׁ לוֹ לְשַׁמֵּשׁ שְׁנֵי דְבָרִים, חֵמֶת נוֹתֵן בָּהּ קֶמַח וְנוֹתְנָהּ תַּחַת רֹאשׁוֹ, וּקְעָרָה אוֹכֵל בָּהּ וְשׁוֹתֶה בָּהּ, שָׁטִיחַ לִישִׁיבָה וְיָשֵׁן עָלֶיהָ. וְרַבִּי שִׁמְעוֹן בְּרַבִּי חֲלַפְתָּא אָמַר קֻפָּה שֶׁל אַרְבַּעַת אָזְנַיִם וְהִיא מַחְזֶקֶת אֶת הַכֹּל. לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל (יחזקאל כד, כד): וְהָיָה יְחֶזְקֵאל לָכֶם לְמוֹפֵת כְּכֹל אֲשֶׁר עָשָׂה תַּעֲשׂוּ וגו', וְהֵם לֹא עָשׂוּ כֵן אֶלָּא כֵּיוָן שֶׁגָּלוּ הָיָה אֶחָד בָּא לָלוּשׁ אֶת עִיסָתוֹ וְלֹא הָיָה יוֹדֵעַ בַּמֶּה, וְהָיָה חוֹפֵר בָּאָרֶץ וְעוֹשֶׂה גוּמָא וְלָשׁ בְּתוֹכָהּ וְהָיוּ הַצְּרוֹרוֹת מִדַּבְּקוֹת בְּעִיסָתָן, וְכֵיוָן שֶׁנּוֹתְנָהּ בְּתוֹךְ פִּיו הָיוּ שִׁנָּיו קֵהוֹת עָלָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (איכה ג, טז): וַיַּגְרֵס בֶּחָצָץ שִׁנָּי, וְכָל אִילֵּין לָא יְהָבִית בְּלִבִּי וְאֵימַת אֲעֵילַת לְלִבִּי (תהלים מב, ד): בֶּאֱמֹר אֵלַי כָּל הַיּוֹם אַיֵּה אֱלֹהֶיךָ.",
    "en": "“She weeps bitterly at night and her tears are on her cheeks; she has no comforter from all her lovers. All her allies have betrayed her, have become her enemies” (Lamentations 1:2).“She weeps bitterly at night.” “My tears have been my bread day and night” (Psalms 42:4). Rabbi Aḥa and the Rabbis, Rabbi Aḥa says: Just as bread is constant, so, my tears are constant. The Rabbis say: Anyone who weeps does not eat, as it is stated: “She wept and did not eat” (I Samuel 1:7).So the Holy One blessed be He said to Ezekiel: “You, son of man, prepare for yourself the tools of exile…” (Ezekiel 12:3). What are “the tools of exile”? Rabbi Ḥiyya bar Abba and Rabbi Shimon ben Rabbi Ḥalafta, Rabbi Ḥiyya bar Abba said: A leather flask, a rug, and a bowl. Each and every one of them must serve two purposes: One places flour in the leather flask and places it beneath his head; one eats and drinks from a bowl; a rug is for sitting and to sleep upon. Rabbi Shimon ben Rabbi Ḥalafta said: A container with four handles that holds everything. Therefore, the Holy One blessed be He said to Israel: “Ezekiel will be an example to you; in accordance with everything that he has done you will do…” (Ezekiel 24:22). But they did not do so, rather, when they were exiled, one came to knead his dough but did not know with what, and he would dig in the ground and make a hole. He would knead it in it, and pebbles would stick to their dough. When he would put it in his mouth, his teeth would become dull, to realize what is stated: “He broke my teeth” (Lamentations 3:16). But I did not take all this to heart. When did I take it to heart? “When they say to me all day long: Where is your God?” (Psalms 42:4).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:24",
    "he": "בַּלַּיְלָה, לָמָּה בַּלַּיְלָה, לְפִי שֶׁאֵין קוֹל הוֹלֵךְ אֶלָּא בַּלַּיְלָה, לְכָךְ נֶאֱמַר בַּלַּיְלָה. אָמַר רַבִּי אַיְּבוּ לַיְלָה מוֹשֵׁךְ עִמָּהּ קִינָה. מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁהָיְתָה בִּשְׁכוּנָתוֹ שֶׁל רַבָּן גַּמְלִיאֵל, וְהָיָה לָהּ בֶּן תִּשְׁחֹרֶת וָמֵת, וְהָיְתָה בּוֹכָה עָלָיו בַּלַּיְלָה, וְהָיָה רַבָּן גַּמְלִיאֵל שׁוֹמֵעַ אֶת קוֹלָהּ וְהָיָה נִזְכָּר חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְהָיָה בּוֹכֶה עִמָּהּ עַד שֶׁנָּשְׁרוּ רִיסֵי עֵינָיו, וְכֵיוָן שֶׁהִרְגִּישׁוּ בּוֹ תַּלְמִידָיו, עָמְדוּ וּפִנּוּ אוֹתָהּ מִשְׁכוּנָתוֹ.",
    "en": "“At night,” why at night? Because sound travels only at night, that is why it is stated: “At night.” Rabbi Aivu said: Night draws lamentation with it. There was an incident involving a certain woman who was in Rabban Gamliel’s neighborhood. She had a young son and he died. She would weep over him at night. Rabban Gamliel would hear her voice and recall the destruction of the Temple. He wept with her until his eyelashes fell out. When his disciples sensed it, they arose and evacuated her from his neighborhood.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:25",
    "he": "וְדִמְעָתָהּ עַל לֶחֱיָהּ. עַל כֹּהֲנֶיהָ, כְּמָא דְאַתְּ אָמַר (דברים יח, ג): וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְחָיַיִם וְהַקֵּבָה. דָּבָר אַחֵר, עַל גִּבּוֹרֶיהָ, כְּמָא דְאַתְּ אָמַר (שופטים טו, טו): וַיִּמְצָא לְחִי חֲמוֹר טְרִיָּה. דָּבָר אַחֵר, עַל שׁוֹפְטֶיהָ, כְּמָה דְאַתְּ אָמַר (מיכה ד, יד): בַּשֵּׁבֶט יַכּוּ עַל הַלְּחִי. דָּבָר אַחֵר, עַל בַּחוּרֶיהָ, אַתְּ מוֹצֵא בְּשָׁעָה שֶׁנִּכְנְסוּ שׂוֹנְאִים לְבֵית הַמִּקְדָּשׁ תָּפְשׂוּ אֶת הַבַּחוּרִים וְכָפְתוּ יְדֵיהֶן לַאֲחוֹרֵיהֶן, וְהָיוּ בּוֹכִין וְהָיוּ הַדְּמָעוֹת יוֹרְדוֹת עַל לְחָיֵיהֶן וְלֹא הָיוּ יְכוֹלִין לְקַנְחָן, וְנוֹשְׁרוֹת עַל לְחָיֵיהֶם כְּצָרֶבֶת הַשְּׁחִין.",
    "en": "“And her tears are on her cheeks [leḥya],” over her priests, just as it says: “He shall give to the priest the foreleg, the jaw [haleḥayayim], and the maw” (Deuteronomy 18:3). Alternatively, over her mighty, just as it says: “He found a fresh jawbone [leḥi] of a donkey [and he put forth his hand and took it and smote a thousand men with it]” (Judges 15:15). Alternatively, over her judges, just as you say: “They strike [the judge of Israel] on the cheek [haleḥi] with a rod” (Micah 4:14). Alternatively, over her lads; you find that when the enemies entered the Temple, they seized the lads and bound their hands behind them. They were weeping and the tears were flowing on their cheeks. They could not wipe them and they fell on their cheeks like the scar of a boil.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:26",
    "he": "אֵין לָהּ מְנַחֵם, אָמַר רַבִּי לֵוִי כָּל מָקוֹם שֶׁנֶּאֱמַר אֵין הֲוָה לָהּ. (בראשית יא, ל): וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד, וַהֲוָה לָהּ, שֶׁנֶּאֱמַר (בראשית כא, א): וַה' פָּקַד אֶת שָׂרָה. וְדִכְוָתֵיהּ (שמואל א א, ב): וּלְחַנָּה אֵין יְלָדִים, וַהֲוָה לָהּ, שֶׁנֶּאֱמַר (שמואל א ב, כא): כִּי פָקַד ה' אֶת חַנָּה. וְדִכְוָתֵיהּ (ירמיה ל, יז): צִיּוֹן הִיא דֹּרֵשׁ אֵין לָהּ, וַהֲוָה לָהּ, שֶׁנֶּאֱמַר (ישעיה נט, כ): וּבָא לְצִיּוֹן גּוֹאֵל, אַף כֵּן אַתְּ אוֹמֵר: אֵין לָהּ מְנַחֵם, וַהֲוָה לָהּ, שֶׁנֶּאֱמַר (ישעיה נא, יב): אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם.",
    "en": "“She has no comforter.” Rabbi Levi said: Any place that it is stated: “Has no [ein],” [ultimately] she will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but [ultimately] she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and [ultimately] she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “She is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and [ultimately] she will have, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and [ultimately] she will have, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:27",
    "he": "כָּל רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ. אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנָן, זֶה מִיכָאֵל וְגַבְרִיאֵל.",
    "en": "“All her allies have betrayed her, have become [her enemies].” Rabbi Yaakov of Kefar Ḥanan said: This is Mikhael and Gavriel.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:28",
    "he": "גָּלְתָה יְהוּדָה, אֻמּוֹת הָעוֹלָם אֵינָן גּוֹלִים, אֶלָּא אַף עַל פִּי שֶׁגּוֹלִים אֵין גָּלוּתָם גָּלוּת, אֻמּוֹת הָעוֹלָם שֶׁאוֹכְלִים מִפִּתָּם וְשׁוֹתִים מִיֵּינָם, אֵין גָּלוּתָם גָּלוּת, אֲבָל יִשְׂרָאֵל שֶׁאֵין אוֹכְלִין מִפִּתָּם וְאֵין שׁוֹתִין מִיֵּינָם, גָּלוּתָם גָּלוּת. אֻמּוֹת הָעוֹלָם שֶׁהֵן מְהַלְּכִים בְּאִסְקַפְטִיּוֹת שֶׁלָּהֶם, אֵין גָּלוּתָם גָּלוּת, אֲבָל יִשְׂרָאֵל שֶׁהֵן מְהַלְּכִין יְחֵפִין, גָּלוּתָם גָּלוּת. לְכָךְ נֶאֱמַר: גָּלְתָה יְהוּדָה. כָּאן הוּא אוֹמֵר גָּלְתָה יְהוּדָה, וּלְהַלָּן הוּא אוֹמֵר (ירמיה נב, כז): וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ, אֶלָּא כֵּיוָן שֶׁגָּלוּ תָּשַׁשׁ כֹּחָן כִּנְקֵבָה, לְכָךְ נֶאֱמַר: גָּלְתָה יְהוּדָה. מֵעֹנִי, עַל שֶׁאָכְלוּ חָמֵץ בַּפֶּסַח, כְּמָה דְאַתְּ אָמַר (דברים טז, ג): לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת לֶחֶם עֹנִי. דָּבָר אַחֵר, מֵעֹנִי, עַל שֶׁחָבְלוּ מַשְׁכּוֹן עָנִי בְּתוֹךְ בָּתֵּיהֶם, כְּמָה דְאַתְּ אָמַר (דברים כד, יב): וְאִם אִישׁ עָנִי הוּא לֹא תִשְׁכַּב בַּעֲבֹטוֹ. דָּבָר אַחֵר, מֵעֹנִי, עַל שֶׁעָשְׁקוּ שְׂכַר שָׂכִיר, כְּמָה דְאַתְּ אָמַר (דברים כד, יד): לֹא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן. דָּבָר אַחֵר, מֵעֹנִי, עַל שֶׁגָזְלוּ מַתְּנוֹת עָנִי, כְּמָה דְאַתְּ אָמַר (ויקרא יט, י, כג, כב): לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם. דָּבָר אַחֵר, מֵעֹנִי, עַל שֶׁאָכְלוּ מַעֲשֵׂר עָנִי. רַבִּי בֵּיבַי וְרַבִּי הוּנָא בְּשֵׁם רַב הָאוֹכֵל טֶבֶל שֶׁל מַעֲשֵׂר עָנִי, חַיָּב מִיתָה. דָּבָר אַחֵר, מֵעֹנִי, עַל שֶׁעָבְדוּ עֲבוֹדַת כּוֹכָבִים, כְּמָה דְאַתְּ אָמַר (שמות לב, יח): קוֹל עַנּוֹת אָנֹכִי שֹׁמֵעַ, אָמַר רַבִּי אַחָא קוֹל קִלּוּס עֲבוֹדַת כּוֹכָבִים אָנֹכִי שׁוֹמֵעַ. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי יוֹסֵי אוֹמֵר אֵין לְךָ דּוֹר וָדוֹר שֶׁאֵינוֹ נוֹטֵל מֵחֶטְאוֹ שֶׁל עֵגֶל.",
    "en": "“Judah was exiled due to affliction and great enslavement. She settled among the nations, did not find rest; all her pursuers have overtaken her within the straits” (Lamentations 1:3).“Judah was exiled.” Are the nations of the world not exiled? Rather, even though they are exiled, their exile is not exile. The nations of the world who eat of their bread and drink of their wine, their exile is not exile. Israel, who do not eat of their bread and do not drink of their wine, their exile is exile. The nations of the world, who walk in their garments, their exile is not exile, but Israel, who walk barefoot, their exile is exile. That is why it is stated: “Judah was exiled.” Here it is stated: “Judah was exiled [galeta],” and there it is stated: “Judah was exiled [vayegal] from upon its land” (Jeremiah 52:27), for once they were exiled, their power waned like a female. That is why it is stated: “Judah was exiled [galeta].”“Due to affliction [me’oni],” it is because they ate leavened bread on Passover, just as it says: “You shall not eat with it leavened bread; seven days you shall eat with it unleavened bread, the bread of affliction [oni]” (Deuteronomy 16:3). Alternatively, “due to affliction [me’oni],” because they took the collateral of a poor man [ani] into their homes, just as it says: “If he is a poor man, you shall not sleep with his collateral” (Deuteronomy 24:12). Alternatively, “due to affliction [me’oni],” because they withheld the wages of hired laborers, just as it says: “You shall not exploit a poor [ani] or indigent hired laborer” (Deuteronomy 24:14). Alternatively, “due to affliction [me’oni],” because they stole the gifts of the poor, just as you say: “You shall leave them for the poor [ani] and the stranger” (Leviticus 19:10, 23:22). Alternatively, “due to affliction [me’oni],” because they ate the tithe of the poor; Rabbi Beivai and Rabbi Huna [said] in the name of Rav: One who eats produce from which the tithe of the poor was not taken is liable to receive the death penalty. Alternatively, “due to affliction [me’oni],” because they engaged in idol worship, just as it says: “It is a sound of crying [anot] that I hear” (Exodus 32:18). Rabbi Aḥa said: It is the sound of lauding idol worship that I hear. Rabbi Yehuda says in the name of Rabbi Yosei: There is no generation that does not receive [punishment] due to the sin of the Calf.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:29",
    "he": "וּמֵרֹב עֲבֹדָה, אָמַר רַבִּי אַחָא עַל שֶׁהָיוּ מִשְׁתַּעְבְּדִים בְּעֶבֶד עִבְרִי, כְּמָה דְאַתְּ אָמַר (ירמיה לד, יד): מִקֵּץ שֶׁבַע שָׁנִים תְּשַׁלְּחוּ. הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ, רַבִּי יוּדָן בְּרַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אִלּוּ מָצְאָה מָנוֹחַ לֹא הָיְתָה חוֹזֶרֶת, וְדִכְוָתֵיהּ (בראשית ח, ט): וְלֹא מָצְאָה הַיּוֹנָה מָנוֹחַ. וְדִכְוָּתָהּ (דברים כח, סה): וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא יִהְיֶה מָנוֹחַ לְכַף רַגְלֶךָ. כָּל רֹדְפֶיהָ הִשִֹּׂיגוּהָ בֵּין הַמְצָרִים, כְּהַהִיא דִּתְנַן דִּבְרֵי בֶּן נַנָּס בְּסִימָנָיו וּבְמֵצְרָנָיו. דָּבָר אַחֵר, כָּל רֹדְפֶיהָ הִשִֹּׂיגוּהָ בֵּין הַמְצָרִים, בְּיוֹמִין דְּעָקָא, מִשִּׁבְעָה עָשָׂר בְּתַמּוּז עַד תִּשְׁעָה בְּאָב, שֶׁבָּהֶם קֶטֶב מְרִירִי מָצוּי, כְּמָה דְאַתְּ אָמַר (תהלים צא, ו): מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ מִקֶּטֶב יָשׁוּד צָהֳרָיִם. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר דְּהוּא גָּזֵיז סוּגְיָא דְּטִיהֲרָה מֵרֵישֵׁהוֹן דְּשִׁית עַד סוֹפֵיהוֹן דִּתְשַׁע. וְרַבִּי לֵוִי אָמַר דְּהוּא גָּזֵיז סוּגְיָא דְיוֹמָא מִסּוֹפֵיהוֹן דְּאַרְבַּע עַד רֵישֵׁיהוֹן דִּתְשַׁע, וְאֵינוֹ מְהַלֵּךְ לֹא בַּחַמָּה וְלֹא בַּצֵּל, אֶלָּא בַּצֵּל הַסָּמוּךְ לַחַמָּה. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר כֻּלּוֹ מָלֵא עֵינַיִם, קְלִפּוֹת קְלִפּוֹת, וּשְׂעָרוֹת שְׂעָרוֹת. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר עַיִן אַחַת נְתוּנָה עַל לִבּוֹ וְכָל מִי שֶׁרוֹאֶה אוֹתוֹ נוֹפֵל וּמֵת. וּמַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁרָאָה אוֹתוֹ וְנָפַל עַל פָּנָיו וָמֵת, וְיֵשׁ אוֹמְרִים יְהוּדָה בְּרַבִּי הָיָה. שְׁמוּאֵל חַמְתֵיה וְלָא נְפַל, אָמַר עֲכָן בַּיִת. רַבִּי אַבָּהוּ הֲוָה יָתֵיב וּמַתְנָא בַּהֲדָא כְּנִישְׁתָּא מִדּוּכְתָּא דְּקֵסָרִי, חֲמָא חַד בַּר נָשׁ דְּטָעֵין חֲדָא קְטִיתָא וַאֲזַל לְמִימְחֵי חַבְרֵיהּ, חֲמָא מַזִּיקָא קָאי בַּתְרֵיהּ דְּטָעֵין קְטֵיתָא דְפַרְזְלָא קָם וּצְרִיחַ, אֲמַר לֵיהּ מָה אַתְּ בָּעֵי קְטֵיל חַבְרָיךְ. אֲמַר לֵיהּ בַּהֲדָא בַּר נָשׁ קְטִיל חַבְרֵיהּ, אֲמַר לֵיהּ הָא מַזִּיקָא קָאֵים בַּתְרֵיהּ דְּטָעֵין קְטֵיתָא דְפַרְזְלָא, אַתְּ מָחֵי לֵיהּ בַּהֲדָא וְהוּא מָחֵי לֵיהּ בְּהַהִיא וָמֵת. רַבִּי יוֹחָנָן הֲוָה מְפַקַּד לְסַפְרַיָיא וּמַתְנְנַיָּא דְּלָא לֶהֱווֹן טְעוּנִין עַרְקְתָא מִינוּקַיָּא בְּאִילֵין יוֹמֵי. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי הֲוָה מְפַקַּד לְסַפְרַיָּיא וּמַתְנְנַיָּא דְּיֶהֱווֹן מְפַטְּרִין רַב טְלָאֵי בְּאַרְבַּע שָׁעִין.",
    "en": "“And great enslavement,” Rabbi Aḥa said: Because they would keep the Hebrew slave in servitude, just as it says: “At the end of seven years [each of] you shall free [his Hebrew brother]” (Jeremiah 34:14).“She settled among the nations, did not find rest,” Rabbi Yudan ben Rabbi Neḥemya said in the name of Rabbi Shimon ben Lakish: Had she found rest, she would not have returned. Similarly, “the dove did not find rest” (Genesis 8:9). Similarly, “among these nations you will not be calm, and there will be no rest for your foot” (Deuteronomy 28:65).“All her pursuers have overtaken her within the straits [hametzarim].” This is like what we learned, the statement of ben Nanas: By her demarcations and her borders [uvmetzranav].Another matter, “All her pursuers have overtaken her within the straits,” in days of distress, between the seventeenth of Tamuz and the ninth of Av, during which Ketev Meriri is prevalent, just as it says: “Nor the pestilence that stalks in darkness, nor the destruction [ketev] that lays waste at noon” (Psalms 91:6). Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: It passes through during the main time of sunlight, from the beginning of the sixth hour until the end of the ninth. Rabbi Levi said: It passes through the main part of the day, from the end of the fourth hour until the beginning of the ninth. It does not pass through the sunlight or the shade, but rather through the shade adjacent to the sunlight.Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: It is completely full of eyes, scales, and hair. Rabbi Shimon ben Lakish said: One eye is situated on its heart, and anyone who sees it falls and dies. There was an incident involving a certain pious man who saw it and he fell on his face and died. Some say it was Yehuda ben Rabbi [Yehuda Hanasi]. Shmuel saw it and did not fall. He said: It is [just] a house snake.Rabbi Abahu was sitting and studying in a synagogue in the area of Caesarea. He saw a certain person who was carrying a stick and going to strike another person. He saw a demon standing behind him carrying an iron rod. [Rabbi Abahu] stood and called out to him, saying to him: ‘Why do you seek to kill your counterpart?’ [The man] said to him: ‘Can a person kill another with this?’ He said to him: ‘There is a demon standing behind him that is carrying an iron rod. You strike him with this and it will strike him with that and he will die.’Rabbi Yoḥanan would instruct the teachers of Bible and the teachers of Mishna not to raise a strap to the children during those days. Rabbi Shmuel bar Naḥmani would instruct the teachers of Bible and the teachers of Mishna to dismiss the children during those four hours.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:30",
    "he": "דַּרְכֵי צִיּוֹן אֲבֵלוֹת, אָמַר רַב הוּנָא הַכֹּל מְבַקְּשִׁין תַּפְקִידָן, מַעֲשֶׂה בְּכַלְבָּא אַחַת כּוּפְרִית שֶׁעָלְתָה לְרֹאשׁ הַסֶּלַע וְשִׁמְשָׁה עִם זָכָר, רַבִּי אַמֵּי אָמַר אֲפִלּוּ אֲרָזִים מְבַקְּשִׁין תַּפְקִידָן, תֵּדַע לְךָ שֶׁלֹא הָיוּ אֲרָזִים בְּבָבֶל, וּכְשֶׁעָלָה נְבוּכַדְנֶצַּר לְכָאן, תָּלַשׁ אֲרָזִים מִכָּאן וּשְׁתָלָן בְּבָבֶל, וּכְשֶׁמֵּת הָיוּ שְׂמֵחִים עַל מַפַּלְתּוֹ, הֲדָא הוּא דִכְתִיב (ישעיה יד, ח): גַּם בְּרוֹשִׁים שָׂמְחוּ לְךָ אַרְזֵי לְבָנוֹן. אָמַר רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה אֲפִלּוּ דְּרָכִים מְבַקְּשִׁין תַּפְקִידָן, הֲדָא הוּא דִכְתִיב: דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד, מִבְּלִי בּוּרְגְּנִין מִבְּלִי בּוּלִיטִין, אֵין כְּתִיב כָּאן, אֶלָּא מִבְּלִי בָּאֵי מוֹעֵד. כָּל שְׁעָרֶיהָ שׁוֹמְמִין, שֶׁא הָיוּ נִכְנָסִין וְיוֹצְאִין בָּהֶן. כֹּהֲנֶיהָ נֶאֱנָחִים, שֶׁאֵין מִי יִתֵּן לָהֶם מַתְּנוֹת כְּהֻנָּה, כְּמָה דְאַתְּ אָמַר (דברים יח, ג): וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה. בְּתוּלֹתֶיהָ נוּגוֹת. אָמַר רַבִּי יִצְחָק בְּרַבִּי סִימוֹן אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁהָיוּ נָאִים כִּבְתוּלוֹת וְנַעֲשׂוּ כַּדּוֹנַג. רַבִּי שְׁמוּאֵל אָמַר רַבִּי יִצְחָק אֵלּוּ הַבּוּלְיוּטִין שֶׁהֵן נָאִים כִּבְתוּלוֹת וְנַעֲשׂוּ כְּנוּגוֹת. דָּבָר אַחֵר, בְּתוּלֹתֶיהָ נוּגוֹת, שֶׁהָיָה זֶה בָּא וּבוֹעֵל, וְהָיָה זֶה בָּא וּבוֹעֵל, עַד שֶׁהָגוּ אֶת מַכָּתָהּ. וְהִיא מַר לָהּ, מַר לָהּ לְעֶרְוָתָהּ.",
    "en": "“The ways of Zion are in mourning, without Festival pilgrims; all her gates are desolate; her priests sigh; her maidens are forlorn, and she is embittered” (Lamentations 1:4).“The ways of Zion are in mourning.” Rav Huna said: Everything seeks to fulfill its role. There was an incident involving a certain trained female dog that climbed to the top of a crag in order to mate with a male dog. Rabbi Ami said: Even cedars seek to fulfill their roles. Know [that this is so], for there were no cedars in Babylon, but when Nebuchadnezzar ascended to here, he uprooted cedars from here and replanted them in Babylon. When he died they rejoiced over his downfall. That is what is written: “Cypresses, too, rejoice over you, the cedars of Lebanon, [since you have been laid down, the woodcutter does not come against us]” (Isaiah 14:8). Rabbi Avdimi of Haifa said: Even the roads seek to fulfill their role. That is what is written: “The ways of Zion are in mourning, without Festival pilgrims.” Without wooden huts and without dignitaries is not written here, but rather, “without Festival pilgrims.”“All her gates are desolate,” as there was no one entering or exiting through them. “Her priests sigh,” as there was no one to give them the priestly gifts, just as it says: “He shall give to the priest the foreleg, the jaw, and the maw” (Deuteronomy 18:3). Rabbi Yitzḥak ben Rabbi Simon said: “Her maidens are forlorn [nugot],” these are the Torah scholars, who were as beautiful as maidens and they became like wax [kadonag]. Rabbi Shmuel said that Rabbi Yitzḥak said: These are the dignitaries who were as beautiful as maidens and became like forlorn young women [nugot].Alternatively, “her maidens are forlorn,” as this one would come and violate her and that one would come and violate her until they greatly aggravated her wound. “And she is embittered,” she is embittered due to her nakedness.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:32",
    "he": "כִּי ה' הוֹגָה עַל רֹב פְּשָׁעֶיהָ, יָכוֹל עַל מַגָּן, תַּלְמוּד לוֹמַר עַל רֹב פְּשָׁעֶיהָ. עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי צָר, אָמַר רַבִּי יְהוּדָה בֹּאוּ רְאוּ כַּמָּה חֲבִיבִין תִּינוֹקוֹת [נ\"א לפני הקדוש ברוך הוא], גָּלְתָה סַנְהֶדְּרִין וְלֹא גָלְתָה שְׁכִינָה עִמָּהֶם, גָּלוּ מִשְׁמָרוֹת, וְלֹא גָּלְתָה שְׁכִינָה עִמָּהֶם, וְכֵיוָן שֶׁגָּלוּ תִּינוֹקוֹת גָּלְתָה שְׁכִינָה עִמָּהֶם, הֲדָא הוּא דִכְתִיב: עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי צָר, מִיָּד.",
    "en": "“For the Lord has tormented her for her abundant transgressions.” Is it, perhaps, for nothing? The verse states: “For her abundant transgressions.” “Her infants are led into captivity before the adversary,” Rabbi Yehuda said: Come and see how dear children are <before the holy one blessed be he>. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately,",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:33",
    "he": "וַיֵּצֵא מִבַּת צִיּוֹן, מִן בַּת כְּתִיב, אָמַר רַבִּי אַחָא יֵשׁ לָנוּ מָנָה אַחַת יָפָה, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב בּוֹ (תהלים טז, ה): ה' מְנָת חֶלְקִי וְכוֹסִי. כָּל הֲדָרָהּ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קד, א): הוֹד וְהָדָר לָבָשְׁתָּ. דָּבָר אַחֵר, כָּל הֲדָרָהּ, זוֹ סַנְהֶדְרִין, דִּכְתִיב (משלי לא, כה): עֹז וְהָדָר לְבוּשָׁה. דָּבָר אַחֵר, כָּל הֲדָרָהּ, אֵלּוּ תַּלְמִידֵי חֲכָמִים, דִּכְתִיב (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן. דָּבָר אַחֵר, כָּל הֲדָרָהּ, אֵלּוּ הַמִּשְׁמָרוֹת, דִּכְתִיב (דברי הימים ב כ, כא): וּמְהַלְּלִים לְהַדְרַת קֹדֶשׁ. דָּבָר אַחֵר, כָּל הֲדָרָהּ, אֵלּוּ הַתִּינוֹקוֹת. אָמַר רַבִּי יְהוּדָה בֹּא וּרְאֵה כַּמָּה חֲבִיבִין תִּינוֹקוֹת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, גָּלְתָה סַנְהֶדְרִין וְלֹא גָּלְתָה שְׁכִינָה עִמָּהֶם, גָּלוּ מִשְׁמָרוֹת וְלֹא גָּלְתָה שְׁכִינָה עִמָּהֶם, וְכֵיוָן שֶׁגָּלוּ תִּינוֹקוֹת גָּלְתָה שְׁכִינָה עִמָּהֶם, הֲדָא הוּא דִכְתִיב: עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי צָר. מִיָּד וַיֵּצֵא מִבַּת צִיּוֹן כָּל הֲדָרָהּ. הָיוּ שָׂרֶיהָ כְּאַיָּלִים. אָמַר רַבִּי יְהוּדָה כְּשֶׁהֵן רַכִּים מְשׁוּלִים כִּכְבָשִׂים, שֶׁנֶּאֱמַר (ישעיה ה, יז): וְרָעוּ כְבָשִׂים כְּדָבְרָם. וּכְשֶׁהֵן קָשִׁים מְשׁוּלִין כְּאַיָּלִים, שֶׁנֶּאֱמַר: הָיוּ שָׂרֶיהָ כְּאַיָּלִים. רַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַבָּא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רַבִּי יְהוֹשֻׁעַ מָה אַיָּלִים הַלָּלוּ בִּשְׁעַת שָׁרָב הוֹפְכִין פְּנֵיהֶם אֵלּוּ תַּחַת אֵלּוּ, כָּךְ הָיוּ גְּדוֹלֵי יִשְׂרָאֵל רוֹאִין דְּבַר עֲבֵרָה וְהוֹפְכִין פְּנֵיהֶם מִמֶּנּוּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא תָּבֹא שָׁעָה וַאֲנִי עוֹשֶׂה לָכֶם כֵּן. וַיֵּלְכוּ בְלֹא כֹחַ לִפְנֵי רוֹדֵף, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר בִּזְּמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם מוֹסִיפִין כֹּחַ בִּגְּבוּרָה שֶׁל מַעְלָה, כְּמָה דְאַתְּ אָמַר (תהלים ס, יד): בֵּאלֹהִים נַעֲשֶׂה חָיִל. וּבִזְּמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, כִּבְיָכוֹל מַתִּישִׁין כֹּחַ גָּדוֹל שֶׁל מַעְלָן, דִּכְתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִּׁי. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בְּרַבִּי טַרְפוֹן בִּזְּמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מוֹסִיפִין כֹּחַ בִּגְּבוּרָה שֶׁל מַעְלָה, כְּמָה דְאַתְּ אָמַר (במדבר יד, יז): וְעַתָּה יִגְדַל נָא כֹּחַ ה'. וּבִזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּבְיָכוֹל, מַתִּישִׁין כֹּחַ גָּדוֹל שֶׁל מַעְלָן, וְהוֹלְכִין גַּם הֵם בְלֹא כֹחַ לִפְנֵי רוֹדֵף. רַבִּי הוּנָא וְרַבִּי אַחָא וְרַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וְרַבָּנָן בְּשֵׁם רַבִּי חֲנִינָא, הָיָה אָדָם אוֹמֵר לַחֲבֵרוֹ בִּירוּשָׁלַיִם, הַקְרֵנִי דַּף אֶחָד, וְאוֹמֵר לוֹ אֵין בִּי כֹחַ. הַשְׁנֵנִי פֶּרֶק אֶחָד, אוֹמֵר לוֹ אֵין בִּי כֹּחַ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא תָּבוֹא לָכֶם שָׁעָה וַאֲנִי עוֹשֶׂה לָכֶם כָּךְ, וַיֵּלְכוּ בְלֹא כֹחַ לִפְנֵי רוֹדֵף. אָמַר רַבִּי אַחָא, כְּשֵׁם שֶׁלֹא גָּלוּ יִשְׂרָאֵל אֶלָּא בְּרוֹדֵף מָלֵא, כָּךְ אֵינָן נִגְאָלִין אֶלָּא בְּגוֹאֵל מָלֵא, דִּכְתִיב (ישעיה נט, כ): וּבָא לְצִיּוֹן גּוֹאֵל מָלֵא כְּתִיב.",
    "en": "“Gone from the daughter of Zion is all her splendor. Her princes are like deer that have not found pasture; they went powerless before the pursuer” (Lamentations 1:6)“Gone from the daughter [mibat] of Zion.” Min bat is written. Rabbi Aḥa said: We have one fine portion; that is the Holy One blessed be He, as it is written in His regard: “The Lord is my lot [menat ḥelki] and my portion” (Psalms 16:5). “All its splendor,” this is the Holy One blessed be He, as it is stated: “You are clothed in glory and splendor” (Psalms 104:1). Alternatively, “all its splendor,” this is the Sanhedrin, as it is written: “Might and splendor are her garments” (Proverbs 31:25). Alternatively, “all its splendor [hadarah],” these are Torah scholars, as it is written: “You shall rise before the aged and honor [vehadarta] the presence of a sage” (Leviticus 19:32). Alternatively, “all its splendor,” these are the priestly watches, as it is written: “Praising with the splendor of holiness” (II Chronicles 20:21). Alternatively, “all its splendor,” these are the children. Rabbi Yehuda said: Come and see how dear children are before the Holy One blessed be He. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately, “gone from the daughter of Zion is all her splendor.”“Her princes are like deer [that have not found pasture].” Rabbi Yehuda said: When they are soft they are likened to sheep, as it is stated: “The sheep will graze as in their pasture” (Isaiah 5:17). When they are rigid they are likened to deer, as it is stated: “Her princes are like deer.”Rabbi Simon in the name of Rabbi Shimon bar Abba and Rabbi Shimon ben Lakish in the name of Rabbi Yehoshua [said]: Just as these deer turn their faces away from one another during a heat wave, so too the prominent among Israel would see a matter of transgression and would turn their faces away from it. The Holy One blessed be He said to them: ‘A time will come when I will do so to you.’“They went powerless before the pursuer.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When Israel performs the will of the Omnipresent, they add strength to the power on high, just as it says: “With God we will triumph” (Psalms 60:14). When Israel does not perform the will of the Omnipresent, they, as it were, exhaust the great power on high, as it is written: “You abandoned the Rock that begot you” (Deuteronomy 32:18). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Rabbi Tarfon: When Israel performs the will of the Holy One blessed be He, they add strength to the power on high, just as it says: “Now, please, let the power of the Lord be great” (Numbers 14:17). When Israel does not perform the will of the Holy One blessed be He, they, as it were, exhaust the great power on high, and they, too, go “powerless before the pursuer.”Rabbi Huna, Rabbi Aḥa, and Rabbi Simon in the name of Rabbi Shimon ben Lakish, and the Rabbis in the name of Rabbi Ḥanina: A person would say to his counterpart in Jerusalem: ‘Read one Bible column to me,’ and he would say to him: ‘I do not have the strength.’ ‘Teach me one chapter of Mishna,” and he would say to him: ‘I do not have the strength.’ The Holy One blessed be He said to them: ‘A time will come and I will do so to you.’“They went powerless before the pursuer [rodef].” Rabbi Aḥa said: Just as Israel was exiled only by a full-fledged pursuer, so, they will be redeemed only with a full-fledged redeemer, as it is written: “A redeemer [goel] will come to Zion” (Isaiah 59:20), it is written full.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:34",
    "he": "זָכְרָה יְרוּשָׁלָיִם יְמֵי עָנְיָהּ וּמְרוּדֶיהָ, בִּימֵי עֲנִיּוּתָהּ זָכְרָה מְרָדִין שֶׁמָּרְדָה בְּהַקָּדוֹשׁ בָּרוּךְ הוּא. כֹּל מַחֲמֻדֶיהָ, אֵלּוּ דִּבְרֵי תוֹרָה כְּמָה דְאַתְּ אָמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב. בִּנְפֹל עַמָּהּ בְּיַד צָר, רַבָּנָן דְּהָתָם אָמְרִין נְפִיל תּוֹרָא סַגִּין טַבָּחוֹי. וְרַבָּנָן דְּהָכָא אָמְרִין נְפַל תּוֹרָא תְּחַדְּדָן סַכִּינוֹהִי. וְאֵין עוֹזֵר לָהּ. רַבָּנָן דְּהָתָם אָמְרִין כַּד תִּסְפּוּן כַּלָּה מִדְכְּרָא שִׁבְעָה יוֹמִין דְּמִשְׁתּוֹתָא. וְרַבָּנָן דְּהָכָא אָמְרִין כַּד יְחוּפֶה בְּרָא מִדְכַּר שַׁלְוָתָא דְּבֵיתֵיהּ דַּאֲבוּי. רָאוּהָ צָרִים שָׂחֲקוּ עַל מִשְׁבַּתֶּהָ, עַל שַׁבְּתוֹתֶיהָ, כְּמָה דְאַתְּ אָמַר (שמות כ, ח): זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. דָּבָר אַחֵר, עַל מִשְׁבַּתֶּהָ, עַל שְׁמִטּוֹתֶיהָ, כְּמָה דְּאַתְּ אָמַר (ויקרא כה, ד): וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן וגו'. דָּבָר אַחֵר, עַל מִשְׁבַּתֶּהָ, זֶה רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁשָּׁבַת מִתּוֹכָהּ.",
    "en": "“Jerusalem remembered in the days of her affliction and her wretchedness, all her delights that she had from the days of old; with the fall of her people into the hand of the adversary, with no one helping her, the adversaries saw her, mocked her over her deficiencies” (Lamentations 1:7).“Jerusalem remembered in the days of her affliction and her wretchedness.” In the days of her affliction, she remembered the rebellions that she rebelled against the Holy One blessed be He. “All her delights [maḥamudeha],” these are words of Torah, just as it says: “They are more desirable [haneḥemadim] than gold, than much fine gold” (Psalms 19:11).“With the fall of her people into the hand of the adversary,” the Rabbis there say: When a bull falls its slaughterers are many. The Rabbis here say: When a bull falls, sharpen the knives.“With no one helping her.” The Rabbis there say: When you insult a bride, she remembers the seven days of rejoicing. The Rabbis here say: When a son goes barefoot, he remembers the tranquility of his father’s home.“The adversaries saw her, mocked her over he deficiencies [mishbateha],” over her Shabbatot, just as it says: “Remember the Shabbat day to sanctify it” (Exodus 20:8). Alternatively, “over her deficiencies [mishbateha],” over her Sabbatical years [shemitoteha], just as it says: “In the seventh year there shall be a sabbath of complete rest [for the land]” (Leviticus 25:4). Alternatively, “over her deficiencies [mishbateha],” this is Rabban Yoḥanan ben Zakai, who ceased [sheshavat] to be in her.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:35",
    "he": "חֵטְא חָטְאָה יְרוּשָׁלָיִם, אֻמּוֹת הָעוֹלָם אֵינָן חוֹטְאִים, אֶלָּא אַף עַל פִּי שֶׁחוֹטְאִין אֵינָן כְּלוּם, אֲבָל יִשְׂרָאֵל חָטְאוּ וְלָקוּ, עַל כֵּן לְנִידָה הָיָתָה, לְטִלְטוּל הָיָתָה. כָּל מְכַבְּדֶיהָ הִזִּילוּהָ כִּי רָאוּ עֶרְוָתָהּ גַּם הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר, אָחוֹר מִן הַכְּהֻנָּה, אָחוֹר מִן הַמַּלְכוּת.",
    "en": "“Jerusalem has committed a sin, therefore she has become a pariah. All who honored her demean her because they have seen her nakedness. She, too, sighed and turned back” (Lamentations 1:8).“Jerusalem has committed a sin.” Do the nations of the world not sin? Rather, even though they sin, it is nothing. However, Israel sinned and was punished. “Therefore she has become a pariah [lenida],” she has become itinerant. “All who honored her demean her because they have seen her nakedness. She, too, sighed and turned back,” back from the priesthood, back from kingship.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:36",
    "he": "טֻמְאָתָהּ בְּשׁוּלֶיהָ, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא, כָּל אוֹתָם הַכֹּהֲנִים שֶׁשִּׁמְשׁוּ בִּימֵי צִדְקִיָה עֲרֵלִים הָיוּ, הֲדָא הוּא דִכְתִיב (יחזקאל מד, ז): בַּהֲבִיאֲכֶם בְּנֵי נֵכָר עַרְלֵי לֵב וְעַרְלֵי בָשָׂר. דָּבָר אַחֵר, טֻמְאָתָהּ בְּשׁוּלֶיהָ, בְּשִׁפּוּלֶיהָ, כְּמָה דְאַתְּ אָמַר (שמות כח, לד): עַל שׁוּלֵי הַמְּעִיל. דָּבָר אַחֵר, טֻמְאָתָהּ בְּשׁוּלֶיהָ, כְּהַהוּא דִּתְנַן מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם תֹּפֶת שְׁמוֹ. רַבִּי יְהוּדָה אוֹמֵר עַל שׁוּם תָּפְתֶּה דַּהֲוָה בֵּיהּ. רַבִּי יוֹסֵי אוֹמֵר חֲלִיתָא דְּבַר הִינוֹם. צֶלֶם חָלוּל הָיָה שָׁם נָתוּן לִפְנִים מִשִּׁבְעָה קַנְקַלִּים, וְטַס שֶׁל נְחשֶׁת בְּיָדוֹ, וְכִירָה הָיְתָה נְתוּנָה עַל גַּבּוֹי, וְכָל מִי שֶׁהָיָה מַקְרִיב סֹלֶת פּוֹתְחִין לוֹ אֶחָד. תּוֹרִין וּבְנֵי יוֹנָה, פּוֹתְחִין לוֹ שְׁנַיִם. כֶּבֶשׂ, פּוֹתְחִין לוֹ שְׁלשָׁה. אַיִל, פּוֹתְחִין לוֹ אַרְבָּעָה. עֵגֶל, פּוֹתְחִין לוֹ חֲמִשָּׁה. שׁוֹר, פּוֹתְחִין לוֹ שִׁשָּׁה. וְכָל מִי שֶׁהָיָה מַקְרִיב בְּנוֹ, פּוֹתְחִין לוֹ שִׁבְעָה. וְנוֹתְנִין אוֹתוֹ לְתוֹךְ טַס שֶׁל נְחשֶׁת, וּמַסִּיקִין אֶת הַכִּירָה תַּחְתָּיו, וְהָיוּ מְקַלְּסִין לְפָנָיו וְאוֹמְרִין לוֹ יֶעֱרַב לָךְ וִיבֻסַּם לָךְ, וְכָל כָּךְ לָמָּה, כְּדֵי שֶׁלֹא יִשְׁמְעוּ נַהֲמַת בְּנֵיהֶם וְיַחְזְרוּ בָּהֶן. הֲוָה כּוּמְרָא אָתֵי לְגַבֵּי בַּר נָּשׁ, אֲמַר לֵיהּ מִן בְּגִין דַּאֲמַר לִי צֶלֶם פְּלַן, מִכָּל בְּנַיָא דְּאִית לָךְ לֵית אַתְּ בָּעֵי לְקָרָבָא חַד מִנַּיְיהוּ, אֲמַר לֵיהּ וְכִי בִּרְשׁוּתִי אִינוּן, חַד בִּדְהַב, חַד בְּכֶסֶף, חַד בְּעָנָא, חַד בִּבְקָרוּתָא. אָמַר לוֹ הַמְתֵּן לִי, רָאִיתָ לִי חַד זְעֵיר בְּבֵית סִפְרָא, כַּד אָתֵי אֲנָא יָהֵיב לֵיהּ לָךְ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רְעִיעַ, מִכָּל בְּנִין דְּאִית לָךְ, לָא הֲוָה לָךְ לְהַפִּילוֹ לַעֲבוֹדַת כּוֹכָבִים אֶלָּא זֶה שֶׁמְּקֻדָּשׁ לִשְׁמִי. רַבִּי יוּדָן בְּרַבִּי סִמוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא לְמַטְרוֹנָה שֶׁאָמַר לָהּ אוֹהֲבָהּ עֲשִׂי לִי חַמִּין, וְנָטְלָה לוּרְטִיָּא שֶׁל מֶלֶךְ וְעָשְׂתָה לוֹ חַמִּין. אָמַר לָהּ הַמֶּלֶךְ מִכָּל עֵצִים שֶׁיֵּשׁ לִיךְ בְּבַיִת זֶה לֹא הָיָה לִיךְ לַעֲשׂוֹת חַמִּין לְאוֹהֲבֵךְ אֶלָּא בְּלוּרְטִיָּא שֶׁלִּי, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאוֹתוֹ רָשָׁע, מִכָּל בָּנִים שֶׁיֵּשׁ לְךָ לֹא הָיָה לְךָ לְהַפִּילוֹ לַעֲבוֹדַת כּוֹכָבִים אֶלָּא זֶה שֶׁמְּקֻדָּשׁ לִשְׁמִי. הֲדָא הוּא דִכְתִיב (יחזקאל טז, כ): וַתִּקְחִי אֶת בָּנַיִךְ וגו', אַף עַל פִּי כֵן וַתֵּרֶד פְּלָאִים, נָחֲתָה לָהּ לְנִסְיוֹנִין.",
    "en": "“Her impurity is on her hems, she had not considered her end; she has declined extraordinarily, there is no one to comfort her. See, Lord, my affliction, for the enemy has expanded” (Lamentations 1:9).“Her impurity is on her hems.” Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: All the priests who served during the reign of Zedekiah were uncircumcised. That is what is written: “As you brought strangers uncircumcised of heart and uncircumcised of flesh” (Ezekiel 44:7).Another matter, “Her impurity is on her hems [beshuleha],” in her lower reaches [shipuleha], just as it says: “At the hems of the robe” (Exodus 28:34). Alternatively, “her impurity is on her hems,” like what we learned: There was a place below Jerusalem, Tofet was its name. Rabbi Yehuda says: It is so named due to the inferno that was in it. Rabbi Yosei said: The Valley of ben Hinom. There was a hollow idol there that was placed behind seven partitions. There was a bronze tray in its hand and there was a stove placed upon it. For anyone who would sacrifice fine flour, they would open one [partition] for him; pigeons and turtledoves, they would open two for him; a sheep, they would open three for him; a ram, they would open four for him; a calf, they would open five for him; a bull, they would open six for him; and for anyone who would sacrifice his son, they would open seven for him. They would place him into the bronze tray and ignite the stove beneath him. They would laud before him and say to him: ‘May it be pleasant for you and sweet for you.’ Why to that extent? So they would not hear the moaning of their sons and change their minds.The priest came to a man and said to him: ‘[I have come] because such and such idol said to me: With all the sons that you have, do you not wish to sacrifice one of them?’ [The man] said to him: ‘Are there in my control? One is working in gold, one in silver, one in flocks, and one in cattle.’ He [then] said to him: ‘Wait, did you see that I have a small son, in school? When he comes I will give him to you.’ The Holy One blessed be He said to him: ‘Wicked one, of all the sons that you have, did you need to cast to the idol the one who is devoted to My name?’Rabbi Yudan ben Rabbi Simon [said] in the name of Rabbi Levi ben Perata: [This is analogous] to a noblewoman whose lover said to her: ‘Prepare hot water for me.’ She took the king’s wreath and prepared hot water for him. The king said to her: ‘Of all the wood that you have in this house, did you need to heat water for your lover only in my tub?’ So too, the Holy One blessed be He said to that wicked one: ‘Of all the sons that you have, did you need to cast to the idol the one who is devoted to My name?’ That is what is written: “You took your sons…[and these you slaughtered for them to devour]” (Ezekiel 16:20). “She has declined extraordinarily,” she descended to ordeals.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:37",
    "he": "כַּד דְּמַךְ רַבִּי יוֹסֵי מִמִּלְחַיָא סְלִיק רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ לִגְמִילוּת חִסְדָּא וּסְלִיק עִמְהוֹן רַבִּי יִצְחָק פְּסָאקָא, וַהֲוָה תַּמָּן חַד סַב בָּעֵי לְמֵיעַל וּמִיפְתַּח עֲלוֹי וְלָא שַׁבְקוּנֵיהּ. אֲמַר לֵיהּ רַבִּי יִצְחָק פְּסָאקָא קֳדָם אִילֵין אַרְיְוָתָא דְאוֹרָיְיתָא אַתְּ פְּתַח פּוּמָךְ, אֲמַר לְהוֹ רַבִּי יוֹחָנָן שַׁבְקוּנֵיהּ דְּהוּא גְּבַר סָב, יֵיעוּל וְיִשְׁתַּבַּח בְּאַתְרֵיהּ. עָאל וּפְתַח וַאֲמַר מָצִינוּ שֶׁסִּלּוּקָן שֶׁל צַדִּיקִים קָשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִמֵּאָה תּוֹכָחוֹת חָסֵר שְׁתַּיִם שֶׁבְּמִשְׁנֶה תּוֹרָה, וּמֵחֻרְבַּן בֵּית הַמִּקְדָּשׁ. בַּתּוֹכָחוֹת כְּתִיב (דברים כח, נט): וְהִפְלָא ה' אֶת מַכֹּתְךָ. וּבְחֻרְבַּן בֵּית הַמִּקְדָּשׁ כְּתִיב: וַתֵּרֶד פְּלָאִים. אֲבָל בְּסִילוּקָן שֶׁל צַדִּיקִים כְּתִיב (ישעיה כט, יד): לָכֵן כֹּה אָמַר ה' הִנְנִי יוֹסִף לְהַפְלִיא אֶת הָעָם הַזֶּה הַפְלֵא וָפֶלֶא. וְכָל כָּךְ לָמָּה (ישעיה כט, יד): וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר. אָמַר רַבִּי יִצְחָק פְּסָאקָא יֶהֱוֵי דֵין גַּבְרָא בְּרִיךְ פּוּמֵיהּ, אֲמַר לֵיהּ רַבִּי יוֹחָנָן אִלּוּ לָא שְׁבַקְתּוּנֵיהּ מְנָן הֲוֵינָן שָׁמְעִין דָּא מַרְגָּלִיתָא. וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: רְאֵה ה' אֶת עָנְיִי כִּי הִגְדִּיל אוֹיֵב. (תהלים קיט, פה): כָּרוּ לִי זֵדִים שִׁיחוֹת אֲשֶׁר לֹא כְתוֹרָתֶךָ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר תַּרְתֵּי כְּתִיב (דברים כב, ו): לֹא תִקַּח הָאֵם עַל הַבָּנִים, וְכָאן (הושע י, יד): אֵם עַל בָּנִים רֻטָּשָׁה, הֱוֵי: אֲשֶׁר לֹא כְתוֹרָתֶךָ. רַבִּי אַבָּא בַּר כַּהֲנָא אֲמַר אֲחוֹרֵי, כְּתִיב (ירמיה ט, כ): לְהַכְרִית עוֹלָל מִחוּץ, וְלֹא מִבָּתֵּי כְנֵסִיּוֹת. בַּחוּרִים מֵרְחֹבוֹת, וְלֹא מִבָּתֵּי מִדְרָשׁוֹת. וְכָאן אַף אֱלֹהִים עָלָה בָהֶם וגו', הֱוֵי: אֲשֶׁר לֹא כְתוֹרָתֶךָ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אֲמַר תַּרְתֵּי כְּתִיב (ויקרא כב, כח): וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד, וְכָאן נֶהֶרְגוּ בֵּן וְאֵם בְּיוֹם אֶחָד, שֶׁנֶּאֱמַר (הושע י, יד): אֵם עַל בָּנִים רֻטָּשָׁה. הֱוֵי: אֲשֶׁר לֹא כְתוֹרָתֶךָ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אֲמַר אֲחוֹרֵי, כְּתִיב (ויקרא יז, יג): אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ עוֹף וְכִסָּהוּ בֶּעָפָר, וְכָאן (תהלים עט, ג): שָׁפְכוּ דָּמָם כַּמַּיִם סְבִיבוֹת יְרוּשָׁלָיִם וְאֵין קוֹבֵר, הֱוֵי: אֲשֶׁר לֹא כְתוֹרָתֶךָ. אָמַר רַבִּי בֶּרֶכְיָה אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם לַחֲמוֹרִים נָתַתָּ קְבוּרָה, וּלְבָנֶיךָ לֹא נָתַתָּ קְבוּרָה. לַחֲמוֹרִים נָתַתָּ קְבוּרָה, אֵלּוּ הַמִּצְרִיִּים, הֲדָא הוּא דִכְתִיב (יחזקאל כג, כ): אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם. וְאָמַר רַבִּי בֶּרֶכְיָה לְפִי שֶׁהָיָה הַיָּם זוֹרְקָן לַיַּבָּשָׁה, וְיַבָּשָׁה זוֹרְקָן לַיָּם, יָם אוֹמֵר לַיַּבָּשָׁה קַבְּלִי אֻכְלוּסַיִךְ, וְיַבָּשָׁה אוֹמֶרֶת לַיָּם קַבְּלִי אֻכְלוּסַיִךְ, אָמְרָה יַבָּשָׁה וּמָה אִם בְּשָׁעָה שֶׁלֹא קִבַּלְתִּי אֶלָּא דָּמוֹ שֶׁל הֶבֶל נֶאֱמַר בִּי (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה, הֵיאַךְ אֲנִי יְכוֹלָה לְקַבֵּל דַּם כָּל הֶהָמוֹן הַזֶּה, עַד שֶׁנִּשְׁבַּע לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵינוֹ מַעֲמִידָהּ בַּדִּין, הֲדָא הוּא דִכְתִיב (שמות טו, יב): נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ, וְאֵין יָמִין אֶלָּא שְׁבוּעָה, שֶׁנֶּאֱמַר (ישעיה סב, ח): נִשְׁבַּע ה' בִּימִינוֹ. וּלְעַמְּךָ לֹא נָתַתָּ קְבוּרָה, הֱוֵי: אֲשֶׁר לֹא כְתוֹרָתֶךָ.",
    "en": "When Rabbi Yosei of Milḥaya died, Rabbi Yoḥanan and Reish Lakish went up to perform an act of kindness and Rabbi Yitzḥak Pesaka went up with them. There was a certain elder there who sought to ascend and begin eulogizing him, but they did not allow him to do so. Rabbi Yitzḥak Pesaka said to him: ‘Before these lions of Torah you open your mouth?’ Rabbi Yoḥanan said to them: ‘Leave him, as he is an elder. Let him ascend and be honored in his place.’ He ascended, began, and said: ‘We find that the departure of the righteous is more difficult before the Holy One blessed be He than the ninety-eight rebukes in Mishne Torah and the destruction of the Temple. In the rebukes it is written: “The Lord will render your blows extraordinary [vehifla]” (Deuteronomy 28:59). Regarding the destruction of the Temple it is written: “She has declined extraordinarily [pela’im].” However, regarding the departure of the righteous it is written: “Therefore, behold, I will continue to bewilder [lehafli] this people, bewilderment [hafleh] upon bewilderment [vafeleh]” (Isaiah 29:14). Why to that extent? “The wisdom of her wise will be lost and the understanding of her men of understanding will be concealed” (Isaiah 29:14).’ Rabbi Yitzḥak Pesaka said: ‘May the mouth of this man be blessed.’ Rabbi Yoḥanan said to him: ‘Had we not allowed him, from where would we have heard this pearl?’The Divine Spirit was shouting and saying: “See, Lord, my affliction, for the enemy has expanded.” “Evildoers dig pits for me that do not accord with Your Torah” (Psalms 119:85). Rabbi Abba bar Kahana said two [examples]: It is written: “Do not take the mother with the young” (Deuteronomy 22:6), and here: “A mother was torn apart with her children” (Hosea 10:14); that is, “that do not accord with Your Torah.”Rabbi Abba bar Kahana said another: It is written: “To eradicate an infant from the street” (Jeremiah 9:20), but not from the synagogues; “young men from the squares” (Jeremiah 9:20), but not from the study halls. But here, “the wrath of the Lord arose against them…[He struck down the young warriors among them]” (Psalms 78:31); that is, “that do not accord with Your Torah.”Rabbi Yehuda ben Rabbi Simon said two [examples]: It is written: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28), but here, child and mother were killed on one day, as it is stated: “A mother was torn apart with her children” (Hosea 10:14); that is, “that do not accord with Your Torah.”Rabbi Yehuda ben Rabbi Simon said another: It is written: “Who will hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). But here, “They spilled their blood like water around Jerusalem, and there was no one to bury them” (Psalms 79:3); that is, “that do not accord with Your Torah.”Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afforded burial to donkeys, but to Your children You did not afford burial.’ You afforded burial to donkeys, these are the Egyptians. That is what is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). And Rabbi Berekhya said: Because the sea would cast them to the dry land and the dry land cast them to the sea. The sea said to the dry land: ‘Accept your people,’ and the dry land said to the sea: ‘Accept your people.’ The dry land said: ‘If when I accepted only Abel’s blood, it is stated in my regard: “Cursed is the land” (Genesis 3:17), how can I accept the blood of this entire multitude?’ [This continued] until the Holy One blessed be He took an oath to it that He would not place it on trial. That is what is written: “You extended Your right hand; the earth swallowed them” (Exodus 15:12). The right hand is nothing other than an oath, as it is stated: “The Lord took an oath by His right hand” (Isaiah 62:8). But to your people, you did not afford burial, that is, “that do not accord with Your Torah.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:38",
    "he": "יָדוֹ פָּרַשׂ צָר, אַתְּ מוֹצֵא בְּשָׁעָה שֶׁנִּכְנְסוּ שׂוֹנְאִים לְבֵית הַמִּקְדָּשׁ נִכְנְסוּ עַמּוֹנִים וּמוֹאָבִים עִמָּהֶם, וְהָיוּ הַכֹּל רָצִין לָבֹז כֶּסֶף וְזָהָב, וְעַמּוֹנִים וּמוֹאָבִים רָצִין לָבֹז אֶת הַתּוֹרָה, כְּדֵי לַעֲקֹר (דברים כג, ד): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה'. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בַּר פְּרָטָא לִדְלֵיקָה שֶׁנָּפְלָה לְתוֹךְ פָּלָטִין שֶׁל מֶלֶךְ, וְהָיוּ הַכֹּל רָצִין לָבֹז כֶּסֶף וְזָהָב, וְעֶבֶד רָץ לָבֹז אֶת אוֹנִיתוֹ. כָּךְ בְּשָׁעָה שֶׁנִּכְנְסוּ שׂוֹנְאִים לְבֵית הַמִּקְדָּשׁ נִכְנְסוּ עַמּוֹנִים וּמוֹאָבִים עִמָּהֶם, וְהָיוּ הַכֹּל רָצִין לָבֹז כֶּסֶף וְזָהָב, וְעַמּוֹנִים וּמוֹאָבִים רָצִין לָבֹז אֶת הַתּוֹרָה, כְּדֵי לַעֲקֹר לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה'. אַרְבָּעָה דְּבָרִים טוֹבִים הֵיטִיב אַבְרָהָם לְלוֹט, הֲדָא הוּא דִכְתִיב (בראשית יב, ד): וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו ה' וַיֵּלֶךְ אִתּוֹ לוֹט. וְאוֹמֵר (בראשית יג, ה): וְגַם לְלוֹט הַהֹלֵךְ אֶת אַבְרָם וגו'. וְאוֹמֵר (בראשית יד, טז): וַיָּשֶׁב אֵת כָּל הָרְכֻשׁ וגו'. וְאוֹמֵר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר וגו'. וְכָךְ הָיוּ צְרִיכִין לִפְרֹעַ לָהֶם טוֹבוֹת, אֶלָּא שֶׁעָשׂוּ לָהֶם רָעוֹת, הֲדָא הוּא דִכְתִיב (במדבר כב, ה): וַיִּשְׁלַח מַלְאָכִים אֶל בִּלְעָם וגו'. (במדבר כב, ה): וְעַתָּה לְכָה נָא אָרָה לִי וגו'. וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן וגו'. (שופטים ג, יג): וַיֶּאֱסֹף אֵלָיו אֶת בְּנֵי עַמּוֹן וגו'. (דברי הימים ב כ, א): וַיְהִי אַחֲרֵי כֵן בָּאוּ בְנֵי מוֹאָב וּבְנֵי עַמּוֹן וְעִמָּהֶם מֵהָעַמּוֹנִים עַל יְהוֹשָׁפָט. וְהָדֵין יָדוֹ פָּרַשׂ צָר וגו'. וּכְנֶגְדָן נִכְתְּבָה חַטָּיָא שֶׁלָּהֶם בְּאַרְבָּעָה מְקוֹמוֹת (דברים כג, ד ה): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי וגו'. עַל דְּבַר אֲשֶׁר לֹא קִדְמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם וגו'. (מיכה ו, ה): עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק וגו'. (נחמיה יג, ב): כִּי לֹא קִדְמוּ אֶת בְּנֵי יִשְׂרָאֵל בַּלֶּחֶם וּבַמָּיִם וַיִּשְכֹּר עָלָיו אֶת בִּלְעָם לְקַלְּלוֹ. (יהושע כד, ט): וַיִּשְׁלַח וַיִּקְרָא לְבִלְעָם בֶּן בְּעוֹר לְקַלֵּל אֶתְכֶם. וּכְנֶגְדָן עָמְדוּ אַרְבָּעָה נְבִיאִים וְחָתְמוּ עֲלֵיהֶם גְּזַר דִּינָם, וְאֵלּוּ הֵן: יְשַׁעְיָה, יִרְמְיָה, יְחֶזְקֵאל וּצְפַנְיָה. יְשַׁעְיָה אָמַר (ישעיה טו, א): מַשָֹּׂא מוֹאָב כִּי בְּלֵיל שֻׁדַּד עָר מוֹאָב נִדְמָה כִּי בְּלֵיל שֻׁדַּד קִיר מוֹאָב נִדְמָה. יִרְמְיָה אָמַר (ירמיה מט, ב): הִנֵּה יָמִים בָּאִים נְאֻם ה' וְהִשְׁמַעְתִּי אֶל רַבַּת בְּנֵי עַמּוֹן תְּרוּעַת מִלְחָמָה וְהָיְתָה לְתֵל שְׁמָמָה וּבְנֹתֶיהָ בָּאֵשׁ תִּצַתְנָה וְיָרַשׁ יִשְׂרָאֵל אֶת יֹרְשָׁיו אָמַר ה'. יְחֶזְקֵאל אָמַר (יחזקאל כה, י): לִבְנֵי קֶדֶם עַל בְּנֵי עַמּוֹן וּנְתַתִּיהָ לְמוֹרָשָׁה לְמַעַן לֹא תִזָּכֵר בְּנֵי עַמּוֹן בַּגּוֹיִם. וּכְתִיב (יחזקאל כה, י): וּבְמוֹאָב אֶעֱשֶׂה שְׁפָטִים וְיֵדְעוּ כִּי אֲנִי ה'. צְפַנְיָה אָמַר (צפניה ב, ט): לָכֵן חַי אָנִי נְאֻם ה' צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל כִּי מוֹאָב כִּסְדֹם תִּהְיֶה וּבְנֵי עַמּוֹן כַּעֲמֹרָה מִמְשַׁק חָרוּל וּמִכְרֵה מֶלַח וּשְׁמָמָה עַד עוֹלָם שְׁאֵרִית עַמִּי יְבָזּוּם וְיֶתֶר גּוֹיִ יִנְחָלוּם.",
    "en": "“The adversary extended his hand over all her delights; for she saw the nations entering her Sanctuary, whom You had commanded that they should not enter Your assembly” (Lamentations 1:10).“The adversary extended his hand.” You find that when the enemies entered the Temple, Amonites and Moavites entered with them. Everyone was running to plunder silver and gold, and the Amonites and Moavites were running to plunder the Torah, in order to remove “An Amonite and Moavite shall not enter the assembly of the Lord” (Deuteronomy 23:4). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Perata: This is analogous to a conflagration that was ignited in a king’s palace. Everyone was running to plunder the silver and the gold while a slave ran to plunder his writ of servitude. So too, when the enemies entered the Temple, Amonites and Moavites entered with them. Everyone was running to plunder silver and gold, and the Amonites and Moavites were running to plunder the Torah, in order to remove “An Amonite and Moavite shall not enter the assembly of the Lord.”Abraham bestowed four good things upon Lot. That is what is written: “Abram went, as the Lord had spoken to him, and Lot went with him” (Genesis 12:4). And it says: “Lot, too, who was going with Abram [had sheep, cattle and tents]” (Genesis 13:5). And it says: “He returned all the property, [and also his brother Lot and his property he returned]” (Genesis 14:16). And it says: “It was when God destroyed the cities of the plain [God remembered Abraham, and He sent Lot from the midst of the upheaval]” (Genesis 19:29). Correspondingly, they should have repaid them with goodness; however, they performed acts of wickedness. That is what is written: “He sent messengers to Bilam…now, please go and curse for me…. The elders of Moav and the elders of Midian went…” (Numbers 22:5–7). “He gathered to him the children of Amon and Amalek, [and he went and smote Israel]” (Judges 3:13). “It was thereafter, the children of Moav, and the children of Amon, and with them some Amonites, came against Yehoshafat” (II Chronicles 20:1). And this: “The adversary extended his hand...”Correspondingly, their sins are written in four places. “An Amonite and Moavite [shall not enter the assembly of the Lord]…because they did not greet you with bread and with water…” (Deuteronomy 23:4–5). “My people, remember now what Balak king of Moav devised…” (Micah 6:5). “Because they did not greet the children of Israel with bread and with water, and hired Bilam against them, to curse them” (Nehemiah 13:2). “He sent and summoned Bilam son of Beor to curse you” (Joshua 24:9).Correspondingly, four prophets stood and sealed their sentence, and they were: Isaiah, Jeremiah, Ezekiel, and Zephaniah. Isaiah said: “A prophecy of Moav: For on the night that Ar of Moav is plundered, it is ruined; for on the night that Kir of Moav is plundered, it is ruined” (Isaiah 15:1). Jeremiah said: “Behold, days are coming, the utterance of the Lord, and I will sound to Raba of the children of Amon an alarm of war, and it will become a mound of desolation, and its environs will be burned in fire, and Israel will inherit its inheritors, said the Lord” (Jeremiah 49:2). Ezekiel said: “To the children of the east, against the children of Amon, and I will give it as a heritage, so that the children of Amon will not be remembered among the nations. I will administer punishments to Moav, and they will know that I am the Lord” (Ezekiel 25:10–11). Zephaniah said: “Therefore, as I live, the utterance of the Lord of hosts, God of Israel, Moav will be like Sodom and the children of Amon like Gomorrah, a rustling thornbush, a salt mine, a desolate wasteland forever. The remnant of My people will plunder them and the rest of My nation will inherit them” (Zephaniah 2:9).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:39",
    "he": "כָּל עַמָּהּ נֶאֱנָחִים, כְּתִיב (ירמיה נב, ו): בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וגו', לְעַם הָאָרֶץ לֹא הָיָה לֶחֶם לִבְנֵי יְהוּדָה הָיָה לֶחֶם, אֵלּוּ בְּחֻרְבָּן רִאשׁוֹן, אֲבָל בְּחֻרְבָּן שֵׁנִי, כָּל עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם וגו', בַּתְּחִלָּה הָיוּ מְשַׁלְשְׁלִין לָהֶם קֻפָּה שֶׁל זָהָב וְנוֹתְנִין לָהֶם קֻפָּה שֶׁל חִטִּין. חוֹזְרִין וּמְשַׁלְשְׁלִין לָהֶם קֻפָּה שֶׁל זָהָב וְנוֹתְנִין לָהֶם קֻפָּה שֶׁל שְׂעוֹרִים. חוֹזְרִין וּמְשַׁלְשְׁלִין לָהֶם קֻפָּה שֶׁל זָהָב, וְנוֹתְנִין לָהֶם קֻפָּה שֶׁל תֶּבֶן. מָה הָיוּ עוֹשִׂין הָיוּ שׁוֹלְקִין אוֹתוֹ וְשׁוֹתִין מֵימָיו. חוֹזְרִין וּמְשַׁלְשְׁלִין לָהֶם קֻפָּה שֶׁל זָהָב וְאֵין נוֹתְנִין לָהֶם כְּלוּם. רַבִּי יְהוּדָה בֶּן סִיגְנָא בְּשֵׁם רַבִּי אַחָא אָמַר אִם מִי שֶׁיִּתֵּן וְלֹא לָקַח הֲרֵי הוּא אוֹמֵר (דברים טו, י): נָתוֹן תִּתֵּן לוֹ, מִי שֶׁלּוֹקֵחַ וְאֵינוֹ נוֹתֵן עַל אַחַת כַּמָּה וְכַמָּה. לְהָשִׁיב נָפֶשׁ, עַד כַּמָּה מִתְיַשֶּׁבֶת נָפֶשׁ, רַבִּי אוֹמֵר כְּכוֹתֶבֶת, רַבִּי חֲנַנְיָה אָמַר כִּגְרוֹגֶרֶת. רְאֵה ה' וְהַבִּיטָה, אָמַר רַבִּי פִּנְחָס עוֹבָדָא הֲוָה בְּתַרְתֵּין נָשִׁין זַנְיָין בְּאַשְׁקְלוֹן, דְּהַוְיָין מִתְכַּתְּשָׁן דָּא עִם דָּא, אֲמָרָה חָדָא לַחֲבֶרְתָּהּ כַּד הַוְיָין מִתְכַּתְּשָׁן דָּא עִם דָּא, לֵית אַתְּ אָזְלָא מֵהָכָא דְּחַזְיָין אַפֵּיךְ כִּיהוּדִיָּאתָא. לְבָתַר יוֹמִין אִתְרַצֵּית דָּא לְדָא, אֲמָרָה לָהּ עַל כּוֹלָא שָׁרֵי וְשָׁבֵיק לִיךְ, אֶלָּא עַל דַּאֲמַרְתְּ לִי חַזְיָין אַפֵּיךְ כִּיהוּדִיָּאתָא, לָא שָׁרֵי וְלָא שָׁבֵיק לִיךְ, לְכָךְ נֶאֱמַר: רְאֵה ה' וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה.",
    "en": "“All its people are sighing, seeking bread; they have given their delights for food to restore life. See, Lord, and look, for I have become abject” (Lamentations 1:11).“All its people are sighing.” It is written: “In the fourth month, on the ninth of the month, the famine intensified in the city [and there was no bread for the people of the land]” (Jeremiah 52:6). “For the people of the land” there was no bread, but for the residents of Judah there was bread. That was in the first destruction. However, in the second destruction: “All its people are sighing, seeking bread…” Initially, they would lower them a basket of gold and they would give them a basket of wheat. Subsequently, they would lower them a basket of gold and they would give them a basket of barley. Subsequently, they would lower them a basket and they would give them a basket of straw. What would they do? They would boil it and drink its broth. Subsequently, they would lower them a basket of gold, and they would give them nothing. Rabbi Yehuda ben Sigena said in the name of Rabbi Aḥa: If, regarding one who could give but did not take, it says: “You shall give him” (Deuteronomy 15:10), one who takes and does not give, all the more so.“To restore life,” with how much is life restored? Rabbi says: A date-bulk. Rabbi Ḥananya said: A dried fig-bulk.“See, Lord, and look.” Rabbi Pinḥas said: There was an incident involving two women, prostitutes, who were fighting with one another. One said to her counterpart while they were fighting with one another: ‘Won’t you go away from here, as your face appears like that of a Jewess.’ Some time later they reconciled. She said to her: ‘I pardon and forgive you for everything, but for the fact that you said to me: Your face appears like that of a Jewess, I will not pardon and I will not forgive you.’ That is why it is stated: “For I have become abject.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Eichah Rabbah.1:40",
    "he": "לוֹא אֲלֵיכֶם, כְּנֶסֶת יִשְׂרָאֵל אוֹמֶרֶת לְאֻמּוֹת הָעוֹלָם, לָא יֵיתֵי עֲלֵיכוֹן דַּאֲתָא עָלַי, לָא יִמְטֵי עֲלֵיכוֹן דִּמְטָא עָלַי. כָּל עֹבְרֵי דֶּרֶךְ, כָּל עוֹבְרֵי דַּרְכָּהּ שֶׁל תּוֹרָה. הַבִּיטוּ וּרְאוּ, תַּמָּן תְּנֵינַן (משנה עדיות ב-י): מִשְׁפַּט דּוֹר הַמַּבּוּל שְׁנֵים עָשָׂר חֹדֶשׁ, מִשְׁפַּט מִצְרִיִּים שְׁנֵים עָשָׂר חֹדֶשׁ, מִשְׁפַּט אִיּוֹב שְׁנֵים עָשָׂר חֹדֶשׁ, מִשְׁפַּט גּוֹג וּמָגוֹג שְׁנֵים עָשָׂר חֹדֶשׁ, מִשְׁפַּט רְשָׁעִים בַּגֵּיהִנֹּם שְׁנֵים עָשָׂר חֹדֶשׁ, נְבוּכַדְנֶצַּר שָׁלשׁ שָׁנִים וּמֶחֱצָה, אַסְפַּסְיָאנוּס שָׁלשׁ שָׁנִים וּמֶחֱצָה. הַבִּיטוּ וּרְאוּ אִם יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי, שֶׁדִּקְדֵּק עִמִּי וְקָטַף עוֹלַלְתִּי, כְּמָה דְאַתְּ אָמַר (דברים כד, כא): כִּי תִבְצֹר כַּרְמְךָ וגו'. אֲשֶׁר הוֹגָה ה' בְּיוֹם חֲרוֹן אַפּוֹ. אָמַר רַבִּי אֲחָא יוֹם אֶחָד הָיָה חֲרוֹן אַפּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אִלּוּ עָשׂוּ יִשְׂרָאֵל תְּשׁוּבָה פָּשְׁרוּ.",
    "en": "“May it not befall you, all wayfarers. Look and see: Is there any pain like my pain, which has been done to me, with which the Lord has tormented me on the day of His enflamed wrath?” (Lamentations 1:12).“May it not befall you,” the congregation of Israel says to the nations of the world: Let what befell us not befall you. Let what happened to me not happen to you; “all wayfarers [overei derekh],” all violators of [overei] the way [derekh] of Torah. “Look and see.” We learned there: The sentence of the generation of the Flood lasted twelve months, the sentence of the Egyptians lasted twelve months, the sentence of Job lasted twelve months, the sentence of Gog and Magog lasts twelve months, the sentence of the wicked in Gehenna lasts twelve months. Nebuchadnezzar was three and a half years. Sennacherib was over three and a half years. Vespasian was three and a half years.“Look and see: Is there any pain like my pain, which has been done [olal] to me.” He was exacting with me and plucked my gleanings [olalti], just as it says: “When you harvest your vineyard [you shall not glean [teolel] behind you]” (Deuteronomy 24:21). “With which the Lord has tormented me on the day of His enflamed wrath.” Rabbi Aḥa said: The enflamed wrath of the Holy One blessed be He was one day. Had Israel repented, they would have cooled it.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.1:1",
    "he": "דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד מֶלֶךְ בִּירוּשָׁלִָם, זֶה שֶׁאָמַר הַכָּתוּב בְּרוּחַ הַקֹּדֶשׁ עַל יְדֵי שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל (משלי כב, כט): חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ לִפְנֵי מְלָכִים יִתְיַצָּב, מַעֲשֶׂה בְּרַבִּי חֲנִינָא בֶּן דּוֹסָא שֶׁרָאָה בְּנֵי עִירוֹ מַעֲלִין נְדָרִים וּנְדָבוֹת לִירוּשָׁלַיִם, אָמַר הַכֹּל מַעֲלִין לִירוּשָׁלַיִם נְדָרִים וּנְדָבוֹת וַאֲנִי אֵינִי מַעֲלֶה דָּבָר, מֶה עָשָׂה, יָצָא לְמִדְבָּרָהּ שֶׁל עִירוֹ וְרָאָה שָׁם אֶבֶן אַחַת, וְשִׁבְּבָהּ וְסִתְּתָהּ וּמֵרְקָהּ, וְאָמַר הֲרֵי עָלַי לְהַעֲלוֹתָהּ לִירוּשָׁלַיִם, בִּקֵּשׁ לִשְׂכֹּר לוֹ פּוֹעֲלִים, נִזְדַּמְּנוּ לוֹ חֲמִשָּׁה בְּנֵי אָדָם, אָמַר לָהֶן מַעֲלִין לִי אַתֶּם אֶבֶן זוֹ לִירוּשָׁלַיִם, אָמְרוּ לוֹ תֵּן לָנוּ חֲמִשָּׁה סְלָעִים וְאָנוּ מַעֲלִים אוֹתָהּ לִירוּשָׁלַיִם, בִּקֵּשׁ לִתֵּן לָהֶם וְלֹא נִמְצָא בְּיָדוֹ דָּבָר לְשָׁעָה, הִנִּיחוּהוּ וְהָלְכוּ לָהֶם, זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמִשָּׁה מַלְאָכִים בִּדְמוּת בְּנֵי אָדָם, אָמַר לָהֶם אַתֶּם מַעֲלִין לִי אֶבֶן זוֹ, אָמְרוּ לוֹ תֵּן לָנוּ חֲמִשָּׁה סְלָעִים וְאָנוּ מַעֲלִין לְךָ אַבְנְךָ לִירוּשָׁלַיִם, וּבִלְבַד שֶׁתִּתֵּן יָדְךָ וְאֶצְבָּעֲךָ עִמָּנוּ, נָתַן יָדוֹ וְאֶצְבָּעוֹ עִמָּהֶם וְנִמְצְאוּ עוֹמְדִים בִּירוּשָׁלַיִם, בִּקֵּשׁ לִתֵּן לָהֶם שְׂכָרָן וְלֹא מְצָאָן, נִכְנַס לְלִשְׁכַּת הַגָּזִית וְשָׁאַל בִּשְׁבִילָם, אָמְרוּ לוֹ דּוֹמֶה שֶׁמַּלְאֲכֵי הַשָּׁרֵת הֶעֱלוּ אַבְנְךָ לִירוּשָׁלַיִם, וְקָרְאוּ עָלָיו הַמִּקְרָא הַזֶּה: חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ לִפְנֵי מְלָכִים יִתְיַצָּב, קְרֵי בֵּיהּ לִפְנֵי מַלְאָכִים יִתְיַצָּב. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא לְבַלְווֹטוֹס שֶׁהָיָה גָּדֵל בְּפָלָטִין שֶׁל מְלָכִים, אָמַר לוֹ הַמֶּלֶךְ שְׁאַל מָה אֶתֵּן לְךָ, אָמַר אוֹתוֹ בַּלְווֹטוֹס, אִם שׁוֹאֵל אֲנִי כֶּסֶף וְזָהָב אוֹ מַרְגָּלִיּוֹת טוֹבוֹת, הוּא נוֹתֵן לִי. בְּגָדִים, הוּא נוֹתֵן לִי. אֶלָּא אֲנִי שׁוֹאֵל בִּתּוֹ וְהַכֹּל יִנָּתֵן לִי בִּכְלַל בִּתּוֹ. כָּךְ בְּגִבְעוֹן נִרְאָה ה' אֶל שְׁלֹמֹה בַּחֲלוֹם הַלַּיְלָה (מלכים א ג, ה): וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן לָךְ, אָמַר שְׁלֹמֹה אִם אֲנִי שׁוֹאֵל כֶּסֶף וְזָהָב וּמַרְגָּלִיּוֹת הוּא נוֹתֵן לִי, אֲלָּא הֲרֵינִי שׁוֹאֵל אֶת הַחָכְמָה וְהַכֹּל בִּכְלָל, הֲדָא הוּא דִכְתִיב (מלכים א ג, ט): וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הַחָכְמָה שָׁאַלְתָּ וְלֹא שָׁאַלְתָּ לְךָ עשֶׁר וְכָבוֹד וְנֶפֶשׁ אוֹיְבֶיךָ, לְפִיכָךְ הַחָכְמָה וְהַמַּדָּע נָתוּן לְךָ, וְעַל יְדֵי כֵן גַּם עשֶׁר וּנְכָסִים וְכָבוֹד אֶתֶּן לְךָ, מִיָּד (מלכים א ג, טו): וַיִּקַּץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם. אָמַר רַבִּי יִצְחָק חֲלוֹם עוֹמֵד עַל כַּנּוֹ, צִפּוֹר מְצוֹיֵץ וְיוֹדֵעַ עַל מָה מְצוֹיֵץ, חֲמוֹר נוֹהֵק וְיוֹדֵעַ עַל מָה נוֹהֵק, מִיָּד (מלכים א ג, טו): וַיָּבוֹא יְרוּשָׁלָיִם וַיַּעֲמֹד לִפְנֵי [ארון ברית אדני ויעל עלות ויעש שלמים] וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו, אָמַר רַבִּי יִצְחָק מִכָּאן שֶׁעוֹשִׂין סְעוּדָה לְגָמְרָהּ שֶׁל תּוֹרָה. מִיָּד שָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים הַלָּלוּ: מִשְׁלֵי, וְשִׁיר הַשִּׁירִים, וְקֹהֶלֶת, הֲדָא הוּא דִכְתִיב: דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד.",
    "en": "“The words of Kohelet, son of David, king in Jerusalem” (Ecclesiastes 1:1).“The words of Kohelet, son of David, king in Jerusalem.” This is what the verse said, inspired by the Divine Spirit, [written] by Solomon, king of Israel: “Have you seen a man diligent in his labor? He will stand before kings” (Proverbs 22:29). There was an incident involving Rabbi Ḥanina ben Dosa, who saw the residents of his city taking up vow offerings and gift offerings to Jerusalem. He said: Everyone is taking up vow offerings and gift offerings to Jerusalem; will I not take anything up? What did he do? He went out to the wilderness [outside] of his city and noticed a certain stone there. He broke it, he chiseled it, and he polished it. He said: I take it upon myself to bring it up to Jerusalem. He sought to hire laborers, and five people came before him. He said to them: ‘Will you take up this stone to Jerusalem for me?’ They said to him: ‘Give us five sela and we will take it up to Jerusalem.’ He sought to give it to them, but he did not have anything in his possession at that time. They left him and went on their way.The Holy One blessed be He arranged for five angels [to appear] to him in the guise of men. He said to them: ‘Will you take up this stone [to Jerusalem] for me?’ They said to him: ‘Give us five sela and we will take your stone up to Jerusalem for you, provided that you join us [in carrying the stone] with your hand and finger.’ He joined them with his hand and finger, and they found themselves standing in Jerusalem. He sought to give them their payment but he did not find them. He entered the Chamber of the Hewn Stone and asked after them. They said to him: ‘It appears that ministering angels took your stone up to Jerusalem,’ and they read this verse in his regard: “Have you seen a man diligent in his labor? He will stand before kings [melakhim].” Read, in his regard: “He will stand before angels [malakhim].”Rabbi Simon said in the name of Rabbi Shimon ben Ḥalafta: This is analogous to an adviser who achieved prominence in the royal palace. The king said to him: ‘Ask for whatever [you want and] I will give it to you.’ That adviser said: If I request silver, gold, or fine gems, he will give it to me; garments, he will give me. But I will request his daughter, and everything will be given to me along with his daughter. So, “In Givon, God appeared to Solomon in a nocturnal dream. God said: Ask, what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, and gems, He will give them to me. But I will request wisdom, and everything will be included. That is what is written: “Grant your servant an understanding heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘You requested wisdom and did not request wealth, glory, or the lives of your enemies; therefore, wisdom and knowledge are given to you, and thereby, I will grant you wealth, property, and glory as well.’ Immediately, “Solomon awoke and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was upheld: A bird would tweet and he would know what it was tweeting about, a donkey would bray, and he would know what it was braying about. Immediately, “he came to Jerusalem and he stood before the Ark of the Covenant of the Lord, and he sacrificed burnt offerings and he prepared peace offerings and he made a feast for all his servants” (I Kings 3:15). Rabbi Yitzḥak said: From here [it is derived] that one makes a feast when completing the Torah. Immediately, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes; that is what is written: “The words of Kohelet, son of David.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.1:2",
    "he": "דָּבָר אַחֵר, דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד, שְׁלשָׁה נְבִיאִים עַל יְדֵי שֶׁהָיָה נְבוּאָתָן דִּבְרֵי קַנְתָּרִין, נִתְלֵית נְבוּאָתָן בְּעַצְמָן, וְאֵלּוּ הֵן: דִּבְרֵי קֹהֶלֶת, (עמוס א, א): דִּבְרֵי עָמוֹס; (ירמיה א, א): דִּבְרֵי יִרְמְיָהוּ. וְלָמָּה נִקְרָא שְׁמוֹ יִרְמְיָה שֶׁבְּיָמָיו נַעֲשָׂה יְרוּשָׁלַיִם אִירְמֵיאָה. עָמוֹס, לָמָּה נִקְרָא שְׁמוֹ עָמוֹס, אָמַר רַבִּי פִּנְחָס שֶׁהָיָה עָמוּס בִּלְשׁוֹנוֹ, אָמְרוּ אַנְשֵׁי דוֹרוֹ הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל בְּרִיּוֹתָיו וְלֹא הִשְׁרָה שְׁכִינָתוֹ אֶלָּא עַל הָדֵין קְטִיעַ, לִישְׁנָא פְּסִילוֹסָא. קֹהֶלֶת, לָמָּה נִקְרָא שְׁמוֹ קֹהֶלֶת, שֶׁהָיוּ דְבָרָיו נֶאֱמָרִין בְּהַקְהֵל, עַל שֵׁם שֶׁאָמַר (מלכים א ח, א): אָז יַקְהֵל שְׁלֹמֹה. רַבִּי אַחָא בְּשֵׁם רַבִּי הוּנָא מִשְׁמָר נִכְנַס וּמִשְׁמָר יוֹצֵא לִשְׁמֹעַ חָכְמַת שְׁלֹמֹה, וְהוּא שֶׁמַּלְכַּת שְׁבָא אָמְרָה לוֹ (מלכים א י, ח): אַשְׁרֵי אֲנָשֶׁיךָ וְאַשְׁרֵי עֲבָדֶיךָ אֵלֶּה, וּכְתִיב (מלכים א ה, יד): וַיָּבֹאוּ מִכָּל הָעַמִּים לִשְׁמֹעַ אֶת חָכְמַת שְׁלֹמֹה. שְׁלשָׁה שֵׁמוֹת נִקְרָא לוֹ: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר שִׁבְעָה: אָגוּר; יָקֶה; לְמוּאֵל; אִיתִיאֵל. אָמַר שְׁמוּאֵל עִקַּר אוֹתֶנְטְיָיא שֶׁלָּהֶם: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. מוֹדֶה רַבִּי שְׁמוּאֵל בְּאִלֵּין אַרְבָּעָה, אֶלָּא שֶׁנִּתְכַּנֶּה בָּהֶן שְׁלֹמֹה וְשֶׁנִּתְּנוּ לְהִדָּרֵשׁ: אָגוּר, שֶׁאָגוּר בְּדִבְרֵי תוֹרָה; יָקֶה, שֶׁהָיָה מֵקִיא בִּדְבָרָיו כַּסֵּפֶל הַזֶּה שֶׁמִּתְמַלֵּא בִּשְׁעָתוֹ וּמִתְפַּנֶּה בִּשְׁעָתוֹ, כָּךְ שְׁלֹמֹה לָמַד תּוֹרָה בִּשְׁעָתָהּ וּשְׁכֵחָהּ בִּשְׁעָתָהּ; לְמוּאֵל, שֶׁנָּם לָאֵל בְּלִבּוֹ וְאָמַר יָכוֹל אֲנִי לְהַרְבּוֹת וְלֹא לַחֲטוֹא; אִיתִיאֵל, שֶׁאָמַר אִתִּי אֵל וְאוּכַל. בֶּן דָּוִד, מֶלֶךְ בֶּן מֶלֶךְ, חָכָם בֶּן חָכָם, צַדִּיק בֶּן צַדִּיק, אַבְגִינוֹס בֶּן אַבְגִינוֹס. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי, הַשּׁוֹר הַזֶּה עַד שֶׁלֹא נֶחְתְּכוּ גִּידָיו, נִתְלֶה הוּא אֲפִלּוּ בְּגִיד אֶחָד מִשֶּׁלּוֹ, אֲבָל מִשֶּׁנֶּחְתְּכוּ גִּידָיו, כַּמָּה חֲבָלִים וְכַמָּה מַסְמְרוֹת צָרִיךְ לִתְלוֹת בָּהֶן. כָּךְ עַד שֶׁלֹא חָטָא שְׁלֹמֹה הָיָה נִתְלֶה בִּזְכוּת עַצְמוֹ, וְכֵיוָן שֶׁחָטָא תָּלוּ לוֹ בִּזְכוּת אֲבוֹתָיו, הֲדָא הוּא דִכְתִיב (ישעיה לז, לה): וּלְמַעַן דָּוִד עַבְדִּי. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַשְׁרֵי מִי שֶׁזָּכָה לִמְלֹךְ בִּמְקוֹם מַלְכוּת, לְהַלָּן כְּתִיב (דברים א, ד): אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי, בְּרַם הָכָא מֶלֶךְ בִּירוּשָׁלָיִם, בִּמְקוֹם מַלְכוּת.",
    "en": "Another matter, “the words of Kohelet, son of David” – three prophets, because their prophecies were matters of rebuke, their prophecy is attributed to them. These are: “The words of Kohelet”; “the words of Amos” (Amos 1:1); “the words of Jeremiah” (Jeremiah 1:1).Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14).He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase and not sin. Itiel, as he said: God is with me [iti El] and I am able.“Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman.Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.2:1",
    "he": "הֲבֵל הֲבָלִים. רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר דָּוִד אָמַר דָּבָר אֶחָד וְלֹא פֵּרְשׁוֹ, וּפֵרְשׁוֹ שְׁלֹמֹה בְּנוֹ. שְׁלֹמֹה אָמַר דָּבָר אֶחָד וְלֹא פֵּרְשׁוֹ, וּפֵרְשׁוֹ דָּוִד אָבִיו. דָּוִד אָמַר (תהלים קמד, ד): אָדָם לַהֶבֶל דָּמָה, לְאֵיזֶה הֶבֶל, אִם לְהֶבֶל שֶׁל תַּנּוּר יֵשׁ בּוֹ מַמָּשׁ, אִם לְהֶבֶל שֶׁל כִּירָה יֵשׁ בּוֹ מַמָּשׁ, בָּא שְׁלֹמֹה בְּנוֹ וּפֵרַשׁ, הֲדָא הוּא דִכְתִיב: הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת. רַבִּי שְׁמוּאֵל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, לְאָדָם שֶׁשּׁוֹפֵת שֶׁבַע קְדֵרוֹת זוֹ לְמַעְלָה מִזּוֹ וְזוֹ לְמַעְלָה מִזּוֹ, וְהֶבֶל שֶׁל עֶלְיוֹנָה אֵין בּוֹ מַמָּשׁ. שְׁלֹמֹה אָמַר (קהלת ו, יב): כִּי מִי יוֹדֵעַ מַה טּוֹב לָאָדָם בַּחַיִּים וְיַעֲשֵׂם כַּצֵּל. בְּאֵיזֶה צֵל, אִם כְּצִלּוֹ שֶׁל כֹּתֶל יֵשׁ בּוֹ מַמָּשׁ, אִם כְּצִלּוֹ שֶׁל דֶּקֶל יֵשׁ בּוֹ מַמָּשׁ, בָּא דָּוִד וּפֵרַשׁ (תהלים קמד, ד): יָמָיו כְּצֵל עוֹבֵר. רַבִּי הוּנָא בְּשֵׁם רַב אַחָא כְּהָדֵין עוֹפָא דְּעָבַר וְטוּלֵיהּ עָבַר עִמֵּיהּ. שְׁמוּאֵל אָמַר כְּצִלָּן שֶׁל דְּבוֹרִים שֶׁאֵין בּוֹ מַמָּשׁ שֶׁל כְּלוּם. רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מַתְנֵי לָהּ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, שִׁבְעָה הֲבָלִים שֶׁאָמַר קֹהֶלֶת כְּנֶגֶד שִׁבְעָה עוֹלָמוֹת שֶׁאָדָם רוֹאֶה, בֶּן שָׁנָה דּוֹמֶה לְמֶלֶךְ נָתוּן בְּאִיסְפְּקַרְפַּסְטִי וְהַכֹּל מְחַבְּקִין וּמְנַשְּׁקִין אוֹתוֹ, בֶּן שְׁתַּיִם וְשָׁלשׁ דּוֹמֶה לַחֲזִיר שֶׁפּוֹשֵׁט יָדָיו בְּבִיבִין. בֶּן עֶשֶׂר שָׁנָה קוֹפֵץ כִּגְדִי. בֶּן עֶשְׂרִים כְּסוּס נָהֵים מְשַׁפַּר גַּרְמֵיהּ וּבָעֵי אִתְּתָא. נָשָׂא אִשָּׁה הֲרֵי הוּא כַּחֲמוֹר. הוֹלִיד בָּנִים מֵעֵז פָּנָיו כְּכֶלֶב לְהָבִיא לֶחֶם [נסח אחר: להם] וּמְזוֹנוֹת. הִזְקִין, הֲרֵי הוּא כְּקוֹף. הֲדָא דְּתֵימַר בְּעַמֵּי הָאָרֶץ, אֲבָל בִּבְנֵי תוֹרָה כְּתִיב (מלכים א א, א): וְהַמֶּלֶךְ דָּוִד זָקֵן, אַף עַל פִּי שֶׁהוּא זָקֵן, מֶלֶךְ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר: שִׁבְעָה הֲבָלִים שֶׁאָמַר קֹהֶלֶת כְּנֶגֶד שִׁבְעָה יְמֵי בְרֵאשִׁית, בָּרִאשׁוֹן (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, וּכְתִיב (ישעיה נא, ו): כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וּכְתִיב (ישעיה לד, ד): וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וּכְתִיב (ישעיה יא, טו): וְהֶחֱרִים ה' אֵת לְשׁוֹן יָם מִצְרַיִם. בָּרְבִיעִי, יְהִי מְאֹרֹת, וּכְתִיב (ישעיה כד, כג): וְחָפְרָה הַלְּבָנָה, בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וּכְתִיב (צפניה א, ג): אָסֵף עוֹף הַשָּׁמַיִם. בַּשִּׁשִּׁי, נַעֲשֶׂה אָדָם, וּכְתִיב (צפניה א, ג): אָסֵף אָדָם וּבְהֵמָה, בְּשַׁבָּת מַאי אִית לָךְ לְמֵימַר (שמות לא, יד): מְחַלְּלֶיהָ מוֹת יוּמָת, הֲדָא אָמַר בְּמֵזִיד, אֲבָל בְּשׁוֹגֵג יָבִיא קָרְבָּן וְיִתְכַּפֵּר לוֹ. אָמַר רַבִּי בֶּרֶכְיָה, כֵּיוָן שֶׁרָאָה אָדָם שִׁבְחוֹ שֶׁל שַׁבָּת, שֶׁהַמֵּבִיא קָרְבָּן מִתְכַּפֵּר לוֹ, הִתְחִיל מְשׁוֹרֵר עָלֶיהָ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבַח וּמִזְמוֹר, הֲדָא הוּא דִכְתִיב (תהלים צב, א): מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, אָמַר רַבִּי לֵוִי אָדָם הָרִאשׁוֹן אֲמָרוֹ.",
    "en": "“Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2).“Vanity of vanities [havel havalim]” – Rabbi Huna said in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance. If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim], said Kohelet.” Rabbi Shmuel bar Naḥmani taught it in the name of Rabbi Yehoshua ben Korḥa: It is comparable to a person who places seven pots on the fire one atop the other, and the heat of the upper one is insignificant.Solomon said: “For who knows what is good for man in his life, [all the days of his vain life,] that he spends like a shadow” (Ecclesiastes 6:12). What shadow? If it is like the shadow of a wall, it has substance. If it is like the shadow of a palm tree, it has substance. David came and explained: “His days are like a passing shadow” (Psalms 144:4). Rabbi Huna [said] in the name of Rav Aḥa: Like that bird that passes and its shadow passes with it. Shmuel said: Like the shadow of bees that have no substance at all.Rabbi Shmuel bar Rav Yitzḥak taught it in the name of Rabbi Shimon ben Elazar: The seven vanities [havalim] that Kohelet mentioned correspond to the seven worlds that a person sees. A one-year-old is like a king who is on a canopied litter and everyone is hugging and kissing him. A two- or three-year-old is like a pig that extends its hands into the sewers. A ten-year-old jumps like a goat. A twenty-year-old whinnies like a horse, beautifies himself and seeks a wife. When he marries a wife he is like a donkey. When he begets children, he is as audacious as a dog to bring [home] bread and food. When he grows old, he is like a monkey. That is stated regarding the common people; however, regarding Torah personalities, it is written: “King David was old” – even though he was old, he was a king.Rabbi Yehuda ben Rabbi Simon said: The seven vanities that Kohelet mentioned correspond to the seven days of Creation. On the first, “In the beginning God created the heavens and the earth” (Genesis 1:1), and it is written: “For the heavens will vanish like smoke” (Isaiah 51:6). On the second: “Let there be a firmament” (Genesis 1:6), and it is written: “The heavens will be furled like a scroll” (Isaiah 34:4). On the third: “Let the waters be gathered” (Genesis 1:9), and it is written: “The Lord will destroy the tongue of the sea of Egypt” (Isaiah 11:15). On the fourth: “Let there be lights” (Genesis 1:14), and it is written: “The moon will be disgraced” (Isaiah 24:23). On the fifth: “Let the waters swarm [with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven]” (Genesis 1:20), and it is written: “I will destroy the birds of the heavens” (Zephaniah 1:3). On the sixth: “Let us make man” (Genesis 1:26), and it is written: “I will destroy man and animal” (Zephaniah 1:3). Regarding Shabbat, what do you have to say? “One who profanes it will be put to death” (Exodus 31:14). That is stated regarding one who does so intentionally; but [one who profanes it] unwittingly, he will bring an offering and gain atonement. When Adam saw the praise of Shabbat, that one who brings an offering gains atonement, he began singing in its regard to the Holy One blessed be He, praise and psalm. That is what is written: “A psalm, a song for the day of Shabbat” (Psalms 92:1). Rabbi Levi said: This [psalm] was stated by Adam.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.3:1",
    "he": "מַה יִּתְרוֹן לָאָדָם, אָמַר רַבִּי בִּנְיָמִין בִּקְשׁוּ חֲכָמִים לִגְנֹז סֵפֶר קֹהֶלֶת מִפְּנֵי שֶׁמָּצְאוּ בוֹ דְּבָרִים מָטִין לְצַד מִינוּת, אָמְרוּ הֲרֵי כָּל חָכְמָתוֹ שֶׁל שְׁלֹמֹה שֶׁבָּא לוֹמַר מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ, יָכוֹל אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה, חָזְרוּ וְאָמְרוּ לֹא אָמַר בְּכָל עָמָל, אֶלָּא בַּעֲמָלוֹ, בַּעֲמָלוֹ אֵינוֹ עָמֵל אֲבָל עָמֵל הוּא בַּעֲמָלָהּ שֶׁל תּוֹרָה. אָמַר רַבִּי שְׁמוּאֵל בְּרַבִּי יִצְחָק בִּקְשׁוּ חֲכָמִים לִגְנֹז סֵפֶר קֹהֶלֶת עַל יְדֵי שֶׁמָּצְאוּ בוֹ דְּבָרִים שֶׁמָּטִין לְצַד מִינוּת, אָמְרוּ כָּל חָכְמָתוֹ שֶׁל שְׁלֹמֹה כָּךְ שֶׁאָמַר (קהלת יא, ט): שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶיךָ וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵה עֵינֶיךָ, וּמשֶׁה אָמַר (במדבר טו, לט): וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם, וּשְׁלֹמֹה אָמַר: וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵה עֵינֶיךָ, הֻתְּרָה הָרְצוּעָה, לֵית דִּין וְלֵית דַּיָּן, כֵּיוָן שֶׁאָמַר: וְדָע כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט, אָמְרוּ יָפֶה אָמַר שְׁלֹמֹה. רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חִלְפַיי, עֲמָלוֹ תַּחַת הַשֶּׁמֶשׁ, וְאוֹצֵר לוֹ לְמַעְלָה מֵהַשֶּׁמֶשׁ. אָמַר רַבִּי יוּדָן תַּחַת הַשֶּׁמֶשׁ אֵין לוֹ, לְמַעְלָה מִן הַשֶּׁמֶשׁ, יֵשׁ לוֹ. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר מַה הֲנָאָה יֵשׁ לַבְּרִיּוֹת אֲשֶׁר מְסַגְּלוֹת בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים, דַּיָּן שֶׁאֲנִי מַזְרִיחַ עֲלֵיהֶם אוֹרָה. וְרַבָּנִין אָמְרֵי מַה הֲנָאָה יֵשׁ אֶל הַצַּדִּיקִים שֶׁמְסַגְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים, דַּיָּן שֶׁאֲנִי עָתִיד לְחַדֵּשׁ פְּנֵיהֶם כְּגַלְגַּל חַמָּה, דִּכְתִיב (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ. אָמַר רַבִּי יַנַּאי בְּנֹהַג שֶׁבָּעוֹלָם אָדָם לוֹקֵחַ לִטְרָה שֶׁל בָּשָׂר כַּמָּה צַעַר וְכַמָּה יְגִיעַ רוֹאֶה עַד שֶׁיְבַשְּׁלֶנָּה, וַאֲנִי מַשִּׁיב לְךָ רוּחוֹת, וּמַעֲלֶה עֲנָנִים, וּמוֹרִיד גְּשָׁמִים וּטְלָלִים, וּמְגַדֵּל צְמָחִין וּמְבַשְּׁלָן, וְעוֹרֵךְ שֻׁלְחָן בִּפְנֵי כָּל אֶחָד וְאֶחָד, וְנוֹתֵן כָּל צְרָכָיו לְכָל אֶחָד וְאֶחָד, וּלְכָל גְּוִיָּה וּגְוִיָּה כְּדֵי מַחְסוֹרָהּ, וְאֵין אַתֶּם מְבִיאִין לִי אֶת הָעֹמֶר. אָמַר רַבִּי פִּנְחָס בְּנֹהַג שֶׁבָּעוֹלָם אָדָם מְכַבֵּס כְּסוּתוֹ בִּימוֹת הַגְּשָׁמִים, כַּמָּה צַעַר וְכַמָּה יְגִיעַ רוֹאֶה עַד שֶׁיְנַגְּבָהּ, וַאֲנִי מַשִּׁיב לְךָ רוּחוֹת, וּמַעֲלֶה עֲנָנִים, וּמוֹרִיד גְּשָׁמִים וּטְלָלִים, וּמְגַדֵּל צְמָחִים, וּמְכַבְּסָן, וּמְבַשְּׁלָן, וּמְנַגְּבָן, וְעוֹרֵךְ שֻׁלְחָן לִפְנֵי כָּל אֶחָד וְאֶחָד, וְנוֹתֵן כָּל צְרָכָיו לְכָל אֶחָד וְאֶחָד, וּלְכָל גְּוִיָּה וּגְוִיָּה כְּדֵי מַחְסוֹרָהּ, וְאֵין אַתֶּם מְבִיאִין לִי אֶת הָעֹמֶר. אָמַר רַבִּי בֶּרֶכְיָה, פְּסַנְטוֹרָךְ אֲנָא וְלֵית אַתְּ מַטְעֵם לִי מִתַּבְשִׁילֵי דְּאִידַע מַהוּ צָרִיךְ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, סַנְטוֹרָךְ אֲנָא וְלֵית אַתְּ יָהֵיב לִי מִסַּנְטָרְיוּתִי. אָמַר רַבִּי אֶלְעָזָר כְּתִיב (ירמיה ה, כד): וְלֹא אָמְרוּ בִלְבָבָם נִירָא נָא אֶת ה' וגו', הָא חַיָּיבִין מִן כַּדּוּן לֵית אַתּוּן צְרִיכִין לִי, תַּלְמוּד לוֹמַר (ירמיה ה, כד): שְׁבֻעֹת חֻקּוֹת קָצִיר יִשְׁמָר לָנוּ, יִשְׁמָר לָנוּ מִשָּׁרָב, יִשְׁמָר לָנוּ, מֵהַטְּלָלִים רָעִים, וְהוּא שֶׁדָּוִד אוֹמֵר (תהלים סח, י): גֶּשֶׁם נְדָבוֹת תָּנִיף אֱלֹהִים, אִם גֶּשֶׁם הִיא צְרִיכָה, נְדָבָה. וְאִם טְלָלִים הִיא צְרִיכָה תָּנִיף אֱלֹהִים. תָּנֵי רַבִּי חִיָּיא כְּתִיב (ויקרא כג, טו): שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה, אֵימָתַי בִּזְּמַן שֶׁאֵין יֵשׁוּעַ וּשְׁכַנְיָה בֵּינֵיהֶם. אָמַר רַבִּי אַבָּא בֹּא וּרְאֵה כַּמָּה צַעַר וְכַמָּה יְגִיעַ רוֹאִין עַד שֶׁמְּבִיאִין אֶת הָעֹמֶר, כְּדִתְנֵינַן, כֵּיצַד עוֹשִׂין שְׁלוּחֵי בֵּית דִּין יוֹצְאִין בְּעֶרֶב יוֹם טוֹב וְעוֹשִׂין אוֹתוֹ כְּרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְהֵא נוֹחַ לִקָּצֵר, וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם מִתְכַּנְּסוֹת לְשָׁם כְּדֵי שֶׁיִּהְיֶה נִקְצַר בְּעֵסֶק גָּדוֹל. אָמַר רַבִּי לֵוִי אָמַר לְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא, אָדָם, הֲרֵי חָרַשְׁתָּ, וְזָרַעְתָּ, וְקָצַרְתָּ, וְעָמַרְתָּ, וְעָשִׂיתָ עֲרֵמוֹת עֲרֵמוֹת, אִם אֵינִי מוֹצִיא לְךָ מְעַט רוּחַ יָכוֹל אַתְּ לִזְרוֹת, וַאֲפִלּוּ שְׂכַר אוֹתוֹ הָרוּחַ אֵין אַתָּה נוֹתֵן לִי, הֱוֵי (קהלת ה, טו): וּמַה יִּתְרוֹן לוֹ שֶׁיַּעֲמֹל לָרוּחַ. רַבִּי עָשָׂה סְעוּדַת מִשְׁתֶּה בְּנוֹ, קָרָא רַבִּי לְכָל רַבָּנָן, וְאִינְשֵׁי לְמִקְרֵי בַּר קַפָּרָא, אֲזַל וּכְּתַב עַל תַּרְעָא אַחַר כָּל שִׂמְחָתֶךָ מָוֶת וּמַה יִּתְרוֹן לְשִׂמְחָתֶךָ. אֲמַר מַאן עֲבַד לָן הָדָא, אָמְרוּ בַּר קַפָּרָא דְּאִנְּשִׁיתוּן לְמִיקְרֵי לֵיהּ, לְגַרְמֵיהּ חַפְיָה הוּא. אֲזַל וַעֲבַד אֲרִיסְטוֹן אוֹחֲרָן וּקְרָא לְכָל רַבָּנָן וּקְרָא לֵיהּ לְבַר קַפָּרָא, וְעַל כָּל תַּבְשִׁיל וְתַבְשִׁיל דַּהֲוָה מַנִּיחַ קָדָמֵיהוֹן הֲוָה אָמַר עֲלֵיהּ תְּלַת מְאָה מַתְלִין עַל הָדֵין תַּעֲלָה, וַהֲוָה עָרֵיב לְהוֹן וַהֲוַת תַּבְשִׁילָא צְנִין וְלָא טָעֲמִין לֵיהּ. וַהֲוָה רַבִּי אָמַר לִמְשׁוּמְשְׁנוֹהִי לָמָּה תַּבְשִׁילֵינוֹן עָלְלִין וְנָפְקִין וְלָא טָעֲמִין מִידֵי, אָמְרִין לֵיהּ בְּגִין חַד סַב דְּיָתֵיב תַּמָּן וְכֵיוָן דְּתַבְשִׁילָא עָלֵיל הוּא אָמַר תְּלַת מְאָה מַתְלִין בַּהֲדֵין תַּעֲלָה, בְּגִין כֵּן תַּבְשִׁילָא צְנִין וְלָא טָעֲמִין מִידֵי, סָלֵיק לְגַבֵּיהּ אֲמַר לֵיהּ לָמָּה אַתְּ עָבֵיד כֵּן, שָׁבֵיק אֲרִיסְטְוָן דְּיֵכְלִין. אֲמַר לוֹ לָא תְהֵא סָבוּר דִּבְגִין מְגִיסָךְ אֲתֵית, אֶלָּא בְּגִין דְּלָא צְוַוחְתְּ לִי עִם חֲבֵרַי, לֹא כֵן אָמַר שְׁלֹמֹה: מַה יִּתְרוֹן לָאָדָם וגו', מֵאַחַר שֶׁדּוֹר הוֹלֵךְ וְדוֹר בָּא, מִן דְּפָיְיסָן דֵּין לְדֵין עָבְדִין שְׁלָמָא. אָמַר אַבָּא בַּר קַפָּרָא לְרַבִּי, וּמַה בָּעוֹלָם הַזֶּה שֶׁאֵינוֹ שֶׁלְּךָ הִשְׁפִּיעַ לְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא שַׁלְוָה, עוֹלָם הַבָּא שֶׁכֻּלּוֹ שֶׁלְּךָ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי בַּנָאָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, דְּעוּ מַה בֵּינִי לְבֵינֵיכֶם, מַה כְּתִיב (שמות טז, טז): עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם וגו', מִן דְּיַהֲבוּן אַתּוּן כֻּלְכוֹן עֹמֶר, וְלֹא עֹמֶר שֶׁל חִטִּין אֶלָּא שֶׁל שְׂעוֹרִים, אַף עַל פִּי כֵן תִּהְיוּ זְהִירִין לְהָבִיא אוֹתוֹ בְּעוֹנָתוֹ, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם (ויקרא כג, י): וַהֲבֵאתֶם אֶת עֹמֶר וגו'.",
    "en": "“What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3).“What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah. They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah.Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9). Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well.Rabbi Huna and Rabbi Aḥa [said] in the name of Rabbi Ḥilfai: His toil is under the sun, but there is a treasure for him above the sun. Rabbi Yudan said: Under the sun he does not have [profit], but above the sun he does have [profit]. Rabbi Levi and the Rabbis, Rabbi Levi said: What benefit do people who amass mitzvot and good deeds have? It is sufficient for them that I shine light upon them. The Rabbis say: What benefit do the righteous who amass mitzvot and good deeds have? It is sufficient for them that I am destined to renew their faces [and cause them to shine] like the sun, as it is written: “But those who love Him are like the sun emerging in its might” (Judges 5:31).Rabbi Yannai said: The way of the world is that when a person takes a litra of meat, how much trouble must he undergo and how much effort must he expend until he has cooked it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants and ripen them, set a table before each and every one, give each and every person all his needs, and each and every body what it lacks, and all you bring Me is the omer. Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much trouble must he undergo and how much effort must he expend until he dries it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants, wash them, ripen them and dry them, and set a table before each and every one, give each and every person all his needs and each and every body what it lacks, and all you bring Me is the omer. Rabbi Berekhya said: I am your chef, and you do not allow Me to taste the dish that I cooked to know what it needs. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: I am your guard and you do not give me from what I guarded.Rabbi Elazar said: It is written: “They do not say in their heart: Let us now fear the Lord [our God, who gives the early rain and the late rain in due season]” (Jeremiah 5:24). Oh, wicked ones, do you no longer need Me? The verse states: “Who preserves for us the appointed weeks of the harvest” (Jeremiah 5:24) – He protects us from heatwaves, He protects us from harmful dews. That is what David says: “A bounteous [nedava] rain You will bring, God” (Psalms 68:10). If it requires rain, it is “a gift [nedava],” if it requires dew, “You will bring, God.”Rabbi Ḥiyya taught: It is written: “It shall be seven complete weeks” (Leviticus 23:15) -– when? It is when Yeshua and Shekhanya are not among them.Rabbi Abba said: Come and see how much trouble is experienced and how much effort must be expended until they bring the omer, as we learn: How would they perform it? Emissaries of the court would emerge on the eve of the festival [of Passover] and fashion sheaves while [the grain was still] attached to the ground, so that it would be convenient to harvest. All the adjacent towns would assemble there, so that it would be harvested with great fanfare (Menaḥot 65a). Rabbi Levi said: The Holy One blessed be He said to you: ‘Man, you have plowed, sowed, reaped, gathered, and made several piles; if I do not produce for you a little wind, could you winnow? Yet even the fee for that wind you do not give Me.’ That is, “what is the advantage for He who toils for the wind?” (Ecclesiastes 5:15).Rabbi [Yehuda HaNasi] made a wedding feast for his son. Rabbi invited all the Rabbis but forgot to invite bar Kappara. [Bar Kappara] went and wrote on the gate of [Rabbi’s] house: After all your rejoicing there is death; and what is the profit in your rejoicing? [Rabbi] said: ‘Who did this to us?’ They said: ‘It was bar Kappara whom, alone, you forgot to invite, and he is disgraced.’ He went and made another feast and he invited all the rabbis and he invited bar Kappara. For each and every dish that [the waiter] would place before them, [bar Kappara] would recite three hundred parables about the fox. [The parables] were very pleasant for them, and the dishes grew cold and they did not taste them. Rabbi would say to his servants: ‘Why are the dishes going in and going out and they are not tasting anything?’ They said to him: ‘Because one of the elders who is sitting there, when the dish is taken in, he says three hundred parables regarding the fox. That is why the dishes are growing cold and they are not eating anything.’ He came to [bar Kappara] and said: ‘Why are you doing this? Let the diners eat.’ [Bar Kappara] said to him: ‘It is so you do not think that I came here because of your feast, but rather, it is because you did not invite me here with my colleagues.’ Is this not what Solomon said: “What profit is there for man [in all his toil that he toils under the sun]” (Ecclesiastes 1:3), since “one generation passes and one generation comes” (Ecclesiastes 1:4). After they placated each other, they were reconciled. Abba bar Kappara said to Rabbi: ‘If, in this world, which is not yours, the Holy One blessed be He granted you serenity, in the World to Come, which is entirely yours, all the more so.’Rabbi Bena’a said, the Holy One blessed be He said to Israel: ‘My children, know what is the difference between Me and you.’ What is written? “An omer for a person; according to the number of your people…” (Exodus 16:16). But all of you give one omer, and not an omer of wheat, but rather of barley. Nevertheless, be vigilant to bring it at its appointed time; therefore, Moses cautions the children of Israel and says to them: “You shall bring the omer…” (Leviticus 23:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.4:1",
    "he": "דּוֹר הוֹלֵךְ וְדוֹר בָּא, רַבִּי יוּדָן בְּשֵׁם רַבִּי לֵוִי אוֹמֵר, אֵין לְךָ בְּכָל יוֹם וָיוֹם שֶׁאֵין נוֹלָדִין בּוֹ שִׁשִּׁים רִבּוֹא, וּמֵתִים בּוֹ שִׁשִּׁים רִבּוֹא, וּמַה טַּעַם דּוֹר הוֹלֵךְ וְדוֹר בָּא. וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ, רַבִּי בֶּרֶכְיָה וְרַבִּי יַעֲקֹב בַּר אֲבוּנָא וְרַבִּי חִיָּא בַּר אַבָּא בְּשֵׁם רַבִּי לֵוִי בַּר סִיסִי, מִשֶּׁזָּרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ דּוֹר הוֹלֵךְ וְדוֹר בָּא. וּמִנַּיִן לְדוֹר שֶׁהוּא שִׁשִּׁים רִבּוֹא, שֶׁנֶּאֱמַר (דברים א, לה): אִם יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרָע הַזֶּה, וְאוֹתוֹ הַדּוֹר שִׁשִּׁים רִבּוֹא הָיָה. אָמַר רַבִּי בֶּרֶכְיָה, הַיּוֹצֵר הַזֶּה מַשְׁקִיעַ כִּבְשׁוֹנוֹ, מַה שֶּׁמַּשְׁקִיעַ רִאשׁוֹן הוּא אַחֲרוֹן, בְּרַם הָכָא, הָלַךְ רִאשׁוֹן בָּא רִאשׁוֹן הָלַךְ אַחֲרוֹן בָּא אַחֲרוֹן.",
    "en": "“One generation passes, and one generation comes; and the earth abides forever. The sun rises and the sun sets, and hastens its place where it rises” (Ecclesiastes 1:4–5).“One generation passes, and one generation comes” – Rabbi Yudan says in the name of Rabbi Levi: There is no day on which six hundred thousand are not born and on which six hundred thousand do not die. What is the reason? “One generation passes, and one generation comes…the sun rises and the sun sets.” Rabbi Berekhya, Rabbi Yaakov bar Avuna, and Rabbi Ḥiyya bar Abba [said] in the name of Rabbi Levi bar Sisi: From when the sun rises until the sun sets, one generation passes, and one generation comes. From where is it derived that a generation consists of six hundred thousand? It is as it is stated: “If any man among these people, this wicked generation” (Deuteronomy 1:35), and that generation consisted of six hundred thousand. Rabbi Berekhya said: [When a] potter places [vessels] into the furnace, what he places first [he removes] last. However here, one who passes first comes first, and one who passes last comes last.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.4:2",
    "he": "רַבִּי לֵוִי וְרַבִּי יַעֲקֹב גְּבוּלָאי בְּשֵׁם רַבִּי חֲנִינָא, כְּדוֹר הוֹלֵךְ כֵּן דּוֹר בָּא, הוֹלֵךְ חִגֵּר בָּא חִגֵּר, הוֹלֵךְ סוּמָא בָּא סוּמָא, שֶׁלֹא יְהוּ אוֹמְרִים אֲחֵרִים הֵמִית וַאֲחֵרִים הֶחֱיָה, דִּכְתִיב (דברים לב, לט): אֲנִי אָמִית וַאֲחַיֶּה. מִי שֶׁאוֹמֵר אֶת הַחֲמוּרָה הוּא אוֹמֵר אֶת הַקַּלָּה, אֲנִי אָמִית וַאֲחַיֶה, הֲרֵי חֲמוּרָה וְכָל שֶׁכֵּן (דברים לב, לט): מָחַצְתִּי וַאֲנִי אֶרְפָּא, שֶׁהִיא קַלָּה מִמֶּנָּה, אֶלָּא שֶׁאֲנִי מַעֲמִיד אוֹתָם בְּמוּמֵיהוֹן, שֶׁלֹא יְהוּ אֹמְרִים אֲחֵרִים הֵמִית וַאֲחֵרִים הֶחֱיָה, אֲנִי אָמִית וַאֲחַיֶּה, מָחַצְתִּי וַאֲנִי חוֹזֵר וּמְרַפְּאָן.",
    "en": "Rabbi Levi and Rabbi Yaakov Gevulai [said] in the name of Rabbi Ḥanina: Like the generation that passes, so is the generation that comes. If he goes crippled, he will come [back to life] crippled. If he goes blind, he will come [back to life] blind, so they will not say, he killed others and he revived others, as it is written: “I will kill and I will give life” (Deuteronomy 32:39). Does one who says [he will do something] difficult then say [he will even do something] easier? “I will kill and I will give life,” that is difficult, and all the more so, “I crushed and I will heal” (Deuteronomy 32:39), which is easier. Rather, ‘I will revive them with their blemishes, so they will not say he killed others and others he revived.’ “I will kill and I will give life,” “I crushed,” and then I will heal them.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.4:3",
    "he": "דָּבָר אַחֵר, מָחַצְתִּי וַאֲנִי אֶרְפָּא, רַבִּי חֲנִינָא בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי יוֹחָנָן, וְרַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן, הִכֵּיתִי, אֵין כְּתִיב כָּאן, אֶלָּא מָחַצְתִּי, מְחִיצָה שֶׁעָשִׂיתִי בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, שֶׁהָעֶלְיוֹנִים קַיָּמִין וְהַתַּחְתּוֹנִים מֵתִים בָּעוֹלָם הַזֶּה, אֲבָל לֶעָתִיד לָבוֹא אֵין מִיתָה כָּל עִקָּר, שֶׁנֶּאֱמַר (ישעיה כה, ח): בִּלַּע הַמָּוֶת לָנֶצַח. אָמַר רַבִּי אַבָּא אַף אוֹתָהּ מְחִיצָה אֲנִי חוֹזֵר וּמְרַפֵּא אוֹתָהּ, מָחַצְתִּי, מְחִיצָתִי אֲנִי אֶרְפָּא.",
    "en": "Another matter, “I crushed and I will heal” – Rabbi Ḥanina in the name of Rabbi Shimon ben Lakish, Rabbi Yehoshua of Sikhnin in the name of Rabbi Yoḥanan, and Rabbi Levi in the name of Rabbi Yoḥanan [said]: “I smote” is not written here, but rather, “I crushed [maḥatzti]” – the rift [meḥitza] that I established between the heavenly and the earthly, that the heavenly live and the earthly die, [holds true only] in this world. But in the World to Come there is no death at all, as it is stated: “He will eliminate death forever” (Isaiah 25:8). Rabbi Abba said [the verse means]: ‘That rift, too, I will then heal, maḥatzti, meḥitzati [My rift] I will heal.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.4:4",
    "he": "רַבִּי אַבָּא בַּר כַּהֲנָא וְאַמְרֵי לָהּ בְּשֵׁם רַבִּי אַדָא בַּר חוּנְיָא יִהְיֶה בְּעֵינֶיךָ דּוֹר שֶׁבָּא כַּדּוֹר שֶׁהָלַךְ, שֶׁלֹא תֹאמַר אִלּוּ הָיָה רַבִּי עֲקִיבָא קַיָּם הָיִיתִי קוֹרֵא לְפָנָיו, אִלּוּ הָיוּ רַבִּי זֵירָא וְרַבִּי יוֹחָנָן קַיָּמִין הָיִיתִי שׁוֹנֶה לִפְנֵיהֶם, אֶלָּא דּוֹר שֶׁבָּא בְּיָמֶיךָ וְחָכָם שֶׁבְּיָמֶיךָ כְּדוֹר שֶׁהָלַךְ וַחֲכָמִים הָרִאשׁוֹנִים שֶׁהָיוּ לְפָנֶיךָ. אָמַר רַבִּי יוֹחָנָן כְּתִיב (שמואל א יב, ו): ה' אֲשֶׁר עָשָׂה אֶת משֶׁה וְאֶת אַהֲרֹן וגו', וּכְתִיב (שמואל א יב, ו): וַיִּשְׁלַח ה' אֶת יְרֻבַּעַל וְאֶת בְּדָן וְאֶת יִפְתָּח וְאֶת שְׁמוּאֵל. יְרַבַּעַל זֶה גִּדְעוֹן, בְּדָן זֶה שִׁמְשׁוֹן, יִפְתָּח כְּמַשְׁמָעוֹ. וּכְתִיב (תהלים צט, ו): משֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ, שָׁקַל הַכָּתוּב שְׁלשָׁה קַלֵּי עוֹלָם עִם שְׁלשָׁה גְּדוֹלֵי עוֹלָם, לְלַמֶּדְךָ שֶׁבֵּית דִּינוֹ שֶׁל יְרֻבַּעַל גָּדוֹל וְחָשׁוּב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבֵית דִּינוֹ שֶׁל משֶׁה, וּבֵית דִּינוֹ שֶׁל שִׁמְשׁוֹן כְּבֵית דִּינוֹ שֶׁל אַהֲרֹן, וּבֵית דִּינוֹ שֶׁל יִפְתָּח כְּבֵית דִּינוֹ שֶׁל שְׁמוּאֵל, לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁנִּתְמַנָּה פַּרְנָס עַל הַצִּבּוּר אֲפִלּוּ הוּא קַל שֶׁבַּקַּלִּים, הֲרֵי הוּא כְּאַבִּיר שֶׁבָּאַבִּירִים הָרִאשׁוֹנִים, שֶׁנֶּאֱמַר (דברים יז, יט): וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִם וְאֶל הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וגו', אֵין לִי אֶלָּא שׁוֹפֵט שֶׁבְּדוֹרְךָ, שׁוֹפֵט שֶׁאֵינוֹ בְּדוֹרְךָ מִנַּיִן, מַה תַּלְמוּד לוֹמַר וְאֶל הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם, מְלַמֵּד שֶׁהַשּׁוֹפֵט שֶׁבְּדוֹרְךָ הֲרֵי הוּא בִּזְמַנּוֹ כַּשּׁוֹפֵט שֶׁהָיָה בַּיָּמִים הָרִאשׁוֹנִים, וְכֵן הוּא אוֹמֵר (קהלת ז, י): אַל תֹּאמַר מֶה הָיָה שֶׁהַיָּמִים הָרִאשׁוֹנִים הָיוּ טוֹבִים מֵאֵלֶּה. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אֵין לְךָ לִשְׁמֹעַ אֶלָּא שׁוֹפֵט שֶׁבְּדוֹרֶךָ, כְּתִיב (במדבר לו, א): וַיִּקְרְבוּ רָאשֵׁי הָאָבוֹת לְמִשְׁפְּחוֹת בְּנֵי גִלְעָד בֶּן מָכִיר בֶּן מְנַשֶּׁה וגו', אָמַר רַבִּי יוּדָן הָאָבוֹת אָבוֹת, אֶלָּא אֵלּוּ נִכְנָסִין לָאַרְכֵי וְאֵלּוּ נִשְׁמָטִין מִן הָאַרְכֵי לְפִיכָךְ פְּגָמָן הַכָּתוּב. אָמַר רַבִּי בֶּרֶכְיָה כְּתִיב (דברי הימים א יב, כח): וִיהוֹיָדָע הַנָּגִיד לְאַהֲרֹן, וְכִי יְהוֹיָדָע הָיָה נָגִיד לְאַהֲרֹן, אֶלָּא אִלּוּ הָיָה אַהֲרֹן קַיָּם בְּדוֹרוֹ שֶׁל יְהוֹיָדָע, יְהוֹיָדָע הָיָה גָדוֹל מִמֶּנּוּ בִּשְׁעָתוֹ. אָמַר רַבִּי סִימָאִי כְּתִיב (דברי הימים א ו, לד): וְאַהֲרֹן וּבָנָיו מַקְטִירִים עַל מִזְבַּח הָעוֹלָה וגו', וְכִי אַהֲרֹן וּבָנָיו קַיָּמִים, וַהֲלֹא צָדוֹק וּבָנָיו הָיוּ, אֶלָּא לְלַמֶּדְךָ שֶׁאִלּוּ הָיָה אַהֲרֹן וּבָנָיו קַיָּמִים, צָדוֹק הָיָה גָדוֹל מֵהֶם בִּשְׁעָתוֹ. רַבִּי הִלֵּל בְּרֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָן מַיְיתֵי לָהּ מֵהָכָא (נחמיה ח, יז): וַיַּעֲשׂוּ כָל הַקָּהָל הַשָּׁבִים מִן הַשְּׁבִי סֻכּוֹת וַיֵּשְׁבוּ בַסֻּכּוֹת כִּי לֹא עָשׂוּ מִימֵי יֵשׁוּעַ בִּן נוּן כֵּן בְּנֵי יִשְׂרָאֵל עַד הַיּוֹם הַהוּא וַתְּהִי שִׂמְחָה גְדוֹלָה מְאֹד, פָּגַם הַכָּתוּב בִּכְבוֹדוֹ שֶׁל צַדִּיק בַּקֶּבֶר בִּשְׁבִיל פְּלוֹנִי בִּשְׁעָתוֹ. וְרַבָּנָן מַיְיתֵי לָהּ מִן הָכָא (עזרא ז, ה): בֶּן אֲבִישׁוּעַ בֶּן פִּנְחָס בֶּן אֶלְעָזָר וגו' הוּא עֶזְרָא עָלָה מִבָּבֶל, אֶלָּא אִלּוּ הָיָה אַהֲרֹן קַיָּם הָיָה עֶזְרָא גָדוֹל מִמֶּנּוּ בִּשְׁעָתוֹ.",
    "en": "Rabbi Abba bar Kahana [said], and some say it in the name of Rabbi Ada bar Ḥunya: The generation that comes should be in your eyes like the generation that has passed, so you should not say: ‘Were Rabbi Akiva alive, I would study Bible before him; were Rabbi Zeira and Rabbi Yoḥanan alive, I would study Mishna before them.’ Rather, the generation that comes during your lifetime and the Sage that is in your lifetime are the equivalent of the generation that passed and the early Sages who preceded you.Rabbi Yoḥanan said: It is written: “The Lord who made Moses and Aaron…” (I Samuel 12:6), and it is written: “The Lord sent Yerubaal, Bedan, Yiftaḥ and Samuel” (I Samuel 12:11). Yerubaal, this is Gideon; Bedan, this is Samson; Yiftaḥ as its plain meaning. And it is written: “Moses and Aaron among his priests, and Samuel among those who call His name” (Psalms 99:6) – the verse parallels three of the insignificant people of the world to three of the prominent people of the world, to teach you that Yerubaal’s court is as great and significant before the Holy One blessed be He as Moses’s court; Samson’s court is the equivalent of Aaron’s court; and Yiftaḥ’s court is the equivalent of Samuel’s court. This teaches you that anyone who is appointed a leader of the community, even if he is extremely insignificant, he is like the noblest of their noble predecessors, as it is stated: “You shall come to the priests, the Levites, and to the judge who will be in those days…” (Deuteronomy 17:9). I have [the ability to come] only to the judge that is in your generation; where [would you be able to find] the judge that is not in your generation? Why does the verse state: “To the judge who will be in those days”? It teaches that the judge in your generation, in his time, is the equivalent of the judge who was in earlier days, and so, it says: “Do not say: How was it that the former days were better than these?” (Ecclesiastes 7:10).Rabbi Shimon ben Lakish said: You should heed only the judge that is in your generation, as it is written: “The heads of the fathers [ha’avot] of the family of the children of Gilad, son of Makhir, son of Manasseh [came near and spoke before Moses and before the princes; the heads of the fathers’ [avot] houses of the children of Israel]” (Numbers 36:1). Rabbi Yudan said: “The fathers [ha’avot],” “fathers [avot].” Rather, these entered into leadership and these were removed from leadership, and that is why the verse presented then deficiently.Rabbi Berekhya said: It is written: “Yehoyada was the leader of Aaron” (I Chronicles 12:28). Was Yehoyada the leader of Aaron? Rather, had Aaron been alive in the generation of Yehoyada, Yehoyada would have been greater than he was at the time. Rabbi Simai said: It is written: “Aaron and his sons were offering on the altar of the burnt offerings…” (I Chronicles 6:34). Were Aaron and his sons alive? Was it not Tzadok and his sons who were [offering these offerings]? Rather, had Aaron and his sons been alive, Tzadok would have been greater than he was at the time. Rabbi Hillel derived it from here: “The entire congregation that returned from captivity made booths, and they dwelled in the booths, as since the days of Joshua [Yeshua] bin Nun, to that day, the children of Israel had not done so. There was very great rejoicing” (Nehemiah 8:17). The verse compromised the honor of the deceased righteous one for the sake of so-and-so at the time. The Rabbis derive it from here: “The son of Avishua, son of Pinḥas ben Elazar, [son of Aaron the priest, the chief;] he, Ezra, ascended from Babylon…” (Ezra 7:5–6). Rather, had Aaron been alive, Ezra would have been greater than he was at the time.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.4:5",
    "he": "וְהָאָרֶץ לְעוֹלָם עֹמָדֶת, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא וְהָאָרֶץ הוֹלֶכֶת, וְהָאָרֶץ בָּאָה, וְהַדּוֹר לְעוֹלָם הוּא עוֹמֵד, וְכִי מִי נִבְרָא בִּשְׁבִיל מִי, אֶרֶץ נִבְרָא בִּשְׁבִיל דּוֹר אוֹ דוֹר נִבְרָא בִּשְׁבִיל הָאָרֶץ, לֹא אֶרֶץ בִּשְׁבִיל דּוֹר. אֶלָּא, דּוֹר עַל יְדֵי שֶׁאֵינוֹ עוֹמֵד בְּתַפְקִידָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִיכָךְ הוּא בּוֹלֶה, וְהָאָרֶץ עַל יְדֵי שֶׁהִיא עוֹמֶדֶת בְּתַפְקִידָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִיכָךְ אֵינָהּ בּוֹלָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כְּתִיב (ישעיה סה, כב): כִּי כִימֵי הָעֵץ יְמֵי עַמִּי, וְאֵין עֵץ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, וְכִי מִי נִבְרָא בִּשְׁבִיל מִי, הַתּוֹרָה בִּשְׁבִיל יִשְׂרָאֵל, אוֹ יִשְׂרָאֵל בִּשְׁבִיל תּוֹרָה, לֹא תוֹרָה בִּשְׁבִיל יִשְׂרָאֵל, אֶלָּא תּוֹרָה שֶׁנִּבְרֵאת בִּשְׁבִיל יִשְׂרָאֵל הֲרֵי הִיא קַיֶּמֶת לְעוֹלְמֵי עוֹלָמִים, יִשְׂרָאֵל שֶׁנִּבְרְאוּ בִּזְכוּתָהּ, עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי יִצְחָק מַלְכוּת נִכְנֶסֶת, וּמַלְכוּת יוֹצֵאת, וְיִשְׂרָאֵל עוֹמֵד לְעוֹלָם, הֱוֵי: וְהָאָרֶץ לְעוֹלָם עֹמָדֶת. רַבִּי שְׁמוּאֵל בְּשֵׁם רַבִּי פְּלַטְיָא דְּנָוֶה מַיְיתֵי לֵיהּ מִן הָדֵין קְרָיָיא (שופטים יח, ל): וִיהוֹנָתָן בֶּן גֵּרְשֹׁם בֶּן מְנַשֶּׁה הוּא וּבָנָיו הָיוּ כֹהֲנִים לְשֵׁבֶט הַדָּנִי עַד יוֹם גְּלוֹת הָאָרֶץ, וְכִי אֶרֶץ גּוֹלָה אוֹ מִטַּלְטֶלֶת, אֶלָּא אֵלּוּ יִשְׂרָאֵל שֶׁנִּקְרְאוּ אֶרֶץ, שֶׁנֶּאֱמַר (מלאכי ג, יב): וְאִשְּׁרוּ אֶתְכֶם כָּל הַגּוֹיִם כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ, אַתֶּם תִּקָּרְאוּ אֶרֶץ חֵפֶץ. אָמַר רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאָדָם בָּרָא בָּאָרֶץ לְדֻגְמָא לוֹ, אָדָם יֵשׁ לוֹ רֹאשׁ וְהָאָרֶץ יֵשׁ לָהּ רֹאשׁ, שֶׁנֶּאֱמַר (משלי ח, כו): וְרֹאשׁ עַפְרוֹת תֵּבֵל. אָדָם יֵשׁ לוֹ עֵינַיִם וְהָאָרֶץ יֵשׁ לָהּ עֵינַיִם, שֶׁנֶּאֱמַר (שמות י, ה): וְכִסָּה אֶת עֵין הָאָרֶץ. אָדָם יֵשׁ לוֹ אָזְנַיִם וְהָאָרֶץ יֵשׁ לָהּ אָזְנַיִם, שֶׁנֶּאֱמַר (ישעיה א, ב): וְהַאֲזִינִי אֶרֶץ. אָדָם יֵשׁ לוֹ פֶּה וְהָאָרֶץ יֵשׁ לָהּ פֶּה, שֶׁנֶּאֱמַר (במדבר טז, לב): וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ. אָדָם אוֹכֵל וְהָאָרֶץ אוֹכֶלֶת, שֶׁנֶּאֱמַר (במדבר יג, לב): אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ. אָדָם שׁוֹתֶה וְהָאָרֶץ שׁוֹתָה, שֶׁנֶּאֱמַר (דברים יא, יא): לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָיִם. אָדָם מֵקִיא וְהָאָרֶץ מְקִיאָה, שֶׁנֶּאֱמַר (ויקרא יח, כח): וְלֹא תָקִיא הָאָרֶץ וגו'. אָדָם יֵשׁ לוֹ יָדַיִם וְהָאָרֶץ יֵשׁ לָהּ יָדַיִם, שֶׁנֶּאֱמַר (בראשית לד, כא): וְהָאָרֶץ הִנֵּה רַחֲבַת יָדַיִם. אָדָם יֵשׁ לוֹ יְרֵכַיִם וְהָאָרֶץ יֵשׁ לָהּ יְרֵכַיִם, שֶׁנֶּאֱמַר (ירמיה לא, ז): וְקִבַּצְתִּים מִיַּרְכְּתֵי אָרֶץ. אָדָם יֵשׁ לוֹ טַבּוּר וְהָאָרֶץ יֵשׁ לָה טַבּוּר, שֶׁנֶּאֱמַר (יחזקאל לח, יב): ישְׁבֵי עַל טַבּוּר הָאָרֶץ. אָדָם יֵשׁ לוֹ עֶרְוָה וְהָאָרֶץ יֵשׁ לָהּ עֶרְוָה, שֶׁנֶּאֱמַר (בראשית מב, ט): לִרְאוֹת אֶת עֶרְוַת הָאָרֶץ בָּאתֶם. אָדָם יֵשׁ לוֹ רַגְלַיִם וְהָאָרֶץ יֵשׁ לָהּ רַגְלַיִם, שֶׁנֶּאֱמַר: וְהָאָרֶץ לְעוֹלָם עֹמָדֶת. מָה הִיא עוֹמֶדֶת, מַעֲמֶדֶת, רַבִּי אַחָא וְרַבָּנָן, רַבִּי אַחָא אָמַר תַּפְקִידֶיהָ. רַבָּנָן אָמְרֵי מְזוֹנוֹתֶיהָ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹסֵי בֶּן לָקוֹנְיָא, לְפִי שֶׁבָּעוֹלָם הַזֶּה אָדָם בּוֹנֶה בִּנְיָן וְאַחֵר מְבַלֶּה, נוֹטֵעַ נְטִיעָה וְאַחֵר אוֹכֵל, אֲבָל לֶעָתִיד לָבוֹא לֹא יִבְנוּ וְאַחֵר יֵשֵׁב, לֹא יִטְּעוּ וְאַחֵר יֹאכַל, שֶׁנֶּאֱמַר (ישעיה סה, כב): כִּי כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי.",
    "en": "“And the earth abides forever” (Ecclesiastes 1:4). Rabbi Yehoshua ben Korḥa said: The verse should have said only: “The earth passes and the earth comes, but the generation abides forever.” Which was created for the sake of the other, was the earth created for the sake of the generation, or was the generation created for the sake of the earth? Was it not the earth [that was created] for the sake of the generation? Rather, because the generation did not perform the duties [assigned to it by] the Holy One blessed be He; therefore, it wastes away. The earth, because it performs the duties [assigned to it by] the Holy One blessed be He; therefore, it does not waste away.Rabbi Shimon ben Yoḥai said: It is written: “For like the days of the tree will be the days of My people” (Isaiah 65:22). Tree means nothing other than Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Which was created for the sake of the other; the Torah for the sake of Israel, or Israel for the sake of the Torah? Was it not the Torah [that was created] for the sake of Israel? Rather, the Torah that was created for the sake of Israel exists for ever and ever; Israel, for whose sake [everything] was created, all the more so. Rabbi Yitzḥak said: A kingdom enters and a kingdom leaves, but Israel stands forever; that is: “The earth abides forever.” Rabbi Shmuel in the name of Rabbi Pelatya of Naveh derived it from this verse: “Yehonatan son of Gershom son of Menashe, he and his sons were priests for the tribe of Dan until the day of the exile of the land” (Judges 18:30). Does a land go into exile or wander? Rather, these are Israel, who are called land, as it is stated: “All nations will praise you; as you will be a land of delight” (Malachi 3:12) – you will be called a land of delight.Rabbi Berekhya said in the name of Rabbi Shimon ben Lakish: Everything that the Holy One blessed be He created in man, He created its parallel for the earth. Man has a head and the earth has a head [rosh], as it is stated: “[He had not yet made earth and fields, or] the beginning [rosh] of the dust of the world” (Proverbs 8:26). Man has eyes [einayim] and the earth has eyes, as it is stated: “They will cover the face [ein] of the earth” (Exodus 10:5). A person has ears and the earth has ears, as it is stated: “Listen, earth” (Isaiah 1:2). Man has a mouth and the earth has a mouth, as it is stated: “The earth opened its mouth” (Numbers 16:32). Man eats and the earth eats, as it is stated: “A land that consumes its inhabitants” (Numbers 13:32). Man drinks and the earth drinks, as it is stated: “[But the land]…by the rain of the heavens it drinks water” (Deuteronomy 11:11). Man vomits and the earth vomits, as it is stated: “So the land will not vomit [you out]” (Leviticus 18:28). Man has hands and the earth has hands [yadayim], as it is stated: “The land is spacious [raḥavat yadayim]” (Genesis 34:21). Man has thighs and the earth has thighs [yerekhayim], as it is stated: “I will gather them from the ends [miyarketei] of the earth” (Jeremiah 31:8). Man has a navel [tabbur] and the earth has a navel, as it is stated: “Dwellers in the middle of [betabbur] the earth” (Ezekiel 38:12). Man has nakedness and the earth has nakedness, as it is stated: “To see the nakedness of the land you have come” (Genesis 42:9). Man has feet and the earth has feet, as it is stated: “And the earth abides [omadet] forever” (Ecclesiastes 1:4).What is omadet? Ma’amedet. Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: It fulfills [ma’amedet] its duties. The Rabbis said: It produces [ma’amedet] its food. Rabbi Shimon ben Yosei ben Lakoneya said: Because in this world a person builds a building and another spends time in it, [a person] plants a sapling and another eats [its produce]. But in the future, they will not build and another will settle, they will not plant and another will eat, as it is stated: “For like the days of the tree will be the days of My people, and My chosen will outlive their handicraft” (Isaiah 65:22).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.5:1",
    "he": "וְזָרַח הַשֶּׁמֶשׁ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, וְכִי אֵין אָנוּ יוֹדְעִין שֶׁזָּרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ, אֶלָּא מָה הוּא כֵן, עַד שֶׁלֹא יִשְׁקַע שִׁמְשׁוֹ שֶׁל צַדִּיק זֶה, הוּא מַזְרִיחַ שִׁמְשׁוֹ שֶׁל צַדִּיק אַחֵר, יוֹם שֶׁמֵּת רַבִּי עֲקִיבָא נוֹלַד רַבִּי, וְקָרְאוּ עָלָיו פָּסוּק זֶה: וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. יוֹם שֶׁמֵּת רַב אַדָּא בַּר אַהֲבָה נוֹלַד רַב הַמְנוּנָא בְּרֵיהּ, וְקָרְאוּ עָלָיו וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמָשׁ. יוֹם שֶׁמֵּת רַב הַמְנוּנָא נוֹלַד רַבִּי אָבִין בְּרֵיהּ, וְקָרְאוּ עָלָיו וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. יוֹם שֶׁמֵּת רַבִּי אָבִין נוֹלַד אַבָּא הוֹשַׁעְיָא אִישׁ טְרָיָא, וְקָרְאוּ עָלָיו וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. עַד שֶׁלֹא הִשְׁקִיעַ שִׁמְשָׁהּ שֶׁל שָׂרָה הִזְרִיחַ שִׁמְשָׁהּ שֶׁל רִבְקָה, הֲדָא הוּא דִכְתִיב (בראשית כב, כג): וּבְתוּאֵל יָלַד אֶת רִבְקָה, וְאַחַר כָּךְ וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע, וּכְתִיב (בראשית כד, סז): וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ. עַד שֶׁלֹא הִשְׁקִיעַ שִׁמְשׁוֹ שֶׁל משֶׁה הִזְרִיחַ שִׁמְשׁוֹ שֶׁל יְהוֹשֻׁעַ. עַד שֶׁלֹא הִשְׁקִיעַ שִׁמְשׁוֹ שֶׁל יְהוֹשֻׁעַ הִזְרִיחַ שִׁמְשׁוֹ שֶׁל עָתְנִיאֵל, וְהוּא יַעְבֵּץ, וְכֵן כֻּלָּם, בְּכָל דּוֹר וָדוֹר, הֱוֵי: וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ.",
    "en": "“The sun rises and the sun sets, and it hastens to its place where it arises” (Ecclesiastes 1:5).“The sun rises.” Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: Don’t we know that “the sun rises and the sun sets”? Rather, to what is it [alluding]? Before the sun of one righteous individual sets, He causes the sun of another righteous individual to rise. The day that Rabbi Akiva died, Rabbi [Yehuda HaNasi] was born, and they read this verse in his regard: “The sun rises and the sun sets.” The day that Rav Ada bar Ahava died, Rav Hamnuna his son was born, and they read in his regard: “The sun rises and the sun sets.” The day that Rav Hamnuna died, Rabbi Avin his son was born, and they read in his regard: “The sun rises and the sun sets.” The day that Rabbi Avin died, Abba Hoshaya of Teraya was born, and they read in his regard: “The sun rises and the sun sets.” Before the sun of Sarah set, the sun of Rebecca rose. That is what is written: “Betuel begot Rebecca” (Genesis 22:23), and then, “Sarah died in Kiryat Arba” (Genesis 23:2), and it is written: “Isaac brought her into the tent of his mother Sarah” (Genesis 24:67). Before the sun of Moses set, the sun of Joshua rose. Before the sun of Joshua set, the sun of Otniel, who is Yabetz, rose. So it is with all of them in each and every generation; that is, “the sun rises and the sun sets.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.5:2",
    "he": "תָּנֵי בְּשֵׁם רַבִּי נָתָן, גַּלְגַּל חַמָּה יֵשׁ לוֹ נַרְתֵּק, הֲדָא הוּא דִכְתִיב (תהלים יט, ה): לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, וּבְרֵכָה שֶׁל מַיִם לְפָנָיו, וּבְשָׁעָה שֶׁהוּא רוֹצֶה לָצֵאת הוּא מְשׁוּלְהֶבֶת, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַתִּישׁ כֹּחוֹ בַּמַּיִם כְּדֵי שֶׁלֹא יִשְׂרֹף אֶת הָעוֹלָם, אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מְעַרְטְלוֹ וּמְהַשְׁתְּקוֹ וּמְנַרְתְּקוֹ, וּמְלַהֵט אוֹתוֹ בָּרְשָׁעִים, שֶׁנֶּאֱמַר (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וגו'. רַבִּי יַנַּאי וְרַבִּי יִשְׁמָעֵאל, תַּרְוֵיהוֹן אָמְרִין אֵין גֵּיהִנֹּם לֶעָתִיד לָבוֹא אֶלָּא שֶׁמֶשׁ הִיא יוֹצְאָה, צַדִּיקִים נֶהֱנִין מִמֶּנָּהּ, מִנַּיִן, שֶׁנֶּאֱמַר (מלאכי ג, יט): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ, וּרְשָׁעִים נִדּוֹנִין בָּהּ, שֶׁנֶּאֱמַר (מלאכי ג, יט): וְלִהַט אֹתָם הַיּוֹם הַבָּא.",
    "en": "It is taught in the name of Rabbi Natan: The sphere of the sun has a pouch; that is what is written: “He set a tent for the sun in them” (Psalms 19:5). There is a pool of water before it. When [the sun] seeks to emerge, it becomes enflamed, and the Holy One blessed be He weakens its strength with water so it will not incinerate the world. But in the future, the Holy One blessed be He will strip it from its pouch, expose it, and incinerate the wicked with it, as it is stated: “For, behold, the day is coming, burning like a furnace, [and all the criminals and all those who do evil will be straw; the day that is coming will burn them]” (Malachi 3:19). Rabbi Yannai and Rabbi Yishmael, both of them say: There is no Gehenna in the future; rather, the sun will emerge. The righteous will benefit from it. From where [is this derived]? It is as it is stated: “It will rise for those who fear My name, a sun of righteousness with healing in its wings” (Malachi 3:20). And the wicked will be punished with it, as it is stated: “The day that is coming will incinerate them” (Malachi 3:19).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.6:1",
    "he": "הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן, הוֹלֵךְ אֶל דָּרוֹם, בַּיּוֹם, וְסוֹבֵב אֶל צָפוֹן, בַּלַּיְלָה, סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ וְעַל סְבִיבֹתָיו שָׁב הָרוּחַ, אֵלּוּ פְּנֵי מִזְרָח וּמַעֲרָב. וְעַל סְבִיבֹתָיו שָׁב הָרוּחַ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, הָרוּחַ הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹצֵא בָּעוֹלָם הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַשְׁלוֹ בֶּהָרִים וּמְשַׁבְּרוֹ בַּגְּבָעוֹת וְאוֹמֵר לוֹ תֵּן דַּעְתְּךָ שֶׁלֹא תַּזִיק לִבְרִיּוֹתַי, וּמַה טַּעַם (ישעיה נז, טז): כִּי רוּחַ מִלְּפָנַי יַעֲטוֹף, מְשַׁלְּהֵי לֵיהּ הֵיךְ, כְּמָה דְאַתְּ אָמַר (יונה ב, ח): בְּהִתְעַטֵּף עָלַי נַפְשִׁי, כָּל כָּךְ לָמָּה, בִּשְׁבִיל, וּנְשָׁמוֹת אֲנִי עָשִׂיתִי. אָמַר רַבִּי הוּנָא בִּשְׁלשָׁה מְקוֹמוֹת יָצָא הָרוּחַ שֶׁלֹא בְּמִשְׁקָל, וּבִקְשָׁה הָרוּחַ לְהַחֲרִיב אֶת הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו, אַחַת בִּימֵי אִיּוֹב, וְאַחַת בִּימֵי אֵלִיָּהוּ, וְאַחַת בִּימֵי יוֹנָה. אַחַת בִּימֵי אִיּוֹב, שֶׁנֶּאֱמַר (איוב א, יט): וְהִנֵּה רוּחַ גְּדוֹלָה בָּאָה מֵעֵבֶר הַמִּדְבָּר. וְאַחַת בִּימֵי אֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יט, יא): וְהִנֵּה ה' עֹבֵר וְרוּחַ גְּדוֹלָה וְחָזָק מְפַרֵק הָרִים וּמְשַׁבֵּר סְלָעִים. וְאַחַת בִּימֵי יוֹנָה, שֶׁנֶּאֱמַר (יונה א, ד): וַה' הֵטִיל רוּחַ גְּדוֹלָה אֶל הַיָּם, אָמַר רַבִּי יְהוּדָה בַּר שָׁלוֹם, אוֹתוֹ הָרוּחַ שֶׁהָיָה בִּימֵי אִיּוֹב לֹא הָיָה בָּעוֹלָם אֶלָּא בִּשְׁבִיל אוֹתוֹ הַבַּיִת בִּלְבָד, וְאוֹתוֹ שֶׁל יוֹנָה לֹא הָיָה בָּעוֹלָם אֶלָּא בִּשְׁבִיל אוֹתָהּ סְפִינָה בִּלְבָד, וְאֵין לְךָ קוֹזְמִיקוֹן אֶלָּא אוֹתוֹ שֶׁל אֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יט, יא): וַיֹּאמֶר צֵא וְעָמַדְתָּ בָהָר לִפְנֵי ה', וגו'. רַבִּי חִיָּא בַּר תַּנְחוּם וְאַמְרֵי לָהּ בְּשֵׁם רַבִּי יוֹחָנָן, לְעוֹלָם אֵין מֶלֶךְ הַמָּשִׁיחַ בָּא עַד שֶׁיַּעַמְדוּ כָּל הַנְּשָׁמוֹת שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּראוֹת, וְאֵלּוּ הֵן הַנְּשָׁמוֹת הָאֲמוּרוֹת בְּסִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית ה, א): זֶה סֵפֶר תּוֹלְדֹת אָדָם.",
    "en": "“The wind goes to the south, and turns to the north; around and around the wind turns, and on its rounds the wind returns” (Ecclesiastes 1:6).“The wind goes to the south, and turns to the north.” It “goes to the south” during the day, “and turns to the north” at night. “Around and around the wind turns, and on its rounds the wind returns” – toward the east and the west. “And on its rounds the wind returns” – Rabbi Yehoshua ben Ḥananya said: This wind, when it emerges into the world, the Holy One blessed be He weakens it in the mountains and breaks it on the hills, and He says to it: ‘Be careful that you do not harm My creations.’ What is the reason? “Because the wind, from before Me ya’atof” (Isaiah 57:16) – [I] make it faint, as it is stated: “When my soul was faint [nitatef] within me” (Jonah 2:8). Why to that extent? Because “and souls I have made” (Isaiah 57:16).Rabbi Huna said: In three places the wind emerged disproportionately, and the wind sought to destroy the entire world with all its inhabitants: Once in the days of Job, once in the days of Elijah, and once in the days of Jonah. Once in the days of Job, as it is stated: “And behold a great wind came from across the wilderness [and smote the four corners of the house]” (Job 1:19). Once in the days of Elijah, as it is stated: “Behold, the Lord passed, and a great and strong wind, smashing mountains and breaking rocks” (I Kings 19:11). And once in the days of Jonah, as it is stated: “The Lord cast a great wind upon the sea” (Jonah 1:4). Rabbi Yehuda bar Shalom said: That wind that was during the days of Job was in the world only for that house alone. That of Jonah was in the world only for that ship alone. You do not have one that was worldwide other than that of Elijah, as it is stated: “He said: Go out and stand on the mountain before the Lord” (I Kings 19:11). Rabbi Ḥiyya bar Tanḥum [said], and some say it in the name of Rabbi Yoḥanan: The messianic king will never come until all the souls that entered His mind to be created will live, and these are the souls that are stated in the book of Adam the first man, as it is stated: “This is the book of the descendants of Adam” (Genesis 5:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:1",
    "he": "כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם, וּמֵהֵיכָן הָאָרֶץ שׁוֹתָה, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר מֵימֵי אוֹקְיָנוֹס הִיא שׁוֹתָה, דִּכְתִיב (בראשית ב, ו): וְאֵד יַעֲלֶה מִן הָאָרֶץ וְהִשְׁקָה, אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ מֵימֵי אוֹקְיָנוֹס לֹא מַיִם מְלוּחִין הֵן, אָמַר לוֹ מִתְמַתְּקִין הֵן בֶּעָבִים, דִּכְתִיב (איוב לו, כח): אֲשֶׁר יִזְלוּ שְׁחָקִים, אֵיכָן הֵם נַעֲשִׂים נוֹזְלִים בַּשְּׁחָקִים. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר מִמַּיִם הָעֶלְיוֹנִים הִיא שׁוֹתָה, דִּכְתִיב (דברים יא, יא): לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָיִם, וְהָעֲנָנִים מִתְגַּבְּרִין מִן הָאָרֶץ עַד לַשָּׁמַיִם וּמְקַבְּלִין אוֹתָן כְּמִפִּי הַנּוֹד, דִּכְתִיב (איוב לו, כז): יָזֹקּוּ מָטָר לְאֵדוֹ, וְחוֹשְׁרִין אוֹתָהּ כִּכְבָרָה, וְאֵין טִפָּה נוֹגַעַת בַּחֲבֶרְתָּהּ, דִּכְתִיב (תהלים יח, יב): חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים, וְלָמָּה קוֹרֵא אוֹתָן שְׁחָקִים, שֶׁהֵם שׁוֹחֲקִין אֶת הַמָּיִם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כְּהָדֵין מָסוֹסָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כַּדַּקִּין הַלָּלוּ שֶׁל בְּהֵמָה, דְּאָמַר רַבִּי יְהוֹשֻׁעַ קָשֶׁה יוֹם יְרִידַת גְּשָׁמִים שֶׁהִיא שְׁקוּלָה כְּנֶגֶד כָּל מַעֲשֵׂה בְרֵאשִׁית, וּמַה טַּעַם (איוב ט, י): עוֹשֶׂה גְדֹלוֹת עַד אֵין חֵקֶר וְנִפְלָאוֹת עַד אֵין מִסְפָּר. בַּמֶּה (איוב ה, י): הַנֹּתֵן מָטָר עַל פְּנֵי אָרֶץ וגו'.",
    "en": "“All the rivers go to the sea, yet the sea is not full; to the place that the rivers go, they go there again” (Ecclesiastes 1:7).“All the rivers go to the sea,” and from where does the earth drink? Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: It drinks from the water of the ocean, as it is stated: “A mist went up from the earth [and watered the entire face of the ground]” (Genesis 2:6). Rabbi Yehoshua said to him: ‘Isn’t the water of the ocean salty?’ He said to him: ‘They are sweetened in the clouds, as it is written: “Which the skies pour down” (Job 36:28). Where do they become what pours down? It is in the skies.’ Rabbi Yehoshua says: [The earth] drinks from the upper waters, as it is stated: “From the rain of the heavens you drink water” (Deuteronomy 11:11). The clouds ascend from the earth to the heavens and receive [the water] as though from the mouth of a bottle, as it is written: “Which distill rain to His mist” (Job 36:27). They separate them like a sieve and one drop does not touch another, as it is written: “The amassing of water, thick clouds of the skies’ (II Samuel 22:12). Why does it call them skies [sheḥakim]? It is because they crush [shoḥekin] the water. Rabbi Abba bar Kahana said: Like an omasum. Rabbi Shmuel bar Naḥman said: Like the intestines of an animal. It is as Rabbi Yehoshua said: A day of rainfall is great, as it is equivalent to the entire act of Creation. What is the reason? “Who performs great things beyond scrutiny and wonders beyond number” (Job 9:10); with what? “Who gives water on the face of the earth…” (Job 5:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:2",
    "he": "כֵּיצַד הָאָרֶץ שׁוֹתָה, רַבִּי יְהוּדָה וְרַבִּי סִימוֹן וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר כְּהָדֵין נִילוּס דְּמַשְׁקֶה וְחוֹזֵר וּמַשְׁקֶה. רַבִּי סִימוֹן אָמַר כְּמִין תֵּבָה, כְּהָדֵין קַבְרִיאֵל דְּמַרְבֵּי וְקָבַר. וְרַבָּנָן אָמְרֵי כְּמִין תְּוָוהָא [נהר הוא בבבל ושמו תווהא], וְלָמָּה הוּא קוֹרֵא אוֹתוֹ תְּוָואָה, שֶׁהוּא חוֹזֵר וּמַשְׁקֶה אַחַת לְאַרְבָּעִים שָׁנָה, מִמֶּנּוּ הָיְתָה הָאָרֶץ שׁוֹתָה מִתְּחִלָּה, שֶׁנֶּאֱמַר (בראשית ב, ו): וְאֵד יַעֲלֶה מִן הָאָרֶץ. וְחָזַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁלֹא תְהֵא הָאָרֶץ שׁוֹתָה אֶלָּא מִלְּמַעְלָה. רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי חֲנִינָא דְּצִפּוֹרִי, וְאִית דְּאָמְרֵי רַבִּי חָנִין דְּצִפּוֹרִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בִּשְׁבִיל אַרְבָּעָה דְבָרִים חָזַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא תְּהֵא הָאָרֶץ שׁוֹתָה אֶלָּא מִלְמַעְלָן, בִּשְׁבִיל בַּעֲלֵי זְרוֹעַ, וּבִשְׁבִיל לְהָדִיחַ טְלָלִים רָעִים, וְשֶׁיְּהֵא הַגָּבוֹהַּ שׁוֹתֶה כַּנָּמוּךְ, וְשֶׁיְּהוּ הַכֹּל נוֹשְׂאִין עֵינֵיהֶם לַשָּׁמַיִם, שֶׁנֶּאֱמַר (איוב ה, יא): לָשׂוּם שְׁפָלִים לַמָּרוֹם וגו'.",
    "en": "How did the earth drink? Rabbi Yehuda, Rabbi Simon, and the Rabbis, Rabbi Yehuda says: Like the Nile, which waters [the land] and then waters it again. Rabbi Simon said: It is like a box, like the Kavriel [River], whose [water] rises and is [then] absorbed into the ground. The Rabbis say: It is like the Tevaha . Why is it called Tevaha? It is because it waters once every forty years, and it is from it that the earth drank at the outset, as it is stated: “A mist went up from the earth [and watered the entire face of the ground]” (Genesis 2:6). But the Holy One blessed be He then instituted that the earth would drink only from above. Rabbi Shmuel bar Naḥman [said] in the name of Rabbi Ḥanin of Tzippori, and some say Rabbi Ḥanin of Tzippori [said] in the name of Rabbi Shmuel bar Naḥman: For four reasons the Holy One blessed be He instituted that the earth would drink only from above: Due to violent people; in order to wash away the harmful dews; so the highlands will drink like the lowlands; and so everyone will lift their eyes heavenward, as it is stated: “[Who gives rain upon the earth… to set the lowly on high…” (Job 5:10–11).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:3",
    "he": "דָּבָר אַחֵר, כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם, זֶה אוֹקְיָנוֹס. וְהַיָּם אֵינֶנּוּ מָלֵא, זֶה אוֹקְיָנוֹס, שֶׁאֵינוֹ מִתְמַלֵּא לְעוֹלָם. מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁהָיוּ פּוֹרְשִׁין בַּיָּם הַגָּדוֹל, נִכְנְסָה הַסְּפִינָה לְמָקוֹם שֶׁהַמַּיִם לֹא הָיוּ מְהַלְּכִין, אָמַר לוֹ רַבִּי אֱלִיעֶזֶר לְרַבִּי יְהוֹשֻׁעַ לֹא בָּאנוּ לְכָאן אֶלָּא לְנִסָּיוֹן, מִלְּאוּ מִשָּׁם חָבִית מָלֵא מַיִם, מִכֵּיוָן דַּאֲתוֹן לְרוֹמִי, אֲמַר לוֹן אַדְּרִיָּאנוּס, מֵי אוֹקְיָנוֹס מָה הֵן, אָמְרִין לֵיהּ מַיִם בּוֹלְעִים הֵן לְמַיִם. וְאָמַר לוֹן אֶפְשָׁר כָּל הַנְּחָלִים שָׁם וְאֵינָן מִתְמַלְּאִין. אָמְרִין לֵיהּ בּוֹלְעִין הֵן לְכָל מַיִם שֶׁבָּעוֹלָם. אָמַר לוֹן אֵינִי מַאֲמִין לָכֶם עַד דְּתַחְמוּן לִי לְכָאן, נְסַבוּן הַמַּיִם שֶׁלָּקְחוּ מִמֵּי אוֹקְיָנוֹס וּמְלוֹן לוֹקְנִיתָא מַיִם, וַהֲווֹן יַהֲבִין בְּגַוֵיהּ מַיִם וְהֵן בּוֹלְעִין לְהוֹן. עַל דַּעְתֵּיהּ דְּרַבִּי אֱלִיעֶזֶר מִשָּׁם הֵם שׁוֹאֲבִין, וְעַל דַּעְתֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ לְשָׁם הֵם שָׁבִים לָלֶכֶת.",
    "en": "Another matter, “all the rivers go to the sea,” this is the ocean, “yet the sea is not full,” this is the ocean that is never full. There was an incident involving Rabbi Eliezer and Rabbi Yehoshua who were sailing in the Mediterranean Sea. The ship entered a place where the water does not flow. Rabbi Eliezer said to Rabbi Yehoshua: We came here only for the purposes of an ordeal. They filled a barrel full with water. When they arrived in Rome, Hadrian said to them: ‘What is the nature of ocean water?’ They said to him: ‘It is water that swallows water,’ and he said to them: ‘Is it possible that all the rivers flow there and they do not fill?’ They said to him: ‘They swallow all the water in the world.’ He said to them: ‘I do not believe you until you show it to me here.’ They took the water that they had drawn from the ocean and filled a bowl with water. They poured [more] water into it and [the ocean water] swallowed [it and did not overflow]. In the opinion of Rabbi Eliezer, from there they draw. In the opinion of Rabbi Yehoshua: “They go there again.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:4",
    "he": "דָּבָר אַחֵר, כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם, כָּל חָכְמָתוֹ שֶׁל אָדָם אֵינָהּ אֶלָּא בַּלֵּב. וְהַיָּם אֵינֶנּוּ מָלֵא, וְהַלֵּב אֵינוֹ מִתְמַלֵּא לְעוֹלָם. תֹּאמַר שֶׁמִּשָּׁעָה שֶׁאָדָם מוֹצִיא חָכְמָתוֹ מִלִּבּוֹ שׁוּב אֵינָהּ חוֹזֶרֶת עָלָיו לְעוֹלָם, תַּלְמוּד לוֹמַר, שָׁם הֵם שָׁבִים לָלֶכֶת.",
    "en": "Another matter, “all the rivers go to the sea,” all the wisdom of a person is only in his heart. “Yet the sea is not full” – but the heart is never full. You might say that from the moment that a person removes wisdom from his heart, it will never return to him; the verse [therefore] states: “They go there again.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:5",
    "he": "דָּבָר אַחֵר, כָּל הַנְּחָלִים, כָּל הַתּוֹרָה שֶׁאָדָם לוֹמֵד אֵינָה אֶלָּא בַּלֵּב, וְהַיָּם אֵינֶנּוּ מָלֵא, וְהַלֵּב אֵינֶנּוּ מָלֵא, לֹא הַנֶּפֶשׁ שְׂבֵעָה לְעוֹלָם, שֶׁנֶּאֱמַר (קהלת ו, ז): וְגַם הַנֶּפֶשׁ לֹא תִמָּלֵא. תֹּאמַר שֶׁמִּשָּׁעָה שֶׁאָדָם מוֹצִיא אֶת תַּלְמוּדוֹ לְאַחֵר שׁוּב אֵינָה חוֹזֶרֶת עָלָיו, תַּלְמוּד לוֹמַר, שָׁם הֵם שָׁבִים לָלֶכֶת, דִּכְתִיב (דברים ו, ו): וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ. מַטְרוֹנָא אַחַת שָׁאֲלָה אֶת רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, אָמְרָה לֵיהּ מַהוּ דֵּין שֶׁנֶּאֱמַר (דניאל ב, כא): יָהֵב חָכְמְתָא לְחַכִּימִין, לָא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא יָהֵב חָכְמְתָא לְלָא חַכִּימִין וּמַנְדְּעָא לְלָא יָדְעֵי בִינָה. אָמַר לָהּ מָשָׁל, אִם יָבוֹאוּ אֶצְלֵךְ שְׁנֵי בְּנֵי אָדָם לִלְווֹת מִמֵּךְ מָמוֹן, אֶחָד מֵהֶן עָשִׁיר וְאֶחָד מֵהֶן עָנִי, לְאֵיזֶה מֵהֶן אַתְּ מַלְוָה לֶעָשִׁיר אוֹ לֶעָנִי, אָמְרָה לוֹ לֶעָשִׁיר. אָמַר לָהּ, וְלָמָּה, אָמְרָה לוֹ שֶׁאִם אִבֵּד הֶעָשִׁיר מָמוֹנִי יֵשׁ לוֹ מֵהֵיכָן יִפְרַע, אֲבָל אִם אִבֵּד הֶעָנִי מָמוֹנִי מֵאַיִן יִפְרַע לִי. אָמַר לָהּ וְלֹא יִשְׁמְעוּ אָזְנַיִךְ מַה שֶּׁאַתְּ מוֹצִיאָה מִפִּיךְ, אִלּוּ נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא חָכְמָה לַטִּפְּשִׁים הָיוּ יוֹשְׁבִים וְהוֹגִין בָּהּ בְּבָתֵּי כִסָּאוֹת וּבְבָתֵּי תֵיאַטְרִיאוֹת וּבְבָתֵּי מֶרְחֲצָאוֹת. אֶלָּא נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא חָכְמָה לְחַכִּימִין וְהֵם יוֹשְׁבִין וְהוֹגִין בָּהּ בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, הֱוֵי יָהֵב חָכְמְתָא לְחַכִּימִין וּמַנְדְּעָא לְיָדְעֵי בִינָה.",
    "en": "Another matter, “all the rivers,” all the Torah that a person studies is only in the heart. “Yet the sea is not full” – but the heart is not full and the soul is never sated, as it is stated: “But the soul is not filled” (Ecclesiastes 6:7). You might say that from the moment that a person expresses his learning to another, it will never return to him; the verse [therefore] states: “They go there again,” as it is written: “These matters that I am commanding you today shall be upon your heart” (Deuteronomy 6:6).A certain noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘What is that which is stated: “He granted wisdom to the wise [and knowledge to those with understanding” (Daniel 2:21)? The verse should have said: “He granted wisdom to the unwise, and knowledge to those without understanding.”’ He said to her a parable: ‘If two people come to you to borrow money from you, one of them wealthy and one of them poor, to which of them would you lend, to the wealthy one or the poor one?’ She said to him: ‘To the wealthy one.’ He said to her: ‘Why?’ She said to him: ‘Because if the wealthy man were to lose my money, he has [funds] with which to repay, but if the poor person were to lose my money, with what would he repay me?’ He said to her: ‘Don’t your ears hear what you utter with your mouth? Had the Holy One blessed be He granted wisdom to the foolish, they would be sitting and pontificating in its regard in bathrooms, theaters, and bathhouses. Rather, the Holy One blessed be He granted wisdom to the wise, and they sit and pontificate in its regard in synagogues and study halls. That is, “He granted wisdom to the wise, and knowledge to those with understanding.”’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:6",
    "he": "דָּבָר אַחֵר, כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם, כָּל הַגֵּרִים אֵינָן נִכְנָסִין אֶלָּא בְּיִשְׂרָאֵל, וְהַיָּם אֵינֶנּוּ מָלֵא, וְיִשְׂרָאֵל מִמִּנְיָנָן אֵינָן חֲסֵרִין לְעוֹלָם. שֶׁנֶּאֱמַר (במדבר כג, י): מִי מָנָה עֲפַר יַעֲקֹב, שֶׁמָּא תֹאמַר שֶׁכָּל מִי שֶׁאֵינֶנּוּ מִתְגַּיֵּר בָּעוֹלָם הַזֶּה מִתְגַּיֵּר בָּעוֹלָם הַבָּא, תַּלְמוּד לוֹמַר (ישעיה נד, טו): הֵן גּוֹר יָגוּר, מִכָּאן וָאֵילָךְ אֶפֶס מֵאוֹתִי, הַפְסֵק מֵאִתִּי, מַאן גַּבִּי, מִי גָּר אִתָּךְ בָּעוֹלָם הַזֶּה, עָלַיִךְ יִפּוֹל לָעוֹלָם הַבָּא. אָמַר רַבִּי יוֹחָנָן וְלֹא עוֹד אֶלָּא בְּמָקוֹם שֶׁהוּא מִתְגַּיֵּר מִשָּׁם הוּא נוֹטֵל חֶלְקוֹ, שֶׁנֶּאֱמַר (יחזקאל מז, כג): וְהָיָה בַשֵּׁבֶט אֲשֶׁר גָּר הַגֵּר וגו'.",
    "en": "Another matter, “all the rivers go to the sea,” all the converts enter only into Israel. “Yet the sea is not full,” and Israel’s number is never lacking, as it is stated: “Who has counted the dust of Jacob” (Numbers 23:10). Perhaps you will say that anyone who does not convert in this world will convert in the World to Come; the verse states: “Behold, they may gather together [gor yagur]” (Isaiah 54:15), but from then on “but not by Me [efes meoti]” (Isaiah 54:15) – stop from being with Me [hafsek me’iti]. Who is with Me? He “who gathers to You” (Isaiah 54:15) in this world “will fall in with You” (Isaiah 54:15) in the World to Come. Rabbi Yoḥanan said: Moreover, in the place where one converts, from there he takes his portion, as it is stated: “It will be that in the tribe where the stranger resides, [there you shall give him his inheritance, said the Lord God]” (Ezekiel 47:23).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:7",
    "he": "דָּבָר אַחֵר, כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם, כָּל הַמֵּתִים אֵינָן נִכְנָסִין אֶלָּא לַשְּׁאוֹל, וְהַשְּׁאוֹל אֵינוֹ מִתְמַלֵּא לְעוֹלָם, שֶׁנֶּאֱמַר (משלי כז, כ): שְׁאוֹל וַאֲבַדּוֹן לֹא תִשְׂבַּעְנָה וגו'. תֹּאמַר מִשֶּׁהֵם מֵתִים בָּעוֹלָם הַזֶּה שׁוּב אֵינָם חַיִּים לְעוֹלָם הַבָּא, תַּלְמוּד לוֹמַר אֶל מְקוֹם שֶׁהַנְּחָלִים הֹלְכִים שָׁם הֵם שָׁבִים לָלָכֶת, לַמָּקוֹם שֶׁהַמֵּתִים מִתְכַּנְּסִין לָעוֹלָם הַבָּא, שָׁם הֵם שָׁבִים וַעֲתִידִים לוֹמַר שִׁירָה לִימוֹת הַמָּשִׁיחַ, מַאי טַעְמָא (ישעיה כד, טז): מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ. וְאוֹמֵר (ישעיה כו, יט): יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן.",
    "en": "Another matter, “all the rivers go to the sea,” – all the dead enter only the grave, but the grave is never filled, as it is stated: “The grave and oblivion are not sated…” (Proverbs 27:20). You might say that once they die in this world they do not live again in the World to Come; the verse [therefore] states: “To the place that the rivers go, they go there again” – to the place that the dead gather in the World to Come, there they return and are destined to recite songs in the messianic era. What is the reason? “From the ends of the earth we have heard songs” (Isaiah 24:16); “your dead will live, my corpses shall arise” (Isaiah 26:19).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:8",
    "he": "דָּבָר אַחֵר, כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם, כָּל יִשְׂרָאֵל אֵינָם מִתְכַּנְסִין אֶלָּא לִירוּשָׁלַיִם וְעוֹלִים בְּפַעֲמֵי רְגָלִים בְּכָל שָׁנָה וְשָׁנָה. וְהַיָּם אֵינֶנּוּ מָלֵא, וִירוּשָׁלַיִם אֵינָה מִתְמַלֵּאת לְעוֹלָם, דִּתְנֵינַן עוֹמְדִין צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים. רַבִּי שְׁמוּאֵל בַּר חוֹבָה בְּשֵׁם רַבִּי אַחָא אָמַר אַרְבַּע אַמּוֹת רֶוַח בֵּין כָּל אֶחָד וְאֶחָד, וְאַמָּה מִכָּל צַד כְּדֵי שֶׁלֹא יְהֵא שׁוֹמֵעַ תְּפִלָּתוֹ שֶׁל חֲבֵרוֹ וְיִטְעֶה. אֶל מְקוֹם שֶׁהַנְּחָלִים הֹלְכִים, לְמָקוֹם שֶׁיִּשְׂרָאֵל מִתְכַּנְּסִין בָּעוֹלָם הַזֶּה, שָׁם הֵם מִתְכַּנְּסִין לָעוֹלָם הַבָּא לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַה' בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלָיִם.",
    "en": "Another matter, “all the rivers go to the sea,” all Israel assembles only in Jerusalem and ascends [there] at the times of the festivals each and every year. “Yet the sea is not full,” but Jerusalem is never full, as we learned: “They stand crowded, but prostrate themselves with ample space” (Avot 5:5). Rabbi Shmuel bar Ḥova said in the name of Rabbi Aḥa: There were four cubits of space between each and every one, and a cubit on every side, so that one would not hear the prayer of another and become confused. “To the place that the rivers go” – to the place that Israel assembles in this world, there they will assemble in the World to Come in the future, as it is stated: “It will be on that day, that a great shofar will be sounded; and the lost in the land of Assyria, and the dispersed in the land of Egypt will come and worship the Lord on the holy mountain in Jerusalem” (Isaiah 27:13).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.7:9",
    "he": "דָּבָר אַחֵר, כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם, כָּל הַמָּמוֹן אֵינוֹ עוֹלֶה אֶלָּא לְמַלְכוּת אֱדוֹם, וּמַלְכוּת אֱדוֹם אֵינָה מִתְמַלֵּאת לְעוֹלָם, דְּאָמַר רַבִּי לֵוִי כְּתִיב (משלי כז, כ): וְעֵינֵי הָאָדָם לֹא תִשְׂבַּעְנָה, וְעֵינֵי אֱדוֹם לֹא תִשְׂבַּעְנָה. תֹּאמַר מִשֶּׁהַמָּמוֹן נִכְנַס בֶּאֱדוֹם שׁוּב אֵינוֹ חוֹזֵר לִבְעָלָיו, תַּלְמוּד לוֹמַר: אֶל מְקוֹם שֶׁהַנְּחָלִים הֹלְכִים שָׁם הֵם שָׁבִים לָלָכֶת, לְמָקוֹם שֶׁהַמָּמוֹן מִתְכַּנֵס לְמַלְכוּת אֱדוֹם בָּעוֹלָם הַזֶּה, מִשָּׁם הוּא מִתְפַּזֵּר לִימוֹת הַמָּשִׁיחַ, דִּכְתִיב (ישעיה כג, יח): וְהָיָה סַחְרָהּ וְאֶתְנַנָּהּ קֹדֶשׁ לַה' וגו'. רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי בְּעָא קַמֵּיהּ רַבִּי, אֲמַר לֵיהּ מַהוּ דֵּין דִּכְתִיב (ישעיה כג, יח): כִּי לַיּשְׁבִים לִפְנֵי ה' יִהְיֶה סַחְרָהּ. אָמַר לוֹ כְּגוֹן אַתְּ וַחֲבֵרֶיךָ וּשְׁנֵי עֲטוּפֵי סַדִּינִים כַּיּוֹצֵא בְּךָ, שֶׁאֵין אַתֶּם חֲשׁוּבִים בְּעַצְמְכֶם כְּלוּם. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ מְאוֹר פְּנֵיהֶם שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא, הָא כְּמָה דְאַתְּ אָמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ, כְּשֵׁם שֶׁהוּא מְחַדֵּשׁ פְּנֵיהֶם, כָּךְ הוּא מְחַדֵּשׁ לְבוּשֵׁיהֶם, יוֹמָא דֵין סִימִיסְרִיקוֹן, מָחָר אוֹלוֹסְרִיקוֹן. אֲמַר לֵיהּ מַהוּ דֵין דִּכְתִיב (ישעיה כג, יח): לֶאֱכֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק, אֲמַר לֵיהּ יוֹמָא דֵין אֲרַסְקִינוֹן וּלְמָחָר אוֹלוֹסְרִיקוֹן.",
    "en": "Another matter, “all the rivers go to the sea,” all property accumulates only to the kingdom of Edom, but the kingdom of Edom is never filled, as Rabbi Levi said: It is written: “The eyes of man [ha’adam] are never satiated” (Proverbs 27:20) – the eyes of Edom are never satiated. You might say that the property that enters Edom never returns to its owners; the verse [therefore] states: “To the place that the rivers go, they go there again” – the place where property is collected, the kingdom of Edom, in this world, from there it will be dispersed in the messianic era, as it is written: “Her merchandise and her fee will be consecrated to the Lord” (Isaiah 23:18). Rabbi Yishmael ben Rabbi Yosei raised a question before Rabbi [Yehuda HaNasi], he said to him: ‘What is this that is written: “For the merchandise will be for those who dwell before the Lord” (Isaiah 23:18)?’ He said: ‘Like you, your counterparts, and two wrapped in linen sheets, like you, who are completely insignificant in your eyes.’ Rabbi Yirmeya ben Elazar said: The Holy One blessed be He is destined to restore the glow to the faces of the righteous in the future, as it is stated: “But those who love Him are like the sun emerging in its might” (Judges 5:31). Just as He restores their faces, so He restores their garments; today garments that are half silk, tomorrow garments completely of silk. He said to him: What is that which is written: “To eat to satiation and for fine garments” (Isaiah 23:18)? He said: ‘Today, cotton garments, tomorrow garments completely of silk.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.8:1",
    "he": "כָּל הַדְּבָרִים יְגֵעִים לֹא יוּכַל וגו', דִּבְרֵי הַבַּטָּלָה מְיַגְּעִין אֶת הָאָדָם, קוֹרֵא הַיּוֹם, כְּבשׁ שָׁמָּה. סֶלַע כַּעוֹפֶרֶת, מִעוּט חֲתִיכוֹת. מִתְפַּלְּלוֹת בְּטוּר מִסְכֵּן, חֲתוּכִין שְׁרוּיִין חֲתוּכִין. שׁוֹר מִשְׁפָּט בְּטוּר מִסְכֵּן, תְּרָדִין בְּחַרְדָּל. רַבִּי יוֹנָתָן נְשַׁר שַׂעֲרֵיהּ אֲזַל לַהֲדָה מִגְדְּלָה דְּצַבָּעַיָּה מִיתְאַסְּיָיא, הֲוָה תַּמָּן חַד סַפָּר, אָמַר, בִּשְׁבִיל שַׂעְרָךְ בָּאתָה לְכָאן לְרַפֹּאתוֹ, אֲמַר לֵיהּ שִׁיטְפוֹ מֵאֲלַל, וְהָא סֵבִית שֶׁיֵּשׁ בָּהּ סַעַל לְרַפֹּאתוֹ, וַאֲנִי הָעֳתַקְתִּי לְכָאן לְהָחִישׁ מִחְיָה, קָם וּרְבַע לֵיהּ עַל רַגְלָיו, אֲמַר לֵיהּ כָּאן בְּרֵישׁ מִישְׁתָּעֵי קַמֵּיהּ דְּרַב בְּאוּרְתָּא.",
    "en": "“All matters are wearying; man cannot utter it, the eye is not satisfied with seeing, nor the ear filled with hearing” (Ecclesiastes 1:8).“All matters are wearying; man cannot….” Matters of platitude render a person weary. Koreh hayom – assemble there; sela ka’oferet – few pieces; mitpalelot betur misken – cut, soaked, cut; shor mishpat betur misken – beets in mustard.Rabbi Yonatan’s hair fell out. He went to Migdal Tzeva’im to be cured. There was a barber there, who said to him: ‘Did you come due to your hair, to cure it?’ He said to him: ‘My hair has fallen from my flesh, and I heard that there is a medicine to cure it, and I moved here to accelerate the cure.’ [The barber] stood and prostrated himself to him and said to him: ‘Here, initially, I spoke before the rabbi at night.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.8:2",
    "he": "דָּבָר אַחֵר, כָּל הַדְּבָרִים יְגֵעִים, דִּבְרֵי אֻמָּנוּת מְיַגְּעִין. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ הֲוָה אָמַר הָדֵין עוֹבָדָא הֲוָה בְּאִתְּתָא שֶׁהוֹלִיכָה אֶת בְּנָהּ אֵצֶל הַנַּחְתּוֹם בְּקֵיסָרִין, אָמְרָה לֵיהּ אַלֵּיף יַת בְּנִי אֻמָּנוּת, אָמַר לָהּ יֵשֵׁב אֶצְלִי חָמֵשׁ שָׁנִים וַאֲנִי מְלַמְּדוֹ חֲמֵשׁ מֵאוֹת מִינִין בְּחִטָּה, יָשַׁב אֶצְלוֹ חָמֵשׁ שָׁנִים וְלִמְּדוֹ חֲמֵשׁ מֵאוֹת מִינִין בְּחִטָּה. וְאָמַר לָהּ יֵשֵׁב אֶצְלִי חָמֵשׁ שָׁנִים אֲחֵרוֹת וַאֲנִי מְלַמְּדוֹ אֶלֶף מִינִין בְּחִטָּה. וְכַמָּה מִינִין אִית בְּחִטָּה, רַבָּנָן אָמְרֵי בְּחִטֵּי מִנִּית חִטִּין דְּמִנְיָן. רַבִּי אַחָא אָמַר חֲמֵשׁ מֵאוֹת מִינִין בְּחִטָּה מִנְיַן מִנִּית. רַבִּי חֲנִינָא וְרַבִּי יוֹנָתָן תַּרְוֵיהוֹן יָתְבוּן וַחֲשָׁבוּן וְקוֹמוּן עַל שִׁתִּין. וְעוֹד רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי אָמַר עוֹבָדָא הֲוָה בַּהֲדָא אִיתְּתָא בְּקֵיסָרִין שֶׁהוֹלִיכָה אֶת בְּנָהּ אֵצֶל חַד פָּרְכוֹנִיס, אָמְרָה לֵיהּ לַמֵּד אֶת בְּנִי אֻמָּנוּת, אָמַר לָהּ יֵשֵׁב אֶצְלִי אַרְבַּע שָׁנִים וַאֲנִי מְלַמְּדוֹ מֵאָה מִינִין בְּבֵיצָה, וְיָשַׁב אֶצְלוֹ אַרְבַּע שָׁנִים וְלִמְּדוֹ מֵאָה מִינִין בְּבֵיצָה, אָמַר לָהּ יֵשֵׁב עִמִּי אַרְבַּע שָׁנִים אֲחֵרוֹת וַאֲנִי מְלַמְּדוֹ מֵאָה מִינִין אֲחֵרִים בְּבֵיצָה, שָׁמַע רַבִּי וְאָמַר לֹא רָאִינוּ טוֹבָה מִיָּמֵינוּ.",
    "en": "Another matter, “all matters are wearying” – professional matters are wearying. Rabbi Elazar in the name of Rabbi Ḥanina son of Rabbi Abbahu would say: There was a particular incident involving a woman who took her son to a baker in Caesarea. She said to him: ‘Teach my son a craft.’ He said to her: ‘Let him stay with me for five years and I will teach him five hundred species of wheat.’ He stayed with him for five years and he taught him five hundred species of wheat. He said to her: ‘Let him stay with me for another five years and I will teach him one thousand species of wheat.’ How many species of wheat are there? The Rabbis say: Wheat of Minit, there are numerous [types of] wheat. Rabbi Aḥa said: There are five hundred species of this type of wheat, the numerical value of Minit. Rabbi Ḥanina and Rabbi Yonatan, both sat, calculated, and arrived at sixty.In addition, Rabbi Elazar said in the name of Rabbi Yosei: There was an incident involving a woman who took her son to a certain chef. She said to him: ‘Teach my son a craft.’ He said to her: ‘Let him stay with me for four years and I will teach him one hundred species of eggs.’ He stayed with him for four years and he taught him one hundred species of eggs. He said to her: ‘Let him stay with me for another four years and I will teach him [an additional] one hundred species of eggs.’ Rabbi [Yehuda HaNasi] heard and said: We have never seen such goodness.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.8:3",
    "he": "דָּבָר אַחֵר, כָּל הַדְּבָרִים יְגֵעִים, דִּבְרֵי מִינוּת מְיַגְעִין אֶת הָאָדָם, מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר שֶׁנִּתְפַּס לְשׁוּם מִינוּת, נְטָלוֹ אוֹתוֹ הֶגְמוֹן וְהֶעֱלוֹ עַל הַבִּימָה לָדוּן אוֹתוֹ, אָמַר לוֹ, רַבִּי, אָדָם גָּדוֹל כְּמוֹתְךָ יַעֲסֹק בִּדְבָרִים בְּטֵלִים הַלָּלוּ. אָמַר לוֹ, נֶאֱמָן עָלַי הַדַּיָּן. וְהוּא סָבַר שֶׁבִּשְׁבִילוֹ אָמַר, וְהוּא לֹא אָמַר אֶלָּא לְשׁוּם שָׁמַיִם. אָמַר לוֹ מֵאַחַר שֶׁהֶאֱמַנְתַּנִי עָלֶיךָ, אַף אֲנִי הָיִיתִי סָבוּר וְאוֹמֵר אֶפְשָׁר שֶׁיְשִׁיבוֹת הַלָּלוּ טוֹעוֹת הֵן בִּדְבָרִים בְּטֵלִים הַלָּלוּ דִּימוֹס פָּטוּר אַתָּה. אַחַר שֶׁנִּפְטַר רַבִּי אֱלִיעֶזֶר מִן הַבִּימָה הָיָה מִצְטָעֵר עַל שֶׁנִּתְפַּס עַל דִּבְרֵי מִינוּת, נִכְנְסוּ תַּלְמִידָיו אֶצְלוֹ לְנַחֲמוֹ וְלֹא קִבֵּל, נִכְנַס רַבִּי עֲקִיבָא אֶצְלוֹ, אֲמַר לֵיהּ רַבִּי שֶׁמָּא אֶחָד מִן הַמִּינִין אָמַר לְפָנֶיךָ דָּבָר וְעָרַב לְפָנֶיךָ, אָמַר לוֹ הֵן, הַשָּׁמַיִם, הִזְכַּרְתַּנִי פַּעַם אַחַת הָיִיתִי עוֹלֶה בְּאִיסְטְרַטָּא שֶׁל צִפּוֹרִי וּבָא אֵלַי אָדָם אֶחָד וְיַעֲקֹב אִישׁ כְּפַר סִכְנַיָא שְׁמוֹ וְאָמַר לִי דָּבָר אֶחָד מִשּׁוּם פְּלוֹנִי וַהֲנָאֲנִי הַדָּבָר, וְאוֹתוֹ הַדָּבָר הָיָה, כָּתוּב בְּתוֹרַתְכֶם (דברים כג, יט): לֹא תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב, מָה הֵן, אָמַרְתִּי לוֹ אֲסוּרִין, אָמַר לִי לְקָרְבָּן אֲסוּרִים לְאַבְּדָן מֻתָּר. אָמַרְתִּי לוֹ וְאִם כֵּן מַה יַּעֲשֶׂה בָהֶם, אָמַר לִי יַעֲשֶׂה בָהֶן בָּתֵּי מֶרְחֲצָאוֹת וּבָתֵּי כִסְּאוֹת, אָמַרְתִּי לוֹ יָפֶה אָמַרְתָּ, וְנִתְעַלְּמָה מִמֶּנִּי הֲלָכָה לְשָׁעָה. כֵּיוָן שֶׁרָאָה שֶׁהוֹדֵיתִי לִדְבָרָיו אָמַר לִי: כָּךְ אָמַר פְּלוֹנִי, מִצּוֹאָה בָּאוּ וּלְצוֹאָה יֵצְאוּ, שֶׁנֶּאֱמַר (מיכה א, ז): כִּי מֵאֶתְנַן זוֹנָה קִבָּצָה וְעַד אֶתְנַן זוֹנָה יָשׁוּבוּ, יַעֲשׂוּ כָּרְסָוָון לְרַבִּים, וַהֲנָאֲנִי, וְעַל אוֹתוֹ הַדָּבָר נִתְפַּשְׂתִּי לְשֵׁם מִינוּת, וְלֹא עוֹד אֶלָּא שֶׁעָבַרְתִּי עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה (משלי ה, ח): הַרְחֵק מֵעָלֶיהָ דַרְכֶּךָ וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ. הַרְחֵק מֵעָלֶיהָ דַּרְכֶּךָ, זוֹ הַמִּינוּת. וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ, זוֹ זְנוּת. לָמָּה (משלי ז, כו): כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרֻגֶיהָ. עַד כַּמָּה, אָמַר רַבִּי חִסְדָּא עַד אַרְבַּע אַמּוֹת. מִכָּאן הָיָה מֵת רַבִּי אֶלְעָזָר בֶּן דָּמָא בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יִשְׁמָעֵאל, שֶׁנְּשָׁכוֹ נָחָשׁ וּבָא יַעֲקֹב אִישׁ כְּפַר סִכְנַיָּא לְרַפּאוֹתוֹ בְּשׁוּם פְּלוֹנִי וְלֹא הִנִּיחוֹ רַבִּי יִשְׁמָעֵאל, אָמַר אֵין אַתָּה רַשַּׁאי בֶּן דָּמָא. אָמַר לוֹ הַנַּח לִי וַאֲנִי אָבִיא לְךָ רְאָיָה מִן הַתּוֹרָה שֶׁהוּא מֻתָּר, וְלֹא הִסְפִּיק לְהָבִיא לוֹ רְאָיָה עַד שֶׁמֵּת, וְשָׂמַח רַבִּי יִשְׁמָעֵאל וְאָמַר אַשְׁרֶיךָ בֶּן דָּמָא שֶׁיָּצְתָה נִשְׁמָתְךָ בְּטָהֳרָה וְלֹא פָּרַצְתָּ גִּדְרָן שֶׁל חֲכָמִים, שֶׁכָּל מִי שֶׁפּוֹרֵץ גִּדְרָן שֶׁל חֲכָמִים סוֹף שֶׁהַפֻּרְעָנֻיּוֹת בָּאוֹת עָלָיו, שֶׁנֶּאֱמַר (קהלת י, ח): וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ. וְלֹא נָשׁוּךְ הָיָה, אֶלָּא שֶׁלֹא יִשְּׁכֶנּוּ נָחָשׁ לֶעָתִיד לָבוֹא. וּמָה הֲוָה לֵיהּ בֵּיהּ, (ויקרא יח, ה): אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם, וְלֹא שֶׁיָּמוּת בָּהֶם.",
    "en": "Another matter, “all matters are wearying” – matters of heresy exhaust a person. There was an incident involving Rabbi Eliezer, who was apprehended for the purpose of heresy. The governor took him and brought him up to the platform to judge him. He said to him: ‘Rabbi, is it appropriate for a great person like you to engage in these idle matters?’ He said to him: ‘I consider the judge trustworthy.’ [The governor] thought that he said it regarding him, but [in fact, Rabbi Eliezer] said it in reference to Heaven. [The governor] said to him: ‘Since you trusted me, although I [still] say what I have believed: [How] is it possible that these academies would be [so] mistaken [as to believe] in these idle matters, [but nonetheless] the verdict is that you are exonerated.’After Rabbi Eliezer was exonerated [and allowed to descend] from the platform, he was distressed that he had been apprehended for the purpose of heresy. His students entered to console him, but he did not accept it. Rabbi Akiva entered to him and said to him: ‘Rabbi, did, perhaps, one of the heretics ever say something before you and you found it pleasant?’ He said to him: ‘Yes, by Heaven, you reminded me. Once I was ascending in the upper marketplace of Tzippori, and a person approached me, and his name was Yaakov of the village of Sikhnaya, and he said to me one matter in the name of so-and-so and it brought me pleasure. That matter was: ‘It is written in your Torah: “You shalt not bring the fee of a harlot or the price of a dog to the house of the Lord” (Deuteronomy 23:19). What are they?’ I said to him: ‘They are prohibited.’ He said to me: ‘They are prohibited for an offering, but is it permitted to destroy these [coins]?’ I said to him: ‘If so, what will he do with them?’ He said to me: ‘Let him make with them bathhouses and bathrooms.’ I said to him: ‘You have spoken well,’ and a halakha was temporarily concealed from me.‘When he saw that I accepted his words, he said: ‘So said so-and-so: From repugnance it came, and to repugnance it should be expended, as it is stated: “For from the fee of a harlot she gathered them, and to the fee of a harlot they will return” (Micah 1:7). Let them be bathrooms for the multitudes,’ and it gave me pleasure. For that matter I was apprehended for heresy. Moreover, I violated what is written in the Torah: “Distance your way from her, and do not approach the door of her house” (Proverbs 5:8). “Distance your way from her,” this is heresy. “And do not approach the door of her house,” this is prostitution. Why? It is because: “For she has felled many wounded; abundant are all she has killed” (Proverbs 7:26).’How far [must one distance oneself]? Rabbi Ḥisda said: Four cubits. For this, Rabbi Elazar ben Dama, son of the sister of Rabbi Yishmael, died. He was bitten by a snake, and Yaakov of the village of Sikhnaya came to cure him [through incantation] in the name of so-and-so, but Rabbi Yishmael did not allow him to do so. He said: ‘You are not permitted to do thus, ben Dama.’ [Ben Dama] said to him: ‘Allow me, and I will cite you proof from the Torah that it is permitted,’ but he did not manage to cite him proof before he died. Rabbi Yishmael rejoiced and said: ‘Happy are you, ben Dama, as your soul emerged in purity and you did not breach the boundary of the Sages, as anyone who breaches the boundary of the Sages, ultimately punishment befalls him, as it is stated: “One who breaches a fence, a snake will bite him” (Ecclesiastes 10:8).’ But was he not bitten [by a snake]? Rather, that a snake would not bite him in the future. What did he have in that regard? “That a man shall do and he will live by them” (Leviticus 18:5) – and not that he will die by them.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.8:4",
    "he": "מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁבָּאת אֵצֶל רַבִּי אֱלִיעֶזֶר לְהִתְגַּיֵּר, אָמְרָה לוֹ רַבִּי קָרְבֵנִי, אָמַר לָהּ פָּרְטִי אֶת מַעֲשַׂיִךְ, אָמְרָה בְּנִי הַקָּטָן מִבְּנִי הַגָּדוֹל, נָזַף בָּהּ. הָלְכָה אֵצֶל רַבִּי יְהוֹשֻׁעַ, וְקִבְּלָהּ. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי אֱלִיעֶזֶר מְרַחֵק וְאַתָּה מְקָרֵב, אָמַר לָהֶם כֵּיוָן שֶׁנָּתְנָה דַעְתָּהּ לְהִתְגַּיֵּר אֵינָהּ חַיָּה לְעוֹלָם, דִּכְתִיב (משלי ב, יט): כָּל בָּאֶיהָ לֹא יְשׁוּבוּן, וְאִם שָׁבוּ לֹא יַשִֹּׂיגוּ אָרְחוֹת חַיִּים. חֲנִינָא בֶּן אֲחִי רַבִּי יְהוֹשֻׁעַ אֲזַל לַהֲדָה כְּפַר נַחוּם, וַעֲבָדוּן לֵיהּ מִינָאֵי מִלָּה וְעָלוּן יָתֵיב רָכֵיב חֲמָרָא בְּשַׁבַּתָּא, אֲזַל לְגַבֵּיהּ יְהוֹשֻׁעַ חֲבִיבֵיהּ וִיהַב עֲלוֹי מְשַׁח וְאִיתַּסֵי. אֲמַר לֵיהּ כֵּיוָן דְּאִיתְעַר בָּךְ חַמְרָא דְּהַהוּא רַשִּׁיעָא לֵית אַתְּ יָכֵיל שְׁרֵי בְּאַרְעָא דְיִשְׂרָאֵל, נְחַת לֵיהּ מִן תַּמָּן לְבָבֶל וּדְמַךְ תַּמָּן בִּשְׁלָמֵיהּ. רַבִּי יוֹנָתָן עָרַק חַד מִן תַּלְמִידוֹי לְגַבֵּיהוֹן, אֲזַל וְאַשְׁכְּחֵיהּ עֲבַד בֶּן אִפֶּטוּנִיּוּת, שְׁלַחוּן מִינַיָּא בַּתְרֵיהּ כָּךְ אָמְרִין לֵיהּ, וְלָא כָךְ כְּתִיב (משלי א, יד): גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ, וַהֲוָה פָּרַח וְאִינוּן פָּרְחִין בַּתְרֵיהּ. אָמְרִין לֵיהּ רַבִּי אִיתָא גְּמוֹל חִסְדָּא לַהֲדָא כַּלְּתָא, הָלַךְ וּמְצָאָן עֲסוּקִים בְּרִיבָה אַחַת, אֲמַר לוֹן כֵּן אָרְחֵיהוֹן דִּיהוּדָאי עָבְדִין, אָמְרִין לֵיהּ וְלָא כֵן כְּתִיב בַּתּוֹרָה: גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס וגו', וַהֲוָה פָּרַח וְאִינוּן פָּרְחִין בַּתְרֵיהּ עַד דִּמְטָא לִתְרַע וּטְרַד בְּאַפֵּיהוֹן, אָמְרוּן רַבִּי יוֹנָתָן אֵזֵיל גְּלוֹג לְאִמָּךְ דְּלָא הֲפַכְתְּ וְלָא אִיסְתַּכַּלְתְּ בָּן, דְּאִלּוּ הֲפַכְתְּ וְאִיסְתַּכַּלְתְּ בָּן יוֹתֵר מִן מַה דַּהֲוֵינַן פָּרְחִין בַּתְרָךְ הֲוֵית פָּרִיחַ בַּתְרָן. רַבִּי יְהוּדָה בֶּן נְקוֹסָה הָיוּ הַמִּינִין מִתְעַסְּקִין עִמּוֹ, הָיוּ שׁוֹאֲלִים אוֹתוֹ וּמֵשִׁיב שׁוֹאֲלִין אוֹתוֹ וּמֵשִׁיב, אֲמַר לוֹן עַל מַגָּן אַתּוּן מְגִיבִין, אֱתוֹן נַעֲבֵיד בֵּינֵינַן דְּכָל בַּר נָשׁ דְּנָצַח חַבְרֵיהּ יְהֵא פָּצַע מוֹחֵיהּ דְּחַבְרֵיהּ בְּקוּרְנָס, וְהוּא נָצַח לוֹן וּפְצַע מוֹחֵיהוֹן עַד דְּאִיתְמַלְאוּן פִּיצְעִין פִּיצְעִין, וְכֵיוָן דַּאֲתָא אָמְרִין לֵיהּ תַּלְמִידוֹי רַבִּי סִיְּעוּךָ מִן הַשָּׁמַיִם וְנִצַּחְתָּ, אֲמַר לוֹן וְעַל מַגָּן, לְכוּ וְהִתְפַּלְּלוּ עַל אוֹתוֹ הָאִישׁ וְעַל אוֹתָהּ הַחֵמֶת שֶׁהָיְתָה מְלֵאָה אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, אֲבָל עַכְשָׁו מְלֵאָה פְּחָמִין.",
    "en": "There was an incident involving a certain woman who came to Rabbi Eliezer to convert. She said to him: ‘Rabbi, draw me near.’ He said to her: ‘Detail your actions.’ She said: ‘My little son is from my big son.’ He rebuked her. She went to Rabbi Yehoshua, and he accepted her. His students said to him: ‘Rabbi Eliezer rebuffed her and you draw her near?’ He said to them: ‘Once she has decided to convert she will not live at all, as it is written: “None that go to her will return” (Proverbs 2:19), and if they did return, “they do not attain ways of life” (Proverbs 2:19).’Ḥanina the son of Rabbi Yehoshua’s brother went toward Kefar Naḥum, and the heretics cast a spell on him, and they lifted him and placed him on a donkey on Shabbat. He went to [Rabbi] Yehoshua his uncle, and he placed oil on him, and he was cured. He said to him: ‘Since the donkey of that wicked one rose against you, you cannot dwell in the Land of Israel.’ He descended to Babylon and died there in peace.Rabbi Yonatan, one of his students absconded to them [the heretics]. He went and he found him completely debauched. They sent heretics after [Rabbi Yonatan], and so they said to him: But is it not written: “Cast your lot among us, let us all have one purse” (Proverbs 1:14)? He [Rabbi Yonatan] was flying and they were flying after him. They had said to him: ‘Rabbi, come and perform a kindness for this bride.’ He went and found them engaged [in promiscuous behavior] with a certain young woman. He said to them: ‘Is this the way that Jews act?’ They said to him: ‘But is it not written in the Torah: “Cast your lot among us, [let us all have one] purse”?’ He was flying and they were flying after him, until they reached his door and he slammed it in their faces. They said: ‘Rabbi Yonatan, go and relate joyfully to your mother that you did not turn around and did not look at us, as had you turned around and looked at us, more than the extent to which we would have flown after you, you would have flown after us.’Rabbi Yehuda ben Nekosa, the heretics were harassing him. They would ask him and he would respond, they would ask him and he would respond. He said to them: ‘You are responding to me for naught. Let us agree between us that any person who prevails over his counterpart will wound the brain of his counterpart with a hammer.’ He prevailed over them and wounded their brains until they were filled with wounds upon wounds. When he came, his students said to him: ‘Rabbi, they aided you from Heaven and you prevailed.’ He said: ‘For naught [do you praise me], go and pray for that man and for that bag, which was filled with gems and pearls, but is now filled with coals.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.8:5",
    "he": "דָּבָר אַחֵר, כָּל הַדְּבָרִים יְגֵעִים, אֲפִלּוּ דִּבְרֵי תוֹרָה מְיַגְעִין אֶת הָאָדָם, בַּתְּחִלָּה אָדָם נִכְנַס לִלְמֹד תּוֹרָה וְהֵן מְטַהֲרִין לוֹ אֶת הַטָּמֵא וּמְטַמְּאִין אֶת הַטָּהוֹר, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁכָּל מַה שֶּׁהֵן מַתִּישִׁין בָּהֶן כֹּחוֹ סוֹף שֶׁהוּא מוֹצִיא קַלּוֹת וַחֲמוּרוֹת, וּגְזֵרוֹת שָׁווֹת, וְטֻמְאָה וְטָהֳרָה, וְאִסּוּר וְהֶתֵּר.",
    "en": "Another matter, “all matters are wearying” – even matters of Torah exhaust a person. In the beginning, a person begins to study Torah and, they purify that which [he ruled] impure, and they render impure that which [he ruled] pure, and he does not know through all this exhausting of his strength; ultimately, he will produce a fortiori inferences, verbal analogies, purity and impurity, and the prohibited and the permitted.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.8:6",
    "he": "לֹא תִשְׂבַּע עַיִן וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל טוֹבוֹת וּבְרָכוֹת וְנֶחָמוֹת שֶׁרָאוּ הַנְּבִיאִים בָּעוֹלָם הַזֶּה, לֹא לְחִנָּם רָאוּ, אֶלָּא עַל יְדֵי שֶׁהָיוּ הוֹגִין וְעוֹשִׂין מִצְווֹת וּצְדָקוֹת. וְאִם תֹּאמַר שֶׁרָאוּ, כְּבָר נֶאֱמַר (ישעיה סד, ג): עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ וגו'. וְאִם תֹּאמַר שֶׁלֹא רָאוּ, כְּבָר רָאוּ מִקְצַת, שֶׁנֶּאֱמַר (עמוס ג, ז): כִּי לֹא יַעֲשֶׂה ה' אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים, כֵּיצַד רָאוּ, רַבִּי בֶּרֶכְיָה אָמַר כְּמִבֵּין סִדְקוֹ שֶׁל פֶּתַח. רַבִּי לֵוִי אָמַר, רָאוּ, וּמַתַּן שְׂכָרָן לֹא רָאוּ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא כָּל טוֹבוֹת וּבְרָכוֹת וְנֶחָמוֹת שֶׁרָאוּ הַנְּבִיאִים בָּעוֹלָם הַזֶּה, לְבַעֲלֵי תְּשׁוּבָה רָאוּ, אֲבָל מִי שֶׁלֹא טָעַם חֵטְא מִיָּמָיו עַיִן לֹא רָאָתָה וגו'.",
    "en": "“The eye is not satisfied…” Rabbi Shmuel bar Naḥman said: All the good, the blessings, and the comforts that the prophets saw in this world, they did not see them effortlessly, but rather, it was because they contemplated, and performed mitzvot and righteousness. If you say that they saw, it is already stated: “No eye has seen, besides You, God, [that which He will do for one who awaits Him]” (Isaiah 64:3). If you say that they did not see, they already saw partially, as it is stated: “For the Lord God will do nothing, unless He reveals His counsel to His servants the prophets” (Amos 3:7). How did they see? Rabbi Berekhya said: As through the crack of the door. Rabbi Levi said: They saw, but they did not see their reward. Rabbi Shimon ben Ḥalafta said: All the good, the blessings, and the comforts that the prophets saw in this world, they saw for penitents, but for those who never tasted the taste of sin, “No eye has seen, [besides You, God]” (Isaiah 64:3).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.9:1",
    "he": "מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה, רַבָּנָן אָמְרֵי לֶעָתִיד לָבוֹא הַדּוֹרוֹת מִתְכַּנְסִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמְרִים לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם מִי יֹאמַר לְפָנֶיךָ שִׁירָה תְּחִלָּה, וְאוֹמֵר לָהֶם לְשֶׁעָבַר לֹא אָמְרוּ שִׁירָה לְפָנַי אֶלָּא דּוֹרוֹ שֶׁל משֶׁה, וְעַכְשָׁיו לֹא יֹאמַר שִׁירָה לְפָנַי אֶלָּא הוּא, מַאי טַעְמָא, שֶׁנֶּאֱמַר (ישעיה מב, י): שִׁירוּ לַה' שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ וגו', מַעֲשֶׂה וְשָׁלְחָה מַלְכוּת אֵצֶל רַבּוֹתֵינוּ וְאָמְרָה לָהֶם שִׁלְחוּ לָנוּ קְסִלוֹפָנוֹס אֶחָד מִשֶּׁלָּכֶם, אָמְרוּ כַּמָּה קְסִלוֹפָנוֹס יֵשׁ לָהֶם וְהֵם מְבַקְּשִׁין מִמֶּנּוּ קְסִלוֹפָנוֹס אֶחָד. כַּמָּה מִקְווֹת פַּנָּסִין יֵשׁ לָהֶם, כַּמָּה אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת יֵשׁ לָהֶם, כִּמְדֻמִּין אָנוּ שֶׁאֵין מְבַקְּשִׁין מִמֶּנּוּ אֶלָּא מֵאִיר פָּנִים בַּהֲלָכָה, שָׁלְחוּ לָהֶם אֶת רַבִּי מֵאִיר, וְהָיוּ שׁוֹאֲלִין אוֹתוֹ וְהוּא מֵשִׁיב, שׁוֹאֲלִין אוֹתוֹ וְהוּא מֵשִׁיב, וּבַסּוֹף שָׁאֲלוּ אוֹתוֹ לָמָּה נִקְרָא שְׁמוֹ חֲזִיר, אָמַר לָהֶם שֶׁהוּא עָתִיד לְהַחֲזִיר אֶת הַמַּלְכוּת לִבְעָלֶיהָ. וְעוֹד יָשַׁב רַבִּי מֵאִיר וְדָרַשׁ עָתִיד זְאֵב לִהְיוֹת גָּזוֹז מֵילָתָן, וְהַכֶּלֶב גְּלֶבְטִינוֹן, אָמְרוּ לוֹ דַּיֶּךָ רַבִּי מֵאִיר, וְאֵין כָּל חָדָשׁ תַּחַת הַשֶּׁמֶשׁ. רַבָּנָן אָמְרִין לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא כָּרוֹז וּמַכְרִיז וְאוֹמֵר כָּל מִי שֶׁלֹא אָכַל בְּשַׂר חֲזִיר מִיָּמָיו יָבוֹא וְיִטֹּל שְׂכָרוֹ, וְהַרְבֵּה מְאֻמּוֹת הָעוֹלָם שֶׁלֹא אָכְלוּ בְּשַׂר חֲזִיר מִימֵיהֶם וְהֵם בָּאִים לִטֹּל שְׂכָרָן, בְּאוֹתָהּ שָׁעָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר נִשְׂתַּכְּרוּ אֵלּוּ שְׁנֵי עוֹלָמוֹת, לֹא דַּיָּן שֶׁאָכְלוּ עוֹלָמָן אֶלָּא הֵם מְבַקְּשִׁין לֶאֱכֹל עוֹלָמָן שֶׁל בָּנַי עוֹד, בְּאוֹתָהּ שָׁעָה הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא כָּרוֹז פַּעַם שְׁנִיָּה וּמַכְרִיז וְאוֹמֵר כָּל מִי שֶׁלֹא אָכַל בְּשַׂר נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים, אִם לֹא אָכַל מִשֶּׁלּוֹ אָכַל מִשֶּׁל חֲבֵרוֹ, הֱוֵי לָמָּה נִקְרָא שְׁמוֹ חֲזִיר שֶׁעָתִיד לְהַחֲזִיר הַגְּדֻלָּה וְהַמַּלְכוּת לִבְעָלֶיהָ. עוֹרוֹת תְּחָשִׁים מָה הֵן, רַבִּי יְהוּדָה אוֹמֵר אַלְטִינוֹן. רַבִּי נְחֶמְיָה אוֹמֵר גַּלְטִינוֹן. רַבִּי יוֹחָנָן אוֹמֵר מִין חַיָּה גְדוֹלָה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וְעָשָׂה הֵימֶנָּה צֹרֶךְ הַמִּשְׁכָּן וּגְנָזָהּ. רַבִּי אָבִין אָמַר קֶרֶשׁ הָיָה שְׁמָהּ. תָּנֵי רַבִּי הוֹשַׁעְיָה קֶרֶן אַחַת הָיְתָה לוֹ בְּמִצְחוֹ, שֶׁנֶּאֱמַר (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר מַקְרִן מַפְרִיס וגו', מַקְרִין תַּרְתֵּי שְׁמַע מִנָּהּ. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק מַקְרִן כְּתִיב. רַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי יִצְחָק, כַּגּוֹאֵל רִאשׁוֹן כָּךְ גּוֹאֵל אַחֲרוֹן, מַה גּוֹאֵל רִאשׁוֹן נֶאֱמַר (שמות ד, כ): וַיִּקַּח משֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּבֵם עַל הַחֲמֹר, כָּךְ גּוֹאֵל אַחֲרוֹן, שֶׁנֶּאֱמַר (זכריה ט, ט): עָנִי וְרֹכֵב עַל הַחֲמוֹר. מַה גּוֹאֵל הָרִאשׁוֹן הוֹרִיד אֶת הַמָּן, שֶׁנֶּאֱמַר (שמות טז, ד): הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, אַף גּוֹאֵל אַחֲרוֹן יוֹרִיד אֶת הַמָּן, שֶׁנֶּאֱמַר (תהלים עב, טז): יְהִי פִסַּת בַּר בָּאָרֶץ. מַה גּוֹאֵל רִאשׁוֹן הֶעֱלָה אֶת הַבְּאֵר, אַף גּוֹאֵל אַחֲרוֹן יַעֲלֶה אֶת הַמַּיִם, שֶׁנֶּאֱמַר (יואל ד, יח): וּמַעְיָן מִבֵּית ה' יֵצֵא וְהִשְׁקָה אֶת נַחַל הַשִּׁטִּים.",
    "en": "“What was is what will be, and what was done is what will be done; and there is nothing new under the sun” (Ecclesiastes 1:9).“What was is what will be” – the Rabbis say: In the future, the generations will gather before the Holy One blessed be He and say before Him: ‘Master of the universe, who will recite songs before You first?’ He will say to them: ‘In the past, it was only the generation of Moses that recited songs before Me, and now no one but him will recite songs before Me.’ What is the reason? It is as it is stated: “Sing to the Lord a new song, and His praise from the end of the earth; descenders into the sea, and all that fills it…” (Isaiah 42:10).There was an incident in which the [Roman] government sent to the Rabbis and said to them: ‘Send us one of your torches.’ They said: ‘They have so many torches, yet they ask us for one torch? How many collections of torches they have, how many gems and pearls they have. It seems to us that they are asking us only for one who illuminates aspects of halakha.’ They sent them Rabbi Meir. They would ask him and he would respond, they would ask him and he would respond. Ultimately, they asked him, ‘why is [a pig] called ḥazir [in Hebrew]?’ He said to them: ‘Because it is destined to restore [lehaḥzir] the kingdom to its owner.’ Moreover, Rabbi Meir sat and expounded: ‘The wolf is destined to be sheared of fine wool and a dog of ermine.’ They said to him: ‘Enough, Rabbi Meir, “there is nothing new under the sun.”’The Rabbis say: In the future, the Holy One blessed be He will dispatch a herald and proclaim and say: ‘Anyone who has never eaten pig meat, let him come and collect his reward.’ Many of the nations of the world who never ate pig meat will come to collect their reward. At that moment, the Holy One blessed be He will say: ‘Shall these be rewarded in two worlds? Is it not enough that they enjoyed this world, but they seek to enjoy the world of My children, too?’ At that moment, the Holy One blessed be He will dispatch a herald a second time, and proclaim and say: ‘Anyone who has not eaten the meat of animal carcasses and mauled animals, repugnant creatures and creeping animals, if he did not eat of his own, he ate another’s.’ That is, why is [a pig] called ḥazir? It is because it is destined to restore [lehaḥzir] greatness and kingdom to its owner.What are taḥash hides? Rabbi Yehuda says: Colored hides. Rabbi Neḥemya says: Ermine. Rabbi Yoḥanan says: The Holy One blessed be He showed Moses a large beast, and he used it for the purpose of the Tabernacle. [God then] stored it away. Rabbi Avin said: Its name was keresh. Rabbi Hoshaya taught: It had one horn on its forehead, as it is stated: “It shall please the Lord better than a horned [makrin] and hooved ox” (Psalms 69:32). But doesn’t makrin indicate two? Rabbi Ḥanina bar Yitzḥhak said: Makrin is written.Rabbi Berekhya said in the name of Rabbi Yitzḥak: Like the initial redeemer, so will be the ultimate redeemer: Just as regarding the initial redeemer, it is stated: “Moses took his wife and his sons, and mounted them on the donkey” (Exodus 4:20), so too, regarding the ultimate redeemer it is stated: “[Your king is coming to you…] humble and riding on a donkey” (Zechariah 9:9). Just as the initial redeemer brought down the manna, as it is stated: “Behold, I will cause bread to rain down from the heavens for you” (Exodus 16:4), so too, the ultimate redeemer will bring down the manna, as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16). Just as the initial redeemer brought up the spring, so too, the ultimate redeemer with bring up the water, as it is stated: “A spring will emerge from the house of the Lord and will irrigate the Shittim valley” (Joel 4:18).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.10:1",
    "he": "יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה חָדָשׁ הוּא, כְּתִיב (דברים ט, י): וַיִּתֵּן ה' אֵלַי אֶת שְׁנֵי לוּחֹת הָאֲבָנִים כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים וַעֲלֵיהֶם כְּכָל הַדְּבָרִים, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, עֲלֵיהֶם, וַעֲלֵיהֶם, כָּל, כְּכָל, דְּבָרִים, הַדְּבָרִים, הַמִּצְוָה, כָּל הַמִּצְוָה, לְלַמֶּדְךָ שֶׁמִּקְרָא וּמִשְׁנָה הֲלָכוֹת תּוֹסֶפְתּוֹת וְהַגָּדוֹת וּמַה שֶּׁתַּלְמִיד וָתִיק עָתִיד לְהוֹרוֹת, כְּבָר הָיָה וְנִתַּן הֲלָכָה לְמשֶׁה מִסִּינַי, מִנַיִן, מִמַּה שֶּׁכָּתוּב יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה דָּבָר חָדָשׁ הוּא, וַהֲרֵי חֲבֵרוֹ מוֹכִיחַ עָלָיו כְּבָר הָיָה לְעוֹלָם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, לְאֶחָד שֶׁהָיְתָה סֶלַע צְרוּרָה בִּכְנָפָיו וְנָפְלָה מִמֶּנּוּ, לִתֵּן גְּדוֹלָה מִמֶּנָּה אֵין הַמָּקוֹם מַחֲזִיק, לִתֵּן קְטַנָּה מִמֶּנָּה אֵינָהּ מִתְמַלְּאָה, לִתֵּן כַּיּוֹצֵא בָהּ הַמָּקוֹם מִתְמַלֵּא. כָּךְ, שָׁמַעְתָּ תּוֹרָה מִפִּי תַּלְמִיד חָכָם יְהִי בְּעֵינֶיךָ כְּאִלּוּ שְׁמָעוּהָ אָזְנֶיךָ מֵהַר סִינַי, הוּא שֶׁהַנָּבִיא מְקַנְתְּרָן וְאוֹמֵר לָהֶם (ישעיה מח, טז): קִרְבוּ אֵלַי שִׁמְעוּ זֹאת לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי מֵעֵת הֱיוֹתָהּ שָׁם אָנִי, אָמְרֵי לֵיהּ לָמָּה לֹא אָמַרְתָּ לָן, אָמַר לָהֶם שֶׁלֹא נִבְרְאוּ בִּי קִינִים, וְעַכְשָׁיו שֶׁנִּבְרְאוּ בִּי קִינִים (ישעיה מח, טז): וְעַתָּה ה' אֱלֹהִים שְׁלָחַנִי וְרוּחוֹ.",
    "en": "“There is a matter of which it is said: See, this is new. It has already been, in the ages that were before us” (Ecclesiastes 1:10).“There is a matter of which it is said: See, this is new.” It is written: “The Lord delivered to me the two tablets of stone written with the finger of God, and on them [va’aleihem] was written in accordance with all [kekhol] the matters [hadevarim]…” (Deuteronomy 9:10). Rabbi Yehoshua ben Levi said: “Aleihem, va’aleihem; kol, kekhol; devarim, hadevarim; “all the commandment [kol hamitzva] [that I command to you today you shall observe to perform]” (Deuteronomy 8:1); hamitzva, kol hamitzva. It is to teach you that Bible, Mishna, halakhot, Tosefta, and aggada, and rulings that distinguished disciples were destined to issue, already existed, and were given as halakhot to Moses from Sinai. From where is it derived? From what is written: “There is a matter of which it is said: See, this is new.” His counterpart admonishes him: “It has already been, in the ages [that were before us].”Rabbi Berekhya in the name of Rabi Ḥelbo: This is analogous to one who had a sela coin tied into the corner of his garment, and it fell from him. To replace it with one larger, there is no room for it; to replace it with one smaller, it will not be filled; to replace it with an identical one, it will be filled. So too, if you hear Torah from a Torah scholar, you should consider it as though your ears heard it from Mount Sinai. That is what the prophet is admonishing them and saying to them: “Approach me, hear this: From the beginning I did not speak in secret. From the time that it was, I was there” (Isaiah 48:16). They said to him: ‘Why didn’t you tell us?’ He said to them: ‘Because I did not have the capacity. But now I have the capacity, “now the Lord God has sent me and His spirit” (Isaiah 48:16).’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.11:1",
    "he": "אֵין זִכְרוֹן לָרִאשֹׁנִים, אָמַר רַבִּי אַחָא: אֵין זִכְרוֹן לָרִאשֹׁנִים, זֶה דּוֹר הַמַּבּוּל. וְגַם לָאַחֲרֹנִים, אֵלּוּ הַסְּדוֹמִיִּים. וְעַל מִי נֶאֱמַר: עִם שֶׁיִּהְיוּ לָאַחֲרֹנָה, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (במדבר ב, לא): לָאַחֲרֹנָה יִסְעוּ לְדִגְלֵיהֶם. רַבִּי יוּדָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן שְׁקָפָא אָמַר: אֵין זִכְרוֹן לָרִאשֹׁנִים, אֵלּוּ הַמִּצְרִיִּים. וְגַם לָאַחֲרֹנִים, אֵלּוּ הָעֲמָלֵקִים. וְעַל מִי נֶאֱמַר לִמְחוֹת אֶת זֵכֶר עֲמָלֵק, לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים כה, יט): תִּמְחֶה אֶת זֵכֶר עֲמָלֵק. כַּמָּה נִסִּים נַעֲשׂוּ לְיִשְׂרָאֵל מִשֶּׁיָּצְאוּ מִמִּצְרַיִם וְעַד שֶׁלֹא יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, עֲלֵיהֶם הוּא אוֹמֵר: אֵין זִכְרוֹן לָרִאשֹׁנִים וְגַם לָאַחֲרֹנִים שֶׁיִּהְיוּ, וּלְמִי אֲנִי נוֹתֵן זִכְרוֹן לַנִּסִּים שֶׁל עוֹלָם הַבָּא, דִּכְתִיב (ירמיה כג, ז): וְלֹא יֹאמְרוּ עוֹד חַי ה' אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם, אֶלָּא כִּי אִם חַי ה' אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת זֶרַע בֵּית יִשְׂרָאֵל וגו' מִכָּל הָאֲרָצוֹת וגו', כַּמָּה נְבִיאִים עָמְדוּ לָהֶם לְיִשְׂרָאֵל וְלֹא נִתְפָּרְשׁוּ שְׁמוֹתָן, אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא וּמְבִיאָן עִמּוֹ, הַיְינוּ דִּכְתִיב (זכריה יד, ה): וּבָא ה' אֱלֹהַי כָּל קְדשִׁים עִמָּךְ. אָמַר רַבִּי זֵירָא כַּמָּה חֲסִידִים וּבְנֵי תוֹרָה הָיוּ רְאוּיִין לִמָּנוֹת, כְּגוֹן יְהוּדָה בַּר רַבִּי חִזְקִיָּה, עֲלֵיהֶם הוּא אוֹמֵר: וְגַם לָאַחֲרֹנִים, אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לְהַמְנוֹת לוֹ חֲבוּרָה שֶׁל צַדִּיקִים מִשֶּׁלּוֹ וּמוֹשִׁיבָן אֶצְלוֹ בִּישִׁיבָה גְדוֹלָה, שֶׁנֶּאֱמַר (ישעיה כד, כג): וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה וגו' וְנֶגֶד זְקֵנָיו כָּבוֹד, וְנֶגֶד מַלְאָכָיו, וְנֶגֶד גְּדוּדָיו, וְנֶגֶד כֹּהֲנָיו, לֹא נֶאֱמַר, אֶלָּא: וְנֶגֶד זְקֵנָיו כָּבוֹד, אָמַר רַבִּי אָבִין בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לֵישֵׁב כְּבַגֹּרֶן וְצַדִּיקִים יוֹשְׁבִין לְפָנָיו, כְּהַהוּא דִכְתִיב בִּיהוֹשָׁפָט, שֶׁנֶּאֱמַר (דברי הימים ב יח, ט): וּמֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה וגו' יוֹשְׁבִין בְּגֹרֶן וגו', וְכִי בְּגֹרֶן הָיוּ יוֹשְׁבִין, אֶלָּא כְּדִתְנַן סַנְהֶדְּרִין עֲשׂוּיָה כַּחֲצִי גֹרֶן עֲגֻלָּה, כְּדֵי שֶׁיְהוּ רוֹאִין זֶה אֶת זֶה. וְאָמַר שְׁלֹמֹה אֲנָא חֲמִיתֵּיהּ מְצַמְצֵם בֵּינֵיהֶם, הֲדָא הוּא דִכְתִיב (משלי לא, כג): נוֹדָע בַּשְּׁעָרִים בַּעֲלָהּ בְּשִׁבְתּוֹ עִם זִקְנֵי אָרֶץ. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְעוּלָא בֵּירָאָה וְרַבִּי בֵּיבַי וְרַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי חֲנִינָא אוֹמֵר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת רֹאשׁ מְחוֹלָה לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים מח, יד): שִׁיתוּ לִבְּכֶם לְחֵילָה, לַחוּלָה כְּתִיב, לַחוּלָה שֶׁהֵן חָלִין לְפָנָיו כָּעֲלָמוֹת, וּמַרְאִין עָלָיו בְּאֶצְבַּע, וְאוֹמֵר (תהלים מח, יד): כִּי זֶה אֱלֹהִים אֱלֹהֵינוּ עוֹלָם וָעֶד הוּא יְנַהֲגֵנוּ עַל מוּת, עַלְמוּת, בִּזְרִיזוּת. עַלְמוּת כְּאִילֵין עוּלֵמְתָא, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, כו): עֲלָמוֹת תּוֹפֵפוֹת, עֲלָמוֹת, תִּרְגֵּם עֲקִילָס: עָנְתָה נְסִיעַ. עַלְמוּת, בִּשְׁנֵי עוֹלָמוֹת, יְנַהֲגֵנוּ בָּעוֹלָם הַזֶּה וִינַהֲגֵנוּ בָּעוֹלָם הַבָּא.",
    "en": "“There is no memory of the former ones; and also of the latter ones, who will be, there will be no memory of them, among those who will be last” (Ecclesiastes 1:11).“There is no memory of the former ones.” Rabbi Aḥa said: “There is no memory of the former ones” – this is the generation of the flood, “and also of the latter ones” – these are the Sodomites. Of whom is it said: “Among those who will be last”? These are Israel, as it is stated: “Last they will travel by their banners” (Numbers 2:31). Rabbi Yudan said in the name of Rabbi Shimon Shekafa: “There is no memory of the former ones” – these are the Egyptians, “and also of the latter ones” – these are the Amalekites. About whom is it stated that they should expunge the memory of Amalek? Israel, as it is stated: “Expunge the memory of Amalek” (Deuteronomy 25:19).Numerous miracles were performed on Israel’s behalf when they departed from Egypt, and before Israel departed from Egypt. In their regard it says: “There is no memory of the former ones; and also of the latter ones, who will be.” To what do I provide commemoration? To the miracles of the World to Come, as it is written: “They will no longer say: As the Lord lives, who took the children of Israel up from the land of Egypt” (Jeremiah 23:7), but, “rather, as the Lord lives, who took up and who brought the descendants of the house of Israel…from all the lands…” (Jeremiah 23:8).Numerous prophets arose in Israel and their names were not mentioned. But in the future, the Holy One blessed be He will come and bring them with Him. That is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5). Rabbi Zeira said: Numerous pious men and Torah personalities were worthy of being mentioned, like Yehuda bar Rabbi Ḥizkiya. In their regard it is stated: “And also of the latter ones.” But in the future, the Holy One blessed be He is destined to appoint for Him a group of righteous people of His own, and He will seat them near Him in a great assembly, as it is stated: “The moon will be confounded and the sun ashamed, [for the Lord of hosts has reigned on Mount Zion and in Jerusalem], and before his elders, glory” (Isaiah 24:23). Before his angels, before his legions, or before his priests is not stated, but rather: “Before his elders, glory.” Rabbi Avin said in the name of Rabbi Shimon ben Yoḥai: The Holy One blessed be He is destined to sit as though inside a circle, with the righteous sitting before Him, as that which is written regarding Yehoshafat, as it is stated: “The king of Israel and Yehoshafat king of Judah…were sitting on a threshing floor” (II Chronicles 18:9). Were they sitting on a threshing floor? Rather, as it is taught: The Sanhedrin was arranged in half of a round threshing floor so each of them could see the other (Sanhedrin 36b). Solomon said: ‘I saw Him sitting among them.’ That is what is written: “Her husband is known in the gates, as he sits among the elders of the land” (Proverbs 31:23).Rabbi Berekhya, Rabbi Ḥelbo, Ula Beira’a, Rabbi Beivai, and Rabbi Elazar in the name of Rabbi Ḥanina say: The Holy One blessed be He is destined to make Himself the head of the dance of the righteous in the future, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14). Laḥula is written, as they will be dancing [ḥalin] before Him like young women and pointing at Him with a finger, and saying: “For this is God, our God for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15). Almut, with quickness, almut, like those young women, as it is stated: “Young women [alamot] playing timbrels” (Psalms 68:26). Almut, Aquila interpreted: A world without death. [Alternatively,] He will guide us in two worlds [olamot], in this world and in the World to Come.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.12:1",
    "he": "אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלָיִם, אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק, זֶה הָיָה רָאוּי לְהִכָּתֵב וְלִהְיוֹת תְּחִלַּת הַסֵּפֶר, וְלָמָּה נִכְתָּב כָּאן, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ תָּנֵי רַבִּי יִשְׁמָעֵאל (שמות טו, ט): אָמַר אוֹיֵב אֶרְדֹּף אַשִֹּׂיג, זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַשִּׁירָה, וְלָמָּה נִכְתָּב כָּאן, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (ויקרא ט, א): וַיְהִי בַּיּוֹם הַשְּׁמִינִי, זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, וְלָמָּה נִכְתָּב כָּאן אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (דברים כט, ט): אַתֶּם נִצָּבִים הַיּוֹם, זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (יהושע ג, ז): וַיֹּאמֶר ה' אֶל יְהוֹשֻׁעַ הַיּוֹם הַזֶּה אָחֵל גַּדֶּלְךָ, זֶה הָיָה רָאוּי לְהִכָּתֵב תְּחִלַת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (שופטים ה, ג): שִׁמְעוּ מְלָכִים הַאֲזִינוּ רֹזְנִים, זֶה הָיָה רָאוּי לִהְיוֹת רֹאשׁ לַשִּׁירָה אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (ישעיה ו, א): בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ, זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (ירמיה ב, ב): הָלֹךְ וְקָרָאתָ בְּאָזְנֵי יְרוּשָׁלָיִם, זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (יחזקאל יז, ב): וַיֹּאמֶר אֵלַי בֶּן אָדָם חוּד חִידָה, זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ (תהלים עג, כב): וַאֲנִי בַעַר וְלֹא אֵדָע בְּהֵמוֹת וגו', זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְדִכְוָותֵיהּ: אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל, זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל, הֲוֵינָא כַּד הֲוֵינָא וְכַדּוּ לֵית אֲנָא מִידֵי. רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר כַּד הֲוֵינָא הֲוֵינָא, וְכַדּוּ לֵית אֲנָא שָׁוֵי מִידֵי. שְׁלשָׁה עוֹלָמוֹת רָאָה בְּיָמָיו וּבְחַיָּיו, רַבִּי יוּדָן וְרַבִּי אוֹנְיָה, רַבִּי יוּדָן אָמַר מֶלֶךְ וְהֶדְיוֹט וּמֶלֶךְ, חָכָם טִפֵּשׁ וְחָכָם, עָשִׁיר עָנִי וְעָשִׁיר. מַאי טַעְמָא (קהלת ז, טו): אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי, לֵית בַּר נָשׁ מְתַנֵּיהוּ אֲנוּקֵי דִידֵיהּ אֶלָּא בִּשְׁעַת רִוְוחֵיהּ, כְּשֶׁיַּחֲזֹר לְעוּתְרֵיהּ. וְרַבִּי אוֹנְיָה אָמַר הֶדְיוֹט מֶלֶךְ וְהֶדְיוֹט, טִפֵּשׁ וְחָכָם וְטִפֵּשׁ, עָנִי עָשִׁיר וְעָנִי. וּמַה טַּעַם אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלָיִם.",
    "en": "“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12).“I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.“I, Kohelet, was king over Israel in Jerusalem.” I was when I was, but now I am nothing. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything. He saw three worlds during the days of his life. Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man. What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.13:1",
    "he": "וְנָתַתִּי אֶת לִבִּי לִדְרוֹשׁ וְלָתוּר בַּחָכְמָה. מַהוּ וְלָתוּר בַּחָכְמָה, תּוּר לַחָכְמָה, לַעֲשׂוֹת תֹּאַר לַחָכְמָה, הֵאיךְ מָה דְאַתְּ אָמַר (במדבר יג, ב): שְׁלַח לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן, מַאן דִּקְרָא טָבָאוּת יָתֵיב לְגַבֵּיהּ, דִּתְנֵי טָבָאוּת יָתֵיב לְגַבֵּיהּ. דָּבָר אַחֵר, לִדְרוֹשׁ וְלָתוּר, לָתוּר וּלְהוֹתִיר. הָדֵין פּוֹיְיטָנָא כַּד הֲוָה עָבֵיד אַלְפָבֵּיתִין, זִמְנִין חָשֵׁל לָהּ וְזִמְנִין מְחַסֵּר לָהּ, אֲבָל שְׁלֹמֹה כַּד הֲוָה עָבֵיד אַלְפָבֵּיתִין הֲוָה מוֹתַר לָהּ חָמֵשׁ אַתְוָאן, הֲדָא הוּא דִכְתִיב (מלכים א ה, יב): וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף, וַיְהִי שִׁיּוּרוֹ שֶׁל מָשָׁל חֲמִשָּׁה וָאָלֶף. וְלֹא בְּדִבְרֵי תוֹרָה בִּלְבָד הָיָה שְׁלֹמֹה תַּיָּר, אֶלָּא עַל כָּל אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמָיִם, כְּגוֹן הֵיאַךְ מַמְתִּיקִין אֶת הַחַרְדָּל וּמַמְתִּיקִין אֶת הַתּוּרְמוּסִין, וְהֵיאַךְ שׁוֹתִין אֶת הַחַמִּין, יַיִן וּמַיִם וּפִלְפְּלִין בִּשְׁלִישׁ. הוּא עִנְיַן רָע נָתַן אֱלֹהִים לִבְנֵי הָאָדָם לַעֲנוֹת בּוֹ, רַבִּי בּוֹן אוֹמֵר זוֹ שִׁפּוּטוֹ שֶׁל מָמוֹן. אָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ אֵין אָדָם יוֹצֵא מִן הָעוֹלָם וַחֲצִי תַּאֲוָתוֹ בְּיָדוֹ, אֶלָּא אִן אִית לֵיהּ מְאָה בָּעֵי לְמֶעֱבַד יַתְהוֹן תַּרְתֵּין מָאוָון, וְאִן אִית לֵיהּ תַּרְתֵּי מָאוָון בָּעֵי לְמֶעֱבַד יַתְהוֹן אַרְבָּעָה מְאָה. לַעֲנוֹת בּוֹ, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי יוֹחָנָן לְפִי שֶׁהוּא בְּעִנְיַן עֲבוֹדַת כּוֹכָבִים, וְגִלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים, אֵין לְךָ קָשֶׁה מִכֻּלָּם אֶלָּא גָּזֵל. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי לֵוִי זָכָה אָדָם וְעָשָׂה מִמָּמוֹנוֹ מִצְוָה, הִתְפַּלֵּל וְנַעֲנָה בּוֹ, הֵיאךְ מָה דְאַתְּ אָמַר (בראשית ל, לג): וְעָנְתָה בִּי צִדְקָתִי וגו', אִם לָאו הוּא עוֹנֶה בּוֹ וּמְקַטְרְגוֹ, הֵיאךְ מָה דְאַתְּ אָמַר (דברים יט, טז): לַעֲנוֹת בּוֹ סָרָה, רַבִּי יוֹחָנָן אָמַר זֶה שִׁפּוּטוֹ שֶׁל גָּזֵל, דְּאָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן מָשָׁל לִסְאָה מְלֵאָה עֲוֹנוֹת מִי מְקַטְרֵג בְּרֹאשׁ כֻּלָּם זֶה גָּזֵל, דְּאָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי יוֹחָנָן (עמוס ט, א): וּבְצָעַם בְּרֹאשׁ כֻּלָּם כְּתִיב. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי יוֹחָנָן עֶשְׂרִים וְאַרְבָּעָה חַטָּאוֹת סִדֵּר יְחֶזְקֵאל וּמִכֻּלָּם לֹא חָתַם אֶלָּא בְּגָזֵל, הֲדָא הוּא דִכְתִיב (יחזקאל כב, יג): וְהִנֵּה הִכֵּיתִי כַפִּי עַל בִּצְעֵךְ אֲשֶׁר עָשִׂית וגו'. רַבִּי חוּנְיָא פָּתַר קְרָיָא בִּנְבִיאִים וּבִכְתוּבִים, שֶׁאִלּוּ זָכוּ יִשְׂרָאֵל לֹא הָיוּ קוֹרִין אֶלָּא חֲמִשָּׁה חֻמְשֵׁי תוֹרָה חֲמִשָּׁה סְפָרִים בִּלְבָד, וּכְלוּם נִתְּנוּ לָהֶם נְבִיאִים וּכְתוּבִים אֶלָּא שֶׁיִּהְיוּ יְגֵעִים בָּהֶן וּבַתּוֹרָה וְעוֹשִׂין מִצְווֹת וּצְדָקוֹת כְּדֵי לְקַבֵּל עֲלֵיהֶם שָׂכָר טוֹב. רַבָּנָן אָמְרִין אַף עַל פִּי כֵן לַעֲנוֹת בּוֹ מְקַבְּלִים עֲלֵיהֶם שָׂכָר כַּחֲמִשָּׁה סִפְרֵי תּוֹרָה. רַבִּי אַבָּהוּ אָמַר זֶה שִׁפּוּטָהּ שֶׁל תּוֹרָה, שֶׁאָדָם לָמֵד תּוֹרָה וְשׁוֹכְחָהּ. רַבָּנָן דְּתַמָּן בְּשֵׁם רַבִּי יִצְחָק דְּהָכָא וְרַבִּי טוֹבִיָּה בְּשֵׁם רַבִּי יִצְחָק, לְטוֹבָתוֹ אָדָם לָמֵד תּוֹרָה וְשׁוֹכֵחַ, שֶׁאִלּוּ הָיָה אָדָם לָמֵד תּוֹרָה וְלֹא שׁוֹכְחָה, הָיָה מִתְעַסֵּק בַּתּוֹרָה שְׁתַּיִם שָׁלשׁ שָׁנִים וְחוֹזֵר וּמִתְעַסֵּק בִּמְלַאכְתּוֹ, וְלֹא הָיָה מַשְׁגִּיחַ בָּהּ לְעוֹלָם כָּל יָמָיו, אֶלָּא מִתּוֹךְ שֶׁאָדָם לָמֵד תּוֹרָה וְשׁוֹכְחָה, אֵינוֹ מֵזִיז וְאֵינוֹ מֵזִיעַ אֶת עַצְמוֹ מִדִּבְרֵי תוֹרָה. וְרַבָּנָן אָמְרֵי זֶה שִׁפּוּטוֹ שֶׁל גָּזֵל, תֵּדַע שֶׁהוּא כֵן, שֶׁהֲרֵי דּוֹרוֹת הָרִאשׁוֹנִים עַל יְדֵי שֶׁהָיוּ עֲסוּקִין וּשְׁטוּפִין בְּגָזֵל, הֵיאךְ מָה דְאַתְּ אָמַר (איוב כד, ב): גְּבֻלוֹת יַשִֹּׂיגוּ עֵדֶר גָּזְלוּ וַיִּרְעוּ, רְאֵה כִּי נִמְחוּ בַּמַּיִם מִן הָעוֹלָם, אֲבָל שֵׁבֶט רְאוּבֵן וְגָד שֶׁהִרְחִיקוּ עַצְמָן מִן הַגָּזֵל, לְפִיכָךְ נָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא נַחֲלָתָם בְּמָקוֹם שֶׁאֵין בּוֹ גָּזֵל, שֶׁנֶּאֱמַר (במדבר לב, א): וְהִנֵּה הַמָּקוֹם מְקוֹם מִקְנֶה וגו'. וְכֵן מִמָּהִיר שִׁשָּׁה עָשָׂר מִיל עַל שִׁשָּׁה עָשָׂר מִיל.",
    "en": "“I applied my heart to seek and to search in wisdom, regarding everything that is performed beneath the heavens; it is an unfortunate matter that God has given to the sons of men in which to engage” (Ecclesiastes 1:13).“I applied my heart to seek and to search in wisdom.” What is, “to search [latur] in wisdom”? [It is to establish] a set time [tur] for [contemplating all aspects of] wisdom. It is to ascertain the essence [to’ar] of wisdom, as it is stated: “Send men and they will scout [veyaturu] the land” (Numbers 13:2). One who taught Bible well, he would sit before him, one who taught Mishna well, he would sit before him.Another matter, “to seek and to search [latur]” – to do what’s required [latur], and to go beyond [lehotir]. When a poet composes alphabetical acrostics, at times he completes it and at times he leaves it unfinished, but Solomon, when he would compose alphabetical acrostics, he would add five letters. That is what is written: “His songs [shiro] were one thousand [elef] and five” (I Kings 5:12); the remainder [shiyuro] of the parable was five beyond alef. It was not only in matters of Torah that Solomon searched, but rather regarding everything that is performed under the heavens, for example, how one sweetens mustard and sweetens lupine and how one drinks hot drinks, [such as] wine, water, and peppers, in thirds.“It is an unfortunate matter that God has given to the sons of men in which to engage.” Rabbi Bon says: This is the pursuit of property. Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four hundred. “In which to engage,” Rabbi Pinḥas in the name of Rabbi Yoḥanan: Although it is in the same category as idol worship, forbidden sexual relations, and murder, the [sin] that is most severe is robbery. Rabbi Yehuda in the name of Rabbi Levi: If a person was privileged and used his property for a mitzva, he prays and will be answered [vena’ana], as it is stated: “My righteousness will bear witness [ve’anta] for me” (Genesis 30:33). If not, it will bear witness against him and prosecute him, as it says: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: It is written: “And shatter [uvtza’am] the head of all of them” (Amos 9:1). Rabbi Yaakov bar Aḥa in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings, as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward. [As] the Rabbis say: Even so, “in which to engage,” they receive reward for them as they do for the five books of the Torah.Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here, and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.The Rabbis say: This is the pursuit of robbery. Know that it is so, since the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2), were eliminated from the world through water. But the tribes of Reuben and Gad distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: “Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.14:1",
    "he": "רָאִיתִי אֶת כָּל הַמַּעֲשִׂים שֶׁנַּעֲשׂוּ וגו'. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא לְזָקֵן שֶׁהָיָה יוֹשֵׁב בְּפָרָשַׁת דְּרָכִים וְהָיוּ לְפָנָיו שְׁנֵי שְׁבִילִין אֶחָד תְּחִלָּתוֹ מִישׁוֹר וְסוֹפוֹ קוֹצִים וַאֲרָזִים וְקָנִים, וְאֶחָד תְּחִלָּתוֹ קָנִים וַאֲרָזִים וְקוֹצִים וְסוֹפוֹ מִישׁוֹר, וְהָיָה מַזְהִיר לָעוֹבְרִין וְלַשָּׁבִים וְאוֹמֵר זוֹ תְּחִלָּתוֹ מִישׁוֹר וְסוֹפוֹ אֲרָזִים וְקוֹצִים וְקָנִים, וְזֶה תְּחִלָּתוֹ קוֹצִים וַאֲרָזִים וְקָנִים וְסוֹפוֹ מִישׁוֹר, אֵין הַבְּרִיּוֹת צְרִיכִין לְהַחֲזִיק לוֹ טוֹבָה שֶׁהוּא מַזְהִירָן לְטוֹבָתָן שֶׁלֹא לְיַגְּעָן, כָּךְ אֵין הַבְּרִיּוֹת צְרִיכִין לְהַחֲזִיק טוֹבָה לִשְׁלֹמֹה שֶׁהוּא יוֹשֵׁב עַל שַׁעֲרֵי הַחָכְמָה וּמַזְהִירָן לְיִשְׂרָאֵל, שַׁבְתִּי וְרָאֹה תַּחַת הַשֶּׁמֶשׁ, רָאִיתִי אֶת כָּל הַמַּעֲשִׂים שֶׁנַּעֲשׂוּ תַּחַת הַשָּׁמֶשׁ וגו' חוּץ מִתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים. וְרַבָּנָן אָמְרֵי, לְאִיסְטְרוֹלוֹגוֹס שֶׁהָיָה יוֹשֵׁב עַל פֶּתַח הַלִּמֵן, וְהָיָה מַזְהִיר לְכָל הָעוֹבְרִים וְהַשָּׁבִים וְאוֹמֵר לָהֶם פְּרַגְמַטְיָא פְּלוֹנִית יוֹצְאָה בְּמָקוֹם פְּלוֹנִי וּפְרַגְמַטְיָא פְּלוֹנִית יוֹצְאָה בְּמָקוֹם פְּלוֹנִי, אֵין הַבְּרִיּוֹת צְרִיכִין לְהַחֲזִיק לוֹ טוֹבָה, כָּךְ לִשְׁלֹמֹה שֶׁאָמַר: רָאִיתִי אֶת כָּל הַמַּעֲשִׂים וגו', חוּץ מִתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים.",
    "en": "“I have seen all the actions that were performed under the sun; and, behold, everything is vanity and herding wind” (Ecclesiastes 1:14).“I have seen all the actions that were performed…” Rabbi Abba bar Kahana said: This is analogous to an elderly man who was sitting at a fork in the road and there were two paths before him. One, its beginning was level and its end was thorns, cedars, and reeds; and one, its beginning was thorns, cedars, and reeds, and its end was level. He would caution the passersby and say: ‘This one, its beginning is level and its end is thorns, cedars, and reeds; and that one, its beginning is thorns, cedars, and reeds, and its end is level.’ Should people not be appreciative of him for cautioning them for their own good, so they would not exhaust themselves? Similarly, the people should be obliged to Solomon, as he was sitting at the gates of wisdom and cautioning Israel: “I returned and saw under the sun [that the race is not to the swift, the battle is not to the strong, the bread is not to the wise, the riches are not to men of understanding, and favor is not to men of skill; rather, time and chance happens to them all]” (Ecclesiastes 9:11); “I have seen all the actions that were performed under the sun [and, behold, everything is vanity and herding wind],” except for repentance and good deeds.The Rabbis say: This is analogous to an astrologer who was sitting at the entrance of the port, and he would caution all the passersby and say to them: ‘This merchandise should go to such and such place, and that merchandise should go to such and such place.’ Should the people not be appreciative of him? So too, [people should be appreciative] of Solomon, who said: “I have seen all the actions…[everything is vanity],” except for repentance and good deeds.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.15:1",
    "he": "מְעֻוָּת לֹא יוּכַל לִתְקֹן, בָּעוֹלָם הַזֶּה מִי שֶׁהוּא מְעֻוָּת יָכוֹל לְהִתָּקֵן, וּמִי שֶׁהוּא בְּחֶסְרוֹן יָכוֹל לְהִמָּנוֹת, אֲבָל לֶעָתִיד לָבוֹא מִי שֶׁהוּא מְעֻוָּת אֵינוֹ יָכוֹל לְהִתָּקֵן, וּמִי שֶׁהוּא בְּחֶסְרוֹן אֵינוֹ יָכוֹל לְהִמָּנוֹת. יֵשׁ מִן הָרְשָׁעִים שֶׁהָיוּ חֲבֵרִים זֶה לָזֶה בָּעוֹלָם, אֶחָד מֵהֶם הִקְדִּים וְעָשָׂה תְּשׁוּבָה בְּחַיָּיו קֹדֶם מִיתָתוֹ, וְאֶחָד לֹא עָשָׂה תְּשׁוּבָה קֹדֶם מִיתָתוֹ, זָכָה זֶה שֶׁעָשָׂה בְּחַיָּיו וְעָמַד בְּצַד חֲבוּרָה שֶׁל צַדִּיקִים, וְזֶה עוֹמֵד בְּצַד חֲבוּרָה שֶׁל רְשָׁעִים וְהוּא רוֹאֶה אֶת חֲבֵרוֹ וְאוֹמֵר שֶׁמָּא מַשֹּׂוֹא פָנִים יֵשׁ בָּעוֹלָם הַזֶּה, אוֹי לְאוֹתוֹ הָאִישׁ, הוּא וְזֶה הָיִינוּ בָּעוֹלָם יַחַד, שֶׁהָיִינוּ כְּאֶחָד וְגָנַבְנוּ כְּאֶחָד וְגָזַלְנוּ כְּאֶחָד וְעָשִׂינוּ כָּל מַעֲשִׂים רָעִים שֶׁבָּעוֹלָם כְּאֶחָד, מִפְּנֵי מָה זֶה בְּצַד חֲבוּרָה שֶׁל צַדִּיקִים וְאוֹתוֹ הָאִישׁ בְּצַד חֲבוּרָה שֶׁל רְשָׁעִים, וְאוֹמֵר לוֹ שׁוֹטֶה שֶׁבָּעוֹלָם, מְנֻוָּל הָיִיתָ לְאַחַר מִיתָתְךָ יָמִים וּשְׁלשָׁה וְלָאָרוֹן לֹא הִכְנִיסוּךָ וּבַחֲבָלִים גְּרָרוּךָ לַקֶּבֶר (ישעיה יד, יא): תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה, וְרָאָה חֲבֵרְךָ בְּנִוּוּלְךָ וְנִשְׁבַּע לָשׁוּב מִדֶּרֶךְ רִשְׁעָתוֹ וְעָשָׂה תְּשׁוּבָה כְּצַדִּיק, וְגָרְמָה לוֹ תְּשׁוּבָתוֹ לִטֹּל לְכָאן חַיִּים וְכָבוֹד וְחֵלֶק עִם צַדִּיקִים, כָּל כָּךְ לָמָּה, שֶׁהָיְתָה סְפֵיקָא בְּיָדְךָ לָשׁוּב, וְאִלּוּ שַׁבְתָּה הָיָה טוֹב לְךָ. וְהוּא אוֹמֵר לָהֶם הַנִּיחוּ לִי וְאֵלֵךְ וְאֶעֱשֶׂה תְּשׁוּבָה, וּמְשִׁיבִין אוֹתוֹ וְאוֹמְרִים לוֹ אִי שׁוֹטֶה שֶׁבָּעוֹלָם, אֵין אַתָּה יוֹדֵעַ שֶׁהָעוֹלָם הַזֶּה דּוֹמֶה לְשַׁבָּת וְעוֹלָם שֶׁבָּאתָ מִמֶּנּוּ דּוֹמֶה לְעֶרֶב שַׁבָּת, אִם אֵין אָדָם מְתַקֵּן מֵעֶרֶב שַׁבָּת מַה יֹּאכַל בְּשַׁבָּת. וְאֵין אַתָּה יוֹדֵעַ שֶׁהָעוֹלָם שֶׁבָּאתָ מִמֶּנּוּ דוֹמֶה לְיַבָּשָׁה, וְהָעוֹלָם הַזֶּה דּוֹמֶה לַיָּם, וְאִם אֵין אָדָם מְתַקֵּן לוֹ בַּיַּבָּשָׁה מַה יֹּאכַל בַּיָּם. וְאֵין אַתָּה יוֹדֵעַ שֶׁהָעוֹלָם הַזֶּה דּוֹמֶה לְמִדְבָּר, וְעוֹלָם שֶׁבָּאתָ מִמֶּנּוּ דּוֹמֶה לְיִשּׁוּב, אִם אֵין אָדָם מְתַקֵּן לוֹ מִן הַיִּשּׁוּב מַה יֹּאכַל בַּמִּדְבָּר. מִיָּד חוֹרֵק שִׁנָּיו וְאוֹכֵל אֶת בְּשָׂרוֹ, שֶׁנֶּאֱמַר (קהלת ד, ה): הַכְּסִיל חֹבֵק אֶת יָדָיו וְאֹכֵל אֶת בְּשָׂרוֹ. וְהוּא אוֹמֵר הַנִּיחוּ לִי וְאֶרְאֶה בִּכְבוֹד חֲבֵרִי, וְהֵן אוֹמְרִין שׁוֹטֶה שֶׁבָּעוֹלָם מְצֻוִּין אָנוּ מִפִּי הַגְּבוּרָה שֶׁלֹא יַעַמְדוּ צַדִּיקִים בְּתוֹךְ רְשָׁעִים וְלֹא רְשָׁעִים בְּתוֹךְ צַדִּיקִים, וְלֹא טְהוֹרִים בְּצַד טְמֵאִים וְלֹא טְמֵאִים בְּצַד טְהוֹרִים, וְעַל מָה אָנוּ מְצֻוִּין עַל הַשַּׁעַר הַזֶּה, שֶׁנֶּאֱמַר (תהלים קיח, כ): זֶה הַשַּׁעַר לַה' צַדִּיקִים יָבֹאוּ בוֹ. מִיָּד קוֹרֵעַ אֶת בְּגָדָיו וְתוֹלֵשׁ אֶת שַׂעֲרוֹ, שֶׁנֶּאֱמַר (תהלים קיב, י): רָשָׁע יִרְאֶה וְכָעָס.",
    "en": "“That which is warped cannot be straightened, and that which is lacking cannot be counted” (Ecclesiastes 1:15).“That which is warped cannot be straightened.” In this world, one who is warped can be straightened, and one who is lacking can be counted. But in the future, one who is warped cannot be straightened, and one who is lacking cannot be counted. There are those among the wicked who were friends with each other in [this] world. If one of them repented during his lifetime, before his death, and one of them did not repent before his death, the one who did so in his lifetime is privileged to stand in the company of the righteous, and the other one stands in the company of the wicked. He sees his counterpart and says: ‘Is there, perhaps, favoritism in this world? Woe to that man. He and that one, we were together in the world. We were as one, we stole as one, we robbed as one, and we did all the evil deeds in the world together. Why is that one in the company of the righteous and this man is in the company of the wicked?’ They say to him: ‘You great fool, you were repulsive after your death for two or three days. They did not place you into a coffin, and they dragged you to your grave with ropes. “The maggot is spread under you and worms cover you” (Isaiah 14:11). Your counterpart saw your repulsiveness and took an oath to abandon his wicked path, and he repented like a righteous man. His repentance enabled him to take life, honor, and a portion here with the righteous. Why [are you being punished] to this extent? It is because you had the opportunity to repent, and had you repented, all would have been well for you.’He says to them: ‘Allow me, and I will go and repent.’ They respond to him and say: ‘Oh, you great fool, don’t you know that this world is comparable to Shabbat, and the world from which you came is comparable to the day before Shabbat? If a person does not prepare on the day before Shabbat, what will he eat on Shabbat? Don’t you know that the world from which you came is comparable to dry land and this world is comparable to the sea? If a person does not prepare on dry land, what will he eat at sea? Don’t you know that this world is comparable to a wilderness, and the world from which you came is comparable to a settlement? If a person does not prepare in the settlement, what will he eat in the wilderness?’ Immediately, he grits his teeth and eats his flesh, as it is stated: “The fool folds his hands, and eats his flesh” (Ecclesiastes 4:5). He says: ‘Allow me and I will see the glory of my counterpart.’ They say: ‘You great fool, we are commanded from the mouth of the Almighty that neither will the righteous stand among the wicked, nor the wicked among the righteous, not the pure alongside the impure, nor the impure alongside the pure. What are we commanded regarding this gate? “This is the gate of the Lord, the righteous will enter it” (Psalms 118:20).’ Immediately, he rends his garments and pulls out his hair, as it is stated: “The wicked will see and be angered” (Psalms 112:10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.15:2",
    "he": "דָּבָר אַחֵר, מְעֻוָּת לֹא יוּכַל לִתְקֹן. מִשֶּׁנִּתְעַוְּתוּ הַמַּיִם מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית עוֹד לֹא נִתְקְנוּ. וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת, מִשֶּׁחִסֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנַת הַלְּבָנָה מִשְּׁנַת הַחַמָּה אַחַד עָשָׂר יוֹם, הֲרֵי כַּמָּה שָׁנִים וְקִצִּים וְכַמָּה עִבּוּרִים וְלֹא הִגִּיעָה שְׁנַת חַמָּה לִלְבָנָה. דָּבָר אַחֵר, מְעֻוָּת לֹא יוּכַל לִתְקֹן, מִשֶּׁנִּתְעַוְּתוּ דּוֹר הַמַּבּוּל בְּמַעֲשֵׂיהֶם הָרָעִים, שׁוּב לֹא נִתְקְנוּ. וְחֶסְרוֹן, מִשֶּׁחִסֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנוֹתֵיהֶם, שֶׁנֶּאֱמַר (בראשית ו, ג): וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה, עוֹד לֹא נִמְנוּ. דָּבָר אַחֵר, מְעֻוָּת לֹא יוּכַל לִתְקֹן, אִם [אין] אָדָם מְעַוֵּת עַצְמוֹ מִדִּבְרֵי תוֹרָה יָכוֹל לְתַקֵּן אֶת עַצְמוֹ, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת, אִם אֵין אָדָם מַחֲסִיר עַצְמוֹ מִדִּבְרֵי תוֹרָה יָכוֹל הוּא עוֹד לְהִמָּנוֹת. מִשֶּׁאָדָם מְעַוֵּת עַצְמוֹ מִדִּבְרֵי תוֹרָה, אֵינוֹ יָכוֹל לִתְקֹן, וּמִשֶּׁאָדָם מְחַסֵּר עַצְמוֹ מִדִּבְרֵי תוֹרָה, אֵינוֹ יָכוֹל לְהִמָּנוֹת. כִּי הָא דְּרַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר הֲווֹ תַּנְיָין כַּחֲדָא, וּנְסַב לֵיהּ רַבִּי יְהוּדָה אִנְתְּתֵיהּ וּקְדָמֵיהּ רַבִּי אֶלְעָזָר שִׁבְעַת יָמִים דְּמִשְׁתֵּיתָא, וְעָבַר כַּמָּה שָׁנִים דְּיִמְטֵי בֵּיהּ וְלָא מְטָא בֵיהּ, הֱוֵי וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת. הִגִּיעַ שְׁעַת קְרִיַּת שְׁמַע וְלֹא קָרָא בְּעוֹנָתָהּ, עָלָיו הַכָּתוּב אוֹמֵר: מְעֻוָּת לֹא יוּכַל לִתְקֹן. הִגִּיעַ שְׁעַת הַתְּפִלָּה וְלֹא הִתְפַּלֵּל בָּהּ, עָלָיו נֶאֱמַר: וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת. תְּנֵינַן רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר אֵי זֶהוּ מְעֻוָּת שֶׁאֵינוֹ יָכוֹל לִתְקֹן, זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּהּ מַמְזֵר, תֹּאמַר בְּגַזְלָן וּבְגַנָּב, יָכוֹל הוּא לִתְקֹן. רַבִּי שִׁמְעוֹן [ברבי יוסי] [בן יוחי] אוֹמֵר אֵין קוֹרִין מְעֻוָּת אֶלָּא לְמִי שֶׁהָיָה מְתֻקָּן תְּחִלָּה וְנִתְעַוֵּת, וְאֵי זֶהוּ, זֶה תַּלְמִיד חָכָם הַפּוֹרֵשׁ מִן הַתּוֹרָה. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר גָּנַב אָדָם אֶפְשָׁר שֶׁיַּחֲזִיר הַגְּנֵיבָה, גָּזַל, יַחֲזִיר אֶת גְּזֵלוֹ, וְעַל זֶה לֹא נֶאֱמַר מְעֻוָּת לֹא יוּכַל לִתְקֹן, אֲבָל הַבָּא עַל אֵשֶׁת אִישׁ טָרַף חַיָּיו מִן הָעוֹלָם וְגַם אֲסָרָהּ עַל בַּעְלָהּ. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין אוֹמְרִין בַּקְּרוּ גָּמָל זֶה שֶׁמָּא בַּעַל מוּם הוּא, בַּקְּרוּ אֶת הַחֲזִיר הַזֶּה שֶׁמָּא בַּעַל מוּם הוּא, וְאֶת מִי מְבַקְּרִין אֶת הַתְּמִידִין, וְאֵיזֶה זֶה, זֶה תַּלְמִיד חָכָם שֶׁפָּרַשׁ מִן הַתּוֹרָה. יְהוּדָה בֶּן לָקִישׁ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל עָלָיו הַכָּתוּב אוֹמֵר (משלי כז, ח): כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ כֵּן אִישׁ וגו'. וְכָךְ הוּא אוֹמֵר אֶלֶף דּוֹר עָלוּ בַּמַּחֲשָׁבָה לְהִבָּראוֹת, כַּמָּה נִמְּחוּ מֵהֶם תְּשַׁע מֵאוֹת וְאַרְבָּעָה וְשִׁבְעִים דּוֹרוֹת, וּמַה טַּעַם (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר, וְאֵיזֶה זֶה, זוֹ הַתּוֹרָה. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן תְּשַׁע מֵאוֹת וּשְׁמוֹנִים, וּמַה טַּעַם דָּבָר צִוָּה לְאֶלֶף דּוֹר זוֹ הִיא הַמִּילָה. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי יוֹחָנָן, לְעוֹלָם אַל יִמְנַע אָדָם עַצְמוֹ לֵילֵךְ לְבֵית הַמִּדְרָשׁ, שֶׁהֲרֵי כַּמָּה פְּעָמִים נִשְׁאֲלָה הֲלָכָה זוֹ בְּיַבְנֶה בַּעֲרֵיבַת הַיַּרְדֵּן, עֲרֵיבַת הַיַּרְדֵּן לָמָּה הִיא טְמֵאָה, וְלֹא עָמַד אָדָם וְלֹא אָמַר בָּהּ דָּבָר עַד שֶׁדְּרָשָׁהּ רַבִּי חֲנִינָא בֶּן עֲקַבְיָא בְּעִירוֹ, עֲרֵיבַת הַיַּרְדֵּן לָמָּה הִיא טְמֵאָה, מִפְּנֵי שֶׁטּוֹעֲנִין אוֹתָהּ בַּיַּבָּשָׁה וּמוֹרִידִין אוֹתָהּ לַמַּיִם. אֲתִיבוּן לֵיהּ וַהֲלֹא יוֹרְדֵי אַשְׁקְלוֹן שִׁקְּעוּהָ וכו', אָמַר רַבִּי אֶלְעָזָר בֶּן יוֹסֵי שַׁנְיָיה הִיא שֶׁמִּקְצָתָהּ מְשֻׁקַּעַת בָּאָרֶץ. וְעוֹד דָּבָר אַחֵר דָּרַשׁ, חֲרָיוֹת שֶׁל דֶּקֶל שֶׁגְּדָעָן בֵּין לִשְׁכִיבָה בֵּין לְאֹהָלִים צְרִיכוֹת הֵן קִשּׁוּר.",
    "en": "Another matter, “that which is warped [me’uvat] cannot be straightened” – since the waters were corrupted [nitavetu] during the six days of Creation, they have not yet been repaired. “And that which is lacking cannot be counted” – since the Holy One blessed be He subtracted eleven days from the lunar year relative to the solar year, how many years, cycles, and intercalations [have passed], and [yet the time has not arrived when] the solar year [will be the same as] the lunar [year].Another matter, “that which is warped [me’uvat] cannot be straightened” – once the actions of the generation of the flood were corrupted [nitavetu], they were not repaired. “And that which is lacking” – since the Holy One blessed be He minimized their years, as it is stated: “His days shall be one hundred and twenty years” (Genesis 6:3), they have not been restored.Another matter, “that which is warped [me’uvat] cannot be straightened” – if a person does not divert [me’avet] himself from Torah [study], he can repair himself. “And that which is lacking cannot be counted” – if a person does not detract from his Torah [study], he can still be counted. Once a person diverts himself from Torah [study], he cannot repair [himself], and once a person detracts from his Torah [study], he cannot be counted. As in the case of Rabbi Yehuda and Rabbi Elazar who studied together, and Rabbi Yehuda married his wife. Rabbi Elazar preceded him by the seven days of the wedding feast, and several years passed in which [Rabbi Yehuda] tried to catch up to him [in his studies] but he was unable to catch up to him; that is: “And that which is lacking cannot be counted.”If the time for reciting Shema arrived and he did not read it at its time, in his regard, the verse says: “That which is warped cannot be straightened.” If the time of prayer arrived and he did not pray by then, in his regard it is stated: “And that which is lacking cannot be counted.” We learned that Rabbi Shimon ben Menasya says: What is “that which is warped cannot be straightened”? It is one who engages in relations with a forbidden relative and he begot a mamzer from her. Say, perhaps, [it is referring] to a thief or a robber; he can repair the situation. Rabbi Shimon says: Only one who was straight at the outset and was corrupted is called warped. Who is that? It is a Torah scholar who forsakes the Torah. Rabbi Shimon ben Menasya says: If a person steals, he can return the stolen item. If he robbed, he can return the robbed item. It is not in that regard that it is stated: “That which is warped cannot be straightened.” However, one who has relations with a married woman has cast his life from the world, and has forbidden her to her husband. Rabbi Shimon ben Yoḥai says: One does not say: Examine this camel, perhaps it is blemished; examine this pig, perhaps it is blemished. What does one examine? It is the daily offerings. What is that? It is a Torah scholar who forsook the Torah. Yehuda ben Lakish [said] in the name of Rabban Shimon ben Gamliel: In his regard it is stated: “Like a bird straying from its nest, so is a man [who wanders from his place]” (Proverbs 27:8).He further states: The thought of creating one thousand generations entered His mind. How many were obliterated? Nine hundred and seventy-four, and what is the reason [to say this]? “He commanded the matter for one thousand generations” (Psalms 105:8). What is this? It is the Torah. Rabbi Levi [said] in the name of Rabbi Shmuel bar Naḥman: Nine hundred and eighty [generations were obliterated], and what is the reason [to say this]? “He commanded the matter for one thousand generations” – this is circumcision. Rabbi Yaakov bar Aḥa [said] in the name of Rabbi Yoḥanan: A person should never abstain from going to the study hall, as several times this halakha regarding a boat in the Jordan was questioned in Yavne: A boat in the Jordan, why is it ritually impure? No one got up, and no one said anything about it, until Rabbi Ḥanina ben Akavya taught it in his city: A boat in the Jordan, why is it ritually impure? It is because they load it on dry land and lower it into the water. They answered him: But the seafarers in Ashkelon submerge it…? Rabbi Elazar ben Yosei answers: It is different [than other types of boats] because it is partially sunk into the ground. He also taught another matter: The hard branches of a palm tree that one cuts for wood require tying if one wants them for lying or for a tent [on Shabbat].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.16:1",
    "he": "דִּבַּרְתִּי אֲנִי עִם לִבִּי, הַלֵּב רוֹאֶה, שֶׁנֶּאֱמַר: וְלִבִּי רָאָה הַרְבֵּה. הַלֵּב שׁוֹמֵעַ, שֶׁנֶּאֱמַר (מלכים א ג, ט): וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ. הַלֵּב מְדַבֵּר, שֶׁנֶּאֱמַר: דִּבַּרְתִּי אֲנִי עִם לִבִּי. הַלֵּב הוֹלֵךְ, שֶׁנֶּאֱמַר (מלכים ב ה, כו): לֹא לִבִּי הָלַךְ. הַלֵּב נוֹפֵל, שֶׁנֶּאֱמַר (שמואל א יז, לב): אַל יִפֹּל לֵב אָדָם עָלָיו. הַלֵּב עוֹמֵד, שֶׁנֶּאֱמַר (יחזקאל כב, יד): הֲיַעֲמֹד לִבֵּךְ. הַלֵּב שָׂמֵחַ, שֶׁנֶּאֱמַר (תהלים טז, ט): לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי. הַלֵּב צוֹעֵק, שֶׁנֶּאֱמַר (איכה ב, יח): צָעַק לִבָּם אֶל ה'. הַלֵּב מִתְנַחֵם, שֶׁנֶּאֱמַר (ישעיה מ, ב): דַּבְּרוּ עַל לֵב יְרוּשָׁלָיִם. הַלֵּב מִצְטָעֵר, שֶׁנֶּאֱמַר (דברים טו, י): וְלֹא יֵרַע לְבָבְךָ. הַלֵּב מִתְחַזֵּק, שֶׁנֶּאֱמַר (שמות ט, יב): וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה. הַלֵּב מִתְרַכֵּךְ, שֶׁנֶּאֱמַר (דברים כ, ג): אַל יֵרַךְ לְבַבְכֶם. הַלֵּב מִתְעַצֵּב, שֶׁנֶּאֱמַר (בראשית ו, ו): וַיִתְעַצֵּב אֶל לִבּוֹ. הַלֵּב מִתְפַּחֵד, שֶׁנֶּאֱמַר (דברים כח, סז): מִפַּחַד לְבָבְךָ. הַלֵּב מִשְּׁתַּבֵּר, שֶׁנֶּאֱמַר (תהלים נא, יט): לֵב נִשְׁבָּר וְנִדְכֶּה. הַלֵּב מִתְגָּאֶה, שֶׁנֶּאֱמַר (דברים ח, יד): וְרָם לְבָבֶךָ. הַלֵּב מְסָרֵב, שֶׁנֶּאֱמַר (ירמיה ה, כג): וְלָעָם הַזֶּה הָיָה לֵב סוֹרֵר וּמוֹרֶה. הַלֵּב מִתְבַּדֶּה, שֶׁנֶּאֱמַר (מלכים א יב, לג): בַּחֹדֶשׁ אֲשֶׁר בָּדָא מִלִּבּוֹ. הַלֵּב מְהַרְהֵר, שֶׁנֶּאֱמַר (דברים כט, יח): כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ. הַלֵּב מְרַחֵשׁ, שֶׁנֶּאֱמַר (תהלים מה, ב): רָחַשׁ לִבִּי דָּבָר טוֹב. הַלֵּב מְחַשֵּׁב, שֶׁנֶּאֱמַר (משלי יט, כא): רַבּוֹת מַחֲשָׁבוֹת בְּלֶב אִישׁ. הַלֵּב מִתְאַוֶּה, שֶׁנֶּאֱמַר (תהלים כא, ג): תַּאֲוַת לִבּוֹ נָתַתָּ לוֹ. הַלֵּב סוֹטֶה, שֶׁנֶּאֱמַר (משלי ז, כה): אַל יֵשְׂטְ אֶל דְּרָכֶיהָ לִבֶּךָ. הַלֵּב זוֹנֶה, שֶׁנֶּאֱמַר (במדבר טו, לט): וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וגו'. הַלֵּב נִסְעָד, שֶׁנֶּאֱמַר (בראשית יח, ה): וְסַעֲדוּ לִבְּכֶם. הַלֵּב נִגְנָב, שֶׁנֶּאֱמַר (בראשית לא, כ): וַיִּגְנֹב יַעֲקֹב אֶת לֵב לָבָן. הַלֵּב נִכְנָע, שֶׁנֶּאֱמַר (ויקרא כו, מא): אוֹ אָז יִכָּנַע לְבָבָם. הַלֵּב מִשְׁתַּדֵּל, שֶׁנֶּאֱמַר (בראשית לד, ג): וַיְדַבֵּר עַל לֵב הַנַּעֲרָה. הַלֵּב תּוֹעֶה, שֶׁנֶּאֱמַר (ישעיה כא, ד): תָּעָה לְבָבִי. הַלֵּב חָרֵד, שֶׁנֶּאֱמַר (שמואל א ד, יג): כִּי הָיָה לִבּוֹ חָרֵד. הַלֵּב נֵעוֹר, שֶׁנֶּאֱמַר (שיר השירים ה, ב): : אֲנִי יְשֵׁנָה וְלִבִּי עֵר. הַלֵּב אוֹהֵב, שֶׁנֶּאֱמַר (דברים ו, ה): וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ. הַלֵּב שׂוֹנֵא, שֶׁנֶּאֱמַר (ויקרא יט, יז): לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ. הַלֵּב מְקַנֵּא, שֶׁנֶּאֱמַר (משלי כג, יז): אַל יְקַנֵּא לִבְּךָ וגו'. הַלֵּב נֶחְקָר, שֶׁנֶּאֱמַר (ירמיה יז, י): אֲנִי ה' חֹקֵר לֵב וגו'. הַלֵּב נִקְרָע, שֶׁנֶּאֱמַר (יואל ב, יג): וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם. הַלֵּב הוֹגֶה, שֶׁנֶּאֱמַר (תהלים מט, ד): וְהָגוּת לִבִּי תְבוּנוֹת. הַלֵּב הוּא כָּאֵשׁ, שֶׁנֶּאֱמַר (ירמיה כ, ט): וְהָיָה בְלִבִּי כְּאֵשׁ. הַלֵּב הוּא כָּאֶבֶן, שֶׁנֶּאֱמַר (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן. הַלֵּב שָׁב בִּתְשׁוּבָה, שֶׁנֶּאֱמַר (מלכים ב כג, כה): אֲשֶׁר שָׁב אֶל ה' בְּכָל לְבָבוֹ. הַלֵּב חַם, שֶׁנֶּאֱמַר (דברים יט, ו): כִּי יֵחַם לְבָבוֹ. הַלֵּב מֵת, שֶׁנֶּאֱמַר (שמואל א כה, לז): וַיָּמָת לִבּוֹ בְּקִרְבּוֹ. הַלֵּב נָמֵס, שֶׁנֶּאֱמַר (יהושע ז, ה): וַיִּמַּס לְבַב הָעָם. הַלֵּב מְקַבֵּל דְּבָרִים, שֶׁנֶּאֱמַר (דברים ו, ו): וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ. הַלֵּב מְקַבֵּל יִרְאָה, שֶׁנֶּאֱמַר (ירמיה לב, מ): וְאֶת יִרְאָתִי אֶתֵּן בִּלְבָבָם. הַלֵּב מוֹדֶה, שֶׁנֶּאֱמַר (תהלים קיא, א): אוֹדֶה ה' בְּכָל לֵבָב. הַלֵּב חוֹמֵד, שֶׁנֶּאֱמַר (משלי ו, כה): אַל תַּחְמֹד יָפְיָהּ בִּלְבָבֶךָ. הַלֵּב מִתְקַשֶּׁה, שֶׁנֶּאֱמַר (משלי כח, יד): וּמַקְשֶׁה לִבּוֹ. הַלֵּב מֵטִיב, שֶׁנֶּאֱמַר (שופטים טז, כה): וַיְהִי כְּטוֹב לִבָּם, הַלֵּב עוֹשֶׂה מִרְמָה, שֶׁנֶּאֱמַר (משלי יב, כ): מִרְמָה בְּלֵב חֹרְשֵׁי רָע. הַלֵּב מִתּוֹכוֹ מְדַבֵּר, שֶׁנֶּאֱמַר (שמואל א א, יג): וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ. הַלֵּב אוֹהֵב שֹׁחַד, שֶׁנֶּאֱמַר (ירמיה כב, יז): כִּי אֵין עֵינֶיךָ וְלִבְּךָ וגו'. הַלֵּב כּוֹתֵב דְּבָרִים, שֶׁנֶּאֱמַר (משלי ג, ג): כָּתְבֵם עַל לוּחַ לִבֶּךָ. הַלֵּב חוֹרֵשׁ, שֶׁנֶּאֱמַר (משלי ו, יד): תַּהְפֻּכוֹת בְּלִבּוֹ חֹרֵשׁ רָע. הַלֵּב מְקַבֵּל מִצְווֹת, שֶׁנֶּאֱמַר (משלי י, ח): חֲכַם לֵב יִקַּח מִצְוֹת. הַלֵּב עוֹשֶׂה זָדוֹן, שֶׁנֶּאֱמַר (עובדיה א, ג): זְדוֹן לִבְּךָ הִשִּׁיאֶךָ. הַלֵּב עוֹשֶׂה סְדָרִים, שֶׁנֶּאֱמַר (משלי טז, א): לְאָדָם מַעַרְכֵי לֵב. הַלֵּב מִתְגַּדֵּל, שֶׁנֶּאֱמַר (דברי הימים ב כה, יט): וּנְשָׂאֲךָ לִבְּךָ. הֱוֵי דִּבַּרְתִּי אֲנִי עִם לִבִּי לֵאמֹר אֲנִי הִנֵּה הִגְדַּלְתִּי וגו'.",
    "en": "“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a] heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]” (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2). The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates, as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.1.18:1",
    "he": "כִּי בְּרֹב חָכְמָה רָב כָּעַס, כָּל זְמַן שֶׁאָדָם מַרְבֶּה בְּחָכְמָה מַרְבֶּה בְּכַעַס, וְכָל זְמַן שֶׁהוּא מַרְבֶּה בְּדַעַת מַרְבֶּה בְּיִסּוּרִין. אָמַר שְׁלֹמֹה עַל יְדֵי שֶׁהִרְבֵּיתִי בְּחָכְמָה הִרְבֵּיתִי בְּכַעַס, וְעַל יְדֵי שֶׁהִרְבֵּיתִי בְּדַעַת הִרְבֵּיתִי בְּיִסּוּרִין. רַב אָמַר תַּלְמִיד חָכָם אֵין צָרִיךְ הַתְרָאָה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כִּכְלֵי פִּשְׁתָּן הַדַּקִּין הַבָּאִים מִבֵּית שְׁאָן, אִם נִתְפַּחֲמוּ אֶחָד מֵהֶן בְּכַמָּה דָּמִין הוּא עָשׂוּי, כְּלֵי פִּשְׁתָּן הַגַּסִּין הַבָּאִין מֵאַרְבֵּל אִם פִּחֲמוּ אֶחָד מֵהֶן מָה הֵן וּמַה דְּמֵיהֶן, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לִשְׁנַיִם שֶׁנִּכְנְסוּ לַחֲנוּת, אֶחָד אָכַל פַּת קִבָּר וְקִטְנִית, וְאֶחָד אָכַל פַּת נְקִיָּה וּבָשָׂר שָׁמֵן וְשָׁתָה יַיִן יָשָׁן וּמִינֵי אַגְרָטוֹן וְיָצָא חוֹלֶה, דֵּין אָכַל מִילִין קַלִּילִין וְאִיתְנְזָק, וְדֵין אָכַל מִילִין בּוּרִין וְלָא אִיתְנְזָק. כָּךְ רָאִיתָ מִיָּמֶיךָ חֲמוֹר עֲוִית עָלָיו, גָּמָל עֲוִית עָלָיו, אֶלָּא אֵיכָן הַיִּסּוּרִין מְצוּיִין בִּבְנֵי הָאָדָם. תָּנֵי רַבִּי יִשְׁמָעֵאל לְפוּם גַּמְלָא שִׁיחֲנָא. תָּנֵי בְּשֵׁם רַבִּי מֵאִיר לְפִי שֶׁהָיְתָה חָכְמָתוֹ שֶׁל נָחָשׁ יוֹתֵר, כָּךְ הָיְתָה מַכָּתוֹ לְפִי חָכְמָתוֹ, שֶׁנֶּאֱמַר (בראשית ג, א): וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָֹּׂדֶה, לְפִיכָךְ הוּא אָרוּר מִכָּל הַבְּהֵמָה וּמִכָּל חַיַּת הַשָֹּׂדֶה. יֵשׁ שֶׁהִרְבּוּ חָכְמָה לְטוֹבָתָן, וְיֵשׁ שֶׁהִרְבּוּ חָכְמָה לְרָעָתָן. שֶׁהִרְבּוּ לְטוֹבָתָן, משֶׁה וּשְׁלֹמֹה. שֶׁהִרְבּוּ לְרָעָתָן, דּוֹאֵג וַאֲחִיתֹפֶל. יֵשׁ שֶׁהִרְבּוּ גְּבוּרָתָן לְטוֹבָתָן, וְיֵשׁ שֶׁהִרְבּוּ גְּבוּרָתָן לְרָעָתָן, שֶׁהִרְבּוּ לְטוֹבָתָן, דָּוִד וִיהוּדָה. שֶׁהִרְבּוּ לְרָעָתָן, שִׁמְשׁוֹן וְגָלְיָת. יֵשׁ שֶׁהִרְבּוּ עשֶׁר לְטוֹבָתָן, וְיֵשׁ שֶׁהִרְבּוּ לְרָעָתָן, שֶׁהִרְבּוּ לְטוֹבָתָן, דָּוִד וּשְׁלֹמֹה. וְשֶׁהִרְבּוּ לְרָעָתָן, קֹרַח וְהָמָן. יֵשׁ שֶׁהִרְבּוּ בָּנִים לְטוֹבָתָן, וְיֵשׁ שֶׁהִרְבּוּ בָּנִים לְרָעָתָן, שֶׁהִרְבּוּ לְטוֹבָתָן, בְּנֵי יַעֲקֹב וְדָוִד. לְרָעָתָן, בְּנֵי אַחְאָב וְעֵלִי, שֶׁנֶּאֱמַר (שמואל א ב, יב): וּבְנֵי עֵלִי בְּנֵי בְלִיָּעַל וגו', בְּנֵי אַחְאָב שֶׁלֹא קִבְּלוּ עֲלֵיהֶם עֹל שָׁמַיִם (שמואל א ב, יב): לֹא יָדְעוּ אֶת ה', שֶׁאָמְרוּ אֵין מַלְכוּת בַּשָּׁמָיִם.",
    "en": "“For with much wisdom is much vexation; and one who increases knowledge increases pain” (Ecclesiastes 1:18).“For with much wisdom is much vexation” – as long as a person amasses wisdom he amasses vexation, and as long as he amasses knowledge he increases suffering. Solomon said: ‘Because I amassed wisdom I amassed vexation, and because I amassed knowledge I amassed suffering.’ Rav said: A Torah scholar does not require forewarning. Rabbi Shmuel bar Naḥman said: Like fine linen garments that come from Beit She’an; if one of them was blackened, how much money is it worth? Coarse linen garments from Arbel; if one of them is blackened, what are they and what is their value? To what is this matter analogous? It is analogous to two [people] who entered a shop; one ate coarse bread and legumes, and one ate fine bread and choice meat and drank aged wine and types of dessert wine, and he emerged ill. This one ate light foods and he was harmed, and that one ate coarse foods and was not harmed. Likewise, have you ever seen a donkey shuddering or a camel shuddering? Rather, where is suffering found? It is in people.Rabbi Yishmael taught: The load corresponds to the camel. Rabbi Meir taught: Because the snake’s wisdom was superior, its punishment corresponded to its wisdom, as it is stated: “The snake was more cunning than all beasts of the field” (Genesis 3:1); therefore, he was “more accursed than all animals and all beasts of the field” (Genesis 3:14). Some amassed wisdom for their benefit, and some amassed wisdom to their detriment; those who amassed for their benefit were Moses and Solomon, and those who amassed to their detriment were Do’eg and Aḥitofel. Some increased their might for their benefit, and some increased their might to their detriment; those who increased for their benefit were David and Judah, and those who increased to their detriment were Samson and Goliath. Some amassed wealth for their benefit, and some amassed wealth to their detriment; those who amassed for their benefit were David and Solomon, and those who amassed to their detriment were Koraḥ and Haman. Some amassed children for their benefit, and some amassed children to their detriment; those amassed for their benefit were the sons of Jacob and David, [and those] to their detriment, the sons of Ahab and Eli, as it is stated: “The sons of Eli were wicked men…” (I Samuel 2:12). [Similarly,] the sons of Ahab did not accept the yoke of Heaven upon themselves, “they did not know the Lord” (I Samuel 2:12), as they said there is no kingdom of Heaven.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.2.1:1",
    "he": "אָמַרְתִּי אֲנִי בְּלִבִּי לְכָה נָּא אֲנַסְּכָה בְשִׂמְחָה, רַבִּי פִּנְחָס וְרַבִּי חִזְקִיָּה בְּשֵׁם רַבִּי סִימוֹן בַּר זַבְדִּי, רַבִּי פִּנְחָס אָמַר אֲנַסְּכָה וַאֲנַסְּכָה, אֲנַסֶּה בְּדִבְרֵי תוֹרָה, וַאֲנַסֶּה בְּדִבְרֵי מִינוּת. אָנוּסָה מִדִּבְרֵי מִינוּת לְדִבְרֵי תוֹרָה. וּרְאֵה בְטוֹב, בְּטוֹבָתָהּ שֶׁל תּוֹרָה. וְהִנֵּה גַּם הוּא הָבֶל, לֹא הָיָה צָרִיךְ קְרָיָה לְמֵימַר אֶלָּא וְהִנֵּה גַּם הוּא שִׂמְחָה, וְאַתְּ אָמַר וְהִנֵּה גַּם הוּא הָבֶל. רַבִּי חִזְקִיָּה בְּשֵׁם רַבִּי סִימוֹן בַּר זַבְדִּי אָמַר כָּל הַתּוֹרָה שֶׁאַתְּ לָמֵד בָּעוֹלָם הַזֶּה הֶבֶל הוּא לִפְנֵי תּוֹרָה שֶׁבָּעוֹלָם הַבָּא, לְפִי שֶׁבָּעוֹלָם הַזֶּה אָדָם לָמֵד תּוֹרָה וְשׁוֹכֵחַ, אֲבָל לֶעָתִיד לָבוֹא מַה כְּתִיב תַּמָּן (ירמיה לא, לב): נָתַתִּי אֶת תּוֹרָתִי בְּקִרְבָּם. וְרַבָּנָן אָמְרִין עוֹד יִנָּתֵךְ יֵצֶר רָע לִפְנֵי יֵצֶר טוֹב. וּרְאֵה בְטוֹב, בְּטוֹבָתוֹ שֶׁל עוֹלָם הַבָּא. רַבִּי יוֹנָה בְּשֵׁם רַבִּי סִימוֹן בַּר זְבִיד כָּל שַׁלְוָה שֶׁאָדָם רוֹאֶה בָּעוֹלָם הַזֶּה הֶבֶל הִיא לִפְנֵי שַׁלְוָתוֹ שֶׁל עוֹלָם הַבָּא, לְפִי שֶׁבָּעוֹלָם הַזֶּה אָדָם מֵת וּמוֹרִישׁ שַׁלְוָתוֹ לְאַחֵר, אֲבָל לָעוֹלָם הַבָּא כְּתִיב (ישעיה סה, כב): לֹא יִבְנוּ וְאַחֵר יֵשֵׁב.",
    "en": "“I said in my heart: Come now, I will experiment in joy, and see goodness; and, behold, it too is vanity” (Ecclesiastes 2:1).“I said in my heart: Come now, I will experiment in joy” – Rabbi Pinḥas and Rabbi Ḥizkiyya in the name of Rabbi Simon bar Zavdi: Rabbi Pinḥas said: “I will experiment [anasekha]” and I will experiment; I will try matters of Torah and I will try matters of heresy. I will flee [anusa] from matters of heresy to matters of Torah, “and see goodness,” the goodness of Torah. “And, behold, it too is vanity” – the verse should have said only: “And behold, it too is joy,” and you say: “And, behold, it too is vanity”? Rabbi Ḥizkiyya said in the name of Rabbi Simon bar Zavdi: All the Torah that you study in this world is vanity relative to the Torah in the World to Come, as in this world, a person studies Torah and forgets. But, regarding the World to Come, what is written there? “I placed My Torah in their midst” (Jeremiah 31:32).And the Rabbis say: The evil inclination will melt before the good inclination. “And see goodness” – the goodness of the World to Come. Rabbi Yona in the name of Rabbi Simon bar Zevid: Any serenity that a person sees in this world is vanity relative to the serenity of the World to Come, as in this world, a person dies and bequeaths his serenity to another, but regarding the World to Come it is written: “They will not build and another inhabit” (Isaiah 65:22).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.2.2:1",
    "he": "לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מַה מְּעֻרְבָּב הַשְֹּׂחוֹק שֶׁאֻמּוֹת הָעוֹלָם שׂוֹחֲקִים בְּבָתֵּי קַרְקָסִיאוֹת וּבְבָתֵּי תֵּיאַרְטִיאוֹת שֶׁלָּהֶם. וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה, מַה טִּיבוֹ שֶׁל תַּלְמִיד חָכָם לְהִכָּנֵס שָׁם. דָּבָר אַחֵר, לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל, מַה מְּעֻרְבָּב הַשְֹּׂחוֹק שֶׁשָֹּׂחֲקָה מִדַּת הַדִּין עַל דּוֹר הַמַּבּוּל, הֲדָא הוּא דִכְתִיב (איוב כא, ט יג): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וגו' זַרְעָם נָכוֹן לִפְנֵיהֶם וגו' שׁוֹרוֹ עִבַּר וְלֹא יַגְעִל וגו' יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם יִשְׂאוּ כְּתֹף וְכִנּוֹר וגו' יְכַלּוּ בַטּוֹב יְמֵיהֶם וגו', מַה כְּתִיב תַּמָּן (איוב כא, יג): וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ, וְכֵיוָן שֶׁאָמְרוּ: מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: וּלְשִׂמְחָה מַה זּוֹ עֹשָׂה, חַיֵּיכֶם שֶׁאֶמְחֶה אֶתְכֶם מִן הָעוֹלָם, הֲדָא הוּא דִכְתִיב (בראשית ז, כג): וַיִּמַּח אֶת כָּל הַיְקוּם. דָּבָר אַחֵר, לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל, מַה מְּעֻרְבָּב הַשְֹּׂחוֹק שֶׁשָֹּׂחֲקָה מִדַּת הַדִּין עַל אַנְשֵׁי סְדוֹם, שֶׁנֶּאֱמַר (איוב כח, ה): אֶרֶץ מִמֶּנָהּ יֵצֵא לָחֶם וגו' מְקוֹם סַפִּיר אֲבָנֶיהָ וגו' נָתִיב לֹא יְדָעוֹ עָיִט וגו', וּכְשֶׁאָמְרוּ נְשַׁכַּח תּוֹרַת הָרֶגֶל מִבֵּינוֹתֵינוּ, הֲדָא הוּא דִכְתִיב (איוב כח, ד): פָּרַץ נַחַל מֵעִם גָּר הַנִּשְׁכָּחִים מִנִּי רָגֶל, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֵּיכֶם אֲנִי אֲשַׁכַּח אֶתְכֶם מִן הָעוֹלָם, שֶׁנֶּאֱמַר (בראשית יט, כט): וַה' הִמְטִיר עַל סְדֹם.",
    "en": "“Of laughter, I said it is confounded; and of joy, what does it accomplish?” (Ecclesiastes 2:2).“Of laughter, I said it is confounded” – Rabbi Abba bar Kahana said: How confounded is the laughter of the nations of the world in their circuses and theaters. “And of joy, what does it accomplish?” Why would a Torah scholar enter these [places]?Another matter: How confounded is the laughter that the attribute of justice laughed at the generation of the flood; that is what is written: “Their houses are peaceful, without fear…” (Job 21:9). “Their descendants are well placed before them…” (Job 21:8). “His bull breeds and does not fail…” (Job 21:10). “They send out their young like a flock” (Job 21:11). “They sing to the timbrel and harp…” (Job 21:12). “They spend their days in prosperity” (Job 21:13). What is written there? “They said to God: Depart from us” (Job 21:14). Once they said: “What is the Almighty that we should serve Him?” (Job 21:15), the Holy One blessed be He said to them: “And of joy, what does it accomplish?” By your lives, I will obliterate you from the world. That is what is written: “He obliterated all existence” (Genesis 7:23).Another matter: “Of laughter, I said it is confounded” – how confounded is the laughter that the attribute of justice laughed at the people of Sodom, as it is stated: “A land from which bread emerges…” (Job 28:5); “a place whose stones are sapphires…” (Job 28:6); “a path that birds of prey do not know…” (Job 28:7). When they said: We will do away with the policy of passersby from our midst, that is what is written: “He breached a shaft from the residents, forgotten from all passersby” (Job 28:4). The Holy One blessed be He said to them: By your life, I will eliminate your memory from the world, as it is stated: “The Lord rained upon Sodom [and upon Gomorrah brimstone and fire]” (Genesis 19:24).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Kohelet Rabbah.2.2:2",
    "he": "דָּבָר אַחֵר, לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל, מַה מְּעֻרְבָּב הַשְֹּׂחוֹק שֶׁשָֹּׂחֲקָה מִדַּת הַדִּין עַל אֱלִישֶׁבַע בַּת עַמִּינָדָב, אֱלִישֶׁבַע בַּת עַמִּינָדָב רָאֲתָה אַרְבַּע שְׂמָחוֹת בְּיוֹם אֶחָד, משֶׁה יְבָמָהּ, מֶלֶךְ. נַחְשׁוֹן אָחִיהָ, נָשִׂיא רֹאשׁ כָּל הַנְּשִׂיאִים. אַהֲרֹן בַּעֲלָהּ, כֹּהֵן מְלֻבָּשׁ אַבְנֵי אֵפוֹד. שְׁנֵי בָנֶיהָ, סְגָנֵי כְּהֻנָּה. וְכֵיוָן שֶׁנִּכְנְסוּ לְהַקְטִיר שֶׁלֹא בִרְשׁוּת נִשְׂרְפוּ וְנֶהֶפְכָה שִֹּׂמְחָתָהּ לְאֵבֶל, הֱוֵי אוֹמֵר וּלְשִׂמְחָה מַה זֹּה עוֹשָׂה, שֶׁנֶּאֱמַר (ויקרא טז, א): אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן וגו'.",
    "en": "Another matter: “Of laughter, I said it is confounded” – how confounded is the laughter that the attribute of justice laughed at Elisheva bat Aminadav. Elisheva bat Aminadav experienced four celebrations on one day: Moses, her brother-in-law, was king; Naḥshon, her brother, was the prince who was head of all the princes; Aaron, her husband, was the [High] Priest wearing the ephod stones; and her two sons were deputy High Priests. But when they entered [the Tabernacle] to burn incense without permission, they were burned and her celebration was transformed to mourning. That is, “and of joy, what does it accomplish,” as it is stated: “After the death of the two sons of Aaron…” (Leviticus 16:1).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:1",
    "he": "וַיְהִי בִּימֵי (אסתר א, א), אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה שֶׁהִשְׁחִיר פְּנֵיהֶם שֶׁל יִשְׂרָאֵל כְּשׁוּלֵי קְדֵרָה. וְרַבִּי בֶּרֶכְיָה אָמַר שֶׁהִכְחִישׁ רֹאשָׁן שֶׁל יִשְׂרָאֵל בְּצוֹם וְתַעֲנִיּוֹת. רַבִּי לֵוִי אָמַר שֶׁהִשְׁקָה אוֹתָן רוֹשׁ וְלַעֲנָה. וְרַבִּי יוּדָא בְּרַבִּי סִימוֹן אָמַר שֶׁבִּקֵּשׁ לְקַעֲקֵעַ בֵּיצָתָן שֶׁל יִשְׂרָאֵל. וְרַבִּי תַּחֲלִיפָא בַּר בַּר חָנָה אָמַר שֶׁהָיָה אָחִיו שֶׁל רֹאשׁ, אָחִיו שֶׁל נְבוּכַדְנֶצַּר. וְכִי אָחִיו הָיָה וַהֲלֹא זֶה כַּשְׂדִּי וְזֶה מָדִיִּי, אֶלָּא זֶה בִּטֵּל מְלֶאכֶת בֵּית הַמִּקְדָּשׁ, וְזֶה הֶחֱרִיבוֹ. לְפִיכָךְ הִשְׁוָה אוֹתָם הַכָּתוּב כְּאֶחָד, הֲדָא הוּא דִכְתִיב (משלי יח, ט): גַּם מִתְרַפֶּה בִמְלַאכְתּוֹ אָח הוּא לְבַעַל מַשְׁחִית, גַּם מִתְרַפֶּה בִמְלַאכְתּוֹ, זֶה אֲחַשְׁוֵרוֹשׁ, שֶׁבִּטֵּל מְלֶאכֶת בֵּית הַמִּקְדָּשׁ, אָח הוּא לְבַעַל מַשְׁחִית, זֶה נְבוּכַדְנֶצַּר, שֶׁהִשְׁחִית בֵּית הַמִּקְדָּשׁ. דָּבָר אַחֵר, אֲחַשְׁוֵרוֹשׁ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, חַד אֲמַר אֲחַשְׁוֵרוֹשׁ שֶׁהָרַג אִשְׁתּוֹ מִפְּנֵי אוֹהֲבוֹ, הוּא אֲחַשְׁוֵרוֹשׁ שֶׁהָרַג אוֹהֲבוֹ מִפְּנֵי אִשְׁתּוֹ. וְרַבִּי נְחֶמְיָה אָמַר אֲחַשְׁוֵרוֹשׁ, שֶׁבִּטֵּל מְלֶאכֶת בֵּית הַמִּקְדָּשׁ, הוּא אֲחַשְׁוֵרוֹשׁ, שֶׁגָּזַר עָלָיו שֶׁיִּבָּנֶה. וְכִי הוּא גָזַר, וַהֲלֹא כּוֹרֶשׁ גָּזַר, אֶלָּא כְּתִיב (עזרא ו, ג): בִּשְׁנַת חֲדָה לְכוֹרֶשׁ מַלְכָּא, בְּאוֹתָהּ שָׁעָה נִכְנְסוּ כָּל סַנְקְלִיטִין שֶׁלּוֹ אֶצְלוֹ, אָמְרוּ לוֹ אָבִיךָ גָּזַר עָלָיו שֶׁלֹא יִבָּנֶה, וְאַתְּ גּוֹזֵר עָלָיו שֶׁיִּבָּנֶה, וְכִי יֵשׁ מֶלֶךְ מְבַטֵּל גְּזֵרוֹת מֶלֶךְ. אָמַר לָהֶם הָבִיאוּ לִי קִינָסִין הַנֶּעֱתָקִין, מִיָּד הֵבִיאוּ לוֹ, הֲדָא הוּא דִכְתִיב (עזרא ו, ב): וְהִשְׁתְּכַח בְּאַחְמְתָא בְּבִירְתָא, מַה כְּתִיב בֵּיהּ (עזרא ד, כא): כְּעַן שִׂימוּ טְעֵם לְבַטָּלָה, אָמַר לָהֶם וּמִי כְתִיב לְעוֹלָם, לָא כְתִיב אֶלָּא עַד מִנִּי טַעְמָא יִתְּשָׂם, מַאן אָמַר לִי שֶׁאִלּוּ הָיָה אַבָּא קַיָּם לֹא הָיָה בּוֹנֶה אוֹתוֹ, לְפִיכָךְ הוּא כּוֹלְלוֹ עִם הַנְּבִיאִים, הֲדָא הוּא דִכְתִיב (עזרא ו, יד): וְשָׂבֵי יְהוּדָיֵא בָּנַיִן וּמַצְלְחִין וגו'.",
    "en": "“It was during the days of Aḥashverosh; that [hu] Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces” (Esther 1:1).Rabbi Yehoshua ben Korḥa said: Who blackened [hishḥir] the faces of Israel like the bottom of a pot. Rabbi Berekhya said: Who weakened [hikḥish] the head of Israel with fasting and abstinence. Rabbi Levi said: Who gave them gall and wormwood to drink [hishka]. Rabbi Yuda son of Rabbi Simon said: Who sought to undermine the foundation of Israel. Rabbi Taḥlifa bar bar Ḥana said: Who was the brother [aḥ] of a leader [rosh], the brother of Nebuchadnezzar. Was he his brother? Was not this one a Chaldean and that one a Median? Rather, this one canceled the construction of the Temple, and that one destroyed it; therefore, Scripture equated them. That is what is written: “Even one who is lax in his work is brother to a master of destruction.” (Proverbs 18:9). “Even one who is lax in his work,” that is Aḥashverosh, who canceled the construction of the Temple. “Is brother to a master of destruction,” that is Nebuchadnezzar, who destroyed the Temple.Alternatively, “Aḥashverosh” – Rabbi Yehuda and Rabbi Neḥemya: One said: “Aḥashverosh,” who killed his wife [Vashti] because of his beloved one [Haman]; “that Aḥashverosh,” who killed his beloved one [Haman] because of his wife [Esther]. Rabbi Neḥemya said: “Aḥashverosh,” who canceled the construction of the Temple; “that Aḥashverosh,” who decreed that it should be rebuilt. Was it him who decreed? Was it not Cyrus who decreed? Rather, it is written: “During the first year of King Cyrus” (Ezra 6:3). During that year, all his advisers came to him; they said to him: ‘Your father decreed about it that it shall not be rebuilt, and you decree about it that it shall be rebuilt? Does a king abrogate the decrees of another king?’ He said to them: ‘Bring me the copies of the decrees.’ Immediately, they brought them to him. That is what is written: “A scroll was found in Aḥmeta in the capital” (Ezra 6:2). What was written in it? “Now, issue a decree to cancel” (Ezra 4:21). He said to them: ‘Is ‘forever’ written? It is only written: “Until a decree from me will be issued.” Who can say to me that were my father alive, he would not have built it?’ Therefore, he is included with the prophets; that is what is written: “The elders of the Jews built and prospered [in accordance with the prophecy of Haggai the prophet and Zechariah son of Ido, and built and finished, by the decree of the God of Israel, and by the decree of Cyrus, and Darius, and Artaḥshasta king of Persia]” (Ezra 6:14).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:2",
    "he": "הוּא, חֲמִשָּׁה לְרָעָה וַחֲמִשָּׁה לְטוֹבָה. חֲמִשָּׁה לְרָעָה (בראשית י, ט): הוּא הָיָה גִּבֹּר צַיִד, (בראשית לו, מג): הוּא עֵשָׂו אֲבִי אֱדוֹם, (במדבר כו, ט): הוּא דָּתָן וַאֲבִירָם, (דברי הימים ב כח, כב): הוּא הַמֶּלֶךְ אָחָז, הוּא אֲחַשְׁוֵרוֹשׁ. חֲמִשָּׁה לְטוֹבָה (דברי הימים א א, כז): אַבְרָם, הוּא אַבְרָהָם, (שמות ו, כח): הוּא משֶׁה וְאַהֲרֹן, הוּא אַהֲרֹן וּמשֶׁה, (שמואל א יז, יד): וְדָוִד הוּא הַקָּטָן, (דברי הימים ב לב, ל): הוּא יְחִזְקִיָּהוּ, (עזרא ז, ו): הוּא עֶזְרָא עָלָה מִבָּבֶל. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבָּנָן דְּתַמָּן אִית לָן חַד דְּטַב מִכּוּלְּהוֹן, (תהלים קה, ז): הוּא ה' אֱלֹהֵינוּ בְּכָל הָאָרֶץ מִשְׁפָּטָיו, שֶׁמִּדַּת רַחֲמָיו לְעוֹלָם.",
    "en": "“It was during the days of Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces” (Esther 1:1). Hu [appears] five [times] for evil, and five for good. Five for evil: “He [hu] was a mighty hunter” (Genesis 10:9); “he is [hu] Esau, father of Edom” (Genesis 36:43); “this is [hu] Datan and Aviram” (Numbers 26:9); “he is [hu] King Aḥaz” (II Chronicles 28:22); “that [hu] Aḥashverosh” (Esther 1:1). Five for good: “Abram, he is [hu] Abraham” (I Chronicles 1:27); “that [hu] Aaron and Moses…that [hu] Moses and Aaron” (Exodus 6:26–27); “David was [hu] the youngest” (I Samuel 17:14); “he [hu], Yeḥizhiyahu” (II Chronicles 32:30); “he [hu], Ezra, came up from Babylon” (Ezra 7:6). Rabbi Berekhya said in the name of the Rabbis from there: We have one that is better than all of them: “He is [hu] the Lord our God; His judgments are throughout the land” (Psalms 105:7), whose attribute of mercy is forever.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:3",
    "he": "אֲחַשְׁוֵרוֹשׁ רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר אֲחַשְׁוֵרוֹשׁ הוּא אַרְתַּחְשַׁשְׂתָּא. וְרַבָּנָן אָמְרֵי אֲחַשְׁוֵרוֹשׁ, שֶׁכָּל מִי שֶׁזּוֹכְרוֹ חוֹשֵׁשׁ אֶת רֹאשׁוֹ. לָמָּה קְרָאוֹ הַכָּתוּב אַרְתַּחְשַׁשְׂתָּא, שֶׁהָיָה מַרְתִּיחַ וְתָשׁ. אֲחַשְׁוֵרוֹשׁ, רַבִּי יִצְחָק וְרַבָּנִין, רַבִּי יִצְחָק אָמַר אֲחַשְׁוֵרוֹשׁ שֶׁבָּאוּ כָּל הַצָּרוֹת בְּיָמָיו, שֶׁנֶּאֱמַר: אֵבֶל גָּדוֹל לַיְּהוּדִים. הוּא אֲחַשְׁוֵרוֹשׁ, שֶׁבָּאוּ כָּל הַטּוֹבוֹת בְּיָמָיו, שֶׁנֶּאֱמַר: שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב. רַבָּנָן אָמְרֵי אֲחַשְׁוֵרוֹשׁ עַד שֶׁלֹא נִכְנְסָה אֶסְתֵּר אֶצְלוֹ, הוּא אֲחַשְׁוֵרוֹשׁ, מִשֶּׁנִּכְנְסָה אֶסְתֵּר אֶצְלוֹ לֹא הָיָה בּוֹעֵל נִדּוֹת.",
    "en": "“It was during the days of Aḥashverosh…” Rabbi Levi and the Rabbis, Rabbi Levi said: Aḥashverosh is Artaḥshasta. The Rabbis say: [He was called] Aḥashverosh, since anyone who remembers him, his head hurts [ḥoshesh et rosho]. Why did Scripture call him Artaḥshasta? It is because he would anger [martiaḥ] and exhaust [vetash] [others]. Aḥashverosh – Rabbi Yitzḥak and the Rabbis, Rabbi Yitzḥak said: “Aḥashverosh” – as all the troubles came during his days, as it is stated: “there was great mourning among the Jews” (Esther 4:3). “That is Aḥashverosh” – as all the good came during his days, as it is stated: “Joy and gladness for the Jews, a banquet and a holiday” (Esther 8:17). The Rabbis say: “Aḥashverosh” – before Esther came before him; “that is Aḥashverosh” – after Esther came before him, he would no longer copulate with menstruants.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:4",
    "he": "הַמֹּלֵךְ, וַעֲדַיִּן לֹא מָלַךְ. מֵהֹדוּ וְעַד כּוּשׁ. וַהֲלֹא מֵהוֹדוּ וְעַד כּוּשׁ דָּבָר קַל הוּא, אֶלָּא כְּשֵׁם שֶׁמָּלַךְ מֵהֹדוּ וְעַד כּוּשׁ, כָּךְ מָלַךְ עַל שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה. וְדִכְוָותֵיהּ (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר מִתִּפְסַח וְעַד עַזָּה, וַהֲלֹא מִתִּפְסַח וְעַד עַזָּה דָּבָר קַל הוּא, אֶלָּא כְּשֵׁם שֶׁשָּׁלַט מִתִּפְסַח וְעַד עַזָּה כָּךְ שָׁלַט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. וְדִכְוָותֵיהּ (תהלים סח, ל): מֵהֵיכָלֶךָ עַל יְרוּשָׁלִָם לְךָ יוֹבִילוּ מְלָכִים שָׁי, וַהֲלֹא מֵהֵיכָל לִירוּשָׁלַיִם דָּבָר קַל הוּא, אֶלָּא כְּשֵׁם שֶׁהַקָּרְבָּנוֹת מְצוּיִים מֵהֵיכָל לִירוּשָׁלַיִם, כָּךְ דּוֹרְכֵיאוֹת עִם דּוֹרָנֵיאוֹת עֲתִידוֹת לִהְיוֹת מְצוּיוֹת לְמֶלֶךְ הַמָּשִׁיחַ, הֲדָא הוּא דִכְתִיב (תהלים עב, יא): וְיִשְׁתַּחֲווּ לוֹ כָל מְלָכִים. רַבִּי כֹּהֵן אֲחוּהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר, כְּשֵׁם שֶׁהַשְּׁכִינָה מְצוּיָה מֵהֵיכָל לִירוּשָׁלַיִם, כָּךְ תִּהְיֶה הַשְּׁכִינָה מְמַלְּאָה מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב (תהלים עב, יט): וְיִמָּלֵא כְבוֹדוֹ אֶת כָּל הָאָרֶץ אָמֵן וְאָמֵן.",
    "en": "“It was during the days of Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces.” “Who reigned” – but had not yet reigned. “From India [Hodu] to Kush” – but isn’t it a short distance from Hodu to Kush? Rather, just as he reigned from Hodu to Kush, so he reigned over one hundred and twenty-seven provinces. On a similar note: “For he [Solomon] ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4), but isn’t it a short distance from Tifsaḥ to Gaza? Rather, just as he reigned from Tifsaḥ to Gaza, so he reigned from one end of the world to the other end. Similarly, “From your palace to Jerusalem, kings bring gifts to You” (Psalms 68:30) – is it not but a short distance from your palace [i.e. the king’s palace] to [the Temple in] Jerusalem? Rather, just as it is commonplace that the sacrificial offerings [go] from the palace to [the Temple in] Jerusalem, so too, processions with gifts are destined to be commonplace for the messianic king. That is what is written: “All kings will prostrate themselves before him” (Psalms 72:11). Rabbi Kohen, brother of Rabbi Ḥiyya bar Abba, said: Just as the Divine Presence is found between the Temple and Jerusalem, so will the Divine Presence fill the world from one end to the other end. That is what is written: “May the whole earth be filled with His glory, amen and amen” (Psalms 72:19).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:5",
    "he": "שֶׁבַע וְעֶשְׂרִים וּמֵאָה. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי חֲנִינָא, וַהֲלֹא מָאתַיִם וַחֲמִשִּׁים וּשְׁתַּיִם אִפַּרְכִיּוֹת הֵן בָּעוֹלָם, וְדָוִד שָׁלַט בְּכֻלָּן, הֲדָא הוּא דִכְתִיב (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת. שְׁלֹמֹה שָׁלַט בְּכֻלָּן, הֲדָא הוּא דִכְתִיב (מלכים א ה, א): וּשְׁלֹמֹה הָיָה מוֹשֵׁל בְּכָל הַמַּמְלָכוֹת וגו'. אַחְאָב שָׁלַט בְּכֻלָּן, הֲדָא הוּא דִכְתִיב (מלכים א יח, י): חַי ה' אֱלֹהֶיךָ אִם יֶשׁ גּוֹי וּמַמְלָכָה וגו', וְכִי אָדָם מַשְׁבִּיעַ בְּמָקוֹם שֶׁאֵינוֹ שׁוֹלֵט, וְעוֹד מִן הֲדָא (מלכים א כ, טו): וַיִּפְקֹד אֶת נַעֲרֵי שָׂרֵי הַמְּדִינוֹת וַיִּהְיוּ מָאתַיִם שְׁנַיִם וּשְׁלשִׁים וגו', וְהַשְּׁאָר הֵיכָן הֵם, רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר כָּלוּ בָּרָעָב בִּימֵי אֵלִיָּהוּ. וְרַבָּנָן אָמְרֵי בֶּן הַדַּד בָּא וּלְקָחָן, הֲדָא הוּא דִכְתִיב (מלכים א כ, א): וּבֶן הַדַּד מֶלֶךְ אֲרָם קָבַץ אֶת כָּל חֵילוֹ וּשְׁלשִׁים וּשְׁנַיִם מֶלֶךְ אִתּוֹ וְסוּס וָרָכֶב וַיַּעַל וַיָּצַר עַל שֹׁמְרוֹן וַיִּלָּחֶם בָּהּ. אֲנַן בָּעְיָין עֶשְׂרִים, וְתֵימַר שְׁלשִׁים וּשְׁנַיִם, אֶלָּא יֵשׁ אִפַּרְכִיָּא שֶׁהָיְתָה קָשָׁה וְהָיָה נוֹטֵל מִמֶּנָּה שְׁנַיִם וְעוֹשֶׂה אוֹתָן עֵרָבוֹן תַּחַת יָדוֹ. רַבִּי בֶּרֶכְיָה וְרַבָּנָן, רַבִּי בֶּרֶכְיָה אָמַר בְּנֵי אֻכַּפְיֵיהּ וּבְנֵי אֱמוּרְיֵי. וְרַבָּנָן אָמְרֵי בְּנֵי אוּכַּיְיפֵי, שֶׁהָיוּ מְרוֹצְצִין בְּאַרְכּוֹף, וּבְנֵי אֱמוּרְיֵי שֶׁהָיוּ תְּמוּרוֹת שֶׁל אֲבוֹתֵיהֶן, וְכֵן הוּא אוֹמֵר (מלכים ב יד, יד): וְאֵת בְּנֵי הַתַּעֲרֻבוֹת, שֶׁהָיוּ מְעוֹרְבוֹתֵיהֶן שֶׁל אֲבוֹתֵיהֶן. נְבוּכַדְנֶצַּר שָׁלַט בְּכֻלָּן, הֲדָא הוּא דִכְתִיב (דניאל ב, לח): וּבְכָל דִּי דָאְרִין בְּנֵי אֲנָשָׁא חֵיוַת בָּרָא וְעוֹף שְׁמַיָא וגו'. כּוֹרֶשׁ שָׁלַט בְּכֻלָּן, הֲדָא הוּא דִכְתִיב (עזרא א, ב): כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי ה'. דָּרְיָוֶשׁ שָׁלַט בְּכֻלָּן, הֲדָא הוּא דִכְתִיב (דניאל ו, כו): בֵּאדַיִן דָּרְיָוֶשׁ מַלְכָּא כְּתַב לְכָל עַמְמַיָא וגו'. אֲחַשְׁוֵרוֹשׁ שָׁלַט בְּחֶצְיָן, לָמָּה בְּחֶצְיָן, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא וְרַבָּנָן, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה חִלַּקְתָּ אֶת מַלְכוּתִי, שֶׁאָמַרְתָּ (עזרא א, ג): הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלָיִם, חַיֶּיךָ שֶׁאֲנִי חוֹלֵק מַלְכוּתְךָ. וְרַבָּנָן אָמְרֵי אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה חִלַּקְתָּ בִּנְיַן בֵּיתִי, שֶׁאָמַרְתָּ (עזרא ו, ג): רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵה אַמִּין שִׁתִּין, חַיֶּיךָ שֶׁאֲנִי חוֹלֵק מַלְכוּתְךָ, וְיֵימַר מֵאָה וְעֶשְׂרִים וָשֵׁשׁ, מַה תַּלְמוּד לוֹמַר שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה, אֶלָּא כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה נָתַתָּ עֲלִיָּה אַחַת לְבֵיתִי מִשֶּׁלְּךָ, שֶׁאָמַרְתָּ (עזרא א, ג): מִי בָכֶם מִכָּל עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל, אַף אֲנִי נוֹתֵן עֲלִיָּה תּוֹסֶפֶת אַחַת מִשֶּׁלִּי, שֶׁהוֹסִיף לוֹ מְדִינָה אַחַת בַּחֶשְׁבּוֹן, הֲדָא הוּא דִכְתִיב: שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה.",
    "en": "“…who reigned from India to Kush, one hundred and twenty-seven provinces.” Rabbi Eliezer in the name of Rabbi Ḥanina: Are there not two hundred and fifty-two provinces in the world? David ruled over them all; that is what is written: “David’s renown went out to all the lands” (I Chronicles 14:17). Solomon ruled over them all; that is what is written: “Solomon ruled over all the kingdoms...” (I Kings 5:1). Aḥav ruled over them all; that is what is written: “As the Lord your God lives, there is no nation or kingdom [to where my lord did not send to seek you]” (I Kings 18:10). Does a person take an oath about a place that he does not rule? Additionally, from here: “He counted the young princes of the dominions, and they were two hundred and thirty-two…” (I Kings 20:15). Where were the rest? Rabbi Levi and the Rabbis: Rabbi Levi said: They ceased to exist in the famine during the days of Eliyahu. The Rabbis said that Ben Haddad came and took them. That is what is written: “Ben Haddad king of Aram gathered his entire army, and thirty-two kings were with him, and horses and chariots; he went and besieged Samaria, and waged war against it” (I Kings 20:1). We need twenty, and you say thirty-two? Rather, there were provinces that were intractable, and he would take two [young princes] from them as hostages in his charge.Rabbi Berekhya and the Rabbis [related to the verse: “He pierced my kidneys with the contents of his quiver [benei ashpato]” (Lamentations 3:13)]. Rabbi Berekhya said: These were the captives [benei ukaifi] and the hostages [benei emuryai]. The Rabbis said: Benei ukaifi – as they were subjugated with manacles [arkof], and benei emuryai – as they were substitutes [temurot] for their fathers. And so it says: “And the hostages [benei hataaruvot]” (II Kings 14:14), they were guarantees [me’uravot] for their fathers.Nebuchadnezzar ruled over them all; that is what is written: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, [He has given into your hand and set your rule over them all]” (Daniel 2:38). Cyrus ruled over them all; that is what is written: “The Lord…has given me all the kingdoms of the earth” (Ezra 1:2). Darius ruled over them all; that is what is written: “Then King Darius wrote to all the peoples, [the nations, and the [speakers of different] languages that reside in the entire earth]” (Daniel 6:26). Aḥashverosh ruled over half of them. Why over half of them? Rabbi Huna in the name of Rabbi Aḥa and the Rabbis, Rabbi Huna in the name of Rabbi Aḥa: The Holy One blessed be He said to him: You divided my kingdom, as you said: “He is the God, who is in Jerusalem” (Ezra 1:3); by your life, I am going to divide your kingdom. The Rabbis say: The Holy One blessed be He said to him: You split My house, as you said: “Its height shall be sixty cubits and its width sixty cubits” (Ezra 6:3); by your life, I am going to split your kingdom. Let it say one hundred and twenty-six, for what reason does the verse state “one hundred and twenty-seven provinces”? Rather, this is what the Holy One, blessed be He, said to him: You added one ascent [aliya] to My house from your own, as you said: “Any among you from His entire people, may his God be with him, and he may ascend” (Ezra 1:3); I, too, will provide you with an additional ascent from my own, so he added one province to the tally; that is what is written: “One hundred and twenty-seven provinces.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:6",
    "he": "רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּתִיב (דניאל ז, ט): וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא, שֶׁאֵין לְכָל בְּרִיָה אֶצְלוֹ כְּלוּם. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ, כְּתִיב (ישעיה סג, ג): פּוּרָה דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין אִישׁ אִתִּי וגו', וְכִי לְסִיּוּעָן שֶׁל אֻמּוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא צָרִיךְ, שֶׁאָמַר וּמֵעַמִּים אֵין אִישׁ אִתִּי, אֶלָּא כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לִכְשֶׁאֲבַקֵּר פִּנְקְסוֹתֵיהֶן שֶׁל אֻמּוֹת הָעוֹלָם וְלֹא תִמָּצֵא לָהֶן זְכוּת לְפָנַי, בְּאוֹתָהּ שָׁעָה (ישעיה סג, ג): וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי. רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אָמְרֵי, כְּתִיב (זכריה יב, ט): וְהָיָה בַּיּוֹם הַהוּא אֲבַקֵּשׁ לְהַשְּׁמִיד אֶת כָּל הַגּוֹיִם וגו'. אֲבַקֵּשׁ, וְכִי מִי מְעַכֵּב, אֶלָּא כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְשֶׁאֲבַקֵּר פִּנְקְסוֹתֵיהֶן שֶׁל אֻמּוֹת הָעוֹלָם וְלֹא תִמָּצֵא לָהֶן זְכוּת לְפָנַי, אוֹתָהּ שָׁעָה אֲבַקֵּשׁ לְהַשְּׁמִיד אֶת כָּל הַגּוֹיִם. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן, כְּתִיב (דברים לב, לה): לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם, וְכִי גְבוּרָה הִיא שֶׁאָדָם אוֹמֵר לִכְשֶׁיִּתְמוֹטְטוּ שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל אֲנִי פּוֹרֵעַ מֵהֶם, אֶלָּא כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְשֶׁיִּפָּסְקוּ מִצְווֹת הָרְגִילוֹת שֶׁבֵּינוֹתָם וְלֹא תִמָּצֵא לָהֶם זְכוּת לְפָנַי, בְּאוֹתָהּ שָׁעָה לִי נָקָם וְשִׁלֵּם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי וְרַבִּי הוּנָא בְּשֵׁם רַבִּי לֵוִי וְרַבִּי יוּדָן בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן אָמְרוּ פָּסוּק אֶחָד (תהלים כא, ט): תִּמְצָא יָדְךָ לְכָל אֹיְבֶיךָ יְמִינְךָ תִּמְצָא שׂנְאֶיךָ. תְּהֵא יָדְךָ מְצוּיָה לִפָּרַע מֵאוֹיְבֶיךָ, תַּמְצֵא לָהֶם מִדַּת הַדִּין, תַּמְצֵא לָהֶם מִעוּט זְכֻיּוֹתֵיהֶן שֶׁעָשׂוּ, לְכָךְ נֶאֱמַר יְמִינְךָ תִּמְצָא שׂוֹנְאֶיךָ.",
    "en": "Rabbi Levi in the name of Rabbi Shmuel bar Naḥman said: It is written: “The hair of His head like pure wool” (Daniel 7:9); that He has no debt to any creature. Rabbi Yudan in the name of Rabbi Ayevu: It is written: “I have trodden a winepress alone and from the peoples there was no man with Me...” (Isaiah 63:3). Does the Holy One blessed be He need the help of the nations, that He said: “And from the peoples there was no man with Me?” Rather, this is what the Holy One blessed be He said: When I examine the ledgers of the nations of the world and no merit will be found for them before Me, at that moment, “I trod on them in My wrath and I trampled them in My fury” (Isaiah 63:3). Rabbi Pinḥas and Rabbi Ḥilkiyya said in the name of Rabbi Simon: It is written: “It shall be on that day that I will seek to destroy all the nations [that come against Jerusalem]” (Zechariah 12:9). Will seek? Is there anyone preventing Him? Rather, this is what the Holy One blessed be He is saying: When I examine the ledgers of the nations of the world and no merit will be found for them before Me, at that moment, I will seek to destroy all the nations. Rabbi Simon in the name of Rabbi Yoḥanan: It is written: “Vengeance and recompense are Mine at the time that their foot will falter” (Deuteronomy 32:35). Is it heroism for a person to say that when the enemies of Israel falter, I will punish them? Rather, this is what the Holy One blessed be He said: When they cease fulfilling the mitzvot that are customary among them, and no merit will be found for them before Me, at that moment, “vengeance and recompense are Mine.” Rabbi Berekhya in the name of Rabbi Levi, and Rabbi Huna in the name of Rabbi Levi, and Rabbi Yudan in the name of Rabbi Levi, the three of them said one verse: “Your hand will find all Your enemies; Your right hand will find [timtza] Your foes” (Psalms 21:9). Your hand will be present [metzuya] to repay Your enemies, You will present [tamtze] the attribute of justice to them, You will present [tamtze] them with how few are the good deeds they performed; therefore, it says: “Your hand will find all Your enemies.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:7",
    "he": "דָּבָר אַחֵר, שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה, רַבִּי יוּדָא וְרַבִּי נְחֶמְיָה, רַבִּי יוּדָא אָמַר כָּבַשׁ שֶׁבַע שֶׁהֵן קָשׁוֹת כְּעֶשְׂרִים, כָּבַשׁ עֶשְׂרִים שֶׁהֵן קָשׁוֹת כְּמֵאָה. רַבִּי נְחֶמְיָה אוֹמֵר נָטַל אֻכְלוּסִין מִשֶּׁבַע וְכָבַשׁ עֶשְׂרִים, נָטַל אֻכְלוּסִין מֵעֶשְׂרִים וְכָבַשׁ מֵאָה. כֵּיצַד כְּבָשָׁן, רַבִּי יוּדָא וְרַבִּי נְחֶמְיָה, רַבִּי יוּדָא אָמַר כַּחֲצִי עֲטָרָה, שֶׁאַתְּ מְכַבֵּשׁ אֶת הַחִיצוֹנוֹת וְהַפְּנִימִיּוֹת נִכְבָּשׁוֹת מֵאֲלֵיהֶן. אָמַר רַבִּי פִּנְחָס הָעוֹלָם הוּא עָשׂוּי כַּעֲטָרָה. וְרַבִּי אָבוּן אָמַר כְּאַפֵּי קַבָּאֵי, וְרַבִּי נְחֶמְיָה אָמַר כְּאַמַּת הַמַּיִם, אַתָּה מְכַבֵּשׁ אֶת הַחִיצוֹנוֹת וְהַפְּנִימִיּוֹת נִכְבָּשׁוֹת מֵאֲלֵיהֶן.",
    "en": "Another matter: “One hundred and twenty-seven provinces” – Rabbi Yuda and Rabbi Neḥemya: Rabbi Yuda said: He conquered seven that were as difficult as twenty; he conquered twenty that were as difficult as one hundred. Rabbi Neḥemya said: He took troops from seven and conquered twenty; he took troops from twenty and conquered one hundred. How did he conquer them? Rabbi Yuda and Rabbi Neḥemya: Rabbi Yuda said: Like a semi-circle, you conquer the outer areas and the inner areas become conquered by themselves. Rabbi Pinḥas said: The world is circular. Rabbi Avun said: It is like the surface of a two-kav vessel. Rabbi Neḥemya said: It is like an aqueduct; you conquer the outsides and the insides are conquered by themselves.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:8",
    "he": "רַבִּי עֲקִיבָא הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְנִתְנַמְנְמוּ הַתַּלְמִידִים, בְּעָא לְעַרְעֲרָה יָתְהוֹן, אֲמַר, מַה זָּכְתָה אֶסְתֵּר לִמְלֹךְ עַל שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה, אֶלָּא כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, תָּבוֹא אֶסְתֵּר בִּתָּהּ שֶׁל שָׂרָה שֶׁחָיְתָה שֶׁבַע וְעֶשְׂרִים וּמֵאָה שָׁנָה, וְתִמְלֹךְ עַל שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה. אָמַר רַבִּי לֵוִי כָּל מָקוֹם שֶׁנֶּאֱמַר שָׂדֶה הוּא עִיר, עִיר מְדִינָה, מְדִינָה אִפַּרְכִיָה. שָׂדֶה הוּא עִיר, מִנַּיִן, שֶׁנֶּאֱמַר (מלכים א ב, כו): עֲנָתֹת לֵךְ עַל שָׂדֶיךָ. עִיר מְדִינָה, מִנַּיִן, שֶׁנֶּאֱמַר (יחזקאל ט, ד): עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלָיִם, מְדִינָה אִפַּרְכִיָה, מִנַּיִן, שֶׁנֶּאֱמַר: שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה.",
    "en": "Rabbi Akiva was sitting and lecturing and his students [began] dozing. He sought to rouse them; he said: Why did Esther merit to rule over one hundred and twenty-seven provinces? Rather, so said the Holy One blessed be He: Let Esther, the daughter of Sarah, who lived one hundred and twenty-seven years, come and rule over one hundred and twenty-seven provinces. Rabbi Levi said: Everywhere that it says field, it is a town [ir]; a town, a city [medina]; a city, a province. From where is a field a town? As it is stated: “Go to Anatot, to your fields” (I Kings 2:26); from where is a town [ir], a city? As it is stated: “Pass through the midst of the town [ir], through the midst of Jerusalem” (Ezekiel 9:4). A city [medina], a province, as it is stated: “One hundred and twenty-seven provinces [medina].”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:10",
    "he": "בַּיָּמִים הָהֵם (אסתר א, ב), זֶה הוּא אֶחָד מִן הַמְּקוֹמוֹת שֶׁהָיוּ מַלְאֲכֵי הַשָּׁרֵת מְדַדִּין פִּיתְקִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהָיוּ אוֹמְרִים לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, בֵּית הַמִּקְדָּשׁ חָרֵב וְרָשָׁע זֶה יוֹשֵׁב וְעוֹשֶׂה מַרְזֵיחִין. אָמַר לָהֶם תְּנוּ יָמִים כְּנֶגֶד יָמִים, הֲדָא הוּא דִכְתִיב (נחמיה יג, טו): בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים גִּתּוֹת בַּשַּׁבָּת וגו'. רַבִּי חֶלְבּוֹ אָמַר אַלְּלָא וַוי הָיוּ אוֹתָן הַיָּמִים. אָמַר רַב בֵּיבַי הָהֵם, הָהּ לְאוֹתָן הַיָּמִים. הָאֵיךְ מָה דְאַתְּ אָמַר (יחזקאל ל, ב): הֵילִילוּ הָהּ לַיּוֹם. אָמַר רַבִּי יִצְחָק נִהְיָה לְאוֹתָן הַיָּמִים. הָאֵיךְ מָה דְאַתְּ אָמֵר (מיכה ב, ד): וְנָהָה נְהִי נִהְיָה.",
    "en": "“In those days, when King Aḥashverosh was sitting on his royal throne that was in the Shushan citadel” (Esther 1:2). This is one of the places that the ministering angels were passing notes before the Holy One blessed be He, saying before Him: Master of the universe, the Temple is in ruins and this wicked man is sitting and making drinking parties. He said to them: Set days against days; that is what is written: “In those days I saw in Judah some treading winepresses on Shabbat...” (Nehemiah 13:15). Rabbi Ḥelbo said: Alas, those were days of woe. Rabbi Bevai said: “Those [hahem] days” – ha (an expression of woe) for those days. That is what you say: “Wail, woe for the day” (Ezekiel 30:2). Rabbi Yitzḥak said: Lamentations for those days. That is what you say: “A lamentation will be lamented” (Micha 2:4).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:11",
    "he": "כְּשֶׁבֶת הַמֶּלֶךְ, אָמַר רַבִּי יִצְחָק אֻמּוֹת הָעוֹלָם אֵין לָהֶם יְשִׁיבָה, אֲתִיבוּן וְהָכְתִיב כְּשֶׁבֶת הַמֶּלֶךְ, אָמַר לָהֶם בְּשֶׁבֶת הַמֶּלֶךְ אֵין כְּתִיב כָּאן, אֶלָּא כְּשֶׁבֶת הַמֶּלֶךְ, יְשִׁיבָה שֶׁאֵינָה יְשִׁיבָה, אֲבָל יְשִׁיבָתָן שֶׁל יִשְׂרָאֵל יְשִׁיבָה, שֶׁנֶּאֱמַר (שופטים יא, כו): בְּשֶׁבֶת יִשְׂרָאֵל בְּחֶשְׁבּוֹן וּבִבְנוֹתֶיהָ.",
    "en": "“When King [Aḥashverosh] was sitting [keshevet hamelekh].” Rabbi Yitzḥak said: The nations of the world do not sit securely. They objected: Is it not written: “When King [Aḥashverosh] was sitting”? He said to them: Beshevet hamelekh [while the king was sitting] is not written here, rather, keshevet hamelekh [as if the king were sitting] – sitting that is not sitting. However, the sitting of Israel is sitting, as it is stated: “When Israel sat [beshevet] in Ḥeshbon and its environs” (Judges 11:26).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:12",
    "he": "עַל כִּסֵּא מַלְכוּתוֹ, רַבִּי כֹּהֵן בְּשֵׁם רַבִּי עֲזַרְיָה עַל כִּסֵּא מַלְכוּתוֹ, מַלְכֻתוֹ כְּתִיב, בָּא לֵישֵׁב עַל כִּסֵּא שְׁלֹמֹה וְלֹא הִנִּיחוּהוּ. אָמְרוּ לוֹ כָּל מֶלֶךְ שֶׁאֵינוֹ קוֹזְמוֹקְרָטוֹר בָּעוֹלָם אֵינוֹ יוֹשֵׁב עָלָיו, עָמַד וְעָשָׂה לוֹ כִּסֵּא מִשֶּׁלּוֹ, כִּדְמוּתוֹ. הֲדָא הוּא דִכְתִיב עַל כִּסֵּא מַלְכוּתוֹ, עַל כִּסֵּא מַלְכֻתוֹ כְּתִיב, וְכִי אֵיזֶה כִּסֵּא הָיָה (מלכים א י, יח) (דברי הימים ב ט, יז): וַיַּעַשׂ הַמֶּלֶךְ כִּסֵּא שֵׁן גָּדוֹל, אָמַר רַבִּי אַחָא וְהָכְתִיב (מלכים ב י, א): וּלְאַחְאָב שִׁבְעִים בָּנִים בְּשֹׁמְרוֹן, אָמַר רַבִּי הוֹשַׁעְיָא רַבָּה כְּשֵׁם שֶׁהָיוּ לוֹ שִׁבְעִים בָּנִים בְּשׁוֹמְרוֹן כָּךְ הָיוּ לוֹ שִׁבְעִים בָּנִים בְּיִזְרְעֵאל, וְכָל אֶחָד וְאֶחָד הָיוּ לוֹ שְׁנֵי פַּלְטֵירִין, אֶחָד לִימוֹת הַחֹרֶף וְאֶחָד לִימוֹת הַקַּיִץ, הֲדָא הוּא דִכְתִיב (עמוס ג, טו): וְהִכֵּיתִי בֵית הַחֹרֶף עַל בֵּית הַקָּיִץ. רַבִּי יוּדָא בְּרַבִּי סִימוֹן אָמַר אַרְבָּעָה, שֶׁנֶּאֱמַר (עמוס ג, טו): וְאָבְדוּ בָּתֵּי הַשֵּׁן. וְרַבָּנָן אָמְרֵי שִׁשָּׁה, שֶׁנֶּאֱמַר (עמוס ג, טו): וְסָפוּ בָּתִּים רַבִּים נְאֻם ה', וְכָאן הוּא אוֹמֵר כִּסֵּא שֵׁן גָּדוֹל, רַבִּי הוֹשַׁעְיָא רַבָּה אוֹמֵר שֶׁהָיָה עָשׂוּי כְּטִירְכֵי מֶרְכַּבְתּוֹ שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכֵן הוּא אוֹמֵר: שֵׁשׁ מַעֲלוֹת לַכִּסֵּא, שֵׁשׁ כְּנֶגֶד שִׁשָּׁה רְקִיעִים. וְלֹא שִׁבְעָה הֵן, אָמַר רַבִּי אָבוּן הֵן דְּמַלְכָּא שָׁארֵי טִיטְיוֹן. שֵׁשׁ כְּנֶגֶד שֵׁשׁ אֲרָצוֹת: אֶרֶץ, אֲדָמָה, אַרְקָא, גַּיְא, צִיָּה, נְשִׁיָּה, תֵּבֵל. וּכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק. שֵׁשׁ כְּנֶגֶד שִׁשָּׁה סִדְרֵי מִשְׁנָה: זְרָעִים, מוֹעֵד, נָשִׁים, נְזִיקִין, קָדָשִׁים וּטְהָרוֹת. שֵׁשׁ כְּנֶגֶד שֵׁשֶׁת יְמֵי בְרֵאשִׁית. שֵׁשׁ כְּנֶגֶד שֵׁשׁ אִמָּהוֹת: שָׂרָה, רִבְקָה, רָחֵל, וְלֵאָה, בִּלְהָה, זִלְפָּה. אָמַר רַבִּי הוּנָא שֵׁשׁ, כְּנֶגֶד שֵׁשׁ מִצְווֹת שֶׁהַמֶּלֶךְ הוּא מוּזְהָר עֲלֵיהֶם וּמְצֻוֶּה, דִּכְתִיב (דברים יז, יז): לֹא יַרְבֶּה לוֹ נָשִׁים (דברים יז, יז): לֹא יַרְבֶּה לוֹ סוּסִים (דברים יז, יז): וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לוֹ מְאֹד (דברים טז, יט): לֹא תַטֶּה מִשְׁפָּט לֹא תַכִּיר פָּנִים וְלֹא תִקַּח שֹׁחַד. עָלָה בְּמַעֲלָה רִאשׁוֹנָה, הַכָּרוֹז מַכְרִיז וְאוֹמֵר לוֹ (דברים יז, יז): לֹא יַרְבֶּה לּוֹ נָשִׁים. בַּשְׁנִיָּה מַכְרִיז (דברים יז, טז): לֹא יַרְבֶּה לּוֹ סוּסִים. בַּשְּׁלִישִׁית מַכְרִיז (דברים יז, יז): וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לוֹ. בָּרְבִיעִית לֹא תַטֶּה מִשְׁפָּט. בַּחֲמִישִׁית לֹא תַכִּיר פָּנִים. בַּשִּׁשִּׁית לֹא תִקַּח שֹׁחַד. וְכֵן הוּא אוֹמֵר (מלכים א י, יט): וְיָדֹת מִזֶּה וּמִזֶּה אֶל מְקוֹם הַשָּׁבֶת, בִּישִׁיבָתוֹ בָּא לֵישֵׁב אוֹמֵר לוֹ דַּע לִפְנֵי מִי אַתָּה יוֹשֵׁב, לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. אָמְרוּ כֵּיוָן שֶׁמֵּת שְׁלֹמֹה עָלָה שִׁישַׁק מֶלֶךְ מִצְרַיִם וּנְטָלוֹ מֵהֶם, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן הוּא שִׁישַׁק הוּא פַּרְעֹה, וְלָמָּה נִקְרָא שְׁמוֹ שִׁישַׁק מִפְּנֵי שֶׁבָּא בִּשְׁקִיקוּת עַל יִשְׂרָאֵל וְאָמַר הֲרֵינִי נוֹטֵל אוֹתוֹ בִּכְתֻבַּת בִּתִּי, עָשָׂה מִלְחָמָה עִם זֶרַח הַכּוּשִׁי וּנְטָלוֹ מִמֶּנּוּ, עָשָׂה אַסָּא מִלְחָמָה עִם זֶרַח הַכּוּשִׁי וְנָפַל בְּיָדוֹ וּנְטָלוֹ מִמֶּנּוּ. תָּאנָא אָסָא וְכָל מַלְכֵי יְהוּדָה יָשְׁבוּ עָלָיו, וְכֵיוָן שֶׁעָלָה נְבוּכַדְנֶצַּר וְהֶחֱרִיב אֶת יְרוּשָׁלַיִם הִגְלָה אוֹתוֹ לְבָבֶל, וּמִבָּבֶל לְמָדַי, וּמִמָּדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי אֲנִי רָאִיתִי שְׁבָרָיו בְּרוֹמִי. נְבוּכַדְנֶצַּר יָשַׁב עָלָיו, כּוֹרֶשׁ יָשַׁב עָלָיו, אֲחַשְׁוֵרוֹשׁ בָּא לֵישֵׁב עָלָיו וְלֹא הִנִּיחוּהוּ, אָמְרוּ לֵיהּ מִי שֶׁאֵינוֹ עָשׂוּי קוֹזְמוֹקְרָטוֹר בָּעוֹלָם אֵינוֹ יוֹשֵׁב עָלָיו. עָמַד עָשָׂה מִשֶּׁלּוֹ בְּדָמִים, הֲדָא הוּא דִכְתִיב עַל כִּסֵּא מַלְכוּתוֹ, מַלְכֻתוֹ כְּתִיב. (מלכים א י, יט): וְרֹאשׁ עָגֹל לַכִּסֵּה מֵאַחֲרָיו, אָמַר רַבִּי אַחָא כַּהֲדָא קְדֵירָתָא דְּדַרְגֵּישׁ. וְיָדוֹת מִזֶּה וּמִזֶּה, עָלָה בַּמַּעֲלָה הָרִאשׁוֹנָה וְהָאֲרִי פּוֹשֵׁט לוֹ יָד, וּבַשְּׁנִיָּה נֶשֶׁר פּוֹשֵׁט לוֹ יָד, אֶל מְקוֹם הַשָּׁבֶת, כָּךְ מְקַבְּלִין אוֹתוֹ, וּבִמְקוֹם הַשֶּׁבֶת שַׁרְבִיט הַזָּהָב מֵאֲחוֹרָיו, וְיוֹנָה נְתוּנָה בְּרֹאשׁוֹ וַעֲטָרָה שֶׁל זָהָב בְּפִיהָ, כְּדֵי שֶׁיְהֵא הַמֶּלֶךְ יוֹשֵׁב בַּשֶּׁבֶת וַעֲטָרָה שֶׁל זָהָב נוֹגֵעַ וְאֵינוֹ נוֹגֵעַ.",
    "en": "“On his royal throne” – Rabbi Kohen in the name of Rabbi Azarya: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav]. He sought to sit on Solomon’s throne but they did not allow him to do so. They said to him: Any king who is not ruler of the world may not sit on it. He arose and made a throne of his own, in his image. That is what is written: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav].What throne was it? “The king [Solomon] made a great throne of ivory” (I Kings 10:18; II Chronicles 9:17). Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1). Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so he had seventy sons in Yizre’el. Each and every one had two palaces, one for the winter and one for the summer. That is what is written: “I will strike the winter house with the summer house” (Amos 3:15). Rabbi Yuda son of Rabbi Simon said: Four, as it is stated: “And the ivory houses will be demolished” (ibid.). The Rabbis said: Six, as it is stated: “And many houses will be destroyed – the utterance of the Lord” (ibid.). And here it says: “A great throne of ivory”? (I Kings 10:18; II Chronicles 9:17).Rabbi Hoshaya the Great said: It was made according to the specifications of the chariot of the One who spoke and the world came into existence, the Holy One blessed be He. And so it says: “There were six stairs to the throne” (I Kings 10:19; II Chronicles 9:18) – six stairs corresponding to six heavens. But aren’t there seven? Rabbi Avun said: That where the King resides is separate. Six [stairs] corresponding to six lands [i.e., types of lands]: Land, Ground, Earth, Valley, Desert, Desolation, and World, and it is written: “He will judge the world in righteousness, He will administer fair judgment to the nations” (Psalms 9:9). Six corresponding to the six orders of the Mishna: Zera’im – Seeds; Moed – Appointed times; Nashim – Women; Nezikin – Damages; Kodashim – Consecrations; Teharot – Purities.Six, corresponding to the six days of Creation.Six corresponding to the six matriarchs: Sarah, Rebecca, Leah, Rachel, Bilha, Zilpa.Rav Huna said: Six corresponding to the six mitzvot about which the king is cautioned and commanded, as it is written: “He shall not amass wives for himself” (Deuteronomy 17:17); “he shall not amass horses for himself” (Deuteronomy 17:16); “and silver and gold, he shall not amass greatly” (Deuteronomy 17:17); “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19).When he [Solomon] ascended the first step, the herald would proclaim and say to him: “He shall not amass wives for himself.” On the second, he would proclaim: “He shall not amass horses for himself.” On the third, he would proclaim: “And silver and gold, he shall not amass.” On the fourth, “you shall not distort judgment.” On the fifth, “you shall not give preference.” On the sixth, “you shall not take a bribe.” And so it says [about the throne which was on the sixth step]: “There were arm rests on this side and that side of the place of the seat” (I Kings 10:19). When he came to sit, he [the herald] would say to him: Know before whom you sit, before the He who spoke and the world came into existence.They said: Once Solomon died, Shishak, king of Egypt, came and took it [the throne] from them. Rabbi Shmuel bar Naḥman said: Shishak is Pharaoh, and why is he called by the name Shishak? Because he came against Israel with enthusiasm [bishkikut] and said: I am taking it in payment for my daughter’s marriage contract. He waged war with Zeraḥ the Kushite and he took it from him. Asa waged war with Zeraḥ the Kushite who fell by his hand and he took it from him. It was taught: Asa and all the kings of Judah sat upon it. When Nebuchadnezzar came up and destroyed Jerusalem, he exiled it to Babylon, and from Babylon to Media, from Media to Greece, and from Greece to Edom [Rome]. Rabbi Eliezer son of Rabbi Yosei said: I saw its fragments in Rome. Nebuchadnezzar sat upon it, Cyrus sat upon it, Aḥashverosh sought to sit upon it but they did not allow him to do so. They said to him: Any king who has not become ruler of the world may not sit on it. He arose and made one of his own like it; that is what is written: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav].” “And there was a round top to the throne, at its back” (I Kings 10:19) – Rabbi Aḥa said: Like this round headrest of an armchair. “There were arm rests on this side and that side of the place of the seat” (ibid.). He ascends the first step, and the lion extends its foreleg to him. On the second, the eagle extends its leg to him. “Of the place of the seat,” this is how they greeted him, and at the place of the seat, there was a golden scepter behind it, and a dove was set in its top with a golden crown in its mouth, so that the king would be sitting on the seat with a golden crown [suspended just above him], touching but not touching.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:13",
    "he": "אָמַר רַבִּי אַיְבוּ כְּתִיב (תהלים כב, כט): כִּי לַה' הַמְּלוּכָה וּמשֵׁל בַּגּוֹיִם. וְתֵימַר עַל כִּסֵּא מַלְכוּתוֹ. אֶלָּא לְשֶׁעָבַר הָיְתָה מְלוּכָה בְּיִשְׂרָאֵל, כֵּיוָן שֶׁחָטְאוּ נִטְּלָה מַלְכוּת מֵהֶם וְנִתְּנָהּ לְאֻמּוֹת הָעוֹלָם, הֲדָא הוּא דִכְתִיב (יחזקאל ל, יב): וּמָכַרְתִּי אֶת הָאָרֶץ בְּיַד רָעִים, אָמַר רַבִּי יִצְחָק בְּיַד אַפּוֹטְרוֹפְּסִין רָעִים, לְמָחָר כְּשֶׁיִּשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹטְלָהּ מֵעוֹבְדֵי כּוֹכָבִים וּמַחֲזִירָהּ לָהֶם לְיִשְׂרָאֵל, אֵימָתַי (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן.",
    "en": "Rabbi Ayevu said: It is written: “For dominion belongs to the Lord; He rules over nations” (Psalms 22:29), yet you say, “when King Aḥashverosh was sitting on his royal throne”? Rather, in the past, there was royal sovereignty in Israel. When they sinned, sovereignty was taken from them and given to the nations of the world; that is what is written: “I will sell the land into the hands of the wicked” (Ezekiel 30:12). Rabbi Yitzḥak said: Into the hands of evil stewards; tomorrow, when Israel repents, the Holy One blessed be He will take it from the idolaters and returns it to Israel. When? “Saviors will ascend Mount Zion” (Ovadya 1:21).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:14",
    "he": "אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חֲנַנְאֵל אָמַר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹרֶשׁ יִחֵס שֵׁם מְדִינָתוֹ וְשֵׁם אִפַּרְכִיָּא שֶׁלּוֹ, שֶׁאָמַר (עזרא א, ב): בִּירוּשָׁלַיִם אֲשֶׁר בִּיהוּדָה, אַף אֲנִי אֲיַחֵס שֵׁם מְדִינָתְךָ וְשֵׁם אִפַּרְכִיָּא שֶׁלְּךָ, שֶׁנֶּאֱמַר: אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה.",
    "en": "“That was in the Shushan citadel” – Rabbi Pinḥas said in the name of Rabbi Ḥananel: The Holy One blessed be He said to him: Cyrus referred to the name of His city and the name of His province,as he said: “In Jerusalem, which is in Judah” (Ezra 1:2); I, too, will refer to the name of your city and the name of your province, as it is stated: “That was in the Shushan citadel which is in the province of Elam” (Daniel 8:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:15",
    "he": "בִּשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ עָשָׂה מִשְׁתֶּה (אסתר א, ג), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר בִּשְׁנַת שָׁלשׁ לִמְלֶאכֶת הַכִּסֵּא, כֵּיוָן שֶׁגָּמַר מְלֶאכֶת הַכִּסֵּא, עָשָׂה מִשְׁתֶּה לְכָל שָׂרָיו וַעֲבָדָיו. וְרַבִּי נְחֶמְיָה אָמַר בִּשְׁנַת שָׁלשׁ לְבִטּוּל מְלֶאכֶת בֵּית הַמִּקְדָּשׁ, כֵּיוָן שֶׁגָּמַר לְבִטּוּל מְלֶאכֶת בֵּית הַמִּקְדָּשׁ שָׁלשׁ שָׁנִים, עָשָׂה מִשְׁתֶּה לְכָל שָׂרָיו וַעֲבָדָיו. אָמַר רַבִּי שְׁמוּאֵל בַּר אֵימִי, אַרְבָּעָה דְבָרִים טוֹבִים הָיוּ בְּאוֹתוֹ הָאִישׁ, עָשָׂה שָׁלשׁ שָׁנִים בְּלֹא כֶתֶר וּבְלֹא כִסֵּא, וְהִמְתִּין אַרְבַּע שָׁנִים עַד שֶׁמָּצָא אִשָּׁה הַהוֹגֶנֶת לוֹ, וְלֹא הָיָה עוֹשֶׂה דָּבָר עַד שֶׁנִּמְלָךְ. אָמַר רַבִּי פִּנְחָס וְכָל מִי שֶׁהָיָה עוֹשֶׂה בּוֹ טוֹבָה הָיָה כּוֹתְבָהּ, הֲדָא הוּא דִכְתִיב (אסתר ו, ב): וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי וגו'.",
    "en": "“In the third year of his reign, he made a banquet for all his princes and his servants, the elite of Persia and Media, the nobles and governors of the provinces before him” (Esther 1:3).Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: In the third year of the crafting of the throne. Once he completed the crafting of the throne, “he made a banquet for all his princes and his servants.” Rabbi Neḥemya said: In the third year of the cancellation of the construction of the Temple; once three years since the cancellation of the construction of the Temple were completed, “he made a banquet for all his princes and his servants.” Rabbi Shmuel bar Eimi said: There were four good attributes in that man: He went three years without a crown and without a throne; he waited four years until he found a wife appropriate for him; and he would not do anything without consulting. Rabbi Pinḥas said: And anyone who did him a favor, he would record it; that is what is written: “It was found written that Mordekhai had told...” (Esther 6:2).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:16",
    "he": "עָשָׂה מִשְׁתֶּה לְכָל שָׂרָיו וַעֲבָדָיו, אַנְטוֹנִינוּס עָשָׂה סְעוּדָה לְרַבִּי, אָמַר לוֹ שֶׁמָּא לֹא יָצָאתָ יְדֵי קַנְדִּלָה פַּטִּים [פרוש שמן עכור]. אֲמַר לֵיהּ מָה הִינוּן חֲשִׁיבִין עִלָּוֵי אֲמַר לֵיהּ שֶׁמָּא יִתְּנוּ שֶׁמֶן פִּקְטִים בַּקַּנְדִּילִים וִיקַלְקְלוּ אֶת הַסְּעוּדָה. אֲמַר לֵיהּ וַהֲדָא מְנָא לָךְ, אֲמַר לֵיהּ מֵאֲחַשְׁוֵרוֹשׁ, דִּכְתִיב בֵּיהּ עָשָׂה מִשְׁתֶּה לְכָל שָׂרָיו וַעֲבָדָיו.",
    "en": "“He made a banquet for all his princes and his servants.” Antoninus made a feast for Rabbi Yehuda HaNasi, who said to him: Perhaps you have not fulfilled your obligation to the lamplighters? He said to him: Of what significance are they to me? He said to him: Perhaps they will put murky oil in the lamps and ruin the feast. He said to him: From where do you know this? He said to him: From Aḥashverosh, about whom it is written: “He made a banquet for all his princes and his servants.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:17",
    "he": "חֵיל פָּרַס וּמָדַי, תָּנֵי בְּשֵׁם רַבִּי נָתָן מֵעֲשָׂרָה מִדּוֹת אֵלּוּ, עֲשָׂרָה חֲלָקִים שֶׁל זְנוּת בָּעוֹלָם, תִּשְׁעָה בַּאֲלֶכְּסַנְדְּרִיָא וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל עֲשִׁירוּת בָּעוֹלָם, תִּשְׁעָה בְּרוֹמִי וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל עֲנִיּוּת בָּעוֹלָם, תִּשְׁעָה בְּלוּד וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל כְּשָׁפִים בָּעוֹלָם, תִּשְׁעָה בְּמִצְרַיִם וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל טִפְּשׁוּת בָּעוֹלָם, תִּשְׁעָה בַּיִּשְׁמְעֵאלִים וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל בַּרְיוּת בָּעוֹלָם, תִּשְׁעָה בַּיִּשְׁמְעֵאלִים וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל כִּנִּים בָּעוֹלָם, תִּשְׁעָה בַּפַּרְסִיִּים וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל נוֹי בָּעוֹלָם, תִּשְׁעָה בְּמָדַי וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל כְּעִירוּת בָּעוֹלָם, תִּשְׁעָה בַּמִּזְרָח וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל כֹּחַ בָּעוֹלָם, תִּשְׁעָה בַּכַּשְׂדִים וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל גְּבוּרָה בָּעוֹלָם, תִּשְׁעָה בִּיהוּדָה וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל יֹפִי בָּעוֹלָם, תִּשְׁעָה בִּירוּשָׁלַיִם וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל חָכְמָה בָּעוֹלָם, תִּשְׁעָה בְּאֶרֶץ יִשְׂרָאֵל וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל תּוֹרָה בָּעוֹלָם, תִּשְׁעָה בְּאֶרֶץ יִשְׂרָאֵל וְאֶחָד בְּכָל הָעוֹלָם. עֲשָׂרָה חֲלָקִים שֶׁל חֲנֻפָּה בָּעוֹלָם, תִּשְׁעָה בִּירוּשָׁלַיִם וְאֶחָד בְּכָל הָעוֹלָם, הֲדָא הוּא דִכְתִיב (ירמיה כג, טו): כִּי מֵאֵת נְבִיאֵי יְרוּשָׁלַיִם יָצְאָה חֲנֻפָּה לְכָל הָאָרֶץ.",
    "en": "“The elite of Persia and Media:” It is taught in the name of Rabbi Natan about these ten measures: There are ten portions of licentiousness in the world, nine in Alexandria and one in the rest of the world. There are ten portions of wealth in the world, nine in Rome and one in the rest of the world. There are ten portions of poverty in the world, nine in Lydia and one in the rest of the world. There are ten portions of sorcery in the world, nine in Egypt and one in the rest of the world. There are ten portions of foolishness in the world, nine among the Ishmaelites and one in the rest of the world. There are ten portions of vigor in the world, nine among the Ishmaelites and one in the rest of the world. There are ten portions of lice in the world, nine among the Persians and one in the rest of the world. There are ten portions of attractiveness in the world, nine in Media and one in the rest of the world. There are ten portions of ugliness in the world, nine in the East and one in the rest of the world. There are ten portions of power in the world, nine among the Chaldeans and one in the rest of the world. There are ten portions of courage in the world, nine in Judah and one in the rest of the world. There are ten portions of beauty in the world, nine in Jerusalem and one in the rest of the world. There are ten portions of wisdom in the world, nine in the Land of Israel and one in the rest of the world. There are ten portions of Torah in the world, nine in the Land of Israel and one in the rest of the world. There are ten portions of hypocrisy in the world, nine in Jerusalem and one in the rest of the world; that is what is written: “…for from the prophets of Jerusalem hypocrisy has gone out to all the land” (Jeremiah 23:15).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:18",
    "he": "דָּבָר אַחֵר, חֵיל פָּרַס וּמָדַי, פְּעָמִים שֶׁהוּא מַקְדִּים מָדַי לְפָרַס וּפְעָמִים שֶׁהוּא מַקְדִּים פָּרַס לְמָדַי, כְּשֶׁהַמַּלְכוּת בְּמָדַי פָּרַס טְפֵלָה לָהּ, כְּשֶׁהַמַּלְכוּת בְּפָרַס מָדַי טְפֵלָה לָהּ. פָּרַס, לָמָּה קוֹרִין אוֹתָהּ פָּרַס, שֶׁקִּבְּלָה אֶת הַמַּלְכוּת פְּרוּסוֹת, אֶחָד בִּימֵי תְּרָדָה, וְאֶחָד בִּימֵי אֲדַרְכִּיאָן, וְאֶחָד לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (מיכה ה, ד): וְהָיָה זֶה שָׁלוֹם [העיר] אַשּׁוּר וגו'. מָדַי, לָמָּה קוֹרִין אוֹתָהּ מָדַי, דְּמוֹדְיָיא לְהַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַבִּי חִיָּא בַּר אַבָּא, מַלְכֵי מָדַי תְּמִימִים הָיוּ וְאֵין לְהַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶלָּא עֲבוֹדַת כּוֹכָבִים שֶׁמָּסְרוּ לָהֶם אֲבוֹתֵיהֶם.",
    "en": "Another matter: “The elite of Persia and Media” – sometimes Media precedes Persia and sometimes Persia precedes Media. When the throne is in Media, Persia is secondary to it; when the throne is in Persia, Media is secondary to it. [Regarding] Persia, why do they call it Persia [Paras]? Because it received hegemony in pieces [perusot] [non-consecutively], once in the days of Terada, once in the days of Adarkian, and once in the future; that is what is written: “This shall be peace: When Assyria will come into our land and when it will tread in our palaces...” (Micah 5:4). [Regarding] Media, why do they call it Media [Madai]? Because they acknowledge [modaya] the Holy One blessed be He. Rabbi Ḥiyya bar Abba said: The kings of Media were upright, and the Holy One blessed be He has nothing against them other than the idolatry that was bequeathed to them by their ancestors.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:19",
    "he": "הַפַּרְתְּמִים, רַבִּי אֶלְעָזָר אָמַר פַּרְתְּמִים אֵלּוּ שְׁנֵי לִגְיוֹנוֹתָיו שֶׁל מֶלֶךְ, שֶׁאֵין הַמֶּלֶךְ נִקְרָא אָגוּסְטוּס [פרוש: קיסר] עַד שֶׁקּוֹרִין אוֹתוֹ הֵם תְּחִלָּה, וְאֵלּוּ הֵן. אָמַר רַבִּי יִצְחָק דִּיקוֹמְיוֹנֵי וַאֲגוּסְטִיָאנֵי, הֵן הֵן שֶׁנָּתְנוּ עֵצָה לִנְבוּכַדְנֶצַּר, וְעָלָה וְהֶחֱרִיב בֵּית הַמִּקְדָּשׁ וְקִעְקַע הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת בֵּיצָתָן וְהֶעֱמִיד אֲחֵרִים תַּחְתֵּיהֶם, וְאֵלּוּ הֵם. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר יְכוֹלְנֵי וּבַר קוּרְיָאנֵי. וְרַב הוּנָא אָמַר בְּנֵי טַעֲמַיָּא וּבְנֵי סִגְנַיָּא דִילֵיהּ. וְרַבִּי יִצְחָק אָמַר בְּנֵי טַעֲמַיָא בְּנֵי עֲצָתַיָּא דִילֵיהּ, הָאֵיךְ מָה דְאַתְּ אָמַר (דניאל ב, יד): בֵּאדַיִן דָּנִיֵּאל הֲתִיב עֵטָה וּטְעֵם וגו'.",
    "en": "The nobles – Rabbi Elazar said: The nobles are the king’s two legions, as the king is not called Augustus (i.e. emperor) until they call him that first, and these are they. Rabbi Yitzḥak said: The Decumanians and the Augustans [legions]. It was they who counseled Nebuchadnezzar and he went up and destroyed the Temple. The Holy One blessed be He destroyed them utterly and established others in their stead, and these were they. Rabbi Yuda son of Rabbi Simon said in the name of Rabbi Elazar: They were the capable and the literate; Rav Huna said: Those possessing reason and their deputies; Rabbi Yitzḥak said: Those possessing reason were his counselors; that is what you say: “Then Daniel responded with counsel and discretion” (Daniel 2:14).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.1:20",
    "he": "וְשָׂרֵי הַמְדִינוֹת לְפָנָיו, רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אָמַר לַהֲדָא אַרְכִיּוֹן דְּגֶדֶר, שֶׁהַמֶּלֶךְ יוֹשֵׁב לַדִּין מִלְּמַעְלָה וְכָל הָעָם יוֹשְׁבִין לְפָנָיו עַל הָאָרֶץ. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְבָסִילְקִי גְדוֹלָה שֶׁמְּלֵאָה בְּנֵי אָדָם, שֶׁהַמֶּלֶךְ יוֹשֵׁב בִּמְסִבּוֹ וְכָל הָעָם שְׁטוּחִין עַל פְּנֵיהֶם לְפָנָיו, לְכָךְ נֶאֱמַר: וְשָׂרֵי הַמְדִינוֹת לְפָנָיו.",
    "en": "“And governors of the provinces before him.” Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar said: Like the court in Geder, where the king sits in judgment above, and all the people sit before him on the ground. Rabbi Shmuel bar Naḥman said: Like the great basilica filled with people, with the king sitting on his couch and all the people prostrated before him; that is why it says: “And governors of the provinces before him.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:1",
    "he": "כָּל רוּחוֹ יוֹצִיא כְסִיל (משלי כט, יא), זֶה אֲחַשְׁוֵרוֹשׁ. וְחָכָם בְּאָחוֹר יְשַׁבְּחֶנָּה, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא מְשַׁדֵּיךְ אֲחַשְׁוֵרוֹשׁ, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סה, ח): מַשְׁבִּיחַ שְׁאוֹן יַמִּים שְׁאוֹן גַּלֵּיהֶם וַהֲמוֹן לְאֻמִּים.בְּהַרְאֹתוֹ אֶת עשֶׁר כְּבוֹד מַלְכוּתוֹ, דְּבֵית רַבִּי יַנַּאי וְחִזְקִיָּה, תַּרְוֵיהוֹן אָמְרִין שִׁשָּׁה נִיסִין הָיָה פּוֹתֵחַ וּמַרְאֶה לָהֶן בְּכָל יוֹם. רַבִּי חִיָּא בַּר אַבָּא אָמַר, מִינֵי יְצִיאוֹת הֶרְאָה לָהֶן. רַבִּי יוּדָה בְּרַבִּי סִימוֹן אָמַר סְעוּדַת אֶרֶץ יִשְׂרָאֵל הֶרְאָה לָהֶן. רַבִּי לֵוִי אָמַר בִּגְדֵי כְּהֻנָּה גְדוֹלָה הֶרְאָה לָהֶם, נֶאֱמַר כָּאן תִּפְאֶרֶת גְּדֻלָּתוֹ, וְנֶאֱמַר לְהַלָּן (שמות כח, ב): וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת, מַה תִּפְאֶרֶת הָאָמוּר לְהַלָּן בִּגְדֵי כְּהֻנָּה גְדוֹלָה, אַף תִּפְאֶרֶת הָאָמוּר כָּאן בִּגְדֵי כְּהֻנָּה גְדוֹלָה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר בֵּין מִן דִּידֵיהּ וּבֵין לָא מִדִּידֵיהּ מִתְגַּלְגֶּלֶת בַּת קְבַרְיָיא. מֵהֵיכָן הֶעֱשִׁיר אוֹתוֹ רָשָׁע, אָמַר רַבִּי תַּנְחוּמָא נְבוּכַדְנֶצַּר שְׁחִיק מְחִיק, סִגֵּל כָּל מָמוֹנוֹ שֶׁל עוֹלָם, וְהָיְתָה עֵינוֹ צָרָה בְּמָמוֹנוֹ, כֵּיוָן שֶׁנָּטָה לָמוּת אָמַר מָה אֲנִי אֲנִיחַ כָּל מָמוֹן זֶה לֶאֱוִיל, עָמַד וְגָזַר וְעָשָׂה סְפִינוֹת גְּדוֹלוֹת שֶׁל נְחשֶׁת, מִלֵּא אוֹתָן מָמוֹן וְחָפַר וְהִטְמִינָם בִּפְרָת, וְהָפַךְ פְּרָת עֲלֵיהֶן, וְיוֹם שֶׁעָמַד כּוֹרֶשׁ וְגָזַר שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, גִּלָּה אוֹתָן הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (ישעיה מה, א): כֹּה אָמַר ה' לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר הֶחֱזַקְתִּי בִימִינוֹ לְרַד לְפָנָיו גּוֹיִם וגו' וּשְׁעָרִים לֹא יִסָּגֵרוּ. וּכְתִיב בַּתְרֵיהּ: וְנָתַתִּי לְךָ אוֹצְרוֹת חשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים וגו'.",
    "en": "The fool vents all his spirit, and the wise will soothe it, restraining it” (Proverbs 29:11). “The fool vents all his spirit” – this is Aḥashverosh; “and the wise will soothe it, keeping it back” – this is the Holy One, blessed be He, who soothes Aḥashverosh. That is what you said: “Who stills the raging seas, the raging waves, and the tumult of the peoples” (Psalms 65:8).“With his display of the wealth of his glorious kingdom, and the honor of his splendid majesty for many days, one hundred and eighty days” (Esther 1:4). “Of the wealth of his glorious kingdom” – the school of Rabbi Yannai and Ḥizkiyya both said that he [Aḥashverosh] would open [his treasury] and display six treasures each day. Rabbi Ḥiyya bar Abba said: He showed them various types of expenditures. Rabbi Yuda son of Rabbi Simon said: He showed them the feast of the Land of Israel. Rabbi Levi said: He showed them the vestments of the High Priest. Here it is stated: “His splendid [tiferet] majesty” and there it is stated: “You shall make holy vestments for Aaron your brother, for glory and for splendor [tiferet]” (Exodus 28:2). Just as tiferet stated there refers to the vestments of the High Priest, so does tiferet stated here refer to the vestments of the High Priest.Rabbi Berekhya said in the name of Rabbi Ḥelbo: The raven flaunts both what is its own and what is not its own. From where did that wicked one become wealthy? Rabbi Tanḥuma said: Nebuchadnezzar, may he be crushed and obliterated, gathered all the riches of the world, and he was possessive of his riches. When he was dying, he said: Shall I leave all these riches to Evil [Merodakh, his son]? He immediately decreed that great bronze ships be built; he filled them with riches, dug and buried them adjacent to the Euphrates, and diverted the Euphrates over them. On the day that Cyrus arose and decreed that the Temple will be built, the Holy One blessed be He exposed them; that is what is written: “So said the Lord to His anointed, to Cyrus, whose right hand I held to subdue nations before him…and gates will not be shut” (Isaiah 45:1), and it is written thereafter: “I will give you treasures of darkness and hidden riches of secret places…” (Isaiah 45:3).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:2",
    "he": "יָמִים רַבִּים (אסתר א, ד), יָמִים שֶׁל צַעַר, וְדִכְוָותֵיהּ (שמות ב, כג): וַיְהִי בַיָּמִים הָרַבִּים הָהֵם, וְכִי יָמִים רַבִּים הָיוּ, אֶלָּא עַל יְדֵי שֶׁהָיוּ שֶׁל צַעַר הֶעֱלָה אוֹתָן הַכָּתוּב יָמִים רַבִּים. וְדִכְוָותֵיהּ (מלכים א יח, א): וַיְהִי יָמִים רַבִּים וּדְבַר ה' הָיָה אֶל אֵלִיָּהוּ וגו', וְכִי יָמִים רַבִּים הָיוּ, אֶלָּא עַל יְדֵי שֶׁהָיוּ יָמִים שֶׁל צַעַר לְפִיכָךְ קָרָא אוֹתָם יָמִים רַבִּים. וְכַמָּה הָיוּ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יוֹחָנָן חֹדֶשׁ אֶחָד בְּשָׁנָה רִאשׁוֹנָה וְחֹדֶשׁ אֶחָד בְּשָׁנָה אַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, הֲרֵי אַרְבָּעָה עָשָׂר חֳדָשִׁים. וְדִכְוָותֵיהּ (ויקרא טו, כה): וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים, תָּנֵי רַבִּי חִיָּא, יָמִים שְׁנַיִם, רַבִּים שְׁלשָׁה, וְכִי רַבִּים הֵם, אֶלָּא לְפִי שֶׁהֵן שֶׁל צַעַר לְפִיכָךְ קוֹרֵא אוֹתָן יָמִים רַבִּים.",
    "en": "“Many days” – days of suffering, and similarly: “It was during those many days…the children of Israel sighed due to the work, and they cried out, and their plea rose to God from the work” (Exodus 2:23). Were they, in fact, many days? Rather, because they were days of suffering, Scripture related to them as though they were many days. Similarly: “Many days passed, and the word of the Lord was with Elijah in the third year...” (I Kings 18:1). Were they, in fact, many days? Rather, because they were days of suffering, Scripture calls them many days. How many were they? Rabbi Berekhya in the name of Rabbi Ḥelbo in the name of Rabbi Yoḥanan: One month in the first year, one month in the last year, and twelve months in the middle, for a total of fourteen months. And similarly: “[And a woman, if her bloody discharge shall flow] many days” (Leviticus 15:25). Rabbi Ḥiyya taught: Days – two, many – three. Are they, in fact, many? Rather, because they are days of suffering, Scripture calls them many days.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:3",
    "he": "שְׁמוֹנִים וּמְאַת יוֹם, יוֹם אַחֲרוֹן כְּיוֹם רִאשׁוֹן. עוֹבָדָא הֲוָה בְּגַבְרָא חַד דַּהֲוָה שְׁמֵיהּ בַּרְבּוֹהִין הָלְכוּ רַבּוֹתֵינוּ אֶצְלוֹ עַל עֵסֶק מִגְבַּת חֲכָמִים, שָׁמְעִין לִבְרֵיהּ דַּאֲמַר לֵיהּ בַּמָּה אֲנַן אָכְלִין יוֹמָא דֵין, אֲמַר לֵיהּ בִּטְרוֹקְסִימוֹן, מִן חַד בְּמָנֶא אוֹ מִן תְּרֵין בְּמָנֶא, אֲמַר לֵיהּ מִן תְּרֵין בְּמָנֶא, דְּאִינוּן כְּמִישִׁין וּזְלִילִין. אָמְרֵי הֵיכָן אֲנַן אָזְלִין גַּבֵּי הָדֵין, נֵיזֵיל וְנַעֲבֵיד עֲבִידְתָּן בְּקַרְתָּא וּבָתַר כֵּן נֵיתֵי לְגַבֵּיהּ. אֲזַלוּן וַעֲבַדוּן עִיבִידְתְּהוֹן בְּקַרְתָּא וַאֲתוֹ לְגַבֵּיהּ, וְאָמְרִין לֵיהּ הַב לָן מִצְוָותָא, אֲמַר לוֹן אֲזַלוּן לְגַבֵּי דָּא דְּבֵייתָא וְהִיא יָהֲבָה לְכוֹן חַד מוֹדְיָא דְּדִינָרִין. אֲזַלוּן לְגַבֵּי אִינְתְּתָא וַאֲמַרוּן לָהּ אֲמַר לִיךְ בַּעֲלִךְ הַב לָן מִצְוָותָא חַד מוֹדְיָא דְּדִינָרִין, אָמְרָה לוֹן הֵיכֵי אָמַר לְכוֹן גְּדִישׁ אוֹ מְחִיק, אָמְרוּ לָהּ סְתָם אֲמַר לָן. אָמְרָה אֲנָא יָהֲבָה לְכוֹן גְּדִישׁ, אִין אֲמַר לִי בַּעְלִי לָמָּה, אֲמִינָא לֵיהּ חֲבִיתִין מִן פַּרְנִי. אֲתוֹן לְגַבֵּיהּ אֲמַרוּן לֵיהּ בָּרְיָיךְ יְמַלֵּא חֶסְרוֹנָךְ. אֲמַר לוֹן הֵיכִי יְהַבְתֵּיהּ לְכוֹן גְּדִישׁ אוֹ מְחִיק, אָמְרוּ לֵיהּ סְתָם אֲמַרָן לָהּ וְאָמְרָה אֲנָא יָהֲבָה לְכוֹן יָתֵיהּ גְּדִישׁ וְאִין אָמַר בַּעְלִי לָמָּה, אֲנָא יָהֲבָה גַּדְרָאנֵיהּ מִן פּוּרְנִי. אֲמַר לְהוֹן אֵיכָן דְּכֵן הֲוֵית בְּדַעְתִּי לְמִתְנָא לְכוֹן. וְלָמָּה לָא אֲתֵיתוּן לְגַבִּי מֵרֵישׁ, אֲמַרוּן לֵיהּ שָׁמְעִינַן לְעַבְדָךְ דַּאֲמַר לָךְ בַּמֶּה אֲנַן אָכְלִין יוֹמָא דֵין, וַאֲמַרְתְּ לֵיהּ בִּטְרוֹקְסִימוֹן, וַאֲמַר לָךְ מִן חַד בְּמָנֶא אוֹ מִן תְּרֵין בְּמָנֶא, וַאֲמַרְתְּ לֵיהּ מִן תְּרֵין בְּמָנֶא דְּאִינוּן כְּמִישִׁין וּזְלִילִין. וַאֲמַרִין בַּר נָשׁ דְּאִית לֵיהּ כָּל הָדֵין מָמוֹנָא הוּא אָכֵיל בִּטְרוֹקְסִימוֹן מִן תְּרֵין בְּמָנֶא. אֲמַר לוֹן בְּנַפְשִׁי אֲנָא רַשַּׁיי בְּרַם בְּמִצְוָותָה דְּבָרְיִי לֵית אֲנָא יָכֵיל וְלָא רַשַּׁיי. בַּר לוֹפְיָינִי הֲוָה מַשִֹּׂיא אֶת בִּתּוֹ מִן צִפּוֹרִי לְעַכּוֹ, וְהֶעֱמִיד חֲנֻיּוֹת מוֹזְגוֹת יַיִן מִצִּפּוֹרִי לְעַכּוֹ וּמְנוֹרוֹת שֶׁל זָהָב מִכָּאן וּמִכָּאן, אָמְרוּ לֹא זָזוּ מִשָּׁם עַד שֶׁהֶאֱכִילָן עֲדָשִׁים מִן הַגֹּרֶן וְהִשְׁקָה אוֹתָן יַיִן מִן הַגַּת. אָמַר רַבִּי אָבוּן וּבִלְבָד בִּקְדֵרוֹת מְפֻחָמוֹת, בְּרַם הָכָא יוֹם אַחֲרוֹן כְּיוֹם רִאשׁוֹן.",
    "en": "“One hundred and eighty days” – the last day was like the first day. There was an incident involving a certain man whose name was Barbohin. Our Sages went to him regarding matters of fundraising for the Sages. They heard his son saying to him: ‘What are we eating today?’ He said to him: ‘Endives.’ ‘From those sold at one per maneh or from those sold at two per maneh?’ He said to him: ‘From those sold at two per maneh, as those are withered and inexpensive.’ They said: ‘What are we doing going to this [person]? Let us go and do our business in the city and afterward we will come to him.’ They went and did their business and came to him. They said: ‘Give us a donation for charity.’ He said to them: ‘Go to the one who is in the house and she will give you a modius of dinars.’ They went to the wife and said to her: ‘Your husband said that you should give us a modius of dinars.’ She said to them: ‘What did he say to you, heaping or level?’ They said to her: ‘He did not specify.’ She said: ‘I will give you heaping, and if my husband asks why, I will say that I gave it from the account of my marriage settlement.’They came to him and said to him: ‘May your Creator fill all you lack.’ He said to them: ‘What did she give you, level or heaping?’ They said to him: ‘We said to her that you did not specify, and she said: I will give you heaping, and if my husband says why, [tell him] I gave the extra from my marriage settlement.’ He said to them: ‘Indeed, that is what I intended to give to you. Why didn’t you come to me before?’They said to him: ‘We heard your servant, who said to you: What are we eating today? You said to him: Endives. He said to you: From those sold at one per maneh or from those sold at two per maneh? You said to him: From those sold at two per maneh, as those are withered and inexpensive. We said: A person who has all this money, would he eat endives sold at two per maneh?’ He said: ‘For myself, I am permitted [to be frugal]; however, regarding the commandments of my Creator I am unable and I am not permitted.’Bar Lofyani was marrying his daughter [and the procession was] from Tzippori to Akko. He established stands dispensing wine from Tzippori to Akko and with golden lamps on either side. They said: They did not move from there until he fed them lentils from the threshing floor and gave them wine from the winepress to drink. Rabbi Avun said: And only in charred pots. However, here [at Aḥashverosh’s banquet], the last day was like the first day.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:4",
    "he": "רַבִּי חִיָּא הֲוָה לֵיהּ חַד רָחֵים בְּאַשְׁנָא, וְעָשָׂה לוֹ סְעוּדָה וְהֶאֱכִילוֹ כָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, אֲמַר לֵיהּ מָה אֱלָהֲכוֹן עָתִיד דְּעָבֵיד לְכוֹן יוֹתֵר מִכָּאן. אֲמַר לֵיהּ סְעוּדָתְךָ יֵשׁ לָהּ קִצְבָה, אֲבָל סְעוּדַת אֱלֹהֵינוּ שֶׁעָתִיד לַעֲשׂוֹת לַצַּדִּיקִים לֶעָתִיד לָבוֹא, אֵין לָהּ קִצְבָה, דִּכְתִיב (ישעיה סד, ג): עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הֲוָה לֵיהּ חַד רָחֵים גַּבֵּי דָארֵיהּ בְּצוֹר, חַד זְמַן אֲתָא לְגַבֵּיהּ, שָׁמְעֵיהּ לְעַבְדֵיהּ דַּאֲמַר לֵיהּ בַּמֶּה אֲנַן אָכְלִין יוֹמָא דֵין בִּטְלוֹפְחִין דִּטְמָאשָׁא אוֹ דִּגְרָאפָא. אֲמַר לֵיהּ דִּטְמָאשָׁא. הִתְחִיל מֵמִיל בּוֹ וְהִרְגִּישׁ בּוֹ. שְׁלַח וַאֲמַר לִבְנֵי בֵיתֵיהּ אַתְקִינוּ לִי כָּל הָדֵין אַרְגְּנָטַדְיָא. אֲמַר לֵיהּ מַשְׁגַּח רַבִּי שָׁתֵי גַבָּן יוֹמָא דֵין, אֲמַר לֵיהּ אִין, מָאן דְּסָלִיק בְּבֵיתָא חֲמָא כָּל הָדֵין אָרְגְּנָאטַאדְיָיא וְתָמַהּ, אֲמַר לֵיהּ בַּר נָשׁ דְּאִית כָּל הָדֵין מָמוֹנָא יְהֵא הוּא אָכֵיל בִּטְלוֹפְחִין דִּטְמָאשָׁא, אֲמַר לֵיהּ אִי רַבִּי אַתּוּן אוֹרָיְיתְכוֹן מוֹקְרָא לְכוֹן, בְּרַם אֲנַן אִי לֵית לָן מָמוֹנָא לֵית בַּר נַשׁ דְּמוֹקַר לָן. בַּר יוֹחָנִי בִּקֵּשׁ לַעֲשׂוֹת סְעוּדְתָא לִגְדוֹלֵי רוֹמִי, הֲוָה תַּמָּן רַבִּי אֱלִיעֶזֶר בְּרַבִּי יוֹסֵי אָמַר נִמָּלֵךְ בְּבֶן עִירֵנוּ, אֲתָא לְגַבֵּיהּ אֲמַר לֵיהּ אִי בָּעֵית לְמִקְרֵי עַשְׂרִין עֲבוֹד עַשְׂרִין וְחַמְשָׁה. וְאִין בָּעֵית לְמִקְרֵי עַשְׂרִין וְחַמְשָׁה עֲבוֹד לִתְלָתִין, אֲזַל הוּא וַעֲבֵיד לְעַשְׂרִין וְאַרְבַּע וּקְרָא עַשְׂרִין וְחַמְשָׁה, אִשְׁתְּכַחְנוּן דְּחַסִּירִין חַד מְקָמָא מַאן דַּאֲמַר קִנְדָּס וּמַאן דַּאֲמַר כַּפְנָאֵי, אַיְיתֵי דְהַב יְהַב קֳדָמֵיהּ, נַסְבֵיהּ וְטַלְקֵיהּ בְּאַנְפֵּיהּ, אֲמַר לֵיהּ דִּדְהַב אֲנָא אָכֵיל וּדְהַבָךְ אֲנָא צָרִיךְ. אֲתָא לְגַבֵּיהּ רַבִּי אֱלִיעֶזֶר בְּרַבִּי יוֹסֵי וְתָנֵי לֵיהּ עוֹבָדָא, אֲמַר לֵיהּ חַיָּיךְ רַבִּי לָא הֲוָה לִי דְּאֵימָא לָךְ דְּאִלּוּ דַאֲמַרְתְּ לִי לָא עֲבַדִית מִן בְּגִין כָּךְ אָמְרִית לָךְ, אִם חַדְרֵי תוֹרָה גִּלָּה לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אוֹ שֶׁמָּא חַדְרֵי סְעוּדָה. אֲמַר לֵיהּ הֵן אַף חַדְרֵי סְעוּדָה גִּלָּה לָנוּ, אֲמַר לֵיהּ וְדָא מְנָא לָךְ, אֲמַר לֵיהּ מִדָּוִד, דִּכְתִיב (שמואל ב ג, כ): וַיָּבֹא אַבְנֵר אֶל דָּוִד וְעִמּוֹ עֶשְׂרִים אֲנָשִׁים וַיַּעַשׂ דָּוִד לְאַבְנֵר וְלַאֲנָשִׁים אֲשֶׁר אִתּוֹ מִשְׁתֶּה, וַיַּעַשׂ מִשְׁתֶּה אֵין כְּתִיב כָּאן, אֶלָּא וְלַאֲנָשִׁים אֲשֶׁר אִתּוֹ מִשְׁתֶּה, בְּרַם הָכָא יוֹם אַחֲרוֹן כְּיוֹם רִאשׁוֹן.",
    "en": "Rabbi Ḥiyya had a gentile friend in Ashna, who prepared a feast for him, during which he served him everything that had been created in the six days of Creation. He said to him: ‘What is your God going to prepare for you in the future that is more than this?’ He said to him: “Your feast has a limit; however, the feast that our God is going to prepare for the righteous in the future has no limit, as it is written: “No eye has seen, besides You, God, what will be done for one who awaits Him”’ (Isaiah 64:3).Rabbi Shimon ben Yoḥai had a friend who lived near his residence in Tyre. One time he came to him and he heard his servant saying to him: ‘What are we eating today, [thin] lentil soup or [thick] lentil stew?’ He said to him: ‘Lentil soup.’ He began speaking to him [the servant], and he [the friend] sensed him [that Rabbi Shimon overheard the conversation]. He sent and told the members of his household: ‘Set for me all these fine vessels.’ He said [to Rabbi Shimon]: ‘Will the Rabbi agree to drink with us today?’ He [Rabbi Shimon] said: ‘Yes.’ When he entered the house, he saw the fine vessels and wondered; he said to him: ‘Does a person who has all these possessions eat lentil soup?’ He said to him: ‘Rabbi, you, your Torah accords you honor; however, we, were it not for our belongings, there would be no person who would honor us.’Bar Yoḥani sought to make a feast for the prominent people of Rome. Rabbi Eliezer son of Rabbi Yosei was there; he said: Let us consult with the resident of our city [Rabbi Eliezer son of Rabbi Yosei]. He came to him and said to him: ‘If you wish to invite twenty, prepare for twenty-five. And if you wish to invite twenty-five, prepare for thirty.’ He went and prepared for twenty-four and invited twenty-five. It was found that there was a portion missing from before one of them; one said it was a kindas [an edible thistle], and one said it was unripe dates. He brought gold and placed it before him [the guest who had not received his portion]. He took it and cast it in his face; he said to him: ‘Do I eat gold; do I need your gold?’ He [Bar Yoḥani] came before Rabbi Eliezer son of Rabbi Yosei and related the incident to him. He said to him: ‘By your life, Rabbi, I shouldn’t have related it to you, as I did not do what you told me. For this reason I told you – to determine whether the Holy One blessed be He revealed to you [only] the intricacies of Torah, or perhaps the intricacies of feasts as well.’ He said to him: ‘Yes, even the intricacies of feasts He revealed to us.’ He said to him: ‘From where do you know this?’ He said to him; ‘From David, as it is written: “Avner came to David, to Hebron, and with him were twenty men. And David made for Avner, and for the men who were with him, a feast” (II Samuel 3:20). He made a feast is not written here, but rather: “for the men who were with him a feast.”’ Here [at Aḥashverosh’s banquet], however, the last day was like the first day [and no one lacked for anything].“Upon the completion of those days, the king made for all the people who were present in the Shushan citadel, great and small, a banquet for seven days, in the courtyard of the garden of the king's palace” (Esther 1:5).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:5",
    "he": "וּבִמְלֹאת הַיָּמִים הָאֵלֶּה (אסתר א, ה), וּבִמְלוֹאת כְּתִיב, עָשָׂה הַמֶּלֶךְ לְכָל הָעָם הַנִּמְצְאִים וגו' מִשְׁתֶּה שִׁבְעַת יָמִים, רַב וּשְׁמוּאֵל, חַד אָמַר שִׁבְעָה חוּץ מִמֵּאָה וּשְׁמוֹנִים. וּשְׁמוּאֵל אָמַר שִׁבְעָה עִם מֵאָה וּשְׁמוֹנִים. אָמַר רַבִּי סִימוֹן הֲדָא שׁוּשַׁן הַבִּירָה כְּבֵית קוֹמְטִיטוֹן הָיָה, מַאֲכָל וּמִשְׁתֶּה מָצוּי בָהּ. אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא גְּדוֹלֵי הַדּוֹר הָיוּ שָׁם וּבָרְחוּ. אָמַר רַב חֲנִינָא בַּר עָטַל, יְהוּדִים הָיוּ שָׁם בְּאוֹתָהּ סְעוּדָה, אֲמַר לוֹן אוֹתוֹ רָשָׁע, יָכוֹל אֱלָהֵיכוֹן עָתִיד דְּעָבֵיד לְכוֹן יוֹתֵר מִכֵּן, אָמְרוּ לוֹ (ישעיה סד, ג): עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה, אִם כִּסְעוּדָה זוֹ הוּא עוֹשֶׂה לָנוּ אָנוּ אוֹמְרִין לוֹ כְּבָר אֲכַלְנוּהָּ עַל שֻׁלְחָנוֹ שֶׁל אֲחַשְׁוֵרוֹשׁ.",
    "en": "“Upon the completion of [uvimlot] those days” – it is written uvimlot [plene, with the extra vav], “the king made for all the people who were present…a banquet for seven days.” Rav and Shmuel: One said: Seven, besides the one hundred and eighty. And Shmuel said: Seven, included in the one hundred and eighty. Rabbi Simon said: This Shushan citadel was like a royal court, stocked with food and drink. Rabbi Ḥanina bar Pappa said: The great men of the generation were there and they fled. Rabbi Ḥanina bar Atal said: Jews were there at that feast. That wicked one [Aḥashverosh] said to them: ‘Is your God capable of preparing more than this for you?’ They said to him: ‘“No eye has seen, besides You, God, what will be done for one who awaits Him” (Isaiah 64:3). Were He to make a feast like this for us, we would say to Him: We already ate this at the table of Aḥashverosh.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:6",
    "he": "בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר גִּנָּה מִבַּחוּץ וְחָצֵר מִבִּפְנִים. וְרַבִּי נְחֶמְיָה אָמַר גִּנָה מִבִּפְנִים וְחָצֵר מִבַּחוּץ. אָמַר רַבִּי פִּנְחָס מְקַיֵּם אֲנִי דִּבְרֵי שְׁנֵיכֶם, כְּשֶׁהוּא הָיָה רוֹצֶה עוֹשֶׂה אוֹתָהּ חָצֵר, וּכְשֶׁהוּא הָיָה רוֹצֶה עוֹשֶׂה אוֹתָהּ גִּנָּה, הָא כֵיצַד, פּוֹרֵשׂ אֶת הַוִּילוֹן וְעוֹשֶׂה חָצֵר. קוֹפֵל אֶת הַוִּילוֹן וְעוֹשֶׂה אוֹתָהּ גִּנָּה. דָּבָר אַחֵר, בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ שֶׁעָמְדָה לוֹ בְּדָמִים הַרְבֵּה.",
    "en": "“In the courtyard of the garden of the king's palace” – Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: The garden was on the outside and the courtyard on the inside. Rabbi Neḥemya said: The garden was on the inside and the courtyard on the outside. Rabbi Pinḥas said: I sustain both of your statements; when he wanted, he made it a courtyard, and when he wanted, he made it a garden. How so? He would unfurl the curtain and render it a courtyard, furl the curtain and render it a garden. Alternatively, “in the courtyard of the garden of the king’s palace” – that it cost a lot of money.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:7",
    "he": "חוּר כַּרְפַּס וּתְכֵלֶת (אסתר א, ו), תִּרְגֵּם עֲקִילַס אַיְירִינוֹן קַרְפַּסִּינוֹן, וְרַבִּי בֵּיבַי אָמַר טַיְינוֹן. אָמַר רַבִּי יִצְחָק בְּגָדִים שֶׁבְּנֵי חוֹרִין לוֹבְשִׁין. אָחוּז בְּחַבְלֵי בוּץ וְאַרְגָּמָן, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בּוֹא וּרְאֵה טַלִּיתוֹ שֶׁל אוֹתוֹ רָשָׁע מָה הוּא, שֶׁהַכֹּל מַפְקִיעִין בְּחַבְלֵי צֶמֶר וּבְחַבְלֵי פִּשְׁתָּן, וְרָשָׁע זֶה בְּחַבְלֵי בוּץ וְאַרְגָּמָן. עַל גְּלִילֵי כֶסֶף, רַבִּי חִיָּא רַבָּה וְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, חַד אָמַר נִגְלָלִין הָיוּ כְּוִילוֹן זֶה שֶׁל אָרוֹן. וָחֳרִינָא אֲמַר נִקְפָּלִין הָיוּ כְּקֶלַע זוֹ שֶׁל סְפִינָה. וְעַמּוּדֵי שֵׁשׁ, אָמַר רַבִּי לֵוִי הַמֶּחְצָב הַזֶּה לֹא נִגְלָה לִבְרִיָּה אֶלָּא לְמַלְכוּת הָרִשְׁעָה הַזֹּאת. אֲתִיבוּן וְהָכְתִיב (דברי הימים א כט, ב): וְכֹל אֶבֶן יְקָרָה וְאַבְנֵי שַׁיִשׁ לָרֹב, שְׁלֹמֹה הָיָה נוֹתֵן מַרְגָּלִית מִכָּאן וּמַרְגָּלִית מִכָּאן וְאַבְנֵי שַׁיִשׁ בָּאֶמְצַע. וְנוֹחַ הָיָה לַאֲחַשְׁוֵרוֹשׁ לַעֲשׂוֹת לוֹ עַמּוּדִים שֶׁל כֶּסֶף וְשֶׁל זָהָב, מִלְּהָבִיא עַמּוּדִים שֶׁל שַׁיִּשׁ מִפְּרַק אוֹנְסִין לְמָדַי. וְאִם תֹּאמַר דַּהֲווֹ זָמְרִין, אָמַר רַבִּי מַתָּנָה אֲנִי יָשַׁנְתִּי עַל פִּרְחוֹ שֶׁל אֶחָד מֵהֶן, וְהָיָה מְלֹא קוֹמָה וּפִשּׁוּט יָדַיִם וְרַגְלַיִם.",
    "en": "“Hangings of white [ḥur], green [karpas] and blue [tekhelet], fastened with cords of fine linen and purple wool on silver rods and marble pillars, couches of gold and silver, on a floor of alabaster, marble, mother-of-pearl, and onyx” (Esther 1:6). “Ḥur, karpas, and tekhelet” – Akelas translated it: White [ḥur] and green [karpas] linen. Rav Beivai said: sky-blue [tekhelet]. Rabbi Yitzḥak said: Like garments that free men wear. “Fastened with cords of fine linen and purple wool” – Rabbi Shmuel bar Naḥman said: Come and see what the clothing of that wicked one was like; everyone hangs [curtains] with cords of [simple] wool and cords of [simple] linen, and this wicked one [hangs curtains] with cords of fine linen and purple wool. “On silver rods” – Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: One said: They were furled like the curtain of a cabinet. The other said: They were folded like the sails of a ship. “And pillars of marble,” – the quarry [from which the marble came] was not revealed to any creature other than to [those from] this wicked kingdom. They objected: But is it not written [regarding the materials assembled for the construction of the Temple]: “And all precious stones and marble stones in abundance” (I Chronicles 29:2)? Solomon would place a gem on one side and a gem on the other side with the marble stones between them. It was easier for Aḥashverosh to craft pillars of silver and gold than to bring pillars of marble from Perak Onsin to Media. If you say that they were cut [into small pieces and reassembled], Rabbi Mattana said: I slept on the capital of one of them, and it was the width of my height with arms and legs extended.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:8",
    "he": "מִטּוֹת זָהָב וָכֶסֶף, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר הָרָאוּי לְכֶסֶף לַכֶּסֶף, הָרָאוּי לְזָהָב לַזָּהָב. אָמַר לוֹ רַבִּי נְחֶמְיָה אִם כֵּן נִמְצֵאתָ מַכְנִיס שִׂנְאָה בִּסְעוּדַת אוֹתוֹ רָשָׁע, אֶלָּא שֶׁל כֶּסֶף הָיוּ וְהָיוּ מְצֻפִּים בְּזָהָב. וְרַבִּי תַּחְלִיפָא בַּר בַּר חָנָה אָמַר שֶׁל זָהָב הָיוּ, וְהָיוּ מְכֻפָּתִין בִּכְפָאתִין שֶׁל כֶּסֶף. וּשְׁמוּאֵל אָמַר הַגָּשִׁישׁ הַחִיצוֹן שֶׁל זָהָב, וְהַפְּנִימִי שֶׁל כֶּסֶף.",
    "en": "“Couches of gold and silver” – Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: For one [for whom] silver was fitting, silver, and for one [for whom] gold was fitting, gold. Rabbi Neĥemya said to him: If so, you would be instigating jealousy at the feast of that wicked one. Rather, they were gold, and their clasps were silver. Shmuel said: The outer side facing was gold and the inner side was silver.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:9",
    "he": "עַל רִצְפַת בַּהַט וָשֵׁשׁ, אָמַר רַב נַחְמָן בּוֹא וּרְאֵה שַׁלְוָתוֹ שֶׁל אוֹתוֹ רָשָׁע מָה הוּא, שֶׁהָיָה בֵּיתוֹ רָצוּף בַּאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. בַּהַט וָשֵׁשׁ וְדַר וְסֹחָרֶת, רַבִּי נִיסָא דְּקֵיסָרִי אָמַר לְמַרְגָּלִית שֶׁהִיא אֲהוּבָה עַל בַּעְלָהּ. רַבִּי יוֹחָנָן אָמַר לְמַרְגָּלִית שֶׁמּוֹצִיאָה אֶת בַּעְלָהּ לַחֵרוּת, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא כה, י): וּקְרָאתֶם דְּרוֹר. וְדַר, אָמַר רַב הוּנָא אִית אֲתַר דְּצָוְוחִין לְמַרְגָּלִיתָא דּוּרָה. וְסֹחָרֶת. רַבִּי בֵּיבָא בַּר אֲבוּנָא אָמַר פְּרַקְמַטְיָא נְפַקַת. הָאֵיךְ מָה דְאַתְּ אָמַר (בראשית כג, טז): עֹבֵר לַסֹּחֵר.",
    "en": "“On a floor of alabaster, marble, mother-of-pearl, and onyx.” Rav Naḥman said: Come and see what the comfort of that wicked one was like. His house was paved with precious stones and pearls. “Alabaster [bahat], marble [shesh], mother-of-pearl [dar], and onyx [soḥaret]. Rabbi Nisa of Caesarea said: Bahat is like a pearl whose owner is particularly fond of it. Rabbi Yoḥanan said: [Dar] is like a pearl that sets its owner free; that is what you said: “Proclaim liberty [deror]” (Leviticus 25:10). “Mother-of-pearl [dar]” – Rav Huna said: There is a place where they call a pearl dura. “Onyx [soḥaret]” – Rav Beiva bar Avuna said: Ready merchandise; that is what you said: “Ready currency [over lasoḥer]” (Genesis 23:16).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:10",
    "he": "וְהַשְׁקוֹת בִּכְלֵי זָהָב (אסתר א, ז), הַשְׁקָיוֹתָיו שֶׁל אוֹתוֹ רָשָׁע לֹא הָיוּ אֶלָּא בְּשֶׁל זָהָב. אֲתִיבוּן וְהָכְתִיב (מלכים א י, כא): וְכֹל כְּלֵי מַשְׁקֵה הַמֶּלֶךְ שְׁלֹמֹה זָהָב וְכֹל כְּלֵי בֵּית יַעַר הַלְּבָנוֹן זָהָב סָגוּר, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי יִצְחָק אָמַר וַהֲלֹא נַפְשׁוֹ שֶׁל אָדָם חוֹתָה לִשְׁתּוֹת בְּשֶׁל זָהָב, אֶלָּא אֵלּוּ כּוֹסוֹת דְּיוֹטִירִיטָא שֶׁל כְּלֵי זְכוּכִית, שֶׁרוֹאִין צֵל פְּנֵיהֶם בָּהֶם יָפִין וְיַקִּירִין כִּכְלֵי זָהָב.",
    "en": "“Drink was served in vessels of gold and vessels of diverse kinds, and abundant royal wine, in keeping with the king’s bounty” (Esther 1:7).“Drink was served in vessels of gold” – all the drinks served by that wicked one were only in gold vessels. They objected: But is it not written: “All the drinking vessels of King Solomon were of gold, and all the vessels of the House of the Forest of the Lebanon were of pure gold” (I Kings 10:21)? Rabbi Pinḥas says in the name of Rabbi Yitzḥak: Is it not disgusting to drink wine in a gold vessel? Rather, these were goblets of finely-crafted crystal, in which their images were mirrored, and they were as beautiful and valuable as gold vessels.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:11",
    "he": "וְכֵלִים מִכֵּלִים שׁוֹנִים, הֵבִיא כֵלָיו וּכְלֵי עֵילָם, וְנִמְצְאוּ שֶׁלּוֹ יָפִין מִשֶּׁל עֵילָם. הֵבִיא כֵלָיו וּכְלֵי בֵּית הַמִּקְדָּשׁ, וְנִמְצְאוּ נָאִים וְיָפִין מִכֵּלָיו. לְמַטְרוֹנָה שֶׁהָיְתָה לָהּ שִׁפְחָה יָפָה, כָּל זְמַן שֶׁמַּבֶּטֶת בְּשִׁפְחָתָהּ הָיוּ פָּנֶיהָ מִשְׁתַּנּוֹת. כָּךְ, כָּל זְמַן שֶׁהָיוּ כְּלֵי בֵּית הַמִּקְדָּשׁ מַבִּיטִין בְּכֵלָיו, הָיוּ מִשְׁתַּנִּין כֵּלָיו וְנַעֲשִׂין כַּעוֹפֶרֶת. רַבִּי תַּחְלִיפָא בַּר בַּר חָנָה אָמַר כֵּלִים שֶׁצּוּרָתָן נִשְׁתַּנִּים לְיָמִים קַלִּים. אָמַר רַבִּי שְׁמוּאֵל בַּר רַב נַחְמָן, כֵּלִים מְכַלִּים לַמִּשְׁתַּמְּשִׁין בָּהֶם, וְהֵם שׁוֹנִין בַּקַּלְקָלָה. מִי גָּרַם לְבֵלְשַׁצַּר שֶׁתִּתְקַעֲקַע בֵּיצָתוֹ מִן הָעוֹלָם, לֹא עַל יְדֵי שֶׁנִּשְׁתַּמֵּשׁ בִּכְלֵי בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (דניאל ה, ב): בֵּלְשַׁאצַּר אֲמַר בִּטְעֵם חַמְרָא לְהַיְתָיָה לְמָאנֵי דַּהֲבָא וְכַסְפָּא דִּי הַנְפֵּק נְבוּכַדְנֶצַּר וגו'. מַה כְּתִיב (דניאל ה, ל): בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כַשְׂדָּאָה.",
    "en": "“And vessels of diverse kinds” – he brought his vessels and vessels of Elam, and his were more beautiful than those from Elam. He brought his vessels and the Temple vessels, and they were found to be finer and more beautiful than his. [This is comparable] to a woman who had a beautiful maidservant; whenever she would look at her maidservant, her face would change color. So too, whenever the Temple vessels would be shown with his vessels, his vessels would change and appear like lead. Rabbi Taḥlifa bar bar Ḥana said: [“Vessels of diverse kinds”] – vessels whose form changes after a few days. Rabbi Shmuel bar Rav Naḥman: Vessels that destroy those who use them while they [those using the vessels] persist in their corruption. Who caused Belshatzar’s foundations to be undermined, was it not because he used the Temple vessels? That is what is written: “Belshatzar said, as he tasted the wine, to bring the gold and silver vessels that Nebuchadnezzar his father had removed…” (Daniel 5:2). What is written? “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:12",
    "he": "וְיֵין מַלְכוּת רָב, לְהַלָּן כְּתִיב (דניאל ה, א): וְלָקֳבֵל אַלְפָּא חַמְרָא שָׁתֵה. בְּרַם הָכָא כְּתִיב: וְיֵין מַלְכוּת רָב כְּיַד הַמֶּלֶךְ, כְּכוֹסוֹת בְּיַד הַמֶּלֶךְ.",
    "en": "“And abundant royal wine.” Later it is written: “[King Belshazzar made a great banquet for his thousand nobles,] and before the thousand he drank wine” (Daniel 5:1); however, here it is written: “And abundant royal wine, in keeping with the king’s bounty [keyad hamelekh],” – like the number of goblets in the hand of the king [beyad hamelekh].",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:13",
    "he": "וְהַשְּׁתִיָּה כַדָּת אֵין אֹנֵס (אסתר א, ח), כְּדָת כָּל מָקוֹם, אִית אֲתַר דְּבָעֵי מֵיגַס וּבָתַר כֵּן שָׁתֵי, וְאִית אֲתַר דְּשָׁתֵי וּבָתַר כֵּן מֵיגַס. כְּדַת כָּל אֻמָּה וְאֻמָּה, כְּאִילֵין כּוּתָאֵי דְּלָא שָׁאתָן חַמְרָא דְזִיקִין, אַיְיתֵי לְהוֹן חַמְרָא דְּקוּלְיָה. אֵין אֹנֵס, בְּאַנְפְּקָא. רַב אָמַר אֵין אוֹנֵס בְּיַיִן נֶסֶךְ. אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי אֵין אוֹנֵס בְּפִקְתָּא, לְפוּם דְּתַמָּן שָׁאתָן בְּגַסָּא לְפִיכָךְ אֵין אוֹנֵס בְּפַקְתָּא. כִּי כֵן יִסַּד הַמֶּלֶךְ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בּוֹא וּרְאֵה שַׁלְוָתוֹ שֶׁל אוֹתוֹ רָשָׁע מַה הִיא, שֶׁהָיָה בֵּיתוֹ מְיֻסָּד בַּאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. עַל כָּל רַב בֵּיתוֹ, לַעֲשׂוֹת לִגְדוֹלֵי מַלְכוּת שֶׁיְהֵא כָּל אֶחָד וְאֶחָד רַשַּׁאי לִצְחֹק עִם בָּנָיו וְעִם בְּנֵי בֵיתוֹ.",
    "en": "“The drinking was as customary, without coercion, for so did the king establish with all the stewards of his house, to do as every man desired.” (Esther 1:8). “The drinking was as customary, without coercion” – in accordance with the custom of each place. There is a place where people wish to eat and then to drink, and there is a place where one drinks and then eats. According to the custom of every nation; like those Kutites, who do not drink wine from wineskins, they brought them wine in earthenware vessels. “Without coercion” – undiluted wine; Rav said: “Without coercion” – [no one was coerced] to drink wine of libation. Rabbi Binyamin Bar Levi said: There was no coercion [to drink] with a large goblet, because there [in Persia] they would drink excessively; therefore, there was no coercion to drink from a large goblet. “For so did the king establish [yissad]” – Rabbi Shmuel bar Naḥman said: Come and see the comfort of that wicked one, as his house was ornamented [meyusad] with jewels and pearls. “With all the stewards of his house” – to arrange for the prominent subjects of the kingdom, so each and every one of them would be able to enjoy himself with his children and the members of his household.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.2:14",
    "he": "לַעֲשׂוֹת כִּרְצוֹן אִישׁ וָאִישׁ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אֵינִי יוֹצֵא מִידֵי בְּרִיּוֹתַי, וְאַתָּה מְבַקֵּשׁ לַעֲשׂוֹת כִּרְצוֹן אִישׁ וָאִישׁ, בְּנֹהַג, שֶׁבָּעוֹלָם שְׁנֵי בְּנֵי אָדָם מְבַקְּשִׁים לִשָֹּׂא אִשָּׁה אַחַת, יְכוֹלָה הִיא לְהִנָּשֵׂא לִשְׁנֵיהֶם, אֶלָּא אוֹ לָזֶה אוֹ לָזֶה. וְכֵן שְׁתֵּי סְפִינוֹת שֶׁהָיוּ עוֹלוֹת בְּלִימָן, אַחַת מְבַקֶּשֶׁת רוּחַ צְפוֹנִית, וְאַחַת מְבַקֶּשֶׁת רוּחַ דְּרוֹמִית, יְכוֹלָה הִיא הָרוּחַ אַחַת לְהַנְהִיג אֶת שְׁתֵּיהֶן כְּאַחַת, אֶלָּא אוֹ לָזוֹ אוֹ לָזוֹ. לְמָחָר שְׁנֵי בְּנֵי אָדָם בָּאִים לְפָנֶיךָ בַּדִּין, אִישׁ יְהוּדִי וְאִישׁ צַר וְאוֹיֵב, יָכוֹל אַתָּה לָצֵאת יְדֵי שְׁנֵיהֶם, אֶלָּא שֶׁאַתָּה מְרוֹמֵם לָזֶה וְצוֹלֵב לָזֶה. רַב הוּנָא בְּשֵׁם רַבִּי בִּנְיָמִין בַּר לֵוִי אָמַר, לְפִי שֶׁבָּעוֹלָם הַזֶּה בִּזְּמַן שֶׁרוּחַ צְפוֹנִית מְנַשֶּׁבֶת אֵין רוּחַ דְּרוֹמִית מְנַשֶּׁבֶת, וּבִזְּמַן שֶׁרוּחַ דְּרוֹמִית מְנַשֶּׁבֶת אֵין רוּחַ צְפוֹנִית מְנַשֶּׁבֶת, אֲבָל לֶעָתִיד לָבוֹא בְּקִבּוּץ גָּלֻיּוֹת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מֵבִיא רוּחַ אַרְגַּסְטִיס לָעוֹלָם, שֶׁשְּׁתֵי רוּחוֹת מְשַׁמְשׁוֹת בּוֹ, הֲדָא הוּא דִכְתִיב (ישעיה מג, ו): אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ, מִי הוּא זֶה שֶׁעוֹשֶׂה רְצוֹן יְרֵאָיו, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב בּוֹ (תהלים קמה, יט): רְצוֹן יְרֵאָיו יַעֲשֶׂה וְאֶת שַׁוְעָתָם יִשְׁמַע וְיוֹשִׁיעֵם.",
    "en": "“To do as every man desired.” The Holy One blessed be He said: ‘I do not fulfill the wishes of all My creatures, and you seek “to do as every man desired?”’ The way of the world is that if two men seek to marry one woman, can she marry them both? Rather, it is either to one, or to the other. Likewise, if two ships were waiting in harbor, one seeking a north wind and one seeking a south wind, can one wind propel both of them together? Rather, it is either for one or for the other. Tomorrow, two people will come before you for judgment, a Jewish man, and an adversary and enemy, can you satisfy both of them? Rather, you elevate one and hang the other. Rav Huna said in the name of Rabbi Binyamin bar Levi: Because in this world, when the northern wind blows, the southern wind does not blow, and when the southern wind blows, the northern wind does not blow. However, in the future, with the ingathering of the exiles, the Holy One blessed be He will say: ‘I am bringing an unusual wind to the world, in which two winds serve simultaneously.’ That is as it is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6). Who is it who does the will of those who fear Him? It is the Holy One blessed be He about whom it is written: “He performs the will of those who fear him, and He hears their cry and delivers them” (Psalms 145:19).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.3:1",
    "he": "רַב פָּתַח (חבקוק ב, טו): הוֹי מַשְׁקֵה רֵעֵהוּ מְסַפֵּחַ חֲמָתְךָ וְאַף שַׁכֵּר לְמַעַן הַבִּיט עַל מְעוֹרֵיהֶם. הוֹי מַשְׁקֵה זֶה נְבוּכַדְנֶצַּר, רֵעֵהוּ זֶה צִדְקִיָּהוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִי רָשָׁע אֵינוֹ מֶלֶךְ כְּמוֹתְךָ אֵינוֹ רוֹעֶה כְּמוֹתְךָ, מְסַפֵּחַ חֲמָתְךָ, מָה אַתָּה מְסַפֵּחַ בּוֹ דְּבָרִים בַּחֲמָתְךָ. אָמַר לוֹ אִלּוּ מָרַדְתָּ בִּי וְלֹא מָרַדְתָּ בֵּאלֹהֶיךָ, הָיָה לֵאלֹהֶיךָ לְהִתְקַיֵּם עָלֶיךָ, אִלּוּ מָרַדְתָּ בֵּאלֹהֶיךָ וְלֹא מָרַדְתָּ בִּי, הָיָה לִי לְהִתְקַיֵּם בְּךָ, אֶלָּא שֶׁמָּרַדְתָּ בֵּאלֹהֶיךָ וּמָרַדְתָּ בִּי, הֲדָא הוּא דִכְתִיב (דברי הימים ב לו, יג): וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים. בַּמֶּה הִשְׁבִּיעוֹ אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא בְּקַרְנוֹת הַמִּזְבֵּחַ הַפְּנִימִי הִשְׁבִּיעוֹ, מֶה הָיָה עוֹשֶׂה לוֹ אוֹתוֹ רָשָׁע, הָיָה מַאֲכִילוֹ פַּת חַמָּה שֶׁל שְׂעוֹרִים, וּמַשְׁקֶה אוֹתוֹ יַיִן מִן הַגַּת חָדָשׁ, וְכָל כָּךְ לָמָּה, כְּדֵי שֶׁיִּתְחַלְּלוּ מֵעָיו, הֲדָא הוּא דִכְתִיב (חבקוק ב, טו): לְמַעַן הַבִּיט עַל מְעוֹרֵיהֶם. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק יְקַר עַצְמְךָ וִיקַר אֲבוֹתֶיךָ לֹא נִכְנַסְתֶּם לַמַּלְכוּת אֶלָּא עַל יְדֵי שֶׁכִּבֵּד זְקֵנְךָ לִזְקֵנוֹ, הֲדָא הוּא דִכְתִיב (ישעיה לט, א): בָּעֵת הַהִיא שָׁלַח מְרֹאדַךְ בַּלְאֲדָן בֶּן בַּלְאֲדָן מֶלֶךְ בָּבֶל סְפָרִים וּמִנְחָה אֶל חִזְקִיָּהוּ וַיִּשְׁמַע כִּי חָלָה וַיֶּחֱזָק, אָמְרוּ מְרֹאדַךְ בַּלְאֲדָן עוֹבֵד לַחַמָּה הָיָה, וְהָיָה רָגִיל לֶאֱכֹל בְּשֵׁשׁ שָׁעוֹת וְלִישֹׁן עַד תֵּשַׁע שָׁעוֹת, וְאוֹתוֹ הַיּוֹם שֶׁחָזַר גַּלְגַּל חַמָּה לַאֲחוֹרָיו בִּימֵי חִזְקִיָּהוּ יָשֵׁן עַד תֵּשַׁע שָׁעוֹת וְעָמַד בְּאַרְבַּע שָׁעוֹת, וְכֵיוָן שֶׁנֵּעוֹר מִשְׁנָתוֹ בִּקֵּשׁ לַהֲרֹג אֶת כָּל עֲבָדָיו, אָמַר לָהֶם הִנַּחְתֶּם אוֹתִי יָשֵׁן כָּל הַיּוֹם וְכָל הַלַּיְלָה, אָמְרוּ לוֹ, לֹא, אֶלָּא שֶׁגַּלְגַּל חַמָּה חָזַר לַאֲחוֹרָיו. אָמַר לָהֶם וְכִי יֵשׁ אֱלוֹהַּ גָּדוֹל מֵאלֹהַי שֶׁיָּכוֹל לְהַחֲזִירוֹ. אָמְרוּ לוֹ אֱלוֹהוֹ שֶׁל חִזְקִיָּהוּ גָּדוֹל מֵאלֹהֶיךָ. מִיָּד עָמַד וְכָתַב שָׁלוֹם לְחִזְקִיָּהוּ וְשָׁלוֹם לֵאלֹהֵי חִזְקִיָּהוּ וְשָׁלוֹם לִירוּשָׁלַיִם. וְכֵיוָן שֶׁיָּצְאוּ הַכְּתָבִים וְהַבּוּלְדָרִין נִתְיַשְּׁבָה דַעְתּוֹ עָלָיו וְאָמַר הַכָּבוֹד הַזֶּה שֶׁחָלַקְתִּי לְחִזְקִיָּהוּ לֹא חָלַקְתִּי לוֹ אֶלָּא בִּשְׁבִיל אֱלֹהָיו, וַאֲנִי מַקְדִּים שָׁלוֹם שֶׁל חִזְקִיָּהוּ שֶׁהוּא בָּשָׂר וָדָם לִשְׁלוֹם אֱלֹהָיו, מִיָּד עָמַד מִכִּסְּאוֹ וּפָסַע שָׁלשׁ פְּסִיעוֹת וְשָׁלַח בּוּלְדָארִין וְהֶחֱזִיר אֶת הַכְּתָבִים וְכָתַב סְפָרִים אֲחֵרִים, שְׁלָם לֵאלָהָא רַבָּא שֶׁל חִזְקִיָּהוּ וּשְׁלָם לְחִזְקִיָּהוּ וּשְׁלָם לִירוּשְׁלֵם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה עָמַדְתָּ מִכִּסְאֲךָ וּפָסַעְתָּ שָׁלשׁ פְּסִיעוֹת בִּשְׁבִיל כְּבוֹד שְׁמִי, חַיֶּיךָ שֶׁאֲנִי מַעֲמִיד מִמְּךָ שָׁלשׁ מְלָכִים שֶׁיִּהְיוּ קוֹזְמֶקְרָטוֹרִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְאֵלּוּ הֵם, נְבוּכַדְנֶצַּר וֶאֱוִיל מְרוֹדַךְ וּבֵלְשַׁצַּר. לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבוֹדְךָ וּכְבוֹד זְקֵנְךָ וְאָבִיךָ לֹא נִכְנְסוּ לַמַּלְכוּת אֶלָּא בִּשְׁבִיל שֶׁכִּבֵּד לִזְקֵנוֹ שֶׁל זֶה וְאַתָּה מְבַזֶּה אוֹתוֹ (חבקוק ב, טז): שָׂבַעְתָּ קָלוֹן מִכָּבוֹד, צִדְקִיָּה בְּנִי מִתְבַּזֶּה כְּדֶרֶךְ כָּל אָדָם הַמִּתְבַּזֶּה, אֲבָל אַתְּ (חבקוק ב, טז): וְקִיקָלוֹן עַל כְּבוֹדֶךָ, מֵקִיא מִלְּמַעְלָן וְקָלוֹן מִלְּמַטָּה. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר כֵּיוָן שֶׁרָאוּ שְׁנֵי גְדוֹלֵי לִגְיוֹנוֹתָיו שֶׁמֵּקִיא מִלְּמַעְלָן וְקָלוֹן מִלְּמַטָּן, עָמְדוּ וְהֶעֱמִידוּהוּ מִכִּסְּאוֹ וְהֵסִירוּ אֶת כִּתְרוֹ מֵעַל רֹאשׁוֹ וְהֵסִירוּ פּוֹרְפִּירָא שֶׁלּוֹ מֵעָלָיו, הֲדָא הוּא דִכְתִיב (דניאל ה, כ): וִיקָרָה הֶעְדִּיו מִנֵּהּ, וְהֶעֱמִידוֹ בְּעֶרְיָתוֹ עֶרְיַת בִּזּוּי. וּמִי הָיוּ שְׁנֵי גְּדוֹלֵי לִגְיוֹנוֹתָיו, כּוֹרֶשׁ וְדָרְיָוֶשׁ. רַבִּי מְנַחֵם חַתְנֵיהּ דְּרַבִּי אֱלִיעֶזֶר בַּר אֲבִינָא בְּשֵׁם רַבִּי יַעֲקֹב בַּר אֲבִינָא כָּל בֵּיתוֹ שֶׁל אוֹתוֹ רָשָׁע לֹא נִדּוֹנִים אֶלָּא עֲרֻמִּים (חבקוק ב, טז): שְׁתֵה גַּם אַתָּה וְהֵעָרֵל, זֶה נְבוּכַדְנֶצַּר. גַּם אַתָּה, זֶה בֵּלְשַׁצַּר. וְהֵעָרֵל, זוֹ וַשְׁתִּי.",
    "en": "Rav began: “Woe! He gives drink to his neighbor, amplifies your wrath, and intoxicates him, so that you may look upon their nakedness” (Habakkuk 2:15). “Woe! He gives drink” – that is Nebuchadnezzar; “his neighbor” – that is Zedekiah. The Holy One blessed be He said to him [Nebuchadnezzar]: ‘Wicked one, is he not a king like you? Is he not a shepherd like you?’ “Amplifies your wrath” – ‘why are you leveling accusations against him in your wrath?’ He [Nebuchadnezzar] said to him [Zedekiah]: ‘Had you rebelled against me and not rebelled against your God, your God would have stood beside you. Had you rebelled against your God and not rebelled against me, I would have stood beside you. However, you rebelled against your God and rebelled against me,’– that is what is written: “He also rebelled against King Nebuchadnezzar, who had administered an oath to him by God” (II Chronicles 36:13). Upon what did he administer the oath? Rabbi Yosei son of Rabbi Ḥanina said: He administered the oath on the horns of the inner altar. What would that wicked one [Nebuchadnezzar] do to him [Zedekiah]? He would feed him warm barley bread and give him wine from the winepress to drink. Why did he do so? He did so to empty his bowels; that is what is written: “So that you may look upon their nakedness.”Rabbi Ḥanina bar Yitzḥak said: Your honor and the honor of your ancestors: You became royalty only because your grandfather respected his grandfather; that is what is written: “At that time Merodakh Baladan, son of Baladan, king of Babylon, sent scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered” (Isaiah 39:1). They said: Merodakh Baladan was a sun worshipper, and he was accustomed to eat at the sixth hour and sleep until the ninth hour. On that day, when the sphere of the sun reversed its course during the days of Hezekiah, he slept until the ninth hour and awakened at the fourth hour. Once he awoke from his sleep, he sought to kill all his servants. He said to them: ‘You allowed me to sleep the entire day and the entire night.’ They said to him: ‘No, rather, the sphere of the sun reversed its course.’He said to them: ‘Is there a god who is greater than my god, who is capable of reversing it?’ They said to him: ‘Hezekiah’s God is greater than your god.’ Immediately he arose and sent [letters]: Peace to Hezekiah, peace to the God of Hezekiah, and peace to Jerusalem. Once the letters and messengers were on their way, he was calmed and he said: ‘I have honored Hezekiah only because of his God, and I offered salutations to Hezekiah, who is flesh and blood, before [I offered] salutations to his God?’ Immediately, he arose from his throne and took three steps, and sent messengers to recall the letters and wrote other scrolls: Peace to the great God of Hezekiah, peace to Hezekiah, and peace to Jerusalem. The Holy One blessed be He said to him: You arose from your throne and took three steps for the glory of My name; by your life, I will establish from you three kings, who will rule the entire world from one end to the other end, and these are they – Nebuchadnezzar, Evil Merodakh, and Belshatzar. That is why The Holy One blessed be He said [to Zedekiah, the last king of Judah]: ‘Your honor and your honored grandfather and father became kings only because he [Merodakh Baladan] honored this king’s grandfather [Hizkiyyahu], and you are dishonoring him?’ “You are sated with more shame than glory; you too, drink and be exposed! The cup in the right hand of the Lord shall come around to you, and disgrace upon your glory” (Habakkuk 2:16). “More shame than glory” – Zedekiah my son is being dishonored in the manner that anyone is dishonored, but you [Nebuchadnezzar], “disgrace [kikalon] upon your glory” – vomiting [ki] above and shame [kalon] below. Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav said: When the two commanders of his legions saw that he was vomiting above and being shamed below, they stood him from his throne, removed his crown from upon his head, and removed his royal cloak from upon him; that is what is written: “They removed his honor from him” (Daniel 5:20), and they stood him in his nakedness; the nakedness of shame.Who were the commanders of his legions? Cyrus and Darius. Rabbi Menaḥem, son-in-law of Rabbi Eliezer bar Avina, said in the name of Rabbi Yaakov bar Avina: The entire household of that wicked one are only judged naked. “You too, drink and be exposed naked” (Habakkuk 2:16), this is Nebuchadnezzar; “you too,” this is Belshatzar, “and be exposed naked,” this is Vashti.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.3:2",
    "he": "גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים (אסתר א, ט), רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן פָּתַח (ישעיה ג, יב): עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ, עַמִּי נֹגְשָׂיו מְעוֹלֵל, מְדַקְדְּקִין בְּהוֹן, הָאֵיךְ מָה דְאַתְּ אָמַר (איכה א, כב): וְעוֹלֵל לָמוֹ. דָּבָר אַחֵר, מְעוֹלֵל, מְקַטְפִין עוֹלְלוֹתֵיהֶן, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא יט, י): וְכַרְמְךָ לֹא תְעוֹלֵל. בָּאִין עֲלֵיהוֹן בַּעֲלִילוֹת, הָאֵיךְ מָה דְאַתְּ אָמַר (דברים כב, יד): וְשָׂם לָהּ עֲלִילֹת דְּבָרִים. וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר קְדֵשִׁים בְּהוֹן, הָאֵיךְ מָה דְאַתְּ אָמַר (דברים כג, יח): לֹא תִהְיֶה קְדֵשָׁה, הָאֵיךְ מָה דְאַתְּ אָמַר (שופטים יט, כה): וַיִּתְעַלְּלוּ בָהּ כָּל הַלַּיְלָה. וְנָשִׁים מָשְׁלוּ בוֹ, אָמַר רַבִּי חוֹנְיָא קוֹפְצִין עֲלֵיהֶן כְּבַעַל חוֹב. דָּבָר אַחֵר, וְנָשִׁים מָשְׁלוּ בוֹ, אַרְבַּע נָשִׁים נָטְלוּ מֶמְשָׁלָה בָּעוֹלָם, וְאֵלּוּ הֵן, אִיזֶבֶל וַעֲתַלְיָה מִיִּשְׂרָאֵל, וּשְׁמִירָמִית וּוַשְׁתִּי מֵאֻמּוֹת הָעוֹלָם.",
    "en": "“Also, Vashti the queen made a women’s banquet in the royal palace of King Aḥashverosh” (Esther 1:9). Rabbi Yehuda son of Rabbi Simon began: “My people, its oppressors are babes and women govern them” (Isaiah 3:12). “My people, its oppressors are babes [meolel]” – they are exacting with them, as you say: “Do to them [veolel lamo] as You did to me” (Lamentations 1:22). Another interpretation: “Meolel” – they pick their unripe grapes [olelot]; that is what you say: “Your vineyard you shall not harvest completely [teolel]” (Leviticus 19:10). They come against them with false accusations [alilot]; that is what you say: “He made a false accusation [alilot devarim] against her” (Deuteronomy 22:14). Rabbi Yehuda son of Rabbi Simon said: There are [male] cult prostitutes among them; that is what you say: “There shall not be a cult prostitute from the daughters of Israel, and there shall not be a cult prostitute from the sons of Israel” (Deuteronomy 23:18); that is what you say: “They abused her [vayitallelu] all night” (Judges 19:25). “And women govern them” – four women assumed dominion in the world: Jezebel and Atalya from Israel, and Shemiramit and Vashti from the nations of the world.",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.3:3",
    "he": "דָּבָר אַחֵר, גַּם וַשְׁתִּי הַמַּלְכָּה, שְׁמוּאֵל פָּתַח (ירמיה נא, לט): בְּחֻמָּם אָשִׁית אֶת מִשְׁתֵּיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁהֵן בָּאִין לְהִתְחַמֵּם בַּמַּלְכוּת, אָשִׁית אֶת מִשְׁתֵּיהֶם, אֲנָא מְגַדֵּיר יַת מַשְׁתּוֹתֵיהֶן, וְהִשְׁכַּרְתִּים, בְּצָרוֹתֵיהֶם, לְמַעַן יַעֲלֹזוּ, עַל יְדֵי שֶׁהָיוּ שְׂמֵחִים הֵם בְּחֻרְבַּן הַבַּיִת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וְרָשָׁע זֶה עוֹשֶׂה מַרְזֵיחִין, וְגַם וַשְׁתִּי הָרְשָׁעָה עוֹשָׂה מַרְזֵיחִין, דִּכְתִיב גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים.",
    "en": "Another interpretation: “Also, Vashti the queen” – Shmuel began: “When they are inflamed, I will set out their banquet [and get them drunk, that they revel and then sleep an endless sleep, never to awake, says the Lord]” (Jeremiah 51:39). The Holy One blessed be He said: When they come to inflame themselves with their monarchy, “I will set out [ashit] their banquet [mishteihem]” – I will cut down their foundations [mishtoteihem]; “and I will get them drunk” – with their troubles; “that they revel” – because they rejoiced over the destruction of the Temple. The Holy One blessed be He said: The Temple is in ruins and this wicked man is making drinking parties. Wicked Vashti is also making drinking parties, as it is written: “Also, Vashti the queen, made a women’s banquet.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.3:4",
    "he": "רַבִּי יִצְחָק פָּתַח (ישעיה מג, כב): וְלֹא אֹתִי קָרָאתָ יַעֲקֹב כִּי יָגַעְתָּ בִּי יִשְׂרָאֵל. רַבִּי יוֹחָנָן שָׁמַע לָהּ מִן הֲדָא, דִּכְתִיב (ישעיה יז, א): מַשָֹּׂא דַּמָּשֶׂק הִנֵּה דַמֶּשֶׂק מוּסָר מֵעִיר וְהָיְתָה מְעִי מַפָּלָה, עֲזֻבוֹת עָרֵי עֲרֹעֵר, מַה זֶּה עוֹמֵד בְּדַמֶּשֶׂק וּמַזְכִּיר עֲרוֹעֵר, וַהֲלֹא אֵין עֲרוֹעֵר נְתוּנָה אֶלָּא בִּתְחוּם מוֹאָב, אֶלָּא שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה בָּתֵּי עֲבוֹדַת כּוֹכָבִים הָיוּ בְּדַמֶּשֶׂק וְהָיוּ עוֹבְדִין כָּל אֶחָד וְאֶחָד מֵהֶם אֶת יוֹמוֹ, וְהָיָה לָהֶם יוֹם אֶחָד שֶׁהֵם מַחֲזִירִין עַל כֻּלָּן בְּאוֹתוֹ הַיּוֹם וְעוֹבְדִין אוֹתָן, וְכֻלָּן עָשׂוּ יִשְׂרָאֵל אוּמוֹנִיאָה וְעָבְדוּ אוֹתָן, הֲדָא הוּא דִכְתִיב (שופטים י, ו): וַיֹּסִיפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי ה' וַיַּעַבְדוּ אֶת הַבְּעָלִים וְאֶת הָעַשְׁתָּרוֹת וְאֶת אֱלֹהֵי אֲרָם וְאֶת אֱלֹהֵי צִידוֹן וְאֵת אֱלֹהֵי מוֹאָב וְאֵת אֱלֹהֵי בְנֵי עַמּוֹן וְאֵת אֱלֹהֵי פְלִשְׁתִּים וַיַּעַזְבוּ אֶת ה' וְלֹא עֲבָדוּהוּ, וַאֲפִלּוּ בְּשֻׁתָּפוּת. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא לֹא תְהֵא כֹּהֶנֶת כְּפֻנְדָּקִית. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עֲשָׂאוּנִי בָּנַי כַּכַּרְזִימִין הַזֶּה שֶׁבָּא בָּאַחֲרוֹנָה. אָמַר רַבִּי לֵוִי לְעַבְדוֹ שֶׁל מֶלֶךְ שֶׁעָשָׂה סְעוּדָה לַחֲיָלוֹתָיו וְזִמֵּן כָּל לִגְיוֹנוֹתָיו שֶׁל מֶלֶךְ וּלְרַבּוֹ לֹא קָרָא, אָמַר לוֹ הַמֶּלֶךְ הַלְּוַאי הִשְׁוֵיתָ אוֹתִי כְּכָל חֲיָלוֹתַי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַלְּוַאי עֲשָׂאוּנִי בָּנַי כַּכַּרְזִימִין הַזֶּה שֶׁבָּא בָּאַחֲרוֹנָה, אֶלָּא וְלֹא אֹתִי קָרָאתָ יַעֲקֹב. כִּי יָגַעְתָּ בִּי יִשְׂרָאֵל, אֵצֶל הַבַּעַל מַה כְּתִיב (מלכים א יח, כו): וַיִּקְרְאוּ בְשֵׁם הַבַּעַל מֵהַבֹּקֶר וְעַד הַצָּהֳרַיִם לֵאמֹר הַבַּעַל עֲנֵנוּ וְאֵין קוֹל וְאֵין עֹנֶה, יָתִיב וּמִשְׁתָּעֵי כָּל יוֹמָא וְלָא לָעֵי וְקָאֵים לְצַלָּאָה וְהוּא לָעֵי, יָתִיב וּמִשְׁתָּעֵי כָּל יוֹמָא וְלָא לָעֵי יָתִיב לְמִיתְנָא וְלָעֵי, הֱוֵי וְלֹא אֹתִי קָרָאתָ יַעֲקֹב, הַלְּוַאי לֹא הִכַּרְתִּיךָ יַעֲקֹב, מִפְּנֵי כִּי יָגַעְתָּ בִּי יִשְׂרָאֵל. לֹא הֵבֵיאתָ לִי שֵׂה עֹלֹתֶיךָ, אֵלּוּ שְׁנֵי תְמִידִין, שֶׁנֶּאֱמַר (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר. וּזְבָחֶיךָ לֹא כִבַּדְתָּנִי, אֵלּוּ אֵמוּרֵי קָדְשֵׁי קָדָשִׁים. לֹא הֶעֱבַדְתִּיךָ בְּמִנְחָה, זֶה קֹמֶץ מִנְחָה. וְלֹא הוֹגַעְתִּיךְ בִּלְבוֹנָה, זֶה קֹמֶץ לְבוֹנָה, לֹא קָנִיתָ לִי בַכֶּסֶף קָנֶה, רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר קִנָּמוֹן הָיָה גָּדֵל בְּאֶרֶץ יִשְׂרָאֵל וְהָיוּ עִזִּים וּצְבָאִים אוֹכְלִין מִמֶּנּוּ. וְחֵלֶב זְבָחֶיךָ לֹא הִרְוִיתָנִי, אֵלּוּ אֵמוּרֵי קָדָשִׁים קַלִּים. אַךְ הֶעֱבַדְתַּנִי בְּחַטֹּאותֶיךָ הוֹגַעְתַּנִי בַּעֲוֹנֹתֶיךָ, רְאֵה מַה גָּרְמוּ לִי חוֹבוֹתֶיךָ יַעֲקֹב, לֹא דַי לְךָ שֶׁהָיִיתָ מוֹנֶה לִסְעוּדַת אֲנָשִׁים אַף לִסְעוּדַת נָשִׁים, הֲדָא הוּא דִכְתִיב: גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים.",
    "en": "Rabbi Yitzḥak began: “But you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Rabbi Yoḥanan understood it [the verse in Isaiah 43:22] from this, as it is written: “A prophecy of Damascus: Behold, Damascus is removed from being a city and it will be a heap of ruins. Abandoned are the cities of Aroer; [they will be for flocks, and they will lie down, and none will threaten]” (Isaiah 17:1–2). What is it that stands in Damascus and evokes Aroer? Isn’t Aroer within the region of Moav? Rather, there were three hundred and sixty-five houses of [different types of] idolatry in Damascus, and they would worship [in] each one of them on its day. They had one day when they would go around to all of them on that day and worship [all of] them, and Israel assembled them together and worshipped them; that is what is written: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim, and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Ammon, and the gods of the Philistines; they forsook the Lord, and they did not serve Him” (Judges 10:6), not even in conjunction with other gods.Rabbi Abba bar Kahana said: Shall a priestess not be like an innkeeper? Rabbi Yosei son of Rabbi Ḥanina: The Holy One blessed be He said: My children did not even make me like the dessert that comes at the end. Rabbi Levi said: [This is comparable] to a king’s servant who prepared a feast for his soldiers and invited all the king’s legions and did not invite his master. The king said to him: ‘If only you had treated me like all of my soldiers.’ So too, The Holy One blessed be He said: If only My children had treated me like the dessert that comes at the end; rather, “but you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Regarding the Baal, what is written? “They called in the name of the Baal from the morning until noon, saying: ‘The Baal, answer us.’ But there was no voice, and none responded” (I Kings 18:26). He sits and talks all day and does not tire, but when standing to pray, he tires; he sits and talks all day and does not tire, but when sitting to study, he tires. That is: “But you did not call Me, Jacob” – if only I had not known you, Jacob – “for you wearied of Me, Israel” (Isaiah 43:22). “You did not bring Me the sheep of your burnt offerings” (Isaiah 43:23) – these are the two daily offerings, as it is stated: “The one lamb you shall offer in the morning” (Numbers 28:4). “And you did not honor Me with your offerings” (Isaiah 43:23) – these are the portions of the offerings of sacred sanctity that are burned on the altar. “I have not burdened you with a meal offering” (Isaiah 43:23) – this is the handful of flour taken from the meal offering. “And I have not wearied you with frankincense” (Isaiah 43:23) – this is the handful of frankincense.“You did not buy a cane [kaneh] for Me with silver” (Isaiah 43:24). Rabbi Huna said in the name of Rabbi Yosei: Cinnamon [kinamon] grew in the Land of Israel and goats and deer would eat it. “And with the fat of your offerings you did not satisfy Me,” (Isaiah 43:24) – these are the portions of the offerings of lesser sanctity that are burned on the altar. “Rather, you burdened Me with your sins, you wearied Me with your iniquities” (Isaiah 43:24) – look what your sins have caused me, Jacob. Isn’t it enough that you count the days for the banquet of the men, but even made a banquet for the women; that is what is written: “Also, Vashti the queen made a women’s banquet.”",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.3:5",
    "he": "כְּתִיב (תהלים י, יד): רָאִיתָ כִּי אַתָּה עָמָל וָכַעַס תַּבִּיט לָתֵת בְּיָדֶךָ עָלֶיךָ יַעֲזֹב חֵלֵכָה יָתוֹם אַתָּה הָיִיתָ עוֹזֵר, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם רָאִיתָ שֶׁעֵשָׂו הָרָשָׁע בָּא וְעָתִיד לְהַחֲרִיב אֶת בֵּית הַמִּקְדָּשׁ וּמַגְלֶה אֶת יִשְׂרָאֵל מֵאַרְצָם וּמְשַׁלְשְׁלָן בַּקּוֹלָרִין, תַּבִּיט לָתֵת בְּיָדֶךָ, וְאַתָּה הָיִיתָ מַשְׁרֶה שְׁכִינָתְךָ עַל יִצְחָק וְאוֹמֵר לוֹ (בראשית כז, לט): הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ וְעַל חַרְבְּךָ תִחְיֶה. עָלֶיךָ יַעֲזֹב חֵלֵכָה, לְמָחָר הוּא בָּא וְנוֹטֵל יְתוֹמִים וְאַלְמָנוֹת וְחוֹבְשָׁן בְּבֵית הָאֲסוּרִין וְאוֹמֵר לָהֶם אוֹתוֹ שֶׁכָּתוּב בּוֹ אֲבִי יְתוֹמִים וְדַיַּן אַלְמָנוֹת יָבוֹא וְיַצִיל אֶתְכֶם מִיָּדִי, אֶלָּא יָתוֹם אַתָּה הָיִיתָ עוֹזֵר, שְׁנֵי יְתוֹמִים שֶׁנִּשְׁתַּיְרוּ לוֹ, זֶה רוֹמוּס וְרוֹמִילוּס, נָתַתָּ רְשׁוּת לָהּ לַזְּאֵבָה לְהָנִיקָן, וּבַסּוֹף עָמְדוּ וּבָנוּ שְׁנֵי צְרִיפִין גְּדוֹלִים בְּרוֹמִי. דָּבָר אַחֵר, רָאִיתָ כִּי אַתָּה עָמָל וְכַעַס וגו', אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם רָאִיתָ נְבוּכַדְנֶצַּר הָרָשָׁע שֶׁבָּא וּמַחְרִיב בֵּית הַמִּקְדָּשׁ וּמַגְלֶה אֶת יִשְׂרָאֵל וּמְשַׁלְשְׁלָן בַּקּוֹלָרִין, לָתֵת בְּיָדֶךָ, וְהָיִיתָ מַשְׁרֶה שְׁכִינָתְךָ עַל יִרְמְיָה וְאוֹמֵר לָנוּ (ירמיה כז, ז): וְעָבְדוּ אֹתוֹ כָּל הַגּוֹיִם אֶת בְּנוֹ וְאֶת בֶּן בְּנוֹ וגו'. עָלֶיךָ יַעֲזֹב חֵלֵכָה, לְמָחָר הוּא בָּא וְנוֹטֵל אֶת חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה וְנוֹתְנָם לְתוֹךְ כִּבְשַׁן הָאֵשׁ וְאוֹמֵר לָהֶם (דניאל ג, טו): וּמַן הוּא אֱלָהּ דִּי יְשֵׁיזְבִנְכוֹן מִן יְדָי, אֶלָּא וְלֹא עוֹד יָתוֹם אַתָּה הָיִיתָ עוֹזֵר, יְתוֹמָה אַחַת שֶׁנִּשְׁתַּיְרָה לוֹ וְעָשִׂיתָ אוֹתָהּ אָגוּסְטָא בְּמַלְכוּת שֶׁאֵינוֹ שֶׁלָּהּ, וְאֵיזוֹ זוֹ, זוֹ וַשְׁתִּי.",
    "en": "It is written: “You have seen, for You behold mischief and spite; to requite is in Your hand: the helpless man commits himself to You; You are the helper of the orphans” (Psalms 10:14). The congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw that Esau the wicked came, and is destined to destroy the Temple, exile Israel from its land, and shackle them in collars – “You behold…to requite is in Your hand” – yet you rested Your Divine Presence upon Isaac, who said to him [Esau]: “Behold, the fat of the earth shall be your dwelling, and from the dew of the heavens from above” (Genesis 27:39). “The helpless man commits himself to You” – the next day he [Esau/Rome] comes and takes orphans and widows and incarcerates them in prison, and says to them: Will He about whom it is written: “The father of orphans and the judge of widows” (Psalms 68:6), come and rescue you from me? Rather, You helped his [Esau’s] orphan. Two orphans who remained from him, that is Remus and Romulus, you allowed the wolf to nurse them, and ultimately, they arose and constructed two great towers in Rome.’ Another matter: “You have seen, for You behold mischief and spite…” the congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw Nebuchadnezzar the wicked, who came and destroyed the Temple, and exiled Israel, and shackled them in collars. “To requite is in Your hand” – yet You rested Your Divine Presence on Jeremiah, who said to us: “All the nations will serve him [Nebuchadnezzar] and his son and his son's son...” (Jeremiah 27:7). “The helpless man commits himself to You” – the next day he comes and takes Ḥananya, Mishael, and Azarya and puts them in the fiery furnace, and says to them: “Who is the God who will save you from my hands?” (Daniel 3:15). Rather, it is not, “You are the helper of the orphans,” but one orphan girl remained from him [Nebuchadnezzar] and you made her an empress in a kingdom that was not hers, and who was that? Vashti.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.3:6",
    "he": "כְּתִיב (תהלים יז, יד): מִמְתִים יָדְךָ ה' מִמְתִים מֵחֶלֶד וגו', רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא אֲזַל לְחַד אֲתַר וְאַשְׁכַּח הָדֵין פְּסוּקָא רֹאשׁ הַסֵּדֶר (ויקרא ב, ג): וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו וגו', וּפָתַח מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם אֵלּוּ שֶׁנָּטְלוּ חֶלְקָם מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה, זֶה שֵׁבֶט לֵוִי. מִמְתִים מֵחֶלֶד, אֵלּוּ שֶׁלֹא נָטְלוּ חֵלֶק בָּאָרֶץ. חֶלְקָם בַּחַיִּים, אֵלּוּ קָדְשֵׁי הַמִּקְדָּשׁ. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, אֵלּוּ קָדְשֵׁי הַגְּבוּל. יִשְׂבְּעוּ בָנִים, (ויקרא ו, כב): כָּל זָכָר בַּכֹּהֲנִים יֹאכַל אֹתָהּ. וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם. וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו וגו'.",
    "en": "It is written: “From people by Your hand, O Lord, from people from the world [meḥeled ], their portion is in life; Your hidden treasures will fill their bellies; their sons will be satisfied and they will leave their surplus to their young ones” (Psalms 17:14). Rabbi Ḥanina son of Rabbi Aḥa went to a place and found that this verse was at the head of the discussion: “The remnant of the meal offering shall be for Aaron and his sons…” (Leviticus 2:3, 10), and began: “From people by Your hand, O Lord” – how courageous are those who took their portion from under the hand of God; and who was that? It was the tribe of Levi. “From people from the world” – these are those who did take a portion in the land. “Their portion is life” – these are the consecrations of the Temple offerings. “Your hidden treasures will fill their bellies” – these are the consecrations of the borders. “…their sons will be satisfied” – “every male among the priests shall eat it” (Leviticus 6:22). “And they will leave their surplus to their young ones” – “and the remnant of the meal offering shall be for Aaron and his sons…” (Leviticus 2:3, 10).",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Esther Rabbah.3:7",
    "he": "דָּבָר אַחֵר, מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם שֶׁנָּטְלוּ אֶת שֶׁלָּהֶם מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה, זֶה דּוֹרוֹ שֶׁל שְׁמַד. מִמְתִים יָדְךָ, מוּמָתִים מִיָּדְךָ. מֵחֶלֶד, אֵלּוּ שֶׁהֶעֱלָה בְּשָׂרָן חֲלוּדָאוֹת עַל קִדּוּשׁ שִׁמְךָ, מִי הֵן, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי אֶלְעָזָר בְּרֵיהּ, עֲבַדוּן הֵן טְמִירִין בִּמְעַרְתָּה תְּלַת עֲשַׂר שְׁנִין בִּשְׁמָדָא עַד דִּסְלֵיק בִּשְׂרְהוֹן חֲלוּדָה, וַהֲווֹן אָכְלִין חֲרוּבִין וּתְמָרִין, וּלְסוֹף תְּלַת עֲשַׂר שְׁנִין נְפַק רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וִיתֵיב לֵיהּ עַל פִּילֵי דִמְעַרְתָּא, חֲמָא חַד צַיָּד פָּרֵיס מְצוּדְתֵיהּ לְמֵצָד צִפֳּרִין, שָׁמַע בְּרַת קָלָא אֲמָרָה דִימוֹס וְאִשְׁתֵּזְבַת, זְמַן תִּנְיָנוּת שָׁמַע בְּרַת קָלָא אֲמָרָה סְפִיקֻלָא וְאִתְּפַשַֹּׂת, אָמַר אֲפִלּוּ צִפּוֹר מִבַּלְעֲדֵי שְׁמַיָא לָא יִבְרַח כָּל שֶׁכֵּן נַפְשָׁתָנָא, נֵיחוֹת וְנִיתַּסַּאי בַּהֲדֵין מוֹי דְמוֹקֵד דִּטְבֶרְיָה, נָחֲתוּן וְאִיתַּסּוּן בְּמוֹי דְּמוֹקֵד דִּטְבֶרְיָא, אָמְרִין צְרִיכִין אָנוּ לַעֲשׂוֹת טוֹבָה וְנֵיהֲנֵי לַהֲלוֹן בְּנֵי אַתְרָא כְּדֶרֶךְ שֶׁעָשָׂה יַעֲקֹב אָבִינוּ, שֶׁנֶּאֱמַר (בראשית לג, יח): וַיִּחַן אֶת פְּנֵי הָעִיר, שֶׁהָיָה עוֹשֶׂה אִיטְלִיס וּמוֹכֵר לָהֶם בְּזוֹל, עָשׂוּ אִיטְלִיס וּמָכְרוּ בְּזוֹל. אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם תֹּאמַר שֶׁיֵּשׁ לִי חֵלֶק עִמָּהֶם לָעוֹלָם הַבָּא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, דָּוִד, לֹא צְפוּנְךָ תְּמַלֵּא בִטְנָם, צְפוּנָם תְּמַלֵּא בִטְנְךָ אֵין כְּתִיב כָּאן, אֶלָּא וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, כָּל עַמָּא מִיתֵרָא עוּתְרָא אָכְלִין, אִיתְבַּשַֹּׂר דָּוִד שֶׁיֵּשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְעוֹד אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵלּוּ בָּאִין מִכֹּחַ תּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים שֶׁיֵּשׁ בְּיָדָם, אֲבָל אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ לְעוֹלָם.",
    "en": "Another interpretation: “From people [mimtim] by Your hand” – who are these courageous men who took theirs from under the hand of God? And who was that? That was the generation of religious persecution. “From people [mimtim] by your hand” – killed [mumatim] by your hand. “From the world [meḥeled]” – those who had sores [ḥaludaot] arise in their flesh for the sanctification of Your name. Who were they? Rabbi Shimon ben Yoḥai and his son Rabbi Elazar, who went into hiding in a cave for thirteen years due to religious persecution until there arose sores in their flesh. They ate carobs and dates. At the end of thirteen years, Rabbi Shimon bar Yoḥai emerged and sat at the entrance to the cave. He saw a trapper spreading his trap to trap birds. He heard a divine voice say ‘freedom,’ and it was freed. A second time he heard a divine voice, it said ‘killing,’ and it was caught. He said: ‘Even a bird does not escape without a divine decree; that is all the more so true regarding us. Let us go and be healed in the hot springs of Tiberias.’ They went down and were healed in the hot springs of Tiberias. They said: ‘We must do good and benefit these residents of the place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan] before the city” (Genesis 33:18) – he established a market and sold to them at low prices. They established a market and sold to them at low prices.David said before the Holy One blessed be He: ‘Master of the Universe, say that I have a place with them in the World to Come.’ The Holy One blessed be He said to him: ‘David, is it not [written] “your hidden treasures will fill their bellies?” Their hidden treasures will fill your belly is not written here, but rather, “your hidden treasures will fill their bellies.” The entire people partakes of what is left over from your wealth.’ David received tidings that he had a portion in the World to Come. Moreover, he said before Him: ‘Master of the universe, these come based on Torah, mitzvot, and good deeds that they have to their credit, but I, “I shall see Your face in righteousness” (Psalms 17:15) forever.’",
    "category": "Midrash Rabbah"
  },
  {
    "ref": "Rashi on Genesis.1.1:1",
    "he": "בראשית. אָמַר רַבִּי יִצְחָק לֹֹֹֹֹא הָיָה צָרִיךְ לְהַתְחִיל אֶת הַתּוֹרָה אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם, שֶׁהִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשׂרָאֵל, וּמַה טַּעַם פָּתַח בִּבְרֵאשִׁית? מִשׁוּם כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם (תהילים קי\"א), שֶׁאִם יֹאמְרוּ אֻמּוֹת הָעוֹלָם לְיִשְׁרָאֵל לִסְטִים אַתֶּם, שֶׁכְּבַשְׁתֶּם אַרְצוֹת שִׁבְעָה גוֹיִם, הֵם אוֹמְרִים לָהֶם כָּל הָאָרֶץ שֶׁל הַקָּבָּ\"ה הִיא, הוּא בְרָאָהּ וּנְתָנָהּ לַאֲשֶׁר יָשַׁר בְּעֵינָיו, בִּרְצוֹנוֹ נְתָנָהּ לָהֶם, וּבִרְצוֹנוֹ נְטָלָהּ מֵהֶם וּנְתָנָהּ לָנוּ:",
    "en": "בראשית IN THE BEGINNING — Rabbi Isaac said: The Torah which is the Law book of Israel should have commenced with the verse (Exodus 12:2) “This month shall be unto you the first of the months” which is the first commandment given to Israel. What is the reason, then, that it commences with the account of the Creation? Because of the thought expressed in the text (Psalms 111:6) “He declared to His people the strength of His works (i.e. He gave an account of the work of Creation), in order that He might give them the heritage of the nations.” For should the peoples of the world say to Israel, “You are robbers, because you took by force the lands of the seven nations of Canaan”, Israel may reply to them, “All the earth belongs to the Holy One, blessed be He; He created it and gave it to whom He pleased. When He willed He gave it to them, and when He willed He took it from them and gave it to us” (Yalkut Shimoni on Torah 187).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.1:2",
    "he": "בראשית ברא אֵין הַמִּקְרָא הַזֶּה אוֹמֵר אֶלָּא דָּרְשֵׁנִי, כְּמוֹ שֶׁדְּרָשׁוּהוּ רַבּוֹתֵינוּ בִּשְׁבִיל הַתּוֹרָה שֶׁנִקְרֵאת רֵאשִׁית דַּרְכּוֹ (משלי ח'), וּבִשְׁבִיל יִשְׂרָאֵל שֶׁנִקְרְאוּ רֵאשִׁית תְּבוּאָתוֹ (ירמיה ב'); וְאִם בָּאתָ לְפָרְשׁוֹ כִּפְשׁוּטוֹ, כָּךְ פָּרְשֵׁהוּ בְּרֵאשִׁית בְּרִיאַת שָׁמַיִם וָאָרֶץ, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וְלֹא בָא הַמִּקְרָא לְהוֹרוֹת סֵדֶר הַבְּרִיאָה לוֹמַר שֶׁאֵלּוּ קָדְמוּ, שֶׁאִם בָּא לְהוֹרוֹת כָּךְ, הָיָה לוֹ לִכְתֹּב בָּרִאשׁוֹנָה בָּרָא אֶת הַשָּׁמַיִם וְגוֹ' שֶׁאֵין לְךָ רֵאשִׁית בַּמִּקְרָא שֶׁאֵינוֹ דָבוּק לַתֵּבָה שֶׁלְּאַחֲרָיו, כְּמוֹ בְּרֵאשִׁית מַמְלֶכֶת יְהוֹיָקִים (שׁם כ\"ז), רֵאשִׁית מַמְלַכְתּוֹ (בראשית י'), רֵאשִׁית דְּגָנְךָ (דברים י\"ח, ד'), – אַף כָּאן אַתָּה אוֹמֵר בְּרֵאשִׁית בָּרָא אֱלֹהִים וְגוֹ', כְּמוֹ בְּרֵאשִׁית בְּרֹא; וְדוֹמֶה לוֹ תְּחִלַּת דִּבֶּר ה' בְּהוֹשֵׁעַ (הושע א'), כְּלוֹמַר תְּחִלַת דִּבּוּרוֹ שֶׁל הַקָּבָּ\"ה בְּהוֹשֵׁעַ, וַיֹּאמֶר ה' אֶל הוֹשֵׁעַ וְגוֹ'. וְאִ\"תֹּ לְהוֹרוֹת בָּא שֶׁאֵלּוּ תְּחִלָּה נִבְרְאוּ, וּפֵרוּשׁוֹ בְּרֵאשִׁית הַכֹּל בָּרָא אֵלוּ – וְֵישׁ לְךָ מִקְרָאוֹת שֶׁמְּקַצְּרִים לְשׁוֹנָם וּמְמַעֲטִים תֵּבָה אַחַת, כְּמוֹ כִּי לֹא סָגַר דַּלְתֵי בִטְנִי (איוב ג'), וְלֹא פֵּרֵשׁ מִי הַסּוֹגֵר וּכְמוֹ יִשָּׂא אֶת חֵיל דַּמֶּשֶׂק (ישעיהו ח'), וְלֹא פֵּרֵשׁ מִי יִשָּׂאֶנּוּ; וּכְמוֹ אִם יַחֲרוֹשׁ בַּבְּקָרִים (עמוס ו'), וְלֹא פֵּרֵשׁ אִם יַחֲרוֹשׁ אָדָם בַּבְּקָרִים, וּכְמוֹ מַגִּיד מֵרֵאשִׁית אַחֲרִית (ישעיהו מ\"ו), וְלֹא פֵּרֵשׁ מַגִּיד מֵרֵאשִׁית דָּבָר אַחֲרִית דָּבָר – אִ\"כֵּ, תְּמַהּ עַל עַצְמְךָ, שֶׁהֲרֵי הַמַּיִם קָדְמוּ, שֶׁהֲרֵי כְתִיב וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, וְעַדַיִין לֹא גִלָּה הַמִּקְרָא, בְּרִיאַת הַמַּיִם מָתַי הָיְתָה, הָא לָמַדְתָּ, שֶׁקָּדְמוּ הַמַּיִם לָאָרֶץ, וְעוֹד, שֶׁהַשָּׁמַיִם מֵאֵשׁ וּמַיִם נִבְרְאוּ, עַל כָּרְחֲךָ לֹא לִמֵּד הַמִּקְרָא סֵדֶר הַמֻּקְדָמִים וְהַמְאֻחָרִים כְּלוּם:",
    "en": "בראשית ברא IN THE BEGINNING GOD CREATED — This verse calls aloud for explanation in the manner that our Rabbis explained it: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’’. If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were created first; for if it intended to point this out, it should have written 'בראשונה ברא את השמים וגו “At first God created etc.” And for this reason: Because, wherever the word ראשית occurs in Scripture, it is in the construct state. E. g., (Jeremiah 26:1) “In the beginning of (בראשית) the reign of Jehoiakim”; (Genesis 10:10) “The beginning of (ראשית) his kingdom”; (Deuteronomy 18:4) “The first fruit of (ראשית) thy corn.” Similarly here you must translate בראשית ברא אלהים as though it read בראשית ברוא, at the beginning of God’s creating. A similar grammatical construction (of a noun in construct followed by a verb) is: (Hosea 1:2) תחלת דבר ה' בהושע, which is as much as to say, “At the beginning of God’s speaking through Hosea, the Lord said to Hosea.” Should you, however, insist that it does actually intend to point out that these (heaven and earth) were created first, and that the meaning is, “At the beginning of everything He created these, admitting therefore that the word בראשית is in the construct state and explaining the omission of a word signifying “everything” by saying that you have texts which are elliptical, omitting a word, as for example (Job 3:10) “Because it shut not up the doors of my mother’s womb” where it does not explicitly explain who it was that closed the womb; and (Isaiah 8:4) “He shall take away the spoil of Samaria” without explaining who shall take it away; and (Amos 6:12) “Doth he plough with oxen,\" and it does not explicitly state, “Doth a man plough with oxen”; (Isaiah 46:10) “Declaring from the beginning the end,” and it does not explicitly state, “Declaring from the beginning of a thing the end of a thing’ — if it is so (that you assert that this verse intends to point out that heaven and earth were created first), you should be astonished at yourself, because as a matter of fact the waters were created before heaven and earth, for, lo, it is written, (v. 2) “The Spirit of God was hovering on the face of the waters,” and Scripture had not yet disclosed when the creation of the waters took place — consequently you must learn from this that the creation of the waters preceded that of the earth. And a further proof that the heavens and earth were not the first thing created is that the heavens were created from fire (אש) and water (מים), from which it follows that fire and water were in existence before the heavens. Therefore you must admit that the text teaches nothing about the earlier or later sequence of the acts of Creation.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.1:3",
    "he": "ברא אלהים וְלֹא נֶאֱמַר בָּרָא ה', שֶׁבַּתְּחִלָּה עָלָה בְמַחֲשָׁבָה לִבְרֹאתוֹ בְּמִדַּת הַדִּין, רָאָה שֶׁאֵין הָעוֹלָם מִתְקַיֵּם, הִקְדִּים מִדַּת רַחֲמִים וְשִׁתְּפָהּ לְמִהַ\"דִּ, וְהַיְינוּ דִּכְתִיב בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם:",
    "en": "ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.2:1",
    "he": "תהו ובהו. תֹּהוּ לְשׁוֹן תֵּמַהּ וְשִׁמָּמוֹן, שֶׁאָדָם תּוֹהֵא וּמִשְׁתּוֹמֵם עַל בֹּהוּ שֶׁבָּהּ:",
    "en": "תהו ובהו DESOLATE AND VOID — The word תהו signifies astonishment and amazement, for a person would have been astonished and amazed at its emptiness.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.2:2",
    "he": "תהו. אשטורדי\"שון בְּלַעַ\"ז:",
    "en": "תהו is estordison in old French.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.2:3",
    "he": "בהו. לְשׁוֹן רֵקוּת וְצָדוּ:",
    "en": "בהו VOID — The word signifies emptiness and empty space.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.2:4",
    "he": "על פני תהום. עַל פְּנֵי הַמַּיִם שֶׁעַל הָאָרֶץ:",
    "en": "על פני תהום ON THE FACE OF THE DEEP — i. e. the waters which were upon the earth.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.2:5",
    "he": "ורוח אלהים מרחפת. כִּסֵא הַכָּבוֹד עוֹמֵד בָּאֲוִיר וּמְרַחֵף עַל פְּנֵי הַמַּיִם בְּרוּחַ פִּיו שֶׁל הַקָּבָּ\"ה וּבְמַאֲמָרוֹ, כְּיוֹנָה הַמְרַחֶפֶת עַל הַקֵּן, אקוב\"טיר בְּלַעַ\"ז:",
    "en": "ורוח אלהים מרחפת AND THE SPIRIT OF GOD WAS HOVERING — The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest. In old French acoveter.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.4:1",
    "he": "וירא אלהים את האור כי טוב ויבדל. אַף בָּזֶה אָנוּ צְרִיכִין לְדִבְרֵי אַגַּדָה, רָאָהוּ שֶׁאֵינוֹ כְדַאי לְהִשְׁתַּמֵשׁ בּוֹ רְשָׁעִים, וְהִבְדִּילוֹ לַצַּדִּיקִים לֶעָתִיד לָבֹא. וּלְפִי פְּשׁוּטוֹ כָּךְ פָּרְשֵׁהוּ, רָאָהוּ כִּי טוֹב, וְאֵין נָאֶה לוֹ וְלַחֹשֶׁךְ שֶׁיִּהְיוּ מִשְׁתַּמְּשִׁים בְּעִרְבּוּבְיָא, וְקָבַע לָזֶה תְחוּמוֹ בַּיּוֹם, וְלָזֶה תְחוּמוֹ בַּלַּיְלָה:",
    "en": "וירא אלהים את האור כי טוב ויבדל AND GOD SAW THE LIGHT THAT IT WAS GOOD, AND GOD CAUSED A DIVISION — Here, also, we must depend upon the statement of the Agada: He saw that the wicked were unworthy of using it (the light); He, therefore, set it apart (ויבדל), reserving it for the righteous in the world to come (Chagigah 12a). But according to the plain sense explain it thus: He saw that it was good, and that it was not seemly that light and darkness should function together in a confused manner. He therefore limited this one’s sphere of activity to the daytime, and this one’s sphere of activity to the nighttime (see Genesis Rabbah 3:6).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.5:1",
    "he": "יום אחד. לְפִי סֵדֶר לְשׁוֹן הַפָּרָשָׁה הָיָה לוֹ לִכְתֹּב יוֹם רִאשׁוֹן, כְּמוֹ שֶׁכָּתוּב בִּשְׁאָר הַיָּמִים שֵׁנִי, שְׁלִישִׁי, רְבִיעִי, לָמָּה כָתַב אֶחָד? לְפִי שֶׁהָיָה הַקָּבָּ\"ה יָחִיד בְּעוֹלָמוֹ, שֶׁלֹא נִבְרְאוּ הַמַּלְאָכִים עַד יוֹם שֵׁנִי, כָּךְ מְפֹרָשׁ בּבְ\"רַ:",
    "en": "יום אחד THE FIRST DAY (literally, one day) — According to the regular mode of expression used in this chapter it should be written here “first day”, just as it is written with regard to the other days “the second”, “the third”, “the fourth”. Why, then, does it write אחד “one”? Because the Holy One, blessed be He, was then the Only One (Sole Being) in His Universe, since the angels were not created until the second day. Thus it is explained in Genesis Rabbah (Genesis Rabbah 3:8).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.6:1",
    "he": "יהי רקיע. יֶחֱזַק הָרָקִיעַ, שֶׁאַף עַל פִּי שֶׁנִּבְרְאוּ שָׁמַיִם בְּיוֹם א' עֲדַיִן לַחִים הָיוּ וְקָרְשׁוּ בַשֵּׁנִי מִגַּעֲרַת הַקָּבָּ\"ה בְּאָמְרוֹ יְהִי רָקִיעַ, וְזֶהוּ שֶׁכָּתַב (איוב כ\"ו) עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ – כָּל יוֹם רִאשׁוֹן, וּבַשֵּׁנִי יִתְמְהוּ מִגַּעֲרָתוֹ, כְּאָדָם שֶׁמִּשְׁתּוֹמֵם וְעוֹמֵד מִגַּעֲרַת הַמְאַיֵּם עָלָיו:",
    "en": "יהי רקיע BE THERE AN EXPANSE — Let the expansion become fixed; for although the heavens were created on the first day, they were still in a fluid form, and they became solidified only on the second day at the dread command (literally, rebuke) of the Holy One, blessed be He, when he said “Let the firmament be stable” (Genesis Rabbah 4:2). It is to this that allusion is made in what is written in (Job 26:11): “The pillars of heaven were trembling” (i. e. they were unstable) — this was during the whole of the first day — and on the second (Job 26:11): “they were astonished at His rebuke”, like a man who stands immovable, amazed at the rebuke of one who terrifies him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.6:2",
    "he": "בתוך המים. בְּאֶמְצַע הַמַּיִם, שֶׁיֵּש הֶפְרֵשׁ בֵּין מַיִם הָעֶליוֹנִים לָרָקִיעַ כְּמוֹ בֵין הָרָקִיעַ לַמַּיִם שֶׁעַל הָאָרֶץ, הָא לָמַדְתָּ, שֶׁהֵם תְּלוּיִים בְּמַאֲמָרוֹ שֶׁל מֶלֶךְ:",
    "en": "בתוך המים IN THE MIDST OF THE WATERS — In the exact centre of the waters; because there is the same distance between the upper waters and the firmament as there is between the firmament and the waters that are upon the earth. Thus you may infer that they (the upper waters) are suspended in space by the command of the King (Genesis Rabbah 4:3).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.7:1",
    "he": "ויעש אלהים את הרקיע. תִּקְּנוֹ עַל עָמְדוֹ, וְהִיא עֲשִׂיָּתוֹ, כְּמוֹ וְעָשְׂתָה אֶת צִפָּרְנֶיהָ (דברים כ\"א):",
    "en": "ויעש אלהים את הרקיע AND GOD MADE THE EXPANSE — He put it in proper condition in its place: this is the meaning of “making” it. Similarly (Deuteronomy 21:12) ועשתה את צפרניה “And she shall let grow (literally, make) her nails”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.7:2",
    "he": "מעל לרקיע. עַל הָרָקִיעַ לֹא נֶאֱמַר אֶלָּא מֵעַל לָרָקִיעַ, לְפִי שֶׁהֵן תְּלוּיִין בָּאֲוִיר. וּמִפְּנֵי מָה לֹא נֶאֱמַר כִּי טוֹב בְּיוֹם שֵׁנִי? לְפִי שֶׁלֹא הָיָה נִגְמָר מְלֶאכֶת הַמַּיִם עַד יוֹם שְׁלִישִׁי, וַהֲרֵי הִתְחִיל בָּהּ בְּשֵׁנִי, וְדָבָר שֶׁלֹּא נִגְמַר אֵינוֹ בִּמְלוֹאוֹ וְטוּבוֹ; וּבַשְּׁלִישִׁי שֶׁנִּגְמַר מְלֶאכֶת הַמַּיִם וְהִתְחִיל וְגָמַר מְלָאכָה אֲחֶרֶת, כָּפַל בּוֹ כִּי טוֹב שְׁתֵּי פְּעָמִים, אַחַת לִגְמַר מְלֶאכֶת הַשֵּׁנִי וְאַחַת לִגְמַר מְלֶאכֶת הַיּוֹם:",
    "en": "מעל לרקיע ABOVE THE EXPANSE — It is not said here על הרקיע “upon the firmament״, but מעל “hanging from above”, because they (the waters) were suspended in space (Genesis Rabbah 4:3). Why is it not stated in reference to the work of the second day “that it was good”? Because the work associated with water was not completed until the third day — He only began it on the second — and anything that is not completed is not in a state of perfection and at its best (and so cannot be termed “good”). Therefore on the third day when He completed the work associated with water and another work was commenced and finished, the words כי טוב are repeated, once in reference to the completion of the work of the second day, and again in reference to the completion of the work of that day (Genesis Rabbah 4:10).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.8:1",
    "he": "ויקרא אלהים לרקיע שמים. שָׂא מַיִם, שָׁם מַיִם, אֵשׁ וּמַיִם, שֶׁעֵרְבָן זֶה בָזֶה וְעָשָׂה מֵהֶם שָׁמַיִם:",
    "en": "ויקרא אלהים לרקיע שמים AND GOD CALLED THE EXPANSE HEAVEN — The word “שמים”, Heaven, may be regarded as made up of שא מים “Carry water”, or שם מים “There is water”, or אש ומים “Fire and water”. He mingled fire with water and of them He made the heavens (Chagigah 12a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.9:1",
    "he": "יקוו המים. שֶׁהָיוּ שְׁטוּחִין עַל פְּנֵי כָל הָאָרֶץ וְהִקְוָם בָּאוֹקְיָנוֹס הוּא הַיָּם הַגָּדוֹל שֶׁבְּכָל הַיַּמִּים:",
    "en": "יקוו המים THE WATERS SHALL BE DRAWN TOGETHER — For they were then spread over the surface of the whole earth, and He now gathered them together into what now constitutes the Ocean, which is the largest of all seas (Genesis Rabbah 5:2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.10:1",
    "he": "קרא ימים. וַהֲלֹא יָם אֶחָד הוּא? אֶלָּא אֵינוֹ דוֹמֶה טַעַם דָּג הָעוֹלֶה מִן הַיָּם בְּעַכּוֹ לְטַעַם דָּג הָעוֹלֶה מִן הַיָּם בְּאַסְפַּמְיָא:",
    "en": "קרא ימים CALLED HE SEAS — But does it not form one great sea? But it speaks of seas because the taste of fish which comes up from the sea at Acco is not the same as the taste of fish which comes up from the sea at Aspamia (Genesis Rabbah 5:8).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.11:1",
    "he": "תדשא הארץ דשא עשב. לֹא דֶּשֶׁא לְשׁוֹן עֵשֶׂב וְלֹא עֵשֶׂב לְשׁוֹן דֶּשֶׁא, וְלֹא הָיָה לְשׁוֹן הַמִּקְרָא לוֹמַר תַּעֲשִׂיב הָאָרֶץ, שֶׁמִינֵי דְּשָׁאִים מְחֻלָּקִין, כָּל אֶחָד לְעַצְמוֹ נִקְרָא עֵשֶׂב פְּלוֹנִי, וְאֵין לָשׁוֹן לַמְדַבֵּר לוֹמַר דֶּשֶׁא פְּלוֹנִי, שֶׁלְּשׁוֹן דֶּשֶׁא הוּא לְבִישַׁת הָאָרֶץ כְּשֶׁהִיא מִתְמַלֵּאת בִּדְשָׁאִים:",
    "en": "תדשא הארץ דשא עשב THE EARTH SHALL SPROUT FORTH SPROUTS, HERB — דשא does not mean the same as עשב nor does עשב mean the same as דשא so that it is not a correct expression in Biblical Hebrew to say תעשיב הארץ, for the species of דשא are all different, each by itself being called this or that עשב, and it would not be linguistically correct for a speaker to say this or that דשא, for by דשא is meant that which forms the covering of the ground when it is filled with herbage.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.11:2",
    "he": "תדשא הארץ. תִּתְמַלֵּא וְתִתְכַּסֶּה לְבוּשׁ עֲשָׂבִים. בִּלְשׁוֹן לַעַז נִקְרָא דֶּשֶׁא ארבריץ, כֻּלָן בְּעִרְבּוּבְיָא, וְכָל שֹׁרֶשׁ לְעַצְמוֹ נִקְרָא עֵשֶׂב:",
    "en": "תדשא הארץ THE EARTH SHALL SPROUT FORTH [SPROUTS] — Let it be filled and covered with a garment of different grasses. In old French דשא is called herbaries; English herbage, meaning all species of herbs growing together collectively whilst each root by itself is called an עשב.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.11:3",
    "he": "מזריע זרע. שֶׁיְּגַדֵּל בּוֹ זַרְעוֹ לִזְרֹעַ מִמֶּנוּ בְּמָקוֹם אַחֵר:",
    "en": "— מזריע זרע YIELDING SEED — that its seed should grow within itself, so that some of it may be sown in another spot.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.11:4",
    "he": "עץ פרי. שֶׁיְּהֵא טַעַם הָעֵץ כְּטַעַם הַפְּרִי, וְהִיא לֹא עָשְׂתָה כֵן, אֶלָּא וַתּוֹצֵא הָאָרֶץ עֵץ עוֹשֶׂה פְּרִי וְלֹא הָעֵץ פְּרִי, לְפִיכָךְ כְּשֶׁנִּתְקַלֵּל אָדָם עַל עֲוֹנוֹ נִפְקְדָה גַם הִיא עַל עֲוֹנָהּ וְנִתְקַלְּלָה:",
    "en": "עץ פרי FRUIT TREE — that the taste of the tree be exactly the same as that of the fruit. It did not, however, do this, but (v. 12) “the earth brought forth a tree yielding fruit” and the tree itself was not a fruit; therefore when Adam was cursed on account of his sin, it (the earth) was also visited (because of its sin) and was cursed also (Genesis Rabbah 5:9).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.11:5",
    "he": "אשר זרעו בו. הֵן גַרְעִינֵי כָל פְּרִי שֶׁמֵּהֶן הָאִילָן צוֹמֵחַ כְּשֶׁנּוֹטְעִין אוֹתוֹ:",
    "en": "אשר זרעו בו WHOSE SEED IS IN ITSELF — This refers to the kernels of each kind of fruit from which the tree grows when they are planted.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.12:1",
    "he": "ותוצא הארץ וגו'. אַעַ\"פִּ שֶׁלֹּא נֶאֱמַר לְמִינֵהוּ בַּדְּשָׁאִין בְּצִוּוּיֵיהֶן, שָׁמְעוּ שֶׁנִּצְטַוּוּ הָאִילָנוֹת עַל כָּךְ, נָשְׂאוּ קַ\"וָ בְּעַצְמָן, כַּמְּפֹרָשׁ בָּאַגָּדָה בִּשְׁחִיטַת חֻלִּין:",
    "en": "ותוצא הארץ וגו AND THE EARTH BROUGHT FORTH etc. — Although the expression למינהו according to its kind, was not used when the various kinds of herbage were bidden to come forth, they heard that the trees were so commanded and they applied to themselves the argument à fortiore (ק\"ו), as it is explained in an Aggadic passage in (Chullin 60a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.14:1",
    "he": "יהי מארת וגו'. מִיֹּום רִאשׁוֹן נִבְרְאוּ וּבָרְבִיעִי צִוָּה עֲלֵיהֶם לְהִתָּלוֹת בָּרָקִיעַ, וְכֵן כָּל תּוֹלְדוֹת שָׁמַיִם וָאָרֶץ נִבְרְאוּ מִיּוֹם רִאשׁוֹן, וְכָל אֶחָד וְאֶחָד נִקְבַּע בַּיוֹם שֶׁנִּגְזַר עָלָיו, הוּא שֶׁכָּתוּב אֵת הַשָּׁמַיִם, לְרַבּוֹת תּוֹלְדוֹתֵיהֶם, וְאֵת הָאָרֶץ, לְרַבּוֹת תּוֹלְדוֹתֶיהָ:",
    "en": "יהי מארת BE THERE LUMINARIES — They had been created on the first day, but on the fourth He commanded them to be suspended in the firmament (Chagigah 12a). Indeed, all the productions of heaven and earth were created on the first day, but each of them was put in its place on that day when it was so commanded. In reference to this it is written את השמים (v. 1) In the beginning God created that which was את with the heavens etc., in order to include all the productions of heaven, ואת הארץ to include all its (the earth’s) productions (Genesis Rabbah 12:4).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.14:2",
    "he": "יהי מארת. חָסֵר וָי\"ו כְּתִיב, עַל שֶׁהוּא יוֹם מְאֵרָה לִפֹּל אַסְכָּרָה בַּתִּינוֹקוֹת, הוּא שֶׁשָּׁנִינוּ בְּד' הָיוּ מִתְעַנִּים עַל אַסְכָּרָה שֶׁלֹּא תִפֹּל בַּתִּינוֹקוֹת:",
    "en": "יהי מארת The word is written without the ו after the א (so that it may be read מארת, cursed), because it is a cursed day when children are liable to suffer from croup. In reference to this we read (in Taanit 27b): On the fourth day of the week they used to fast to avert croup from the children (Yerushalmi Taanit 4:3).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.14:3",
    "he": "להבדיל בין היום ובין הלילה. מִשֶּׁנִּגְנַז הָאוֹר הָרִאשׁוֹן, אֲבָל בְּשִׁבְעַת יְמֵי בְרֵאשִׁית שִׁמְּשׁוּ הָאוֹר וְהַחֹשֶׁךְ הָרִאשׁוֹנִים יַחַד בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה:",
    "en": "להבדיל בין היום ובין הלילה TO CAUSE A DIVISION BETWEEN THE DAY AND THE NIGHT — This took place after the primeval (divine) light was conserved for the righteous; but during the first seven [another reading is “three”] days of Creation the primeval light and darkness functioned together both by day and by night.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.14:4",
    "he": "והיו לאותות. כְּשֶׁהַמְּאוֹרוֹת לוֹקִין, סִימָן רַע הוּא לָעוֹלָם, שֶׁנֶּאֱמַר מֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ (ירמיה י'), בַּעֲשׂוֹתְכֶם רְצוֹן הַקָּבָּ\"ה אֵין אַתֶּם צְרִיכִין לִדְאֹג מִן הַפֻּרְעָנוּת:",
    "en": "והיו לאותות AND THEY SHALL BE FOR SIGNS — When the heavenly luminaries are eclipsed it is a sign of ill-omen for the world, as it is written, (Jeremiah 10:2) “Be not dismayed at the signs of heaven” — when you carry out the will of the Holy One, blessed be He, you need apprehend no calamity (Sukkah 29a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.14:5",
    "he": "ולמועדים. עַל שֵׁם הֶעָתִיד, שֶׁעֲתִידִים יִשְׂרָאֵל לְהִצְטַוּוֹת עַל הַמּוֹעֲדוֹת וְהֵם נִמְנִים לְמוֹלַד הַלְּבָנָה:",
    "en": "ולמועדים AND FOR SEASONS (FESTIVALS) — This is written with a view to the future when Israel would receive command regarding the festivals which would be calculated from the time of the lunar conjunction (Genesis Rabbah 6:1).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.14:6",
    "he": "ולימים. שִׁמּוּשׁ הַחַמָּה חֲצִי יוֹם וְשִׁמּוּשׁ הַלְּבָנָה חֶצְיוֹ, הֲרֵי יוֹם שָׁלֵם:",
    "en": "ולימים AND FOR DAYS — The sun functions half a day and the moon the other half — together a full day.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.14:7",
    "he": "ושנים. לְסוֹף שס\"ה יָמִים (ס\"א וּרְבִיעַ יוֹם), יִגְמְרוּ מַהֲלָכָתָם בְּי\"ב מַזָּלוֹת הַמְשָׁרְתִים אוֹתָם, וְהִיא שָׁנָה, וְחוֹזְרִים וּמַתְחִילִים פַּעַם שְׁנִיָּה לְסַבֵּב בַּגַּלְגַּל כְּמַהֲלָכָן הָרִאשׁוֹן:",
    "en": "ושנים AND FOR YEARS — At the end of three hundred and sixty five days [another version: 365¼] they complete their course through the twelve signs of the Zodiac that attend them, and that is one year [another version: and this makes 365¼ days]; they then begin to revolve a second time in a circle similar to their first cycle.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.15:1",
    "he": "והיו למאורת. עוֹד זֹאת יְשַׁמְּשׁוּ, שֶׁיָּאִירוּ לָעוֹלָם:",
    "en": "והיו למאורות AND LET THEM BE FOR LIGHTS — They shall serve also this purpose, namely, to give light to the world.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.16:1",
    "he": "המארת הגדולים. שָׁוִים נִבְרְאוּ וְנִתְמַעֲטָה הַלְּבָנָה עַל שֶׁקִּטְרְגָה וְאָמְרָה אִ\"אֶ לִשְׁנֵי מְלָכִים שֶׁיִשְׁתַּמְּשׁוּ בְכֶתֶר אֶחָד:",
    "en": "המאורות הגדולים THE GREAT LUMINARIES — They were created of equal size, but that of the moon was diminished because she complained and said, “It is impossible for two kings to make use of one crown” (Chullin 60b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.16:2",
    "he": "ואת הכוכבים. עַל יְדֵי שֶׁמִּעֵט אֶת הַלְּבָנָה הִרְבָּה צְבָאָיהָ לְהָפִיס דַּעְתָּהּ:",
    "en": "ואת הכוכבים AND THE STARS — Because He diminished the moon, He increased its attendant hosts to mollify it (Genesis Rabbah 6:4).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.20:1",
    "he": "נפש חיה. שֶׁיְּהֵא בָהּ חַיּוּת:",
    "en": "נפש חיה LIVING CREATURES — Creatures that shall have vitality.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.20:2",
    "he": "שרץ. כָּל דָּבָר חַי שֶׁאֵינוֹ גָבוֹהַּ מִן הָאָרֶץ קָרוּי שֶׁרֶץ: בָּעוֹף, כְּגוֹן זְבוּבִים, בַּשְּׁקָצִים, כְּגוֹן נְמָלִים וְחִפּוּשִׁים וְתוֹלָעִים, בַּבְּרִיּוֹת, כְּגוֹן חֹלֶד וְעַכְבָּר וְחֹמֶט וְכַיּוֹצֵא בָהֶם, וְכָל הַדָּגִים:",
    "en": "שרץ Every living creature that does not rise much above the ground is called שרץ, e. g., of winged creatures — flies; of abominable creatures — ants, beetles and worms; of larger creatures — the mole, snail and others of the same kind, and all fishes.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.21:1",
    "he": "התנינם. דָּגִים גְּדוֹלִים שֶׁבַּיָּם, וּבְדִבְרֵי אַגָּדָה הוּא לִוְיָתָן וּבֶן זוּגוֹ שֶׁבְּרָאָם זָכָר וּנְקֵבָה וְהָרַג אֶת הַנְּקֵבָה וּמְלָחָהּ לַצַּדִּיקִים לֶעָתִיד לָבֹא, שֶׁאִם יִפְרוּ וְיִרְבּוּ לֹא יִתְקַיֵּם הָעוֹלָם בִּפְנֵיהֶם:",
    "en": "התנינים THE HUGE CREATURES — the large fishes that are in the sea; and according to the statement of the Agada (Bava Batra 74b) it means here the Leviathan and its consort which He created male and female. He, however, killed the female and preserved it in salt for the benefit of the righteous in the time to come, for had they been permitted to be fruitful and to multiply the world could not have endured because of them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.21:2",
    "he": "נפש החיה. שֶׁיֵּש בָּהּ חַיּוּת:",
    "en": "נפש חיה — that have vitality.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.22:1",
    "he": "ויברך אותם. לְפִי שֶׁמְּחַסְּרִים אוֹתָם וְצָדִין מֵהֶם וְאוֹכְלִין אוֹתָם, הֻצְרְכוּ לִבְרָכָה, וְאַף הַחַיּוֹת הֻצְרְכוּ לִבְרָכָה, אֶלָּא מִפְּנֵי הַנָּחָשׁ שֶׁעָתִיד לִקְלָלָה, לְכָךְ לֹא בֵרְכָן, שֶׁלֹּא יְהֵא הוּא בִכְלָל:",
    "en": "ויברך אותם AND HE BLESSED THEM — Because people decreased their number, hunting them and eating them, they needed a blessing (Genesis Rabbah 11:2); it is true that beasts also were in need of a blessing, but on account of the serpent that was to be cursed in the future, He did not bless them, in order that it might not be included in the blessing.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.22:2",
    "he": "פרו. לְ' פְּרִי כְּלוֹ' עֲשׁוּ פֵּרוֹת:",
    "en": "פרו BE FRUITFUL — פרו is of the same root as פרי, and means bring forth fruit.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Genesis.1.22:3",
    "he": "ורבו. אִם לֹא אָמַר אֶלָּא פְּרוּ, הָיָה אֶחָד מוֹלִיד אֶחָד וְלֹא יוֹתֵר, וּבָא וּרְבוּ שֶׁאֶחָד מוֹלִיד הַרְבֵּה:",
    "en": "ורבו AND MULTIPLY — Had He said “Be fruitful” only, one creature might have brought forth a single one, and no more, therefore He added ורבו “and multiply”, implying that one should bring forth many.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.1:1",
    "he": "ואלה שמות בני ישראל. אַעַ\"פִּ שֶׁמְּנָאָן בְּחַיֵּיהֶם בִּשְׁמוֹתָם, חָזַר וּמְנָאָם בְּמִיתָתָם, לְהוֹדִיעַ חִבָּתָם, שֶׁנִּמְשְׁלוּ לְכוֹכָבִים, שֶׁמּוֹצִיאָם וּמַכְנִיסָם בְּמִסְפַּר וּבִשְׁמוֹתָם (שמות רבה), שֶׁנֶּ' \"הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא\" (ישעיהו מ'):",
    "en": "ואלה שמות בני ישראל NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL — Although scripture has already enumerated them by name whilst they were living, when they went down into Egypt (Genesis 46:8-27), it again enumerates them when it tells us of their death, thus showing how dear they were to God — that they are compared to the stars which also God brings out and brings in by number and name when they cease to shine, as it is said, (Isaiah 40:26) “He bringeth out their host by number, He calleth them all by name” (Exodus Rabbah 1:3; Tanchuma Yashan 1:1:2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.5:1",
    "he": "ויוסף היה במצרים. וַהֲלֹא הוּא וּבָנָיו הָיוּ בִּכְלַל שִׁבְעִים, וּמַה בָּא לְלַמְּדֵנוּ? וְכִי לֹא הָיִינוּ יוֹדְעִים שֶׁהוּא הָיָה בְּמִצְרַיִם? אֶלָּא לְהוֹדִיעֲךָ צִדְקָתוֹ שֶׁל יוֹסֵף, הוּא יוֹסֵף הָרוֹעֶה אֶת צֹאן אָבִיו, הוּא יוֹסֵף שֶׁהָיָה בְּמִצְרַיִם, וְנַעֲשָׂה מֶלֶךְ, וְעוֹמֵד בְּצִדְקוֹ (שמות רבה):",
    "en": "ויוסף היה במצרים lit., AND JOSEPH WAS IN EGYPT — But were not he and his sons included in the seventy? What, then, is this statement intended to tell us? Do we not know that he was in Egypt? But its purpose is to inform you of Joseph’s righteousness: this is the same Joseph who tended his father’s sheep; this is the same Joseph who was in Egypt and became king there, and yet he remained steadfast in his righteousness, and the change from a humble position to exalted rank in Egypt caused no deterioration in his character (cf. Sifrei האזינו; Exodus Rabbah 1:7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.7:1",
    "he": "פרו. שלא הפילו נשותיהם ולא מתו כשהם קטנים:",
    "en": "That there women did not miscarry and did not die when they were young.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.7:2",
    "he": "וישרצו. שֶׁהָיוּ יוֹלְדוֹת שִׁשָּׁה בְּכָרֵס אֶחָד (שם):",
    "en": "וישרצו AND THEY INCREASED ABUNDANTLY (more lit., they swarmed, a word used of the prolificness of reptiles) — they bore six children at one birth (the six words from פרו to מאד suggest or imply the number six) (Midrash Tanchuma, Shemot 5).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.8:1",
    "he": "ויקם מלך חדש. רַב וּשְׁמוּאֵל, חַד אָמַר חָדָשׁ מַמָּשׁ, וְחַד אָמַר שֶׁנִּתְחַדְּשׁוּ גְּזֵרוֹתָיו:",
    "en": "ויקם מלך חדש NOW THERE AROSE A NEW KING — Rab and Samuel (two Amoraim or Talmudical teachers) differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts (Sotah 11a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.8:2",
    "he": "אשר לא ידע. עָשָׂה עַצְמוֹ כְּאִלּוּ לֹא יְדָעוֹ (סוטה י\"א):",
    "en": "אשר לא ידע WHO KNEW NOT [JOSEPH] — he comported himself as though he did not know him (Sotah 11a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.10:1",
    "he": "הבה נתחכמה. כָּל הָבָה לְשׁוֹן הֲכָנָה וְהַזְמָנָה לְדָבָר הוּא, כְּלוֹמַר, הַזְמִינוּ עַצְמְכֶם לְכָךְ:",
    "en": "הבה נתחכמה COME ON, LET US DEAL WISELY — Wherever הבה is used it has the meaning of preparing oneself and making oneself ready to do a particular matter; it signifies as much as: get yourself ready for this (cf. Rashi on Genesis 11:4 and Rashi on Genesis 38:16).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.10:2",
    "he": "נתחכמה לו. לָעָם; נִתְחַכְּמָה מַה לַּעֲשׂוֹת לוֹ. וְרַבּוֹתֵינוּ דָרְשׁוּ נִתְחַכֵּם לְמוֹשִׁיעָן שֶׁל יִשְׂרָאֵל לְדוּנָם בַּמַּיִם, שֶׁכְּבָר נִשְׁבַּע שֶׁלֹּא יָבִיא מַבּוּל לָעוֹלָם (שם):",
    "en": "נתחכמה לו LET US DEAL WISELY WITH THEM (לו more lit., with him) — i. e. with the people (the word לו, which is singular, refers to עם used in the preceding verse in the phrase עם בני ישראל): let us consider wisely what to do to them. Our Rabbis, however, explained that the singular לו refers to God, and that the words mean: “let us use our wisdom against Him who would show Himself Israel’s deliverer, by sentencing them to death by water, since He has already sworn that He will not bring another flood upon the world, and He will therefore be unable to punish us ‘measure for measure’, as is His way.”)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.10:3",
    "he": "ועלה מן הארץ. עַל כָּרְחֵנוּ. וְרַבּוֹתֵינוּ דָרְשׁוּ כְּאָדָם שֶׁמְּקַלֵּל עַצְמוֹ וְתוֹלֶה קִלְלָתוֹ בַּאֲחֵרִים (שם), וַהֲרֵי הוּא כְּאִלּוּ כָתַב וְעָלִינוּ מִן הָאָרֶץ – וְהֵם יִירָשׁוּהָ:",
    "en": "ועלה מן הארץ AND HE WILL GO UP OUT OF THE LAND, against our will. Our Rabbis explained that they spoke like a person who is pronouncing a curse against himself but attaches the curse to others (because he does not wish to use an ominous expression of himself), so that it is as though Scripture wrote “and we shall have to go up out of the land” and they will take possession of it (Sotah 11a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.11:1",
    "he": "עליו. עַל הָעָם:",
    "en": "עליו [THEREFORE THEY DID SET] OVER THEM (עליו over him) i. e. over the people.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.11:2",
    "he": "מסים. לְשׁוֹן מַס, שָׂרִים שֶׁגּוֹבִין מֵהֶם הַמַּס, וּמַהוּ הַמַּס? שֶׁיִּבְנוּ עָרֵי מִסְכְּנוֹת לְפַרְעֹה:",
    "en": "מסים has the meaning of tribute (מס), a forced levy of labour, so that שרי מסים are the officers who exact the tribute of labour from them. And what was this tribute? That they should build store-cities for Pharaoh.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.11:3",
    "he": "למען ענתו בסבלתם.‬ שֶׁל מִצְרַיִם:",
    "en": "למען ענותו בסבלותם TO AFFLICT THEM WITH THEIR BURDENS — i. e. the burdens of the Egyptians.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.11:4",
    "he": "ערי מסכנות. כְּתַרְגּוּמוֹ, וְכֵן \"לֶךְ בֹּא אֶל הַסּוֹכֵן הַזֶּה\" (ישעיהו כ\"ב) – גִּזְבָּר הַמְמֻנֶּה עַל הָאוֹצָרוֹת:",
    "en": "ערי מסכנות — Translate this as the Targum does: CITIES WHICH ARE PLACES FOR TREASURES; similarly we have, (Isaiah 22:15) “Go, get thes unto this steward (הסוכן)” — the treasurer appointed over the stores (Exodus Rabbah 2:1).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.11:5",
    "he": "את פתם ואת רעמסס. שֶׁלֹּא הָיוּ רְאוּיוֹת מִתְּחִלָּה לְכָךְ, וַעֲשָׂאוּם חֲזָקוֹת וּבְצוּרוֹת לְאוֹצָר:",
    "en": "את פתם ואת רעמסס PITHOM AND RAMESES — These cities already existed but were not adapted originally for this purpose; now they strengthened them and fortified them to serve as store-cities.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.12:1",
    "he": "וכאשר יענו אתו. בְּכָל מַה שֶּׁהֵם נוֹתְנִין לֵב לְעַנּוֹת, כֵּן לֵב הַקָּבָּ\"ה לְהַרְבּוֹת וּלְהַפְרִיץ:",
    "en": "וכאשר יענו אתו AND AS THEY AFFLICTED THEM — In whatsoever matter it was that they set their hearts upon afflicting them so was the heart of the Holy One, blessed be He, set upon multiplying them and making them grow apace.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.12:2",
    "he": "כן ירבה. כֵּן רָבָה וְכֵן פָּרַץ. וּמִדְרָשׁוֹ, רוּחַ הַקֹּדֶשׁ אוֹמֶרֶת כֵּן, אַתֶּם אוֹמְרִים פֶּן יִרְבֶּה וַאֲנִי אוֹמֵר כֵּן יִרְבֶּה (סוטה י\"א):",
    "en": "כן ירבה signifies: so they multiplied and so they grew apace (i. e. God’s determination was carried out, the imperfect tenses of the verbs denoting the continuance of the increase and growth). This is the real meaning; but there is a Midrashic explanation of these imperfect tenses: The Holy spirit (God) said this: You say פן ירבה, “lest they increase”, but “I” say כן ירבה, “thus will they assuredly increase” (Sotah 11a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.12:3",
    "he": "ויקצו. קָצוּ בְחַיֵּיהֶם. וְרַבּוֹתֵינוּ דָרְשׁוּ כְּקוֹצִים הָיוּ בְּעֵינֵיהֶם (שם):",
    "en": "ויקצו the word means, THEY WERE WEARY OF THEIR LIVES. Our Rabbis explained that it means that they were as thorns (קוצים) in their eyes (cf. Sotah 11a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.13:1",
    "he": "בפרך. בַּעֲבוֹדָה קָשָׁה, הַמְפָרֶכֶת אֶת הַגּוּף וּמְשַׁבַּרְתּוֹ (שם):",
    "en": "בפרך means with hard service which crushes (מפרכת) the body and shatters it (cf. Sotah 11b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.15:1",
    "he": "למילדת. הוּא לְשׁוֹן מוֹלִידוֹת, אֶלָּא שֶׁיֵּשׁ לָ' קַל וְיֵשׁ לָ' כָּבֵד, כְּמוֹ שׁוֹבֵר וּמְשַׁבֵּר, דּוֹבֵר וּמְדַבֵּר, כָּךְ מוֹלִיד וּמְיַלֵּד:",
    "en": "למילדת (the Piel participle) — This is synonymous with מולידות (the Hiphil participle, and both denote the women who assist the mother in bringing the child to birth). But some verbs are used in forms of a light conjugation (i. e. one which has no strong Dagesh as a characteristic) or in forms of a strong conjugation (one that has such a Dagesh), as e. g., שׁוֹבֵר (Kal) and מְשַׁבֵּר (Piel); דּוֹבֵר (Kal) and מְדַבֵּר (Piel). both having the same meaning; similarly here we may have מוליד (the Hiphil — without a strong Dagesh) or מְיַלֵּד (the Piel), both signifying one who helps to bring to birth.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.15:2",
    "he": "שפרה. יוֹכֶבֶד, עַל שֵׁם שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד (שם):",
    "en": "שפרה SHIPHRAH — This was Jochebed; she bore this additional name because she used to put the babe after its birth into good physical condition (משפרת) by the care she bestowed upon it (Sotah 11b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.15:3",
    "he": "פועה. זוֹ מִרְיָם, שֶׁפּוֹעָה וּמְדַבֶּרֶת וְהוֹגָה לַוָּלָד (שם), כְּדֶרֶךְ הַנָּשִׁים הַמְפַיְּסוֹת תִּינוֹק הַבּוֹכֶה.",
    "en": "פועה PUAH — This was Miriam, and she bore this additional name because she used to Call aloud and speak and croon to the babe just as women do who soothe a child when it is crying (Sotah 11b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.15:4",
    "he": "פועה. לְשׁוֹן צְעָקָה, כְּמוֹ \"כַּיּוֹלֵדָה אֶפְעֶה\" (ישעיה מ\"ב):",
    "en": "פועה has the meaning of crying aloud, as (Isaiah 42:14) “I will cry (אפעה) like a travailing woman”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.16:1",
    "he": "בילדכן. כְּמוֹ בְּהוֹלִידְכֶן:",
    "en": "בילדכן WHEN YE DO THE OFFICE OF A MIDWIFE — This word (the Piel) has the same force as בהולידכן (the Hiphil): when you assist them to give birth.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.16:2",
    "he": "על האבנים. מוֹשַׁב הָאִשָּׁה הַיּוֹלֶדֶת, בְּמָקוֹם אַחֵר (ישעיהו ל\"ז), קוֹרְאוֹ מַשְׁבֵּר; וְכָמוֹהוּ \"עוֹשֶׂה מְלָאכָה עַל הָאָבְנָיִם\" (ירמיהו י\"ח), – מוֹשַׁב כְּלִי אֻמָּנוּת יוֹצֵר חֶרֶשׂ:",
    "en": "על האבנים UPON THE STOOLS — the seat for the woman in the act of childbirth; in another passage (Isaiah 37:3) Scripture terms it מַשְׁבֵּר. Similar is, (Jeremiah 18:3) “He was at work on the אבנים\" — the place of the vessels of (being produced by) the craftsmanship of the potter.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.16:3",
    "he": "אם בן הוא וגו'. לֹא הָיָה מַקְפִּיד אֶלָּא עַל הַזְּכָרִים, שֶׁאָמְרוּ לוֹ אִצְטַגְנִינָיו שֶׁעָתִיד לְהִוָּלֵד בֵּן הַמּוֹשִׁיעַ אוֹתָם:",
    "en": "אם בן הוא וגו IF IT BE A SON etc. — He was particular only about the male children because his astrologers had told him that there was to be born to a Hebrew woman a son who would become their deliverer (Exodus Rabbah 1:18).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.16:4",
    "he": "וחיה. וְתִחְיֶה:",
    "en": "וחיה has the same meaning as ותחיה THEN SHE SHALL LIVE.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.17:1",
    "he": "ותחיין את הילדים. מְסַפְּקוֹת לָהֶם מַיִם וּמָזוֹן. תַּרְגּוּם הָרִאשׁוֹן וְקַיָּמָא, וְהַשֵּׁנִי וְקַיֵּמְתֻּן, לְפִי שֶׁלְּשׁוֹן עָבָר לִנְקֵבוֹת רַבּוֹת תֵּבָה זוֹ וְכַיּוֹצֵא בָהּ מְשַׁמֶּשֶׁת לְשׁוֹן פָּעֲלוּ וּלְשׁוֹן פְּעַלְתֶּם, כְּגוֹן \"וַתֹּאמַרְןָ אִישׁ מִצְרִי\" (שמות ב'), (לְשׁוֹן עָבָר) כְּמוֹ וַיֹּאמְרוּ לִזְכָרִים, \"וַתְּדַבֵּרְנָה בְּפִיכֶם\" (ירמיהו מ\"ד), לְשׁוֹן דִּבַּרְתֶּן, כְּמוֹ וַתְּדַבְּרוּ לִזְכָרִים, וְכֵן \"וַתְּחַלְּלֶנָה אֹתִי אֶל עַמִּי\" (יחזקאל י\"ג), לְשׁוֹן עָבָר חִלַּלְתֶּן, כְּמוֹ וַתְּחַלְּלוּ לִזְכָרִים:",
    "en": "ותחיין את הילדים This may mean THEY MAINTAINED THE CHILDREN IN LIFE — they provided them with food (Sotah 11b). The Targum renders ותחיין the first time it occurs (i. e. in this verse) by וקימא (which means, “and they — the women — preserved the babes”). and the second time (Exodus 1:18) by וקימתן (which means, “and ye women have preserved etc.”) The Targum is able to distinguish between the two meanings of this word, but this cannot be done in Hebrew because in the Hebrew language in the case of fem. plur. this word and similar forms (ending in נָה or ןָ) are used in the sense of “they did something” (3rd person) and in the sense of “ye did something” (2nd person). For example: (Exodus 2:19) “And they (the daughters of Jethro) said, (וַתֹּאמַרְןָ) “An Egyptian man etc.”, which is the past tense (the Rashi text must read here לשון עָבַר) (imperf. with Vau conv.), just as one would use וַיֹאמְרוּ if one were speaking of men; (Jeremiah 54:25) “Ye women have spoken (ותדברנה) with your mouths”, having the same meaning as דברתן, and corresponding to ותדברו when used of men; (Ezekiel 13:19) “And ye (women) have profaned Me (ותחללנה) among My people” which is a past tense, the same as חללתן corresponding to ותחללו when used of men.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.19:1",
    "he": "כי חיות הנה. בְּקִיאוֹת כַּמְיַלְּדוֹת, תַּרְגּוּם מְיַלְּדוֹת חַיָּתָא. וְרַבּוֹתֵינוּ דָּרְשׁוּ הֲרֵי הֵן מְשׁוּלוֹת כְּחַיּוֹת הַשָּׂדֶה (סוטה י\"א), שֶׁאֵינָן צְרִיכוֹת מְיַלְּדוֹת. וְהֵיכָן מְשׁוּלוֹת לְחַיּוֹת? גּוּר אַרְיֵה, זְאֵב יִטְרָף (בראשית מ\"ט), בְּכוֹר שׁוֹרוֹ (דברים ל\"ג), אַיָּלָה שְׁלֻחָה (בראשית מ\"ט), וּמִי שֶׁלֹּא נִכְתַּב בּוֹ, הֲרֵי הַכָּתוּב כְּלָלָן וַיְבָרֶךְ אוֹתָם (שם), וְעוֹד כְּתִיב מָה אִמְּךָ לְבִיָּא (יחזקאל י\"ט):",
    "en": "כי חיות הנה signifies they are just as skilful as midwives. The Aramaic for מילדות, midwives, is חיתא (hence the term חיות in this verse). Our Rabbis, however, (taking this word in the sense of animals) gave the following explanation (Sotah 11b): they have been compared to the beasts of the field which do not require the help of midwives. And where are they compared to animals? (Genesis 49:9) “Judah is a young lion”; (Genesis 27) “Benjamin is a wolf that leareth”; (Deuteronomy 33:17) “Joseph is the firstling of his ox”; (Genesis 49:21) “Naphtali is a hind sent forth”. As for the ancestors of those tribes about whom such a comparison is not expressly written Scripture implicitly includes them in the several blessings bestowed upon their brothers, (and thus they also are compared, as their brothers, to animals), for Scripture states, (Genesis 49:28) “And he blessed them etc.” (cf. Rashi on these words). Then, again, it is written, (Ezekiel 19:2) “How was thy mother a lioness!” (The prophet is addressing the princes of Israel as the representatives of the people, and by the term “thy mother” means the progenitors of the nation; the chapter proceeds to speak of the mother’s offspring as “whelps”).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.20:1",
    "he": "וייטב. הֵטִיב לָהֶן. וְזֶה חִלּוּק בְּתֵבָה שֶׁיְּסוֹדָהּ שְׁתֵּי אוֹתִיּוֹת וְנָתַן לָהּ וָי\"ו יוֹ\"ד בְּרֹאשָׁהּ, כְּשֶׁהִיא בָאָה לְדַבֵּר לְשׁוֹן וַיַּפְעִיל הוּא נָקוּד הַיּוֹ\"ד בְּצֵירֵי, שֶׁהוּא קָמָץ קָטָן, כְּגוֹן וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת, \"וַיֶּרֶב בְּבַת יְהוּדָה\" (איכה ב'), – הִרְבָּה תַּאֲנִיָּה. וְכֵן \"וַיֶּגֶל הַשְּׁאֵרִית\" דִנְבוּזַרְאֲדָן (דברי הימים ב' ל\"ו), – הִגְלָה אֶת הַשְּׁאֵרִית, \"וַיֶּפֶן זָנָב אֶל זָנָב\" (שופטים ט\"ו) – הִפְנָה הַזְּנָבוֹת זוֹ לָזוֹ, כָּל אֵלּוּ לְשׁוֹן הִפְעִיל אֶת אֲחֵרִים; וּכְשֶׁהוּא מְדַבֵּר בִּלְשׁוֹן וַיִּפְעַל, הוּא נָקוּד הַיּוֹ\"ד בְּחִירִק, כְּגוֹן \"וַיִּיטַב בְּעֵינָיו\" (ויקרא י'), לְשׁוֹן הוּטַב, וְכֵן וַיִּרֶב הָעָם, – נִתְרַבָּה הָעָם, \"וַיִּגֶל יְהוּדָה\" (מלכים ב כ\"ה) – הָגְלָה יְהוּדָה, \"וַיִּפֶן כֹּה וָכֹה\" (שמות ב׳:י״ב) – הִפְנָה לְכָאן וּלְכָאן. וְאַל תְּשִׁיבֵנִי וַיֵּלֶךְ, וַיֵּשֶׁב, וַיֵּרֶד, וַיֵּצֵא, לְפִי שֶׁאֵינָן מִגִּזְרָתָן שֶׁל אֵלּוּ, שֶׁהֲרֵי הַיּוֹ\"ד יְסוֹד בָּהֶן, יֵלֵךְ, יֵשֵׁב, יֵרֵד, יֵצֵא – י' אוֹת שְׁלִישִׁית בּוֹ:",
    "en": "וַיֵּיטָב means HE DID GOOD TO THEM. — The following is the difference between certain forms in a word (verb) whose root is two letters when one prefixes ו and י to them: when it intends to express the meaning “and he caused someone or something to do a particular action” (i. e. the 3rd masc. sing, imperf. Hiphil with Vau conversive), the י has the vowel Tzéré which is what we call Kametz Katan, as, (in this verse) “And God dealt well (וַיֶּיטָב) with the midwives” (to Rashi the root it טב; we take it as יטב); (Lamentations 2:5) “וַיָרָב for the daughter of Judah [mourning]” i. e. He increased (made great) the mourning; (root רֹב; we take it as רבה). Similarly (II Chronicles 36:20) “וַיָּגָל the remnant” which occurs in connection with Nebuzaradon, i. e. he caused the remnant to be exiled; (Judges 15:4) וַיָּפָן tail to tail”, i. e. he turned the tails one towards the other (more lit., he caused one tail to turn to the other) — all these express the meaning “he caused others to do something” (i. e. they are of the Hiphil conjugation). When, however, it speaks in the sense of “and he did something” (3rd masc. sing, imperf. Kal with Vau conv.), the י has the vowel Chirik. For example, (Leviticus 10:20) “וַיִיטַב in his eyes” — this means, “it was good”. Similarly (in this verse) the people”, i. e. the people became many; (2 Kings 25:21) “וַיִגָל Judah”, i. e. Judah became an exile; (2:12) “וַיִפֵן this way and that way”, i. e. he turned this way and that way. Do not answer me (do not raise an objection) by quoting the words וַיֵּלֶךְ and וַיֵּשֶׁב and וַיַרֶד and וַיֵּצֵא (saying that these verbal forms also have ו and י prefixed and the י has the vowel Tzéré and yet they are Kal, not Hiphil forms), because these are not of the same class of verbs as those above-mentioned, for the י is part of the root in them — in יֵלֵךְ and יֵשֵׁב and יֵרֵד and יֵצֵא, the י is a third root letter in each of these.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.20:2",
    "he": "וייטב אלהים למילדת. מַהוּ הַטּוֹבָה?:",
    "en": "וייטב אלהים למילדת THEREFORE GOD DEALT WELL WITH THE MIDWIVES — What was the good He dealt out to them? The next verse gives the reply to this —",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.21:1",
    "he": "ויעש להם בתים. בָּתֵּי כְהֻנָּה וּלְוִיָּה וּמַלְכוּת שֶׁקְּרוּיִין בָּתִּים, כְּמוֹ שֶׁכָּתוּב: \"לִבְנוֹת אֶת בֵּית ה' וְאֶת בֵּית הַמֶּלֶךְ\" (מלכים א ט׳:א׳), כְּהֻנָּה וּלְוִיָּה מִיּוֹכֶבֶד וּמַלְכוּת מִמִּרְיָם‪.‬ כִּדְאִיתָא בְּמַסֶּכֶת סוֹטָה:‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬",
    "en": "ויעש להם בתים HE MADE THEM HOUSES — houses (dynasties) of the priesthood and the Levites and of royalty which are all termed בתים, “houses”, as it is said, (1 Kings 9:1) “and Solomon built the house of the Lord and the house of the king”: “the house of the Lord” i. e. a dynasty of priests and Levites — from Jochebed (Shifrah); and “the house of the king”, i. e. a royal dynasty — from Miriam (Puah), just as it is stated in Treatise Sotah 11b.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.1.22:1",
    "he": "לכל עמו. אַף עֲלֵיהֶם גָּזַר (סוטה י\"ב), יוֹם שֶׁנּוֹלַד מֹשֶׁה אָמְרוּ לוֹ אִצְטַגְנִינָיו, הַיּוֹם נוֹלָד מוֹשִׁיעָן, וְאֵין אָנוּ יוֹדְעִים אִם מִמִּצְרַיִם אִם מִיִּשְׂרָאֵל, וְרוֹאִין אָנוּ שֶׁסּוֹפוֹ לִלְקוֹת בַּמַּיִם, לְפִיכָךְ גָּזַר אוֹתוֹ הַיּוֹם אַף עַל הַמִּצְרִיִּים, שֶׁנֶּאֱמַר כָּל הַבֵּן הַיִּלּוֹד, וְלֹא נֶאֱמַר הַיִּלּוֹד לָעִבְרִים; וְהֵם לֹא הָיוּ יוֹדְעִים שֶׁסּוֹפוֹ לִלְקוֹת עַל מֵי מְרִיבָה:",
    "en": "לכל עמו This may be translated AND PHARAOH GAVE COMMAND REGARDING ALL (לכל) HIS PEOPLE — Regarding them, too, he made a decree (Sotah 12a). For on the day when Moses was born his astrologers said to him, “To-day their deliverer has been born, but we know not whether he is born of an Egyptian father or of an Israelite; but we see by our astrological art that he will ultimately suffer misfortune through water”. Pharaoh therefore made a decree that day regarding the Egyptians also, as it is said here, “Every son that is born [ye shall cast into the river]”, and it is not stated “[every son] who is born to the Hebrews”. They (the astrologers), however, were not aware that Moses was ultimately to suffer misfortune through the waters of Meribah and not through the waters of the Nile (Exodus Rabbah 1:18; Sotah 12a; cf. also Rashi on Numbers 20:13).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.1:1",
    "he": "ויקח את בת לוי. פָּרוּשׁ הָיָה מִמֶּנָּה מִפְּנֵי גְּזֵרַת פַּרְעֹה, וְהֶחֱזִירָהּ וְעָשָׂה בָהּ לִקּוּחִין שְׁנִיִּים, וְאַף הִיא נֶהֶפְכָה לִהְיוֹת נַעֲרָה; וּבַת ק\"ל שָׁנָה הָיְתָה, שֶׁנּוֹלְדָה בְּבוֹאָם לְמִצְרַיִם בֵּין הַחוֹמוֹת, וּמָאתַיִם וָעֶשֶׂר נִשְׁתַּהוּ שָׁם, וּכְשֶׁיָּצְאוּ הָיָה מֹשֶׁה בֶּן שְׁמוֹנִים שָׁנָה, אִם כֵּן כְּשֶׁנִּתְעַבְּרָה מִמֶּנּוּ הָיְתָה בַּת מֵאָה וּשְׁלוֹשִׁים וְקוֹרֵא אוֹתָהּ בַּת לֵוִי (עי' סוטה י\"ב, בבא בתרא קי\"ט ושמות רבה):",
    "en": "ויקח את בת לוי AND HE HAD TAKEN TO WIFE A DAUGHTER OF LEVI — He had lived apart from her in consequence of Pharaoh’s decree that the children should, on their birth, be drowned. Now he took her back and entered into a second marriage with her, and she also physically became young again. For really she was then 130 years old — for she was born “between the walls” when they were about to enter Egypt (cf. Rashi on Genesis 46:15) and they (the Israelites) remained there 210 years, and when they left Egypt Moses was 80 years old; consequently when she became pregnant with him she was 130 years old — and yet Scripture calls her בת לוי a young daughter of Levi (Sota 12a; Bava Batra 119b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.2:1",
    "he": "כי טוב הוא. כְּשֶׁנּוֹלַד נִתְמַלֵּא הַבַּיִת כֻּלּוֹ אוֹרָה (סוטה י\"ב):",
    "en": "כי טוב הוא THAT HE WAS GOODLY — When he was born the whole house became filled with light (Sotah 12a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.3:1",
    "he": "ולא יכלה עוד הצפינו. שֶׁמָּנוּ לָהּ הַמִּצְרִיִּים מִיּוֹם שֶׁהֶחֱזִירָהּ, וְהִיא יְלָדַתּוּ לְשִׁשָּׁה חֳדָשִׁים וְיוֹם אֶחָד (שם), שֶׁהַיּוֹלֶדֶת לְשִׁבְעָה יוֹלֶדֶת לִמְקֻטָּעִין (נדה ל\"ח), וְהֵם בָּדְקוּ אַחֲרֶיהָ לְסוֹף תִּשְׁעָה:",
    "en": "ולא יכלה עוד הצפינו AND SHE COULD NO LONGER CONCEAL HIM, because the Egyptians calculated the period from when he (Amram) took her back. She, however, bore him after a term of six months and one day — for a woman who gives birth to a child in the seventh month may do so in incomplete months (i. e. the seventh month of pregnancy may not be completed) (Niddah 38b) — and they (the Egyptians) made enquiry regarding her at the end of nine months (the normal term of pregnancy, but in this case three months after the child’s birth; therefore “she could no longer conceal him”).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.3:2",
    "he": "גמא. גְּמִי בִּלְשׁוֹן מִשְׁנָה (שבת ע\"ח), וּבְלַעַז יונק\"ו, וְדָבָר רַךְ הוּא וְעוֹמֵד בִּפְנֵי רַךְ וּבִפְנֵי קָשֶׁה (סוטה י\"ב):",
    "en": "גמא PAPER-REED — In the language of the Mishna it is called גמי (Shabbat 78a), and in old French junc. It is a flexible substance that offers resistance to the pressure of both soft and hard things (Sotah 12a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.3:3",
    "he": "בחמר ובזפת. זֶפֶת מִבַּחוּץ וְטִיט מִבִּפְנִים, כְּדֵי שֶׁלֹּא יָרִיחַ אוֹתוֹ צַדִּיק רֵיחַ רַע שֶׁל זֶפֶת (שם):",
    "en": "בחמר ובזפת — with pitch (זפת) outside, but with slime (חמר) inside, in order that that righteous child might not smell the disagreeable odour of the pitch (Sotah 12a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.3:4",
    "he": "ותשם בסוף. הוּא לְשׁוֹן אֲגַם, רושיי\"ל בְּלַעַז, וְדוֹמֶה לוֹ \"קָנֶה וָסוּף קָמֵלוּ\" (ישעיהו י\"ט):",
    "en": "ותשם בסוף AND SHE PUT IT IN THE FLAGS — It (סוף) has the same meaning as אגם. old French rosel. Another example of the word is (Isaiah 19:6) “And reeds and flags (סוף) shall wither”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.5:1",
    "he": "לרחץ על היאר. סָרֵס הַמִּקְרָא וּפָרְשֵׁהוּ: ותרד בת פרעה על היאר לרחץ בו:",
    "en": "לרחץ על היאר — Invert the order of the words in this verse and then explain it: “The daughter of Pharaoh went down על היאר, by the river, לרחץ to bathe in it”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Exodus.2.5:2",
    "he": "על יד היאר. אֵצֶל הַיְאוֹר, כְמוֹ \"רְאוּ חֶלְקַת יוֹאָב אֶל יָדִי\" (שמואל ב י\"ד), וְהוּא לְשׁוֹן יָד מַמָּשׁ, שֶׁיַּד הָאָדָם סְמוּכָה לוֹ. וְרַבּוֹתֵינוּ אָמְרוּ, \"הוֹלְכוֹת\" לְשׁוֹן מִיתָה (סוטה י\"ב), כְּמוֹ \"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת\" (בראשית כ\"ה) – הוֹלְכוֹת לָמוּת לְפִי שֶׁמִּחוּ בָהּ; וְהַכָּתוּב מְסַיְּעָן, כִּי לָמָּה לָנוּ לִכְתֹּב וְנַעֲרוֹתֶיהָ הוֹלְכוֹת:",
    "en": "על יד היאר means BESIDE THE RIVER. Similar is (II Samuel 14:30) “See, the field of Joab is beside mine (על ידי)”. It really denotes even in this sense the actual hand, for a person’s hand is beside him (i. e. beside his body). Our Rabbis explained that the word הלכת “they were going” denotes dying, similar to (Genesis 25:32) “Behold I am going (הולך) to die” — they were going to their death because they attempted to prevent her from saving the child. Scripture, too, supports them in this explanation, for if this is not the meaning, why do we need that it should write “and her damsels were going”? (Scripture reports nothing as having happened because they were walking there. Why then stress this detail if it merely signifies that they were walking along the bank?).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.1:1",
    "he": "ויקרא אל משה. לְכָל דִּבְּרוֹת וּלְכָל אֲמִירוֹת וּלְכָל צִוּוּיִים קָדְמָה קְרִיאָה, לְשׁוֹן חִבָּה, לָשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ, שֶׁנֶּאֱמַר וְקָרָא זֶה אֶל זֶה (ישעיהו ו'), אֲבָל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם נִגְלָה עֲלֵיהֶן בִּלְשׁוֹן עֲרָאִי וְטֻמְאָה, שֶׁנֶּאֱמַר וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם (במדבר כ\"ג):",
    "en": "ויקרא אל משה AND [THE LORD] CALLED UNTO MOSES — All oral communications of the Lord to Moses whether they are introduced by דבר or by אמר or by צו were preceded by a call (to prepare him for the forthcoming address) (cf Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 1-2). It is a way of expressing affection, the mode used by the ministering angels when addressing each other, as it is said (Isaiah 6:3) “And one called unto another [and said, Holy, holy, holy is the Lord of hosts]”. To the prophets of the nations of the world, however, God revealed himself in a manner which Scripture describes by an expression ordinarily used for denoting events of a casual character and of uncleanness, as it is said, (Numbers 23:4) “and God happened to meet (ויקר) Balaam” (the term ויקר, from the root ,קרה, is connected with מִקְרֶה which denotes “chance”, “occurrence”, and has also the meaning of “uncleanness”, by analogy with Deuteronomy 23:11: ‎לא יהיה טהור מקרה לילה) (cf. Bereishit Rabbah 52:5).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.1:2",
    "he": "ויקרא אל משה. הַקּוֹל הוֹלֵךְ וּמַגִּיעַ לְאָזְנָיו וְכָל יִשְֹרָאֵל לֹא שׁוֹמְעִין; יָכוֹל אַף לְהַפְסָקוֹת הָיְתָה קְרִיאָה, תַּ\"ל וַיְדַבֵּר — לְדִבּוּר הָיְתָה קְרִיאָה וְלֹא לְהַפְסָקוֹת, וּמֶה הָיוּ הַפְסָקוֹת מְשַׁמְּשׁוֹת? לִתֵּן רֶוַח לְמֹשֶׁה לְהִתְבּוֹנֵן בֵּין פָּרָשָׁה לְפָרָשָׁה וּבֵין עִנְיָן לְעִנְיָן; קַ\"וָ לְהֶדְיוֹט הַלּוֹמֵד מִן הַהֶדְיוֹט:",
    "en": "ויקרא אל משה AND HE CALLED UNTO MOSES — This implies that the Voice went on and reached his (Moses’s) ears only but all the other Israelites did not hear it). One might think that for the subsections there was also such a call! It, however, states, “[And the Lord called unto Moses] and spake (וידבר) [to him]”, thus intimating that a דבור, a complete section had (was preceded by) a call (e. g., in our text chapters 1—4), but not the subsections. And what purpose did these subsections serve (i. e., why are the larger sections broken up into smaller ones)? To give Moses an interval for reflection between one division and another and between one subject and another — something which is all the more necessary for an ordinary man receiving instruction from an ordinary man (Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 9).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.1:3",
    "he": "אליו. לְמַעֵט אֶת אַהֲרֹן; רַ' יְהוּדָה אוֹמֵר י\"ג דִּבְּרוֹת נֶאֶמְרוּ בַּתּוֹרָה לְמֹשֶׁה וּלְאַהֲרֹן וּכְנֶגְדָּן נֶאֶמְרוּ י\"ג מִעוּטִין, לְלַמֶּדְךָ שֶׁלֹּא לְאַהֲרֹן נֶאֶמְרוּ אֶלָּא לְמֹשֶׁה שֶׁיֹּאמַר לְאַהֲרֹן, וְאֵלּוּ הֵן י\"ג מִעוּטִין: לְדַבֵּר אִתּוֹ, מִדַּבֵּר אֵלָיו, וַיְדַבֵּר אֵלָיו (במדבר ז'), וְנוֹעַדְתִּי לְךָ (שמות כ\"ה) — כֻּלָּן בְּתוֹרַת כֹּהֲנִים. יָכוֹל יִשְׁמְעוּ אֶת קוֹל הַדִּבּוּר תַּ\"לֹ קוֹל לוֹ, קוֹל אֵלָיו, מֹשֶׁה שׁוֹמֵעַ וְכָל יִשְֹרָאֵל לֹא שָׁמְעוּ:",
    "en": "אליו TO HIM — This is intended to exclude Aaron. Rabbi Judah said, “Thirteen communications in the Torah are stated, according to the wording of the text, to have been spoken to Moses and Aaron together; but corresponding to these there are thirteen which include expressions with a limitative force to teach you that they were spoken not to Aaron but to Moses only, with the view that he should communicate them to Aaron. The following are the thirteen limitations: (Numbers 7:89) “[And when Moses had come into the appointed tent] that He might speak with him, [then he heard the Voice] speaking unto him … [from between the two cherubim]: and he spoke unto him”; (Exodus 25:22) “and there I will be met by thee”; — all the thirteen instances you will find in Torath Cohanim (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 1. — I might, however, think that they (Aaron and all Israel) heard at least the sound of the Divine utterance (הדבור), even though they could not distinguish the words! However, in the text, Numbers 7:89: וישמע את הקול מדבר אליו,where it might have said לו‎...‎ ה]קול], it says אליו‎‎… ‎ה]קול], “And he heard the voice (הקול) uttering itself (מדבר) right up to him (אליו)” — consequently Moses alone heard the utterance, and all Israel did not hear it) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 8).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.1:4",
    "he": "מאהל מועד. מְלַמֵּד שֶׁהָיָה הַקּוֹל נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל; יָכוֹל מִפְּנֵי שֶׁהַקּוֹל נָמוּךְ, תַּ\"ל אֶת הַקּוֹל, מַהוּ הַקּוֹל? הוּא הַקּוֹל הַמְפֹרָשׁ בִּתְהִלִּים קוֹל ה' בַּכֹּחַ קוֹל ה' בֶּהָדָר קוֹל ה' שֹׁבֵר אֲרָזִים (תהילים כ\"ט), אִם כֵּן לָמָּה נֶאֱמַר מֵאֹהֶל מוֹעֵד? מְלַמֵּד שֶׁהָיָה הַקּוֹל נִפְסָק. כַּיּוֹצֵא בּוֹ וְקוֹל כַּנְפֵי הַכְּרוּבִים נִשְׁמַע עַד הֶחָצֵר הַחִיצֹנָה (יחזקאל י'), יָכוֹל שֶׁהַקּוֹל נָמוּךְ תַּ\"ל כְּקוֹל אֵל שַׁדַּי בְּדַבְּרוֹ, אִם כֵּן לָמָּה נֶאֱמַר עַד הֶחָצֵר הַחִיצֹנָה? שֶׁכֵּוָּן שֶׁמַּגִּיעַ שָׁם הָיָה נִפְסָק:",
    "en": "מאהל מועד FROM THE APPOINTED TENT — This teaches us that the Voice broke off and did not issue beyond the appointed tent. One might think that this was so because the Voice was a very low one! Scripture, however, states, (Numbers 7:89) “[when he entered the tent he heard] the Voice”. What does it mean by the Voice? It was the Voice that is so minutely described in Psalms, (29:4, 5) “The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars. But if this be so (that it was a very powerful voice), why does Scripture state, “[and the Lord spoke to him] from the appointed tent” (מאהל מועד and does not state באהל מועד)? Because it intends to tell us that the Voice broke off and that it was heard only in the tent). A similar case we have in Ezekiel that a powerful sound uttered within the Temple was not heard outside: (Ezekiel 10:5) “And the sound of the cherubims’ wings was heard up to the outer court”. One might think then that the sound was a very low one! Scripture, however, continues “as the Voice of the Almighty God when He speaketh”! If this was so why, then, does Scripture state, “[it was heard] up to the outer court only”? Because when it (the sound) reached there it broke off (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 10-11).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.1:5",
    "he": "מאהל מועד לאמר. יָכוֹל מִכָּל הַבַּיִת, תַּ\"ל מֵעַל הַכַּפֹּרֶת, יָכוֹל מֵעַל הַכַּפֹּרֶת כֻּלָּהּ, תַּ\"ל מִבֵּין שְׁנֵי הַכְּרֻבִים:",
    "en": "מאהל מועד לאמר [AND THE LORD … SPOKE UNTO HIM] OUT OF THE APPOINTED TENT, SAYING — One might think from this that the Lord spoke to him from the entire house (i.e. from any part of the appointed tent)! Scripture, however, states, (Numbers 6:89) “[and he heard the Voice speaking unto him] from off the covering”. From this, again, one might think that he heard the Voice coming from off the entire covering (from any part of it)! Scripture, however, continues, “from between the two cherubim”. Consequently the words מאהל מועד cannot denote the place from which the Lord spoke to Moses, but the area within which the Voice was heard (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 12).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.1:6",
    "he": "לאמר. צֵא וֶאֱמֹר לָהֶם דִּבְרֵי כִּבּוּשִׁין — בִּשְׁבִילְכֶם הוּא נִדְבָּר עִמִּי; שֶׁכֵּן מָצִינוּ שֶׁכָּל ל\"ח שָׁנָה שֶׁהָיוּ יִשְֹרָאֵל בַּמִּדְבָּר כִּמְנֻדִּים, מִן הַמְרַגְּלִים וָאֵילַךְ, לֹא נִתְיַחֵד הַדִּבּוּר עִם מֹשֶׁה, שֶׁנֶּאֱמַר וַיְהִי כַאֲשֶׁר תַּמּוּ כָּל אַנְשֵׁי הַמִּלְחָמָה לָמוּת … וַיְדַבֵּר ה' אֵלַי לֵאמֹר (דברים ב'), אֵלַי הָיָה הַדִּבּוּר. דָּ\"אַ צֵא וֶאֱמֹר לָהֶן דְּבָרַי וַהֲשִׁיבֵנִי אִם יְקַבְּלוּם, כְּמָה שֶׁנֶּאֱמַר וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם וְגוֹ' (שמות י\"ט):",
    "en": "לאמר SAYING — This implies “Go and speak to them words that will bring them to a subdued frame of mind):‘It is for your sake that He communicates with me’!” And indeed we find this was so; for all the thirty — eight years during which Israel in the wilderness were placed, as it were, under excommunication — from the time of the incident of the spies and onwards — there was no intimate conversation of God with Moses, for it is said, (Deuteronomy 2:16, 17) “So it came to pass, when were consumed all the men of war (i. e. the men who had waged war immediately after the return of the spies; cf. Numbers 14:40—45. It was they and their generation who wandered in the wilderness as though excommunicated) … that the Lord spake unto me, saying, …” — only then was a divine communication again made to me (Sifra). Another explanation of לאמר is that it means “to speak to God”: it implies, “Go and tell them My commands and bring Me back word whether they will accept them, as it is said, (Exodus 19:8) “And Moses returned the words of the people unto the Lord (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 13).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:1",
    "he": "אדם כי יקריב מכם. כְּשֶׁיַּקְרִיב; בְּקָרְבְּנוֹת נְדָבָה דִּבֵּר הָעִנְיָן:",
    "en": "אדם כי יקריב מכם IF A MAN OF YOU OFFER [AN OFFERING] — This means, when he offers: Scripture is speaking here of free — will offerings (cf. Sifra, Vayikra Dibbura d'Nedavah, Section 2 4).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:2",
    "he": "אדם. לָמָּה נֶאֱמַר? מָה אָדָם הָרִאשׁוֹן לֹא הִקְרִיב מִן הַגָּזֵל — שֶׁהַכֹּל הָיָה שֶׁלּוֹ — אַף אַתֶּם לֹא תַּקְרִיבוּ מִן הַגָּזֵל (ויקרא רבה):",
    "en": "אדם — Why is this term for “man” employed here? Since אדם also means Adam, its use suggests the following comparison: what was the characteristic of the first man (אדם הראשון)? He did not offer sacrifice of anything acquired by way of robbery, since everything was his! So you, too, shall not offer anything acquired by way of robbery (Leviticus Rabbah 2:7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:3",
    "he": "הבהמה. יָכוֹל אַף חַיָּה בִּכְלָל, תַּ\"לֹ בָּקָר וָצֹאן:",
    "en": "הבהמה [OF] THE BEASTS — One might think that wild beasts are also included! Scripture, however,’ goes on to state, “even of cattle or of sheep” (Sifra, Vayikra Dibbura d'Nedavah, Section 2 6).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:4",
    "he": "מן הבהמה. וְלֹא כֻּלָּהּ — לְהוֹצִיא אֶת הָרוֹבֵעַ וְאֶת הַנִּרְבָּע:",
    "en": "מן הבהמה OF THE BEASTS — but not all of them: the phrase, “some of the beasts”) is used in order to exclude male and female animals with which sexual sin has been committed (Sifra, Vayikra Dibbura d'Nedavah, Section 2 7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:5",
    "he": "מן הבקר. לְהוֹצִיא אֶת הַנֶּעֱבָד:",
    "en": "מן הבקר OF THE CATTLE — This serves to exclude an animal which has been worshipped as a god (Sifra, Vayikra Dibbura d'Nedavah, Section 2 9).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:6",
    "he": "מן הצאן. לְהוֹצִיא אֶת הַמֻּקְצָה:",
    "en": "מן הצאן OF THE SHEEP — This serves to exclude an animal set aside for the purpose of being offered to an idol (Sifra, Vayikra Dibbura d'Nedavah, Section 2 11).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:7",
    "he": "ומן הצאן. לְהוֹצִיא אֶת הַנּוֹגֵחַ שֶׁהֵמִית; כְּשֶׁהוּא אוֹמֵר לְמַטָּה מִן הָעִנְיָן מִן הַבָּקָר — שֶׁאֵין תַּ\"ל — לְהוֹצִיא אֶת הַטְּרֵפָה (ספרא):",
    "en": "ומן הצאן AND OF THE SHEEP — The ו prefixed to the word is intended to exclude a goring ox that has killed a man. — When Scripture again says lower down in the section, (v. 3) מן הבקר, “of the cattle”, — which word מן it was unnecessary to use, (it would have sufficed to say: 'אם עולה קרבנו זכר וכו) — it is intentionally used to exclude a טרפה (an animal afflicted with a fatal organic disease) (Sifra, Vayikra Dibbura d'Nedavah, Section 2 11).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:8",
    "he": "תקריבו. מְלַמֵּד שֶׁשְּׁנַיִם מִתְנַדְּבִים עוֹלָה בְּשֻׁתָּפוּת:",
    "en": "תקריבו YE SHALL OFFER [YOUR OFFERING] — The plural תקריבו teaches us that two (or more) persons may bring a burnt offering as a free — will gift in partnership (Sifra, Vayikra Dibbura d'Nedavah, Chapter 3 1).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.2:9",
    "he": "קרבנכם. מְלַמֵּד שֶׁהִיא בָּאָה נִדְבַת צִבּוּר, הִיא עוֹלַת קַיִץ הַמִּזְבֵּחַ, הַבָּאָה מִן הַמּוֹתָרוֹת (שבועות י\"ב):",
    "en": "קרבנכם YOUR OFFERING — This teaches us) that it (the עולה) may also be offered as a free-will gift of the community (not of individuals only). This was the burnt offering bearing the name of “the summer - fruit offering”) of the altar which had to be supplied from the surplus of the levy upon the people (cf. Shevuot 12a, Shevuot 12b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.3:1",
    "he": "זכר. וְלֹא נְקֵבָה; כְּשֶׁהוּא אוֹמֵר זָכָר לְמַטָּה — שֶׁאֵין תַּ\"לֹ — זָכָר וְלֹא טֻמְטוּם וְאַנְדְּרוֹגִינוֹס:",
    "en": "זכר A MALE, but not a female. When Scripture mentions again lower down. (v. 10) that the sacrifice shall be זכר, a male, — which appears unnecessary to state, — it intends to say: a male, but not an animal whose sex is indeterminate or which is a hermaphrodite (Sifra, Vayikra Dibbura d'Nedavah, Section 3 9; Bekhorot 41b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.3:2",
    "he": "תמים. בְּלֹא מוּם:",
    "en": "תמים means WITHOUT BLEMISH,",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.3:3",
    "he": "אל פתח אהל מועד. מְטַפֵּל בַּהֲבָאָתוֹ עַד הָעֲזָרָה; מַהוּ אוֹמֵר יַקְרִיב יַקְרִיב? אֲפִלּוּ נִתְעָרְבָה עוֹלַת רְאוּבֵן בְּעוֹלַת שִׁמְעוֹן יַקְרִיב כָּל אֶחָד לְשֵׁם מִי שֶׁהוּא, וְכֵן עוֹלָה בְּחֻלִּין, יִמָּכְרוּ הַחֻלִּין לְצָרְכֵי עוֹלוֹת, וַהֲרֵי הֵן כֻּלָּן עוֹלוֹת, וְתִקְרַב כָּל אֶחָד לְשֵׁם מִי שֶׁהוּא; יָכוֹל אֲפִלּוּ נִתְעָרְבָה בִּפְסוּלִין אוֹ בְּשֶׁאֵינוֹ מִינוֹ, תַּלְמוּד לוֹמַר \"יַקְרִיבֶנּוּ\" (ספרא):",
    "en": "אל פתח אהל מועד [HE SHALL BRING IT NEAR] UNTO THE ENTRANCE OF THE APPOINTED TENT — He himself must attend to bringing it right up to the forecourt (where it is handed over to the priests). What is the force of Scripture using the term יקריב twice (יקריבנו and יקריב אתו; it might suffice to say:‎תמים זכר ‎'יקריבנו אל פתח אהל מועד לרצונו וכו‎)?! It is intended to intimate that even in case the burnt offering of Reuben has become mixed up with that of Simeon so that they cannot be identified, nevertheless each must bring one of the animals to the forecourt on behalf of him to whom it really belongs). Similarly if a burnt offering has been mixed up with non-consecrated animals, the non — consecrated ones must be sold for עולה purposes (they are sold to people who have voluntarily undertaken to offer an עולה), and thus all of them become burnt offerings and each is now brought on behalf of him to whom it belongs (cf. Mishna Zevachim 8:1). One might think that this must also be done if it (an animal intended to be a burnt offering) became mixed up with animals unfit for sacrifice (with those mentioned above as excluded from the category of sacrifices) or with a different kind of sacrifices (e.g., peace — offerings)! Scripture. however, states,יקריבנו, “he shall bring it) (Sifra, Vayikra Dibbura d'Nedavah, Section 3 13).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.3:4",
    "he": "יקריב אתו. מְלַמֵּד שֶׁכּוֹפִין אוֹתוֹ, יָכוֹל בְּעַל כָּרְחוֹ, תַּלְמוּד לוֹמַר \"לִרְצוֹנוֹ\", הָא כֵּיצַד? כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר רוֹצֶה אֲנִי (שם):",
    "en": "יקריב אתו HE SHALL OFFER IT — This apparently superfluous word (אתו) teaches us that they (the בי\"ד) must put pressure upon him to bring it if he is remiss in bringing the sacrifice he had promised. One might think that this means that they shall force him against his will! Scripture, however, states, לרצונו “[he must bring it] so that it shall be favourably accepted for him”. How is this possible? They press him until he says, “I wish to do it” (Sifra, Vayikra Dibbura d'Nedavah, Section 3 15).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.3:5",
    "he": "לפני ה' וסמך. אֵין סְמִיכָה בְּבָמָה (שם):",
    "en": "‎'לפני ה‎ וסמך [HE SHALL OFFER] IT …] BEFORE THE LORD (4) AND HE SHALL LAY [HIS HAND UPON THE HEAD OF THE SACRIFICE] - This implies that there is no \"laying of hands\" upon an animal sacrifice on a private \"high place\" (במה; at the time when sacrifice was permissible on such) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 4 1)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.4:1",
    "he": "על ראש העלה. לְהָבִיא עוֹלַת חוֹבָה לִסְמִיכָה וּלְהָבִיא עוֹלַת הַצֹּאן (שם):",
    "en": "על ראש העולה UPON THE HEAD OF THE BURNT OFFERING — This is intended to include an obligatory burnt offering also in the law of סמיכה (laying hands on the head of the sacrifice) as well as to include a sheep that is offered as a free — will burnt offering (Sifra, Vayikra Dibbura d'Nedavah, Chapter 4 3-5).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.4:2",
    "he": "העלה. פְּרָט לְעוֹלַת הָעוֹף (שם):",
    "en": "העלה THE BURNT OFFERING — This implies the exclusion of a bird offered as a burnt offering (Sifra, Vayikra Dibbura d'Nedavah, Chapter 4 7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.4:3",
    "he": "ונרצה לו. עַל מָה הוּא מְרַצֶּה לוֹ? אִם תֹּאמַר עַל כָּרֵתוֹת וּמִיתוֹת בֵּית דִּין אוֹ מִיתָה בִּידֵי שָׁמַיִם אוֹ מַלְקוּת, הֲרֵי עָנְשָׁן אָמוּר, הָא אֵינוֹ מְרַצֶּה אֶלָּא עַל עֲשֵֹה וְעַל לָאו שֶׁנִּתַּק לַעֲשֵֹה (שם):",
    "en": "‎ ונרצה לו AND PROPITIATION SHALL BE EFFECTED FOR HIM — For what kind of sins does it (the עולת נדבה) effect propitiation for him? Should you say, “for such as make him liable to excision, or to execution by the court, or to the death penalty through the Heavenly Judge, or to lashes, surely, you see that the punishment for those sins is expressly stated and it is that and not the sacrifice which effects propitiation! Consequently it can only propitiate for the neglect of a positive command and for the transgression of “a prohibition transformed into a positive command” (לאו הניתק לעשה, a prohibitive law the transgression of which can be repaired by a succeeding act) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 4 8).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.5:1",
    "he": "ושחט והקריבו, הכהנים. מִקַּבָּלָה וָאֵילַךְ מִצְוַת כְּהֻנָּה — לִמֵּד עַל הַשְּׁחִיטָה שֶׁכְּשֵׁרָה בְּזָר (שם):",
    "en": "הכהנים …‎ושחט …והקריבו AND HE SHALL SLAUGHTER … AND THE PRIESTS SHALL OFFER [THE BLOOD] — All the rites from “receiving the blood in a vessel” (which is implied in והקריבו) and onwards are the duty of the priesthood. This teaches about the slaughtering that it is valid even if performed by a layman (Sifra, Vayikra Dibbura d'Nedavah, Section 4 2; Zevachim 32a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.5:2",
    "he": "לפני ה'. בַּעֲזָרָה:",
    "en": "'‎לפני ה‎‎‎ means in the forecourt.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.5:3",
    "he": "והקריבו. זוֹ קַבָּלָה, שֶׁהִיא הָרִאשׁוֹנָה, וּמַשְׁמָעָהּ לְשׁוֹן הוֹלָכָה, לָמַדְנוּ שְׁתֵּיהֶן:",
    "en": "והקריבו AND [THE PRIESTS] SHALL OFFER [THE BLOOD] — This must refer to “receiving the blood in a vessel”, since this is the first rite mentioned after the slaughtering of the animal, but really it implies the bringing of the blood to the altar; we thus learn that both of them (receiving of the blood and bringing it to the altar) as well as all the succeeding rites are priestly duties (cf. Zevachim 4a):",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.5:4",
    "he": "בני אהרן. יָכוֹל חֲלָלִים, תַּ\"ל הַכֹּהֲנִים:",
    "en": "בני אהרן — One might think that these duties may be performed also by חללים (priests who have lost their priestly status for reasons connected with their birth or marriage)! Scripture, however, adds הכהנים, the priests (i.e. they must not only be descendants of Aaron but also “priests” — fit for priesthood, and חללים are excluded from priestly functions) (Sifra, Vayikra Dibbura d'Nedavah, Section 4 6).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.5:5",
    "he": "את הדם וזרקו את הדם. מַה תַּ\"ל דָּם דָּם שְׁנֵי פְּעָמִים? לְהָבִיא אֶת שֶׁנִּתְעָרֵב בְּמִינוֹ אוֹ בְּשֶׁאֵינוֹ מִינוֹ, יָכוֹל אַף בִּפְסוּלִים אוֹ בְּחַטָּאוֹת הַפְּנִימִיּוֹת אוֹ בְּחַטָּאוֹת הַחִיצוֹנִיּוֹת, שֶׁאֵלּוּ לְמַעְלָה וְהִיא לְמַטָּה, תַּ\"ל בְּמָקוֹם אַחֵר דָּמוֹ (זבחים פ\"א):",
    "en": "את הדם …וזרקו את הדם [AND THE PRIESTS … SHALL OFFER] THE BLOOD AND SHALL SPRINKLE THE BLOOD — Why does Scripture use the word דם twice (instead of saying והקריבו את הדם וזרקוהו)? In order to include in the command of sprinkling also the blood of an עולה which has been commingled with blood of the same kind of sacrifice (i. e. with the blood of another burnt offering) or with that of a different kind (that of a peace — offering or a guilt — offering). One might think that this law applies also if it has been commingled with that of sacrifices unfit for sacrifice or with that of sin — offerings whose blood has to be sprinkled in the “Interior’ (the Holy Place) or with that of sin — offerings whose blood has to be sprinkled outside (in the court), although these (i. e., the blood of the (חטאות פנימיות וחיצוניות) has to be sprinkled above the red line (that marks the division between the upper and the lower halves of the altar) and it (the blood of the עולה) below! Scripture, however, states of an עולה in another place (v. 11) ‘‘[and he shall sprinkle] its blood (דמו)” (cf. Sifra, Vayikra Dibbura d'Nedavah, Section 4 7-8; Zevachim 81).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.5:6",
    "he": "וזרקו. עוֹמֵד לְמַטָּה וְזוֹרֵק מִן הַכְּלִי לְכֹתֶל הַמִּזְבֵּחַ לְמַטָּה מִחוּט הַסִּקְרָא כְּנֶגֶד הַזָּוִיּוֹת, לְכָךְ נֶאֱמַר סָבִיב — שֶׁיְּהֵא הַדָּם נָתוּן בְּאַרְבַּע רוּחוֹת הַמִּזְבֵּחַ; אוֹ יָכוֹל יַקִּיפֶנּוּ כְּחוּט, תַּ\"ל וְזָרְקוּ וְאִי אֶפְשַׁר לְהַקִּיף בִּזְרִיקָה, אִי וְזָרְקוּ יָכוֹל בִּזְרִיקָה אַחַת, תַּ\"ל סָבִיב, הָא כֵּיצַד? נוֹתֵן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע (ספרא):",
    "en": "וזרקו AND [THE PRIESTS] … SHALL DASH [THE BLOOD ROUND ABOUT] — He (the priest) stands below and dashes the blood from the vessel upon the altar wall below the red line over against the two diagonally opposite corners (the north — east and the south — west corners so that there is blood on the four sides). That is what Scripture means when it says, סביב, “round about” — that the blood shall be put upon all the four sides of the altar. Or I might think that it means he (the priest) shall place it (the blood) right round the altar as a line! Scripture, however, states, וזרקו, “and they shall dash [the blood]” (i. e. fling it; cf. Exodus 9:8; thus implying that he must be standing some distance away), and it is impossible to put it right round the altar by flinging it against it. — The explanation given above as to how it was actually done is arrived at by the following argument: If we go only by the meaning of the word וזרקו alone, one might have thought that it would suffice with one “flinging” only (that we need merely fling the blood against one side of the altar)! Scripture, however, adds סביב, “round about”! How then can this be done? He makes two flingings but in such a manner that they virtually constitute four, as stated above). (Sifra, Vayikra Dibbura d'Nedavah, Section 4 9)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.5:7",
    "he": "אשר פתח אהל מועד. וְלֹא בִּזְמַן שֶׁהוּא מְפֹרָק (שם):",
    "en": "אשר פתח אוהל מועד {AND THEY SHALL SPRINKLE THE BLOOD ROUND ABOUT THE ALTAR} THAT IS BY THE ENTRANCE OF THE APPOINTED TENT — but not at times when it (the appointed tent) had already been dismantled, even though the altar itself were still in position, for then it is not by the entrance of the appointed tent (Sifra, Vayikra Dibbura d'Nedavah, Section 4 14).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.6:1",
    "he": "והפשיט וגו'. מַה תַּלְמוּד לוֹמַר הָעוֹלָה? לְרַבּוֹת אֶת כָּל הָעוֹלוֹת לְהֶפְשֵׁט וְנִתּוּחַ:",
    "en": "'‎והפשיט וגו‎ AND HE SHALL FLAY [THE BURNT OFFERING] — Why does it state “the burnt offering” (instead of merely saying, והפשיטה, “and he shall flay it”)? In order to include all burnt offerings (i. e. all עולות בהמה, whether they be free — will or obligatory, whether they are taken מן הבקר or מן הצאן, whether brought by a man or by a woman, by a free Israelite or by an Israelite עבד) in the law of flaying and dismembering (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 2; cf. Note 3 on העולה v. 4).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.6:2",
    "he": "אתה לנתחיה. וְלֹא נְתָחֶיהָ לִנְתָחִים (ספרא):",
    "en": "אתה לנתחיה AND HE SHALL SEVER IT INTO ITS PIECES — he shall sever it etc. but not its pieces again into smaller pieces (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.7:1",
    "he": "ונתנו … אש. אַעַ\"פִּי שֶׁהָאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט (שם):",
    "en": "אש … ‎ונתנו AND [THE SONS OF AARON …] SHALL PUT FIRE [ON THE ALTAR] — Although the fire descended from heaven, it was nevertheless a religious duty to bring also some fire of profane origin (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 10; Yoma 21b; cf. Rashi on Leviticus 10:2 and Note thereon).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.7:2",
    "he": "בני אהרן הכהן. כְּשֶׁהוּא בְּכִהוּנוֹ, הָא אִם עָבַד בְּבִגְדֵי כֹּהֵן הֶדְיוֹט עֲבוֹדָתוֹ פְּסוּלָה:",
    "en": "בני אהרן הכהן THE SONS OF AARON THE PRIEST — They shall place the fire on the altar as sons of Aaron the priest: implying that Aaron should always minister in his priestly dignity (i. e. when attired in his priestly garments), consequently if he officiated in the garments of an ordinary priest his service is invalid (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 9; Zevachim 18a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.8:1",
    "he": "בני אהרן הכהנים. כְּשֶׁהֵם בְּכִהוּנָם, הָא כֹּהֵן הֶדְיוֹט שֶׁעָבַד בִּשְׁמוֹנָה בְּגָדִים עֲבוֹדָתוֹ פְּסוּלָה (זבחים י\"ח):",
    "en": "בני אהרן הכהנים THE SONS OF AARON THE PRIESTS — i e. only as priests : when they are ministering in their priestly dignity; but if an ordinary priest officiates in the eight garments of the High Priest his service is invalid (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 9; Zevachim 18a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.8:2",
    "he": "את הנתחים את הראש. לְפִי שֶׁאֵין הָרֹאשׁ בִּכְלַל הֶפְשֵׁט, שֶׁכְּבָר הֻתַּז בִּשְׁחִיטָה, לְפִיכָךְ הֻצְרַךְ לִמְנוֹתוֹ לְעַצְמוֹ (חולין כ\"ז):",
    "en": "את הראש את הנתחים [AND THE PRIESTS … SHALL SET] THE PIECES, THE HEAD etc. [IN ORDER] — Since the head was not included in the law prescribing flaying (v. 6) as it was already as good as cut off by the act of slaughter, it therefore was necessary to enumerate it separately here since Scripture wishes every part of the animal to be put on the altar (cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 6 3; Chullin 27a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.8:3",
    "he": "ואת הפדר. לָמָּה נֶאֱמַר? לְלַמֶּדְךָ שֶׁמַּעֲלֵהוּ עִם הָרֹאשׁ וּמְכַסֶּה בּוֹ אֶת בֵּית הַשְּׁחִיטָה, וְזֶהוּ דֶּרֶךְ כָּבוֹד שֶׁל מַעְלָה (שם):",
    "en": "ואת הפדר AND THE FAT — Why is this mentioned separately (is it not included in the word הנתחים)? In order to teach you that he must bring it up on the altar together with the head, and that with it he must cover the throat of the animal (בית השחיטה, lit., the place where the act of slaughter was performed). This (covering the cut in the throat) was done in way of regard for God on high (Chullin 27a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.8:4",
    "he": "אשר על המזבח. שֶׁלֹּא יִהְיוּ הַגְּזִירִין יוֹצְאִין חוּץ לַמַּעֲרָכָה (ספרא):",
    "en": "אשר על המזבח WHICH IS UPON THE ALTAR — upon the altar: this implies that the logs of wood must not project beyond the woodpile (מערכה) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 6 5).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.9:1",
    "he": "עלה. לְשֵׁם עוֹלָה יַקְטִירֶנּוּ:",
    "en": "עלה [AND THE PRIEST SHALL CAUSE ALL TO ASCEND IN FUMES ON THE ALTAR, TO BE] A BURNT OFFERING — i. e. only with the intention that it should be an עולה shall he burn it (and not that it should be an offering of another class. The words are to be translated: he shall burn it as an עולה) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 6 10).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Leviticus.1.9:2",
    "he": "אשה. כְּשֶׁיִּשְׁחֲטֶנּוּ יְהֵי שׁוֹחֲטוֹ לְשֵׁם הָאֵשׁ; וְכָל אִשֶּׁה לְשׁוֹן אֵשׁ, פוש\"ייר בְּלַעַז:",
    "en": "אשה AS A FIRE OFFERING — When he slaughters it he shall slaughter it with the intention of making a fire of it (i. e. having in mind the fact that it is to become a prey to the flames, not that it will become charred flesh) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 6 10). The word אשה wherever it occurs, is connected with אש, feuchère in O. F.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.1:1",
    "he": "וידבר. במדבר סיני באחד לחדש וגו'. מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה — כְּשֶׁיָּצְאוּ מִמִּצְרַיִם מְנָאָן, וּכְשֶׁנָּפְלוּ בָּעֵגֶל מְנָאָן לֵידַע מִנְיַן הַנּוֹתָרִים, כְּשֶׁבָּא לְהַשְׁרוֹת שְׁכִינָתוֹ עֲלֵיהֶם מְנָאָם, בְּאֶחָד בְּנִיסָן הוּקַם הַמִּשְׁכָּן וּבְאֶחָד בְּאִיָּר מְנָאָם:",
    "en": "וידבר… במדבר סיני … באחד לחדש וגו׳ AND [THE LORD] SPOKE [UNTO MOSES] IN THE DESERT OF SINAI … ON THE FIRST DAY OF THE [SECOND] MONTH … [TAKE YE THE SUM OF ALL THE CONGREGATION] etc. — Because they were dear to him, He counts them every now and then: when they went forth from Egypt He counted them (Exodus 12:37), when many of them fell in consequence of their having worshipped the golden calf He counted them to ascertain the number of those left (cf. Rashi Exodus 30:16); when he was about to make His Shechinah dwell amongst them (i. e. when He commanded them to make a Tabernacle), He again took their census; for on the first day of Nisan the Tabernacle was erected (Exodus 40:2) and shortly afterwards, on the first day of Iyar, He counted them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.2:1",
    "he": "למשפחתם. לֵידַע מִנְיַן כָּל שֵׁבֶט וָשֵׁבֶט:",
    "en": "למשפחתם — [TAKE YE THE SUM OF THE CONGREGATION …] AFTER THEIR FAMILIES — in order to ascertain the number of individuals in each tribe.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.2:2",
    "he": "לבית אבתם. מִי שֶׁאָבִיו מִשֵּׁבֶט אֶחָד וְאִמּוֹ מִשֵּׁבֶט אַחֵר יָקוּם עַל שֵׁבֶט אָבִיו (עי' בבא בתרא ק\"ט):",
    "en": "לבית אבתם BY THE HOUSE OF THEIR FATHERS — One whose father belongs to one tribe and his mother to another tribe shall take his stand with the tribe of his father (cf. Bava Batra 109b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.2:3",
    "he": "לגלגלתם. עַ\"יְ שְׁקָלִים — בֶּקַע לַגֻּלְגֹּלֶת:",
    "en": "לגלגלתם BY THEIR POLLS — i. e. by means of shekels — “a beka a head (לגלגלת)”, as was prescribed on a previous occasion (Exodus 38:26).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.3:1",
    "he": "כל יצא צבא. מַגִּיד שֶׁאֵין יוֹצֵא בַּצָּבָא פָּחוּת מִבֶּן עֶשְׂרִים:",
    "en": "כל יצא צבא [FROM TWENTY YEARS OLD AND UPWARDS] ALL THAT GO FORTH TO THE HOST — This tells us that no one less than twenty years of age goes forth to the host (cf. Rashi on Exodus 30:14 and Note thereon).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.4:1",
    "he": "ואתכם יהיו. כְּשֶׁתִּפְקְדוּ אוֹתָם יִהְיוּ עִמָּכֶם נְשִׂיא כָל שֵׁבֶט וָשֵׁבֶט:",
    "en": "ואתכם יהיו AND WITH YOU THERE SHALL BE [A MAN OF EVERY TRIBE] — when you number them there shall be with you the princes of each tribe.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.16:1",
    "he": "אלה קרואי העדה. הַנִּקְרָאִים לְכָל דְּבַר חֲשִׁיבוּת שֶׁבָּעֵדָה:",
    "en": "אלה קרואי העדה THESE WERE THOSE CALLED OF THE CONGREGATION — those who were called upon for every matter of importance that happened in the congregation.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.17:1",
    "he": "האנשים האלה. אֶת שְׁנֵים עָשָׂר נְשִׂיאִים הַלָּלוּ:",
    "en": "האנשים האלה [AND MOSES AND AARON] TOOK THESE MEN — these twelve princes.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.17:2",
    "he": "אשר נקבו. לוֹ כָּאן בשמות:",
    "en": "אשר נקבו WHO WERE MENTIONED to him (Moses) here בשמות BY NAME.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.18:1",
    "he": "ויתילדו על משפחתם. הֵבִיאוּ סִפְרֵי יִחוּסֵיהֶם וְעֵדֵי חֶזְקַת לֵדָתָם, כָּל אֶחָד וְאֶחָד לְהִתְיַחֵס עַל הַשֵּׁבֶט (עי' ילקוט תרפ\"ד):",
    "en": "ויתילדו על משפחותם THEY DECLARED THEIR PEDIGREES AFTER THEIR FAMILIES — They brought the records of their pedigree and witnesses to confirm the prevalent presumption regarding their parentage, so that each might establish his pedigree with regard to the particular tribe (cf. Yalkut Shimoni on Torah 684).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.49:1",
    "he": "אך את מטה לוי לא תפקד. כְּדַאי הוּא לִגְיוֹן שֶׁל מֶלֶךְ לִהְיוֹת נִמְנֶה לְבַדּוֹ (תנחומא); דָּ\"אַ, צָפָה הַקָּבָּ\"ה שֶׁעֲתִידָה לַעֲמֹד גְּזֵרָה עַל כָּל הַנִּמְנִין מִבֶּן עֶשְֹרִים שָׁנָה וָמַעְלָה שֶׁיָּמוּתוּ בַמִּדְבָּר, אָמַר אַל יִהְיוּ אֵלּוּ בִכְלָל, לְפִי שֶׁהֵם שֶׁלִּי, שֶׁלֹּא טָעוּ בָעֵגֶל (שם; בבא בתרא קכ\"א):",
    "en": "אך את מטה לוי לא תפקד ONLY THOU SHALT NOT NUMBER THE TRIBE OF LEVI — The legion of the King is worthy to be numbered by itself (cf. Midrash Tanchuma, Bamidbar 15). — Another explanation is: The Holy One, blessed be He, foresaw that a decree would once be made against all those that had been numbered from twenty years and upwards, viz., that they should die in the wilderness (Numbers 14:29). He therefore said: Let these (the Levites) not be included amongst those now counted, in which case they must die, because they are Mine, since they did not sin by worshipping the golden calf (cf. Numbers Rabbah 3:7; Bava Batra 121b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.50:1",
    "he": "ואתה הפקד את הלוים. כְּתַרְגּוּמוֹ \"מַנִּי\", לְשׁוֹן מִנּוּי שְׂרָרָה עַל דָּבָר שֶׁהוּא מְמֻנֶּה עָלָיו, כְּמוֹ \"וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים\" (אסתר ב'):",
    "en": "ואתה הפקד את הלוים BUT THOU SHALT APPOINT THE LEVITES OVERSEERS [OVER THE TABERNACLE etc.] — Understand the word הפקד as the Targum does: ,מני “appoint”; it (the word מני) is an expression for appointing a person to control that thing over which he has been appointed; similar is, (Esther 2:3) “and let the king appoint (ויפקד) officers”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.51:1",
    "he": "יורידו אתו. כְּתַרְגּוּמוֹ \"יְפָרְקוּן\", כְּשֶׁבָּאִין לִסַּע בַּמִּדְבָּר מִמַּסָּע לְמַסָּע הָיוּ מְפָרְקִין אוֹתוֹ מֵהֲקָמָתוֹ, וְנוֹשְׂאִין אוֹתוֹ עַד מָקוֹם אֲשֶׁר יִשְׁכֹּן שָׁם הֶעָנָן, וְיַחֲנוּ שָׁם וּמְקִימִין אוֹתוֹ:",
    "en": "יורידו אתו [AND WHEN THE DWELLING SETTETH FORWARD] THE LEVITES SHALL TAKE IT DOWN — Understand יורידו as the Targum does: they shall take it apart. Whenever they were about to set out on a journey in the wilderness from one station to another (cf. Rashi Exodus 40:38) they took the structure apart (lit., they took it apart from its state of being put up) and carried it to the place where the cloud afterwards abode, and there they encamped and erected it (the Tabernacle).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.51:2",
    "he": "והזר הקרב. לַעֲבוֹדָתָם זוֹ:",
    "en": "והזר הקרב AND THE LAYMAN THAT COMETH NIGH to this service of theirs,",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.51:3",
    "he": "יומת. בִּידֵי שָׁמַיִם:",
    "en": "יומת SHALL BE PUT TO DEATH by heaven (not by sentence of the court) (cf. Sanhedrin 84a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.52:1",
    "he": "ואישׁ על דגלו. כְּמוֹ שֶׁהַדְּגָלִים סְדוּרִים בְּסֵפֶר זֶה – שְׁלֹשָׁה שְׁבָטִים לְכָל דֶּגֶל:",
    "en": "ואיש על דגלו [AND THE CHILDREN OF ISRAEL SHALL ENCAMP, EVERY MAN BY HIS OWN CAMP] AND EVERY MAN BY HIS OWN STANDARD, just as the order of the banners is given in this Book (Numbers) — three tribes for every banner.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.1.53:1",
    "he": "ולא יהיה קצף. אִם תַּעֲשׂוּ כְּמִצְוֹתַי לֹא יִהְיֶה קֶצֶף, וְאִם לָאו, שֶׁיִּכָּנְסוּ זָרִים בַּעֲבוֹדָתָם זוֹ, יִהְיֶה קֶצֶף, כְּמוֹ שֶׁמָּצִינוּ בְמַעֲשֵׂה קֹרַח (במדבר י\"ז), כִּי יָצָא הַקֶּצֶף וְגוֹ':",
    "en": "ולא יהיה קצף THAT THERE BE NO ANGER [UPON THE CONGREGATION] — If you act according to My commands there will be no anger, but if not, — i.e., that strangers take part in this their (the Levites’) service, there will be anger, just as we find at the incident with Korah (Numbers 17:11): “for there is anger gone forth [from the Lord]”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.2:1",
    "he": "באתת. כָּל דֶּגֶל יִהְיֶה לוֹ אוֹת מַפָּה צְבוּעָה תְלוּיָה בוֹ, צִבְעוֹ שֶׁל זֶה לֹא כְצִבְעוֹ שֶׁל זֶה, צֶבַע כָּל אֶחָד כְּגוֹן אַבְנוֹ הַקְּבוּעָה בַחֹשֶׁן, וּמִתּוֹךְ כָּךְ יַכִּיר כָּל אֶחָד אֶת דִּגְלוֹ; דָּ\"אַ: בְּאוֹתוֹת לְבֵית אֲבוֹתָם, בְּאוֹת שֶׁמָּסַר לָהֶם יַעֲקֹב אֲבִיהֶם כְּשֶׁנְּשָׂאוּהוּ מִמִּצְרַיִם שֶׁנֶּאֱמַר (בראשית נ') \"וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, יְהוּדָה וְיִשָּׂשכָר וּזְבוּלוּן יִשָּׂאוּהוּ מִן הַמִּזְרָח, וּרְאוּבֵן וְשִׁמְעוֹן וְגָד מִן הַדָּרוֹם וְכוּ'\", כִּדְאִיתָא בְתַנְחוּמָא בְּפַרָשָׁה זוֹ:",
    "en": "באתת [EVERY MAN OF THE CHILDREN OF ISRAEL SHALL ENCAMP BY HIS OWN STANDARD] WITH THE SIGNS [OF THEIR FATHERS’ HOUSES] — Each banner shall have a different sign — a piece of coloured cloth hanging on it, the colour of the one not being the same as the colour of another, but the colour of each tribe shall be like that of his stone that is fixed in the breastplate (of. Exodus 28:21), and by this means everybody will be able to recognise his banner . Another explanation of באתת לבית אבתם is: by the signs (i.e., following the signs) which their father Jacob gave them severally when they carried him out from Egypt, as it is said, (Genesis 50:12) “And his sons did unto him exactly as he had commanded them”. For he had commanded that Judah, Issachar and Zebulun should carry him, having their position at the east side of the bier, Reuben, Simeon and Gad at the south side, etc., — as it is related in Tanchuma on this section (Midrash Tanchuma, Bamidbar 12; cf. Rashi on Genesis 50:12).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.2:2",
    "he": "מנגד. מֵרָחוֹק מִיל, כְּמוֹ שֶׁנֶּאֱמַר בִּיהוֹשֻׁעַ \"אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה\" (יהושע ג'), שֶׁיּוּכְלוּ לָבֹא בְּשַׁבָּת; מֹשֶׁה וְאַהֲרֹן וּבָנָיו וְהַלְוִיִּם חוֹנִים בְּסָמוּךְ לוֹ:",
    "en": "מנגד AT SOME DISTANCE [AROUND THE APPOINTED TENT THEY SHALL ENCAMP] — at a distance of a mile (2000 cubits), for it is said, (Joshua 3:4) “Yet there shall be between you (the Israelites) and it (the Ark), about two thousand cubits”; the reason for this distance, which was that of a Sabbath day’s journey, was that they might be able to come unto the vicinity of the Tabernacle for instruction on Sabbath, for Moses, Aaron and his sons and the Levites were encamped quite close to it (Bemidbar Rabbah 2:9; cf. Exodus 33:7 and Rashi thereon).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.3:1",
    "he": "קדמה. לְפָנִים הַקְּרוּיָה קֶדֶם: וְאֵיזוֹ זוֹ רוּחַ מִזְרָחִית, וְהַמַּעֲרָב קָרוּי אָחוֹר:",
    "en": "קדמה means IN FRONT, which is expressed by קדם; and which side is it? The east side (מזרחה), and accordingly the west is termed אחור, the back side of the world (cf. Rashi on Exodus 27:13 and Note thereon).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.9:1",
    "he": "ראשנה יסעו. כְּשֶׁרוֹאִין הֶעָנָן מִסְתַּלֵּק, תּוֹקְעִין הַכֹּהֲנִים בַּחֲצוֹצְרוֹת, וְנוֹסֵעַ מַחֲנֵה יְהוּדָה תְחִלָּה, וּכְשֶׁהוֹלְכִין הוֹלְכִין כְּדֶרֶךְ חֲנִיָּתָן — הַלְוִיִּם וְהָעֲגָלוֹת בָּאֶמְצָע, דֶּגֶל יְהוּדָה בַּמִּזְרָח, וְשֶׁל רְאוּבֵן בַּדָּרוֹם, וְשֶׁל אֶפְרַיִם בַּמַּעֲרָב, וְשֶׁל דָּן בַּצָּפוֹן:",
    "en": "ראשנה יסעו THESE SHALL FIRST JOURNEY — When they saw the cloud departing, the priests blew the trumpets and the camp of Judah moved off first, but when marching, they marched retaining the positions in which they always encamped: the Levites and the wagons in the centre (v. 17), the division of Judah in the East (v. 8), that of Reuben in the South, Ephraim’s in the West (v. 19) and Dan’s in the North (v. 25).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.17:1",
    "he": "ונסע אהל מועד. לְאַחַר שְׁנֵי דְגָלִים הַלָּלוּ:",
    "en": "ונסע אהל מועד AND THE TENT OF MEETING SHALL SET FORWARD after these two divisions (those of Judah and Reuben), as is shown by the position of this statement in the narrative.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.17:2",
    "he": "כאשר יחנו כן יסעו. כְּמוֹ שֶׁפֵּרַשְׁתִּי, הֲלִיכָתָן כַּחֲנִיָּתָן, כָּל דֶּגֶל מְהַלֵּךְ לָרוּחַ הַקָּבוּעַ לוֹ:",
    "en": "כאשר יחנו כן יסעו AS THEY ENCAMP SO SHALL THEY JOURNEY — just as I have explained (v. 9): their positions when marching shall be the same as when encamping — each division marches on that side that is assigned to it.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.17:3",
    "he": "על ידו. עַל מְקוֹמוֹ, וְאֵין לְשׁוֹן יָד זָז מִמַּשְׁמָעוֹ, רוּחַ שֶׁל צִדּוֹ קָרוּי עַל יָדוֹ – הַסְּמוּכָה לוֹ לְכָל הוֹשָׁטַת יָדוֹ, אינשו\"ן איש\"א בְּלַעַז:",
    "en": "על ידו means, in his place. The term יד does not even in this sense lose its original meaning, viz., that of “hand’’ — the area at one’s side is termed על ידו “that which is by his hand”, being that which is closest to him, and always within the reach of his hand (and not beyond it); en son aise in O. F.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.2.20:1",
    "he": "ועליו. כְּתַרְגּוּמוֹ \"וְדִסְמִיכִין עֲלוֹהִי\":",
    "en": "ועליו — Understand this as the Targum does: and those who were close to him were the tribe of Manasseh.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.1:1",
    "he": "ואלה תולדת אהרן ומשה. וְאֵינוֹ מַזְכִּיר אֶלָּא בְנֵי אַהֲרֹן וְנִקְרְאוּ תוֹלְדוֹת מֹשֶׁה, לְפִי שֶׁלִּמְּדָן תּוֹרָה, מְלַמֵּד שֶׁכָּל הַמְלַמֵּד אֶת בֶּן חֲבֵרוֹ תּוֹרָה מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ יְלָדוֹ (סנהדרין י\"ט):",
    "en": "ואלה תולדת אהרן ומשה AND THESE ARE THE OFFSPRING OF AARON AND MOSES — But it mentions only the sons of Aaron! But they also are called the sons of Moses because he taught them the Torah. This tells us that whoever teaches the Torah to the son of his fellow man Scripture regards it to him as though he had begotten him (Sanhedrin 19b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.1:2",
    "he": "ביום דבר ה' את משה. נַעֲשׂוּ אֵלּוּ הַתּוֹלָדוֹת שֶׁלּוֹ, שֶׁלִּמְּדָן מַה שֶּׁלָּמַד מִפִּי הַגְּבוּרָה:",
    "en": "ביום דבר ה׳ את משה IN THE DAY THAT THE LORD SPAKE TO MOSES did these children (these of Aaron) become his (Moses’) children, because then for the first time he taught them what he heard from the Almighty.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.4:1",
    "he": "על פני אהרן. בְּחַיָּיו:",
    "en": "על פני אהרן [AND ELEAZAR AND ITHAMAR MINISTERED] BEFORE THE FACE OF AARON — i.e. during his lifetime (cf. Rashi on Genesis 11:28).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.6:1",
    "he": "ושרתו אתו. וּמַהוּ הַשֵּׁרוּת?",
    "en": "ושרתו אתו [BRING THE TRIBE OF LEVI … BEFORE AARON] THAT THEY MINISTER UNTO HIM — And wherein consists their ministering?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.6:2",
    "he": "ושמרו את משמרתו. לְפִי שֶׁשְּׁמִירַת הַמִּקְדָּשׁ עָלָיו שֶׁלֹּא יִקְרַב זָר, כְּמוֹ שֶׁנֶּאֱמַר \"אַתָּה וּבָנֶיךָ וּבֵית אָבִיךָ אִתָּךְ תִּשְׂאוּ אֶת עֲוֹן הַמִּקְדָּשׁ\" (במדבר י\"ח), וְהַלְוִיִּם הַלָּלוּ מְסַיְּעִין אוֹתָם, זוֹ הִיא הַשֵּׁרוּת:",
    "en": "ושמרו את משמרתו THAT THEY SHALL KEEP HIS CHARGE — Because the care of the Sanctuary, viz., that no stranger should approach it, was committed to his charge, as it is said, (Numbers 18:1) \"Thou and thy sons, and thy father’s house with thee, shall bear the iniquity of the sanctuary”, (which Rashi explains to have reference to the iniquity committed by a “stranger” in approaching the holy things), and these Levites aided them — this therefore, was their ministering [alluded to here].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.7:1",
    "he": "ושמרו את משמרתו. כָּל מִנּוּי שֶׁהָאָדָם מְמֻנֶּה עָלָיו וּמֻטָּל עָלָיו לַעֲשׂוֹתוֹ קָרוּי מִשְׁמֶרֶת בְּכָל הַמִּקְרָא וּבִלְשׁוֹן הַמִּשְׁנָה, כְּמוֹ שֶׁאָמוּר בְּבִגְתָן וָתֶרֶשׁ \"וַהֲלֹא אֵין מִשְׁמַרְתִּי וּמִשְׁמַרְתְּךָ שָׁוָה\" (מגילה י\"ג), וְכֵן מִשְׁמְרוֹת כְהֻנָּה וּלְוִיָּה:",
    "en": "ושמרו את משמרתו AND THEY SHALL KEEP HIS CHARGE — Any post to which a person is appointed and the duties of which he is bound to carry out is everywhere in Scripture and in the Mishnaic idiom called משמרת, an office, a charge. For example, it is stated in the story of Bigthan and Teresh that when they were conspiring against Ahasuerus one said to the other (Megillah 13b): \"But surely my official duty (משמרתי) is not the same as your official duty (משמרתך) and therefore we can never meet to put our plans into execution!\" Similar, also, is its use in the phrase ,משמרות כהונה ולויה “shifts for duty of priests and Levites”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.8:1",
    "he": "ואת משמרת בני ישראל. שֶׁכֻּלָּן הָיוּ זְקוּקִין לְצָרְכֵי הַמִּקְדָּשׁ, אֶלָּא שֶׁהַלְוִיִּם בָּאִים תַּחְתֵּיהֶם בִּשְׁלִיחוּתָם, לְפִיכָךְ לוֹקְחִים מֵהֶם הַמַּעַשְׂרוֹת בִּשְׂכָרָן, שֶׁנֶּאֱמַר \"כִּי שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם\" (במדבר י\"ח):",
    "en": "ואת משמרת בני ישראל [AND THEY SHALL KEEP ALL THE VESSELS OF THE TENT OF MEETING] AND THE CHARGE OF THE CHILDREN OF ISRAEL — It is called “the charge of the children of Israel” because all of them (all the Israelites) were really bound to care for the needs of the Sanctuary, only that the Levites took their places as representing them. For this reason they (the Levites) received from them the tithes as a reward, as it is said, (Numbers 18:31) “for it (the tithe) is your hire in exchange for your service”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.9:1",
    "he": "נתונם המה לו. לְעֶזְרָה:",
    "en": "נתונים המה לו THEY ARE GIVEN UNTO HIM as a help.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.9:2",
    "he": "מאת בני ישראל. כְּמוֹ מִתּוֹךְ בְּנֵי יִשׂרָאֵל, כְּלוֹמַר מִשְּׁאָר כָּל הָעֵדָה נִבְדְּלוּ לְכָךְ בִּגְזֵרַת הַמָּקוֹם וְהוּא נְתָנָם לוֹ, שֶׁנֶּאֱמַר \"וָאֶתְּנָה אֶת הַלְוִיִּם נְתֻנִים\" וְגוֹ' (במדבר ח'):",
    "en": "מאת בני ישראל has the same meaning as FROM AMONG THE MIDST OF (מתוך) THE CHILDREN OF ISRAEL, that is to say, they have been set aside from among the rest of the congregation for this purpose by a decree of the Omnipresent, and it is He who gave them (the Levites) to him, as it is said (Numbers 8:19) “And “I” have given the Levites as a gift [to Aaron]”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.10:1",
    "he": "ואת אהרן ואת בניו תפקד. לְשׁוֹן פְּקִידוּת, וְאֵינוֹ לְשׁוֹן מִנְיָן:",
    "en": "ואת אהרן ואת בניו תפקד AND THOU SHALT CHARGE AARON AND HIS SONS — The word תפקד is an expression for “appointing” and not an expression for “counting” (although it is Kal, and usually “appointing” is expressed by the Hiphil of the verb; cf. Rashi on Numbers 1:50).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.10:2",
    "he": "ושמרו את כהנתם. קַבָּלַת דָּמִים וּזְרִיקָה וְהַקְטָרָה וַעֲבוֹדוֹת הַמְּסוּרוֹת לַכֹּהֲנִים:",
    "en": "ושמרו את כהנתם AND THEY SHALL KEEP THEIR PRIESTS OFFICE — the receiving of the blood in holy vessels, the sprinkling of it, the burning of the fat and the other rites which are entrusted to the priests’ charge.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.12:1",
    "he": "ואני הנה לקחתי. וַאֲנִי מֵהֵיכָן זָכִיתִי בָהֶן מתוך בני ישראל שֶׁיִּהְיוּ יִשְׂרָאֵל שׂוֹכְרִין אוֹתָן לְשֵׁרוּת שֶׁלִּי? עַ\"יְ הַבְּכוֹרוֹת זָכִיתִי בָהֶם וּלְקַחְתִּים תְּמוּרָתָם. לְפִי שֶׁהָיְתָה הָעֲבוֹדָה בַּבְּכוֹרוֹת, וּכְשֶׁחָטְאוּ בָעֵגֶל נִפְסְלוּ, וְהַלְוִיִּם שֶׁלֹּא עָבְדוּ עֲ\"זָ נִבְחֲרוּ תַחְתֵּיהֶם (עי' זבחים קי\"ב):",
    "en": "ואני הנה לקחתי AND I, BEHOLD I HAVE TAKEN [THE LEVITES FROM AMONG THE CHILDREN OF ISRAEL] — This means: And I — whence do “I” claim the right on them from among the children of Israel, that the Israelites should have to hire them (cf. Rashi on v. 8) for My service? It is through the firstborn — to whom I surely have a title — that I have a claim on them (the Levites) and so I take them in their (the firstborns’) stead. For originally the service (the priestly functions) was performed by the firstborn, but when they (the Israelites and among them their firstborn too) sinned by worshipping the golden calf they became disqualified, and the Levites who had not worshipped the idol were chosen in their stead (cf. Zevachim 112b).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.15:1",
    "he": "מבן חדש ומעלה. מִשֶּׁיָּצָא מִכְּלַל נְפָלִים הוּא נִמְנֶה לִקָּרֵא שׁוֹמֵר מִשְׁמֶרֶת הַקֹּדֶשׁ; אָ\"רַ יְהוּדָה בְּרַבִּי שָׁלוֹם לָמוּד הוּא אוֹתוֹ הַשֵּׁבֶט לִהְיוֹת נִמְנֶה מִן הַבֶּטֶן, שֶׁנֶּאֱמַר \"אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי בְּמִצְרָיִם\" (במדבר כ״ו:נ״ט), — עִם כְּנִיסָתָהּ בְּפֶתַח מִצְרַיִם יָלְדָה אוֹתָהּ וְנִמְנֵית בְּשִׁבְעִים נֶפֶשׁ, שֶׁכְּשֶׁאַתָּה מוֹנֶה חֶשְׁבּוֹנָם לֹא תִמְצָאֵם אֶלָּא שִׁבְעִים חָסֵר אֶחָד, וְהִיא הִשְׁלִימָה אֶת הַמִּנְיָן (תנחומא):",
    "en": "מבן חדש ומעלה [NUMBER THE CHILDREN OF LEVI … EVERY MALE] FROM A MONTH OLD AND ONWARDS — As soon as it passed the age of a non-viable child (a full month was regarded as the utmost time such a child can live) it can be counted to come under the term “keeper of the holy charge”. — R. Judah the son of R. Shalom said: It is quite the usual thing with this tribe to be included in a census from their very birth, for it is said, (Numbers XXVI 59) “[And the name of Amram’s wife was Jochebed, the daughter of Levi], whom her mother bore to Levi in Egypt” — which is explained to mean that she bore her just as she entered the gates of the border-city of Egypt and yet she is counted among the seventy souls which came down with Jacob into Egypt (cf. Genesis 46:27 and Rashi thereon), because if you count their number (as set forth in Genesis 46:8—27) you will find that they were one short of seventy, and it was she whose name is not mentioned there who made up the number seventy (cf. Midrash Tanchuma, Bamidbar 16).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.16:1",
    "he": "על פי ה'. אָמַר מֹשֶׁה לִפְנֵי הַקָּבָּ\"ה, הֵיאַךְ אֲנִי נִכְנָס לְתוֹךְ אָהֳלֵיהֶם לָדַעַת מִנְיַן יוֹנְקֵיהֶם? אָמַר לוֹ הַקָּבָּ\"ה, עֲשֵׂה אַתָּה שֶׁלְּךְ וַאֲנִי אֶעֱשֶׂה שֶׁלִּי, הָלַךְ מֹשֶׁה וְעָמַד עַל פֶּתַח הָאֹהֶל וְהַשְּׁכִינָה מַקְדֶּמֶת לְפָנָיו, וּבַת קוֹל יוֹצְאָה מִן הָאֹהֶל וְאוֹמֶרֶת כָּךְ וָכָךְ תִּינוֹקוֹת יֵשׁ בְּאֹהֶל זֶה, לְכָךְ נֶאֱמַר עַל פִּי ה':",
    "en": "על פי ה׳ [AND MOSES NUMBERED THEM] ACCORDING TO THE WORD OF THE LORD — Moses said to the Holy One, blessed be He, “How can I enter their tents to ascertain the number of their babes?!” Thereupon the Holy One, blessed be He, replied to him, “You do your share and I will do Mine!’ Moses accordingly went and stationed himself at the entrance of each tent, the Shechinah having gone there beforehand, and a divine voice issued from the tent, saying, “So-and-so many babes are in this tent”. It is on this account that it states, “[and Moses numbered them] according to the word (by the mouth) of the Lord” (Numbers Rabbah 3 9).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Numbers.3.21:1",
    "he": "לגרשון משפחת הלבני. כְּלוֹמַר, לְגֵרְשׁוֹן הָיוּ הַפְּקוּדִים מִשְׁפַּחַת הַלִּבְנִי וּמִשְׁפַּחַת הַשִּׁמְעִי — פְּקוּדֵיהֶם כָּךְ וְכָךְ:",
    "en": "לגרשון משפחת הלבני OF GERSHON, THE FAMILY OF THE LIBNITES — that is to say: Of Gershon, those who were numbered were the family of the Libnites and the family of the Shimites; and the section concludes with the statement (v. 22) “those who were numbered of them were so-and-so many”.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:1",
    "he": "אלה הדברים. לְפִי שֶׁהֵן דִּבְרֵי תוֹכָחוֹת וּמָנָה כָאן כָּל הַמְּקוֹמוֹת שֶׁהִכְעִיסוּ לִפְנֵי הַמָּקוֹם בָּהֶן, לְפִיכָךְ סָתַם אֶת הַדְּבָרִים וְהִזְכִּירָם בְּרֶמֶז מִפְּנֵי כְבוֹדָן שֶׁל יִשְׂרָאֵל (עי' ספרי):",
    "en": "אלה הדברים THESE ARE THE WORDS — Because these are words of reproof and he is enumerating here all the places where they provoked God to anger, therefore he suppresses all mention of the matters in which they sinned and refers to them only by a mere allusion contained in the names of these places out of regard for Israel (cf. Sifrei Devarim 1:1; Onkelos and Targum Jonathan).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:2",
    "he": "אל כל ישראל. אִלּוּ הוֹכִיחַ מִקְצָתָן, הָיוּ אֵלּוּ שֶׁבַּשּׁוּק אוֹמְרִים אַתֶּם הֱיִיתֶם שׁוֹמְעִים מִבֶּן עַמְרָם וְלֹא הֲשִׁיבוֹתֶם דָּבָר מִכָּךְ וְכָךְ? אִלּוּ הָיִינוּ שָׁם הָיִינוּ מְשִׁיבִים אוֹתוֹ, לְכָךְ כִּנְּסָם כֻּלָּם וְאָמַר לָהֶם הֲרֵי כֻּלְּכֶם כָּאן, כָּל מִי שֶׁיֵּשׁ לוֹ תְשׁוּבָה יָשִׁיב (ספרי):",
    "en": "אל כל ישראל [THE WORDS WHICH HE SPAKE] TO ALL ISRAEL — If he had reproved only some of them, those who were then in the street (i.e. those who were absent) might have said, “You heard from the son of Amram, and did not answer a single word regarding this and that; had we been there, we would have given him an answer!\". On this account he assembled all of them, and said to them, \"See, you are all here: he who has anything to say in reply, let him reply!” (Sifrei Devarim 1:6-7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:3",
    "he": "במדבר. לֹא בַמִּדְבָּר הָיוּ אֶלָּא בְּעַרְבוֹת מוֹאָב, וּמַהוּ בַּמִּדְבָּר? אֶלָּא בִּשְׁבִיל מַה שֶּׁהִכְעִיסוּהוּ בַּמִּדְבָּר שֶׁאָמְרוּ (שמות ט\"ז) \"מִי יִתֵּן מוּתֵנוּ וְגוֹ'\":",
    "en": "במדבר IN THE WILDERNESS — They, however,‎‎were not then in the wilderness, but in the plains of Moab (cf. Numbers 36:13 and further on verse 5): What, therefore, is the meaning of במדבר? It does not mean \"in the wilderness”, but the meaning is: he reproved them on account of that wherein they had provoked Him to anger in the wilderness — that they said, (Exodus 16:3) “Would that we had died [by the hand of the Lord]” (cf. Sifrei Devarim 1:11).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:4",
    "he": "בערבה. בִּשְׁבִיל הָעֲרָבָה, שֶׁחָטְאוּ בְּבַעַל פְּעוֹר בְּשִּׁטִּים בְּעַרְבוֹת מוֹאָב:",
    "en": "בערבה IN THE PLAIN — i.e. he reproved them regarding the plain: that they had sinned through Baal Peor at Shittim in the plains of Moab (cf. Sifrei Devarim 1:13)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:5",
    "he": "מול סוף. עַל מַה שֶּׁהִמְרוּ בְיַם סוּף בְּבוֹאָם לְיַם סוּף, שֶׁאָמְרוּ (שם י\"ד) \"הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם\", וְכֵן בְּנָסְעָם מִתּוֹךְ הַיָּם, שֶׁנֶּאֱמַר (תהילים ק\"ו) \"וַיַּמְרוּ עַל יָם בְּיַם סוּף\" כִּדְאִיתָא בַּעֲרָכִין (דף ט\"ו):",
    "en": "מול סוף OVER AGAINST SUPH — i.e. he reproved them regarding that in which they had shown themselves rebellious at the Red Sea (סוף): viz., on their arrival at the Red Sea — that they said, (Exodus 14:11) “Is it because there are no graves in Egypt [that thou hast brought us to die in the wilderness?]\"; and similarly when they left the midst of the Sea, as it is said, (Psalms 106:7) “They murmured because of the Sea, at the Red Sea”, as it is related in Treatise Arakhin 15a (cf. Rashi on Numbers 14:22 and Sifrei 1:14).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:6",
    "he": "בין פארן ובין תפל ולבן. אָמַר רַבִּי יוֹחָנָן חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצִינוּ מָקוֹם שֶׁשְּׁמוֹ תֹּפֶל וְלָבָן, אֶלָּא הוֹכִיחָן עַל הַדְּבָרִים שֶׁתָּפְלוּ עַל הַמָּן, שֶׁהוּא לָבָן, שֶׁאָמְרוּ (במדבר כ\"א) \"וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל\", וְעַל מַה שֶּׁעָשׂוּ בְמִדְבַּר פָּארָן עַל יְדֵי הַמְרַגְּלִים:",
    "en": "בין פארן ובין תפל ולבן BETWEEN PARAN, AND TOPHEL AND LABAN — R. Jochanan said: We have gone through the whole Bible and we have found no place the name of which is Tophel or Laban! But the meaning is that he reproved them because of the calumnious statements (טפלו) they had made regarding the Manna which was white (לבן) in colour — that they said, (Numbers 21:5) “And our soul loathes this light bread”; and because of what they had done in the wilderness of Paran through the spies.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:7",
    "he": "וחצרת. בְּמַחְלָקְתּוֹ שֶׁל קֹרַח; דָּבָר אַחֵר אָמַר לָהֶם הָיָה לָכֶם לִלְמֹד מִמַּה שֶּׁעָשִׂיתִי לְמִרְיָם בַּחֲצֵרוֹת בִּשְׁבִיל לָשׁוֹן הָרָע, וְאַתֶּם נִדְבַּרְתֶּם בַּמָּקוֹם:",
    "en": "וחצרת AND HAZEROTH — i.e. regarding wh‎at they had done there at the insurrection of Korah. — Another explanation: He said to them, “You ought to have taken a lesson from what I did to Miriam at Hazeroth because of the slander she uttered, and yet you even after that spoke against the Omnipresent (Sifrei Devarim 1:15).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.1:8",
    "he": "ודי זהב. הוֹכִיחָן עַל הָעֵגֶל שֶׁעָשׂוּ בִּשְׁבִיל רֹב זָהָב שֶׁהָיָה לָהֶם, שֶׁנֶּאֱמַר (הושע ב') \"וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּעַל\" (עי' ספרי; ברכות ל\"ב):",
    "en": "ודי זהב AND DI ZAHAB (the name is taken in the sense of “sufficiency of gold”) — He reproved them on account of the golden calf which they had made in consequence of the abundance of gold which they had, as it is said, (Hosea 2:10) “And silver did I give them in abundance and gold: they, however, made it into a Baal” (cf. Berakhot 32a; Sifrei Devarim 1:18).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.2:1",
    "he": "אחד עשר יום מחרב. אָמַר לָהֶם מֹשֶׁה רְאוּ מַה גְּרַמְתֶּם אֵין לָכֶם דֶּרֶךְ קְצָרָה מֵחוֹרֵב לְקָדֵשׁ בַּרְנֵעַ כְּדֶרֶךְ הַר שֵׂעִיר, וְאַף הוּא מַהֲלַךְ י\"א יוֹם, וְאַתֶּם הֲלַכְתֶּם אוֹתָהּ בִּשְׁלֹוֹשָׁה יָמִים – שֶׁהֲרֵי בְּעֶשְׂרִים בְּאִיָּר נָסְעוּ מֵחוֹרֵב, שֶׁנֶּאֱמַר (במדבר י') \"וַיְהִי בַּשָּׁנָה הַשֵּׁנִית בַּחֹדֶשׁ הַשֵּׁנִי בְּעֶשְׂרִים בַּחֹדֶשׁ וְגוֹ'\", וּבְכ\"ט בְּסִיוָן שָׁלְחוּ אֶת הַמְרַגְּלִים מִקָּדֵשׁ בַּרְנֵעַ (תענית כ\"ט), צֵא מֵהֶם ל' יוֹם שֶׁעָשׂוּ בְּקִבְרוֹת הַתַּאֲוָה שֶׁאָכְלוּ הַבָּשָׂר חֹדֶשׁ יָמִים, וְשִׁבְעָה יָמִים שֶׁעָשׂוּ בַחֲצֵרוֹת לְהִסָּגֵר שָׁם מִרְיָם, נִמְצָא בִשְׁלוֹשָׁה יָמִים הָלְכוּ כָּל אוֹתוֹ הַדֶּרֶךְ – וְכָל כָּךְ הָיְתָה הַשְּׁכִינָה מִתְלַבֶּטֶת בִּשְׁבִילְכֶם לְמַהֵר בִּיאַתְכֶם לָאָרֶץ, וּבִשְׁבִיל שֶׁקִּלְקַלְתֶּם הֵסֵב אֶתְכֶם סְבִיבוֹת הַר שֵׂעִיר אַרְבָּעִים שָׁנָה (ע' ספרי):",
    "en": "אחד עשר יום מחרב ELEVEN DAYS JOURNEY FROM HOREB — Moses said to them: “See what you brought about! There is no route from Horeb to Kadesh-Barnea as short as the way through Mount Seir, and even that is a journey of eleven days. You, however, traversed it in three days!” — for you see that they journeyed from Horeb on the twentieth of Eyar, as it is said, (Numbers 10:11—12) “And it came to pass in the second year, in the second month, on the twentieth of the month, [the cloud went up and the children of Israel journeyed out of the desert of Sinai” (which is Horeb)] and on the twenty-ninth of Sivan they sent out the spies from Kadesh Barnea, (an interval of 40 days; cf. Taanit 29a); deduct from these the thirty days they spent at Kibroth Hataavah, where they ate the flesh “a month of days”, and seven days they spent at Hazeroth for Miriam to be shut up there as a leper, it follows that in three days they traversed all that way. — To such an extent did the Shechinah exert itself to hasten your coming to the land of Canaan, but because you became degenerate, He made you travel round about Mount Seir for forty years (Sifrei Devarim 2:2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.3:1",
    "he": "ויהי בארבעים שנה בעשתי עשר חדש באחד לחדש. מְלַמֵּד שֶׁלֹּא הוֹכִיחָן אֶלָּא סָמוּךְ לַמִּיתָה; מִמִּי לָמַד? מִיַּעֲקֹב, שֶׁלֹּא הוֹכִיחַ אֶת בָּנָיו אֶלָּא סָמוּךְ לַמִּיתָה, אָמַר, רְאוּבֵן בְּנִי אֲנִי אוֹמֵר לְךָ מִפְּנֵי מָה לֹא הוֹכַחְתִּיךָ כָּל הַשָּׁנִים הַלָּלוּ, כְּדֵי שֶׁלֹּא תַנִּיחֵנִי וְתֵלֵךְ וְתִדְבַּק בְּעֵשָׂו אָחִי; וּמִפְּנֵי אַרְבָּעָה דְּבָרִים אֵין מוֹכִיחִין אֶת הָאָדָם אֶלָּא סָמוּךְ לַמִּיתָה, כְּדֵי שֶׁלֹּא יְהֵא מוֹכִיחוֹ וְחוֹזֵר וּמוֹכִיחוֹ, וְשֶׁלֹּא יְהֵא חֲבֵרוֹ רוֹאֵהוּ וּמִתְבַּיֵּשׁ מִמֶּנּוּ, כּוּ' כִּדְאִיתָא בְּסִפְרֵי. וְכֵן יְהוֹשֻׁעַ לֹא הוֹכִיחַ אֶת יִשְׂרָאֵל אֶלָּא סָמוּךְ לַמִּיתָה, וְכֵן שְׁמוּאֵל שֶׁנֶּאֱמַר (שמואל א י\"ב), \"הִנְנִי עֲנוּ בִי\", וְכֵן דָּוִד אֶת שְׁלֹמֹה בְנוֹ (מלכים א ב'):",
    "en": "ויהי בארבעים שנה בעשתי עשר חדש באחד לחדש AND IT CAME TO PASS IN THE FORTIETH YEAR, IN THE ELEVENTH MONTH, ON THE FIRST OF THE MONTH, [MOSES SPAKE] — This tells us that he reproved them only shortly before his death (Jewish tradition holds that Moses died on the seventh day of the twelfth month; cf. Megillah 13b). From whom did he learn this? From Jacob, who reproved his sons only shortly before his death. He said, “Reuben, my son, I will tell you why I have not reproved you for your unfitial conduct during all these years: it was in order that you should not leave me and go and join Esau, my wicked brother\". — And on account of four things one should not reprove a person except shortly before one's death: that one should not reprove him and again have to reprove him; and that his fellow whom he reproves should not, when he afterwards happens to see him, feel ashamed before him, etc.; as it is set forth in Siphre. And similarly, Joshua reproved Israel only shortly before his death (cf. Joshua 24:1—29), and so, too, Samuel, as it is said, (I Samuel 12:3) “Behold, testify against me\", and so, also, David reproved his son Solomon only shortly before his death (cf. 1 Kings 2:1—9).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.4:1",
    "he": "אחרי הכתו. אָמַר מֹשֶׁה אִם אֲנִי מוֹכִיחָם קֹדֶם שֶׁיִּכָּנְסוּ לִקְצֵה הָאָרֶץ, יֹאמְרוּ מַה לָּזֶה עָלֵינוּ? מַה הֵיטִיב לָנוּ? אֵינוֹ בָא אֶלָּא לְקַנְתֵּר וְלִמְצֹא עִלָּה, שֶׁאֵין בּוֹ כֹחַ לְהַכְנִיסֵנוּ לָאָרֶץ, לְפִיכָךְ הִמְתִּין עַד שֶׁהִפִּיל סִיחוֹן וְעוֹג לִפְנֵיהֶם וְהוֹרִישָׁם אֶת אַרְצָם וְאַחַר כָּךְ הוֹכִיחָן (ספרי):",
    "en": "אחרי הכתו AFTER HE HAD SMITTEN [SIHON] — Moses said: If I reprove them before they enter at least a part of the land, they will say, “What claim has this man upon us? What good has he ever conferred upon us? He only comes (his purpose is only) to vex us and to discover some pretext for leaving us in the wilderness, for he really has not the power to bring us into the land” On this account he waited until he had defeated Sihon and Og before them and had given them possession of their land — and only after that did he reprove them (Sifrei Devarim 3:2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.4:2",
    "he": "סיחן אשר יושב בחשבון. אִלּוּ לֹא הָיָה סִיחוֹן קָשֶׁה וְהָיָה שָׁרוּי בְּחֶשְׁבּוֹן, הָיָה קָשָׁה, שֶׁהַמְּדִינָה קָשָׁה, וְאִלּוּ הָיְתָה עִיר אַחֶרֶת וְסִיחוֹן שָׁרוּי בְּתוֹכָהּ, הָיְתָה קָשָׁה, שֶׁהַמֶּלֶךְ קָשֶׁה, עַל אַחַת כַּמָּה וְכַמָּה שֶׁהַמֶּלֶךְ קָשֶׁה וְהַמְּדִינָה קָשָׁה (שם):",
    "en": "סיחן … אשר יושב בחשבון [AFTER HE HAD SMITTEN] SIHON … WHO DWELT IN HESHBON — Even if Sihon himself had not been difficult to defeat, but had resided at Heshbon, he would have been difficult to defeat, because the city was a difficult one to capture: and if it had been a matter of some other city, but Sihon had resided in it, it would have been difficult to capture, because its king, at least, would have been difficult to defeat. How much more was this so now when the king was difficult to defeat and the land difficult to capture (Sifrei Devarim 3:3; cf. Rashi on Numbers 21:23).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.4:3",
    "he": "אשר יושב בעשתרת. הַמֶּלֶךְ קָשֶׁה וְהַמְּדִינָה קָשָׁה:",
    "en": "אשר יושב בעשתרת [AND OG] WHO DWELT AT ASHTAROTH — here, too, the king was difficult to defeat and the city difficult to capture (Sifrei Devarim 3:4).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.4:4",
    "he": "עשתרת. הוּא לְשׁוֹן צוּקִין וְקֹשִׁי, כְּמוֹ \"עַשְׁתְּרֹת קַרְנַיִם\" (בראשית י\"ד) וְעַשְׁתָּרוֹת זֶה הוּא עַשְׁתְּרֹת קַרְנַיִם, שֶׁהָיוּ שָׁם רְפָאִים שֶׁהִכָּה אַמְרָפֶל, שֶׁנֶּאֱמַר (שם) \"וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם\". וְעוֹג נִמְלַט מֵהֶם, וְהוּא שֶׁנֶּאֱמַר (שם) \"וַיָּבֹא הַפָּלִיט\", וְאוֹמֵר (דברים ג') \"כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים\":",
    "en": "עשתרת — This is an expression denoting rocks and anything hard, just as (Genesis 14:5) “Ashtaroth Karnaim”, (i.e. the hard rocks of Karnaim) (Sifrei Devarim 3:5)). And indeed this Ashtaroth is identical with Ashtaroth Karnaim where the Rephaim (the giants) were, whom Amraphel smote, as it is said, (Genesis 14:5) “And they smote the Rephaim in Ashtaroth Karnaim\". Og, alone, escaped of them, and that is the meaning of what is stated, (Genesis 14:13; cf. Rashi) \"And the one who escaped (הפליט) came\", for it further states, (Deuteronomy 3:11) \"For only Og, king of Bashan, remained of the remnant of the Rephaim\",",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.4:5",
    "he": "באדרעי. שֵׁם הַמַּלְכוּת:",
    "en": "באדרעי IN EDREI — the name of the royal city.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.5:1",
    "he": "הואיל. הִתְחִיל, כְּמוֹ (בראשית י\"ח) \"הִנֵּה נָא הוֹאַלְתִּי\" (ע' ספרי):",
    "en": "הואיל means HE BEGAN, just as (Genesis 18:27) \"Behold, now I have begun (הואלתי)\" (cf. Sifrei Devarim 4:1).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.5:2",
    "he": "באר את התורה. בְּשִׁבְעִים לָשׁוֹן פֵּרְשָׁהּ לָהֶם (תנחומא; ע' סוטה ל\"ב):",
    "en": "באר את התורה [MOSES BEGAN] TO EXPLAIN THIS LAW — in the seventy languages of the ancient world did he explain it to them (Midrash Tanchuma, Devarim 2; Genesis Rabbah 49; cf. Sotah 32a and Rashi on Deuteronomy 27:8).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.6:1",
    "he": "רב לכם שבת. כִּפְשׁוּטוֹ; וְיֵשׁ מִ\"אַ, הִרְבָּה לָכֶם גְדֻלָּה וְשָׂכָר עַל יְשִׁיבַתְכֶם בָּהָר הַזֶּה – עֲשִׂיתֶם מִשְׁכָּן, מְנוֹרָה, וְכֵלִים, קִבַּלְתֶּם תּוֹרָה, מִנִּיתֶם לָכֶם סַנְהֶדְרִין, שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת (ע' ספרי):",
    "en": "רב לכם שבת — Explain this according to its plain sense: YE HAVE DWELT LONG ENOUGH [IN THIS MOUNT]. — But there is an Agadic explanation: He has given you much distinction and reward for your having dwelt in this mount: you made the Tabernacle, the candlestick and the other sacred articles, you received the Torah, you appointed a Sanhedrin for yourselves, captains over thousands and captains over hundreds (cf. Sifrei Devarim 5:2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:1",
    "he": "פנו וסעו לכם. זוֹ דֶּרֶךְ עֲרָד וְחָרְמָה:",
    "en": "פנו וסעו לכם TURN YOU AND JOURNEY — this was the journey to Arad and Hormah mentioned in Numbers 21:1—3.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:2",
    "he": "ובאו הר האמרי. כְּמַשְׁמָעוֹ:",
    "en": "ובאו הר האמרי — Understand this according to what it literally implies.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:3",
    "he": "ואל כל שכניו. עַמּוֹן וּמוֹאָב וְהַר שֵׂעִיר:",
    "en": "ואל כל שכניו AND TO ALL ITS NEIGHBOURING PLACES — Ammon, and Moab, and Mount Seir.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:4",
    "he": "בערבה. זֶה מִישׁוֹר שֶׁל יַעַר:",
    "en": "בערבה IN THE PLAIN — this is the plain of the forest.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:5",
    "he": "בהר. זֶה הַר הַמֶּלֶךְ:",
    "en": "בהר IN THE MOUNTAIN — this is the King’s mountain.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:6",
    "he": "ובשפלה. זוֹ שְׁפֵלַת דָּרוֹם:",
    "en": "ובשפלה AND IN THE LOW LAND — this is the low land of the south country.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:7",
    "he": "ובנגב ובחוף הים. אַשְׁקְלוֹן וְעַזָּה וְקֵיסָרִי וְכוּ' כִּדְאִיתָא בְּסִפְרֵי:",
    "en": "ובנגב ובחוף הים AND IN THE SOUTH COUNTRY AND BY THE SEA COAST — Ashkelon and Gaza and Caesarea, etc., all as is stated in Sifrei Devarim 6:1.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.7:8",
    "he": "עד הנהר הגדל. מִפְּנֵי שֶׁנִּזְכָּר עִם אֶרֶץ יִשְׂרָאֵל קוֹרְאוֹ גָּדוֹל, מְשַׁל הֶדְיוֹט אוֹמֵר \"עֶבֶד מֶלֶךְ מֶלֶךְ\", \"הִדַּבֵּק לַשַּׁחֲוָר וְיִשְׁתַּחֲווּ לְךָ\", ״קְרַב לְגַבֵּי דְהִינָא וְאִדַּהֵן\" (שבועות מ\"ז):",
    "en": "עד הנהר הגדל TO THE GREAT RIVER [THE RIVER EUPHRATES] — Because it is mentioned in connection with the Land of Israel, it terms it \"great\". A popular proverb says: A king’s servant is a king, attach yourself to a captain and people will bow down to you; go near to an anointed (a distinguished) person and you become anointed (distinguished) yourself (cf. Rashi on Shevuot 47b and Genesis 15:18).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.8:1",
    "he": "ראה נתתי. בְּעֵינֵיכֶם אַתֶּם רוֹאִים, אֵינִי אוֹמֵר לָכֶם מֵאֹמֶד וּמִשְּׁמוּעָה (ספרי):",
    "en": "ראה נתתי SEE, I HAVE GIVEN [THE LAND BEFORE THEE] — With your own eyes do you see this: I do not tell you this by conjecture or hearsay (Sifrei Devarim 7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.8:2",
    "he": "באו ורשו. אֵין מְעַרְעֵר בַּדָּבָר, וְאֵינְכֶם צְרִיכִים לְמִלְחָמָה, אִלּוּ לֹא שָׁלְחוּ מְרַגְּלִים לֹא הָיוּ צְרִיכִים לִכְלֵי זַיִן (ע' שם):",
    "en": "באו ורשו GO IN AND POSSESS [THE LAND] — There is no one who will contest the matter, and you will not need to wage war. Indeed, had they not sent the spies, but had trusted in God's promise, they would not have needed weapons of war (cf. Sifrei Devarim 7).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.8:3",
    "he": "לאבתיכם. לָמָּה הִזְכִּיר שׁוּב לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב? אֶלָּא אַבְרָהָם כְּדַאי לְעַצְמוֹ, יִצְחָק כְּדַאי לְעַצְמוֹ, יַעֲקֹב כְּדַאי לְעַצְמוֹ (שם):",
    "en": "לאבתיכם [THE LAND WHICH THE LORD SWARE] UNTO YOUR FATHERS … [TO GIVE TO THEM] — Why does he further mention their names: to Abraham, to Isaac, and to Jacob? But it is to suggest the following: The merit of Abraham would itself suffice, that of Isaac would itself suffice, that of Jacob would itself suffice, that I should give the land to you (cf. Sifrei Devarim 8:1; see also Rashi on Leviticus 26:42).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.9:1",
    "he": "ואמר אלכם בעת ההוא לאמר. מַהוּ לֵאמֹר? אָמַר לָהֶם מֹשֶׁה לֹא מֵעַצְמִי אֲנִי אוֹמֵר לָכֶם, אֶלָּא מִפִּי הַקָּבָּ\"ה (שם):",
    "en": "ואמר אלכם בעת ההוא לאמר AND I SPAKE UNTO YOU AT THAT TIME, SAYING — What is the force of לאמר, (lit., to say. i.e. being bidden to say)? Moses, in effect, said unto them: Not of myself do I tell you that I am not able to bear you, but by the bidding of the Holy One, blessed be He (Sifrei Devarim 9:1),",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.9:2",
    "he": "לא אוכל לבדי וגו'. אֶפְשָׁר שֶׁלֹּא הָיָה מֹשֶׁה יָכוֹל לָדוּן אֶת יִשְׂרָאֵל? אָדָם שֶׁהוֹצִיאָם מִמִּצְרַיִם, וְקָרַע לָהֶם אֶת הַיָּם, וְהוֹרִיד אֶת הַמָּן, וְהֵגִיז הַשְּׂלָו, לֹא הָיָה יָכוֹל לְדוּנָם? אֶלָּא כָּךְ אָמַר לָהֶם, ה' אלהיכם הרבה אתכם – הִגְדִּיל וְהֵרִים אֶתְכֶם עַל דַּיָּנֵיכֶם, נָטַל אֶת הָעֹנֶשׁ מִכֶּם וּנְתָנוֹ עַל הַדַּיָּנִין; וְכֵן אָמַר שְׁלֹמֹה (מלכים א ג') \"כִּי מִי יוּכַל לִשְׁפֹּט אֶת עַמְּךָ הַכָּבֵד הַזֶּה\"; אֶפְשָׁר מִי שֶׁכָּתוּב בּוֹ (שם ה') \"וַיֶּחְכַּם מִכָּל הָאָדָם\", אוֹמֵר מִי יוּכַל לִשְׁפֹּט? אֶלָּא כָּךְ אָמַר שְׁלֹמֹה, אֵין דַּיָּנֵי אֻמָּה זוֹ כְדַיָּנֵי שְׁאָר הָאֻמּוֹת, שֶׁאִם דָּן וְהוֹרֵג וּמַכֶּה וְחוֹנֵק וּמַטֶּה אֶת דִּינוֹ וְגוֹזֵל אֵין בְּכָךְ כְּלוּם, אֲנִי אִם חִיַּבְתִּי מָמוֹן שֶׁלֹּא כַדִּין, נְפָשׁוֹת אֲנִי נִתְבָּע, שֶׁנֶּאֱמַר (משלי כ\"ב) \"וְקָבַע אֶת קֹבְעֵיהֶם נָפֶשׁ\" (ספרי; סנהדרין ז'):",
    "en": "לא אוכל לבדי וגו׳ I AM NOT ABLE [TO BEAR YOU] ALONE — Is it possible that Moses was not able to judge Israel? The man who brought them forth from Egypt, and divided the sea for them, and made the Manna fall, and collected the quails, was not he able to judge them?! But thus did he say unto them, ה' אלהיכם הרבה אתכם THE LORD YOUR GOD HATH MADE YOU GREAT (הרבה) — He has made you superior to and has placed you higher than your judges, inasmuch as He takes the punishment off you and places it upon your judges if they could have prevented your wrongdoing and did not do so. Solomon made a similar statement (namely that the Jewish judge may easily make himself liable to punishment): “For who is able to judge this thy grievous people?” (1 Kings 3:9). Is it possible that he of whom it is said, (1 Kings 5:11) “He was wiser than all men”, should say, \"Who is able to judge”? But this did Solomon mean: The judges of this people are not like the judges of other peoples, for if one of the latter gives judgment and wrongly sentences a person to death by the sword, or to flagellation, or to strangulation, or wrests his justice and thus robs him of his due, it is regarded as of little importance (lit., there is nothing at all in that); I, however, if I unjustly sentence a person to pay even a sum of money, my life is required of me, as it is said, (Proverbs 22:23) “And He robs of their life those who rob them\" (Sifrei Devarim 9:2; Sanhedrin 7a).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.10:1",
    "he": "והנכם היום ככוכבי השמים. וְכִי כְכוֹכְבֵי הַשָּׁמַיִם הָיוּ בְּאוֹתוֹ הַיּוֹם, וַהֲלֹא לֹא הָיוּ אֶלָּא שִׁשִּׁים רִבּוֹא, מַהוּ וְהִנְּכֶם הַיּוֹם? הִנְּכֶם מְשׁוּלִים כַּיּוֹם – קַיָּמִים לְעוֹלָם כַּחַמָּה וְכַלְּבָנָה וְכַכּוֹכָבִים (עי' ספרי):",
    "en": "והנכם היום ככוכבי השמים AND, BEHOLD, YE ARE THIS DAY AS THE STARS OF THE HEAVEN — But were they that day as the stars of the heaven? Were they not, indeed, only sixty myriads? What, then, is the meaning of “And, behold, ye are this day (היום lit., the day)\"? It means: Behold ye may be compared to the day (the sun), existing for ever just as the sun and the moon and the stars (cf. Sifrei Devarim 10:1).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.11:1",
    "he": "יסף עליכם ככם אלף פעמים. מַהוּ שׁוּב ויברך אתכם כאשר דבר לכם? אֶלָּא אָמְרוּ לוֹ, מֹשֶׁה אַתָּה נוֹתֵן קִצְבָּה לְבִרְכוֹתֵינוּ? כְּבָר הִבְטִיחַ הַקָּבָּ\"ה אֶת אַבְרָהָם \"אֲשֶׁר אִם יוּכַל אִישׁ לִמְנוֹת וְגוֹ'\" (בראשית י\"ג), אָמַר לָהֶם זוֹ מִשֶּׁלִּי הִיא, אֲבָל הוּא יְבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם (ספרי):",
    "en": "יסף עליכם ככם אלף פעמים MAY HE ADD TO YOU A THOUSAND TIMES AS MANY MORE AS YE ARE — What is the force of saying further: ויברך אתכם כאשר דבר לכם AND MAY HE BLESS YOU EVEN AS HE HATH SPOKEN CONCERNING YOU? But the explanation is: They said to him, “Moses, you are setting a limit to our blessings (only a thousand times)! The Holy One, blessed be He, has already made a boundless promise to Abraham (Genesis 13:16) “… if one can count [the dust of the earth, then can thy seed also be counted]\"! Moses replied to them: This (a thousand times) is from me (it is my blessing); but may He bless you even as He hath spoken concerning you!\" (Sifrei Devarim 11).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.12:1",
    "he": "איכה אשא לבדי. אִם אֹמַר לְקַבֵּל שָׂכָר, לֹא אוּכַל, זוֹ הִיא שֶׁאָמַרְתִּי לָכֶם לֹא מֵעַצְמִי אֲנִי אוֹמֵר לָכֶם אֶלָּא מִפִּי הַקָּבָּ\"ה:",
    "en": "איכה אשא לבדי HOW CAN I MYSELF ALONE BEAR [YOUR CUMBRANCE, etc.]? — If I were to say, \"I will do so in order to receive a reward for it\", I may not do so. This is what I have already said to you: not of myself do I tell you that I am not able to bear you, but by the bidding of the Holy One, blessed be He (see Rashi v. 9).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.12:2",
    "he": "טרחכם. מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל טַרְחָנִין – הָיָה אֶחָד מֵהֶם רוֹאֶה אֶת בַּעַל דִּינוֹ נוֹצֵחַ בַּדִּין, אוֹמֵר יֵשׁ לִי עֵדִים לְהָבִיא, יֵשׁ לִי רְאָיוֹת לְהָבִיא, מוֹסִיף אֲנִי עֲלֵיכֶם דַּיָּנִין:",
    "en": "טרחכם YOUR CUMBRANCE — Moses' use of this word regarding them teaches us that the Israelites were troublesome: if one of them perceived that his opponent in a law suit was about to be victor in the case he would say: I have witnesses to bring, further proof to adduce, I will add judges to you who are sitting (Sifrei Devarim 12:1) .",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.12:3",
    "he": "ומשאכם. מְלַמֵּד שֶׁהָיוּ אֶפִּיקוֹרְסִין, הִקְדִּים מֹשֶׁה לָצֵאת, אָמְרוּ מָה רָאָה בֶן עַמְרָם לָצֵאת? שֶׁמָּא אֵינוֹ שָׁפוּי בְּתוֹךְ בֵּיתוֹ; אֵחַר לָצֵאת, אָמְרוּ מָה רָאָה בֶן עַמְרָם שֶׁלֹּא לָצֵאת? מָה אַתֶּם סְבוּרִים? יוֹשֵׁב וְיוֹעֵץ עֲלֵיכֶם עֵצוֹת רָעוֹת וְחוֹשֵׁב עֲלֵיכֶם מַחֲשָׁבוֹת:",
    "en": "ומשאכם YOUR BURDEN — this teaches that they were Epicorsim (that they treated the judges with scant respect): if Moses went forth early from his tent they said, “Why does the son of Amram leave so early? Perhaps he is not at ease at home?\" If he left late, they said, “What do you think? He is sitting and devising evil schemes against you, and is plotting against you\" (Sifrei Devarim 12:2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.12:4",
    "he": "ורבכם. מְלַמֵּד שֶׁהָיוּ רוֹגְנִים (ספרי):",
    "en": "וריבכם AND YOUR STRIFE — this teaches that they were always contentious (Sifrei Devarim 12:3).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.13:1",
    "he": "הבו לכם. הַזְמִינוּ עַצְמְכֶם לַדָּבָר:",
    "en": "הבו לכם means GET YOURSELVES READY for the matter (cf. Rashi on Genesis 11:3).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.13:2",
    "he": "אנשים. וְכִי תַעֲלֶה עַל דַּעְתְּךָ נָשִׁים, מַה תַּ\"לֹ אֲנָשִׁים? צַדִּיקִים, כְּסוּפִים:",
    "en": "אנשים MEN — But would it enter your mind that he would take women? Why then does it state here men? It means that he should take righteous, desirable men (cf. Sifrei Devarim 13:2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rashi on Deuteronomy.1.13:3",
    "he": "חכמים ונבנים. מְבִינִים דָבָר מִתּוֹךְ דָּבָר; זוֹ הִיא שֶׁשָּׁאַל אֲרִיּוֹס אֶת רַבִּי יוֹסֵי מַה בֵּין חֲכָמִים לִנְבוֹנִים? חָכָם דּוֹמֶה לְשֻׁלְחָנִי עָשִׁיר, כְּשֶׁמְּבִיאִין לוֹ דִּינָרִין לִרְאוֹת רוֹאֶה, וּכְשֶׁאֵין מְבִיאִין לוֹ יוֹשֵׁב וְתוֹהֵא, נָבוֹן דּוֹמֶה לְשֻׁלְחָנִי תַּגָּר, כְּשֶׁמְּבִיאִין לוֹ מָעוֹת לִרְאוֹת רוֹאֶה, וּכְשֶׁאֵין מְבִיאִין לוֹ, הוּא מְחַזֵּר וּמֵבִיא מִשֶּׁלּוֹ (ספרי):",
    "en": "חכמים ונבנים WISE AND UNDERSTANDING [MEN] — i.e. men who can understand a matter out of (i.e. by comparison with) another matter. — This is what Arius asked R. Jose: what is the difference between wise men and understanding men? A wise man is like a rich money changer: when people bring him dinars to examine (to value) he examines them; and when they do not bring to him, he sits and does nothing (he does not go out to seek any). An understanding man, however, is like a merchant money changer: when they bring him coins to examine, he examines them; and when they do not bring to him, he goes about and brings of his own money (i.e. he himself buys coins) (cf. Sifrei Devarim 13:3).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.1:1",
    "he": "בְּרֵאשִׁית בָּרָא אֱלֹהִים אָמַר רַבִּי יִצְחָק: לֹא הָיָה צָרִיךְ לְהַתְחִיל הַתּוֹרָה אֶלָּא מֵ\"הַחֹדֶשׁ הַזֶּה לָכֶם\" (שמות יב ב), שֶׁהִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשְׂרָאֵל. וּמָה טַעַם פָּתַח בִּבְרֵאשִׁית? שֶׁאִם יֹאמְרוּ אֻמּוֹת הָעוֹלָם: \"לִסְטִים אַתֶּם, שֶׁכְּבַשְׁתֶּם לָכֶם אַרְצוֹת שִׁבְעָה גּוֹיִם\", הֵם אוֹמְרִים לָהֶם: \"כָּל הָאָרֶץ שֶׁל הַקָּבָּ\"ה הִיא, וּנְתָנָהּ לַאֲשֶׁר יָשַׁר בְּעֵינָיו; וּבִרְצוֹנוֹ נְתָנָהּ לָהֶם, וּבִרְצוֹנוֹ נְטָלָהּ מֵהֶם וּנְתָנָהּ לָנוּ\". וְזוֹ אַגָּדָה בַּלָּשׁוֹן שֶׁכְּתָבָהּ רַבֵּינוּ שְׁלֹמֹה בְּפֵרוּשָׁיו. וְיֵשׁ לִשְׁאֹל בָּהּ, כִּי צֹרֶךְ גָּדוֹל הוּא לְהַתְחִיל הַתּוֹרָה בִּ\"בְרֵאשִׁית בָּרָא אֱלֹהִים\", כִּי הוּא שֹׁרֶשׁ הָאֱמוּנָה; וְשֶׁאֵינוֹ מַאֲמִין בָּזֶה וְחוֹשֵׁב שֶׁהָעוֹלָם קַדְמוֹן, הוּא כּוֹפֵר בָּעִקָּר וְאֵין לוֹ תּוֹרָה כְּלָל. וְהַתְּשׁוּבָה, מִפְּנֵי שֶׁמַּעֲשֵׂה בְּרֵאשִׁית – סוֹד עָמֹק, אֵינוֹ מוּבָן מִן הַמִּקְרָאוֹת, וְלֹא יִוָּדַע עַל בֻּרְיוֹ אֶלָּא מִפִּי הַקַּבָּלָה עַד מֹשֶׁה רַבֵּנוּ מִפִּי הַגְּבוּרָה, וְיוֹדְעָיו חַיָּבִין לְהַסְתִּיר אוֹתוֹ. לְכָךְ אָמַר רַבִּי יִצְחָק שֶׁאֵין לְהַתְחָלַת הַתּוֹרָה צֹרֶךְ בִּ\"בְרֵאשִׁית בָּרָא\", וְהַסִּפּוּר בְּמָה שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן וּמָה נַעֲשָׂה בְּיוֹם שֵׁנִי וּשְׁאָר הַיָּמִים, וְהָאֲרִיכוּת בִּיצִירַת אָדָם וְחַוָּה, וְחֶטְאָם וְעָנְשָׁם, וְסִפּוּר גַּן עֵדֶן וְגֵרוּשׁ אָדָם מִמֶּנּוּ, כִּי כָל זֶה לֹא יוּבַן בִּינָה שְׁלֵמָה מִן הַכְּתוּבִים. וְכָל שֶׁכֵּן סִפּוּר דּוֹר הַמַּבּוּל וְהַפַּלָּגָה, שֶׁאֵין הַצֹּרֶךְ בָּהֶם גָּדוֹל. וְיַסְפִּיק לְאַנְשֵׁי הַתּוֹרָה בִּלְעֲדֵי הַכְּתוּבִים הָאֵלֶּה, וְיַאֲמִינוּ בִּכְלָל בַּנִּזְכָּר לָהֶם בַּעֲשֶׂרֶת הַדִּבְּרוֹת (שמות כ י): \"כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי\", וְתִשָּׁאֵר הַיְּדִיעָה לַיְּחִידִים שֶׁבָּהֶם הֲלָכָה לְמֹשֶׁה מִסִּינַי, עִם הַתּוֹרָה שֶׁבְּעַל פֶּה. וְנָתַן רַבִּי יִצְחָק טַעַם לָזֶה, כִּי הִתְחִילָה הַתּוֹרָה בִּ\"בְרֵאשִׁית בָּרָא אֱלֹהִים\" וְסִפּוּר כָּל עִנְיַן הַיְּצִירָה עַד בְּרִיאַת אָדָם, וְשֶׁהִמְשִׁילוֹ בְּמַעֲשֵׂה יָדָיו וְכֹל שַׁתָּ תַחַת רַגְלָיו, וְגַן עֵדֶן – שֶׁהוּא מִבְחַר הַמְּקוֹמוֹת הַנִּבְרָאִים בָּעוֹלָם הַזֶּה – נַעֲשָׂה מָכוֹן לְשִׁבְתּוֹ, עַד שֶׁגֵּרֵשׁ אוֹתוֹ חֶטְאוֹ מִשָּׁם. וְאַנְשֵׁי דּוֹר הַמַּבּוּל, בְּחֶטְאָם גֹּרְשׁוּ מִן הָעוֹלָם כֻּלּוֹ, וְהַצַּדִּיק בָּהֶם לְבַדּוֹ נִמְלָט, הוּא וּבָנָיו. וְזַרְעָם, חֶטְאָם גָּרַם לָהֶם לַהֲפִיצָם בִּמְקוֹמוֹת וּלְזָרוֹתָם בַּאֲרָצוֹת, וְתָפְשׂוּ לָהֶם הַמְּקוֹמוֹת לְמִשְׁפְּחוֹתָם בְּגוֹיֵיהֶם כְּפִי שֶׁנִּזְדַּמֵּן לָהֶם. אִם כֵּן רָאוּי הוּא, כַּאֲשֶׁר יוֹסִיף הַגּוֹי לַחֲטוֹא, שֶׁיֹּאבַד מִמְּקוֹמוֹ וְיָבוֹא גּוֹי אַחֵר לָרֶשֶׁת אֶת אַרְצוֹ, כִּי כֵן הוּא מִשְׁפַּט הָאֱלֹהִים בָּאָרֶץ מֵעוֹלָם. וְכָל שֶׁכֵּן עִם הַמְסֻפָּר בַּכָּתוּב כִּי כְּנַעַן מְקֻלָּל וְנִמְכַּר לְעֶבֶד עוֹלָם, וְאֵינוֹ רָאוּי שֶׁיִּירַשׁ מִבְחַר מְקוֹמוֹת הַיִּשּׁוּב, אֲבָל יִירָשׁוּהָ עַבְדֵי ה' זֶרַע אוֹהֲבוֹ, כְּעִנְיָן שֶׁכָּתוּב (תהלים קה מד): \"וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ\". כְּלוֹמַר, שֶׁגֵּרֵשׁ מִשָּׁם מוֹרְדָיו, וְהִשְׁכִּין בּוֹ עוֹבְדָיו, שֶׁיֵּדְעוּ כִּי בַּעֲבוֹדָתוֹ יִנְחָלוּהָ, וְאִם יֶחְטְאוּ לוֹ – תָּקִיא אוֹתָם הָאָרֶץ כַּאֲשֶׁר קָאָה אֶת הַגּוֹי אֲשֶׁר לִפְנֵיהֶם. וַאֲשֶׁר יְבָאֵר הַפֵּרוּשׁ שֶׁכָּתַבְתִּי, לְשׁוֹנָם בִּבְרֵאשִׁית רַבָּה (פרשה א) שֶׁאֲמָרוּהָ שָׁם בַּלָּשׁוֹן הַזֶּה: רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח, \"כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ\" (תהלים קיא ו). מָה טַעַם גִּלָּה לָהֶם הקב\"ה לְיִשְׂרָאֵל מַה שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן וּמָה שֶׁנִּבְרָא בְּיוֹם שֵׁנִי? מִפְּנֵי ז' אֻמּוֹת, שֶׁלֹּא יִהְיוּ מוֹנִין אֶת יִשְׂרָאֵל וְאוֹמְרִים לָהֶם: הֲלֹא אֻמָּה שֶׁל בְּזִיזוֹת אַתֶּם. וְיִשְׂרָאֵל מְשִׁיבִין לָהֶם: וְאַתֶּם הֲלֹא בְּזוּזָה הִיא בְּיֶדְכֶם, הֲלֹא \"כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתּוֹר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם\" (דברים ב כג). הָעוֹלָם וּמְלוֹאוֹ שֶׁל הקב\"ה הוּא, כְּשֶׁרָצָה – נְתָנוֹ לָכֶם; כְּשֶׁרָצָה – נְטָלוֹ מִכֶּם וּנְתָנוֹ לָנוּ. הֲדָא הוּא דִכְתִיב (תהלים קיא ו), \"לָתֵת לָהֶם נַחֲלַת גּוֹיִם\" – \"כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ\": בִּשְׁבִיל לָתֵת לָהֶם נַחֲלַת גּוֹיִם, הִגִּיד לָהֶם אֶת בְּרֵאשִׁית. וּכְבָר בָּא לָהֶם מִמָּקוֹם אַחֵר עוֹד הָעִנְיָן שֶׁהִזְכַּרְתִּי. בְּתַעֲלוּמוֹת מַעֲשֵׂה בְּרֵאשִׁית, אָמְרוּ רַבּוֹתֵינוּ זַ\"ל: \"כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ\", לְהַגִּיד כֹּחַ מַעֲשֵׂה בְּרֵאשִׁית לְבָשָׂר וָדָם אִי אֶפְשָׁר; לְפִיכָךְ סָתַם לְךָ הַכָּתוּב בְּרֵאשִׁית בָּרָא אֱלֹהִים. אִם כֵּן נִתְבָּאֵר מָה שֶׁאָמַרְנוּ בָּזֶה.",
    "en": "IN THE BEGINNING G-D CREATED. Rabbi Yitzchak said: The Torah, which is the book of laws, should have begun with the verse, This month shall be unto you the first of the months, which is the first commandment given to Israel. What then is the reason that it begins with the creation? Should the nations of the world say to Israel, “You are robbers because you took unto yourselves the lands of the seven nations of Canaan,” they [Israel] may reply to them, “The whole world belongs to the Holy One, blessed be He. He gave it to whom He pleased, and according to His Will, He took it [the land] from them and gave it to us.”This is a homiletic exposition as quoted by Rabbi Shlomo [Rashi] in his commentaries.One may object that it was indeed very necessary to begin the Torah with the chapter of In the beginning G-d created for this is the root of faith, and he who does not believe in this and thinks the world was eternal denies the essential principle of the [Judaic] religion and has no Torah at all.The answer is that the process of creation is a deep mystery not to be understood from the verses, and it cannot truly be known except through the tradition going back to Moses our teacher who received it from the mouth of the Almighty, and those who know it are obligated to conceal it. It is for this reason that Rabbi Yitzchak said that it was not necessary for the Torah to begin with the chapter of In the beginning G-d created and the narration of what was created on the first day, what was done on the second and other days, as well as a prolonged account of the creation of Adam and Eve, their sin and punishment, and the story of the Garden of Eden and the expulsion of Adam from it, because all this cannot be understood completely from the verses. It is all the more unnecessary for the story of the generations of the flood and of the dispersion to be written in the Torah for there is no great need of these narratives, and, for people who believe in the Torah, it would suffice without these verses. They would believe in the general statement mentioned to them in the Ten Commandments: For in six days the Eternal made heaven and earth, the sea, and all that is in them, and rested on the seventh day, and the knowledge of the process of creation would remain with individuals as a tradition from Moses who received the law on Sinai together with the Oral Torah.Rabbi Yitzchak then gave a reason for it. The Torah began with the chapter of In the beginning G-d created and recounted the whole subject of creation until the making of man, how He [G-d] granted him dominion over the works of His hands, and that He put all things under his feet; and how the Garden of Eden, which is the choicest of places created in this world, was made the place of his abode until his sin caused his expulsion therefrom; and how the people of the generation of the flood were completely expelled from the world on account of their sin, and the only righteous one among them — he [Noah] and his children — were saved; and how the sin of their descendants caused them to be scattered to various places and dispersed to different countries, and how subsequently they seized unto themselves places after their families, in their nations, as chance permitted. If so, it is proper that when a people continues to sin it should lose its place and another people should come to inherit its land, for such has been the rule of G-d in the world from the beginning. This is true all the more regarding that which is related in Scripture, namely that Canaan was cursed and sold as a servant forever. It would therefore not be proper that he inherit the choicest of places of the civilized world. Rather, the servants of G-d — the seed of His beloved one, Abraham — should inherit it, even as it is written, And He gave them the lands of the nations, and they took the labor of the peoples in possession; that they might keep His statutes, and observe His laws. That is to say, He expelled those who rebelled against Him, and settled therein those who served Him so that they know by serving Him they will inherit it, whereas if they sin against Him, the land will vomit them out, just as it vomited out the nation before them.Elucidating the explanation I have written are the words of the Sages in Bereshith Rabbah, wherein they say as follows: “Rabbi Yehoshua, of the city of Siknin, in the name of Rabbi Levi opened [his discourse on this chapter of Creation with the verse]: He hath declared to His people the power of His works. Why did the Holy One, blessed be He, reveal to Israel what was created on the first day and what was created on the second day? It is on account of the seven nations who inhabited the land of Canaan, so that they should not taunt Israel and say to them: ‘Are you not a nation of robbers?’ Israel could then reply to them: ‘And you, is it not booty in your hands? Have not the Caphtorim that came forth from Caphtor destroyed them and dwelt in their stead? The world and the fullness thereof belong to the Holy One, blessed be He. When He willed it, He gave it to you, and when He willed it, He took it from you and gave it to us.’ It is this which Scripture says, To give them the heritage of the nations. He hath declared to His people the power of His works in order to give them the heritage of the nations. Hence He told them the account of creation.”There is yet another source for the subject I have mentioned: the mysteries in the process of creation. It is what our Rabbis of blessed memory have said: “He hath declared to His people the power of His works. To declare the power of the process of creation to a mortal being is impossible. Therefore, Scripture closed the matter: In the beginning G-d created.” Thus is elucidated what we have said on this subject.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.1:2",
    "he": "בְּרֵאשִׁית בָּרָא אֱלֹהִים כָּתַב רַשִׁ\"י (רש\"י על בראשית א':א'): אֵין הַמִּקְרָא הַזֶּה אוֹמֵר אֶלָּא \"דָּרְשֵׁנִי\", כְּמוֹ שֶׁדְּרָשׁוּהוּ רַבּוֹתֵינוּ: בִּשְׁבִיל הַתּוֹרָה שֶׁנִקְרֵאת רֵאשִׁית, שֶׁנֶּאֱמַר (משלי ח כח) \"ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ\", וּבִשְׁבִיל יִשְׂרָאֵל שֶׁנִקְרְאוּ רֵאשִׁית, שֶׁנֶּאֱמַר (ירמיהו ב ג) \"קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתוֹ\". וְהַמִּדְרָשׁ הַזֶּה לְרַבּוֹתֵינוּ סָתוּם וְחָתוּם מְאֹד, כִּי דְּבָרִים רַבִּים מָצְאוּ שֶׁנִּקְרְאוּ רֵאשִׁית, וּבְכֻלָּם לָהֶם מִדְרָשִׁים, וּקְטַנֵּי אֲמָנָה יְסַפְּרוּ לָהֶם לְרֻבָּם. אָמְרוּ (בראשית רבה פרשה א): בִּזְכוּת שְׁלֹשָׁה דְּבָרִים נִבְרָא הָעוֹלָם: בִּזְכוּת חַלָּה, בִּזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים. בְּרֵאשִׁית בָּרָא אֱלֹהִים – אֵין רֵאשִׁית אֶלָּא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו כ): \"רֵאשִׁית עֲרִסֹתֵכֶם\". וְאֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, שֶׁנֶּאֱמַר (דברים יח ד): \"רֵאשִׁית דְּגָנְךָ\". וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג יט): \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\". וְעוֹד אָמְרוּ (שם): בִּזְכוּת מֹשֶׁה, שֶׁנֶּאֱמַר (דברים לג כא): \"וַיַּרְא רֵאשִׁית לוֹ\". וְכַוָּנָתָם זוֹ, שֶׁמִּילַת בְּרֵאשִׁית תִּרְמֹז כִּי בְּעֶשֶׂר סְפִירוֹת נִבְרָא הָעוֹלָם. וְרָמַז לִסְפִירָה הַנִּקְרֵאת חָכְמָה שֶׁבָּהּ יְסוֹד כֹּל, כָּעִנְיָן שֶׁנֶּאֱמַר (משלי ג יט): \"ה' בְּחָכְמָה יָסַד אָרֶץ\", הִיא הַתְּרוּמָה. וְהִיא קֹדֶשׁ, אֵין לָהּ שִׁעוּר לְמִעוּט הִתְבּוֹנְנוּת הַנִּבְרָאִים בָּהּ. וְכַאֲשֶׁר יִמְנֶה אָדָם עֶשֶׂר מִדּוֹת וְיַפְרִישׁ אַחַת מֵעֶשֶׂר, רֶמֶז לְעֶשֶׂר סְפִירוֹת, יִתְבּוֹנְנוּ הַחֲכָמִים בָּעֲשִׂירִית וִידַבְּרוּ בָּהּ. וְהַחַלָּה – מִצְוָה יְחִידָה בָּעִסָּה – תִּרְמֹז לָזֶה. וְיִשְׂרָאֵל שֶׁנִּקְרְאוּ \"רֵאשִׁית\", הִיא כְּנֶסֶת יִשְׂרָאֵל הַמְּשׁוּלָה בְּשִׁיר הַשִּׁירִים לְכַלָּה, שֶׁקְּרָאָהּ הַכָּתוּב \"בַּת\" וְ\"אָחוֹת\" וְ\"אֵם\", וּכְבָר בָּא לָהֶם זֶה בַּמִּדְרָשׁ (שיר השירים רבה פרשה ג): \"בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ\" (שיר השירים ג יא), וּבִמְקוֹמוֹת רַבִּים. וְכֵן \"וַיַּרְא רֵאשִׁית לוֹ\" דְּמֹשֶׁה, יִסְבְּרוּ כִּי מֹשֶׁה רַבֵּינוּ נִסְתַּכֵּל בְּאַסְפַּקְלַרְיָא הַמְּאִירָה וַיַּרְא רֵאשִׁית לוֹ, וְלָכֵן זָכָה לַתּוֹרָה. הַכֹּל כַּוָּנָה אַחַת לָהֶם. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בְּפֵרוּשׁ זֶה הָעִנְיָן בְּמִכְתָּב, וְהָרֶמֶז רַב הַנֶּזֶק, כִּי יִסְבְּרוּ בּוֹ סְבָרוֹת אֵין בָּהֶם אֱמֶת. אֲבָל הִזְכַּרְתִּי זֶה לִבְלֹם פִּי קְטַנֵּי אֲמָנָה מְעוּטֵי חָכְמָה, הַמַּלְעִיגִים עַל דִּבְרֵי רַבּוֹתֵינוּ.",
    "en": "IN THE BEGINNING G-D CREATED. Rashi wrote: “This verse calls aloud for elucidation, as our Rabbis have explained it: “For the sake of Torah which is called reshith, as it is said, The Eternal made me as ‘reshith’ (the beginning) of His way, and for the sake of Israel who is called reshith, as it is said, Israel is the Eternal’s hallowed portion, the ‘reshith’ (first-fruits) of His increase.”This Midrash of our Rabbis is very hidden and secret for there are many things the Rabbis found that are called reshith and concerning which they give Midrashic interpretations, and those wanting in faith count their multitude. For example, they [the Rabbis] have said: “For the merit acquired by [fulfilling the commandments associated with] three things has the world been created: for the merit of the Dough-offering, for the merit of Tithes and for the merit of the First-fruits. In the beginning G-d created. Reshith surely signifies the Dough-offering, as it is said, The first of your dough. Reshith surely signifies the Tithes, as it is said, The first of thy corn. Reshith surely signifies the First-fruits, as it is said, The first-fruits of thy land.”The Rabbis have further said: “For the merit acquired by Moses [the world has been created], as it is said, And he chose a first part for himself.”Their intent in the above texts is as follows: the word bereshith alludes to the creation of the world by Ten Emanations, and hints in particular to the emanation called Wisdom, in which is the foundation of everything, even as it says, The Eternal hath founded the earth by wisdom. This is the Heave-offering [referred to in the Midrash mentioned above], and it is holy; it has no precise measure, thus indicating the little understanding created beings have of it. Now just as a man counts ten measures — this alludes to the Ten Emanations — and sets aside one measure of the ten as a Tithe, so do the wise men contemplate the tenth Emanation and speak about it. The Dough-offering, which is the single commandment pertaining to the dough, alludes to this. Now Israel, which is called reshith as mentioned above, is “the congregation of Israel,” which is compared in the Song of Songs to a bride and whom Scripture in turn calls “daughter,” “sister” and “mother.” The Rabbis have already expressed this in a homiletic interpretation of the verse, Upon the crown wherewith his mother hath crowned him, and in other places. Similarly, the verse concerning Moses, And he chose a first part for himself, which they [the Rabbis in the above Midrash] interpret to mean that Moses our teacher contemplated [the Deity] through a lucid speculum, and he saw that which is called reshith (the first) for himself, and therefore he merited the Torah. Thus all the above Midrashim have one meaning. Now it is impossible to discuss this explanation at length in writing, and even an allusion is dangerous since people might have thoughts concerning it which are untrue. But I have mentioned this [i.e., the above brief explanation] in order to close the mouths of those wanting in faith and of little wisdom, who scoff at the words of our Rabbis.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.1:3",
    "he": "בְּרֵאשִׁית כָּתַב רַשִׁ\"י (רש\"י על בראשית א':א'): וְאִם בָּאתָ לְפָרְשׁוֹ כִּפְשׁוּטוֹ כָּךְ פָּרְשֵׁהוּ: בְּרֵאשִׁית בְּרִיַּת שָׁמַיִם וָאָרֶץ, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ, וַיֹּאמֶר הקב\"ה יְהִי אוֹר. אִם כֵּן, הַכֹּל נִמְשַׁךְ לִבְרִיאַת הָאוֹר. וְרַבִּי אַבְרָהָם פֵּרֵשׁ כְּעִנְיָן זֶה בְּעַצְמוֹ, אֲבָל תִּקֵּן כִּי הַו\"ו בְּמִילַת \"וְהָאָרֶץ\" אֵינָהּ מְשַׁמֶּשֶׁת, וְרַבּוֹת כֵּן בַּמִּקְרָאוֹת. וְהַטַּעַם, כִּי בְּרֵאשִׁית בְּרִיאַת הָרָקִיעַ וְהַיַּבָּשָׁה לֹא הָיָה בָּאָרֶץ יִשּׁוּב, אֲבָל הָיְתָה תֹהוּ וָבֹהוּ מְכֻסָּה בְּמַיִם, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וּלְפִי דַּעְתּוֹ, לֹא נִבְרָא בְּיוֹם רִאשׁוֹן רַק הָאוֹר. וְהַקֻּשְׁיָא לְרַבֵּינוּ שְׁלֹמֹה בַּפֵּרוּשׁ הַזֶּה, כִּי אָמַר, שֶׁאִם בָּא לְהוֹרוֹת סֵדֶר הַבְּרִיאָה בְּאֵלּוּ לוֹמַר שֶׁהֵם קָדְמוּ – הָיָה לוֹ לִכְתֹּב \"בָּרִאשׁוֹנָה\", שֶׁאֵין \"רֵאשִׁית\" בַּמִּקְרָא שֶׁאֵינוֹ סָמוּךְ. וְהִנֵּה \"מַגִּיד מֵרֵאשִׁית אַחֲרִית\" (ישעיהו מו י). וְאִם יִסְמֹךְ אוֹתוֹ לְ\"דָּבָר\", גַּם זֶה תִּסְמֹךְ אוֹתוֹ. וְעוֹד, \"וַיַּרְא רֵאשִׁית לוֹ\" (דברים לג כא). וְטָעַן בָּזֶה עוֹד טְעָנוֹת. וְעַתָּה שְׁמַע פֵּרוּשׁ הַמִּקְרָא עַל פְּשׁוּטוֹ נָכוֹן וּבָרוּר. הקב\"ה בָּרָא כָּל הַנִּבְרָאִים מֵאֲפִיסָה מֻחְלֶטֶת. וְאֵין אֶצְלֵנוּ בִּלְשׁוֹן הַקֹּדֶשׁ בְּהוֹצָאַת הַיֵּשׁ מֵאַיִן אֶלָּא לְשׁוֹן \"בָּרָא\"; וְאֵין כָּל הַנַּעֲשֶׂה – תַּחַת הַשֶּׁמֶשׁ אוֹ לְמַעְלָה – הוֹוֶה מִן הָאַיִן הַתְחָלָה רִאשׁוֹנָה. אֲבָל הוֹצִיא מִן הָאֶפֶס הַגָּמוּר הַמֻּחְלָט יְסוֹד דַּק מְאֹד, אֵין בּוֹ מַמָּשׁ, אֲבָל הוּא כֹּחַ מַמְצִיא, מוּכָן לְקַבֵּל הַצּוּרָה וְלָצֵאת מִן הַכֹּחַ אֶל הַפֹּעַל. וְהוּא הַחֹמֶר הָרִאשׁוֹן, נִקְרָא לַיְּוָנִים \"הִיּוּלִי\". וְאַחַר הַהִיּוּלִי לֹא בָּרָא דָּבָר, אֲבָל יָצַר וְעָשָׂה, כִּי מִמֶּנּוּ הִמְצִיא הַכֹּל וְהִלְבִּישׁ הַצּוּרוֹת וְתִקֵּן אוֹתָן. וְדַע, כִּי הַשָּׁמַיִם וְכָל אֲשֶׁר בָּהֶם – חֹמֶר אֶחָד, וְהָאָרֶץ וְכָל אֲשֶׁר בָּהּ – חֹמֶר אֶחָד. והקב\"ה בָּרָא אֵלּוּ שְׁנֵיהֶם מֵאַיִן, וּשְׁנֵיהֶם לְבַדָּם נִבְרָאִים, וְהַכֹּל נַעֲשִׂים מֵהֶם. וְהַחֹמֶר הַזֶּה, שֶׁקָּרְאוּ הִיּוּלִי, נִקְרָא בִּלְשׁוֹן הַקֹּדֶשׁ \"תֹּהוּ\", וְהַמִּלָּה נִגְזְרָה מִלְּשׁוֹנָם (קידושין מ ב): \"בְּתוֹהֶא עַל הָרִאשׁוֹנוֹת\". מִפְּנֵי שֶׁאִם בָּא אָדָם לִגְזֹר בּוֹ שֵׁם, תּוֹהֶא וְנִמְלָךְ לְקוֹרְאוֹ בְּשֵׁם אַחֵר, כִּי לֹא לָבַשׁ צוּרָה שֶׁיִּתָּפֵשׂ בָּהּ הַשֵּׁם כְּלָל. וְהַצּוּרָה הַנִּלְבֶּשֶׁת לַחֹמֶר הַזֶּה נִקְרֵאת בִּלְשׁוֹן הַקֹּדֶשׁ \"בֹּהוּ\", וְהַמִּלָּה מֻרְכֶּבֶת, כְּלוֹמַר \"בּוֹ הוּא\", כְּמִלַּת \"לֹא תוּכַל עֲשֹׂהוּ\" (שמות יח יח), שֶׁמְּחֻסַּר הַו\"ו וְהָאָלֶ\"ף, עֲשׂוֹ הוּא. וְזֶהוּ שֶׁאָמַר הַכָּתוּב (ישעיהו לד יא): \"וְנָטָה עָלֶיהָ קַו תֹהוּ וְאַבְנֵי בֹהוּ\", כִּי הוּא הַקַּו אֲשֶׁר בּוֹ יְתַחֵם הָאֻמָּן מַחְשֶׁבֶת בִּנְיָנוֹ וּמָה שֶׁיְּקַוֶּה לַעֲשׂוֹת, נִגְזַר מִן \"קַוֵּה אֶל ה'\" (תהלים כז יד), וְהָאֲבָנִים הֵם צוּרוֹת בַּבִּנְיָן. וְכֵן כָּתוּב: \"מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ\" (ישעיהו מ יז), כִּי הַתֹּהוּ אַחַר הָאֶפֶס, וְאֵינֶנּוּ דָּבָר. וְכָךְ אָמְרוּ בְּסֵפֶר יְצִירָה: \"יָצַר מִתֹּהוּ מַמָּשׁ וְעָשָׂה אֵינוֹ יֶשְׁנוֹ\". וְעוֹד אָמְרוּ בְּמִדְרַשׁ רַבִּי נְחוּנְיָא בֶּן הַקָּנָה (ספר הבהיר): אָמַר רַבִּי בֶּרֶכְיָה, מַאי דִכְתִיב: \"וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ\"? מַאי מַשְׁמַע \"הָיְתָה\"? שֶׁכְּבָר הָיְתָה תֹּהוּ. וּמַאי \"בֹּהוּ\"? אֶלָּא תֹּהוּ הָיְתָה, וּמַאי \"תֹּהוּ\"? דָּבָר הַמַּתְהֶא בְּנֵי אָדָם, וְחָזְרָה לְבֹהוּ. וּמַאי \"בֹּהוּ\"? דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ, דִּכְתִיב \"בּוֹ הוּא\".",
    "en": "IN THE BEGINNING. Rashi wrote: “If you wish to explain it [the word bereshith] in accordance with its plain meaning, explain it thus: at the beginning of the creation of the heaven and earth, and the earth was formless and void and there was darkness, the Holy One, blessed be He, said, Let there be light.” If so, the whole text leads into the creation of light.Rabbi Abraham ibn Ezra explained it in an identical way. However, he established that the letter vav in the word veha’aretz (and the earth) does not şerve [as a connecting letter as it normally does and which would mean “and,” but it serves rather as the word “when.”] There are many such examples in Scripture. The meaning then according to Rabbi Abraham would be: at the beginning of the creation of heaven and dry land, there was no habitable place on earth; rather, it was unformed and void and covered with water, and G-d said, Let there be light. According to Abraham ibn Ezra’s opinion, only light was created on the first day.The difficulty which Rabbi Shlomo [Rashi] had which led him to the above interpretation is, as he said: For if Scripture intended to teach the order in which the acts of creation took place, it should have written barishonah [instead of bereshith], since wherever the word reshith occurs in Scripture it is in the construct state. But there is the verse, Declaring the end ‘mereshith’ [from the beginning]. And if one will connect it with the missing word davar [thing — thus making the verse read: “Declaring the end of a thing from the beginning of a thing”—] here too it could be connected to a missing word. There is also the verse, And he chose ‘reshith’ (a first part) for himself. [Here again the word reshith is not used in the construct state.] And Rashi raised other objections.Now listen to the correct and clear explanation of the verse in its simplicity. The Holy One, blessed be He, created all things from absolute non-existence. Now we have no expression in the sacred language for bringing forth something from nothing other than the word bara (created). Everything that exists under the sun or above was not made from non-existence at the outset. Instead He brought forth from total and absolute nothing a very thin substance devoid of corporeality but having a power of potency, fit to assume form and to proceed from potentiality into reality. This was the primary matter created by G-d; it is called by the Greeks hyly (matter). After the hyly, He did not create anything, but He formed and made things with it, and from this hyly He brought everything into existence and clothed the forms and put them into a finished condition.Know that the heavens and all that is in them consist of one substance, and the earth and everything that is in it consist of one substance. The Holy One, blessed be He, created these two substances from nothing; they alone were created, and everything else was constructed from them.This substance, which the Greeks called hyly, is called in the sacred language tohu, the word being derived from the expression of the Sages: “betohei (when the wicked bethinks himself) of his doings in the past.” If a person wants to decide a name for it [this primordial matter], he may bethink himself, change his mind and call it by another name since it has taken on no form to which the name should be attached. The form which this substance finally takes on is called in the sacred language bohu, which is a composite word made up of the two words bo hu (in it there is [substance]). This may be compared to the verse, Thou art not able ‘asohu’ (to perform it), in which case the word asohu is missing a vav and an aleph [and is a composite of the two words] aso hu. It is this which Scripture says, And he shall stretch over it the line of ‘tohu’ (confusion) and the stones of ‘bohu.’ [The tohu in Hebrew or hyly in Greek] is the line by which the craftsman delineates the plan of his structure and that which he hopes to make. This is derived from the expression, Kavei (Hope) unto G-d. The stones are forms in the building. Similarly it is written, They are accounted by Him as nought and ‘tohu,’ as tohu comes after nothingness and there is nothing yet in it.So the Rabbis have also said in Sefer Yetzirah: “He created substance from tohu, and made that which was nothing something.”They have furthermore said in the Midrash of Rabbi Nechunya ben Hakanah: “Rabbi Berachyah said: ‘What is the meaning of the verse, And the earth was ‘tohu’ (without form) ‘vavohu’ (and void)? What is the meaning of the word “was?” It had already been tohu. And what is tohu? It is a thing which astonishes people. It was then turned into bohu. And what is bohu? It is a thing which has substance, as it is written, [bohu is a composite of the two words] ‘bo hu’ (in it there is substance).’”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.1:4",
    "he": "וְאָמַר אֱלֹהִים בַּעַל הַכֹּחוֹת כֻּלָּם, כִּי הַמִּלָּה עִקָּרָהּ \"אֵל\", שֶׁהוּא כֹּחַ, וְהִיא מִלָּה מֻרְכֶּבֶת, \"אֵל הֵם\", כְּאִלּוּ \"אֵל\" סָמוּךְ, \"וְהֵם\" יִרְמֹז לְכָל שְׁאָר הַכּוֹחוֹת; כְּלוֹמַר, כֹּחַ הַכּוֹחוֹת כֻּלָּם. וְעוֹד יִתְבָּאֵר סוֹד בָּזֶה. אִם כֵּן יִהְיֶה פְּשַׁט הַכְּתוּבִים עַל נָכוֹן, מַשְׁמָעוּתוֹ, בַּתְּחִלָּה \"בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם\", כִּי הוֹצִיא חֹמֶר שֶׁלָּהֶם מֵאַיִן, \"וְאֵת הָאָרֶץ\", שֶׁהוֹצִיא הַחֹמֶר שֶׁלָּהּ מֵאַיִן. \"וְהָאָרֶץ\" תִּכְלֹל אַרְבַּע הַיְּסוֹדוֹת כֻּלָּם, כְּמוֹ \"וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם\" (בראשית ב':א'), שֶׁתִּכְלֹל כָּל הַכַּדּוּר הַתַּחְתּוֹן. וְכֵן \"הַלְלוּ אֶת ה' מִן הָאָרֶץ תַּנִּינִים וְכָל תְּהֹמוֹת\" (תהלים קמח ז), וְזוּלָתָם רַבִּים. וְהִנֵּה בַּבְּרִיאָה הַזֹּאת, שֶׁהִיא כִּנְקֻדָּה קְטַנָּה דַּקָּה וְאֵין בָּהּ מַמָּשׁ, נִבְרְאוּ כָּל הַנִּבְרָאִים בַּשָּׁמַיִם וּבָאָרֶץ.וּמִלַּת אֵת, כְּמוֹ עֶצֶם הַדָּבָר. וְדָרְשׁוּ בָּהּ שֶׁהִיא לְעוֹלָם לְרַבּוֹת, כִּי הִיא נִגְזְרָה מִן \"אָתָה בֹקֶר וְגַם לָיְלָה\" (ישעיהו כא יב). וְכֵן אָמְרוּ רַבּוֹתֵינוּ (ברשית רבה פרשה א): \"אֵת הַשָּׁמַיִם\", לְרַבּוֹת חַמָּה וּלְבָנָה כּוֹכָבִים וּמַזָּלוֹת; \"וְאֵת הָאָרֶץ\", לְרַבּוֹת הָאִילָנוֹת וּדְשָׁאִים וְגַן עֵדֶן. וְאֵלּוּ כְּלַל כָּל הַנִּבְרָאִים בַּעַל הַגּוּף. וְאַחַר שֶׁאָמַר כִּי בַּתְּחִלָּה – בְּמַאֲמָר אֶחָד בָּרָא אֱלֹהִים הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם, חָזַר וּפֵרֵשׁ, כִּי הָאָרֶץ אַחַר הַבְּרִיאָה הַזּוֹ הָיְתָה \"תֹּהוּ\", כְּלוֹמַר, חֹמֶר אֵין בּוֹ מַמָּשׁ; וְהָיְתָה \"בֹּהוּ\", כִּי הִלְבִּישׁ אוֹתָהּ צוּרָה. וּפֵרֵשׁ שֶׁבְּצוּרָה הַזּוֹ צוּרַת ד' יְסוֹדוֹת, שֶׁהֵם הָאֵשׁ וְהַמַּיִם וְהֶעָפָר וְהָאֲוִיר, וּמִלַּת \"הָאָרֶץ\" תִּכְלֹל אַרְבַּעַת אֵלֶּה. וְהָאֵשׁ נִקְרֵאת \"חֹשֶׁךְ\", מִפְּנֵי שֶׁהָאֵשׁ הַיְּסוֹדִית חֲשׁוּכָה; וְאִלּוּ הָיְתָה אֲדֻמָּה, הָיְתָה מַאֲדִימָה לָנוּ הַלַּיְלָה. וְהַמַּיִם שֶׁנִּגְבַּל בָּהֶם הֶעָפָר יִקָּרֵא \"תְּהוֹם\", וְלָכֵן יִקָּרְאוּ מֵי הַיָּם \"תְּהֹמוֹת\", כְּדִכְתִיב (שמות טו ה): \"תְּהֹמֹת יְכַסְיֻמוּ\"; \"קָפְאוּ תְּהֹמֹת\" (שם ח); \"תְּהוֹם יְסֹבְבֵנִי\" (יונה ב ו). וְיִקָּרֵא קַרְקַע הַיָּם \"תְּהוֹם\": \"וַיִּגְעַר בְּיַם סוּף וַיֶּחֱרָב וַיּוֹלִיכֵם בַּתְּהֹמוֹת כַּמִּדְבָּר\" (תהלים קו ט); \"מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר\" (ישעיהו סג יג). וְהָאֲוִיר יִקָּרֵא \"רוּחַ\". וּכְבָר נוֹדַע כִּי הַיְּסוֹדוֹת הָאַרְבָּעָה – מִקְשָׁה אַחַת, וְהָעַמּוּד שֶׁלָּהּ הוּא עִגּוּל הָאָרֶץ. וְהַמַּיִם מַקִּיפִין עַל הָאָרֶץ, וְהָאֲוִיר מַקִּיף עַל הַמַּיִם, וְהָאֵשׁ מַקִּיף עַל הָאֲוִיר. וְאָמַר הַכָּתוּב כִּי הָאָרֶץ לָבְשָׁה צוּרָה, וְהָיָה הָאֵשׁ מַקִּיף לְמַעְלָה עַל הַמַּיִם וְהֶעָפָר הַמְעֹרָבִים, וְהָרוּחַ מְנַשֶּׁבֶת וְתִכָּנֵס בַּחֹשֶׁךְ וּתְרַחֵף עַל הַמַּיִם. וְיֵרָאֶה לִי שֶׁהַנְּקֻדָּה הַזֹּאת, בְּלָבְשָׁהּ הַצּוּרָה וְהָיְתָה בֹּהוּ, הִיא שֶׁהַחֲכָמִים קוֹרִין אוֹתָהּ \"אֶבֶן שְׁתִיָּה\" (יומא נד ב) שֶׁמִּמֶּנָּה נִשְׁתַּת הָעוֹלָם. וְהִנֵּה שִׁעוּר הַכְּתוּבִים: בַּתְּחִלָּה בָּרָא אֱלֹהִים מֵאַיִן אֶת הַשָּׁמַיִם, וּבָרָא מֵאַיִן אֶת הָאָרֶץ, וְהָאָרֶץ בְּהִבָּרְאָהּ הָיְתָה תֹהוּ וְהָיְתָה בֹהוּ, וּבָהֶם חֹשֶׁךְ וּמַיִם וְעָפָר, וְרוּחַ נוֹשֶׁבֶת עַל הַמַּיִם. וְהִנֵּה הַכֹּל נִבְרָא וְנַעֲשָׂה. וְסָמַךְ \"הָרוּחַ\" לְ\"אֱלֹהִים\", בַּעֲבוּר שֶׁהִיא דַּקָּה מִכֻּלָּם, וּלְמַעְלָה מֵהֶם, רַק שֶׁהִיא מְרַחֶפֶת עַל פְּנֵי הַמָּיִם בְּמַאֲמָרוֹ שֶׁל הקב\"ה. וְאִם תְּבַקֵּשׁ בְּרִיאָה לַמַּלְאָכִים שֶׁאֵינָם גּוּף, לֹא נִתְפָּרֵשׁ זֶה בַּתּוֹרָה. וְדָרְשׁוּ בָּהֶם שֶׁנִּבְרְאוּ בְּיוֹם שֵׁנִי, שֶׁלֹּא תֹּאמַר שֶׁסִּיְּעוּ בִּבְרִיאַת הָעוֹלָם. אֲבָל אִם תִּזְכֶּה וְתָבִין סוֹד מִלַּת בְּרֵאשִׁית, וְלָמָּה לֹא הִקְדִּים לוֹמַר \"אֱלֹהִים בָּרָא בְּרֵאשִׁית\", תֵּדַע כִּי עַל דֶּרֶךְ הָאֱמֶת – הַכָּתוּב יַגִּיד בַּתַּחְתּוֹנִים וְיִרְמֹז בָּעֶלְיוֹנִים. וּמִילַת בְּרֵאשִׁית תִּרְמֹז בַּחָכְמָה, שֶׁהִיא רֵאשִׁית הָרָאשִׁים, כַּאֲשֶׁר הִזְכַּרְתִּי. וּלְכָךְ תִּרְגְּמוּ בְּתַרְגּוּם יְרוּשַׁלְמִי \"בְּחָכְמְתָא\", וְהַמִּילָה מֻכְתֶּרֶת בְּכֶתֶר בֵּי\"ת.",
    "en": "AND ‘ELOKIM’ (G-D) SAID. The word Elokim means “the Master of all forces,” for the root of the word is e-il, meaning force, and the word Elokim is a composite consisting of the words e-il heim, as if the word e-il is in a construct state, and heim, [literally] “they,” alludes to all other forces. Thus Elokim means “the Force of all forces.” A secret will yet be disclosed in connection with this.If so, the simple correct explanation of the verse is as follows: In the beginning G-d created the heavens means He brought forth their matter from nothing; and the earth means that He brought forth its matter from nothing. And the earth, includes all the four elements, [not merely the land] as in the verse, And the heaven and the earth were finished, which includes the entire lower sphere, and in Praise the Eternal from the earth, ye sea-monsters, and all deeps, and as in many other verses. Now with this creation, which was like a very small point having no substance, everything in the heavens and on the earth was created. The word eth —[eth hashamayim ve’eth ha’aretz] — is like “the essence of a thing.” The Sages have always set it forth as serving to include, since it is derived from the expression, The morning ‘atha’ (cometh), and also the night. And so did our Rabbis say: “‘Eth hashamayim (the heavens)’ — eth includes the sun, moon, stars and constellations. ‘Ve’eth ha’aretz (and the earth)’ — ve’eth includes the trees, herbs, and the Garden of Eden.” These include all created things which are corporeal.Now after having said that with one command G-d created at first the heavens and the earth and all their hosts, Scripture returns and explains that the earth after this creation was tohu, that is, matter without substance. It became bohu when He clothed it with form. Then it [Scripture] explains that in this form was included the form of the four elements: fire, water, earth, and air. The word ha’aretz (the earth) includes these four elements. In this verse, the element of fire is called “darkness” because the elemental fire is dark. Were it red, it would redden the night for us. The element of water with which the dust was kneaded is here called “deep.” This is why the waters of the oceans are called “the deeps,” as it is written, The deeps cover them; The deeps were congealed; The deep was round about me. The bottom of the ocean is also referred to as “deep:” And He rebuked the Red Sea, and it was dried up, and He led them through the depths, as a wilderness; He led them through the deep as a horse in the wilderness. And the element air is here called “spirit.”Now it is already known that the four elements fill up the whole space with matter. That which stands still is the sphere of earth. The waters surround the earth, the air encompasses the waters, and the fire envelopes the air. Scripture thus states that the earth took on form, and the fire above enveloped the intermingled waters and dust, and the wind blew and rose in the darkness and hovered over the waters.It appears to me that this [primeval] point, [which G-d created out of absolute nought], which took on form and became bohu, is what the Sages call: “‘The rock of foundation’ from which the world was founded.”The purport of the verses is thus: In the beginning G-d created the heavens from nought, and He created the earth from nought. The earth, when created, was tohu and then it became bohu, and in these there were “darkness” [i.e., fire, as explained above], water, dust and the wind blowing upon the water. Thus everything was created and made. The reason why ruach (wind) is attached to the name of G-d [as it says, and the spirit of God] is that it is the least substantial of all elements and is above them, hovering upon the face of the waters only by command of the Holy One, blessed be He.In case you seek information concerning the creation of the incorporeal angels, you will not find it explained in the Torah. The Sages, however, have explained concerning them that they were created on the second day, so that you should not say that they assisted in the creation of the world. But if you will merit and understand the secret of the word bereshith and why Scripture does not begin by saying, “G-d created in the beginning,” you will know that, in the way of truth, Scripture tells about the lower creations and alludes to the higher ones and that the word bereshith refers covertly to the Emanation called Wisdom, which is the head of all beginnings, as I have mentioned. This is why they translated bereshith in the Jerusalem Targum to mean “in wisdom,” and the word is adorned in the Torah with a crown on the letter beth.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.2:1",
    "he": "וְכָל צְבָאָם צְבָא הָאָרֶץ הֵם הַנִּזְכָּרִים חַיָּה וְרֶמֶשׂ וְדָגִים וְכָל הַצּוֹמֵחַ גַּם הָאָדָם, וּצְבָא הַשָּׁמַיִם שְׁנֵי הַמְּאוֹרוֹת וְהַכּוֹכָבִים הַנִּזְכָּרִים, כְּעִנְיָן \"וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ וְאֶת הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם\" (דברים ד יט). גַּם יִכְלֹל הַשְּׂכָלִים הַנִּבְדָּלִים, כְּעִנְיָן \"רָאִיתִי אֶת ה' יֹשֵׁב עַל כִּסְאוֹ וְכָל צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו\" וְגוֹ' (מלכים א כב יט), וְכֵן \"יִפְקֹד ה' עַל צְבָא הַמָּרוֹם בַּמָּרוֹם\" (ישעיהו כד כא). וְהִנֵּה בְּכָאן רֶמֶז עַל יְצִירַת הַמַּלְאָכִים בְּמַעֲשֵׂה בְּרֵאשִׁית. וְכֵן נַפְשׁוֹת הָאָדָם צְבָא הַשָּׁמַיִם הֵנָּה:",
    "en": "AND ALL THE HOST OF THEM. “The host of the earth” are those which have been mentioned: beasts, creeping things, fish, and all growing things, and also man. “The host of the heavens” are the two luminaries and the stars, mentioned above, just as it is written: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven. It also includes the Separate Intelligences, just as it is written: I saw the Eternal sitting on His throne, and all the host of heaven standing by Him; also, The Eternal will punish the host of the high heaven on high. It is here [in the expression, all the host of them], that He has hinted at the formation of the angels in the work of creation. Similarly, the souls of men are included in the host of heaven.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.4:1",
    "he": "וַתַּהַר וַתֵּלֶד אֶת קַיִן עִנְיָנוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ קַיִן כִּי אָמְרָה קָנִיתִי אִישׁ אֶת ה'. וְכֵן וַתֵּלֶד אֶת חֲנוֹךְ (בראשית ד':י\"ז), וְרַבִּים בַּפָּרָשָׁה וּבִמְקוֹמוֹת אֲחֵרִים. אֶת ה' – עִם ה', כְּשֶׁבָּרָא אוֹתִי וְאֶת אִישִׁי הוּא לְבַדּוֹ בְּרָאָנוּ, אֲבָל בָּזֶה אָנוּ שֻׁתָּפִין עִמּוֹ, לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית ד':א'). וְהַנָּכוֹן לִי שֶׁאָמְרָה הַבֵּן הַזֶּה יִהְיֶה לִי קִנְיָן לַה', כִּי כַּאֲשֶׁר נָמוּת יִהְיֶה בִּמְקוֹמֵנוּ לַעֲבֹד אֶת בּוֹרְאוֹ. וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית ד':א') שֶׁאָמַר \"קֳדָם ה'\", וְכָמֹהוּ (ונראה) \"וְהָרְאָה אֶת הַכֹּהֵן\" (ויקרא יג מט) לַכֹּהֵן, \"וַיִּגַּשׁ דָּוִד אֶת הָעָם\" (שמואל א ל כא) אֶל הָעָם, אוֹ יִהְיֶה \"אֶת ה'\" כְּמוֹ \"וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים\" (בראשית ה':כ\"ב), \"אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ\" (בראשית ו':ט'), וְקָרְאָה הָאֶחָד בְּשֵׁם קִנְיָן וְהַשֵּׁנִי הֶבֶל, כִּי קִנְיַן הָאָדָם לַהֶבֶל דָּמָה. וְלֹא רָצְתָה לְפָרֵשׁ זֶה עַל כֵּן לֹא נִכְתַּב טַעַם בַּשֵּׁם הַשֵּׁנִי. וְהַסּוֹד הַמְקֻבָּל בְּעִנְיַן הֶבֶל גָּדוֹל מְאֹד:",
    "en": "AND SHE CONCEIVED AND BORE CAIN. The sense of it is that she gave birth to a son, and she called his name Cain [from the word kanah, acquisition], because she said, I have gotten a man with [the help of] the Eternal. In a similar sense is the verse, And she conceived and bore Enoch, and many similar verses in this chapter and in other places.“Eth Hashem (with the Eternal). When He created me and my husband He created us by Himself, but in the case of this one, we are co-partners with him.” Thus the words of Rashi.The correct interpretation appears to me to be that she said: “This son will be for me an acquisition for the Eternal, for when we shall die he will exist in our stead to worship his Creator.” This is also the opinion of Onkelos who translated eth hashem to mean “before the Eternal.” [The word eth in the following verses is translated] in a similar sense: And it shall be shown ‘eth hakohen’ (the priest), meaning to the priest; And David came near ‘eth ha’am’ (the people), meaning to the people. Or it may be that eth hashem has the same interpretation as in the verses: And Enoch walked ‘eth ha’elokim’ (with G-d); Noah walked ‘eth ha’elokim’ (with G-d).Now she [Eve] called one son by a name indicating “acquisition,” and the second one she called Abel, denoting “vanity” because man’s acquisition is likened to vanity. But she did not wish to say so explicitly. Therefore, no reason is written for the name of the second son. The secret received by tradition concerning Abel is very profound.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.5:1",
    "he": "זֶה סֵפֶר תּוֹלְדֹת אָדָם הַבָּנִים אֲשֶׁר יַזְכִּיר בַּפָּרָשָׁה. וּלְפִי דַּעְתִּי יִרְמֹז לְכָל הַתּוֹרָה, כִּי כָל הַתּוֹרָה כֻּלָּהּ סֵפֶר תּוֹלְדוֹת אָדָם, עַל כֵּן אָמַר בְּכָאן \"סֵפֶר\" וְלֹא אָמַר \"וְאֵלֶּה תּוֹלְדוֹת אָדָם\" כַּאֲשֶׁר יֹאמַר בִּשְׁאָר מְקוֹמוֹת (בראשית כ\"ה:י\"ב) \"וְאֵלֶּה תּוֹלְדוֹת יִשְׁמָעֵאל\", \"וְאֵלֶּה תּוֹלְדוֹת יִצְחָק (שם יט)\" וְכֵן כֻּלָּן. וְטַעַם \"בְּיוֹם בְּרֹא אֱלֹהִים אָדָם\" נִמְשָׁךְ לְפָנָיו, כִּי יַתְחִיל בְּאָדָם עַצְמוֹ, יַזְכִּיר בּוֹ שֶׁנִּבְרָא מֵאַיִן, וּלְכָךְ אָמַר בְּיוֹם בְּרֹא אֱלֹהִים מֵאַיִן הָאָדָם הַזֶּה הַנִּזְכָּר, בִּדְמוּת אֱלֹהִים עֲשָׂאוֹ, יְפָרֵשׁ שֶׁהוּא מַעֲשֵׂה אֱלֹהִים וּבִדְמוּת אֱלֹהִים. וְהִזְכִּיר כִּי כַּאֲשֶׁר בָּרָא אוֹתוֹ מֵאַיִן כֵּן בָּרָא אֶת אִשְׁתּוֹ, וְאָמַר:",
    "en": "THIS IS THE BOOK OF THE GENERATIONS OF ADAM. These are the children He will mention in the chapter. In my opinion, this alludes to the entire Torah, for the entire Torah is the book of the generations of Adam. Therefore, He says here “book” and does not say, “And these are the generations of Adam,” as He says in other places, e.g. And these are the generations of Ishmael; And these are the generations of Isaac, and so in all such cases.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.6:1",
    "he": "וַיְהִי כִּי הֵחֵל הָאָדָם לָרֹב עַל פְּנֵי הָאֲדָמָה כַּאֲשֶׁר הִזְכִּיר הַכָּתוּב נֹחַ וּבָנָיו וְרָצָה לְהַתְחִיל בְּעִנְיַן הַמַּבּוּל, אָמַר כִּי מִיָּד כַּאֲשֶׁר הֵחֵלּוּ בְּנֵי הָאָדָם לָרֹב הֵחֵלּוּ לַחֲטֹא, וְעָמְדוּ בְּחֶטְאָם יָמִים רַבִּים עַד שֶׁהָיָה נֹחַ בֶּן ד' מֵאוֹת וּשְׁמֹנִים שָׁנָה, וְאָז גָּזַר עֲלֵיהֶם הקב\"ה שֶׁלֹּא יָדוֹן רוּחוֹ בָּהֶם לְעוֹלָם אֲבָל יַאֲרִיךְ עוֹד לָהֶם שָׁנִים עַד שֶׁתִּמָּלֵא סְאָתָם, כִּי כֵן מִשְׁפַּט הָאֱלֹהִים:",
    "en": "AND IT CAME TO PASS, WHEN MEN BEGAN TO MULTIPLY ON THE FACE OF THE EARTH. When Scripture mentioned Noah and his sons and wanted to begin the account of the flood, it said that as soon as men began to multiply they began to sin, and they continued their sinful ways for many years until Noah was four hundred and eighty years of age. Then the Holy One, blessed be He, decreed against them that “His spirit will not abide in them forever,” but that He will prolong their years until their measure of sin is full, for such is the way of G-d’s judgment.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.7:1",
    "he": "וַיֹּאמֶר ה' לְנֹחַ הוֹדִיעוֹ הַשֵּׁם כִּי בְּמִדַּת רַחֲמִים יְמַלֵּט אוֹתוֹ וְאֶת בֵּיתוֹ וִיחַיֶּה מֵהֶם זֶרַע לְדוֹרוֹת, וְזֶה טַעַם \"לְחַיּוֹת זֶרַע עַל פְּנֵי כָל הָאָרֶץ\" (בראשית ז':ג'), כִּי מִתְּחִלָּה אָמַר \"לְהַחֲיוֹת אִתָּךְ\" (בראשית ו':י\"ט), וְרָמַז לוֹ עַתָּה בְּמִדַּת רַחֲמִים עַל הַקָּרְבָּן לְהוֹדִיעַ אוֹתוֹ שֶׁיִּשְׁעֶה אֶל קָרְבָּנוֹ, וּבִזְכוּת קָרְבָּנוֹ יְקַיֵּם הָעוֹלָם וְלֹא יִכָּרֵת עוֹד מִפְּנֵי מֵי הַמַּבּוּל. וְעַל כֵּן מַזְכִּיר בּוֹ הַשֵּׁם הַמְיֻחָד, כִּי בְּכָל עִנְיַן הַקָּרְבָּנוֹת לֹא יַזְכִּיר \"אֱלֹהִים\" כַּאֲשֶׁר אַזְכִּיר (ויקרא א ט) בְּהַגִּיעִי לְשָׁם בְּעֶזְרַת הַשֵּׁם:",
    "en": "AND THE ETERNAL SAID TO NOAH. G-d informed Noah that with the attribute of mercy [as indicated by the use of the Tetragrammaton, “the Eternal,”] He will save him and his family and that He will give life to their seed for all generations. This is the meaning of the phrase, to keep seed alive upon the face of all the earth. At first He said, to keep them alive with thee; but now with the attribute of mercy He hinted to him concerning the sacrifice to inform him that he will have regard for his offering and that by the merit of his offering, the world will exist, never again to be cut off by the waters of the flood. This is why the Tetragrammaton is mentioned here for in all matters concerning the sacrifices, Scripture does not mention Elokim (G-d), as I will elucidate when I reach there with the help of G-d.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.7:2",
    "he": "בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה עָשָׂה נֹחַ אֶת הַתֵּבָה יָמִים רַבִּים קֹדֶם הַמַּבּוּל, וְכַאֲשֶׁר קָרַב עֵת הַמַּבּוּל בַּחֹדֶשׁ הַשֵּׁנִי בֶּעָשׂוֹר לַחֹדֶשׁ חָזַר וְצִוָּהוּ שֶׁיָּבֹא הוּא וְכָל בֵּיתוֹ בַּתֵּבָה, הוּא שֶׁאָמַר לוֹ בָּרִאשׁוֹנָה (בראשית ו':י\"ח) \"אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי בָנֶיךָ\", וְהוֹדִיעוֹ כִּי בִּזְכוּתוֹ לְבַדּוֹ יִנָּצְלוּ, שֶׁלֹּא אָמַר \"אֶתְכֶם רָאִיתִי צַדִּיקִים לְפָנַי\". וְצִוָּה שֶׁיִּקַּח הוּא וְיָבִיא מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הָעוֹף הַטָּהוֹר שִׁבְעָה שִׁבְעָה, וְהוֹדִיעוֹ יוֹם הַמַּבּוּל שֶׁבּוֹ יָבֹא אֶל הַתֵּבָה, וְכֵן עָשָׂה, שֶׁבְּעֶצֶם הַיּוֹם זֶה בָּא נֹחַ (בראשית ז':י\"ג). וְזֶהוּ טַעַם \"מִפְּנֵי מֵי הַמַּבּוּל\" (בראשית ז':ז'). וְרַשִׁ\"י כָּתַב (רש\"י על בראשית ז':ז') אַף נֹחַ מִקְּטַנֵּי אֲמָנָה הָיָה, וְלֹא נִכְנַס לַתֵּבָה עַד שֶׁדְּחָפוּהוּ הַמַּיִם. וּלְשׁוֹן בְּרֵאשִׁית רַבָּה (בראשית רבה ל\"ב:ו'), מְחֻסַּר אֱמוּנָה הָיָה, אִלּוּלֵי שֶׁהִגִּיעוּ מַיִם עַד קַרְסֻלָּיו לֹא הָיָה נִכְנָס לַתֵּבָה. אִם כֵּן יֹאמַר שֶׁלֹּא נִכְנַס שָׁם עַד שֶׁגָּבְרוּ הַמַּיִם וְכִסּוּ פְּנֵי כָּל הָאָרֶץ וְרָאָה כִּי יִטְבַּע:",
    "en": "COME THOU AND ALL THY HOUSE INTO THE ARK. Noah constructed the ark many days before the flood, and when the time of the flood arrived on the tenth day of the second month, He again commanded him that he and all his household come into the ark. This is why He said to him at first: thou, and thy sons, and thy wife, and thy sons’ wives with thee. He thereby informed him that on account of his merit alone they will be saved since He did not say, “Ye [in the plural] I have seen righteous before Me.” And He commanded that he take and bring of the clean beasts and clean fowl seven and seven, and then He informed him of the day of the flood, at which time he was to come into the ark. And Noah did so for in the selfsame day came Noah… into the ark. This is the meaning of [the verse: And Noah came in… into the ark] because of the waters of the flood. But Rashi wrote: “Noah also was one of those who have little faith, and he did not enter the ark until the waters forced him to do so.” In the words of Bereshith Rabbah: “Noah was lacking in faith. Had the waters not reached his ankles he would not have entered the ark.” But if so, let him say that Noah did not enter there until the waters greatly increased and covered the whole face of the earth and he saw that he was drowning!",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.8:1",
    "he": "וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כָּל הַחַיָּה וְאֶת כָּל הַבְּהֵמָה הַזְּכִירָה בְּנֹחַ מִפְּנֵי שֶׁהָיָה צַדִּיק תָּמִים וְכָרַת לוֹ בְּרִית לְהַצִּילוֹ, וְנֹחַ יִכְלֹל זַרְעוֹ אֲשֶׁר אִתּוֹ שָׁם, וְלֹא הִזְכִּירָם כִּי בִּזְכוּתוֹ נִצּוֹלוֹ. אֲבָל הַזְּכִירָה שֶׁאָמַר בַּחַיָּה וּבַבְּהֵמָה אֵינָהּ בִּזְכוּת, שֶׁאֵין בְּבַעֲלֵי נֶפֶשׁ זְכוּת אוֹ חוֹבָה, זוּלָתִי בָּאָדָם לְבַדּוֹ. אֲבָל הַזְּכִירָה בָּהֶם כִּי זָכַר אֶת דְּבַר קָדְשׁוֹ שֶׁאָמַר וְהָיָה הָעוֹלָם, וְהָרָצוֹן אֲשֶׁר לוֹ בִּבְרִיאַת הָעוֹלָם עָלָה לְפָנָיו, וְרָצָה בְּקִיּוּם הָעוֹלָם בַּמִּינִין אֲשֶׁר בָּרָא בּוֹ. וְהִנֵּה רָאָה עַתָּה לְהוֹצִיאָם שֶׁלֹּא יִכְלוּ בַּתֵּבָה. וְלֹא הִזְכִּיר הָעוֹף וְהַשֶּׁרֶץ כִּי זְכִירַת הַחַיָּה שָׁוָה עִמָּהֶם, וְיַגִּיד עָלָיו רֵעוֹ:",
    "en": "AND G-D REMEMBERED NOAH, AND EVERY LIVING THING, AND ALL THE CATTLE. The remembrance of Noah was because he was a perfectly righteous man, and He had made a covenant with him to save him. The word “Noah” here includes his children that were there with him. Scripture did not mention them specifically, though, for they were saved by his merit. However, the remembrance stated concerning beast and cattle was not on account of merit, for among living creatures there is no merit or guilt save in man alone. But the remembrance concerning them was Because He remembered His holy word which He had spoken, causing the world to come into existence, and the Will which was before Him at the creation of the world arose before Him and He desired the existence of the world with all the species that He created therein. Thus He now saw fit to bring them forth so that they should not perish in the ark. Scripture does not mention the fowl and the creeping things for the remembrance of the living thing is similar to their remembrance, and the companion thereof telleth concerning it.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.10:1",
    "he": "וְטַעַם וַיִּוָּלְדוּ לָהֶם בָּנִים אַחַר הַמַּבּוּל לִרְמֹז כִּי אַף עַל פִּי שֶׁהָיוּ רְאוּיִים לְבָנִים קֹדֶם הַמַּבּוּל, כִּי דֶּרֶךְ הַדּוֹרוֹת הָהֵם לְהוֹלִיד כִּבְנֵי שִׁשִּׁים, אֵלּוּ לֹא נוֹלְדוּ לָהֶם גַּם לְמֵאָה רַק אַחַר הַמַּבּוּל. כִּי כָּבַשׁ הַשֵּׁם אֶת מַעְיָנָם שֶׁלֹּא יוֹלִידוּ וְיֹאבְדוּ בַּמַּבּוּל, אוֹ שֶׁיִּצְטָרֵךְ לְהַצִּיל רַבִּים בַּתֵּבָה, וְכֵן עָשָׂה לְכָל הַמִּשְׁפָּחָה הַזֹּאת, כִּי לֶמֶךְ נִתְאַחֵר בְּתוֹלְדוֹת נֹחַ יוֹתֵר מִכִּפְלַיִם בַּאֲבוֹתָיו, וְנֹחַ הַרְבֵּה מְאֹד. וּכְבָר הֻזְכַּר זֶה בְּפֵרוּשׁ רַשִׁ\"י (רש\"י על בראשית ה':ל\"ב) מִבְּרֵאשִׁית רַבָּה (בראשית רבה כ\"ו:ב'):",
    "en": "AND UNTO THEM WERE SONS BORN AFTER THE FLOOD. The intent thereof is to imply that even though they were fit to have children before the flood — for in those generations it was normal to beget children at about sixty years of age — these did not beget children even at the age of a hundred, only until after the flood, for G-d restrained them from having children in order that they should not perish in the flood or that it [not] be necessary to save many persons in the ark. And so also did G-d do to this entire family: Lamech was delayed in begetting Noah until more than twice the age of his ancestors, and Noah much more. This is already mentioned in the commentary of Rashi who quotes from Bereshith Rabbah.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.12:1",
    "he": "וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ לַהֲנָאָתְךָ וּלְטוֹבָתְךָ, וְשָׁם אֶעֶשְׂךָ לְגוֹי גָּדוֹל, וְכָאן אִי אַתָּה זוֹכֶה לְבָנִים, לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית י\"ב:א'). וְאֵין צֹרֶךְ, כִּי מִשְׁפָּט הַלָּשׁוֹן כֵּן, \"הַגֶּשֶׁם חָלַף הָלַךְ לוֹ\" (שיר השירים ב יא), \"אֵלֲכָה לִּי אֶל הַגְּדֹלִים\" (ירמיהו ה ה), \"קֻמוּ וְעִבְרוּ לָכֶם אֶת נַחַל זָרֶד\" (דברים ב יג), וְרֻבָּם כָּכָה. אֲבָל רַבּוֹתֵינוּ (יומא ג עב) עָשׂוּ מִדְרָשׁ בְּמָה שֶׁאָמַר הַכָּתוּב (דברים י א) \"וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ\" וַ\"עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף\" (במדבר י ב), בַּעֲבוּר שֶׁאֵין הַמְּלָאכָה שֶׁלּוֹ, וְהָיָה רָאוּי שֶׁיֹּאמַר כְּמוֹ שֶׁאָמַר בַּמִּשְׁכָּן \"וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה\" (שמות כו א).",
    "en": "AND THE ETERNAL SAID UNTO ABRAHAM ‘LECH LECHA’ (GET THEE OUT). This means, “For your own benefit and for your own good. And there I will make of you a great nation whilst here you will not merit the privilege of having children.” Thus the language of Rashi.Now there is no need for it for such is the normal expression of the Hebrew language as in the verses: The rain is over and gone ‘lo’; I will get ‘li’ unto the great men; Rise up, and get ‘lachem’ over the brook Zered; and many similar examples. Our Rabbis, however, have made a Midrash — (a homiletical interpretation) — concerning the verses [addressed to Moses] which state, And thou shalt make ‘lecha’ an ark of wood, and Make ‘lecha’ two trumpets of silver, since it was not his work and it would have been proper for these verses to be stated in the same way as that concerning the tabernacle, i.e., And thou shalt make the tabernacle.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.12:2",
    "he": "מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ כָּתַב רַשִׁ\"י (רש\"י על בראשית י\"ב:ב'), וַהֲלֹא כְּבָר יָצָא מִשָּׁם עִם אָבִיו וּבָא עַד חָרָן, אֶלָּא כָּךְ אָמַר לוֹ הקב\"ה, הִתְרַחֵק עוֹד מִבֵּית אָבִיךָ. וְרַבִּי אַבְרָהָם פֵּרֵשׁ וּכְבָר אָמַר הַשֵּׁם אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ, כִּי הַדִּבּוּר הַזֶּה הָיָה בְּעוֹדֶנּוּ בְּאוֹר כַּשְׂדִּים, וְשָׁם צִוָּהוּ לַעֲזֹב אַרְצוֹ וּמוֹלַדְתּוֹ וּבֵית אָבִיו אֲשֶׁר שָׁם. וְאֵינֶנּוּ נָכוֹן, כִּי אִם הָיָה כֵּן הָיָה אַבְרָם עִקַּר הַנְּסִיעָה מִבֵּית אָבִיו בְּמִצְוַת הָאֱלֹהִים, וְתֶרַח אָבִיו בִּרְצוֹן נַפְשׁוֹ הָלַךְ עִמּוֹ, וְהַכָּתוּב אָמַר (בראשית י\"א:ל\"א) \"וַיִּקַּח תֶּרַח אֶת אַבְרָם בְּנוֹ\", יוֹרֶה כִּי אַבְרָם אַחֲרֵי אָבִיו וּבַעֲצָתוֹ יָצָא מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן. וְעוֹד, כִּי הַכָּתוּב שֶׁאָמַר (יהושע כד ג) \"וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן\", הָיָה רָאוּי שֶׁיֹּאמַר \"וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵאוּר כַּשְׂדִּים וָאוֹלֵךְ אוֹתוֹ בְּכָל אֶרֶץ כְּנָעַן\" כִּי מִשָּׁם לֻקַּח וְשָׁם נִצְטַוָּה בָּזֶה. וְעוֹד יִקְשֶׁה עֲלֵיהֶם כִּי אַבְרָהָם בְּצַוּוֹתוֹ אֶת אֱלִיעֶזֶר לָקַחַת אִשָּׁה לִבְנוֹ אָמַר לוֹ \"כִּי אֶל אַרְצִי וְאֶל מוֹלַדְתִּי תֵּלֵךְ\" (בראשית כ\"ד:ד'), וְהוּא הָלַךְ \"אֶל אֲרַם נַהֲרַיִם אֶל עִיר נָחוֹר\" (שם כד י), אִם כֵּן הִיא אַרְצוֹ וּמוֹלַדְתּוֹ, וְשָׁם נֶאֱמַר (בראשית י\"ב:ל\"ח) \"אִם לֹא אֶל בֵּית אָבִי תֵּלֵךְ וְאֶל מִשְׁפַּחְתִּי\", כִּי שָׁם בֵּית אָבִיו וּמִשְׁפַּחְתּוֹ שֶׁהִיא מוֹלַדְתּוֹ, לֹא כַּאֲשֶׁר הִשְׁתַּבֵּשׁ רַבִּי אַבְרָהָם לוֹמַר \"אֶל אַרְצִי\" חָרָן וּ\"מוֹלַדְתִּי\" אוּר כַּשְׂדִּים, וְהִנֵּה הוּא הָאוֹמֵר כָּאן כִּי בְּאוּר כַּשְׂדִּים נֶאֱמַר לוֹ \"לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ\", וְהִנֵּה לוֹ אֲרָצוֹת רַבּוֹת. אֲבָל הָעִקָּר כְּבָר יָדַעְתָּ אוֹתוֹ מִמָּה שֶׁכָּתַבְנוּ בַּסֵּדֶר שֶׁלִּפְנֵי זֶה (יא כח), כִּי חָרָן הִיא אַרְצוֹ וְשָׁם מוֹלַדְתּוֹ, וְהִיא אֶרֶץ אֲבוֹתָיו מֵעוֹלָם, וְשָׁם נִצְטַוָּה לַעֲזֹב אוֹתָם. וְכָךְ אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ל\"ט:ח') \"לֵךְ לְךָ\", אַחַת מֵאֲרַם נַהֲרַיִם וְאַחַת מֵאֲרַם נָחוֹר. וְטַעַם לְהַזְכִּיר \"אַרְצְךָ וּמוֹלַדְתְּךָ וּבֵית אָבִיךָ\", כִּי יִקְשֶׁה עַל הָאָדָם לַעֲזֹב אַרְצוֹ אֲשֶׁר הוּא יֹשֵׁב בָּהּ וְשָׁם אוֹהֲבָיו וְרֵעָיו, וְכָל שֶׁכֵּן כְּשֶׁהוּא אֶרֶץ מוֹלַדְתּוֹ שֶׁשָּׁם נוֹלַד, וְכָל שֶׁכֵּן כְּשֶׁיֵּשׁ שָׁם כָּל בֵּית אָבִיו. וּלְכָךְ הֻצְרַךְ לוֹמַר לוֹ שֶׁיַּעֲזֹב הַכֹּל לְאַהֲבָתוֹ שֶׁל הקב\"ה:",
    "en": "OUT OF THY COUNTRY, AND FROM THY BIRTHPLACE. Rashi wrote, “But had he not already departed from there together with his father and reached as far as Haran? But thus, in effect, did the Holy One, blessed be He, say to him, ‘Go still further away from thy father’s house.’”And Rabbi Abraham ibn Ezra explained the verse as follows: “And G-d had already said to Abram, ‘Get thee out of thy country,’ since this command came to him when he was still in Ur of the Chaldees, and there He commanded him to leave his country, his birthplace and his father’s house, in which he was.”But this is not correct, for if so, it would follow that Abram was the central figure in the journey from his father’s house by command of G-d, while Terah his father voluntarily went with him. Yet Scripture says, And Terah took Abram his son, which teaches us that Abram followed his father and that it was by his counsel that Abram went forth from Ur of the Chaldees to go to the land of Canaan! Furthermore, [according to Ibn Ezra, who says that the above command came to Abram when he was still in Ur of the Chaldees], the verse stating, And I took your father Abraham from beyond the river and led him throughout all the land of Canaan, should have stated, “And I took your father from Ur of the Chaldees and led him throughout all the land of Canaan,” for it was from there that he was taken, and it was there that he was given this command. In addition, the following difficulty may be put to Rashi and Ibn Ezra: when Abraham commanded Eliezer to get a wife for his son, he said to him, ‘But thou shalt go unto my country and to my birthplace,’ and he went to Aram-naharaim, to the city of Nahor. If so, that is his “country” and his “birthplace!” And there, Scripture further says [when Eliezer recounts Abraham’s charge to him], But thou shalt go unto my father’s house and to my family, thus clearly indicating that there (in Mesopotamia) were his father’s house and his family which is “his kindred.” This is not as Rabbi Abraham ibn Ezra erred in interpreting, “Unto my country, Haran; and to my birthplace, Ur of the Chaldees.” Now since Ibn Ezra says here that in Ur of the Chaldees it was said to Abraham, Get thee out of thy country, and from thy kindred, and from thy father’s house, Abraham would thus have many countries! But the essential principle you already know from what we have written in the preceding Seder, namely, that Haran is Abraham’s country, and there is his birthplace, it having always been his father’s country, and there Abraham was commanded to leave them. In Bereshith Rabbah, the Rabbis similarly say “Lech lecha: one departure from Aram-naharaim, and one from Aram-nahor.”The reason for mentioning out of thy country, and from thy birthplace, and from thy father’s house is that it is difficult for a person to leave the country wherein he dwells, where he has his friends and companions. This is true all the more if this be his native land, and all the more if his whole family is there. Hence it became necessary to say to Abraham that he leave all for the sake of his love of the Holy One, blessed be He.UNTO THE LAND THAT I WILL SHOW THEE. He wandered and went about from nation to nation, from kingdom to another people, until he came to the land of Canaan, where He said to him, Unto thy seed will I give this land. Then the promise, Unto the land that I will show thee, was fulfilled, and Abraham tarried and settled there. The verse which states, And they went forth to go into the land of Canaan, means that he was not heading for Canaan for the purpose of settling there since he did not as yet know that he had been commanded concerning this land. Rather, the righteous one set his goal towards the land of Canaan for that was his intention as well as that of his father when they originally set forth from Ur of the Chaldees. This is the reason why Abraham later said, And it came to pass, when G-d caused me to wander from my father’s house: he was indeed gone astray like a lost sheep.It is possible to say that Abraham knew from the first that the land of Canaan was “the inheritance of the Eternal,” destined that His special Providence be bestowed upon it, and he believed that the Divine promise, Unto the land that I will show thee, alluded to the land of Canaan either in its entirety or to one of all those lands [which together comprise Canaan]. He set his direction towards the land of Canaan generally for [he was certain that] there was the land which He would indeed show him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.12:3",
    "he": "אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ הָיָה נוֹדֵד וְהוֹלֵךְ מִגּוֹי אֶל גּוֹי וּמִמַּמְלָכָה אֶל עַם אַחֵר, עַד שֶׁבָּא אֶל אֶרֶץ כְּנַעַן וְאָמַר לוֹ \"לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת\", אָז נִתְקַיֵּם \"אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ\", וְאָז נִתְעַכֵּב וְיָשַׁב בָּהּ. וּמָה שֶׁאָמַר \"וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן\", לֹא לְהִתְיַשֵּׁב בָּהּ, כִּי עֲדַיִן לֹא יָדַע כִּי עַל הָאָרֶץ הַהִיא נִצְטַוָּה, אֶלָּא שֶׁאָחַז צַדִּיק דַּרְכּוֹ דֶּרֶךְ אֶרֶץ כְּנַעַן כִּי כֵן הָיָה בְּדַעְתּוֹ וּבְדַעַת אָבִיו גַּם מִתְּחִלָּה בְּצֵאתָם מֵאוּר כַּשְׂדִּים. וּמִפְּנֵי זֶה אָמַר \"וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי\" (בראשית כ':י\"ג), כִּי הָיָה תּוֹעֶה כְּשֶׂה אוֹבֵד. וְיִתָּכֵן לוֹמַר כִּי אַבְרָהָם מִבָּרִאשׁוֹנָה יָדַע כִּי אֶרֶץ כְּנַעַן הִיא נַחֲלַת ה' וּבָהּ יִתֵּן ה' חֶלְקוֹ, וְהֶאֱמִין כִּי \"אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ\" יִרְמֹז לוֹ עַל אֶרֶץ כְּנַעַן, אוֹ עַל כֻּלָּהּ אוֹ עַל אַחַת מִכָּל הָאֲרָצוֹת הָאֵל, וְשָׂם פָּנָיו אֶל כְּלַל אֶרֶץ כְּנַעַן, כִּי שָׁם הָאָרֶץ אֲשֶׁר יַרְאֶנּוּ בֶּאֱמֶת:",
    "en": "UNTO THE LAND THAT I WILL SHOW THEE. He wandered and went about from nation to nation, from kingdom to another people, until he came to the land of Canaan, where He said to him, Unto thy seed will I give this land. Then the promise, Unto the land that I will show thee, was fulfilled, and Abraham tarried and settled there. The verse which states, And they went forth to go into the land of Canaan, means that he was not heading for Canaan for the purpose of settling there since he did not as yet know that he had been commanded concerning this land. Rather, the righteous one set his goal towards the land of Canaan for that was his intention as well as that of his father when they originally set forth from Ur of the Chaldees. This is the reason why Abraham later said, And it came to pass, when G-d caused me to wander from my father’s house: he was indeed gone astray like a lost sheep.It is possible to say that Abraham knew from the first that the land of Canaan was “the inheritance of the Eternal,” destined that His special Providence be bestowed upon it, and he believed that the Divine promise, Unto the land that I will show thee, alluded to the land of Canaan either in its entirety or to one of all those lands [which together comprise Canaan]. He set his direction towards the land of Canaan generally for [he was certain that] there was the land which He would indeed show him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.13:1",
    "he": "וְטַעַם הוּא וְאִשְׁתּוֹ וְכָל אֲשֶׁר לוֹ לְהוֹדִיעַ שֶׁלֹּא גָּזְלוּ מִמֶּנּוּ דָּבָר מִכָּל הַמַּתָּנוֹת הַגְּדוֹלוֹת שֶׁנָּתְנוּ לוֹ בַּעֲבוּר שָׂרָה שֶׁתִּהְיֶה לַמֶּלֶךְ, וְלֹא אָמְרוּ רִמִּיתָנוּ וּמַתָּנָה בְּטָעוּת הִיא. וְזֶה מַעֲשֵׂה נֵס:",
    "en": "HE, AND HIS WIFE, AND ALL THAT HE HAD. The purport thereof is to let us know that they did not rob him of any of all the great gifts they gave him on account of Sarah who was to be for the king. They did not say, “You have tricked us, and the gift was given by mistake.” This was a miraculous event.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.14:1",
    "he": "וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר הַמַּעֲשֶׂה הַזֶּה אֵרַע לְאַבְרָהָם לְהוֹרוֹת כִּי אַרְבַּע מַלְכֻיּוֹת תַּעֲמֹדְנָה לִמְשֹׁל בָּעוֹלָם, וּבַסּוֹף יִתְגַּבְּרוּ בָּנָיו עֲלֵיהֶם וְיִפְּלוּ כֻּלָּם בְּיָדָם, וְיָשִׁיבוּ כָּל שְׁבוּתָם וּרְכוּשָׁם. וְהָיָה הָרִאשׁוֹן מֵהֶם מֶלֶךְ בָּבֶל כִּי כֵן הֶעָתִיד, כְּדִכְתִיב (דניאל ב לח) \"אַנְתְּ הוּא רֵישָׁא דִּי דַהֲבָא\", וְאוּלַי \"אֶלָּסָר\" שֵׁם עִיר בְּמָדַי אוֹ בְּפָרַס, וְ\"עֵילָם\" בָּעִיר הַהִיא הֻמְלַךְ מֶלֶךְ יָוָן, הוּא הַמֶּלֶךְ הָרִאשׁוֹן, וּמִשָּׁם נִתְפַּשֵּׁט מַלְכוּתוֹ כְּשֶׁנִּצַּח דָּרְיָוֶשׁ. וּכְבָר הִזְכִּירוּ זֶה רַבּוֹתֵינוּ (ע\"ז י), רַבִּי יוֹסֵי אוֹמֵר שֵׁשׁ שָׁנִים מָלְכוּ בְּעֵילָם וְאַחַר כָּךְ נִתְפַּשְּׁטָה מַלְכוּתָם בְּכָל הָעוֹלָם כֻּלּוֹ. וּ\"מֶלֶךְ גּוֹיִם\" הֻמְלַךְ עַל עַמִּים שׁוֹנִים אֲשֶׁר שָׁמוּהוּ עֲלֵיהֶם לְרֹאשׁ וּלְקָצִין, רֶמֶז לְמֶלֶךְ רוֹמִי אֲשֶׁר הֻמְלַךְ עַל עִיר מְקֻבֶּצֶת מֵעַמִּים רַבִּים, כִּתִּים וֶאֱדוֹם וְיֶתֶר גּוֹיִם. וְכָךְ אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה מ\"ב:ב'), אָמַר רַבִּי אָבִין כְּשֵׁם שֶׁפָּתַח בְּאַרְבַּע מַלְכֻיּוֹת כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת וְכוּ'. וְשָׁם עוֹד (מב ד בשינוי לשון) \"וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר\" זוֹ בָּבֶל \"אַרְיוֹךְ מֶלֶךְ אֶלָּסָר\" זוֹ מָדַי \"כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם\" זוֹ יָוָן \"וְתִדְעָל מֶלֶךְ גּוֹיִם\" זוֹ מַלְכוּת אֱדוֹם שֶׁהִיא מַכְתֶּבֶת טִירוֹנְיָא מִכָּל אֻמּוֹת הָעוֹלָם:",
    "en": "AND IT CAME TO PASS IN THE DAYS OF AMRAPHEL KING OF SHINAR. This event happened to Abraham in order to teach us that four kingdoms will arise to rule the world. In the end, his [Abraham’s] children will prevail over them, and they will all fall into their hands. Then they will return all their captives and their wealth. The first one mentioned here is the king of Babylon for so it was to be in the future, as it is written, Thou art the head of gold. Perhaps Ellasar, mentioned here second, is the name of a city in Media or Persia, and Elam, mentioned third, is the city in which the first Greek king — Alexander — was crowned. From there his kingdom spread after he was victorious over Darius, [king of the Persians]. Our Rabbis have already mentioned this matter: “Rabbi Yosei said, ‘For six years the Greeks ruled in Elam, and after that their kingdom spread over the entire world.’” The king of Goiim, [the last of the four kings mentioned here], who ruled over various nations that had made him their head and leader, is an allusion to the king of Rome who ruled over a city comprised of many peoples: Kittim, Edom, and the rest of the nations. Thus the Rabbis said in Bereshith Rabbah, “Rabbi Avin said, ‘Just as Abraham’s grief began with four kingdoms, so will it end for his descendants only with four kingdoms.’” And it further says there: “And it came to pass in the days of Amraphel king of Shinar — this is Babylon; Arioch king of Ellasar — this is Media; Chedorlaomer king of Elam — this is Greece; And Tidal king of Goiim — this is that kingdom (Rome) which writes out a levy [and collects assessment] from all nations of the world.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.15:1",
    "he": "הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה זָכָה עַתָּה אַבְרָהָם לִהְיוֹת לוֹ דְּבַר ה' בַּמַּחֲזֶה בַּיּוֹם, כִּי מִתְּחִלָּה הָיְתָה נְבוּאָתוֹ בְּמַרְאוֹת הַלַּיְלָה. וְטַעַם \"הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה\" כְּטַעַם \"וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת\" (שמות כ יח), וְסוֹדָם לְיוֹדְעֵי חֵן:",
    "en": "THE WORD OF THE ETERNAL CAME UNTO ABRAM IN A VISION. Abraham now merited that the word of G-d should come to him in a daytime vision for at first his prophecy came to him in nocturnal visions. The meaning of the word bemachzeh (in a vision) is as in the meaning of the verse, And all the people saw the thunderings, and the secret thereof is known to those who are learned in the mysteries of the Torah.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.15:2",
    "he": "אַל תִּירָא אַבְרָם הָיָה מִתְיָרֵא מִשְּׁנֵי דְּבָרִים, מִן הַמְּלָכִים פֶּן יַרְבּוּ צִבְאֹתָם עָלָיו הֵם אוֹ הָעוֹמְדִים תַּחְתָּם וּבַמִּלְחָמָה יֵרֵד וְנִסְפָּה, אוֹ יוֹמוֹ יָבֹא לָמוּת בְּלֹא זֶרַע. וְהִבְטִיחוֹ כִּי הוּא יִהְיֶה מָגֵן בַּעֲדוֹ מֵהֶם, וְעוֹד יִהְיֶה שְׂכַר לֶכְתּוֹ עִם ה' הַרְבֵּה מְאֹד:",
    "en": "FEAR NOT ABRAM. Abraham feared two things: that the four kings — either they or their successors — might increase their forces against him and he would go down into the battle and perish, or that his day shall come to die without child. [To remove these two fears from Abraham, the Eternal] promised him that He will be his shield against them, and that his reward for walking with G-d shall be very great.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.17:1",
    "he": "אֵל שַׁדַּי שְׁנֵי שֵׁמוֹת, כָּל אֶחָד תֹּאַר לְעַצְמוֹ. וּפֵרוּשׁ \"אֵל\", תַּקִּיף, מִלְּשׁוֹן \"אֵילֵי מוֹאָב\" (שמות טו טו) וּפֵרוּשׁ \"שַׁדַּי\" אָמַר רַשִׁ\"י שֶׁיֵּשׁ דַּי בֶּאֱלֹהוּתִי לְכָל בְּרִיָּה. וּבְסֵפֶר מוֹרֶה הַנְּבֻכִים (א סג) פֵּרֵשׁ הָרַב כְּלוֹמַר שֶׁאֵינוֹ צָרִיךְ בִּמְצִיאוּת מָה שֶׁנִּמְצָא, וְלֹא בְּקִיּוּם מְצִיאוּתוֹ לְזוּלָתוֹ, אֲבָל מְצִיאוּתוֹ תַּסְפִּיק בְּעַצְמָהּ. וְרַבִּי אַבְרָהָם פֵּרְשׁוֹ בְּשֵׁם הַנָּגִיד זַ\"ל מִגִּזְרַת שׁוֹדֵד, כְּלוֹמַר מְנַצֵּחַ וּמְשׁוֹדֵד מַעַרְכוֹת הַשָּׁמַיִם, וְזֶהוּ הַנָּכוֹן, כִּי הִיא מִדַּת הַגְּבוּרָה מַנְהֶגֶת הָעוֹלָם שֶׁיֹּאמְרוּ בָּהּ הַחֲכָמִים (ב\"ר לה ד) \"מִדַּת הַדִּין שֶׁל מַטָּה\". וְטַעַם לְהַזְכִּיר עַתָּה זֶה הַשֵּׁם כִּי בוֹ יֵעָשׂוּ הַנִּסִּים הַנִּסְתָּרִים לַצַּדִּיקִים, לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב וְלִפְדּוֹתָם בְּמִלְחָמָה מִיַּד חֶרֶב, כְּכָל הַנִּסִּים הַנַּעֲשִׂים לְאַבְרָהָם וְלָאָבוֹת, וּכְכָל הַבָּאִים בַּתּוֹרָה בְּפָרָשַׁת אִם בְּחֻקֹּתַי (ויקרא כו ג-מו) וּבְפָרָשַׁת וְהָיָה כִּי תָבֹא (דברים כח א-סח) בַּבְּרָכוֹת וּבַקְּלָלוֹת, שֶׁכֻּלָּם נִסִּים הֵם, כִּי אֵין מִן הַטֶּבַע שֶׁיָּבוֹאוּ הַגְּשָׁמִים בְּעִתָּם בְּעָבְדֵנוּ הָאֱלֹהִים, וְלֹא שֶׁיִּהְיוּ הַשָּׁמַיִם כַּבַּרְזֶל כַּאֲשֶׁר נִזְרַע בַּשָּׁנָה הַשְּׁבִיעִית, וְכֵן כָּל הַיִּעוּדִים שֶׁבַּתּוֹרָה, אֲבָל כֻּלָּם נִסִּים, וּבְכֻלָּם תִּתְנַצֵּחַ מַעֲרֶכֶת הַמַּזָּלוֹת, אֶלָּא שֶׁאֵין בָּהֶם שִׁנּוּי מִמִּנְהָגוֹ שֶׁל עוֹלָם כַּנִּסִּים הַנַּעֲשִׂים עַל יְדֵי מֹשֶׁה רַבֵּנוּ בְּעֶשֶׂר הַמַּכּוֹת וּבִקְרִיעַת הַיָּם וְהַמָּן וְהַבְּאֵר וְזוּלָתָם, שֶׁהֵם מוֹפְתִים מְשַׁנִּים הַטֶּבַע בְּפִרְסוּם, וְהֵם שֶׁיֵּעָשׂוּ בַּשֵּׁם הַמְיֻחָד אֲשֶׁר הִגִּיד לוֹ. וְלָכֵן אָמַר עַתָּה לְאַבְרָהָם אָבִינוּ כִּי הוּא הַתַּקִּיף הַמְּנַצֵּחַ שֶׁיִּגְבַּר עַל מַזָּלוֹ וְיוֹלִיד, וְיִהְיֶה בְּרִית בֵּינוֹ וּבֵין זַרְעוֹ לְעוֹלָם, שֶׁיִּהְיֶה חֵלֶק ה' עַמּוֹ וּבִרְצוֹנוֹ יַנְהִיגֵם, לֹא יִהְיוּ תַּחַת מֶמְשֶׁלֶת כּוֹכָב וּמַזָּל. וְדַע וּרְאֵה כִּי אַבְרָהָם אָבִינוּ לֹא הִזְכִּיר בִּדְבָרָיו שֵׁם יוֹ\"ד ה' רַק בְּצֵרוּף הַשֵּׁם הַכָּתוּב בְּאָלֶ\"ף דָּלֶ\"ת אוֹ בְּצֵרוּף אֵל עֶלְיוֹן עִמּוֹ, וְיַזְכִּיר בְּעִנְיָנָיו \"אֱלֹהִים\", וְכֵן יֹאמַר \"ה' אֱלֹהֵי הַשָּׁמַיִם\" (בראשית כ\"ד:ז'), וְאָמַר \"ה' יִרְאֶה\" (בראשית כ\"ב:י\"ד) עַל מְקוֹם הַמִּקְדָּשׁ הֶעָתִיד, וְיַעֲקֹב הִזְכִּיר תָּמִיד \"אֵל שַׁדַּי\" (להלן מג יד מח ג), וּמֹשֶׁה רַבֵּינוּ לֹא יַזְכִּיר כֵּן לְעוֹלָם. וְאִם תִּזְכֶּה תָּבִין זֶה כֻּלּוֹ מִמָּה שֶׁאָמְרוּ בְּמַסֶּכֶת יְבָמוֹת (יבמות מ\"ט), כָּל הַנְּבִיאִים נִסְתַּכְּלוּ בְּאִסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה, וּלְפִיכָךְ אָמַר יְשַׁעְיָה \"וָאֶרְאֶה אֶת ה'\" (ישעיהו ו א), וּמֹשֶׁה נִסְתַּכֵּל בְּאִסְפַּקְלַרְיָא הַמְּאִירָה, וּלְפִיכָךְ אָמַר \"כִּי לֹא יִרְאַנִי הָאָדָם וָחָי\" (שמות לג כ). \"וָאֶרְאֶה אֶת ה'\" כָּתוּב בְּאָלֶ\"ף דָּלֶ\"ת. וְעוֹד אַזְכִּיר זֶה בְּפָרָשַׁת וָאֵרָא (שמות ו ב) אִם יִרְאֶה אֱלֹהִים בְּעָנְיִי:",
    "en": "‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself. Now the meaning of the word eil is “mighty”, derived from the expression, Eilei Moab (the mighty ones of Moab). The meaning of Sha—dai, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim the Rabbi explained that the name Sha—dai signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid that the name is from the root shodeid, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name Sha—dai represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”The reason for mentioning this Divine Name now is that with it are done the hidden miracles for the righteous, to deliver their soul from death, and to keep them alive in famine, as well as to redeem them in war from the power of the sword, just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section Im Bechukothai and in the section Vehaya Ki Thavo. These blessings and curses are all miracles for it is not in nature that the rains should come in their due season when we worship G-d, nor are the skies to be like iron if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning that the portion of the Eternal is His people, and that He will lead them at His own will, as they will not be under the rule of a star or constellation.Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d], or in combination with E-il Elyon [G-d Most High], but he did mention in his affairs the name Elokim [G-d]. Thus he will say, The Eternal, the G-d of heaven. He said, however, the Eternal seeth, because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned E-il Sha-dai [G-d Almighty], which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth: “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, And I saw G-d, [i.e., the Divine Name written Aleph Dalet]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, For a man shall not see Me and live, whereas Isaiah’s verse, and I saw G-d, is written with the Aleph Dalet. I will mention this theme again in Parshath Va’eira if G-d will look upon my grief.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.17:2",
    "he": "הִתְהַלֵּךְ לְפָנַי לָלֶכֶת בַּדֶּרֶךְ אֲשֶׁר אוֹרֶה אוֹתְךָ, כְּטַעַם \"אַחֲרֵי ה' אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ\" (דברים יג ה), כִּי הַמְצַוֶּה לֶאֱחֹז דַּרְכּוֹ קֹדֶם שֶׁיּוֹרֶנּוּ יֹאמַר \"הִתְהַלֵּךְ לְפָנַי\", וְהַבָּא אַחֲרֵי הַצַּוָּאָה יֹאמַר \"אַחֲרֵי ה' תֵּלֵכוּ\". וְהָעִנְיָן בִּשְׁנֵיהֶם לָלֶכֶת אַחֲרֵי הַשֵּׁם לִירֹא מִמֶּנּוּ לְבַדּוֹ וְלַעֲשׂוֹת מַה שֶׁיְּצַוֶּה:",
    "en": "WALK BEFORE ME. i.e., by following the path which I will show you. [This command is similar in] meaning to the verse, After the Eternal G-d shall ye walk, and Him shall ye fear, except that with respect to a general command to follow His way which precedes His specific instructions, He says, Walk before Me, while with respect to a command which follows the specific command, He says, After the Eternal ye shall walk. The purport of both commands is to walk after G-d, fear Him alone and do whatever He commands.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.17:3",
    "he": "וֶהְיֵה תָמִים מִצְוָה אַחֶרֶת עוֹד בָּעִנְיָן הַזֶּה, כְּטַעַם \"תָּמִים תִּהְיֶה עִם ה' אֱלֹהֶיךָ\" (דברים יח יג) אַחֲרֵי אַזְהָרַת הַשֵּׁם \"לֹא יִמָּצֵא בְךָ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף\" וְגוֹ' (שם יח י). וְהָעִנְיָן בִּשְׁנֵיהֶם שֶׁיַּאֲמִין בְּלִבּוֹ כִּי הקב\"ה לְבַדּוֹ הוּא בַּעַל הַיְּכֹלֶת בַּתְּחִלָּה וּבַסּוֹף, הוּא הַיָּכוֹל לַעֲשׂוֹת וּלְבַטֵּל, וְלֹא יִשְׁמְעוּ אֶל מְעֹנְנִים וְאֶל קֹסְמִים אוֹ לִמְנַחֵשׁ וּמְכַשֵּׁף, וְלֹא יַאֲמִין שֶׁיָּבֹאוּ דִּבְרֵיהֶם עַל כָּל פָּנִים, אֲבָל יִגְזֹר בְּלִבּוֹ שֶׁהַכֹּל בְּיַד עֶלְיוֹן הָעֶלְיוֹנִים, שֶׁהוּא \"אֵל\" וְהוּא \"אֵל שַׁדַּי\", עוֹשֶׂה טוֹבָה שֶׁלֹּא הָיָה בַּמַּזָּל וּמֵבִיא רָעָה בִּהְיוֹת הַמַּזָּל טוֹב וְיָפֶה, כְּפִי שֶׁיִּתְהַלֵּךְ הָאָדָם לְפָנָיו, \"מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל\" (ישעיהו מד כה). וְזֶהוּ שֶׁאָמְרוּ (שבת קנו) צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ וְכוּ'. וְרַשִׁ\"י פֵּרֵשׁ (רש\"י על בראשית י\"ז:א') \"וֶהְיֵה תָמִים\", הֱיֵה שָׁלֵם בְּכָל הַנִּסְיוֹנוֹת. וְרַבִּי אַבְרָהָם אָמַר שֶׁלֹּא יִשְׁאַל עַל הַמִּילָה לָמָּה, וְהוּא כְּטַעַם \"יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ לְמַעַן לֹא אֵבוֹשׁ\" (תהלים קיט פ). וְהַנָּכוֹן מָה שֶׁפֵּרַשְׁתִּי:",
    "en": "AND BE THOU WHOLE-HEARTED. This is an additional commandment in this matter, similar in meaning to the verse, Thou shalt be whole-hearted with the Eternal thy G-d, which follows G-d’s admonition: There shall not be found among you any one that … useth divination, a soothsayer, or an enchanter, or sorcerer, etc. The purport of both verses is that one should believe in his heart that the Holy One, blessed be He, alone is the Omnipotent from beginning to end. It is He who has the power to do and to undo, and therefore he should not listen to the soothsayers and diviners or to the enchanters and the sorcerers. He shall in no way believe that their words shall be fulfilled, but he should decree in his heart that everything is in the hand of the Supreme One, who is G-d, G-d Almighty, Who doeth a person good, which was not predestined by his constellation, and bringeth evil upon him despite a constellation that was good and auspicious. In accordance with the manner in which a man walks before Him, He frustrateth the tokens of the impostors, and maketh diviners mad. It is this which the Sages had in mind when they said: “[G-d said to Abraham], ‘Go forth from your astrological speculations, etc.’”Now Rashi explained: “And be thou whole-hearted. Be whole-hearted in all the trials I impose upon you.” And Rabbi Abraham ibn Ezra said that the verse means that he should not seek the reason for the commandment of circumcision, it being similar in meaning to the verse: Let my heart be undivided in Thy statutes, in order that I may not be put to shame. The correct interpretation is as I have explained.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.18:2",
    "he": "בְּאֵלֹנֵי מַמְרֵא לְהוֹדִיעַ הַמָּקוֹם אֲשֶׁר בּוֹ נִמּוֹל, וְזֶה גִּלּוּי הַשְּׁכִינָה אֵלָיו לְמַעֲלָה וְכָבוֹד לוֹ, כְּעִנְיָן שֶׁבָּא בַּמִּשְׁכָּן \"וַיֵּצְאוּ וַיְבָרֲכוּ אֶת הָעָם וַיֵּרָא כְבוֹד ה' אֶל כָּל הָעָם\" (ויקרא ט כג), כִּי מִפְּנֵי הִשְׁתַּדְּלוּתָם בְּמִצְוַת הַמִּשְׁכָּן זָכוּ לִרְאִיַּת הַשְּׁכִינָה. וְאֵין גִּלּוּי הַשְּׁכִינָה כָּאן וְכָאן לְצַוּוֹת לָהֶם מִצְוָה אוֹ לְדִבּוּר כְּלָל, אֶלָּא גְּמוּל הַמִּצְוָה הַנַּעֲשֵׂית כְּבָר, וּלְהוֹדִיעַ כִּי רָצָה הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כְּעִנְיָן שֶׁנֶּאֱמַר (תהלים יז טו) \"אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ\", וְכֵן בְּיַעֲקֹב אָמַר (בראשית ל\"ב:ב') \"וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים\", וְאֵין שָׁם דִּבּוּר וְלֹא שֶׁחִדְּשׁוּ בּוֹ דָּבָר רַק שֶׁזָּכָה לִרְאִיַּת מַלְאֲכֵי עֶלְיוֹן וְיָדַע כִּי מַעֲשָׂיו רְצוּיִים. וְכֵן הָיָה לְאַבְרָהָם בִּרְאִיַּת הַשְּׁכִינָה זְכוּת וְהַבְטָחָה. וְכֵן אָמְרוּ (מכילתא שירתא ג) בְּיוֹרְדֵי הַיָּם שֶׁאָמְרוּ \"זֶה אֵלִי וְאַנְוֵהוּ\", רָאֲתָה שִׁפְחָה עַל הַיָּם מָה שֶׁלֹּא רָאָה יְחֶזְקֵאל הַנָּבִיא, זְכוּת לָהֶם בְּעֵת הַנֵּס הַגָּדוֹל שֶׁהֶאֱמִינוּ בַּה' וּבְמֹשֶׁה עַבְדּוֹ. וּפְעָמִים יָבֹא בִּשְׁעַת הַקֶּצֶף, \"וַיֹּאמְרוּ כָּל הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים וּכְבוֹד ה' נִרְאָה בְּאֹהֶל מוֹעֵד אֶל כָּל בְּנֵי יִשְׂרָאֵל\" (במדבר יד י), וְיִהְיֶה זֶה לְהָגֵן עַל עֲבָדָיו הַצַּדִּיקִים וְלִכְבוֹדָם. וְאַל תָּחוּשׁ לְהֶפְסֵק הַפָּרָשָׁה, כִּי הָעִנְיָן מְחֻבָּר, וְלָכֵן אָמַר \"וַיֵּרָא אֵלָיו\" וְלֹא אָמַר \"וַיֵּרָא ה' אֶל אַבְרָהָם\", אֲבָל בַּפָּרָשָׁה רָצָה לְסַדֵּר כָּבוֹד הַנַּעֲשֶׂה לוֹ בְּעֵת שֶׁעָשָׂה הַמִּילָה, וְאָמַר כִּי נִגְלֵית עָלָיו הַשְּׁכִינָה וְשָׁלַח אֵלָיו מַלְאָכָיו לְבַשֵּׂר אֶת אִשְׁתּוֹ וְגַם לְהַצִּיל לוֹט אָחִיו בַּעֲבוּרוֹ, כִּי אַבְרָהָם נִתְבַּשֵּׂר בְּבֵן מִפִּי הַשְּׁכִינָה כְּבָר, וְשָׂרָה מִפִּי הַמַּלְאָךְ שֶׁדִּבֵּר עִם אַבְרָהָם כְּדֵי שֶׁתִּשְׁמַע שָׂרָה, כְּמוֹ שֶׁאָמַר \"וְשָׂרָה שׁוֹמַעַת\", וְזוֹ כַּוָּנָתָם שֶׁאָמְרוּ (סוטה יד) לְבַקֵּר אֶת הַחוֹלֶה, שֶׁלֹּא הָיָה לְדִבּוּר אֶלָּא לְכָבוֹד לוֹ, וְעוֹד אָמְרוּ (ב\"ר מח ד) \"מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי\" (שמות כ כד), וּמָה אִם זֶה שֶׁבָּנָה מִזְבֵּחַ לִשְׁמִי הֲרֵינִי נִגְלֶה עָלָיו וּמְבָרְכוֹ, אַבְרָהָם שֶׁמָּל עַצְמוֹ לִשְׁמִי עַל אַחַת כַּמָּה וְכַמָּה. וְשֶׁמָּא כִּוְּנוּ עוֹד בָּזֶה לוֹמַר שֶׁהָיָה לוֹ בְּמַרְאֶה הַשְּׁכִינָה רִפּוּי לְמַחֲלַת הַמִּילָה, כִּי כֵן רָאוּי לִהְיוֹת, כְּדִכְתִיב (משלי טז טו) \"בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים\":",
    "en": "IN THE OAKS OF MAMRE. This is to inform us of the place wherein he was circumcised.Now this revelation of the Shechinah (the Divine Presence) came to Abraham as a mark of distinction and honor, even as it is said in connection with the dedication of the Tabernacle, And they [Moses and Aaron] came out, and blessed the people, and the glory of the Eternal appeared unto all the people, as it was on account of their effort in fulfilling the commandment of building the Tabernacle that they merited seeing the Shechinah. Now the revelation of the Shechinah here and there was not at all for the purpose of charging them with some commandment or to impart some communication. Instead, it was a reward for the commandment which had already been performed, and it informed them that their deeds have G-d’s approval, even as it says, As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness. Similarly, in connection with Jacob, Scripture says, And the angels of G-d met him, and yet we find no communication there, nor is any new matter conveyed. Instead, the verse only informs us that he merited seeing angels of the Supreme One, and thus he knew that his deeds had His approval. And so it was with Abraham: the seeing of the Shechinah (the Divine Presence) was both merit [for his having performed the commandment of circumcision] and assurance of G-d’s approval.Similarly did the Sages say of those who passed through the Red Sea and said, This is my G-d, and I will glorify Him: “A handmaid saw at the sea what Ezekiel the prophet never saw.” This they merited at the time of the great miracle because they believed in the Eternal, and in Moses his servant.At times the appearance of the Shechinah comes in a moment of anger, as mentioned in the verse: And the whole congregation bade stone them with stones, when the glory of the Eternal appeared in the tent of meeting unto all the children of Israel. That was for the protection of His righteous servants and their honor.Now do not be concerned about the interruption of the portion since the subject is after all connected. It is for this reason that the verse says, And He appeared to him, and it does not say, “And the Eternal appeared to Abraham.” But in this present chapter Scripture wishes to give an account of the honor that was bestowed upon him [Abraham] at the time he performed the circumcision, and it tells that the Shechinah appeared to him and sent him His angels to inform his wife [that she would give birth to a son], and also to save his relative Lot on his account. Abraham had already been informed by the Shechinah concerning the birth of a son, and Sarah was now informed by word of the angel who spoke with Abraham in order that Sarah should hear, even as it says, And Sarah heard.This is the intent of the Sages’ saying, “G-d came to visit the sick man,” meaning that it was not for the purpose of some utterance but as a mark of honor to him.They have also said, “An altar of earth thou shalt make unto Me. Now if any person just built an altar to My name, he is assured that I will appear unto him and bless him. All the more is such assurance given to Abraham who circumcised himself for My name.”It is possible that the Sages may have further intended to say [by their remark, “He came to visit the sick man,”] that the vision of the Shechinah was a cure for his sickness on account of the circumcision, for so it should be, as it is written, In the light of the King’s countenance is life.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.21:1",
    "he": "וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר בְּהֵרָיוֹן, \"כַּאֲשֶׁר דִּבֵּר\" בְּלֵדָה, לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית כ\"א:א'). וְאֵין \"פְּקִידָה\" אֶלָּא לְשׁוֹן זְכִירָה וְהַשְׁגָּחָה עַל הַנִּפְקָד, כְּגוֹן \"פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם\" (בראשית נ':כ\"ה), \"פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת הֶעָשׂוּי לָכֶם\" (שמות ג טז), \"וַיִּפְקֹד שִׁמְשׁוֹן אֶת אִשְׁתּוֹ בִּגְדִי עִזִּים\" (שופטים טו א), אַף כָּאן \"וַה' פָּקַד אֶת שָׂרָה\" – זָכַר אֶת שָׂרָה וְעָשָׂה לָהּ כַּאֲשֶׁר דִּבֵּר. וְכֵן הַלָּשׁוֹן בְּכָל הָעֲקָרוֹת הַיּוֹלְדוֹת, בְּרָחֵל \"וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל\" (בראשית ל':כ\"ב), וּבְחַנָּה \"וַיִּזְכְּרֶהָ (אלהים) ה'\" (שמואל א א יט). וְכָךְ אָמְרוּ פִּקְדוֹנוֹת הֲרֵי הֵן כְּזִכְרוֹנוֹת (ר\"ה לב):",
    "en": "AND THE ETERNAL ‘PAKAD’ (VISITED) SARAH AS HE HAD SAID. That is, by granting her pregnancy. And the Eternal did unto Sarah as He had spoken by granting her the birth of a son..Thus the words of Rashi.But the word pekidah is only an expression of remembrance and attention to the one who is remembered, such as: G-d will surely remember (‘pakod yiphkod’) you; I have surely remembered you; And Samson remembered his wife by [bringing her] a kid. Here, too, the sense of the verse is that the Eternal remembered Sarah, and He did to her as He had spoken. This expression is also found in connection with all barren women who later give birth. Thus, in the case of Rachel: And G-d remembered Rachel; and in the case of Hannah: And G-d remembered her. Similarly, the Rabb is said, “Biblical verses which mention pikdonoth are equivalent to verses which mention Divine remembrances.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.22:1",
    "he": "וְהָאֱלֹקִים נִסָּה אֶת אַבְרָהָם עִנְיַן הַנִּסָּיוֹן הוּא לְדַעְתִּי בַּעֲבוּר הֱיוֹת מַעֲשֵׂה הָאָדָם רְשׁוּת מֻחְלֶטֶת בְּיָדוֹ, אִם יִרְצֶה יַעֲשֶׂה וְאִם לֹא יִרְצֶה לֹא יַעֲשֶׂה, יִקָּרֵא \"נִסָּיוֹן\" מִצַּד הַמְּנֻסֶּה, אֲבָל הַמְּנַסֶּה יִתְבָּרַךְ יְצַוֶּה בּוֹ לְהוֹצִיא הַדָּבָר מִן הַכֹּחַ אֶל הַפֹּעַל, לִהְיוֹת לוֹ שְׂכַר מַעֲשֶׂה טוֹב, לֹא שְׂכַר לֵב טוֹב בִּלְבַד. דַּע כִּי הַשֵּׁם צַדִּיק יִבְחָן (תהלים י\"א:ה'), כְּשֶׁהוּא יוֹדֵעַ בְּצַדִּיק שֶׁיַּעֲשֶׂה רְצוֹנוֹ וְחָפֵץ לְהַצְדִּיקוֹ יְצַוֶּה אוֹתוֹ בְּנִסָּיוֹן, וְלֹא יִבְחַן אֶת הָרְשָׁעִים אֲשֶׁר לֹא יִשְׁמְעוּ. וְהִנֵּה כָּל הַנִּסְיוֹנוֹת שֶׁבַּתּוֹרָה לְטוֹבַת הַמְּנֻסֶּה:",
    "en": "AND G-D TRIED ABRAHAM. The matter of “trial,” in my opinion, is as follows: Since a man’s deeds are at his absolute free command, to perform them or not to perform them at his will, on the part of one who is tried it is called “a trial.” But on the part of the One, blessed be He, who tries the person, it is a command that the one being tested should bring forth the matter from the potential into actuality so that he may be rewarded for a good deed, not for a good thought alone.Know further that G-d trieth the righteous, for knowing that the righteous will do His will, He desires to make him even more upright, and so He commands him to undertake a test, but He does not try the wicked, who would not obey. Thus all trials in the Torah are for the good of the one who is being tried.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.23:1",
    "he": "מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית כ\"ג:א'), לְכָךְ נִכְתַּב שָׁנָה בְּכָל כְּלָל וּכְלָל, לוֹמַר לְךָ שֶׁכָּל אֶחָד נִדְרָשׁ לְעַצְמוֹ, בַּת מֵאָה כְּבַת עֶשְׂרִים לְחֵטְא וּבַת עֶשְׂרִים כְּבַת שְׁבַע לְיוֹפִי. וְכֵן כָּתַב בִּשְׁנֵי חַיֵּי אַבְרָהָם (רש\"י על בראשית כ\"ה:ז'). וְאֵין מִדְרָשׁוֹ זֶה נָכוֹן, שֶׁהֲרֵי בִּשְׁנֵי חַיֵּי יִשְׁמָעֵאל (שם פסוק יז) נֶאֱמַר כִּשְׁנֵי חַיֵּי אַבְרָהָם בְּשָׁוֶה, וְלֹא הָיוּ שָׁוִים בְּטוֹבָה, אֲבָל הָיָה מִתְּחִלָּה רָשָׁע וְעָשָׂה תְּשׁוּבָה בַּסּוֹף. וְעוֹד כִּי שָׁנָה שָׁנָה לְחַלֵּק מַשְׁמַע, וְאֵינֶנּוּ נִדְרָשׁ לְהַשְׁווֹתָן. אֲבָל \"שָׁנָה שָׁנָה וְשָׁנִים\" דֶּרֶךְ הַלָּשׁוֹן הוּא, וּמָה שֶׁאָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה נ\"ח:א') בַּת מֵאָה כְּבַת עֶשְׂרִים לְחֵטְא, לֹא דָּרְשׁוּ כֵּן אֶלָּא מִיִּתּוּר הַלָּשׁוֹן שֶׁחָזַר וְאָמַר \"שְׁנֵי חַיֵּי שָׂרָה\", שֶׁכְּלָלָן וְהִשְׁוָה אוֹתָן. וְלֹא יִדְרְשׁוּ כֵן בְּאַבְרָהָם:",
    "en": "A HUNDRED AND TWENTY YEARS Rashi comments: “The reason the word ‘years’ is written at every term is that it informs you that each term must be interpreted by itself. At the age of one hundred she was as a woman of twenty as regards sin [for at the age of twenty she had not sinned since she had not reached the age when she was subject to punishment], and at the age of twenty she was as beautiful as when she was seven.” Rashi wrote similarly on the verse, the years of Abraham’s life.However, this exegesis of his is not correct. In the case of the verse, the years of the life of Ishmael, it is stated exactly as in the verse, the years of Abraham’s life, whereas these years of Ishmael were not all equally good since Ishmael was wicked in his early years, and only in the end did he repent of his evil ways. Furthermore, the repetition of the word “year” at every term would seem to indicate an intent to distinguish between them and, thus, should not be interpreted to imply equality. Rather, the use of the word shanah (year) and shanim (years) in this instance is the customary usage of the Hebrew language, while that which the Rabbis have said in Bereshith Rabbah, “At the age of one hundred she was as a woman of twenty as regards sin,” is an interpretation which they derived only from the redundant expression, the years of the life of Sarah, which includes them all and equates them. The Rabbis would not make a similar interpretation of the verse concerning Abraham [since in his case Scripture does not conclude with a similar comprehensive expression].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.24:1",
    "he": "וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים חָזַר הַכָּתוּב לֵאמֹר כֵּן לְהוֹדִיעַ הַסִּבָּה שֶׁבַּעֲבוּרָהּ הִשְׁבִּיעַ אֶת עַבְדּוֹ, וְאָמַר כִּי רָאָה עַצְמוֹ זָקֵן מְאֹד וְחָשַׁב בְּלִבּוֹ שֶׁאִם יִשְׁלַח לְאֶרֶץ מוֹלַדְתּוֹ אוּלַי טֶרֶם יַחְזֹר הַשָּׁלִיחַ יֵלֵךְ לוֹ אֶל בֵּית עוֹלָמוֹ, וְלָכֵן הִשְׁבִּיעַ אֶת עַבְדּוֹ אֲשֶׁר יֵלֵךְ יִצְחָק אַחֲרֵי עֲצָתוֹ, כִּי הוּא הַמֹּשֵׁל בְּכָל אֲשֶׁר לוֹ, שֶׁלֹּא יִקַּח לוֹ אִשָּׁה מִבְּנוֹת כְּנַעַן וּבִבְרֵאשִׁית רַבָּה (מ\"ח:י\"ט) אָמְרוּ כָּאן זִקְנָה שֶׁיֵּשׁ בָּהּ לִכְלוּכִית וּלְהַלָּן זִקְנָה שֶׁאֵין בָּהּ לִכְלוּכִית, יִרְצוּ לְפָרֵשׁ כִּי \"בָּאִים בַּיָּמִים\" מַתְחִילִים בִּימֵי הַזְּקֵנָה, כִּי \"בָּאִים\" מוֹרֶה עַל זְמַן עוֹמֵד, כְּמוֹ \"הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה\" (ירמיהו ז ב), וְכָאן אָמַר שֶׁהָיָה זָקֵן מְאֹד, שֶׁכְּבָר בָּא בַּיָּמִים, כְּמוֹ \"בָּא אָחִיךָ בְּמִרְמָה\" (בראשית כ\"ז:ל\"ה):",
    "en": "AND ABRAHAM WAS OLD, WELL STRICKEN IN AGE. Scripture reiterates [Abraham’s old age although it has already mentioned it] in order to inform us of the reason that he adjured his servant. Thus Scripture says that because Abraham saw himself to be very old and he thought that if he will send the servant to the land of his origin, perhaps before the messenger would return, he will have gone to his long home, he therefore adjured his servant — whose counsel Isaac would follow since he ruled over all that he had — that he should not take for him a wife from the daughters of Canaan.In Bereshith Rabbah, the Rabbis said: “Here it was old age combined with vitality; further on it was old age without vitality.” By this the Rabbis wanted to explain that ba’im [literally: “coming” in days — mentioned above] — means the beginning of the days of old age, as the word ba’im indicates the present, just as, ‘Haba’im’ (those that come) in at these gates. But here it says that he was very old for already he was ba bayamim [literally: “he had come in days” — past tense], just as: Thy brother ‘ba’ (came) with subtlety.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.26:1",
    "he": "מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם אוּלַי לֹא הָיָה רָעָב בָּעוֹלָם עַד יְמֵי אַבְרָהָם (פרקי דר\"א כו), וְעַל כֵּן יִמְנֶה הַכָּתוּב מִמֶּנּוּ, כִּי מָה צֹרֶךְ לְהַזְכִּיר זֶה. וְהַנָּכוֹן בְּעֵינַי כִּי זֶה לְהַגִּיד כִּי הָיוּ זוֹכְרִים אוֹתוֹ הָרָעָב הָרִאשׁוֹן, וּמְסַפְּרִים עָלָיו שֶׁבַּעֲבוּרוֹ יָרַד אַבְרָהָם לְמִצְרַיִם, וְשָׁם עָשָׂה לוֹ הַשֵּׁם כָּבוֹד גָּדוֹל. וְלָכֵן הָיָה יִצְחָק חָפֵץ לָלֶכֶת בְּדֶרֶךְ אֲבוֹתָיו לֵרֵד שָׁם, עַד שֶׁנֶּאֱמַר לוֹ \"אַל תֵּרֵד מִצְרָיְמָה\". וְטַעַם הַמְּנִיעָה אָמְרוּ רַבּוֹתֵינוּ (ב\"ר סד ג), אַתָּה עוֹלָה תְּמִימָה וְאֵין חוּצָה לָאָרֶץ כְּדַי לְךָ. וּלְדַעְתִּי נִכְלַל עוֹד בָּעִנְיָן רְמִיזָה בֶּעָתִיד, כִּי גְּלוֹת אַבְרָהָם אֶל מִצְרַיִם מִפְּנֵי הָרָעָב רֶמֶז שֶׁיִּגְלוּ בָּנָיו שָׁם, וְלֶכְתּוֹ אֶל אֲבִימֶלֶךְ לֹא הָיָה גָּלוּת כִּי שָׁם הָיָה יוֹשֵׁב בִּרְצוֹנוֹ, אֲבָל יְרִידָתוֹ שֶׁל יִצְחָק שָׁם מִפְּנֵי הָרָעָב יִרְמֹז לְגָלוּת, כִּי גָּלָה מִמְּקוֹמוֹ בְּעַל כָּרְחוֹ וְהָלַךְ אֶל אֶרֶץ אַחֶרֶת. וְהִנֵּה הָיָה גְּלוֹתוֹ מִמְּקוֹמוֹ אֶל אֶרֶץ פְּלִשְׁתִּים שֶׁהִיא אֶרֶץ מְגוּרֵי אָבִיו, וְיִרְמֹז לְגָלוּת בָּבֶל שֶׁהוּא מְקוֹם מְגוּרֵי אֲבוֹתָם שֶׁהָיוּ בְּאוּר כַּשְׂדִּים. וְדַע כִּי הַגָּלוּת הַנִּזְכָּר יִרְמֹז לְמַעֲשֵׂה יִצְחָק, כַּאֲשֶׁר לֹא לָקְחוּ אִשְׁתּוֹ, וְלֹא הָיָה לוֹ שָׁם רַק הַגָּלוּת וְהַפַּחַד, וּמִתְּחִלָּה אָמַר \"הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת\", וּלְיָמִים חָזַר בּוֹ וְאָמַר \"לֵךְ מֵעִמָּנוּ\", וְאַחֲרֵי כֵן חָזְרוּ אֵלָיו בִּבְרִית. וְכֵן גָּלוּת בָּבֶל, גָּלוּ שָׁם מִפְּנֵי זַלְעֲפוֹת רָעָב, וּמֵעֵת הֱיוֹתָם שָׁם לֹא עֲבָדוּם וְלֹא עִנּוּ אוֹתָם, אֲבָל הָיוּ גְּדוֹלֵיהֶם שָׂרִים בַּמַּלְכוּת, וְאַחֲרֵי כֵן אָמְרוּ \"מִי בָכֶם מִכָּל עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל\" (עזרא א ג), וְהִזְהִירוּ עֲלֵיהֶם שָׂרֵי עֵבֶר הַנָּהָר וְהַפַּחוֹת, וְאַחֲרֵי כֵן בִּטְּלוּ הַבִּנְיָן, וַהֲוָת בָּטְלָא עַד זְמַן וְעִדָּן, אַחֲרֵי כֵן חָזְרוּ וְנָתְנוּ רְשׁוּת בַּבִּנְיָן, וְהִזְהִירוּ וְאָמְרוּ \"דִּי לֶהֱוֹן מְהַקְרְבִין נִיחוֹחִין לֶאֱלָהּ שְׁמַיָּא וּמְצַלַּיִן לְחַיֵּי מַלְכָּא וּבְנוֹהִי\" (שם ו י):",
    "en": "BESIDE THE FIRST FAMINE THAT WAS IN THE DAYS OF ABRAHAM. Perhaps there was no famine in the world until the days of Abraham. This is why Scripture counts from it, for otherwise, what need is there to mention it? In my opinion the correct reason why Scripture mentions it is to tell us that people remembered the first famine, mentioning that on account of it Abraham went down to Egypt and there G-d did him great honor. It was for this reason that Isaac wanted to go in his father’s footsteps by descending into Egypt until it was said to him, Go not down into Egypt. The reason for the prohibition has been stated by our Rabbis: “You [Isaac] are a perfect burnt-offering and residence outside of the Land of Israel does not befit you.”In my opinion, there is also included in this subject a reference to the future. Abraham’s exile into Egypt on account of the famine is an allusion to the exile of his children there. His going to Abimelech however was not an exile for he resided there of his own volition. But Isaac’s going [to the land of Abimelech, as recorded here in this verse, And Isaac went unto Abimelech] on account of the famine, does allude to an exile since he left his place against his will and went to another land. Now Isaac’s exile was from his own place to the land of the Philistines, which was the land in which his father had resided. This alludes to the Babylonian Exile, which took place in the land in which their ancestors had resided, namely, Ur of the Chaldees.Know further that this Babylonian Exile mentioned is mirrored in the events which befell Isaac in that they did not take his wife in the land of the Philistines. Rather, his lot there was only exile and fear. At the beginning Abimelech said, He that toucheth this man or his wife shall surely be put to death. Later he regretted it and said, Go from us. Afterwards, he returned and made a covenant with Isaac Similarly, in the Babylonian Exile, they were exiled there because of the burning heat of famine, and while there, they were neither subjugated, nor were they treated harshly. On the contrary, their leaders were princes in the government. Later on, they said, Whosoever there is among you of all His people — his G-d be with him — let him go up, even alerting the princes and governors beyond the River to help them. Later on, they ceased work [on the House of G-d in Jerusalem] , and it ceased “for a season and a time.” Later, they again changed their policy and gave permission for the construction of the House of G-d, saying, That they may offer sacrifices of sweet savor unto the G-d of heaven, and pray for the life of the king and his sons.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.26:2",
    "he": "אֶל אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים לֹא נוֹדַע אִם הוּא אֲבִימֶלֶךְ אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם אוֹ שֶׁכָּל מֶלֶךְ פְּלִשְׁתִּים בָּעֵת הַהִיא יִקָּרֵא כֵן, כִּי גַּם בִּימֵי דָּוִד יִקָּרֵא אֲבִימֶלֶךְ. וְדַעַת אוּנְקְלוֹס שֶׁהָיָה בְּנוֹ. וְטַעַם \"וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ\", כִּי הָיָה בְּדַעְתּוֹ לָרֶדֶת מִצְרַיְמָה, וְהָלַךְ אֶל אֲבִימֶלֶךְ בַּעַל בְּרִית אָבִיו, אוּלַי יֵיטִיב עִמּוֹ בִּימֵי הַבַּצֹּרֶת וְלֹא יִצְטָרֵךְ לֵרֵד לְמִצְרַיִם. וְהִנֵּה אֲבִימֶלֶךְ מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם לֹא נָגַע בּוֹ וְלֹא בְּבֵיתוֹ כְּלָל, אֲבָל אַנְשֵׁי הַמָּקוֹם הֵמָּה בִּקְשׁוּ מִמֶּנּוּ דֶּרֶךְ שְׁאֵלָה עַל אִשְׁתּוֹ, וְהוּא אָמַר \"אֲחוֹתִי הִיא\", וְאַף עַל פִּי כֵן לֹא נָגַע בָּהּ הַמֶּלֶךְ וְלֹא אִישׁ מֵאֲנָשָׁיו, כִּי הָיוּ נִזְכָּרִים בְּעִנְיַן אַבְרָהָם. וּלְכָךְ אָמַר \"כִּמְעַט שָׁכַב אַחַד הָעָם\", יֹאמַר אֲנִי לֹא נָגַעְתִּי בָּהּ וְנִשְׁמַרְתִּי מִמֶּנָּה, אֲבָל קָרוֹב הָיָה שֶׁיִּכָּשֵׁל בָּהּ אֶחָד מֵאַנְשֵׁי הָאָרֶץ, וְהָיִיתָ מֵבִיא עָלֵינוּ אָשָׁם כַּאֲשֶׁר הָיָה עָלֵינוּ חֵטְא בְּעִנְיַן אָבִיךָ:",
    "en": "TO ABIMELECH, KING OF THE PHILISTINES. It is not known whether this is the same Abimelech who lived in the days of Abraham or whether every Philistine king was so called, for in the time of David he was also called Abimelech. Onkelos, however, is of the opinion that the Abimelech with whom Isaac dealt was a son [of the one mentioned in the account of Abraham].The reason that Isaac went to Abimelech was that he intended to go down to Egypt, so he went to Abimelech, his father’s confederate, in the hope that perhaps he would deal kindly with him in the days of the famine, thus making it unnecessary for him to go down to Egypt. Now Abimelech, on account of his covenant with Abraham, did not harm him or his family at all. However, the men of the place asked Isaac, in mere quest, concerning his wife, and he said, She is my sister. Even so, neither the king nor any of his men touched her for they remembered the affair of Abraham. Hence Abimelech said, One of the people might lightly have lain, meaning to say, “I Abimelech did not touch her, and I was careful concerning her, but one of the men of the land might easily have stumbled, and then you would have made us incur guilt, as we sinned in the matter of your father.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.30:1",
    "he": "הָבָה לִּי בָנִים אָמְרוּ הַמְּפָרְשִׁים (רש\"י וראב\"ע), שֶׁתִּתְפַּלֵּל עָלַי, \"וְאִם אַיִן מֵתָה אָנֹכִי\", לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית ל':א'), שֶׁמִּי שֶׁאֵין לוֹ בָּנִים חָשׁוּב כְּמֵת, וְהוּא מִדְרַשׁ רַבּוֹתֵינוּ (ב\"ר עא ו). וַאֲנִי תָּמֵהַּ, אִם כֵּן לָמָּה חָרָה אַפּוֹ, וְלָמָּה אָמַר \"הֲתַחַת אֱלֹהִים אָנֹכִי\", וְשׁוֹמֵעַ אֶל צַדִּיקִים ה', וּמָה שֶׁאָמַר אַבָּא לֹא הָיוּ לוֹ בָּנִים אֲנִי יֵשׁ לִי בָּנִים, מִמֵּךְ מָנַע מִמֶּנִּי לֹא מָנַע, וְכִי הַצַּדִּיקִים אֵינָן מִתְפַּלְּלִים בְּעַד אֲחֵרִים, וְהִנֵּה אֵלִיָּהוּ וֶאֱלִישָׁע הִתְפַּלְּלוּ בְּעַד נָשִׁים נָכְרִיּוֹת (מ\"א יז כא ושם ב ד טז). וְנִרְאֶה שֶׁבִּשְׁבִיל זֶה תְּפָסוּהוּ רַבּוֹתֵינוּ, אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ע\"א:ז'), אָמַר לוֹ הקב\"ה, כָּךְ עוֹנִין אֶת הַמְּעִיקוֹת, חַיֶּיךָ שֶׁבָּנֶיךָ עֲתִידִין לַעֲמֹד לִפְנֵי בְּנָהּ. וְעַל דֶּרֶךְ הַפְּשָׁט אָמְרָה רָחֵל לְיַעֲקֹב שֶׁיִּתֵּן לָהּ בָּנִים, וּבֶאֱמֶת דַּעְתָּהּ לֵאמֹר שֶׁיִּתְפַּלֵּל עָלֶיהָ, אֲבָל שֶׁיִּתְפַּלֵּל עָלֶיהָ עַד שֶׁיִּתֵּן לָהּ בָּנִים עַל כָּל פָּנִים, וְאִם אַיִן שֶׁתָּמִית עַצְמָהּ בְּצַעַר. דִּבְּרָה שֶׁלֹּא כַּהֹגֶן בְּקִנְאָתָהּ, וְחָשְׁבָה כִּי בְּאַהֲבָתוֹ אוֹתָהּ יִתְעַנֶּה יַעֲקֹב וְיִלְבַּשׁ שַׂק וָאֵפֶר וְיִתְפַּלֵּל עַד שֶׁיִּהְיוּ לָהּ בָּנִים שֶׁלֹּא תָּמוּת בְּצַעֲרָהּ:",
    "en": "GIVE ME CHILDREN. The commentators said that this means that Rachel asked Jacob to pray on her behalf. Or else I die — Rashi comments: “For one who is childless may be considered as dead.” This is a Midrash of our Rabbis.But I wonder. If so, why was Jacob angry with her? And why did he say, Am I in G-d’s stead? for G-d hearkens to the righteous. [I wonder concerning] that which Jacob said [to Rachel, as quoted in Rashi: “You say that I should do as did my father, who prayed on behalf of Rebekah, but I am not circumstanced as my father was. My] father had no children at all. I, however, have children. It is from you that He had withheld children and not from me.” Do not the righteous pray on behalf of others? There were Elijah and Elisha who prayed on behalf of strange women.It would appear that on account of Jacob’s answer, our Rabbis took him to task, saying in Bereshith Rabbah: “The Holy One, blessed be He, said to Jacob, ‘Is this the way to answer a woman who is oppressed by her barrenness? By your life! Your children are destined to stand before her son Joseph!’”In line with the plain meaning of Scripture, Rachel asked of Jacob that he give her children, but her intent was truly to say that he should pray on her behalf and continue indeed to pray until G-d would, in any case, grant her children, and if not, she would mortify herself because of grief. In her envy she spoke improperly, thinking that because Jacob loved her he would fast, put on sackcloth with ashes, and pray until she would have children, so that she should not die of her grief.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.34:1",
    "he": "וְטַעַם בַּת לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב לוֹמַר שֶׁהִיא אֲחוֹת שִׁמְעוֹן וְלֵוִי הַמְּקַנְּאִים וְנוֹקְמִים נִקְמָתָהּ. וְהִזְכִּיר \"אֲשֶׁר יָלְדָה לְיַעֲקֹב\", כִּי כָל הָאַחִים קִנְּאוּ בָּהּ:",
    "en": "THE DAUGHTER OF LEAH, WHOM SHE HAD BORNE UNTO JACOB. The reason [Scripture specifies the daughter of Leah] is to state that she was the sister of Simeon and Levi, who were envious for her sake and avenged her cause. And Scripture mentions further, whom she had borne unto Jacob, in order to allude to the fact that all the brothers were envious for her.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.35:1",
    "he": "וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ לֹא יָדַעְתִּי מַהוּ \"וְשֶׁב שָׁם\". וְיִתָּכֵן שֶׁצִּוָּהוּ לָשֶׁבֶת שָׁם תְּחִלָּה וְאַחַר כֵּן יַעֲשֶׂה הַמִּזְבֵּחַ, לְהִטָּהֵר מֵעֲבוֹדָה זָרָה אוֹ מִן הַחֲלָלִים שֶׁהָרְגוּ, כְּעִנְיַן \"וְאַתֶּם חֲנוּ מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים\" (במדבר לא יט), כִּי לֹא צֻוּוּ עֲדַיִן בְּמֵי חַטָּאת, וְיַעֲקֹב נִזְדָּרֵז בַּמִּצְוָה לְהִטָּהֵר טֶרֶם בּוֹאוֹ שָׁם. אוֹ שֶׁיִּהְיֶה \"וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל\" מֻקְדָּם בְּמַעֲשֵׂה, וְאוּלַי צִוָּה \"וְשֶׁב שָׁם\" לְפַנּוֹת מַחְשַׁבְתּוֹ לְדָבְקָה בָּאֵל:",
    "en": "GO UP TO BETH-EL AND ABIDE THERE, AND MAKE THERE AN ALTAR. I do not know the significance of the expression, and abide there. Now it is possible that G-d commanded him to abide there at first in order to purify the camp from the idols taken from Shechem or from the dead they had touched, similar to, And encamp ye without the camp seven days, since they had not yet been commanded concerning the Waters of Sprinkling, and afterwards they were to make the altar. But Jacob was zealous in observing the commandment to be purified before he came to Beth-el. It may be that Jacob’s words, And let us arise, and go up to Beth-el, actually preceded the purification mentioned in the previous verse. And perhaps the command, and abide there, means that he was to direct his thought to cleaving to G-d.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.37:1",
    "he": "וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו כִּי אָמַר שֶׁאַלּוּפֵי עֵשָׂו יָשְׁבוּ בְּאֶרֶץ אֲחֻזָּתָם, כְּלוֹמַר הָאָרֶץ שֶׁלָּקְחוּ לָהֶם לַאֲחֻזַּת עוֹלָם, אֲבָל יַעֲקֹב יָשַׁב גֵּר כְּאָבִיו בְּאֶרֶץ לֹא לָהֶם אֶלָּא לִכְנַעַן, וְהַכַּוָּנָה לְהַגִּיד כִּי הֵם בּוֹחֲרִים לָגוּר בָּאָרֶץ הַנִּבְחֶרֶת וְשֶׁנִּתְקַיֵּם בָּהֶם \"כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם\" (בראשית ט\"ו:י\"ג) וְלֹא בְּעֵשָׂו, כִּי בְּיַעֲקֹב לְבַדּוֹ יִקָּרֵא לָהֶם זָרַע:",
    "en": "AND JACOB DWELT IN THE LAND OF HIS FATHERS. The meaning of the verse is that since Scripture had said that the chiefs of Esau dwelt in the land of their possessions — that is to say, the land which they took to themselves as a possession forever — it now says that Jacob, however, dwelt as his father had, as a stranger in a land which was not their own but which belonged to the Canaanites. The purport is to relate that they elected to dwell in the Chosen Land, and that G-d’s words to Abraham, That thy seed shall be a stranger in a land that is not theirs, were fulfilled in them but not in Esau, for Jacob alone shall be called their progeny.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.41:1",
    "he": "עַל הַיְאוֹר כָּל שְׁאָר נְהָרוֹת אֵינָם קְרוּיִים יְאוֹרִים חוּץ מִנִּילוּס, מִפְּנֵי שֶׁכָּל הָאָרֶץ עֲשׂוּיָה יְאוֹרִים יְאוֹרִים בִּידֵי אָדָם וְנִילוּס עוֹלֶה בְּתוֹכָם, לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית מ\"א:א'). אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ\"א:א') תִּרְגֵּם יְאוֹר – \"נַהֲרָא\", רַק תִּרְגֵּם \"עַל יְאוֹרֵיהֶם\" (שמות ז יט) עַל \"אֲרִיתֵּיהוֹן\" כִּי הֻצְרַךְ שָׁם לְהַבְדִּיל בֵּינֵיהֶם מִפְּנֵי שֶׁהִזְכִּיר \"עַל נַהֲרוֹתָם וְעַל יְאוֹרֵיהֶם\", וְהִנֵּה כֻּלָּם יִקָּרְאוּ לְדַעְתּוֹ יְאוֹרִים, הַגְּדוֹלִים נִקְרָאִים נְהָרוֹת וִיאוֹרִים, וְאֵלּוּ הָעֲשׂוּיִים חֲפִירוֹת אֲרֻכּוֹת בִּידֵי אָדָם גַּם הֵם יִקָּרְאוּ יְאוֹרִים. וּמָצִינוּ כִּי חִדֶּקֶל נִקְרָא יְאוֹר, כְּמוֹ שֶׁכָּתוּב (דניאל י ד) \"וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ הַבַּדִּים\", וּכְתִיב (שם יב ה) \"וְהִנֵּה שְׁנַיִם אֲחֵרִים עֹמְדִים אֶחָד הֵנָּה לִשְׂפַת הַיְאֹר וְאֶחָד הֵנָּה לִשְׂפַת הַיְאֹר וַיֹּאמֶר לָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר\". וּלְדַעְתִּי כְּדִבְרֵי אוּנְקְלוֹס כֵּן הוּא, כִּי יְאוֹר וְנָהָר לְשׁוֹן אֶחָד וּשְׁנֵיהֶם לְשׁוֹן אוֹרָה, וְכֵן הַגֶּשֶׁם נִקְרָא אוֹר, שֶׁנֶּאֱמַר (איוב לו ל) \"הֵן פָּרַשׂ עָלָיו אוֹרוֹ יָפִיץ עֲנַן אוֹרוֹ\" (שם לז יא), וּכְמוֹ שֶׁאָמַר רַבִּי יוֹחָנָן (ב\"ר כו ז), כָּל אוֹרָה הָאֲמוּרָה בֶּאֱלִיהוּא בִּירִידַת גְּשָׁמִים הַכָּתוּב מְדַבֵּר. וְאוּלַי בַּעֲבוּר שֶׁהַגְּשָׁמִים בְּסִבַּת הַמְּאוֹרוֹת, וְהַנְּהָרוֹת יֵעָשׂוּ מֵהֶם, יִתְיַחֲסוּ אֶל הָאָבוֹת:",
    "en": "BY THE ‘YE’OR’ (RIVER). With the exception of the Nile, none of the other rivers is called ye’or, a word signifying “canal,” because the entire country consists of artificially constructed canals, and the waters of the Nile flow into them. This is the language of Rashi.Onkelos however did translate the word ye’or here as “river,” but in the book of Exodus he translated al ye’oreihem as “on their canals,” as he had to distinguish between nahar and ye’or since they are both mentioned in the same verse: ‘al naharotham ve’al ye’oreihem’ (on their rivers and on their canals). Thus, according to Onkelos, all rivers are called ye’orim, with the large ones being called both n’haroth and ye’orim while those canals constructed by man are also called ye’orim. Thus we find that the Tigris, besides being called nahar, is also called ye’or, as it is written, I was by the side of the great ‘nahar’ (river), which is Tigris… and behold a man clothed in linen, and it is further written there: And, behold, there stood other two, the one on the bank of the ‘ye’or’ (river) on this side, and the other on the bank of the ‘ye’or’ on that side. And one said to the man clothed in linen, who was above the waters of the ‘ye’or’ (river). In my opinion the fact is as Onkelos said, as both ye’or and nahar convey the same concept, both being an expression for orah (light). The rain, likewise, is called or (light), as it is said: He spreadeth ‘oro’ (His light) upon it; He spreadeth abroad the cloud of ‘oro’ (His lighting); and as Rabbi Yochanan said, “All verses in Elihu’s speech in the book of Job containing the word orah refer to the coming down of rain.” Perhaps this is because the rains are influenced by the luminaries, and the rivers which are formed by the rains are thus related to their first cause, the luminaries.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.42:1",
    "he": "לָמָּה תִּתְרָאוּ אַל תַּרְאוּ עַצְמְכֶם שְׂבֵעִים לִפְנֵי בְּנֵי עֵשָׂו וְיִשְׁמָעֵאל (תענית י), בְּאוֹתָהּ שָׁעָה עֲדַיִן הָיְתָה לָהֶם תְּבוּאָה. וּמִפִּי אֲחֵרִים שָׁמַעְתִּי שֶׁהוּא לְשׁוֹן כְּחִישָׁה, לָמָּה תִּהְיוּ כְּחוּשִׁים בָּרָעָב, וְדוֹמֶה לוֹ \"וּמַרְוֶה גַּם הוּא יוֹרֶה\", לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית מ\"ב:א'). וְדִבְרֵי אֲחֵרִים אֵין בָּהֶם מַמָּשׁ. וּמָה שֶׁאוֹמֵר אַל תַּרְאוּ עַצְמְכֶם שְׂבֵעִים בִּפְנֵי בְּנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו, לֹא הֲבִינוֹתִי, שֶׁאֵין בְּנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו עַתָּה בְּאֶרֶץ כְּנַעַן, וְלָמָּה לֹא יֹאמַר שֶׁלֹּא יַרְאוּ אֶת עַצְמָן שְׂבֵעִים בִּפְנֵי בְּנֵי אֶרֶץ כְּנַעַן. וְאוּלַי הָיוּ בְּנֵי יִשְׁמָעֵאל וּבְנֵי עֵשָׂו בָּאִים מֵאֶרֶץ אֲחֻזָּתָם אֶל יוֹסֵף לִשְׁבֹּר, וְהָיוּ בָּאִים דֶּרֶךְ אֶרֶץ כְּנַעַן עוֹבְרִים עָלָיו, וְאָמַר לָהֶם שֶׁלֹּא יַרְאוּ עַצְמָן שְׂבֵעִים בִּפְנֵיהֶם כִּי יַחְשְׁדוּהוּ שֶׁיֵּשׁ לְיַעֲקֹב תְּבוּאָה וְיָבוֹאוּ אֵלָיו לֶאֱכֹל עִמּוֹ לֶחֶם בְּבֵיתוֹ. וְאִם כֵּן מָה שֶׁאָמַר \"וְנִחְיֶה וְלֹא נָמוּת\" טַעַם אַחֵר הוּא, הִזְהִירָם לִהְיוֹת נִשְׁמָרִים בַּמְּעַט אֲשֶׁר בְּיָדָם, וְשֶׁיֵּלְכוּ לִקְנוֹת מִמֶּנּוּ שֶׁלֹּא יָמוּתוּ כַּאֲשֶׁר יִתֹּם הַלֶּחֶם אֲשֶׁר בְּיָדָם. וְהַנָּכוֹן \"לָמָּה תִּתְרָאוּ\" בַּמָּקוֹם הַזֶּה, כִּי הָיָה לָכֶם לִסַּע מִיָּד כַּאֲשֶׁר שְׁמַעְתֶּם שֶׁיֵּשׁ שֶׁבֶר בְּמִצְרַיִם, כִּי כְּבָר בְּסַכָּנָה הָיוּ אִם לֹא יְמַהֲרוּ לַדָּבָר, וְזֶה טַעַם \"וְנִחְיֶה וְלֹא נָמוּת\":",
    "en": "WHY ‘TITHRA’U’. (DO YOU LOOK TO YOURSELVES)? “Do not show yourselves before the children of Esau and Ishmael as having plenty to eat.” At that time they still had some grain. From others I have heard that the word tithra’u is an expression of leanness. Thus Jacob said to his sons, “Why should you become lean through hunger?” A similar [use of the word tithra’u, i.e., similar to the first explanation], is the verse: And he that satisfies (‘umarveh’) abundantly shall be satisfied (‘yoreh’). Thus the language of Rashi.Now the comment of “others,” [namely, that the word tithra’u connotes leanness], has no validity whatsoever. And I did not understand that which Rashi says, “Do not show yourselves before the children of Ishmael and the children of Esau as having plenty to eat.” The children of Ishmael and of Esau were not then present in the land of Canaan, and why did Jacob not say that they should not show themselves before the children of Canaan as having plenty to eat? Perhaps the children of Ishmael and of Esau did come from their dwelling places to Joseph to buy food, and they came by way of the land of Canaan, thus passing by Jacob. He thus said to his children that they should not show themselves before them as having plenty to eat, for they would then suspect that Jacob has food, whereupon they would come to eat bread with him in his house. Accordingly, Jacob’s words, That we may live, and not die, constitute another reason for his command to them. He warned them to be careful with the little food yet left to them, and that they should go to buy food from Egypt so as not to die when all the bread in their possession is consumed.The correct interpretation is: “Why do you show yourselves in this place, for you should have immediately journeyed from here when you heard that there is grain in Egypt,” since they were already in a state of danger if they would not make haste in the matter. This is the meaning of the words, That we may live, and not die.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.44:1",
    "he": "כַּאֲשֶׁר יוּכְלוּן שְׂאֵת יוֹתֵר מִן הַמַּגִּיעַ לָהֶם בַּכֶּסֶף אֲשֶׁר הֵבִיאוּ לוֹ:",
    "en": "AS MUCH AS THEY CAN BEAR. I.e., more than they were entitled to for the money they had brought him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.44:2",
    "he": "וְשִׂים כֶּסֶף אִישׁ בְּפִי אַמְתַּחְתּוֹ לְדַעְתָּם, כִּי אָמַר לָהֶם, יָדַע אֲדֹנִי כִּי עָשָׂה לָכֶם חָמָס וַיְבַקֵּשׁ לְהֵטִיב לָכֶם, שֶׁאִם עָשָׂה זֶה כַּפַּעַם הָרִאשׁוֹנָה שֶׁלֹּא לְדַעְתָּם, הָיָה לָהֶם הִתְנַצְּלוּת בַּגָּבִיעַ, שֶׁנַּעֲשָׂה בּוֹ כַּאֲשֶׁר נַעֲשָׂה בַּכֶּסֶף, אֲבָל הָיָה לְדַעְתָּם, וְיָדְעוּ בַּכֶּסֶף כַּאֲשֶׁר יָדְעוּ בַּמַּשָּׂא, כִּי הִכִּירוּ כִּי נָתַן לָהֶם כַּאֲשֶׁר יוּכְלוּן שְׂאֵת. וְאִם הָיָה שֶׁלֹּא לְדַעְתָּם, אוּלַי טָעַן עֲלֵיהֶם כִּי הָיָה הַכֶּסֶף גַּם בַּפַּעַם הַזֹּאת מַטְמוֹן, וְלֹא יִתָּכֵן כֵּן בַּגָּבִיעַ, וּמִי יוּכַל לָדוּן עִם שֶׁתַּקִּיף מִמֶּנּוּ. וְדַע כִּי בַּעֲבוּר הֱיוֹת הַשּׁוֹבְרִים רַבִּים מְאֹד מִכָּל אֶרֶץ מִצְרַיִם, וּמְהוּמוֹת רַבּוֹת בְּתוֹכָהּ, הָיוּ הַבָּאִים נוֹתְנִין שַׂקֵּיהֶם וְכַסְפֵּיהֶם לַמַּשְׁבִּיר, וְהוּא מוֹדֵד לָהֶם לְפִי הַכֶּסֶף הַנִּמְצָא בָּהֶם, וְהֵם לוֹקְחִים הַנִּתָּן לָהֶם, בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן, וְעוֹד כִּי בֶּאֱמוּנָה הוּא עוֹשֶׂה. וְעַל כֵּן לָקְחוּ בַּפַּעַם הָרִאשׁוֹנָה שַׂקֵּיהֶם סְגוּרִים וְלֹא יָדְעוּ מָה בְּתוֹכָם גַּם בַּשֵּׁנִית:",
    "en": "AND PUT EVERY MAN’s MONEY IN HIS BAG’s MOUTH. That is, with their knowledge, for the house steward said to them, “My lord knows that he did you wrong, and he now wishes to make amends to you.” If he would do as he had done the first time, that is, [put the money in their bags] without their knowledge, they would have had a defense in the matter of the goblet, i.e., that the same thing happened to it as happened to the money. Instead, it was done with their knowledge, and they knew of the money just as they knew of the load, for they recognized that he had given them as much as they can bear. But if it were done without their knowledge, he might perhaps argue on their behalf that the money had come to them this time too on account of its having been hidden there, but such was not possible with the goblet. But, then, who can argue with one more powerful than himself?Know that on account of the very many buyers from all over Egypt, and the great confusion in the midst of it, those who came to buy would give their sacks and money to the seller, and he would measure grain for them according to the amount of money he found in the sacks. They in turn took the grain given to them, forasmuch as the king’s word hath power, and moreover, for he did his work honestly. It is for this reason that they took their closed sacks the first time, and even the second time they knew not what was in them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Genesis.45:1",
    "he": "וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו לֹא יָכוֹל לִסְבֹּל שֶׁיִּהְיוּ הַמִּצְרִיִּים נִצָּבִים עָלָיו וְשׁוֹמְעִין שֶׁאֶחָיו מִתְבַּיְּשִׁין בְּהִוָּדְעוֹ לָהֶם, לְשׁוֹן רַשִׁ\"י (רש\"י על בראשית מ\"ה:א'). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית מ\"ה:א'), \"לְהִתְאַפֵּק\" – לִסְבֹּל. \"לְכָל הַנִּצָּבִים עָלָיו\" – טַעְמוֹ עַד שֶׁיֵּצְאוּ כָּל הַנִּצָּבִים עָלָיו, וְהֻצְרַךְ לִקְרֹא לְהוֹצִיאָם. אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית מ\"ה:א') תִּרְגֵּם \"לְאִתְחַסָּנָא\" – לְהִתְחַזֵּק, וְכֵן \"וָאֶתְאַפַּק וָאַעֲלֶה הָעוֹלָה\" (שמואל א יג יב), וְכֵן כָּל לְשׁוֹן הִתְאַפְּקוּת בְּכָל מָקוֹם חִזּוּק. וְהַנָּכוֹן בְּעֵינַי שֶׁהָיוּ שָׁם מִבֵּית פַּרְעֹה וּמִן הַמִּצְרִים אֲנָשִׁים רַבִּים יְחַלּוּ פָּנָיו לִמְחֹל לְבִנְיָמִין, כִּי נִכְמְרוּ רַחֲמֵיהֶם עַל תַּחֲנוּנֵי יְהוּדָה, וְלֹא יָכוֹל יוֹסֵף לְהִתְחַזֵּק לְכֻלָּם, וַיִּקְרָא לַעֲבָדָיו הוֹצִיאוּ כָּל אִישׁ נָכְרִי מֵעָלַי, כִּי אֲדַבֵּר עִמָּהֶם, וַיֵּצְאוּ מֵעָלָיו, וּבְצֵאתָם מֵעָלָיו נָתַן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וְאַנְשֵׁי בֵּית פַּרְעֹה הַמּוּצָאִים מֵעָלָיו, כִּי עוֹדָם בֶּחָצֵר הַחִיצוֹנָה. וְיִתָּכֵן כִּי פֵּרוּשׁ \"הַנִּצָּבִים עָלָיו\", מְשָׁרְתָיו הָעוֹמְדִים לְפָנָיו, כְּמוֹ \"הַנַּעַר הַנִּצָּב עַל הַקּוֹצְרִים\" (רות ב ו), \"שָׂרֵי הַנִּצָּבִים\" (מלכים א ה ל), \"לְהִתְיַצֵּב עַל ה'\" (איוב א ו). וְטַעַם \"וַיִּקְרָא\", שֶׁהֵרִים קוֹלוֹ בְּכַעַס וְאָמַר לִמְשָׁרְתָיו, הוֹצִיאוּ כָל אִישׁ מֵעָלַי בִּלְתִּי הָאֲנָשִׁים הָאֵלֶּה. וְטַעַם בַּהוֹצָאָה שֶׁהוֹצִיאָם מִשָּׁם, כְּדֵי שֶׁלֹּא יִשְׁמְעוּ בְּהַזְכִּירוֹ לָהֶם הַמְּכִירָה, כִּי תִהְיֶה לָהֶם גַּם אֵלָיו לְמִכְשׁוֹל, שֶׁיֹּאמְרוּ עַבְדֵי פַּרְעֹה וּמִצְרַיִם עֲלֵיהֶם, אֵלּוּ אַנְשֵׁי בּוֹגְדוֹת, לֹא יָגוּרוּ בְּאַרְצֵנוּ וְלֹא יִדְרְכוּ בְּאַרְמְנוֹתֵינוּ, בָּגְדוּ בַּאֲחִיהֶם גַּם בַּאֲבִיהֶם בָּגְדוּ, מָה יַעֲשׂוּ בַּמֶּלֶךְ וּבְעַמּוֹ, וְגַם בְּיוֹסֵף לֹא יַאֲמִינוּ עוֹד:",
    "en": "THEN JOSEPH COULD NOT ‘L’HITHAPEIK’ (REFRAIN HIMSELF) BEFORE ALL THEM THAT STOOD BY HIM. He could not bear that the Egyptians should stand by him witnessing how his brothers would be put to shame when he makes himself known to them. This is the language of Rashi. But Rabbi Abraham ibn Ezra said that l’hithapeik means “to bear.” The expression Before all them that stood by him, means until all that stood by him would go out, and so it was necessary that he call out that they be removed. Onkelos, however, translated l’hithapeik as meaning “to strengthen himself.” Similarly: ‘Va’ethapak” (And I forced myself) and offered the burnt-offering. Every other form of hithapkuth in every place is likewise an expression of strengthening.The correct interpretation in my opinion is that there were present many people of Pharaoh’s house and other Egyptians, pleading with Joseph to pardon Benjamin, for their compassions were deeply stirred by Judah’s pleas, and Joseph could not overcome them all. He then called forth to his servants, “Let every strange man go out from me, because I will speak to them.” And when they had gone out, he wept aloud; and the Egyptians heard, and the people of the house of Pharaoh, who had been expelled from his presence, for they were still in the outer court.It is possible that the expression, ‘hanitzavim’ (them that stood) by him, means his servants who stood before him, just as: The servant ‘hanitzav’ (that was set) over the reapers; ‘sarei hanitzavim’ (chief officers); ‘L’hithyatzeiv’ (To present themselves) before the Eternal. And the meaning of Vayikra (and he called) is that he raised his voice with anger and said to his servants, “Cause every man to go out from before me, except these men.” And the reason for the removal is that he expelled them from there so that they should not hear when he mentions the matter of the sale to his brothers because it would be a source of distress to them and also to himself, for the servants of Pharaoh and the Egyptians will say of them: “These are treacheous people who must not live in our land, nor tread in our palaces. They have acted treacherously against their brother, and also dealt treacherously with their father. What will they do to the king and his people?” They would also no longer believe in Joseph.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.1:1",
    "he": "טַעַם וְאֵלֶּה שְׁמוֹת כִּי הַכָּתוּב יִרְצֶה לִמְנוֹת עִנְיַן הַגָּלוּת מֵעֵת רִדְתָּם לְמִצְרַיִם, כִּי אָז גָּלוּ בְּרֹאשׁ גּוֹלִים, כַּאֲשֶׁר פֵּרַשְׁתִּי, וּלְפִיכָךְ יַחְזֹר אֶל תְּחִלַּת הָעִנְיָן שֶׁהוּא מִפָּסוּק \"וְכָל זַרְעוֹ הֵבִיא אִתּוֹ מִצְרָיְמָה\" (בראשית מו ז), וְשָׁם כָּתוּב אַחֲרָיו \"וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה\" וְגוֹ', וְאוֹתוֹ הַפָּסוּק בְּעַצְמוֹ הוּא שֶׁהֶחְזִיר בְּכָאן, כִּי אַף עַל פִּי שֶׁהֵם שְׁנֵי סְפָרִים, הַסִּפּוּר מְחֻבָּר בִּדְבָרִים בָּאִים זֶה אַחַר זֶה, וְכַאֲשֶׁר הִזְכִּיר בְּנֵי יַעֲקֹב קִצֵּר בִּבְנֵי בָּנָיו וְכָל זַרְעוֹ, וְהֶחְזִיר הַכְּלָל כַּאֲשֶׁר אָמַר שָׁם (שם מ\"ו כ\"ז) כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים. וְכָעִנְיָן הַזֶּה בְּסֵפֶר דִּבְרֵי הַיָּמִים וְסֵפֶר עֶזְרָא, שֶׁהִשְׁלִים דִּבְרֵי הַיָּמִים (דה\"ב ל\"ו כ\"ב כ\"ג), \"וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר ה' בְּפִי יִרְמְיָהוּ הֵעִיר ה' אֶת רוּחַ כּוֹרֶשׁ וְגוֹ', כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס\" וְגוֹ', וְאוֹתָם שְׁנֵי פְּסוּקִים בִּלְשׁוֹנָם הֶחְזִיר בְּרֹאשׁ סֵפֶר עֶזְרָא (עזרא א א' ב') לְחַבֵּר הַסִּפּוּר, אֶלָּא שֶׁהָיוּ שְׁנֵי סְפָרִים, הִשְׁלִים הָרִאשׁוֹן בְּמָה שֶׁהָיָה קֹדֶם בִּנְיַן הַבַּיִת וְהַסֵּפֶר הַשֵּׁנִי מֵעֵת הַבִּנְיָן וְכֵן הַדָּבָר בִּשְׁנֵי הַסְּפָרִים הָאֵלֶּה בְּרֵאשִׁית וְאֵלֶּה שְׁמוֹת:",
    "en": "AND THESE ARE THE NAMES OF …. The meaning [of the connective vav — v’eileh, (‘and’ these are) — when it would have sufficed to say, “These are the names of …,”] is that Scripture desires to reckon the subject of the exile from the time they went down to Egypt. It was then that they were the first of the exiles to go into exile, as I have explained. It is for this reason that He returns to the beginning of the subject [stated in the Book of Genesis], which is the verse, And all his seed he [Jacob] brought with him into Egypt. There it is written afterward, And these are the names of the children of Israel, who came into Egypt, etc. This is the very same verse that He repeats here. Even though they are two separate books, the narrative is connected with subjects which follow one another successively. Here, once He mentioned the children of Jacob, He adopted a concise approach to his children’s children and all of his seed [and did not mention them by name as He had done in the Book of Genesis]. Rather, He alluded to them only generally, just as He had said there, All the souls of the house of Jacob, that came into Egypt, were threescore and ten.A similar case is found in the Book of Chronicles and the Book of Ezra. The Book of Chronicles finishes with the verse: Now in the first year of Cyrus king of Persia, that the word of the Eternal by the mouth of Jeremiah might be accomplished, the Eternal stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying: Thus saith Cyrus king of Persia, etc. The author repeated the very language of these two verses at the beginning of the Book of Ezra in order to connect the narrative. However, since they were indeed two books, he completed the first book, [i.e., the Book of Chronicles], with the events that transpired before the building of the Second Sanctuary, and he devoted the second book, [i.e., the Book of Ezra], to the events that happened from the time of the building [of that Sanctuary]. The same thing occurs in these two books, Bereshith and V’eileh Shemoth.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.1:2",
    "he": "וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על שמות א':א') כִּי בַּעֲבוּר שֶׁהִזְכִּיר בְּסוֹף הַסֵּפֶר הָרִאשׁוֹן כִּי רָאָה יוֹסֵף לְבָנָיו בְּנֵי שִׁלֵּשִׁים, הִזְכִּיר כִּי גַּם אֶחָיו בְּרִדְתָּם הָיוּ מְעַטִּים וּפָרוּ וְרָבוּ, וְאֵינֶנּוּ נָכוֹן. וְרַשִׁ\"י כָּתַב (רש\"י על שמות א':א') אע\"פ שֶׁמְּנָאָן בְּחַיֵּיהֶם חָזַר וּמְנָאָן אַחַר מִיתָתָן בִּשְׁמוֹתָם לְהוֹדִיעַ חִבָּתָם שֶׁנִּמְשְׁלוּ כַּכּוֹכָבִים שֶׁמּוֹצִיאָן בְּמִסְפָּר וּמַכְנִיסָן בְּמִסְפָּר, שֶׁנֶּאֱמַר הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא (ישעיה מ כו). וְאֵלּוּ דִּבְרֵי אַגָּדָה (שמו\"ר א' ג'), וְהֵם דְּבָרִים שֶׁל אֱמֶת בְּעִנְיַן הַחִבּוּב שהקב\"ה מְחַבְּבָן וְכוֹפֵל שְׁמוֹתָם תָּדִיר, אֲבָל קִשּׁוּר הַפְּסוּקִים וְחִבּוּרָם בְּוָא\"ו הוּא כְּמוֹ שֶׁפֵּרַשְׁתִּי:",
    "en": "Rabbi Abraham ibn Ezra said that because He mentioned at the end of Bereshith [50:23] that Joseph saw children of the third generation to his children, this is why He mentioned [here in the second book] that his brethren likewise were at first few and then were fruitful and multiplied. But this is not correct.Rashi wrote: “Although Scripture had already enumerated them whilst they were living, it again enumerates them by name, following their death, in order to show how they were beloved by G-d. They are compared to the stars which G-d also brings out by number and brings in by number, as it is said, He bringeth out their host by number, He calleth them all by name.” These are words of homiletic exposition, and insofar as they indicate the love of G-d for the tribes — how the Holy One, blessed be He, loves them and repeats their names always — they are words of truth. But the matters of the connection of the verses and how they are joined by the vav — [v’eileh shemoth — (‘And’ these are the names of…)] — is as I have explained.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2:1",
    "he": "וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי רַבּוֹתֵינוּ אָמְרוּ שֶׁהָלַךְ אַחַר עֲצַת בִּתּוֹ (סוטה יב:). ור\"א אָמַר (אבן עזרא על שמות ב':א') כִּי בְּעָרִים רַבּוֹת הָיוּ יִשְׂרָאֵל יוֹשְׁבִים, וְזֹאת הָאִשָּׁה הָיְתָה בְּעִיר אַחֶרֶת. וּמַה צֹרֶךְ שֶׁיַּזְכִּיר הַכָּתוּב זֶה. וְעַל דַּעְתִּי, בַּעֲבוּר שֶׁלֹּא חָשַׁשׁ לִגְזֵרַת פַּרְעֹה וְלָקַח לוֹ אִשָּׁה לְהוֹלִיד מִמֶּנָּה בָּנִים, אָמַר הַכָּתוּב כֵּן. בַּעֲבוּר כִּי בְּכָל מִזְדָּרֵז לַעֲשׂוֹת עִנְיָן חָדָשׁ יֹאמַר כֵּן, \"וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה\" (בראשית לה כב), \"וַיֵּלֶךְ וַיִּקַּח אֶת גֹּמֶר בַּת דִּבְלָיִם\" (הושע א ג), \"לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים\" (בראשית לז כז), \"לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן\" (ירמיה יח יח), \"לְכוּ נָא וְנִוָּכְחָה\" (ישעיה א יח). וְכֵן זֶה נִזְדָּרֵז וַיִּקַּח אֶת בַּת לֵוִי וְלֹא הִזְכִּיר הַכָּתוּב שֵׁם הָאִישׁ וְלֹא שֵׁם אִשְׁתּוֹ אֲשֶׁר לָקַח, וְהָיָה זֶה בַּעֲבוּר כִּי יִצְטָרֵךְ לְיַחֲסָם וּלְהַזְכִּיר שְׁמָם מִי אֲבִיהֶם וַאֲבִי אֲבִיהֶם עַד אֶל לֵוִי, וְעַכְשָׁו יִרְצֶה לְקַצֵּר עַד לֶדֶת הַמּוֹשִׁיעַ, וְאַחַר כֵּן (להלן ו יד-כה) יִחֵס גַּם שְׁאָר הַשְּׁבָטִים בַּעֲבוּרוֹ בַּסֵּדֶר הַשֵּׁנִי:וְעַל דֶּרֶךְ הַפְּשָׁט שֶׁהָיָה זֶה תְּחִלַּת הַנִּשּׂוּאִין, אֵין מֻקְדָּם וּמְאֻחָר בַּפָּרָשָׁה, כִּי הָיָה זֶה קֹדֶם גְּזֵרַת פַּרְעֹה, וְיָלְדָה מִרְיָם וְאַהֲרֹן, וְאַחַר כֵּן גָּזַר פַּרְעֹה כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, וַתֵּלֶד הַבֵּן הַטּוֹב הַזֶּה וְלֹא הִזְכִּיר הַכָּתוּב לֶדֶת מִרְיָם וְאַהֲרֹן, כִּי לֹא הָיָה בְּלֵדָתָם חִדּוּשׁ דָּבָר. וְעַל דַּעַת רַבּוֹתֵינוּ (סוטה יב:) הֵם לִקּוּחִים שְׁנִיִּים, שֶׁפֵּרַשׁ מִמֶּנָּה מִפְּנֵי גְּזֵרַת פַּרְעֹה וְהֶחֱזִירָהּ בִּנְבוּאַת בִּתּוֹ (עי' שם יג.) וְעָשָׂה בָּהּ מַעֲשֵׂה לִקּוּחִים, הוֹשִׁיבָהּ בְּאַפִּרְיוֹן וּמִרְיָם וְאַהֲרֹן מְרַקְּדִים לִפְנֵיהֶם, בְּשִׂמְחָתָם כִּי עַל יְדֵי זֶה יִגָּאֲלוּ יִשְׂרָאֵל. ואע\"פ שֶׁהָיָה אַהֲרֹן קָטָן, נָתַן הַשֵּׁם שִׂמְחָה בְּלִבּוֹ בָּעִנְיָן הַזֶּה, אוֹ מִרְיָם אֲחוֹתוֹ מְלַמַּדְתּוֹ:",
    "en": "AND THERE WENT A MAN OF THE HOUSE OF LEVI. Our Rabbis have said that he went after the advice of his daughter. Rabbi Abraham ibn Ezra said that the Israelites dwelled in many cities, and this woman Jochebed lived in another city. [This would explain the term “went” in the above verse, i.e., he went to another city for his wife.] But what need is there for Scripture to mention this?In my opinion Scripture uses the term “went” because this man paid no heed to Pharaoh’s decree and took to himself a woman to beget children. Such is Scripture’s way of speaking of anyone who prompts himself to do something new. Thus: And Reuben went and lay with Bilhah; So he went and took Gomer the daughter of Diblaim; Come, and let us sell him to the Ishmaelites; Come, and let us smite him with the tongue; Come now, and let us reason together. Similarly this man Amram alerted himself and married a daughter of Levi.The reason Scripture does not mention the name of the man nor the name of the woman he married is to avoid tracing their genealogy and mentioning who their fathers and their fathers’ fathers were up to Levi. At this point, Scripture desires to shorten the subject until the birth of the redeemer takes place, and after that, in the second seder, He traced the genealogy even of other tribes on account of Moses.In line with the simple meaning of Scripture, i.e., that this was a first marriage [and not a remarriage as stated above], there is no significance in its being mentioned earlier or later in the chapter. This marriage took place before Pharaoh’s decree [that all male Hebrew children be killed], and she gave birth to Miriam and Aaron. After that, Pharaoh decreed, Every son that is born, ye shall cast into the river, and then she gave birth to this goodly son Moses. Scripture did not mention the birth of Miriam and Aaron inasmuch as there was nothing new about them. However, in the opinion of our Rabbis, this was a remarriage, since Amram separated from his wife in consequence of Pharaoh’s decree and then took her back on account of his daughter’s prophecy. He made her a wedding and placed her in the litter, while Miriam and Aaron danced about them in their joy because through this marriage, Israel would be redeemed [from Egypt]. Even though Aaron was young [at that time], G-d put gladness in his heart for this occasion, or possibly his sister Miriam taught him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.4:1",
    "he": "וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי אוֹתָהּ שָׁעָה דִּבֵּר מֹשֶׁה שֶׁלֹּא כַּהֹגֶן, הקב\"ה אָמַר לוֹ \"וְשָׁמְעוּ לְקוֹלֶךָ\" (שמות ג':י\"ח), וְהוּא אָמַר וְהֵן לֹא יַאֲמִינוּ לִי, מִיָּד הֱשִׁיבוֹ הקב\"ה בְּשִׁיטָתוֹ וְנָתַן לוֹ אוֹתוֹת לְפִי דְּבָרָיו, לְשׁוֹן וְאֵלֶּה שְׁמוֹת רַבָּה (ג':י\"ב). ור\"א אָמַר (אבן עזרא על שמות ד':א') עַל דֶּרֶךְ הַפְּשָׁט, כִּי ה' אָמַר שֶׁיַּאֲמִינוּ בּוֹ הַזְּקֵנִים רַק לֹא הִזְכִּיר שֶׁיַּאֲמִינוּ הָעָם, אוֹ שֶׁיִּשְׁמְעוּ לְקוֹלוֹ וְאוּלַי לֹא יַאֲמִינוּ בְּלֵב שָׁלֵם. וְאֵינֶנּוּ נָכוֹן. אֲבָל יִתָּכֵן שֶׁנֹּאמַר כִּי \"וְשָׁמְעוּ לְקוֹלֶךָ\" אֵינֶנָּה הַבְטָחָה רַק צַוָּאָה, וְשָׁמְעוּ לְקוֹלֶךָ כִּי רָאוּי לָהֶם שֶׁיִּשְׁמְעוּ, וְתָבֹא אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל מֶלֶךְ מִצְרַיִם, וְכֵן \"וְשָׁמְעוּ מִצְרַיִם כִּי הֶעֱלִיתָ בְכֹחֲךָ וְאָמְרוּ אֶל יוֹשֵׁב הָאָרֶץ\" (במדבר יד יג יד), רָאוּי שֶׁיִּהְיֶה כָּכָה, וְכֵן \"בְּזֹאת תֵּדַע כִּי אֲנִי ה'\" (שמות ז':י\"ז), רָאוּי, לֹא מִתְקַיֵּם. וְכֵן \"וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן\" בַּפָּרָשָׁה הַזֹּאת (שמות ד':ח'), וְרַבִּים כֵּן: וְהַנָּכוֹן בְּעֵינַי, כִּי \"וְשָׁמְעוּ לְקוֹלֶךָ\" לָבֹא עִמְּךָ אֶל הַמֶּלֶךְ וְלֵאמֹר לוֹ אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ, כִּי מַה יַפְסִידוּ, וְהִנֵּה הַשֵּׁם הוֹדִיעוֹ כִּי לֹא יִתֵּן אוֹתָם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ, וְלָכֵן אָמַר מֹשֶׁה וְהֵן לֹא יַאֲמִינוּ לִי אַחֲרֵי רְאוֹתָם שֶׁלֹּא יִתֵּן אוֹתָם פַּרְעֹה לַהֲלֹךְ וְלֹא יִשְׁמְעוּ עוֹד לְקוֹלִי כְּלָל, כִּי יֹאמְרוּ לֹא נִרְאָה אֵלֶיךָ ה', שֶׁאִלּוּ הָיִיתָ שְׁלִיחַ הַשֵּׁם לֹא יַמְרֶה פַּרְעֹה אֶת דְּבָרוֹ, אוֹ שֶׁיֹּאמְרוּ לֹא נִרְאָה אֵלֶיךָ הַשֵּׁם הַגָּדוֹל בְּמִדַּת רַחֲמִים לַעֲשׂוֹת לָנוּ אוֹתוֹת וּמוֹפְתִים כַּאֲשֶׁר אָמַרְתָּ, כִּי אֵינְךָ גָּדוֹל מֵהָאָבוֹת, וְלָכֵן לֹא שָׁמַע פַּרְעֹה, שֶׁאִלּוּ פַּרְעֹה הָיָה מַאֲמִין בִּדְבָרֶיךָ הָיִינוּ יוֹצְאִים עַל כָּל פָּנִים, וְאֵין עֲוֹנֹתֵינוּ מַבְדִּילִים בֵּינֵינוּ וּבֵין הָרַחֲמִים:",
    "en": "AND MOSES ANSWERED AND SAID: BUT, BEHOLD, THEY WILL NOT BELIEVE ME, NOR HEARKEN UNTO MY VOICE. “At that moment, Moses spoke improperly. The Holy One, blessed be He, had told him, And they shall hearken to thy voice, and he said, But, behold, they will not believe me. Immediately, the Holy One, blessed be He, answered him according to his opinion, and gave him signs commensurate with his words.” Thus the language of V’eileh Shemoth Rabbah.And Rabbi Abraham ibn Ezra said, by way of the plain meaning of Scripture, that G-d related to Moses that the elders will believe him, but He did not mention that the people will believe. Perhaps they may hearken to his voice but would not believe him wholeheartedly. But this does not appear to be correct. Rather, it is possible to say that v’sham’u l’kolecha (and they shall hearken to thy voice) does not constitute a promise but a command: “And they must hearken to your voice” — for it is to their advantage to listen — and thou shalt come, thou and the elders of Israel, unto the king of Egypt. A similar case is found in the verse, When the Egyptians shall hear — for Thou broughtest up this people in Thy might from among them — they will say to the inhabitants of this land, meaning it is fitting that the Egyptians should say so. Similarly, the verse, In this thou shalt know that I am the Eternal, means it is fitting that it be so, but not that it so happened. In a similar vein is the verse in this chapter, and they will believe the voice of the latter sign, [which means it is fitting that they believe the latter sign], and many similar cases.The correct interpretation appears to me to be that the expression v’sham’u l’kolecha means that “they will listen to you to come with you to the king and say to him, The G-d of the Hebrews hath happened to meet us, for what will they lose by it?” Thus G-d informed Moses that the king of Egypt would not give them leave to go, and this was why Moses said, But, behold, they will not believe me, for after seeing that Pharaoh did not give them permission to go, they would no longer believe him at all, for they will say: “The Eternal hath not appeared unto thee. If you were G-d’s messenger, Pharaoh would not have rebelled against His word.” It may be that they will say that “G-d has not appeared to you by the Great Name with the attribute of mercy, to do for us signs and wonders as you have said, for you are not greater than the patriarchs. This was why Pharaoh did not hearken, for if Pharaoh had believed your words, we would have gone out from Egypt under all circumstances, and it is not our iniquities that have separated between us and the G-d of mercies.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.1.1:1",
    "he": "טַעַם וְאֵלֶּה שְׁמוֹת כִּי הַכָּתוּב יִרְצֶה לִמְנוֹת עִנְיַן הַגָּלוּת מֵעֵת רִדְתָּם לְמִצְרַיִם, כִּי אָז גָּלוּ בְּרֹאשׁ גּוֹלִים, כַּאֲשֶׁר פֵּרַשְׁתִּי, וּלְפִיכָךְ יַחְזֹר אֶל תְּחִלַּת הָעִנְיָן שֶׁהוּא מִפָּסוּק \"וְכָל זַרְעוֹ הֵבִיא אִתּוֹ מִצְרָיְמָה\" (בראשית מו ז), וְשָׁם כָּתוּב אַחֲרָיו \"וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה\" וְגוֹ', וְאוֹתוֹ הַפָּסוּק בְּעַצְמוֹ הוּא שֶׁהֶחְזִיר בְּכָאן, כִּי אַף עַל פִּי שֶׁהֵם שְׁנֵי סְפָרִים, הַסִּפּוּר מְחֻבָּר בִּדְבָרִים בָּאִים זֶה אַחַר זֶה, וְכַאֲשֶׁר הִזְכִּיר בְּנֵי יַעֲקֹב קִצֵּר בִּבְנֵי בָּנָיו וְכָל זַרְעוֹ, וְהֶחְזִיר הַכְּלָל כַּאֲשֶׁר אָמַר שָׁם (שם מ\"ו כ\"ז) כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים. וְכָעִנְיָן הַזֶּה בְּסֵפֶר דִּבְרֵי הַיָּמִים וְסֵפֶר עֶזְרָא, שֶׁהִשְׁלִים דִּבְרֵי הַיָּמִים (דה\"ב ל\"ו כ\"ב כ\"ג), \"וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר ה' בְּפִי יִרְמְיָהוּ הֵעִיר ה' אֶת רוּחַ כּוֹרֶשׁ וְגוֹ', כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס\" וְגוֹ', וְאוֹתָם שְׁנֵי פְּסוּקִים בִּלְשׁוֹנָם הֶחְזִיר בְּרֹאשׁ סֵפֶר עֶזְרָא (עזרא א א' ב') לְחַבֵּר הַסִּפּוּר, אֶלָּא שֶׁהָיוּ שְׁנֵי סְפָרִים, הִשְׁלִים הָרִאשׁוֹן בְּמָה שֶׁהָיָה קֹדֶם בִּנְיַן הַבַּיִת וְהַסֵּפֶר הַשֵּׁנִי מֵעֵת הַבִּנְיָן וְכֵן הַדָּבָר בִּשְׁנֵי הַסְּפָרִים הָאֵלֶּה בְּרֵאשִׁית וְאֵלֶּה שְׁמוֹת:",
    "en": "AND THESE ARE THE NAMES OF …. The meaning [of the connective vav — v’eileh, (‘and’ these are) — when it would have sufficed to say, “These are the names of …,”] is that Scripture desires to reckon the subject of the exile from the time they went down to Egypt. It was then that they were the first of the exiles to go into exile, as I have explained. It is for this reason that He returns to the beginning of the subject [stated in the Book of Genesis], which is the verse, And all his seed he [Jacob] brought with him into Egypt. There it is written afterward, And these are the names of the children of Israel, who came into Egypt, etc. This is the very same verse that He repeats here. Even though they are two separate books, the narrative is connected with subjects which follow one another successively. Here, once He mentioned the children of Jacob, He adopted a concise approach to his children’s children and all of his seed [and did not mention them by name as He had done in the Book of Genesis]. Rather, He alluded to them only generally, just as He had said there, All the souls of the house of Jacob, that came into Egypt, were threescore and ten.A similar case is found in the Book of Chronicles and the Book of Ezra. The Book of Chronicles finishes with the verse: Now in the first year of Cyrus king of Persia, that the word of the Eternal by the mouth of Jeremiah might be accomplished, the Eternal stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying: Thus saith Cyrus king of Persia, etc. The author repeated the very language of these two verses at the beginning of the Book of Ezra in order to connect the narrative. However, since they were indeed two books, he completed the first book, [i.e., the Book of Chronicles], with the events that transpired before the building of the Second Sanctuary, and he devoted the second book, [i.e., the Book of Ezra], to the events that happened from the time of the building [of that Sanctuary]. The same thing occurs in these two books, Bereshith and V’eileh Shemoth.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.1.1:2",
    "he": "וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על שמות א':א') כִּי בַּעֲבוּר שֶׁהִזְכִּיר בְּסוֹף הַסֵּפֶר הָרִאשׁוֹן כִּי רָאָה יוֹסֵף לְבָנָיו בְּנֵי שִׁלֵּשִׁים, הִזְכִּיר כִּי גַּם אֶחָיו בְּרִדְתָּם הָיוּ מְעַטִּים וּפָרוּ וְרָבוּ, וְאֵינֶנּוּ נָכוֹן. וְרַשִׁ\"י כָּתַב (רש\"י על שמות א':א') אע\"פ שֶׁמְּנָאָן בְּחַיֵּיהֶם חָזַר וּמְנָאָן אַחַר מִיתָתָן בִּשְׁמוֹתָם לְהוֹדִיעַ חִבָּתָם שֶׁנִּמְשְׁלוּ כַּכּוֹכָבִים שֶׁמּוֹצִיאָן בְּמִסְפָּר וּמַכְנִיסָן בְּמִסְפָּר, שֶׁנֶּאֱמַר הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא (ישעיה מ כו). וְאֵלּוּ דִּבְרֵי אַגָּדָה (שמו\"ר א' ג'), וְהֵם דְּבָרִים שֶׁל אֱמֶת בְּעִנְיַן הַחִבּוּב שהקב\"ה מְחַבְּבָן וְכוֹפֵל שְׁמוֹתָם תָּדִיר, אֲבָל קִשּׁוּר הַפְּסוּקִים וְחִבּוּרָם בְּוָא\"ו הוּא כְּמוֹ שֶׁפֵּרַשְׁתִּי:",
    "en": "Rabbi Abraham ibn Ezra said that because He mentioned at the end of Bereshith [50:23] that Joseph saw children of the third generation to his children, this is why He mentioned [here in the second book] that his brethren likewise were at first few and then were fruitful and multiplied. But this is not correct.Rashi wrote: “Although Scripture had already enumerated them whilst they were living, it again enumerates them by name, following their death, in order to show how they were beloved by G-d. They are compared to the stars which G-d also brings out by number and brings in by number, as it is said, He bringeth out their host by number, He calleth them all by name.” These are words of homiletic exposition, and insofar as they indicate the love of G-d for the tribes — how the Holy One, blessed be He, loves them and repeats their names always — they are words of truth. But the matters of the connection of the verses and how they are joined by the vav — [v’eileh shemoth — (‘And’ these are the names of…)] — is as I have explained.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.1.10:1",
    "he": "הָבָה נִתְחַכְּמָה לוֹ לֹא רָאָה פַּרְעֹה וְחַכְמֵי יוֹעֲצָיו לְהַכּוֹתָם בַּחֶרֶב, כִּי תִהְיֶה בְּגִידָה גְּדוֹלָה לְהַכּוֹת חִנָּם הָעָם אֲשֶׁר בָּאוּ בָּאָרֶץ בְּמִצְוַת הַמֶּלֶךְ הָרִאשׁוֹן. וְגַם עַם הָאָרֶץ לֹא יִתְּנוּ רְשׁוּת לַמֶּלֶךְ לַעֲשׂוֹת חָמָס כָּזֶה, כִּי עִמָּהֶם הוּא מִתְיַעֵץ, וְאַף כִּי בְּנֵי יִשְׂרָאֵל עַם רַב וְעָצוּם וְיַעֲשׂוּ עִמָּהֶם מִלְחָמָה גְּדוֹלָה. אֲבָל אָמַר שֶׁיַּעֲשׂוּ דֶּרֶךְ חָכְמָה שֶׁלֹּא יַרְגִּישׁוּ יִשְׂרָאֵל כִּי בְּאֵיבָה יַעֲשׂוּ בָּהֶם, וּלְכָךְ הֵטִיל בָּהֶם מַס, כִּי דֶּרֶךְ הַגֵּרִים בָּאָרֶץ לְהַעֲלוֹת מַס לַמֶּלֶךְ כְּמוֹ שֶׁבָּא בִּשְׁלֹמֹה (מלכים א ט':כ\"א):וְאַחֲרֵי כֵּן צִוָּה בַּסֵּתֶר לַמְיַלְּדֹת לַהֲרֹג הַזְּכָרִים עַל הָאָבְנָיִם, וַאֲפִלּוּ הַיּוֹלְדוֹת עַצְמָן לֹא יָדְעוּ בָּהֶם וְאַחֲרֵי כֵּן צִוָּה לְכָל עַמּוֹ כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ אַתֶּם. וְהָעִנְיָן שֶׁלֹּא רָצָה לְצַוּוֹת לְשָׂרֵי הַטַּבָּחִים אֲשֶׁר לוֹ לְהָרְגָם בְּחֶרֶב הַמֶּלֶךְ אוֹ שֶׁיַּשְׁלִיכוּ הֵם אוֹתָם לַיְאוֹר, אֲבָל אָמַר לָעָם כַּאֲשֶׁר יִמְצָא כָּל אֶחָד יֶלֶד יְהוּדִי יַשְׁלִיךְ אוֹתוֹ בַּיְאוֹר, וְאִם יִצְעַק אֲבִי הַיֶּלֶד אֶל הַמֶּלֶךְ אוֹ אֶל שַׂר הָעִיר יֹאמְרוּ שֶׁיָּבִיא עֵדִים וְיַעֲשֶׂה בּוֹ נְקָמָה. וְכַאֲשֶׁר הֻתְּרָה רְצוּעַת הַמֶּלֶךְ הָיוּ הַמִּצְרִים מְחַפְּשִׂים הַבָּתִּים וְנִכְנָסִים שָׁם בַּלֵּילוֹת וּמִתְנַכְּרִין וּמוֹצִיאִים הַיְלָדִים מִשָּׁם, כִּי עַל כֵּן נֶאֱמַר וְלֹא יָכְלָה עוֹד הַצְּפִינוֹ (שמות ב':ג'):וְנִרְאֶה שֶׁעָמַד זֶה יָמִים מְעַטִּים, כִּי בְּלֶדֶת אַהֲרֹן לֹא הָיְתָה הַגְּזֵרָה, וּכְשֶׁנּוֹלַד מֹשֶׁה נִרְאֶה שֶׁנִּתְבַּטְּלָה, אוּלַי בַּת פַּרְעֹה בְּחָמְלָהּ עָלָיו אָמְרָה לְאָבִיהָ שֶׁלֹּא יַעֲשֶׂה כֵן, אוֹ כַּאֲשֶׁר נִשְׁמַע כִּי מֵאֵת הַמֶּלֶךְ נִהְיָה הַדָּבָר בִּטֵּל אוֹתוֹ, אוֹ שֶׁהָיָה עַל פִּי הָאִצְטַגְנִינוּת כְּדִבְרֵי רַבּוֹתֵינוּ (שמו\"ר א כט), כִּי הַכֹּל הִתְחַכְּמוּת עֲלֵיהֶם שֶׁלֹּא יִוָּדַע הֶחָמָס וְזֶה טַעַם מַאֲמַר הָאוֹמְרִים לְמֹשֶׁה רַבֵּינוּ \"אֲשֶׁר הִבְאַשְׁתֶּם אֶת רֵיחֵנוּ לָתֶת חֶרֶב בְּיָדָם\" (שמות ה':כ\"א), כִּי עַתָּה יוֹסִיפוּ בְּשִׂנְאָתָם אוֹתָנוּ, וְיִמְצְאוּ טַעֲנָה כִּי אֲנַחְנוּ מוֹרְדִים בַּמַּלְכוּת וְיַהַרְגוּ אוֹתָנוּ בַּחֶרֶב לְעֵינֵי הַכֹּל, לֹא יִצְטָרְכוּ עוֹד לַעֲשׂוֹת בְּמִרְמָה:",
    "en": "COME, LET US DEAL WISELY WITH HIM. Pharaoh and his wise counsellors did not see fit to slay them by the sword, for it would have been a gross treachery to smite without reason a people that had come into the land by command of a former king. The people of the country also would not give the king consent to commit such perfidy since he took counsel with them, and all the more so since the children of Israel were a numerous and mighty people and would wage a great war against them. Rather, Pharaoh said he would do it wisely so that the Israelites would not feel that it was done in enmity against them.It is for this reason that he placed a levy upon them, as it was customary that strangers in a country contribute a levy to the king, as it is mentioned in the case of King Solomon. Afterwards he secretly commanded the midwives to kill the male children upon the birthstool so that even the mothers should not know it. Following that, he charged all his people, Every son that is born, ye — yourselves — shall cast into the river. Essentially, Pharaoh did not want to charge his executioners to slay them by the decree of the king or to cast them into the river. Rather, he said to the people that whoever would find a Jewish child should throw him into the river. Should the child’s father complain to the king or to the master of the city, they would tell him to bring witnesses and then they will exact vengeance [for the crime]. Now once the king’s restriction was removed, the Egyptians would search the houses, entering them at night, and indifferent [to the cries of the parents], would remove the children therefrom. It is therefore said, And when she could no longer hide him.It appears that this [decree to drown the Israelite children] lasted but a short time, for when Aaron was born [three years before Moses], the decree was not yet in existence, and when [shortly after] Moses was born, it appears that the decree was revoked. Perhaps it was through Pharaoh’s daughter, who, in her compassion for the child Moses, said to her father that he should not act in that way. It may be that when it became known that this decree was enacted by the king, he revoked it, or again it may be that it was revoked on account of the astrologers, as is the opinion of the Rabbis, since it was all done dexterously by them in order that the crime not be known. This is the meaning of the complaint made to Moses our teacher [by the officers of the children of Israel], Ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us, meaning, “Now they will increase their hatred of us and find justification for saying that we rebel against the government, and they will then openly slay us by the sword without the necessity of doing it slyly.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.1.10:2",
    "he": "וְעָלָה מִן הָאָרֶץ עַל כָּרְחֵנוּ. וְרַבּוֹתֵינוּ דָּרְשׁוּ (סוטה יג שמו\"ר א' ט') כְּאָדָם שֶׁמְּקַלֵּל עַצְמוֹ וְתוֹלֶה קִלְלָתוֹ בַּאֲחֵרִים, כְּאִלּוּ כָּתַב וְעָלִינוּ מִן הָאָרֶץ וְהֵם יִירָשׁוּהָ. לְשׁוֹן רַבֵּינוּ שְׁלֹמֹה. וְאִם כְּפֵרוּשׁ הָרַב הָיָה אוֹמֵר \"וְעָלָה עַל הָאָרֶץ\", כִּי כֵן הַלָּשׁוֹן בַּלּוֹחֲמִים: \"עָלָה נְבוּכַדְנֶצַּר מֶלֶךְ בָּבֶל\" (מלכים ב' כ\"ד א'), \"עַל כָּל עָרֵי יְהוּדָה הַבְּצֻרוֹת וַיִּלְכְּדֵם\", \"וַיִּתְפְּשֵׂם\" (מלכים ב י\"ח:י\"ג), \"עָלָה רְצִין מֶלֶךְ אֲרָם יְרוּשָׁלִַם לַמִּלְחָמָה\" (ישעיה ז א). וְאוּלַי יֹאמַר וְעָלָה עָלֵינוּ מִן הָאָרֶץ אֲשֶׁר הוּא יֹשֵׁב בָּהּ, יִרְמֹז לְאֶרֶץ גֹּשֶׁן:וְיִתָּכֵן לְפָרֵשׁ שֶׁיֹּאמַר כִּי תִּקְרֶאנָה מִלְחָמוֹת יִהְיֶה נוֹסָף עַל שׂוֹנְאֵינוּ לִשְׁלֹל שָׁלָל וְלָבֹז בַּז, וְיַעֲלֶה לוֹ מִן הָאָרֶץ הַזֹּאת אֶל אֶרֶץ כְּנַעַן עִם כָּל אֲשֶׁר לָנוּ, וְלֹא נוּכַל אֲנַחְנוּ לִנְקֹם נִקְמָתֵנוּ מִמֶּנּוּ וּלְהִלָּחֵם בּוֹ וְהוּא כִּלְשׁוֹן \"אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם\" (שמות ל\"ב:א'), \"אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפוֹנָה וּמִכֹּל הָאֲרָצוֹת\" (ירמיה כג ח). וְכֵן \"וְשָׂמוּ לָהֶם רֹאשׁ אֶחָד וְעָלוּ מִן הָאָרֶץ\" (הושע ב ב), שֶׁיָּשִׂימוּ עֲלֵיהֶם רֹאשׁ וְעָלוּ לְאַרְצָם מִן הָאָרֶץ אֲשֶׁר גָּלוּ בָּהּ:",
    "en": "AND HE WILL GO UP ‘MIN’ (OUT OF) THE LAND. “I.e., ‘against our will.’ Our Rabbis explained that they spoke like a person who is pronouncing a curse against himself but assigns the curse to others. Thus it is as if Scripture wrote, ‘And we shall have to go up out of the land, and they will possess it.’” These are the words of Rashi. But if the explanation is as the Rabbi has it, [i.e., that the Israelites will go up to wage war against the Egyptians], Scripture would have said, “And he will go up al (against) the land,” [instead of saying min ha’aretz (out of the land)]. Such is the correct expression concerning warriors: Nebuchadnezzar king of Babylon came up ‘al’ (against) all the fortified cities of Judah, and took them; Rezin the king of Aram… went up to Jerusalem to war ‘aleha’ (against it). Perhaps [Rashi will explain it by] saying that the meaning is that “he will come up against us from the land wherein he dwells,” meaning the land of Goshen.It is possible to explain that Pharaoh is saying that “if wars will occur, the Israelites may join forces with our enemies to take the spoil, and to take the prey. They will get themselves up out of this land to the land of Canaan with all our belongings, and we will not be able to wreak our vengeance on them nor to war against them.” This is similar to the verses: that brought us up out of the land of Egypt; that brought up and that led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them. Similarly, the verse, And they shall appoint themselves one head, and shall go up out of the land, means they shall appoint over themselves a captain and they shall go up to their land out of the country in which they had been exiled.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.1.11:1",
    "he": "שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ שָׂם עַל הָעָם מַס לָקַחַת מֵהֶם אֲנָשִׁים לַעֲבוֹדַת הַמֶּלֶךְ, וּמִנָּה עַל הַמַּס שָׂרִים מִן הַמִּצְרִיִּים שֶׁיִּקְּחוּ מֵהֶם כִּרְצוֹנָם אֲנָשִׁים לְפִי הָעֲבוֹדָה, חֲלִיפוֹת, חֹדֶשׁ אוֹ יוֹתֵר יִהְיוּ בְּבִנְיַן הַמֶּלֶךְ, וּשְׁאָר הַיָּמִים בְּבֵיתוֹ: וְהַשָּׂרִים הָאֵלֶּה צִוּוּ אוֹתָם שֶׁיִּבְנוּ עָרִים לְפַרְעֹה. וַיִּבֶן הָעָם עָרֵי מִסְכְּנוֹת לְפַרְעֹה בַּמַּס הַזֶּה, וְכַאֲשֶׁר רָאוּ שֶׁלֹּא יַזִּיק זֶה לָעָם קָצוּ בְּחַיֵּיהֶם מִפְּנֵיהֶם, וְגָזְרוּ שֶׁיַּעֲבִידוּ כָּל מִצְרַיִם אֶת הָעָם, וְכָל אִישׁ מִצְרִי שֶׁיִּצְטָרֵךְ בַּעֲבוֹדָה יִמְשֹׁל לָקַחַת מֵהֶם אֲנָשִׁים שֶׁיַּעֲשׂוּ עֲבוֹדָתוֹ וְזֶה טַעַם וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ: וְעוֹד גָּזְרוּ עֲלֵיהֶם עֲבוֹדוֹת קָשׁוֹת בְּחֹמֶר וּבִלְבֵנִים, כִּי מִתְּחִלָּה הָיוּ הַשָּׂרִים נוֹתְנִים לָהֶם הַלְּבֵנִים וְהָיוּ אַנְשֵׁי הַמַּס בּוֹנִים הַבִּנְיָן, וְעַתָּה נָהֲגוּ הָעָם בָּעֲבוֹדָה וְצִוָּם שֶׁיִּהְיוּ מְבִיאִים עָפָר וְעוֹשִׂים הַחֹמֶר בִּידֵיהֶם וּבְרַגְלֵיהֶם, וְלֹא יִנָּתֵן לָהֶם מִבֵּית הַמֶּלֶךְ רַק הַתֶּבֶן בִּלְבַד, וְנוֹתְנִין הַלְּבֵנִים לְאַנְשֵׁי הַמַּס הַבּוֹנִים לַעֲשׂוֹת הַבִּנְיָן, וְגַם כָּל עֲבוֹדָה קָשָׁה אֲשֶׁר לְפַרְעֹה וּלְמִצְרַיִם בַּשָּׂדֶה, כְּגוֹן הַחֲפִירוֹת וְהוֹצָאַת הַזְּבָלִים, הַכֹּל נָתְנוּ עֲלֵיהֶם, וְגַם הָיוּ רוֹדִים בָּהֶם לִדְחֹק אוֹתָם שֶׁלֹּא יָנוּחוּ וּמַכִּים וּמְקַלְּלִים אוֹתָם. וְזֶה טַעַם אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ: וְהָיָה הַמֶּלֶךְ מְפַרְנֵס אוֹתָם בְּלֶחֶם צָר כַּמִּנְהָג לְפוֹעֲלֵי הַמֶּלֶךְ וְזֶה מַאֲמַר הַמִּתְאַוִּים שֶׁאָמְרוּ \"זָכַרְנוּ אֶת הַדָּגָה אֲשֶׁר נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים\" (במדבר יא ה), כִּי הַדָּגָה בְּמִצְרַיִם רַבָּה מְאֹד וְהָיוּ לוֹקְחִים מִן הַצָּדִים אוֹתָם בְּמִצְוַת הַמֶּלֶךְ, וְלוֹקְחִים מִן הַגַּנּוֹת קִשּׁוּאִים וַאֲבַטִּיחִים, וְאֵין מַכְלִים כִּי מִצְוַת הַמֶּלֶךְ הִיא. וְרַבּוֹתֵינוּ אָמְרוּ עֲבָדִים לַמְּלָכִים הָיוּ וְלֹא עֲבָדִים לַעֲבָדִים (מכילתא בחדש סוף פרק ה). אִם כֵּן וַיַּעֲבִדוּ מִצְרַיִם רֶמֶז לְשָׂרֵי הַמִּסִּים אֲשֶׁר לְפַרְעֹה:",
    "en": "SAREI MISIM’ (OFFICERS OF THE TRIBUTE) TO AFFLICT THEM. Pharaoh imposed a tribute upon the Israelite people to take men from them for the king’s projects. He appointed Egyptian officers over the tribute to take men at will in turns to serve for a month or more in the royal building-projects and the rest of the days [they remained] at home. These officers commanded the Israelites to build cities for Pharaoh, and the people built storage-cities for Pharaoh through this levy. When the Egyptians saw that this forced labor did not harm the Israelites, they were in dread for their own lives on account of them. They decreed that all Egyptians force the Israelites to serve them, so that any Egyptian who needed work done had the authority to take from them men to do his work. This is the meaning of the verse, And the Egyptians made the children of Israel to serve with rigor.They furthermore decreed against them that they do hard work in mortar and in brick. Whereas at first the officers would give them the bricks and the men of the forced labor would erect the buildings, they now conscripted the entire Israelite people into the work, commanding them to bring the earth, make the mortar with their hands and feet while only the straw was given to them from the king’s house, and give the bricks to the men of the forced labor engaged in the construction of the buildings. Every other manner of hard service in the field for Pharaoh and the Egyptians — such as excavations and the removal of dung — were all imposed upon them. In addition, they subjugated them, pressing them not to rest while beating and cursing them. This is the sense of the expression, in all their service, wherein they made them serve with rigor.The king supported them with sparing bread, as is customary for those who work in his service. This is the purport of those lusting persons who said, We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, etc. Fish are very abundant in Egypt, and by command of the king, the Israelites would obtain them from those who caught them. They would also take cucumbers and melons from the vegetable-gardens, no one putting them to shame, for such was the king’s command.But our Rabbis have said: “The Israelites were servants to kings, but not servants to servants.” If so, the verse, And the Egyptians made the children of Israel to serve with rigor, alludes to Pharaoh’s officers of the tribute, [mentioned above in Verse 11].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.1:1",
    "he": "וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי רַבּוֹתֵינוּ אָמְרוּ שֶׁהָלַךְ אַחַר עֲצַת בִּתּוֹ (סוטה יב:). ור\"א אָמַר (אבן עזרא על שמות ב':א') כִּי בְּעָרִים רַבּוֹת הָיוּ יִשְׂרָאֵל יוֹשְׁבִים, וְזֹאת הָאִשָּׁה הָיְתָה בְּעִיר אַחֶרֶת. וּמַה צֹרֶךְ שֶׁיַּזְכִּיר הַכָּתוּב זֶה. וְעַל דַּעְתִּי, בַּעֲבוּר שֶׁלֹּא חָשַׁשׁ לִגְזֵרַת פַּרְעֹה וְלָקַח לוֹ אִשָּׁה לְהוֹלִיד מִמֶּנָּה בָּנִים, אָמַר הַכָּתוּב כֵּן. בַּעֲבוּר כִּי בְּכָל מִזְדָּרֵז לַעֲשׂוֹת עִנְיָן חָדָשׁ יֹאמַר כֵּן, \"וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה\" (בראשית לה כב), \"וַיֵּלֶךְ וַיִּקַּח אֶת גֹּמֶר בַּת דִּבְלָיִם\" (הושע א ג), \"לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים\" (בראשית לז כז), \"לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן\" (ירמיה יח יח), \"לְכוּ נָא וְנִוָּכְחָה\" (ישעיה א יח). וְכֵן זֶה נִזְדָּרֵז וַיִּקַּח אֶת בַּת לֵוִי וְלֹא הִזְכִּיר הַכָּתוּב שֵׁם הָאִישׁ וְלֹא שֵׁם אִשְׁתּוֹ אֲשֶׁר לָקַח, וְהָיָה זֶה בַּעֲבוּר כִּי יִצְטָרֵךְ לְיַחֲסָם וּלְהַזְכִּיר שְׁמָם מִי אֲבִיהֶם וַאֲבִי אֲבִיהֶם עַד אֶל לֵוִי, וְעַכְשָׁו יִרְצֶה לְקַצֵּר עַד לֶדֶת הַמּוֹשִׁיעַ, וְאַחַר כֵּן (להלן ו יד-כה) יִחֵס גַּם שְׁאָר הַשְּׁבָטִים בַּעֲבוּרוֹ בַּסֵּדֶר הַשֵּׁנִי:וְעַל דֶּרֶךְ הַפְּשָׁט שֶׁהָיָה זֶה תְּחִלַּת הַנִּשּׂוּאִין, אֵין מֻקְדָּם וּמְאֻחָר בַּפָּרָשָׁה, כִּי הָיָה זֶה קֹדֶם גְּזֵרַת פַּרְעֹה, וְיָלְדָה מִרְיָם וְאַהֲרֹן, וְאַחַר כֵּן גָּזַר פַּרְעֹה כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, וַתֵּלֶד הַבֵּן הַטּוֹב הַזֶּה וְלֹא הִזְכִּיר הַכָּתוּב לֶדֶת מִרְיָם וְאַהֲרֹן, כִּי לֹא הָיָה בְּלֵדָתָם חִדּוּשׁ דָּבָר. וְעַל דַּעַת רַבּוֹתֵינוּ (סוטה יב:) הֵם לִקּוּחִים שְׁנִיִּים, שֶׁפֵּרַשׁ מִמֶּנָּה מִפְּנֵי גְּזֵרַת פַּרְעֹה וְהֶחֱזִירָהּ בִּנְבוּאַת בִּתּוֹ (עי' שם יג.) וְעָשָׂה בָּהּ מַעֲשֵׂה לִקּוּחִים, הוֹשִׁיבָהּ בְּאַפִּרְיוֹן וּמִרְיָם וְאַהֲרֹן מְרַקְּדִים לִפְנֵיהֶם, בְּשִׂמְחָתָם כִּי עַל יְדֵי זֶה יִגָּאֲלוּ יִשְׂרָאֵל. ואע\"פ שֶׁהָיָה אַהֲרֹן קָטָן, נָתַן הַשֵּׁם שִׂמְחָה בְּלִבּוֹ בָּעִנְיָן הַזֶּה, אוֹ מִרְיָם אֲחוֹתוֹ מְלַמַּדְתּוֹ:",
    "en": "AND THERE WENT A MAN OF THE HOUSE OF LEVI. Our Rabbis have said that he went after the advice of his daughter. Rabbi Abraham ibn Ezra said that the Israelites dwelled in many cities, and this woman Jochebed lived in another city. [This would explain the term “went” in the above verse, i.e., he went to another city for his wife.] But what need is there for Scripture to mention this?In my opinion Scripture uses the term “went” because this man paid no heed to Pharaoh’s decree and took to himself a woman to beget children. Such is Scripture’s way of speaking of anyone who prompts himself to do something new. Thus: And Reuben went and lay with Bilhah; So he went and took Gomer the daughter of Diblaim; Come, and let us sell him to the Ishmaelites; Come, and let us smite him with the tongue; Come now, and let us reason together. Similarly this man Amram alerted himself and married a daughter of Levi.The reason Scripture does not mention the name of the man nor the name of the woman he married is to avoid tracing their genealogy and mentioning who their fathers and their fathers’ fathers were up to Levi. At this point, Scripture desires to shorten the subject until the birth of the redeemer takes place, and after that, in the second seder, He traced the genealogy even of other tribes on account of Moses.In line with the simple meaning of Scripture, i.e., that this was a first marriage [and not a remarriage as stated above], there is no significance in its being mentioned earlier or later in the chapter. This marriage took place before Pharaoh’s decree [that all male Hebrew children be killed], and she gave birth to Miriam and Aaron. After that, Pharaoh decreed, Every son that is born, ye shall cast into the river, and then she gave birth to this goodly son Moses. Scripture did not mention the birth of Miriam and Aaron inasmuch as there was nothing new about them. However, in the opinion of our Rabbis, this was a remarriage, since Amram separated from his wife in consequence of Pharaoh’s decree and then took her back on account of his daughter’s prophecy. He made her a wedding and placed her in the litter, while Miriam and Aaron danced about them in their joy because through this marriage, Israel would be redeemed [from Egypt]. Even though Aaron was young [at that time], G-d put gladness in his heart for this occasion, or possibly his sister Miriam taught him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.2:1",
    "he": "וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא וַתִּצְפְּנֵהוּ יָדוּעַ כִּי כָל הַנָּשִׁים אוֹהֲבוֹת אֶת בְּנֵיהֶם, יָפִים וְשֶׁאֵינָם יָפִים, וְכֻלָּנָה תִצְפְּנֶנָּה אוֹתָן בְּכָל יְכָלְתָּן, וְאֵין צֹרֶךְ לַטַּעֲנָה כִּי טוֹב הוּא. אֲבָל פֵּרוּשׁ הַטּוֹבָה הַזֹּאת, שֶׁרָאֲתָה בּוֹ טוֹב מְחֻדָּשׁ וְחָשְׁבָה כִּי יֶאֱרַע בּוֹ נֵס וְיִנָּצֵל, וְלָכֵן נָתְנָה אֶל לִבָּהּ וְחָשְׁבָה מַחֲשָׁבוֹת בְּעִנְיָנוֹ, וְכַאֲשֶׁר רָאֲתָה שֶׁלֹּא יָכְלָה עוֹד לְהַצְפִּינוֹ חָשְׁבָה שֶׁיִּנָּצֵל בְּתַחְבּוּלָה אַחֶרֶת וְעָשְׂתָה לוֹ תֵּבַת גֹּמֶא וַאֲחוֹתוֹ נִצֶּבֶת מֵרָחוֹק שֶׁלֹּא יַכִּירוּ בָּהּ, לָדַעַת מַה יֵּעָשֶׂה לוֹ וְכָל זֶה סִיּוּעַ לְדִבְרֵי רַבּוֹתֵינוּ שֶׁדָּרְשׁוּ כִּי טוֹב הוּא, שֶׁנִּתְמַלֵּא כָּל הַבַּיִת אוֹרָה (סוטה יב), וּלְמָה שֶׁאָמְרוּ שֶׁהָיְתָה מִרְיָם מִתְנַבֵּאת עֲתִידָה אִמִּי שֶׁתֵּלֵד בֵּן שֶׁמּוֹשִׁיעַ אֶת יִשְׂרָאֵל (שם):",
    "en": "AND WHEN SHE SAW HIM THAT HE WAS GOODLY SHE HID HIM. It is a known fact that all mothers love their children, goodly or ungoodly, and all of them would hide them [from harm] with all their might. There is thus no need for Scripture to explain that he was goodly. But the meaning of this goodliness is that she saw in him some unique quality which, in her opinion, foreshadowed that a miracle would happen to him and he would be saved. Therefore she applied herself and thought of ways to save him. When she saw that she could hide him no longer, she thought of saving him by another device. She made him an ark of bulrushes [and put him among the reeds at the side of the river], and his sister placed herself at a distance — so that the Egyptians would not recognize her — to know what would be done to him. All this is support for the words of our Rabbis who expounded, “That he was goodly, namely, that the whole house became filled with light,” and for what the Rabbis have said, i.e., that Miriam prophesied, “Mother is destined to bear a son who will deliver Israel.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.5:1",
    "he": "לִרְחֹץ עַל הַיְאוֹר סָרֵס הַמִּקְרָא וְדָרְשֵׁהוּ, וַתֵּרֶד בַּת פַּרְעֹה עַל הַיְאוֹר לִרְחֹץ בּוֹ, לְשׁוֹן רַבֵּינוּ שְׁלֹמֹה. וְאִם כֵּן יִהְיֶה עַל הַיְאוֹר כְּמוֹ \"אֶל הַיְאוֹר\" וְכֵן \"וַיֵּלֶךְ אֶלְקָנָה הָרָמָתָה עַל בֵּיתוֹ\" (שמואל א ב':י\"א), \"כֹּה תֹאמְרוּ אִישׁ עַל רֵעֵהוּ וְאִישׁ אֶל אָחִיו\" (ירמיה כג לה). וְיִתָּכֵן שֶׁהָיוּ בַּיְאוֹר מַעֲלוֹת, וְהִיא יָרְדָה מֵאַרְמוֹן הַמֶּלֶךְ לִרְחֹץ בַּמַּעֲלָה הָרִאשׁוֹנָה אֲשֶׁר בַּיְאוֹר, לֹא תִּכָּנֵס אֶל שִׁבֹּלֶת הַנָּהָר, וְרָאֲתָה הַתֵּבָה בְּתוֹךְ הַסּוּף רָחוֹק מִמֶּנָּה וַתִּשְׁלַח אֶת אֲמָתָהּ וַתִּקָּחֶהָ אוֹ הוּא כְּמוֹ לִרְחֹץ בַּיְאוֹר, וְכֵן \"וְנָתַתָּ אוֹתָם עַל סַל אֶחָד\" (שמות כ\"ט:ג'):",
    "en": "TO BATHE ‘AL’ (BY) THE RIVER. “Transpose [the order of the words in] the verse and then explain it: the daughter of Pharaoh went down by the river to bathe in it.” Thus the language of Rabbeinu Shlomo [Rashi]. If so, al haye’or (by or upon the river) is like el haye’or (to the river). Similarly, And Elkanah went to Ramah ‘al beitho’ (upon his house) [is like el beitho (to his house)]; Thus shall ye say every one ‘al rei’eihu’ (upon his neighbor) and every one to his brother [is like el rei’eihu (to his neighbor)].It is possible that there were steps upon the bank of the river and that she went down from the royal palace to bathe upon the first step by the river, but did not enter into the river’s stream. [In this case, the expression al haye’or would be completely understandable, as it would mean that she came down to bathe “upon the step near the river”], and then she saw the ark among the reeds far from her and she sent her handmaid to fetch it. It may be that to bathe ‘al haye’or’ is like “to bathe baye’or (in the river).” Similarly, And thou shalt put them ‘al’ one basket [is like b’sal echad (‘into’ one basket)].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.6:1",
    "he": "וְהִנֵּה נַעַר בּוֹכֶה קוֹלוֹ נִשְׁמָע כְּנַעַר, לְשׁוֹן רַבֵּינוּ שְׁלֹמֹה. וּכְבָר דָּחוּ זֶה וְאָמְרוּ אִם כֵּן עָשִׂיתָ לְמֹשֶׁה רַבֵּנוּ בַּעַל מוּם (סוטה יב: שמו\"ר א' כ\"ח). וְעוֹד, מָה טַעַם שֶׁיַּזְכִּיר הַכָּתוּב עֳבִי קוֹלוֹ. ור\"א אָמַר (אבן עזרא על שמות ב':ו') שֶׁהָיוּ אֵיבָרָיו גְּדוֹלִים כְּנַעַר. וְאוּלַי הִזְכִּיר זֶה לְיָפְיוֹ, כִּי בַּעֲבוּר טוּבוֹ וְיָפְיוֹ חָמְלָה עָלָיו, כִּי הִכִּירָה בּוֹ שֶׁנּוֹלַד מִקָּרוֹב וְאֵבָרָיו יָפִים וּמְתֻקָּנִים כְּאִלּוּ הוּא נַעַר. וְיוֹתֵר נָכוֹן שֶׁנְּפָרֵשׁ בּוֹ שֶׁהָיָה בּוֹכֶה כְּנַעַר בַּחֲרִיצוּת וּזְרִיזוּת, וְלָכֵן חָמְלָה עָלָיו. וְאַגָּדָה נַעַר בּוֹכֶה, יֶלֶד הָיָה וּמִנְהָגוֹ כְּנַעַר, בָּא גַּבְרִיאֵל וְהִכָּהוּ לְמֹשֶׁה כְּדֵי שֶׁיִּבְכֶּה וְתִתְמַלֵּא עָלָיו רַחֲמִים (שמו\"ר א כח):וְעַל דַּעְתִּי אֵין צֹרֶךְ לְכָל זֶה, כִּי הַיֶּלֶד מִיּוֹם הִוָּלְדוֹ יִקָּרֵא נַעַר, כְּמוֹ שֶׁנֶּאֱמַר \"מַה נַּעֲשֶׂה לַנַּעַר הַיּוּלָּד\" (שופטים יג ח), וְכֵן \"וַיְבַקֵּשׁ דָּוִד אֶת הָאֱלֹהִים בְּעַד הַנָּעַר\" (שמואל ב י\"ב:ט\"ז). וְיִקָּרֵא יֶלֶד וְהוּא גָּדוֹל, כְּמוֹ שֶׁנֶּאֱמַר בְּיִשְׁמָעֵאל (בראשית כא טו), וְכֵן \"וְהַנַּעַר נָעַר\" (שמואל א א':כ\"ד), רוֹצֶה לוֹמַר שֶׁהוּא יֶלֶד קָטָן בֶּן כ\"ד חֳדָשִׁים. כִּי כַּאֲשֶׁר נִגְמַל מֵחָלָב מִיָּד הֶעֱלַתְהוּ, כְּדִכְתִיב (שם שם כ\"ג כ\"ד) \"וַתֵּינֶק אֶת בְּנָהּ עַד גָּמְלָהּ אֹתוֹ וַתַּעֲלֵהוּ עִמָּהּ כַּאֲשֶׁר גְּמָלַתּוּ\":",
    "en": "AND BEHOLD IT WAS A WEEPING LAD. “His voice sounded like that of a grown lad.” Thus the language of Rabbeinu Shlomo. Now the Rabbis have already rejected this opinion, saying, “If so, you have made Moses our teacher appear as having a blemish [and being unfit for Levitical service in the Tabernacle].” Besides, what reason is there for Scripture to mention his unnatural voice?And Rabbi Abraham ibn Ezra said that his limbs were developed as that of a young lad. Perhaps Scripture mentioned this in order to denote the child’s beauty. It was due to his exquisite beautiful appearance that she [the princess] had compassion for him since she recognized that he had been recently born and yet his limbs were well-developed like those of a lad.A more correct interpretation is that his was a strong and unrelenting cry like that of a lad, and therefore she had compassion for him. A homiletic exposition has it: “A weeping lad. He was a child whose behavior was that of a lad [who is not prone to crying]. At that moment, the angel Gabriel came and struck him so that he would cry and she would be compassionate towards him.”In my opinion there is no need for all this. From the day of his birth, a child is called na’ar (lad) [in Scripture], as it is said, What shall we do ‘lana’ar’ (to the lad) that shall be born? Similarly, And David besought G-d for ‘hana’ar’ (the lad). Conversely, Scripture calls a grown lad yeled (child), as it is said in the case of Ishmael. Similarly, ‘v’hana’ar na’ar’ (and the lad was young), meaning that he [Samuel] was a young child of twenty-four months. As soon as she [his mother, Hannah] had weaned him, she brought him up to Shiloh, as it is written, And she gave her son suck until she weaned him. And when she had weaned him, she took him up with her.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.6:2",
    "he": "וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה נָתְנָה אֶל לִבָּהּ הַמַּעֲשֶׂה כַּאֲשֶׁר הָיָה, כִּי אָמְרָה לְבַעֲבוּר הַצִּיל אוֹתוֹ אוֹ שֶׁלֹּא יִרְאוּ בְּמוֹת הַיֶּלֶד שָׂמוּהוּ שָׁם, וְאִישׁ מִצְרִי לָמָּה יַעֲשֶׂה כֵן. וְיֵשׁ אוֹמְרִים שֶׁרָאַתְהוּ נִמּוֹל (סוטה יב. שמו\"ר א כט). וְאִם כֵּן הֵסִירָה בְּגָדָיו וּבָדְקָה בּוֹ. וְאֵין צֹרֶךְ:",
    "en": "AND SHE SAID, THIS IS ONE OF THE HEBREWS’ CHILDREN. [She came to this conclusion because] contemplating what happened, she said [that his mother had done it] in order to save him or that she had placed him there so that she might not look upon the death of her child, and why should an Egyptian do that? Some Rabbis say that [she knew he was a Hebrew because] she saw that he was circumcised. If so, [we must assume that] she removed his clothes and examined him. But there is no need for this.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.11:1",
    "he": "וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל אֶחָיו שֶׁגָּדַל וְהָיָה לְאִישׁ, כִּי מִתְּחִלָּה אָמַר \"וַיִּגְדַּל הַיֶּלֶד\" (שמות ב':י'), שֶׁגָּדַל עַד שֶׁלֹּא הָיָה צָרִיךְ לְגָמְלָה אוֹתוֹ, וְאָז הֱבִיאַתְהוּ לְבַת פַּרְעֹה וַיְהִי לָהּ לְבֵן כִּי לִפְנֵי מְלָכִים יִתְיַצָּב, וְאַחֲרֵי כֵן גָּדַל וַיְהִי לְאִישׁ דַּעַת:",
    "en": "AND WHEN MOSES WAS GROWN UP HE WENT OUT UNTO HIS BRETHREN. This is to be understood that he grew to manhood. It has already been said, And the child grew, which means that it was no longer necessary to wean him, and then the mother brought him to Pharaoh’s daughter, and he became her son, for he was to stand in the presence of kings. After that, he grew to manhood in maturity of mind.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.11:2",
    "he": "וְטַעַם וַיֵּצֵא אֶל אֶחָיו כִּי הִגִּידוּ לוֹ אֲשֶׁר הוּא יְהוּדִי, וְהָיָה חָפֵץ לִרְאוֹתָם בַּעֲבוּר שֶׁהֵם אֶחָיו. וְהִנֵּה נִסְתַּכֵּל בְּסִבְלֹתָם וַעֲמָלָם וְלֹא יָכוֹל לִסְבֹּל, וְלָכֵן הָרַג הַמִּצְרִי הַמַּכֶּה הַנִּלְחָץ:",
    "en": "AND HE WENT OUT UNTO HIS BRETHREN. This indicates that they told him he was a Jew, and he desired to see them because they were his brethren. Now he looked on their burdens and toils and could not bear [the sight of his people enslaved]. This was why he killed the Egyptian who was smiting the oppressed Hebrew.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.14:1",
    "he": "הַלְהָרְגֵנִי אַתָּה אוֹמֵר מִכָּאן אָנוּ לוֹמְדִים שֶׁהֲרָגוֹ בַּשֵּׁם הַמְּפֹרָשׁ, לְשׁוֹן רַשִׁ\"י (רש\"י על שמות ב':י\"ד), וּמִדְרַשׁ רַבּוֹתֵינוּ הוּא (שמו\"ר א לה). וַאֲנִי תָּמֵהַּ, אִם כֵּן מִי הִגִּיד לָרָשָׁע כִּי מֹשֶׁה הֲרָגוֹ. אוּלַי סָמַךְ יָדוֹ עָלָיו וַיְקַלְּלֵהוּ בְּשֵׁם ה', וְזֶהוּ \"וַיַּךְ\". אוֹ מִפְּנֵי שֶׁנָּפַל מֵת לְפָנָיו פָּחַד מֹשֶׁה שֶׁיַּעֲלִילוּ עָלָיו וּקְבָרוֹ בַּחוֹל, וְרָאָה אוֹתוֹ עוֹשֶׂה כֵן, וְיָדַע שֶׁהוּא הַגּוֹרֵם, אוֹ חָשַׁב שֶׁהֲרָגוֹ בַּחֶרֶב כִּי לֹא רָאָה רַק הַקְּבוּרָה. וְעַל דֶּרֶךְ הַפְּשָׁט אוֹמְרִים (המפרשים, ראב\"ע כאן והרד\"ק בספר השרשים שרש אמר) כִּי אַתָּה אוֹמֵר פֵּרוּשׁוֹ חוֹשֵׁב, כִּי מָצִינוּ אֲמִירָה עַל מַחְשֶׁבֶת הַלֵּב, \"אָמַרְתִּי אֲנִי בְּלִבִּי\" (קהלת ב א), \"אָמַרְתִּי טוֹב מִמֶּנּוּ הַנָּפֶל\" (שם ו ג). וְאֵין בְּכָאן צֹרֶךְ לָזֶה, כִּי אָמַר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ, אִם בַּעֲבוּר שֶׁאַתָּה חָפֵץ לְהָרְגֵנִי כַּאֲשֶׁר הָרַגְתָּ הַמִּצְרִי אַתָּה מוֹכִיחַ אוֹתִי וְאוֹמֵר \"לָמָּה תַכֶּה רֵעֶךָ\":",
    "en": "WILT THOU SPEAK TO KILL ME? “From here we learn that Moses had killed the Egyptian by merely pronouncing the Tetragrammaton.” Thus the language of Rashi, and it is also a Midrash of our Rabbis.But I wonder. If so, who told the wicked one that Moses killed him? Perhaps Moses placed his hands upon the Egyptian and cursed him in the Name of G-d, [and the Hebrew who was now quarrelling with Moses saw him doing that]. This would explain the term vayach (‘and he smote’ the Egyptian). It may be that because the Egyptian had fallen dead before him [after he had pronounced the Tetragrammaton over him], Moses feared that they may report him and so he buried the Egyptian in the sand. The Hebrew who saw him doing that reckoned that Moses had caused [the Egyptian’s death somehow, even though he did not know that he had killed him by pronouncing the Tetragrammaton]. Perhaps he thought Moses had killed him by the sword, as he saw only the burial.In line with the plain meaning of Scripture, scholars say that the expression, wilt thou ‘omer’ (speak), means “think,” since we find amirah (speaking) referring to the thought of the heart. I said in my heart; I say, that an untimely birth is better than he. But here there is no need for this, for [the intent of the Hebrew’s words to Moses] is as follows: “Who made thee a ruler and a judge over us? Is it because thou dost desire to kill me as thou didst kill the Egyptian that thou reprovest me and sayest, ‘Why smitest thou thy fellow?’”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.16:1",
    "he": "וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת לֹא יַזְכִּיר הַכָּתוּב שְׁמוֹ, כִּי אֵינֶנּוּ יָדוּעַ רַק מִן הַכִּנּוּי שֶׁהוּא נִכְבָּד בִּכְהֻנָּתוֹ. וְהוּא יִתְרוֹ, כִּי אַחֲרֵי הִתְחַתֵּן בְּמֹשֶׁה כָּתוּב \"וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ\" (שמות ד':י\"ח), וְשָׁם כָּתוּב \"וַיֹּאמֶר יִתְרוֹ לְמֹשֶׁה לֵךְ לְשָׁלוֹם\", כְּמוֹ אֵלִיָּה (מלכים ב א':ג') וְאֵלִיָּהוּ (שם א יז א), יִרְמְיָה (ירמיה כז א) וְיִרְמְיָהוּ (שם א א). וְאַחֲרֵי שֶׁנִּתְגַּיֵּר נִקְרָא חֹבָב, דִּכְתִיב \"מִבְּנֵי חֹבָב חֹתֵן מֹשֶׁה\" (שופטים ד יא), כִּי דֶּרֶךְ כָּל הַמִּתְיַהֲדִים לִקְרֹא לָהֶם שֵׁם אַחֵר בְּיִשְׂרָאֵל. וְהוּא בֶּן רְעוּאֵל, דִּכְתִיב \"וַיֹּאמֶר מֹשֶׁה לְחֹבָב בֶּן רְעוּאֵל הַמִּדְיָנִי\" (במדבר י כט). וּמַה שֶׁאָמַר בְּכָאן (שמות ב':י\"ח) \"וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן\", הוּא אֲבִי אֲבִיהֶן, כְּמוֹ \"אֱלֹהֵי אָבִי אַבְרָהָם\" (בראשית לב י), \"נְבוּכַדְנֶצַּר אֲבוּהִי\" (דניאל ה ב), וְכֵן \"הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר\" (בראשית כט ה), וְכֵן \"וּמְפִיבֹשֶׁת בֶּן שָׁאוּל\" (שמואל ב י\"ט:כ\"ה), וְרַבִּים כֵּן. וְהָיָה זֶה, כִּי הַכֹּהֵן לֹא יִמָּצֵא בַּבַּיִת, כִּי הָיָה נִטְרָד בְּכִהוּנוֹ בְּבֵית אֱלֹהָיו, וַתָּבֹאנָה אֶל הַזָּקֵן. וְיִתָּכֵן כִּי \"וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת הָאִישׁ\" (להלן פסוק כ\"א) הוּא הַכֹּהֵן הַנִּזְכָּר לְמַעְלָה, כִּי הוּא שֶׁנָּתַן לוֹ צִפּוֹרָה בִּתּוֹ:",
    "en": "NOW THE PRIEST OF MIDIAN HAD SEVEN DAUGHTERS. Scripture does not mention him by name for he is not known [to the reader], but rather epithetically mentions that he was the honored one in his priesthood. This was Jethro, for after he became related to Moses it is written, And Moses went and returned to Jether his father-in-law, and there it is written, And Jethro said to Moses: Go in peace. [This proves that Jether and Jethro are the same person], just as Eliyah and Eliyahu, Yirmiyah and Yirmiyahu. After he became a proselyte to Judaism, he was called Hobab, as it is written, from the children of Hobab the father-in-law of Moses, for it is the way of all who become converts to Judaism that they be called another name in Israel. And he [Jethro or Hobab] was the son of Reuel, for it is written, And Moses said unto Hobab, the son of Reuel the Midianite. The verse here stating, And they came to Reuel their father, means “their father’s father,” just as [Jacob had said], O G-d of my father Abraham, [and Abraham was his father’s father], and [when speaking of Belshazzar, king of Babylon, Scripture says], Nebuchadnezzar his father, [while he was his father’s father]. Similarly: Know ye Laban the son of Nahor? And Mephibosheth the son of Saul. There are many other such verses.[Jethro’s daughters came and told Reuel their grandfather of how Moses came to their aid — as is related in Verses 18-19 — and did not tell Jethro] because the priest was not found in the house since he was preoccupied with the ministry in his temple, and so they came to the grandfather. It is possible that the verse, And Moses was content to dwell with the man, refers to the priest mentioned above [in Verse 16 — namely, Jethro] — for it was he who gave Moses Zipporah his daughter.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.16:2",
    "he": "וַתָּבֹאנָה וַתִּדְלֶנָה כִּי הָיוּ הָרוֹעִים בְּכָל הַיָּמִים בָּאִים וּמְמַלְאִים הָרְהָטִים וּמַשְׁקִים צֹאנָם בַּתְּחִלָּה, וְאַחֲרֵי כֵן הָיוּ הַנָּשִׁים הָאֵלֶּה מַשְׁקוֹת שֶׁלָּהֶן, וְאֵרַע כִּי הַיּוֹם הַזֶּה קָדְמוּ הַנָּשִׁים וַתָּבֹאנָה וַתִּדְלֶנָה, כִּי הָיוּ חוֹשְׁבוֹת לְהַשְׁקוֹת צֹאנָם בַּתְּחִלָּה טֶרֶם בֹּא הָרוֹעִים, וְהִנֵּה בָּאוּ הָרוֹעִים וַיְגָרְשׁוּם מִן הָרְהָטִים לְהַשְׁקוֹת הֵם תְּחִלָּה כְּמִנְהָגָם בְּכָל הַיָּמִים, וּמֹשֶׁה חָרָה לוֹ עַל הֶחָמָס וְהִצִּילָן כִּי כֵּיוָן שֶׁהֵן מִלְּאוּ הָרְהָטִים הֲרֵי הַמַּיִם שֶׁלָּהֶן, וְגַם דָּלֹה דָלָה לָהֶם כִּי לֹא הִסְפִּיקוּ הָרְהָטִים לְכָל צֹאנָן, וְזֶה טַעַם מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם וְאָמְרוּ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים, שֶׁמְּגָרְשִׁים אוֹתָנוּ בְּכָל יוֹם תָּמִיד בְּבֹאֵנוּ לָרְהָטִים בַּתְּחִלָּה:",
    "en": "AND THEY CAME AND DREW WATER. Every day, the practice was that the shepherds drew water, filled the troughs and watered their flocks first, and then these women watered their flocks. It happened that on this day, the women preceded the men and they came and drew water, thinking to water their flocks before the shepherds came. But then came the shepherds and drove them away from the troughs, insisting on watering their own flocks first as they had always done. Moses’ anger was aroused because of this injustice, and he saved them, for since they had filled the troughs, the water belonged to them. Moreover, he drew water for them as the troughs did not suffice for all their flocks. This is the purport of the question, How is it that ye are come so soon today? [which Reuel their grandfather asked them]. And they answered, An Egyptian delivered us out of the hand of the shepherds, meaning that “they had always driven us away when we came to the troughs first.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.23:1",
    "he": "וַיְהִי בַיָּמִים הָרַבִּים הָהֵם לֹא יֹאמַר \"בַּיָּמִים הָהֵם\" וּ\"בַיּוֹם הַהוּא\" רַק עַל הַזְּמַן הָעוֹמֵד אֲשֶׁר יַזְכִּיר הַמְאֹרָע בּוֹ, אֲבָל לְאַחַר הָעֵת יֹאמַר \"וַיְהִי אַחֲרֵי כֵן\". וְהָרָאוּי בְּכָאן שֶׁיֹּאמַר וַיְהִי אַחֲרֵי יָמִים רַבִּים וַיָּמָת מֶלֶךְ מִצְרַיִם. עַל כֵּן אָמְרוּ רַבּוֹתֵינוּ (שמו\"ר א מא) כִּי לְפִי שֶׁהָיוּ יָמִים שֶׁל צַעַר קוֹרֵא אוֹתָם רַבִּים, וְיִרְמֹז לַזְּמַן הַהֹוֶה. וְכֵן אָמְרוּ (שם א לב) בַּפָּסוּק שֶׁאָמַר לְמַעְלָה \"וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה\" (שמות ב':י\"א), שֶׁהָיָה גָּדֵל שֶׁלֹּא כְּדֶרֶךְ הָעוֹלָם, כְּלוֹמַר בִּזְמַן אֶחָד בִּמְהֵרָה. וּמִכָּל מָקוֹם בַּיָּמִים הָהֵם מִיּוֹם שֶׁמֵּת מֶלֶךְ מִצְרַיִם וַיִּצְעֲקוּ בְּנֵי יִשְׂרָאֵל וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים, יָמִים מְעַטִּים הָיוּ, אֲבָל נְפָרֵשׁ כִּי יֹאמַר בַּיָּמִים הָהֵם, יְמֵי הָעִנּוּי וְהָעֲבוֹדָה הַקָּשָׁה, שֶׁהָיוּ יָמִים רַבִּים מְאֹד, כִּי אָרַךְ הַגָּלוּת מְאֹד, וְהָיָה זֶה שֶׁצָּעֲקוּ וַתַּעַל שַׁוְעָתָם וְכֵן \"וַיְהִי יָמִים רַבִּים וּדְבַר ה' הָיָה אֶל אֵלִיָּהוּ בַּשָּׁנָה הַשְּׁלִישִׁית\" (מלכים א י\"ח:א'), שֶׁהָיוּ יָמִים רַבִּים וְאֵרַע בָּהֶם זֶה:וּלְפִי דַּעְתִּי, כִּי טַעַם הַכָּתוּב הַזֶּה יִרְמֹז עַל הַיָּמִים שֶׁהָיָה מֹשֶׁה בּוֹרֵחַ מִפְּנֵי פַּרְעֹה, כִּי בֶּאֱמֶת בִּנְעוּרָיו בָּרַח, שֶׁהַכָּתוּב אָמַר \"וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל אֶחָיו\", שֶׁהָיָה זֶה מִיָּד כַּאֲשֶׁר גָּדַל וְעָמַד עַל דַּעְתּוֹ, וְהִגִּידוּ לוֹ כִּי הוּא יְהוּדִי, וְנִכְסַף לִרְאוֹת סִבְלוֹת אֶחָיו וַעֲמָלָם וְלַחֲצָם, וּבַיּוֹם הַהוּא שֶׁיָּצָא הִכָּה אֶת הַמִּצְרִי, וּבַיּוֹם הַשֵּׁנִי הִלְשִׁינוּ עָלָיו וּבָרַח הִנֵּה הָיָה כְּבֶן שְׁתֵּים עֶשְׂרֵה שָׁנָה, כַּאֲשֶׁר הִזְכִּירוּ רַבּוֹתֵינוּ (שמו\"ר ה, ב), וְעַל כָּל פָּנִים לֹא הִגִּיעַ לְעֶשְׂרִים, וּבְעָמְדוֹ לִפְנֵי פַּרְעֹה הָיָה בֶּן שְׁמֹנִים, אִם כֵּן עָמַד כְּמוֹ שִׁשִּׁים שָׁנָה בּוֹרֵחַ מִלִּפְנֵי פַּרְעֹה:וְהַקָּרוֹב כִּי בְּסוֹף הַזְּמַן בָּא לְמִדְיָן וְנָשָׂא צִפּוֹרָה, כִּי כְּשֶׁהָיָה לוֹ הַדִּבּוּר הַזֶּה עֲדַיִן לֹא הוֹלִיד מִמֶּנָּה רַק בְּנוֹ הַבְּכוֹר גֵּרְשֹׁם, אֲבָל לֹא הִזְכִּיר הַכָּתוּב בִּבְרִיחָתוֹ (שמות ב':ט\"ו) רַק \"וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר\", כִּי לֹא נִתְחַדֵּשׁ בַּיָּמִים הָאֲחֵרִים עִנְיָן שֶׁיִּצְטָרֵךְ הַכָּתוּב לְסַפְּרוֹ, וְכֵן הַדָּבָר, כִּי הַבּוֹרֵחַ מִן הַמַּלְכוּת לֹא יִתְעַכֵּב בְּעִיר מוֹשָׁב וְקָרוֹב לוֹ, אֲבָל יִבְרַח מִמָּקוֹם לְמָקוֹם אֶל אֶרֶץ מֶרְחַקִּים: וְהִנֵּה עָמַד יָמִים רַבִּים מִתְחַבֵּא וּמִתְנַכֵּר מִגּוֹי אֶל גּוֹי וּמִמַּמְלָכָה אֶל עַם אַחֵר, וּבְסוֹף הַזְּמַן בָּא לְמִדְיָן וְנִתְעַכֵּב שָׁם, וְזֶה טַעַם \"וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן\", כִּי רָאוּי הָיָה שֶׁיֹּאמַר \"וַיֵּלֶךְ אֶל אֶרֶץ מִדְיָן\", אֲבָל רָמַז שֶׁלֹּא יָשַׁב בְּעִיר עַד בַּסּוֹף שֶׁבָּא אֶל אֶרֶץ מִדְיָן וְשָׁם יָשַׁב:וּמִפְּנֵי שֶׁהִזְכִּיר הַכָּתוּב בְּרִיחָתוֹ מִפְּנֵי פַּרְעֹה וְשִׁבְתּוֹ בְּמִדְיָן, וּבָא לְהַזְכִּיר מִיָּד שֶׁהוּשַׁב לְמִצְרַיִם בְּמִצְוָתוֹ שֶׁל הקב\"ה, וְהָיָה נִרְאֶה שֶׁהָיוּ כָּל הַמַּעֲשִׂים הָאֵלֶּה הַנִּזְכָּרִים נַעֲשִׂים מִיָּד, וּתְכוּפִים זֶה לָזֶה בְּשָׁנָה אַחַת, בָּא הַכָּתוּב לִרְמֹז לָנוּ הָעִנְיָן כַּאֲשֶׁר הָיָה, וְאָמַר וַיְהִי בַיָּמִים הָרַבִּים הָהֵם, שֶׁהָיָה מֹשֶׁה בּוֹרֵחַ מִפְּנֵי פַּרְעֹה וְעוֹמֵד בְּמִדְיָן מֵהֶם, וּמֵת בַּיָּמִים הָהֵם בְּסוֹפָם מֶלֶךְ מִצְרַיִם, וְהָיָה לְמֹשֶׁה גִּלּוּי הַשְּׁכִינָה בְּעִנְיָן זֶה, וְהוּשַׁב לְמִצְרַיִם וּגְאָלָם, וְעַל כֵּן לֹא אָמַר \"וַיְהִי אַחֲרֵי יָמִים רַבִּים\", כִּי הָיָה מַשְׁמָעוֹ מִשֶּׁבֶת מֹשֶׁה בְּמִדְיָן, וְלֹא הָיוּ הַיָּמִים הָרַבִּים הָהֵם רַק לְכָל הַמְסֻפָּר לְמַעְלָה:",
    "en": "AND IT CAME TO PASS IN THE COURSE OF THOSE MANY DAYS. Scripture uses the expression “in those days” or “on that day” only when alluding to a brief current event, but of a past event it says, and it came to pass afterward. In that case then, it should have said here, “and it came to pass afterward that the king of Egypt died.” It is for this reason that our Rabbis have said that because they were days of suffering [for Israel], Scripture calls them “many” although alluding to a brief current event. So also have the Rabbis said in connection with the above-mentioned verse, And it came to pass in those days when Moses was grown up, that his growth was unnatural, meaning, sudden and fast. Under all circumstances, the period [covered in the verses], and the king of Egypt died, and the children of Israel cried out and their cry came up unto G-d, was [altogether] a brief period of time.However, we might also explain that in the course of those many days refers to the days of suffering and hard labor which were exceedingly many, as the exile became very prolonged. It was this [long period of suffering and hard labor] which caused them to cry out, and their cry came up unto G-d. Similarly, the verse, And it came to pass after many days, the word of the Eternal came to Elijah, in the third year, means that there were many days [of famine] and afterwards this event, [related there in the Book of Kings], occurred.In my opinion, the purport of this verse, [And it came to pass in the course of those many days], is to allude to those days when Moses was a fugitive from Pharaoh. Indeed he was but a youth when he fled, as the verse said, And when Moses was grown up he went out unto his brethren, suggesting that immediately when he grew up and became self-conscious and they told him that he was a Jew, he longed to see the burdens, toils and oppressions of his brethren. On that [first] day on which he went out, he smote the Egyptian, and on the second day, they denounced him [to the authorities] and he fled. He was thus at that time approximately twelve years of age, as our Sages have mentioned, and at any rate not twenty, and when he stood before Pharaoh he was eighty years old. In that case, he was a fugitive from Pharaoh for about sixty years, [and it is with reference to those sixty years that Scripture speaks of those ‘many’ days].It is likely that at the end of that period, Moses came to Midian and married Zipporah, since when this word [of G-d that he return to Egypt] came to him, he had begotten of her only his firstborn son Gershom [while Eliezer, his second son, was born during his journey to Egypt].Scripture however mentions nothing of [the entire period of] his flight excepting, And he dwelt in the land of Midian, and he sat down by a well, since nothing happened to him in those other days which Scripture found necessary to relate. And it is logical. He who flees from the reach of a government does not tarry in a settled place or its environs. Instead, he flees from place to place in remote regions. Thus he stayed away for a long time, hiding himself and feigning to be a stranger, going about from nation to nation, from one kingdom to another people, and at the end of that time he came to Midian and stayed there. This is the meaning of the verse, And he dwelt in the land of Midian. It would have been fitting for Scripture to say, “and he went to the land of Midian,” but instead it implies that he did not dwell in any city until the end [of the period], when he came to the land of Midian and there he dwelt.Now due to the fact that Scripture mentions his flight from Pharaoh and his dwelling in Midian, and it immediately relates that he was made to return to Egypt by command of the Holy One, blessed be He, it alludes to this entire period by saying, And it came to pass in the course of those many days, meaning [those days] when Moses fled from before Pharaoh and during part of which time he stayed in Midian. At the end [of that period], the king of Egypt died, and the Divine Revelation concerning it came to Moses and he was returned to Egypt and redeemed the children of Israel. It is for this reason that Scripture does not say, “and it came to pass after many days,” for the purport of that would have been that [the death of the king of Egypt] occurred long after Moses dwelt in Midian. But that is not so, for the expression those many days refers to all that is related above.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.23:2",
    "he": "וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ נִצְטָרַע וְהָיָה שׁוֹחֵט תִּינוֹקוֹת מִיִּשְׂרָאֵל וְרוֹחֵץ בְּדָמָם, לְשׁוֹן רַשִׁ\"י. (רש\"י על שמות ב':כ\"ג) וְהוּא מִדְרַשׁ חֲכָמִים (בשמו\"ר א מא). וְעַל דֶּרֶךְ הַפְּשָׁט, מִנְהַג כָּל הַנֶּעֱבָדִים לְמֶלֶךְ בְּלִיַּעַל רָשָׁע שֶׁיִּהְיוּ מְצַפִּים וּמְחַכִּים לְיוֹם מוֹתוֹ, וְכַאֲשֶׁר רָאוּ שֶׁמֵּת הַמֶּלֶךְ הֵאָנְחוּ מְאֹד מִמְּלֹךְ אָדָם חָנֵף מַרְשִׁיעַ מִן הָרִאשׁוֹן, כִּי אָמְרוּ אָבְדָה תִּקְוָתֵנוּ נִגְזַרְנוּ לָנוּ, וַיִּבְחֲרוּ מָוֶת מֵחַיִּים. וְזֶה טַעַם \"נַאֲקָתָם\" כִּי נָאֲקוּ נַאֲקַת חָלָל (עי' יחזקאל ל כד):",
    "en": "AND THE KING OF EGYPT DIED, AND THE CHILDREN OF ISRAEL SIGHED BY REASON OF THE BONDAGE. “He was stricken with leprosy [and hence may be considered as dead], and he was wont to slaughter Israelitic babes and bathe in their blood.” Thus the words of Rashi. This is a Midrash of the Sages.In line with the plain meaning of Scripture, [it is to be explained that] the custom of all subjects of a wicked tyrant is to hope for and look forward to the day of his death. But when the Israelites saw that the king died, they wailed bitterly lest a godless man may come to reign, who will be more wicked than the preceding king. They said, Our bones are dried up, and our hope is lost, and thus they chose death rather than life. This is the sense of the word na’akatham (their groaning), for they groaned with the groanings of a mortally-wounded man.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.2.25:1",
    "he": "וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל פֵּרֵשׁ רַבִּי אַבְרָהָם, כִּי רָאָה הֶחָמָס שֶׁהָיוּ מִצְרַיִם עוֹשִׂים לָהֶם בְּגָלוּי, וַיֵּדַע אֱלֹהִים הֶעָשׂוּי לָהֶם בַּסֵּתֶר. וְרַשִׁ\"י פֵּרֵשׁ (רש\"י על שמות ב':כ\"ה) וַיֵּדַע אֱלֹהִים, נָתַן עֲלֵיהֶם לֵב וְלֹא הֶעֱלִים עֵינוֹ מֵהֶם. וְנָכוֹן הוּא עַל דֶּרֶךְ הַפְּשָׁט, כִּי בַּתְּחִלָּה הָיָה מַסְתִּיר פָּנָיו מֵהֶם וְהָיָה לֶאֱכֹל, וְעַתָּה שָׁמַע אֱלֹהִים נַאֲקָתָם וְרָאָה אוֹתָם, לוֹמַר שֶׁלֹּא הִסְתִּיר פָּנָיו עוֹד מֵהֶם וְיָדַע אֶת מַכְאוֹבָם וְכָל הַנַּעֲשֶׂה לָהֶם וְאֶת כָּל הַצָּרִיךְ לָהֶם. וְהֶאֱרִיךְ הַכָּתוּב לְהַזְכִּיר טְעָנוֹת רַבּוֹת בִּגְאֻלָּתָם, \"וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם\", \"וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ\", \"וַיַּרְא אֱלֹהִים\", \"וַיֵּדַע אֱלֹהִים\", \"כִּי יָדַעְתִּי אֶת מַכְאֹבָיו\" (שמות ג':ז'), כִּי אע\"פ שֶׁנִּשְׁלַם הַזְּמַן שֶׁנִּגְזַר עֲלֵיהֶם לֹא הָיוּ רְאוּיִים לְהִגָּאֵל, כְּמוֹ שֶׁמְּפֹרָשׁ עַל יְדֵי יְחֶזְקֵאל (יחזקאל כ ח), אֶלָּא מִפְּנֵי הַצְּעָקָה קִבֵּל תְּפִלָּתָם בְּרַחֲמָיו: וְעַל דֶּרֶךְ הָאֱמֶת יֵשׁ בַּכָּתוּב הַזֶּה סוֹד גָּדוֹל מִסִּתְרֵי הַתּוֹרָה, לוֹמַר כִּי עָלָה עִנּוּיָם לִמְאוֹר פָּנָיו וְקֵרֵב אוֹתָם אֶל הַדַּעַת, כְּעִנְיַן \"בְּקֶרֶב שָׁנִים תּוֹדִיעַ בְּרֹגֶז רַחֵם תִּזְכּוֹר\" (חבקוק ג ב), וְלָכֵן יַאֲרִיךְ הַכָּתוּב בָּזֶה אַחֲרֵי שֶׁאָמַר כְּבָר \"וַיִּשְׁמַע אֱלֹהִים\", \"וַיִּזְכֹּר אֱלֹהִים\". וְנִתְפָּרֵשׁ הַפָּסוּק הַזֶּה בְּמִדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה (ספר הבהיר אות עו), תְּבִינֵהוּ מִשָּׁם:",
    "en": "AND G-D SAW THE CHILDREN OF ISRAEL. Rabbi Abraham ibn Ezra explained this as meaning that G-d saw the violence which the Egyptians overtly did to them, and G-d knew what was done to them secretly. And Rashi explained: “And G-d knew. He directed His heart to them and did not hide His eye from them.” This is correct in line with the plain meaning of Scripture. At first He hid His face from them and they were devoured, but now G-d heard their groaning and He saw them, meaning that He no longer hid His face from them; He knew their pains and all that was done to them, as well as all that they required.Now Scripture gives a lengthy account of the many reasons for their redemption: And G-d heard their groaning, and G-d remembered His covenant with Abraham, with Isaac, and with Jacob; And G-d saw the children of Israel, and G-d knew; For I know their pains. This is because even though the time [of bondage] decreed upon them was completed, they were not worthy of redemption, as was explained by the prophet Ezekiel; it was only on account of the cry that He in His mercies accepted their prayer.By way of the Truth, [the mystic lore of the Cabala], there is in this verse one of the great mysteries of the Torah, suggesting that their afflictions came up to the light of His countenance, which brought them [their afflictions] near the Knowledge [of G-d], just as is implied in the verse, In midst of the ‘shanim’ (years) make it known; in wrath remember compassion. It is for this reason that Scripture gives this lengthy account — [And G-d saw the children of Israel, and G-d knew] — after already having mentioned, And G-d heard… and G-d remembered. This verse, [And G-d saw…,] has been explained in the Midrash of Rabbi Nechunya ben Hakanah. From there you will understand the verse.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.2:1",
    "he": "וַיֵּרָא מַלְאַךְ ה' אֵלָיו בְּלַבַּת אֵשׁ אָמַר הַכָּתוּב מִתְּחִלָּה וַיֵּרָא מַלְאַךְ ה', וְאַחַר כֵּן (שמות ג':ד') אָמַר וַיַּרְא ה' כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים, וְלָכֵן אָמַר ר' אַבְרָהָם (אבן עזרא על שמות ג':ו' בפירוש הקצר) כִּי \"אֱלֹהִים\" בְּכָאן הוּא הַמַּלְאָךְ הַנִּזְכָּר, כְּמוֹ \"כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים\" (בראשית לב לא) וְטַעַם \"אָנֹכִי אֱלֹהֵי אָבִיךָ\" (שמות ג':ו'), כִּי יְדַבֵּר הַשָּׁלִיחַ בִּלְשׁוֹן שׁוֹלְחוֹ. וְאֵינֶנּוּ נָכוֹן, כִּי מֹשֶׁה גְּדוֹל הַנְּבוּאָה לֹא יַסְתִּיר אֶת פָּנָיו מִן הַמַּלְאָךְ. וְרַבּוֹתֵינוּ אָמְרוּ בִּבְרֵאשִׁית רַבָּה (צז ד, ועי' שמו\"ר ב ח) מַלְאָךְ זֶה מִיכָאֵל, רַבִּי יוֹסֵי הָאָרֹךְ בְּכָל מָקוֹם שֶׁהָיוּ רוֹאִים אוֹתוֹ הָיוּ אוֹמְרִים שָׁם רַבֵּינוּ הַקָּדוֹשׁ, כָּךְ כָּל מָקוֹם שֶׁמִּיכָאֵל נִרְאֶה שָׁם הוּא כְּבוֹד הַשְּׁכִינָה. נִתְכַּוְּנוּ לוֹמַר שֶׁמִּתְּחִלָּה נִרְאָה אֵלָיו מִיכָאֵל וְשָׁם כְּבוֹד הַשְּׁכִינָה, וְהוּא לֹא רָאָה הַכָּבוֹד כִּי לֹא הֵכִין דַּעְתּוֹ לַנְּבוּאָה, וְכַאֲשֶׁר כִּוֵּן לִבּוֹ וְסָר לִרְאוֹת נִתְגַּלָּה אֵלָיו מַרְאֵה הַשְּׁכִינָה וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה:וְעַל דֶּרֶךְ הָאֱמֶת, הַמַּלְאָךְ הַזֶּה הוּא הַמַּלְאָךְ הַגּוֹאֵל, שֶׁנֶּאֱמַר \"כִּי שְׁמִי בְּקִרְבּוֹ\" (להלן כג כ\"א), הוּא שֶׁאָמַר לְיַעֲקֹב \"אָנֹכִי הָאֵל בֵּית אֵל\" (בראשית לא יג), וּבוֹ נֶאֱמַר \"וַיִּקְרָא אֵלָיו אֱלֹהִים\", אֲבָל יִקָּרֵא בַּמִּדָּה הַהִיא מַלְאָךְ בְּהַנְהָגַת הָעוֹלָם, וְכֵן כְּתִיב \"וַיּוֹצִיאֵנוּ ה' מִמִּצְרַיִם\" (דברים כו ח) וּכְתִיב \"וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם\" (במדבר כ טז), וְנֶאֱמַר \"וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם\" (ישעיה סג ט), כְּלוֹמַר מַלְאָךְ שֶׁהוּא פָּנָיו, כְּדִכְתִיב \"פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ\" (שמות ל\"ג:י\"ד). וְהוּא שֶׁנֶּאֱמַר בּוֹ \"וּפִתְאוֹם יָבֹא אֶל הֵיכָלוֹ הָאָדוֹן אֲשֶׁר אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר אַתֶּם חֲפֵצִים הִנֵּה בָא\" (מלאכי ג א). וְעוֹד תָּבִין זֶה בַּפְּסוּקִים הַבָּאִים (להלן ט' י\"ב י\"ג ט\"ו) בְּעֶזְרַת הַשֵּׁם:",
    "en": "AND THE ANGEL OF THE ETERNAL APPEARED UNTO HIM IN A FLAME OF FIRE. Because Scripture originally states, And the angel of the Eternal appeared, and then it goes on to say, And when the Eternal saw that he turned aside to see, G-d called unto him, Rabbi Abraham ibn Ezra explained that elohim mentioned here [in the second verse] is the angel mentioned [in the first], as in the verse, For I have seen ‘elohim’ face to face. The expression, I am the G-d of thy father, is a case of the deputy speaking in the name of Him Who sent him. But this is not correct. Moses the greatest in prophecy, would not have hidden his face from an angel [as is related in Verse 6].Our Rabbis have said in Bereshith Rabbah: “Angel. This refers to the angel Michael. Wherever Rabbi Yosei Ha’aruch was seen, people would say, ‘There is Rabbeinu Hakadosh.’ Similarly, wherever the angel Michael appears, there is also present the Glory of the Divine Presence.” The Rabbis intended to say that at first, the angel Michael appeared to Moses, and there was also the Glory of the Divine Presence, but Moses did not see the Glory, as he had not duly prepared his mind for prophecy. When he duly prepared his heart for it and he turned aside to see, then the vision of the Divine Presence revealed itself to him, and G-d called unto him out of the midst of the bush.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.2:2",
    "he": "וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ כְּטַעַם דּוֹלֵק, שֶׁהָיָה בְּתוֹךְ אֵשׁ בּוֹעֵר, כְּמוֹ \"וְהָאָבוֹת מְבַעֲרִים אֶת הָאֵשׁ\" (ירמיה ז יח), מַדְלִיקִים, \"וּבִעֲרוּ בָהֶם אֵשׁ\" (יחזקאל לט ט). וּמַדּוּעַ לֹא יִבְעַר הַסְּנֶה, לֹא יִשָּׂרֵף וְיֵאָכֵל, וְכָמוֹהוּ \"כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ\" (שופטים טו יד), נִשְׂרְפוּ. וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות ג':ב') שֶׁתִּרְגֵּם הָרִאשׁוֹן \"בָּעַר\", וְהַשֵּׁנִי \"מִתּוֹקַד\". אוֹ יִהְיֶה יִבְעַר מִלְּשׁוֹן \"וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ\" (דברים יז ז), \"וְהָיָה לְאָדָם לְבָעֵר\" (ישעיה מד טו), כִּי דֶּרֶךְ צַחוּת בִּלְשׁוֹן הַקֹּדֶשׁ לְדַבֵּר כֵּן, \"רֹכְבִים עַל שְׁלֹשִׁים עֲיָרִים וּשְׁלֹשִׁים עֲיָרִים לָהֶם\" (שופטים י ד):",
    "en": "AND, BEHOLD, THE BUSH ‘BO’EIR’ (BURNED) WITH FIRE. [The word bo’eir] has the same meaning as doleik (burning), i.e., [the bush] was in the midst of a burning fire, and it is like the verse, and the fathers ‘m’va’arim’ the fire, meaning, “kindling” and burning the wood with fire. But the expression, why the bush is not ‘yiv’ar’? means, “why is it not consumed and wasted?” Similarly, As flax that was ‘ba’aru’ with fire means “consumed.” And so is the opinion of Onkelos, who translated the first [bo’eir] as bo’eir (burning), and the second one [yiv’ar] as mitokad, [the Aramaic word for “consumed”]. It may be that yiv’ar has the same meaning as in the verses, ‘Uvi’arta’ (So shalt thou put away) the evil from the midst of thee; Then a man useth it ‘l’va’eir’ (for fodder). Such is the style of the Sacred Language to use [one term in the same instance with two different meanings], as in the verse: They rode on thirty ‘ayarim’ (ass colts) and they had thirty ‘ayarim’ (cities).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.5:1",
    "he": "אַל תִּקְרַב הֲלוֹם לֹא הִגִּיעַ עֲדַיִן לְמַעֲלָתוֹ הַגְּדוֹלָה בַּנְּבוּאָה, כִּי בְּהַר סִינַי \"נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹהִים\" (שמות כ':כ\"א). וְכֵן עִנְיַן הַסְתָּרַת פָּנִים, שֶׁעֲדַיִן לֹא עָלָה לְמָה שֶׁנֶּאֱמַר בּוֹ \"וּתְמוּנַת ה' יַבִּיט\" (במדבר יב ח):",
    "en": "APPROACH NOT HITHER. Moses had not yet reached the highest degree of prophecy, for at Mount Sinai he drew near unto the thick darkness where G-d was. This also accounts for the hiding of his face [in this instance], for he had not yet reached that high [degree of prophecy of] which it was said of Moses, and the similitude of the Eternal doth he behold.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.5:2",
    "he": "כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא אע\"פ שֶׁהָיָה רָחוֹק מִן הַסְּנֶה הִזְהִירוֹ בָּזֶה, כִּי נִתְקַדֵּשׁ כָּל הָהָר בְּרֶדֶת הַשְּׁכִינָה אֶל רֹאשׁ הָהָר כַּאֲשֶׁר בִּשְׁעַת מַתַּן תּוֹרָה, וּמֹשֶׁה בָּהָר הָיָה כִּי שָׁם עָלָה, שֶׁנֶּאֱמַר \"וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה\" (שמות ג':א'), וְהַסְּנֶה הָיָה בְּרֹאשׁ הָהָר, וְהִנֵּה כֻּלּוֹ קָדוֹשׁ וְאָסוּר בִּנְעִילַת הַסַּנְדָּל, וְכָךְ אָמְרוּ, בְּכָל מָקוֹם שֶׁהַשְּׁכִינָה נִגְלֵת אָסוּר בִּנְעִילַת הַסַּנְדָּל (שמו\"ר ב יג), וְכֵן בִּיהוֹשֻׁעַ (יהושע ה טו), וְכֵן הַכֹּהֲנִים לֹא שִׁמְּשׁוּ בַּמִּקְדָּשׁ אֶלָּא יְחֵפִים:",
    "en": "FOR THE PLACE WHEREON THOU STANDEST IS HOLY GROUND. Even though Moses was far from the bush, the angel warned him [not to approach], for the whole mountain became sanctified when the Divine Presence came down upon the mountain—top, just as it did at the time of the Giving of the Torah. Now Moses was on the mountain for he had ascended thereto, as it is said, and he came to the mountain of G-d, unto Horeb, and the bush was on the top of the mountain. Thus the entire site became holy and therefore the wearing of sandals was forbidden. A similar case is found in Joshua. Likewise, the priests ministered in the Sanctuary only while barefoot.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.6:1",
    "he": "אָנֹכִי אֱלֹהֵי אָבִיךָ עַל דֶּרֶךְ הַפְּשָׁט כְּמוֹ \"אֱלֹהֵי אֲבוֹתֶיךָ\", אֲבָל יַזְכִּיר יָחִיד בִּמְקוֹם רַבִּים, אֱלֹהֵי כָּל אָב מֵאֲבוֹתֶיךָ, כִּי כֻּלָּם יִקָּרְאוּ לְאִישׁ אָב. וְכֵן אֱלֹהֵי דָּוִד אָבִיךָ (מלכים ב כ':ה'), זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ (שמות ט\"ו:ב'), אֱלֹהֵי אֲבוֹתַי. ור\"א אָמַר (אבן עזרא על שמות ג':ו') כִּי אֱלֹהֵי אָבִיךָ אַבְרָהָם, כִּי הוּא הֵחֵל לִקְרֹא בְּשֵׁם ה', וְאַחַר כָּךְ הִזְכִּירוֹ בְּשֵׁם וְצֵרֵף אֵלָיו שְׁאָר הָאָבוֹת וְדַעַת רַבּוֹתֵינוּ אֱלֹהֵי עַמְרָם אָבִיךָ (שמו\"ר ג א), כְּאִלּוּ אָמַר אָנֹכִי אֱלֹהֶיךָ, וְרָצָה לְיַחֵד שְׁמוֹ עַל הַצַּדִּיק שֶׁמֵּת לֹא עַל הַחַי, וְאַחַר כָּךְ אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב, שֶׁהוּא אֱלֹהֵי יִשְׂרָאֵל כֻּלָּם. וְטַעַם הַזְכִּירוֹ אֱלֹהֵי עִם כָּל אֶחָד, וְלֹא אָמַר \"אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב\", כִּי יַזְכִּיר שְׁמוֹ וְזִכְרוֹ יִתְבָּרַךְ וְיִתְעַלֶּה וְעוֹד אֲבָאֵר זֶה בַּפָּרָשָׁה (רמב\"ן על שמות ג':ט\"ו):",
    "en": "I AM THE G-D OF THY FATHER. In accordance with the plain meaning of Scripture, this is equivalent to saying, “the G-d of thy fathers.” However, He mentions the singular instead of the plural, for the intent is “the G-d of each one of your ancestors,” since people refer to all ancestors as fathers. Similarly: the G-d of thy father; this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him, meaning “the G-d of my fathers.”Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him. In the opinion of our Rabbis, [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses]. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial, [thus alluding to the special attributes by which He was associated with each of the patriarchs], blessed and magnified be He. I will explain yet more on this point in the chapter.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.7:1",
    "he": "וַיֹּאמֶר ה' יַזְכִּירֶנּוּ בְּמִדַּת רַחֲמִים בְּעִנְיַן הַחֶמְלָה עַל הָעָם, וְאע\"פ שֶׁכָּל הַפָּרָשָׁה בְּשֵׁם \"אֱלֹהִים\":",
    "en": "AND THE ETERNAL SAID. Scripture mentions Him in the attribute of mercy since it is in connection with His compassion for the people [in bondage], even though the entire chapter mentions Him by the name of Elokim (G-d), [a name signifying the attribute of justice].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.8:1",
    "he": "וָאֵרֵד לְהַצִּילוֹ שֶׁנִּתְגַּלֵּיתִי עַל הָהָר הַזֶּה בָּאֵשׁ. כְּטַעַם \"וַיֵּרֶד ה' עַל הַר סִינַי\" (שמות י\"ט:כ'), \"מִפְּנֵי אֲשֶׁר יָרַד עָלָיו ה' בָּאֵשׁ\" (שם יח). אוֹ הוּא כְּמוֹ \"אֵרֲדָה נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי\" (בראשית יח כא). וּכְבָר פֵּרַשְׁתִּי סוֹדוֹ (שם כ'):",
    "en": "AND I AM COME DOWN TO DELIVER THEM. That is, “for I have revealed Myself in fire on this mountain.” This has the same meaning as in the verses: And the Eternal came down upon Mount Sinai; Because the Eternal descended upon it in fire. It may be that [the expression come down has the same meaning here] as in the verse, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me. I have already explained its secret there.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.8:2",
    "he": "אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי יַזְכִּיר בְּכָאן שִׁשָּׁה עֲמָמִים וְיַנִּיחַ הַשְּׁבִיעִי, אוּלַי לֹא הָיְתָה אַרְצוֹ זָבַת חָלָב וּדְבַשׁ כָּאֵלֶּה. וְכֵן בַּפָּסוּק \"כִּי יֵלֵךְ מַלְאָכִי לְפָנֶיךָ\" (שמות כ\"ג:כ\"ג) הִזְכִּיר אֵלֶּה הַשִּׁשָּׁה. וְאוּלַי הוּא רֶמֶז שֶׁאֵלּוּ כָּבְשׁוּ תְּחִלָּה, כִּי הֵם אֲשֶׁר נִתְקַבְּצוּ עַל יְהוֹשֻׁעַ וַיִּתְּנֵם ה' בְּיָדוֹ (יהושע ט' א' ב'). וְרַבּוֹתֵינוּ אָמְרוּ הַגִּרְגָּשִׁי פִּנָּה (ירושלמי שביעית פ\"ו ה\"א), וּלְכָךְ לֹא נִזְכַּר עִם הַנִּכְרָתִים שֶׁנֶּאֱמַר בָּהֶן וְהִכְחַדְתִּיו (להלן שם). וְכֵן בְּכָאן יִרְמֹז אֶל הַנִּלְחָמִים שֶׁכָּבְשׁוּ. וְעוֹד אֲדַבֵּר עַל זֶה בע\"ה (רמב\"ן על שמות כ\"ג:כ\"ה):וְטַעַם זָבַת חָלָב וּדְבָשׁ כִּי שִׁבַּח תְּחִלָּה אֶת הָאָרֶץ שֶׁהִיא טוֹבָה, לוֹמַר שֶׁהָאֲוִיר טוֹב וְיָפֶה לִבְנֵי אָדָם וְכָל טוּב יִמָּצֵא בָהּ, וְשֶׁהִיא רְחָבָה, שֶׁיַּעַמְדוּ בָּהּ כָּל יִשְׂרָאֵל בַּמֶּרְחָב אוֹ טַעַם רְחָבָה שֶׁיֵּשׁ בָּהּ רַחֲבוּת, שְׁפֵלָה וְעֵמֶק וּמִישׁוֹר גְּדוֹלִים וּקְטַנִּים וְאֵין רֻבָּהּ הָרִים וְגֵאָיוֹת וְחָזַר וְשִׁבַּח אוֹתָהּ שֶׁהִיא אֶרֶץ מִקְנֶה שֶׁיֵּשׁ בָּהּ מִרְעֶה טוֹב, וְהַמַּיִם יָפִים, וְיִגְדַּל הֶחָלָב בַּבְּהֵמוֹת, כִּי אֵין הַבְּהֵמוֹת בְּרִיאוֹת וְטוֹבוֹת וּמְרֻבּוֹת הֶחָלָב רַק בַּאֲוִיר טוֹב וְעֵשֶׂב רַב וּמַיִם טוֹבִים. וּבַעֲבוּר שֶׁיִּמָּצֵא זֶה בָּאָחוּ וּבִמְרוֹם הָרִים אֵין הַפֵּרוֹת שָׁם שְׁמֵנִים וְיָפִים מְאֹד, אָמַר כִּי הִיא עוֹד שְׁמֵנָה שֶׁפֵּרוֹתֶיהָ שְׁמֵנִים וּמְתוּקִים עַד שֶׁתָּזוּב כֻּלָּהּ בִּדְבַשׁ מֵהֶם. וְהִנֵּה שִׁבַּח אוֹתָהּ עַל כָּל טוּב ה', עַל דָּגָן וְעַל תִּירֹשׁ וְעַל יִצְהָר וְעַל בְּנֵי צֹאן וּבָקָר. וְזֶהוּ \"צְבִי הִיא לְכָל הָאֲרָצוֹת\" (יחזקאל כ ו):וְטַעַם אֶל מְקוֹם הַכְּנַעֲנִי שֶׁלֹּא אָמַר \"אֶל אֶרֶץ הַכְּנַעֲנִי\" כַּאֲשֶׁר יֹאמַר בִּשְׁאָר כָּל הַמְּקוֹמוֹת (להלן י\"ז), לִרְמֹז שֶׁיִּירְשׁוּ אוֹתָם וְיַכְרִיתוּם וְיֵשְׁבוּ בִּמְקוֹמָם, לֹא שֶׁיִּהְיוּ יוֹשְׁבִים בְּקִרְבָּם כַּאֲבוֹתָם:",
    "en": "UNTO A GOOD AND LARGE LAND, UNTO A LAND FLOWING WITH MILK AND HONEY; UNTO THE PLACE OF THE CANAANITE, AND THE HITTITE, AND THE AMORITE, AND THE PERIZZITE, AND THE HIVITE, AND THE JEBUSITE. He mentions here six nations and omits the seventh. Perhaps this was because his land was not flowing with milk and honey as were these [lands of the six nations mentioned]. Similarly, He mentions these six only in the verse, For Mine angel shall go before thee. It may be because He alluded here [to a future event], i.e., that they will conquer these six nations first, for it is these six nations who assembled to fight Joshua, and G-d gave them into his hand. Our Rabbis have said that the Girgashite arose and emigrated of his own accord. This is why he is not mentioned together with those destined for destruction, as it is said concerning them, and I will cut them off. I will discuss this matter further, with the help of G-d.The sense of the expression, a land flowing with milk and honey, is that He first praised the land as a good land, meaning that its climate is good and beautiful for people and that all that is good is found in it, and as a large land, meaning that it will afford all Israel to be established in a broad place. It may be that r’chavah (large) means spaciousness, referring to [the extensive lands of] the lowland, the valley and the plain, large and small, and is not confined mostly to mountains and valleys. He then began to praise the land as being a land for cattle, having good pasture and good water which cause the cattle to have abundant milk, for healthy and good cattle with abundant milk are to be found only where the climate is good, with plenty of vegetation and good water. But since these are found only in the marsh-lands, while on the height of the mountains fruits are not very fat and good, He further states that this land is so fat that its fruits [all over] are fat and sweet, even to the extent that it all flows with the honey that comes from them. Thus He has praised the land for all its goodness of the Eternal, for the corn, and for the wine, and for the oil, and for the young of the flock and of the herd. This is the meaning of the verse, It is the beauty of all lands.The reason that He said, unto the ‘place’ of the Canaanite, and not “unto the ‘land’ of the Canaanite” as He said in all other places, is to allude to the fact that they will inherit [the Canaanite, etc.], and will destroy them and settle in their places, and not dwell among them as their fathers had done.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.9:1",
    "he": "הִנֵּה צַעֲקַת בְּנֵי יִשְׂרָאֵל בָּאָה אֵלָי אע\"פ שֶׁאָמַר (שמות ג':ז') וְאֶת צַעֲקָתָם שָׁמַעְתִּי, חָזַר וְאָמַר כִּי בָּאָה אֵלַי, וְהִנֵּה הִגִּיעַ צַעֲקָתָם אֶל כִּסֵּא כְּבוֹדִי, וְלֹא אוֹסִיף עוֹד לַעֲבֹר לְפַרְעֹה, כִּי מִצְרַיִם לֹחֲצִים אוֹתָם יוֹתֵר מִדַּאי כְּעִנְיַן \"עַד לַשָּׁמַיִם הִגִּיעַ\" (דהי\"ב כח ט). וְעַל דֶּרֶךְ הָאֱמֶת, צַעֲקַת בְּנֵי יִשְׂרָאֵל הִיא כְּנֶסֶת יִשְׂרָאֵל, שֶׁבָּאָה אֵלָיו צוֹעֶקֶת, כְּדֶרֶךְ \"הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי\" (בראשית יח כ\"א) וְשָׁם רָמַזְתִּי:",
    "en": "AND NOW, BEHOLD, THE CRY OF THE CHILDREN OF ISRAEL IS COME UNTO ME. Even though He has already said, and I have heard their cry, He says again that it has come unto Me, thus stating that “their cry has come to the Throne of My Glory, and I will no longer pardon Pharaoh, for the Egyptians are oppressing them exceedingly.” It is similar in sense to the expression, a rage which hath reached up unto heaven.By way of the Truth, [the mystic lore of the Cabala], the cry of the children of Israel is a reference to Knesseth Yisrael, similar to the verse, according to the cry of it which is come unto Me. I have alluded to it there.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.9:2",
    "he": "וְטַעַם וְגַם רָאִיתִי אֶת הַלַּחַץ לֵאמֹר שֶׁיִּקַּח נְקָמָה מִפַּרְעֹה וּמֵעַמּוֹ מִפְּנֵי שֶׁעָשׂוּ עִמָּהֶם יוֹתֵר מִן הַנִּגְזָר לָהֶם בְּלַחַץ גָּדוֹל שֶׁלֹּחֲצִים אוֹתָם, כַּאֲשֶׁר פֵּרַשְׁתִּי בְּסֵדֶר לֶךְ לְךָ (בראשית טו יג):",
    "en": "The meaning of the verse, moreover I have seen the oppression, is that He will punish Pharaoh and his people because by oppressing Israel so exceedingly, they perpetrated more than had been decreed against them, as I have explained in Seder Lech Lecha.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.12:1",
    "he": "וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ וְזֶה לְּךָ הָאוֹת רַבּוּ הַפֵּרוּשִׁים בַּמִּקְרָא הַזֶּה. וְהַנָּכוֹן עַל דֶּרֶךְ הַפְּשָׁט, כִּי הקב\"ה אָמַר לְמֹשֶׁה שְׁנֵי דְּבָרִים, שֶׁיָּרַד לְהַצִּילוֹ מִיַּד מִצְרַיִם, וְהָיָה אֶפְשָׁר שֶׁיַּצִּילֵם מִיָּדָם בְּאֶרֶץ גֹּשֶׁן עַצְמָהּ אוֹ קָרוֹב מִשָּׁם, אֲבָל הִבְטִיחַ עוֹד לְהַעֲלוֹתוֹ מִן הָאָרֶץ הַהִיא כֻּלָּהּ אֶל מְקוֹם הַכְּנַעֲנִי (שמות ג':ח'):וּמֹשֶׁה נִתְיָרֵא מִשְּׁתֵּיהֶן, וְאָמַר מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה, אֲנִי שְׁפַל אֲנָשִׁים רוֹעֶה צֹאן וְהוּא מֶלֶךְ גָּדוֹל, וְאִם אוֹמַר אֵלָיו לַעֲזֹב אֶת הָעָם כֻּלּוֹ יַהַרְגֵנִי, כְּעִנְיָן שֶׁאָמַר שְׁמוּאֵל \"וְשָׁמַע שָׁאוּל וַהֲרָגָנִי\" (שמואל א ט\"ז:ב') וְאָמַר עוֹד מִי אָנֹכִי כִּי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם, כְּמוֹ שֶׁאָמַרְתָּ לִי לְהַעֲלוֹתָם אֶל אֶרֶץ כְּנַעַן, כִּי עַם חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה, וְלֹא יַחְשְׁבוּנִי לָלֶכֶת אַחֲרַי אֶל אֶרֶץ עַמִּים גְּדוֹלִים וַעֲצוּמִים מֵהֶם, כַּאֲשֶׁר אָמַרְתָּ לְהַעֲלוֹתוֹ אֶל אֶרֶץ טוֹבָה וּרְחָבָה אֶל מְקוֹם הַכְּנַעֲנִי:כִּי הַהַצָּלָה מִיַּד פַּרְעֹה אֵינָהּ תְּלוּיָה בָּהֶם, אִם יִשְׁמַע פַּרְעֹה יָקֵל עֻלּוֹ מֵעֲלֵיהֶם וְיַצִּילֵם, אוֹ יְגָרְשֵׁם מֵאַרְצוֹ עַל כָּרְחָם וְעוֹד כִּי הֵם עַצְמָם יִשְׁמְעוּ אֶל כָּל אָדָם בָּזֶה, כִּי מִי הָאָדָם שֶׁלֹּא יִרְצֶה לָצֵאת מֵעֲבוֹדָה קָשָׁה שֶׁאֵין כָּמוֹהָ, אֲבָל הָעֲלִיָּה לְאֶרֶץ הַכְּנַעֲנִי לֹא יִשְׁמְעוּ בָּהּ. וְכֵן הָיָה הַדָּבָר שֶׁהָיְתָה מִלְחֶמֶת הָעַמִּים הָהֵם קָשָׁה עֲלֵיהֶם מִתְּחִלָּה וְעַד סוֹף וּפַחְדָּתָם מִמֶּנָּה בְּמִצְרַיִם וּבַמִּדְבָּר:זֹאת יִרְאָתוֹ שֶׁל מֹשֶׁה רַבֵּינוּ מִפַּרְעֹה וּפַחְדָּתוֹ מֵהֶם וְעַל שְׁתֵּיהֶן עָנָהוּ ה', אָמַר לוֹ אַל תִּירָא מִפַּרְעֹה כִּי אֲנִי אֶהְיֶה עִמָּךְ לְהַצִּילְךָ וְזֶה לְךָ הָאוֹת אֶל הָעָם כִּי אָנֹכִי שְׁלַחְתִּיךָ אֲלֵיהֶם, כִּי בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה, וּמֵאָז יְקַבְּלוּ עֲבוֹדַת הַשֵּׁם לָלֶכֶת אַחֲרֵי מִצְוָתוֹ, \"וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם\" (להלן י\"ט ט'), וְאַחֲרֶיךָ יָרוּצוּ לְכָל מָקוֹם אֲשֶׁר תְּצַוֵּם וְהִנֵּה נִגְלֵיתִי לְךָ בָּהָר הַזֶּה בְּלַבַּת אֵשׁ, כִּי כֵן יִהְיֶה בְּעֵינֵי כָּל הָעָם בְּעָבְדָם אוֹתִי בָּהָר הַזֶּה:וְהִנֵּה לְמֹשֶׁה אוֹת בַּמֶּה שֶׁלֹּא יִפְחַד מִפַּרְעֹה כֵּיוָן שֶׁהִבְטִיחוֹ לְהַצִּילוֹ, וּלְיִשְׂרָאֵל יִהְיֶה לָהֶם אוֹת שֶׁלֹּא יִפְחֲדוּ מִן הָעַמִּים בְּבוֹאָם אֶל הַר סִינָי כִּי לָצֵאת מִמִּצְרַיִם בִּרְצוֹן פַּרְעֹה אֶל מָקוֹם קָרוֹב דֶּרֶךְ ג' יָמִים לִזְבֹּחַ לֵאלֹהִים בְּוַדַּאי יִשְׁמְעוּ וְיַעֲשׂוּ כֵן בֵּין בִּרְצוֹנָם בֵּין שֶׁלֹּא בִּרְצוֹנָם: וְעַל דֶּרֶךְ הָאֱמֶת, וְזֶה לְּךָ הָאוֹת כְּמוֹ \"זֶה לִּי עֶשְׂרִים שָׁנָה\" (בראשית לא מא) וְאָמַר כִּי אֶהְיֶה עִמָּךְ וְהִנֵּה לְךָ הָאוֹת אוֹת הַבְּרִית שֶׁאֶהְיֶה עִמְּךָ תָּמִיד, כְּדֶרֶךְ \"אֲנִי הִנֵּה בְרִיתִי אִתָּךְ\" (שם יז ד), כִּי אָנֹכִי הַשּׁוֹלֵחַ אוֹתְךָ שֶׁתַּעַבְדוּ אֶת הָאֱלֹהִים בָּהָר הַזֶּה, וְאָז אֶעֱלֶה גַּם אָנֹכִי בְּקֶרֶב הָעָם הַזֶּה אֶל הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי (שמות כ\"ג:כ'):",
    "en": "AND HE SAID: BECAUSE I WILL BE WITH THEE; AND THIS SHALL BE THE TOKEN UNTO THEE, THAT I HAVE SENT THEE: WHEN THOU HAST BROUGHT FORTH THE PEOPLE OUT OF EGYPT, YE SHALL SERVE G-D UPON THIS MOUNTAIN. Explanations of this verse are numerous. The correct interpretation in line with the simple meaning of Scripture is that the Holy One, blessed be He, had said two things to Moses. [First], He would come down to deliver them out of the hand of the Egyptians. This might mean that He will deliver them out of their hands while they will remain in the land of Goshen itself or in some place nearby. Therefore, He further promised to bring them up out of that entire land to the place of the Canaanite.But Moses was fearful of both [promises], saying, “Who am I, that I should go unto Pharaoh? I am but a humble person, a keeper of the flock, and he is a great king. If I will tell him to let the people go altogether, he will kill me.” This is similar in meaning to that which Samuel said. And if Saul hear it, he will kill me. And Moses said further, “Who am I … that I should bring forth the children of Israel out of Egypt, as Thou didst tell me to bring them up to the land of Canaan. Surely this great nation is a wise and understanding people, and they will not hold me in sufficient esteem to go after me to the land of nations greater and mightier than they, as Thou hadst said, to bring them up … unto a good and large land … unto the place of the Canaanite. The delivery from the hand of Pharaoh — whether he will listen and lighten his yoke from upon them and thus deliver them [from bondage], or drive them out of his land against their will — is not dependent on them. Besides, they themselves will listen to any one on this matter — for what man is there who would not want to go out from unparalleled cruel bondage — but they will not give heed to go up to the land of Canaan.” Such indeed was the case. The war against those nations [in the land of Canaan] was hard on them from beginning to end, and they feared it while still in Egypt and later when they were in the desert. This then was the fear of Moses our teacher, of Pharaoh, and his apprehension of the children of Israel.And the Eternal answered him on both matters. He said to him: “Do not fear Pharaoh for I will be with thee to save thee. And this shall be the token unto thee for the people that I have sent thee to them, for when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain. From then on, they will take upon themselves the worship of G-d and walk in His commandments, and they will also believe in thee forever, and they will run after thee wherever thou shalt command them [to go]. Now I have revealed Myself to thee on this mountain in a flame of fire, for so it will be in front of all the people when they will serve Me on this mountain.”Thus in that which he saw, there was a sign for Moses that he should not fear Pharaoh since G-d assured him his deliverance. For Israel it was to be a sign that they should not fear the nations upon their coming to Mount Sinai, for to go out from Egypt — with Pharaoh’s consent — to a nearby place a three days’ journey, they would surely give heed and do so whether willingly or unwillingly.By way of the Truth, [the mystic lore of the Cabala], ‘V’zeh’ (And this) shall be the token unto thee, is like the verse, ‘Zeh li’ (I have now been) twenty years in thy house, thus alluding to the verses, Because I will be with thee, and behold there is a sign unto thee, the sign of the covenant that “I will be with thee always,” just as it is intimated in the verse, As for Me, behold, My covenant is with thee. “It is I who send you that you should serve G-d upon this mountain, and then I too will go up in the midst of this people into the place which I have prepared.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.13:1",
    "he": "וְאָמְרוּ לִי מַה שְּׁמוֹ הַפָּסוּק הַזֶּה אוֹמֵר לְךָ פָּרְשֵׁנִי; כִּי לֹא יִתָּכֵן שֶׁיֹּאמַר מֹשֶׁה וְאָמְרוּ לִי מַה שְּׁמוֹ לִהְיוֹת לָהֶם אוֹת שֶׁיַּאֲמִינוּ בּוֹ, כִּי שְׁאֵלַת שְׁמוֹ וַאֲמִירָתוֹ לָהֶם אֵינָהּ אוֹת לְמִי שֶׁלֹּא יַאֲמִין בּוֹ מִתְּחִלָּה שֶׁאִם יָדְעוּ יִשְׂרָאֵל אוֹתוֹ הַשֵּׁם גַּם מֹשֶׁה כָּהֵם יָדַע אוֹתוֹ, וְהִנֵּה יְדִיעָתוֹ כִּידִיעָתָם וְאֵינֶנָּה אוֹת וּמוֹפֵת כְּלָל, וְאִם לֹא שָׁמְעוּ בּוֹ מָה הָרְאָיָה שֶׁיַּאֲמִינוּ בִּדְבָרָיו כְּלָל. וְהִנֵּה אַחֲרֵי הוֹדִיעוֹ אֶת הַשֵּׁם הַגָּדוֹל אָמַר \"וְהֵן לֹא יַאֲמִינוּ לִי\" (שמות ד':א'), וְאָז נָתַן לוֹ אוֹתוֹת: וְאָמַר ר\"א (אבן עזרא על שמות ג':י\"ג) כִּי שָׁאַל מֹשֶׁה מָה שֵׁם יֹאמַר לְיִשְׂרָאֵל מִשְּׁמוֹתָיו, כִּי בְּאֵל שַׁדַּי לֹא יַעֲשֶׂה אוֹתוֹת רַק בַּשֵּׁם הַגָּדוֹל. וְאֵין דְּבָרָיו נְכוֹנִים בְּעֵינַי כִּי עֲדַיִן לֹא נֶאֱמַר לְמֹשֶׁה שֶׁיַּעֲשֶׂה בִּיצִיאַת מִצְרַיִם אוֹתוֹת וּמוֹפְתִים גְּדוֹלִים וְנִפְלָאִים, אֲבָל שֶׁיַּצִּילֵם מִיַּד מִצְרַיִם וְיַעֲלֵם לָאָרֶץ, וּבְשֵׁם אֵל שַׁדַּי יוּכַל לָבֹא בְּלֵב פַּרְעֹה לְהַצִּילָם וְגַם לְנַצֵּחַ הָעַמִּים, וּכְבָר הוֹצִיא שָׂרָה מִבֵּיתוֹ בִּנְגָעִים גְּדוֹלִים שֶׁהֵבִיא עָלָיו, וְנִצַּח אַבְרָהָם לְבַדּוֹ הַמְּלָכִים הַגְּדוֹלִים, וְכָל זֶה בְּעֶזְרַת אֵל שַׁדַּי הַשֵּׁם הַנּוֹדָע לָאָבוֹת, וְכָכָה יַעֲשֶׂה בַּבָּנִים. וְעוֹד כִּי יַעֲקֹב אָמַר \"וְהָיָה אֱלֹהִים עִמָּכֶם וְהֵשִׁיב אֶתְכֶם אֶל אֶרֶץ אֲבֹתֵיכֶם\" (בראשית מח כא), וְיוֹסֵף אָמַר \"פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם\" (שם נ כה), וְהִנֵּה הַפְּקִידָה בֵּאלֹהִים:וּלְפִי דַּעְתִּי הָיָה מֹשֶׁה גַּם בָּעֵת הַהִיא אָב בְּחָכְמָה גָּדוֹל בְּמַעֲלַת הַנְּבוּאָה, וְדֶרֶךְ שְׁאֵלָה בִּקֵּשׁ שֶׁיּוֹדִיעֵהוּ מִי הַשּׁוֹלֵחַ אוֹתוֹ, כְּלוֹמַר בְּאֵי זוֹ מִדָּה הוּא שָׁלוּחַ אֲלֵיהֶם, כְּעִנְיָן שֶׁאָמַר יְשַׁעְיָה וְעַתָּה ה' אֱלֹהִים שְׁלָחַנִי וְרוּחוֹ (ישעיה מח טז) וְהִנֵּה אָמַר יִשְׁאָלוּנִי עַל שְׁלִיחוּתִי אִם הִיא בְּמִדַּת אֵל שַׁדַּי הִיא שֶׁעָמְדָה לָאָבוֹת, אוֹ בְּמִדַּת רַחֲמִים עֶלְיוֹנִית שֶׁתַּעֲשֶׂה בָּהּ אוֹתוֹת וּמוֹפְתִים מְחֻדָּשִׁים בַּיְּצִירָה. וְזֶה בַּעֲבוּר שֶׁאָמַר לוֹ \"אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם\" (שמות ג':ו'), וְלֹא פֵּרֵשׁ שֵׁם מִשְּׁמוֹתָיו הַקְּדוֹשִׁים כְּלָל, וְשָׁמַע מֹשֶׁה שֶׁהִבְטִיחוֹ עַל מַעֲמַד הַר סִינַי וּמַתַּן תּוֹרָה, וְהוּא הַיּוֹדֵעַ כִּי הַתּוֹרָה לֹא תִּנָּתֵן בְּשֵׁם אֵל שַׁדַּי הַנִּזְכָּר בָּאָבוֹת רַק הַשֵּׁם הַגָּדוֹל שֶׁבּוֹ הָיָה הָעוֹלָם, וְעַל כֵּן שָׁאַל מָה אוֹמַר אֲלֵיהֶם: וְרַבּוֹתֵינוּ נִתְעוֹרְרוּ לָזֶה (שמו\"ר ג'), אָמְרוּ וַיֹּאמֶר מֹשֶׁה אֶל הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל בְּנֵי יִשְׂרָאֵל, אָמַר ר' שִׁמְעוֹן בְּשֵׁם ר' סִימוֹן אָמַר מֹשֶׁה עָתִיד אֲנִי לֵעָשׂוֹת סַרְסוּר בֵּינְךָ וּבֵינֵיהֶם, כְּשֶׁתִּתֵּן לָהֶם הַתּוֹרָה וְתֹאמַר לָהֶם אָנֹכִי ה' אֱלֹהֶיךָ אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם, אוֹתָהּ שָׁעָה נִתְבָּרֵר מֹשֶׁה עַל עֲסָקָיו, שֶׁנִּתְיָרֵא אִם יִשְׁאֲלוּ לוֹ מַה שְּׁמוֹ מָה אֹמַר אֲלֵיהֶם, בְּאוֹתָהּ שָׁעָה הָיָה מְבַקֵּשׁ מֹשֶׁה שֶׁיּוֹדִיעֶנּוּ הקב\"ה אֶת הַשֵּׁם הַגָּדוֹל וְזֶה עִנְיַן הַשְּׁאֵלָה:",
    "en": "AND THEY SHALL SAY UNTO ME: WHAT IS HIS NAME? WHAT SHALL I SAY UNTO THEM? This verse calls aloud for an explanation. It is incomprehensible that Moses should say, And they shall say unto me: What is His name? meaning that this will be a sign to them to believe in him. The asking for His Name and Moses’ telling it to them are no sign to anyone who did not believe in Moses to begin with. If Israel knew that Name, Moses likewise knew it, and thus his knowledge thereof was equivalent to theirs and it would be no sign or wonder at all. If they had not heard of it previously, what proof would that be that they should believe in his words altogether? And now even after He informed him of the Great Name, Moses still said, But, behold, they will not believe me, and then He gave him the various signs!Rabbi Abraham ibn Ezra said that Moses asked which of G-d’s Names he should mention to Israel, for the Name of E-il Sha-dai (G-d Almighty) does not signify the performance of miraculous signs; only the Great Name, [i.e., the Tetragrammaton], indicates that. But this interpretation does not appear correct to me. Moses had not yet been told that He would make great and wondrous signs and portents at the going forth from Egypt. Rather, he was told that He would save them from the hand of the Egyptians and bring them up to the land of Canaan, and for that — to strike at the heart of Pharaoh, as well as to be victorious over the seven nations — the name E-il Sha-dai suffices. Sarah was taken out from Pharaoh’s house with great plagues, and Abraham alone subdued the great kings — all with the help of E-il Sha-dai, the Divine Name known to the patriarchs, and so likewise He would do to their descendants. Moreover, Jacob had said, And ‘Elokim’ (G-d) will be with you, and bring you back unto the land of your fathers, and Joseph also said, ‘Elokim’ (G-d) will surely remember you. Thus the remembrance is by Elokim!In my opinion, Moses even at that time was already the father of wisdom, great in achievement of the heights of prophecy, and inherent in his question was the request that He inform him Who is sending him, that is to say, by what Divine attribute is he sent to the Israelites, just as Isaiah said, And now the Eternal G-d hath sent me, and His spirit. Thus Moses said: “They will ask me concerning my mission whether it is with the attribute of E-il Sha-dai which stood by the patriarchs, or with the high attribute of mercy with which You will do signs and wonders which will be new phenomena in creation.” [Moses was obliged to ask] this question because He had said to him, I am the G-d of thy father, the G-d of Abraham, and He did not elucidate to him at all any of His sacred Names. Moses then heard that He assured him of the Revelation on Mount Sinai and the Giving of the Torah, and he knew that the Torah would not be given with the Name of E-il Sha-dai mentioned in connection with the patriarchs, but would be given with the Great Name with which the world came into existence. Therefore he asked, What shall I say unto them?Our Rabbis have alluded to this interpretation. Thus they said: “And Moses said unto G-d, Behold, when I come unto the children of Israel.” Rabbi Shimon related in the name of Rabbi Simon that Moses said: ‘I am destined to become the agent between Thee and them when Thou wilt give them the Torah and say unto them, I am the Eternal thy G-d.’“And I shall say unto them: The G-d of your fathers hath sent me unto you. At that moment, Moses desired to be elucidated concerning his activities, for he feared lest the children of Israel ask him, What is His name? What shall I say unto them? At that moment Moses desired that the Holy One, blessed be He, inform him of the Great Name, [i.e., the Tetragrammaton].” This was the purport of Moses’ question.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.13:2",
    "he": "וְהִנֵּה עָנָהוּ הָאֱלֹהִים אֶהְיֶה אֲשֶׁר אֶהְיֶה, אֶהְיֶה עִמָּכֶם בְּצָרָה זוֹ וְאֶהְיֶה עִמָּכֶם בְּצָרוֹת אֲחֵרוֹת, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם דַּיָּה לַצָּרָה בִּשְׁעָתָהּ, אָמַר לוֹ יָפֶה אָמַרְתָּ, כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל וְגוֹ', לְשׁוֹן רַשִׁ\"י (רש\"י על שמות ג':י\"ד) מִדִּבְרֵי רַבּוֹתֵינוּ (ברכות ט: שמו\"ר ג'). וְהַכַּוָּנָה לָהֶם בָּזֶה, כִּי מֹשֶׁה אָמַר לְפָנָיו יִתְבָּרַךְ, וְאָמְרוּ לִי מַה שְּׁמוֹ, שֶׁיַּגִּיד לָהֶם הַשֵּׁם שֶׁיּוֹרֶה הוֹרָאָה שְׁלֵמָה עַל הַמְּצִיאוּת וְעַל הַהַשְׁגָּחָה, והקב\"ה הֱשִׁיבוֹ לָמָּה זֶה יִשְׁאֲלוּ לִשְׁמִי, אֵין לָהֶם צֹרֶךְ לִרְאָיָה אַחֶרֶת כִּי אֶהְיֶה עִמָּהֶם בְּכָל צָרָתָם יִקְרָאוּנִי וְאֶעֱנֵם, וְהִיא הָרְאָיָה הַגְּדוֹלָה שֶׁיֵּשׁ אֱלֹהִים בְּיִשְׂרָאֵל קְרוֹבִים אֵלֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו וְיֵשׁ אֱלֹהִים שׁוֹפְטִים בָּאָרֶץ וְזֶה פֵּרוּשׁ נָכוֹן בְּאַגָּדָה זוֹ:וְעוֹד אָמַר כַּיּוֹצֵא בָּזֶה בְּמִדְרַשׁ אַגָּדָה (מנורת המאור הראשון פרק הצדקה) וּמַהוּ אֶהְיֶה אֲשֶׁר אֶהְיֶה, כְּשֵׁם שֶׁאַתָּה הוֹוֶה עִמִּי כָּךְ אֲנִי הוֹוֶה עִמְּךָ אִם פּוֹתְחִין אֶת יְדֵיהֶם וְעוֹשִׂין צְדָקָה אַף אֲנִי אֶפְתַּח אֶת יָדִי, שֶׁנֶּאֱמַר \"יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב\" (דברים כח יב), וְאִם אֵינָן פּוֹתְחִין אֶת יְדֵיהֶם מַה כָּתוּב שָׁם, \"הֵן יַעְצֹר בַּמַּיִם וְיִבָשׁוּ\" וְגוֹ' (איוב יב טו).וְעוֹד דָּרְשׁוּ רַבִּי יִצְחָק אָמַר, אָמַר לוֹ הַקָּבָּ\"ה לְמֹשֶׁה אֱמֹר לָהֶם אֲנִי שֶׁהָיִיתִי וְעַכְשָׁו אֲנִי הוּא וַאֲנִי הוּא לֶעָתִיד לָבֹא, לְכָךְ כָּתוּב כָּאן אֶהְיֶה שָׁלֹשׁ פְּעָמִים (שמו\"ר ג ו). וּבֵאוּר דַּעַת רַבִּי יִצְחָק, כִּי בַּעֲבוּר שֶׁהַזְּמַן הָעוֹבֵר וְהֶעָתִיד כֻּלּוֹ בַּבּוֹרֵא בַּהֹוֶה כִּי אֵין חֲלִיפוֹת וְצָבָא עִמּוֹ, וְלֹא עָבְרוּ מִיָּמָיו כְּלוּם, לְפִיכָךְ יִקָּרֵא בּוֹ כָּל הַזְּמַנִּים בְּשֵׁם אֶחָד מוֹרֶה חִיּוּב הַמְּצִיאוּת:וְאוּנְקְלוֹס תִּרְגֵּם שְׁנֵי הַשֵּׁמוֹת \"אֱהֵא עִם מַאן דְּאֵהֵא\", וְלֹא תִּרְגֵּם כְּלָל הַשֵּׁם שֶׁאָמַר לוֹ כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם. וְהַנִּרְאֶה מִדַּעְתּוֹ, כִּי אֶצְלוֹ ה' הַנִּכְבָּד שֶׁהוֹדִיעוֹ הוּא בֶּן אַרְבַּע אוֹתִיּוֹת הָאֵלֶּה שֶׁצִּוָּהוּ \"כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם\", אֲבָל הוֹדִיעוֹ תְּחִלָּה עִנְיָנוֹ, כִּי שְׁאֵלָתוֹ שֶׁל מֹשֶׁה לָדַעַת דַּרְכֵי הַשֵּׁם מִשְּׁמוֹ, כְּעִנְיָן שֶׁחָזַר וְאָמַר \"הוֹדִעֵנִי נָא אֶת דְּרָכֶךָ וְאֵדָעֲךָ\" (שמות ל\"ג:י\"ג). וְכַאֲשֶׁר הֵשִׁיב לוֹ שָׁם \"וְקָרָאתִי בְשֵׁם ה' לְפָנֶיךָ וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם\" (שם יט), לֵאמֹר כִּי בַּשֵּׁם הַנִּכְבָּד הַזֶּה אֲשֶׁר יִקְרָא לְפָנָיו יְחוֹנֵן וִירַחֵם, וְלֹא יוּכַל אָדָם לָבֹא עַד עֹמֶק דְּרָכָיו, כֵּן אָמַר בְּכָאן \"אֱהֵא עִם מַאן דְּאֵהֵא\", בִּשְׁמִי שֶׁתֹּאמַר לָהֶם שֶׁהוּא אֶהְיֶה, כִּי בוֹ אֲנִי עִם הָאָדָם לְחוֹנֵן וּלְרַחֵם:וְהַגָּאוֹן רַב סְעַדְיָה כָּתַב כִּי בֵּאוּרוֹ אֲשֶׁר לֹא עָבַר וְלֹא יַעֲבֹר, כִּי הוּא רִאשׁוֹן וְהוּא אַחֲרוֹן. קְרוֹבִים דְּבָרָיו לְדִבְרֵי רַבִּי יִצְחָק. וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (א סג) הַנִּמְצָא אֲשֶׁר הוּא נִמְצָא, כְּלוֹמַר רְאוּי הַמְּצִיאוּת. יְבָאֵר לָהֶם כִּי יֵשׁ נִמְצָא רָאוּי לְהִמָּצֵא שֶׁלֹּא הָיָה נֶעְדָּר וְלֹא יִהְיֶה נֶעְדָּר:וְהִנֵּה לְדַעַת אֵלֶּה הַחֲכָמִים צָרִיךְ שֶׁנְּפָרֵשׁ כִּי הקב\"ה אָמַר לְמֹשֶׁה שֶׁיֹּאמַר לָהֶם זֶה הַשֵּׁם וִילַמְּדֵם אוֹתוֹ, כְּלוֹמַר שֶׁיִּפְרֹט לָהֶם רְאָיוֹת שִׂכְלִיּוֹת אֲשֶׁר בָּהֶם יִתְקַיֵּם אֵצֶל חַכְמֵיהֶם זֶה הַשֵּׁם, כְּלוֹמַר הַמְּצִיאוּת אוֹ הַקִּיּוּם אֲשֶׁר לֹא עָבַר וְלֹא יַעֲבֹר, כִּי זְכִירַת הַשֵּׁם בִּלְבַד, יֹאמַר מַה שֶׁיֹּאמַר, אֵינֶנּוּ רְאָיָה לְבַטֵּל מֵהֶם דַּעַת הַקַּדְמוּת אוֹ הָאֶפִּיקוֹרְסוּת הַמְּחֻשָּׁב בְּבִטּוּל הַמְּצִיאוּת לְגַמְרֵי. וְאֵין זֶה מַשְׁמָעוּתוֹ שֶׁל מִקְרָא, אֲבָל כִּי הַזְכָּרַת הַשֵּׁם לָהֶם הוּא הָרְאָיָה וְהוּא הָאוֹת וְהַמּוֹפֵת עַל דְּבָרָם שֶׁיִּשְׁאָלוּהוּ:וְעַל דַּעְתִּי לֹא יִסְתַּפְּקוּ זִקְנֵי יִשְׂרָאֵל בִּמְצִיאוּת הַבּוֹרֵא כַּאֲשֶׁר אָמַר הָרַב וְחָלִילָה, אֲבָל זֶה הַשֵּׁם תְּשׁוּבַת שְׁאֵלָתוֹ שֶׁפֵּרַשְׁנוּ לְךָ, הוֹדִיעוֹ שֶׁהוּא שָׁלוּחַ אֲלֵיהֶם בְּמִדַּת הַדִּין אֲשֶׁר בְּמִדַּת הָרַחֲמִים, וְאָמַר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם, שֶׁיַּזְכִּיר לָהֶם הַשֵּׁם הָאֶחָד לְבַדּוֹ לְהוֹרוֹת עַל הָאַחְדוּת, וּלְכָךְ צִוָּהוּ עוֹד \"כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי\" (שמות ג':ט\"ו), כִּי הַשֵּׁם הַזֶּה הוּא מִדַּת רַחֲמִים, וְיֵדְעוּ כִּי יוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ (ישעי' ס\"ג י\"ב), וִיחַדֵּשׁ אוֹתוֹת וּמוֹפְתִים בָּעוֹלָם. וְהִנֵּה פֵּרֵשׁ לוֹ כִּי אֶהְיֶה אֲשֶׁר צִוָּהוּ לֵאמֹר לָהֶם, הוּא הַשֵּׁם הַגָּדוֹל הַזֶּה, וְהֵם שָׁוִים בִּלְשׁוֹנָם וּבָאוֹתִיּוֹת, כִּי שְׁתֵּי הָאוֹתִיּוֹת הָאַחֲרוֹנוֹת שֶׁבַּשֵּׁם הָרִאשׁוֹן הֵם הַקּוֹדְמוֹת בָּזֶה, כִּי בָּרִאשׁוֹן יוֹרוּ עַל חָכְמַת שְׁלֹמֹה, כְּדִכְתִיב \"וַה' נָתַן חָכְמָה לִשְׁלֹמֹה\" (מלכים א ה':כ\"ו), וּבָזֶה יוֹרוּ עַל חָכְמַת אֱלֹהִים, וְאוֹת הָאָלֶ\"ף בָּרִאשׁוֹן תּוֹרֶה עַל הַקַּדְמוּת וְהַיָּחִיד, וְהַיּוֹ\"ד בַּשֵּׁנִי עַל עֶשֶׂר סְפִירוֹת בְּלִי מָה. וְנִלְקְחוּ שְׁתֵּי הָאוֹתִיּוֹת הָאֵלֶּה הָאָלֶ\"ף וְהַיּוֹ\"ד מִשְּׁנֵי הַשֵּׁמוֹת הַקְּדוֹשִׁים וְנִכְתְּבוּ תְּחִלָּה וָסוֹף בַּשֵּׁם הַנִּכְתָּב וְנִקְרָא בְּאָלֶ\"ף דָּלֶ\"ת, לְהוֹרוֹת כִּי הוּא אֲצִילוּת מִן הָרֹאשׁ וְעַד הַסּוֹף, וּמִדַּת הַדִּין בָּאֶמְצַע, כִּי שְׁמִי בְּקִרְבּוֹ (שמות כ\"ג:כ\"א). וּמִכָּאן תָּבִין לָמָּה קְמָצוּהוּ. וְנִשְׁתַּמֵּשׁ לְשׁוֹן הַקֹּדֶשׁ בַּשֵּׁם הַהוּא בְּכָל שֵׁם אַדְנוּת, כִּי מִמֶּנּוּ כָּל הַמֶּמְשָׁלָה וְהַשִּׁלְטוֹן. והקב\"ה יַרְאֵנוּ נִפְלָאוֹת מִתּוֹרָתוֹ:",
    "en": "And G-d answered him, “‘I WILL BE THAT WHICH I WILL BE. I will be with you in this sorrow, and I will be with you in other sorrows.’ Thereupon Moses said to Him, ‘Master of the universe! Sufficient is the evil in its time, [and why should I mention to them other sorrows in store for them in the future].’ G-d replied to him: ‘You have spoken correctly. Thus shalt thou say unto the children of Israel: I WILL BE hath sent me unto you.’” Thus the language of Rashi quoting the words of our Rabbis. Their intent in this Agadah is as follows: Moses had said before Him, blessed be He. And they shall say unto me: What is His name?, meaning that G-d should tell him the Name which wholly teaches His existence and His providence. The Holy One, blessed be He, answered him: “Why should they ask for My Name? They need no other proof, for I will be with them in all their affliction. They shall call, and I will answer them.” This is the great proof that there is a G-d in Israel near to us whenever we call upon Him, and verily there is a G-d that judgeth in the earth. This is a correct interpretation of this Agadah (homily).In a similar way it is said in a Midrash Agadah: “And what is the meaning of I WILL BE THAT WHICH I WILL BE? ‘As you are with Me, so I am with you. If they open their hands and give charity, I also will open My hand, as it is said, The Eternal will open unto thee His good treasure the heaven to give the rain of thy land in its season. And if they do not open their hands, what is written there? Behold, He withholdeth the waters, and they dry up.’”In a similar vein the Rabbis expounded: “Rabbi Yitzchak said that the Holy One, blessed be He, said to Moses: ‘I am He Who has been, Who is now, and Who will be in the future.’ This is why Eh’yeh is written here three times.” The explanation of Rabbi Yitzchak’s opinion is that since with respect to the Creator, past and future times are conceived completely in terms of the present — for there is no host succeeding host with regards to Him, and nothing of His time has passed — hence all times with reference to Him are called by one name, signifying a Being Whose existence is absolute.Now Onkelos translated the first two names, [i.e. ‘Eh’yeh Asher Eh’yeh’], as “I will be with him that I will be,” but he did not translate the third name Eh’yeh expressed in the verse, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ hath sent me unto you. It appears that Onkelos’ opinion is that the glorious Name of which He informed Moses was this four-letter Name of which He commanded him, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ hath sent me unto you. But He first informed him of the purport thereof, for Moses’ request had been to know the ways of G-d through His Name, just as he was once again to request [later on]: Let me know Thy ways, that I may know Thee. And just as He answered him then, And I will proclaim the name of the Eternal before thee, and I will be gracious unto whom I will be gracious — meaning that with this glorious Name which He will proclaim before him, He will be gracious and will show mercy, and no man can fathom the profundity of His ways — in the same vein He said to him now: “I will be with him that I will be,” meaning, “with My Name that you will tell them, namely, Eh’yeh, with that Name I am gracious and show mercy to man.”And the Gaon Rav Saadia wrote that its explanation is as follows: “[He is the Being] Whose existence has never ceased and will never cease, for He is the first and the last.” The opinion of the Gaon is not far from the opinion of Rabbi Yitzchak, [i.e., that the name Eh’yeh indicates eternity, as explained above].And the Rabbi [Moshe ben Maimon] has said in the Moreh Nebuchim (Guide of the Perplexed) that the meaning of Eh’yeh Asher Eh’yeh is: “He is the existing Being which is the existing Being, that is to say, Whose existence is absolute. The proof which Moses was to give to the elders of Israel consisted in demonstrating that there is a Being of absolute existence, that has never been and never will be without existence.”Now according to these Sages, it is necessary to explain that the Holy One, blessed be He, said to Moses that he should tell them this Name and teach them its import. That is to say, Moses was to inform them of this Name and show the rational proofs by which His eternal being or existence would be firmly established among their wise men. The mere mention of the Divine Name — be it whatever it may —is no proof in itself to eradicate the doctrine of the eternity [of matter] from among them, or the calculated heresy of denying the existence [of the Supreme Being] altogether. But this is not the sense of the verse! Rather, [it clearly implies] that the very mention of the Name to them will be the proof, sign and token on the matter they will have asked of Moses.In my opinion, the elders of Israel never doubted the existence of the Creator, as the Rabbi [Moshe ben Maimon] said — Heaven forbid! But this Name does contain the answer to [Moses’ question of G-d], as we have explained it to you. He informed Moses that he is being sent to them with the attribute of justice, which is within the attribute of mercy, [suggesting that the miracles which will be done on behalf of their deliverance from the bondage will at the same time be acts of judgment against the Egyptians. This is the sense of Eh’yeh Asher Eh’yeh: “I will be in judgment that which I will be in mercy].” And then G-d said to Moses, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ sent me unto you, thus teaching the unity [of the two attributes, which explains why the Divine Name is not mentioned here twice]. It is for this reason that G-d commanded Moses yet further, Thus shalt thou say unto the children of Israel: The Eternal… hath sent me unto you, for this Name, [i.e., the Tetragrammaton], indicates the attribute of mercy, and thus they will know that He hath caused His glorious arm to go at the right hand of Moses and He will make new signs and wonders in the world. Thus G-d explained to Moses that the Name Eh’yeh which He commanded him to tell the children of Israel corresponds to this Great Name [the Tetragrammaton] and that they are alike in language, [as both signify eternal existence], and in letters, for the two final letters of the first Name [Eh’yeh] constitute the first ones in the Tetragrammaton. And may the Holy One, blessed be He, show us wonders in His Torah.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.15:1",
    "he": "וְזֶה זִכְרִי לְדֹר דֹּר יַחְזֹר אֶל אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב, כִּי לֹא לְעוֹלָם יִשְׁכַּח בְּרִית אָבוֹת, וְכָל הַדּוֹרוֹת כַּאֲשֶׁר יַזְכִּירוּ \"אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב\" יִשְׁמַע אֵל וְיַעֲנֵם (תהלים נ\"ה כ'). וְעַל דֶּרֶךְ הָאֱמֶת, זֶה שְּׁמִי לְעוֹלָם, אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק, וְזֶה זִכְרִי וֵאלֹהֵי יַעֲקֹב, וּלְכָךְ הוֹסִיף בּוֹ ו', וְזֶה טַעַם זִכְרִי לְדֹר דֹּר חָסֵר וְהַמַּשְׂכִּיל יָבִין:",
    "en": "AND THIS IS MY MEMORIAL UNTO ALL GENERATIONS. This refers back to the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, for the covenant [of G-d] with the patriarchs will never be forgotten, and throughout all generations whenever the children of Israel will mention [in prayer], “the G-d of Abraham, Isaac, and Jacob,” G-d shall hear and answer them.By way of the Truth, [the mystic lore of the Cabala], this is My name forever refers to the G-d of Abraham, the G-d of Isaac. And this is My memorial refers to the expression, and the G-d of Jacob. This is the reason He added here the letter vav — [v’zeh zichri (‘And’ this is My memorial)]. This is the sense of the expression, zichri l’dor dor, [with the words l’dor dor written] defectively, [i.e., without a vav between the dalet and the resh]. The person learned in the mysteries of the Torah will understand.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.18:1",
    "he": "וְשָׁמְעוּ לְקוֹלֶךָ מֵאֲלֵיהֶן, מִכֵּיוָן שֶׁתֹּאמַר לָהֶם לָשׁוֹן זֶה מִיָּד יִשְׁמְעוּ לְקוֹלֶךָ, שֶׁכְּבָר סִימָן זֶה מָסוּר בְּיָדָם מִיַּעֲקֹב וּמִיּוֹסֵף, שֶׁבַּלָּשׁוֹן הַזֶּה נִגְאָלִין, יַעֲקֹב אָמַר לָהֶם \"וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם\" (בראשית נ כד), יוֹסֵף אָמַר לָהֶם \"פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם\" (שם כה). לְשׁוֹן רַשִׁ\"י. (רש\"י על שמות ג':י\"ח) אוּלַי יִדְרֹשׁ הָרַב כִּי יוֹסֵף אָמַר פַּעֲמַיִם פָּקֹד יִפְקֹד, לְהַגִּיד שֶׁהָיְתָה מָסֹרֶת בְּיָדוֹ מֵאָבִיו. וּבְאֵלֶּה שְׁמוֹת רַבָּה (ג':ח') מִיָּד וְשָׁמְעוּ לְקוֹלֶךָ, לָמָּה, שֶׁמָּסֹרֶת גְּאֻלָּה הִיא בְּיָדָם שֶׁכָּל גּוֹאֵל שֶׁיָּבֹא וְיֹאמַר לָהֶם פְּקִידָה כְּפוּלָה הוּא גּוֹאֵל שֶׁל אֱמֶת, זֶה לְשׁוֹנָם בְּאַגָּדָה זוֹ. וְיֵשׁ עָלֶיךָ לִשְׁאֹל, וּמִנַּיִן לָהֶם שֶׁיַּאֲמִינוּ, שֶׁמָּא שָׁמַע מֹשֶׁה בַּמָּסֹרֶת הַזֹּאת כְּמוֹתָם. וְיֵשׁ לוֹמַר כָּךְ קִבְּלוּ מִיּוֹסֵף שֶׁשָּׁמַע מִפִּי הַנָּבִיא אֲבִיהֶם, שֶׁהָרִאשׁוֹן שֶׁיָּבֹא וְיֹאמַר לָהֶם בַּלָּשׁוֹן הַזֶּה הוּא יִהְיֶה הַגּוֹאֵל אוֹתָם, גָּלוּי וְיָדוּעַ לִפְנֵי הקב\"ה שֶׁלֹּא יָבֹא אָדָם וִיכַזֵּב בָּהֶם, בְּכָךְ הִבְטִיחָם: אֲבָל בְּמָקוֹם אַחֵר מָצָאתִי שָׁם (בשמו\"ר ה א) אָמַר ר' חַמָא בְּרַבִּי חֲנִינָא, בֶּן שְׁתֵּים עֶשְׂרֵה נִתְלַשׁ מֹשֶׁה מִבֵּית אָבִיו, לָמָּה, שֶׁאִלּוּ גָּדַל בְּבֵית אָבִיו וּבָא וְאָמַר לָהֶם הַמַּעֲשִׂים, לֹא הָיוּ מַאֲמִינִים בּוֹ, שֶׁהָיוּ אוֹמְרִים אָבִיו מְסָרָם לוֹ, לְפִי שֶׁיּוֹסֵף מְסָרָהּ לְלֵוִי וְלֵוִי לִקְהָת וּקְהָת לְעַמְרָם, וּלְכָךְ נִתְלַשׁ מִבֵּית אָבִיו, וּכְשֶׁהָלַךְ וְהִגִּיד לְיִשְׂרָאֵל כָּל הַדְּבָרִים, לְפִיכָךְ הֶאֱמִינוּ בּוֹ, שֶׁנֶּאֱמַר (שמות ד':ל\"א) \"וַיַּאֲמֵן הָעָם\". וְכַוָּנָתָם \"שֶׁיּוֹסֵף מְסָרָהּ לְלֵוִי\" לוֹמַר שֶׁיַּעֲקֹב גִּלָּה סוֹדוֹ לְיוֹסֵף בְּאַהֲבָתוֹ אוֹתוֹ, בּוֹ בַּלָּשׁוֹן הִשְׁבִּיעַ יוֹסֵף לְאֶחָיו כֻּלָּם, וְגִלָּה לְלֵוִי כִּי הוּא אָמַר לָהֶם כַּלָּשׁוֹן הַזֶּה מִפְּנֵי הַמָּסֹרֶת שֶׁבְּיָדוֹ מֵאָבִיו, וְצִוָּה שֶׁיִּהְיֶה הַדָּבָר סוֹד:",
    "en": "AND THEY SHALL HEARKEN TO THY VOICE. “I.e., of their own accord. As soon as you will mention to them this expression, [namely, the double use of the word pakod — pakod pakad’ti (I have surely remembered), mentioned in Verse 16], they will immediately hearken to your voice for they have long had this sign as a tradition from Jacob and Joseph, that by use of this expression they will be delivered [from Egypt]. Jacob said to them, and G-d will surely remember you, and Joseph said to them, G-d will surely remember you.” Thus the language of Rashi. Perhaps Rashi will explain that Joseph used this expression twice in order to affirm that it was a tradition he received from his father.And in Eileh Shemoth Rabbah, the Rabbis said: “[As soon as you will say to them pakod pakad’ti], they will immediately hearken to your voice. Why? It is because they have a tradition of the words [wherein G-d will announce the approaching redemption], so that the redeemer who will come and mention to them this double p’kidah [remembrance] is the true redeemer.” Thus the language of the Rabbis on this Agadah.Now you may ask: Why should they listen to Moses? Perhaps he heard this tradition as well as they did. In reply it may be said that thus they received the tradition from Joseph, who heard it from their father the prophet: the first person who will come and announce the message with this expression [pakod pakad’ti] will be the one who will deliver them [from Egypt], it being revealed and known before the Holy One, blessed be He, that no man will come and deceive them. This He promised them.But in another place in the Midrash I found: “Said Rabbi Chama the son of Rabbi Chanina: ‘When Moses was in his twelfth year, he was torn up from his father’s house. Why? Had he grown up in his father’s house, the children of Israel would not have believed in him when he came and told them these things. They would have said that his father handed him over these words, as Joseph had handed them over to Levi, and Levi to Kohath, and Kohath to Amram. This was why he was torn up from his father’s house, and when he came and told Israel all the words, they therefore believed him, as it is said, And the people believed.’” The intent of the Rabbis’ words that Joseph handed it over to Levi [and as to why Jacob did not reveal it directly to Levi] is that Jacob revealed the secret to Joseph because of his love for him. With this very same language Joseph made all his brothers swear, and he revealed it to Levi. He told them that he gave this [as a secret to Levi] on account of the tradition he received from his father [not to reveal it], and he commanded that the matter remain a secret.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.3.19:1",
    "he": "וְלֹא בְּיָד חֲזָקָה כָּל עוֹד שֶׁאֵין אֲנִי מוֹדִיעוֹ יָדִי הַחֲזָקָה לֹא יִתֵּן אֶתְכֶם לַהֲלֹךְ. לְשׁוֹן רַשִׁ\"י (רש\"י על שמות ג':י\"ט): וְהַנָּכוֹן בְּעֵינַי, לֹא יִתֵּן אֶתְכֶם לַהֲלֹךְ בְּדִבּוּר וְלֹא בְּיָד חֲזָקָה עַד שֶׁאֶשְׁלַח יָדִי בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים, וְאַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם, כִּי כֻלָּם בָּאוּ עָלָיו טֶרֶם נָתְנוֹ אוֹתָם לַהֲלֹךְ:",
    "en": "V’LO B’YAD CHAZAKAH’ (AND NOT BY A MIGHTY HAND). “So long as I do not let him feel My mighty hand he will not let you go.” Thus the words of Rashi.The correct interpretation in my opinion is: “The king of Egypt will not give you leave to go by plea, and not [even] by a mighty hand, until I will put forth My hand with all My wonders which I will do in his midst, by a mighty hand, and by an outstretched arm, and by great terrors, and by signs and by wonders. And after that he will let you go.” Indeed, all these manifestations came upon him before he gave them leave to go.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.4.1:1",
    "he": "וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי אוֹתָהּ שָׁעָה דִּבֵּר מֹשֶׁה שֶׁלֹּא כַּהֹגֶן, הקב\"ה אָמַר לוֹ \"וְשָׁמְעוּ לְקוֹלֶךָ\" (שמות ג':י\"ח), וְהוּא אָמַר וְהֵן לֹא יַאֲמִינוּ לִי, מִיָּד הֱשִׁיבוֹ הקב\"ה בְּשִׁיטָתוֹ וְנָתַן לוֹ אוֹתוֹת לְפִי דְּבָרָיו, לְשׁוֹן וְאֵלֶּה שְׁמוֹת רַבָּה (ג':י\"ב). ור\"א אָמַר (אבן עזרא על שמות ד':א') עַל דֶּרֶךְ הַפְּשָׁט, כִּי ה' אָמַר שֶׁיַּאֲמִינוּ בּוֹ הַזְּקֵנִים רַק לֹא הִזְכִּיר שֶׁיַּאֲמִינוּ הָעָם, אוֹ שֶׁיִּשְׁמְעוּ לְקוֹלוֹ וְאוּלַי לֹא יַאֲמִינוּ בְּלֵב שָׁלֵם. וְאֵינֶנּוּ נָכוֹן. אֲבָל יִתָּכֵן שֶׁנֹּאמַר כִּי \"וְשָׁמְעוּ לְקוֹלֶךָ\" אֵינֶנָּה הַבְטָחָה רַק צַוָּאָה, וְשָׁמְעוּ לְקוֹלֶךָ כִּי רָאוּי לָהֶם שֶׁיִּשְׁמְעוּ, וְתָבֹא אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל מֶלֶךְ מִצְרַיִם, וְכֵן \"וְשָׁמְעוּ מִצְרַיִם כִּי הֶעֱלִיתָ בְכֹחֲךָ וְאָמְרוּ אֶל יוֹשֵׁב הָאָרֶץ\" (במדבר יד יג יד), רָאוּי שֶׁיִּהְיֶה כָּכָה, וְכֵן \"בְּזֹאת תֵּדַע כִּי אֲנִי ה'\" (שמות ז':י\"ז), רָאוּי, לֹא מִתְקַיֵּם. וְכֵן \"וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן\" בַּפָּרָשָׁה הַזֹּאת (שמות ד':ח'), וְרַבִּים כֵּן: וְהַנָּכוֹן בְּעֵינַי, כִּי \"וְשָׁמְעוּ לְקוֹלֶךָ\" לָבֹא עִמְּךָ אֶל הַמֶּלֶךְ וְלֵאמֹר לוֹ אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ, כִּי מַה יַפְסִידוּ, וְהִנֵּה הַשֵּׁם הוֹדִיעוֹ כִּי לֹא יִתֵּן אוֹתָם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ, וְלָכֵן אָמַר מֹשֶׁה וְהֵן לֹא יַאֲמִינוּ לִי אַחֲרֵי רְאוֹתָם שֶׁלֹּא יִתֵּן אוֹתָם פַּרְעֹה לַהֲלֹךְ וְלֹא יִשְׁמְעוּ עוֹד לְקוֹלִי כְּלָל, כִּי יֹאמְרוּ לֹא נִרְאָה אֵלֶיךָ ה', שֶׁאִלּוּ הָיִיתָ שְׁלִיחַ הַשֵּׁם לֹא יַמְרֶה פַּרְעֹה אֶת דְּבָרוֹ, אוֹ שֶׁיֹּאמְרוּ לֹא נִרְאָה אֵלֶיךָ הַשֵּׁם הַגָּדוֹל בְּמִדַּת רַחֲמִים לַעֲשׂוֹת לָנוּ אוֹתוֹת וּמוֹפְתִים כַּאֲשֶׁר אָמַרְתָּ, כִּי אֵינְךָ גָּדוֹל מֵהָאָבוֹת, וְלָכֵן לֹא שָׁמַע פַּרְעֹה, שֶׁאִלּוּ פַּרְעֹה הָיָה מַאֲמִין בִּדְבָרֶיךָ הָיִינוּ יוֹצְאִים עַל כָּל פָּנִים, וְאֵין עֲוֹנֹתֵינוּ מַבְדִּילִים בֵּינֵינוּ וּבֵין הָרַחֲמִים:",
    "en": "AND MOSES ANSWERED AND SAID: BUT, BEHOLD, THEY WILL NOT BELIEVE ME, NOR HEARKEN UNTO MY VOICE. “At that moment, Moses spoke improperly. The Holy One, blessed be He, had told him, And they shall hearken to thy voice, and he said, But, behold, they will not believe me. Immediately, the Holy One, blessed be He, answered him according to his opinion, and gave him signs commensurate with his words.” Thus the language of V’eileh Shemoth Rabbah.And Rabbi Abraham ibn Ezra said, by way of the plain meaning of Scripture, that G-d related to Moses that the elders will believe him, but He did not mention that the people will believe. Perhaps they may hearken to his voice but would not believe him wholeheartedly. But this does not appear to be correct. Rather, it is possible to say that v’sham’u l’kolecha (and they shall hearken to thy voice) does not constitute a promise but a command: “And they must hearken to your voice” — for it is to their advantage to listen — and thou shalt come, thou and the elders of Israel, unto the king of Egypt. A similar case is found in the verse, When the Egyptians shall hear — for Thou broughtest up this people in Thy might from among them — they will say to the inhabitants of this land, meaning it is fitting that the Egyptians should say so. Similarly, the verse, In this thou shalt know that I am the Eternal, means it is fitting that it be so, but not that it so happened. In a similar vein is the verse in this chapter, and they will believe the voice of the latter sign, [which means it is fitting that they believe the latter sign], and many similar cases.The correct interpretation appears to me to be that the expression v’sham’u l’kolecha means that “they will listen to you to come with you to the king and say to him, The G-d of the Hebrews hath happened to meet us, for what will they lose by it?” Thus G-d informed Moses that the king of Egypt would not give them leave to go, and this was why Moses said, But, behold, they will not believe me, for after seeing that Pharaoh did not give them permission to go, they would no longer believe him at all, for they will say: “The Eternal hath not appeared unto thee. If you were G-d’s messenger, Pharaoh would not have rebelled against His word.” It may be that they will say that “G-d has not appeared to you by the Great Name with the attribute of mercy, to do for us signs and wonders as you have said, for you are not greater than the patriarchs. This was why Pharaoh did not hearken, for if Pharaoh had believed your words, we would have gone out from Egypt under all circumstances, and it is not our iniquities that have separated between us and the G-d of mercies.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Exodus.4.3:1",
    "he": "וַיֹּאמֶר הַשְׁלִיכֵהוּ אַרְצָה וַיַּשְׁלִיכֵהוּ אַרְצָה לֹא הֲבִינוֹתִי לָמָּה עָשָׂה הָאֹתוֹת לְמֹשֶׁה, כִּי מַאֲמִין הָיָה מֹשֶׁה שהקב\"ה מְדַבֵּר עִמּוֹ. וְהָרָאוּי שֶׁיֹּאמַר הַמַּטֶּה אֲשֶׁר בְּיָדְךָ תַּשְׁלֵךְ אַרְצָה לִפְנֵיהֶם וְהָיָה לְנָחָשׁ, וְכֵן בָּאוֹת הַשֵּׁנִי, כַּאֲשֶׁר אָמַר בַּשְּׁלִישִׁי \"וְלָקַחְתָּ מִמֵּימֵי הַיְאוֹר\" (שמות ד':ט'). וְלָכֵן נֶאֶמְנוּ דִּבְרֵי רַבּוֹתֵינוּ (שמו\"ר ג טז) שֶׁהָיָה לוֹ הָרִאשׁוֹן רֶמֶז שֶׁסִּפֵּר עֲלֵיהֶן לָשׁוֹן הָרַע, וְהַשֵּׁנִי לְהַעֲנִישׁוֹ בּוֹ. וְזֶה טַעַם וַיָּנָס מֹשֶׁה מִפָּנָיו, כִּי פָּחַד שֶׁמָּא יֵעָנֵשׁ וִינַשְּׁכוֹ הַנָּחָשׁ, וְכָל אָדָם מִתְרַחֵק מִן הַמַּזִּיק לוֹ, אע\"פ שֶׁיָּדַע שֶׁאִם יִהְיֶה כֵּן בְּחֵפֶץ הַשֵּׁם אֵין מַצִּיל מִיָּדוֹ. וְאוּלַי אע\"פ שֶׁהוֹדִיעוֹ (לעיל פסוקים יד טו) הַשֵּׁם הַגָּדוֹל שֶׁבּוֹ נִבְרָא הָעוֹלָם וּבוֹ נִהְיָה כָּל דָּבָר, רָצָה לְהַרְאוֹתוֹ כִּי בּוֹ יֵעָשׂוּ אוֹתוֹת וּמוֹפְתִים בְּשִׁנּוּי הַתּוֹלָדוֹת, לְמַעַן יִתְחַזֵּק הָעִנְיָן בְּלִבּוֹ שֶׁל מֹשֶׁה וְיֵדַע בֶּאֱמֶת כִּי עַל יָדוֹ יֵעָשׂוּ בָּעוֹלָם דְּבָרִים מְחֻדָּשִׁים, וְדַי לְמֹשֶׁה בִּשְׁנֵי הָאֹתוֹת, וְלֹא הָיוּ שָׁם מַיִם, עַל כֵּן צִוָּהוּ שֶׁיַּעֲשֶׂה הָאוֹת הַשְּׁלִישִׁי לְעֵינֵי הָעָם:",
    "en": "AND HE SAID: CAST IT ON THE GROUND. AND HE CAST IT ON THE GROUND. I do not understand why G-d performed the signs before Moses. Moses believed that it is the Holy One, blessed be He, Who speaks with him, and it would have been fitting for Him to say, “The staff that is in your hand you shall cast on the ground before them, and it shall become a serpent,” and the same also with respect to the second sign, [i.e., his hand becoming leprous], just as He said at the third sign, and thou shalt take of the water of the river, and pour it upon the dry land, etc. It is for this reason that the words of our Rabbis can be relied upon, namely, that the first sign, [i.e., the staff turning into a serpent], was a hint to Moses that he had slandered the Israelites [when he said that they would not believe him], and the second sign was for the purpose of punishing him. And this is the sense of the expression, and Moses fled from before it [the serpent]. He feared lest he would be punished and the serpent would bite him, since every person naturally avoids danger, even though Moses knew that if it was indeed G-d’s desire [to punish him], there was no one that could deliver him out of His hand.Perhaps even though He informed Moses of the Great Name with which the world was created and everything came into existence, He wished to show him that with this Name signs and wonders would be done, changing the natural order of things, so that the matter would be firmly established in Moses’ heart and that he should in truth know that with the Great Name he will perform new things in the world. The first two signs were sufficient for Moses, and therefore the third miracle of the water [turning into blood] was not done here. Instead, G-d commanded him to do the third sign in the sight of the people.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1:1",
    "he": "אָמַר הַכָּתוּב בְּכָאן וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר ה' אֵלָיו וְלֹא כֵן בִּשְׁאָר הַמְּקוֹמוֹת, בַּעֲבוּר שֶׁלֹּא הָיָה מֹשֶׁה יָכוֹל לָבֹא אֶל אֹהֶל מוֹעֵד לִהְיוֹתוֹ נִגַּשׁ אֶל הַמָּקוֹם אֲשֶׁר שָׁם הָאֱלֹהִים, רַק בִּקְרִיאָה שֶׁיִּקְרָא אוֹתוֹ, שֶׁכְּבָר נֶאֱמַר לְמֹשֶׁה (שמות כה כב) \"וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת\" (אשר אועד לך שמה), וְכֵיוָן שֶׁיָּדַע שֶׁהַשֵּׁם יוֹשֵׁב הַכְּרוּבִים שָׁם נִתְיָרֵא לָבֹא בָּאֹהֶל כְּלָל עַד שֶׁיִּקְרָא אֵלָיו, כַּאֲשֶׁר עָשָׂה בְּהַר סִינַי, שֶׁאָמַר (שם כד טז) \"וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן\". אוֹ שֶׁלֹּא הָיָה מֹשֶׁה יוֹדֵעַ שֶׁהַכָּבוֹד בָּאֹהֶל וְשֶׁיִּהְיֶה לוֹ הַדִּבּוּר מִשָּׁם, כִּי לֹא כִּסָּהוּ הֶעָנָן עַד יוֹם הַשְּׁמִינִי כְּדַעַת רַבּוֹתֵינוּ (ת\"כ להלן טא), וְאַחֲרֵי הַקְּרִיאָה בָּא מֹשֶׁה בָּאֹהֶל לִפְנַי וְלִפְנִים, כְּמוֹ שֶׁדָּרְשׁוּ (תורת כהנים אחרי פרשה טז א), אַהֲרֹן בְּבַל יָבֹא וְאֵין מֹשֶׁה בְּבַל יָבֹא. וְאֵין זֶה דֶּרֶךְ פְּשָׁט בַּכָּתוּב הַזֶּה, וּכְבָר פֵּרַשְׁתִּיו לְמַעְלָה (שמות מ לד). וְרַבּוֹתֵינוּ אָמְרוּ (תורת כהנים פרשה א ז), כִּי לְכָל הַדִּבְּרוֹת וּלְכָל הָאֲמִירוֹת וּלְכָל הַצִּוּוּיִים קָדְמָה קְרִיאָה, כְּלוֹמַר שֶׁיֹּאמַר אֵלָיו \"מֹשֶׁה מֹשֶׁה\", וְיֹאמַר \"הִנֵּנִי\", וְזֶה דֶּרֶךְ חִבָּה וְזֵרוּז לְמֹשֶׁה. וְהִנֵּה עַל דַּעְתָּם הִזְכִּיר זֶה בְּכָאן בַּעֲבוּר שֶׁהוּא תְּחִלַּת הַדִּבּוּר אֲשֶׁר הָיָה אֵלָיו מֵאֹהֶל מוֹעֵד, לְלַמֵּד עַל כֻּלָּם, כִּי כֵן יִהְיֶה מִשְׁפָּטוֹ כָּל הַיָּמִים בְּכָל הַתּוֹרָה, וּ\"מֵאֹהֶל מוֹעֵד\" לְדַעְתָּם הוּא מֻקְדָּם, וַיִּקְרָא אֵלָיו מֵאֹהֶל מוֹעֵד וַיְדַבֵּר ה' אֵלָיו בָּאֹהֶל, כִּי מֹשֶׁה שָׁם הָיָה. וְשִׁעוּר הַכָּתוּב כְּפִי פְּשׁוּטוֹ וּמַשְׁמָעוֹ, וַיִּקְרָא ה' אֶל מֹשֶׁה וַיְדַבֵּר אֵלָיו מֵאֹהֶל מוֹעֵד. וְעַל דֶּרֶךְ הָאֱמֶת הוּא כְּמוֹ \"וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל ה'\" (שמות כד א), וְסוֹדוֹ יָדוּעַ מִמַּעֲמַד הַר סִינַי וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּכְבָר רָמַזְתִּי לוֹ (שם):",
    "en": "AND HE CALLED UNTO MOSES; AND THE ETERNAL SPOKE UNTO HIM. Scripture states [the fact that G-d called to Moses] here and not in other places, because Moses was not able to enter into the Tent of Meeting, and to draw near the place where G-d was, except through G-d calling him [to come into the Tent of Meeting]. For Moses had already been told, and I will speak with thee from above the ark-cover; where I will meet with thee. Since he knew that the Eternal that sitteth upon the cherubim was there, Moses was afraid to come into the Tent at all until He called him, just as it was at Mount Sinai where it is said, and on the seventh day He called unto Moses out of the midst of the cloud. Or it may be that Moses did not know that the Glory of G-d was in the Tent and that the communication to him would be from there, since the cloud did not cover the Tent of Meeting until the eighth day of the installation according to the opinion of our Rabbis; and after this call Moses came into the innermost part of the Tent [i.e., the Holy of Holies], just as the Rabbis have interpreted: “Aaron was not to enter [the Sanctuary except at the prescribed time], but Moses was not included in this command.” This is the plain meaning of this verse. I have explained it already above.But our Rabbis have said that “all communications [that came to Moses], whether they are introduced by the word dabeir (speak), or by emor (say), or tzav (command), were preceded by a call,” that is to say, G-d said to him, ‘Moses, Moses’ and he answered, ‘Here am I.’ This was a way of expressing affection and encouragement to Moses. Now according to this opinion, Scripture mentioned the expression [And He called unto him …] here, because it was the first communication that came to Moses from the Tent of Meeting, thus teaching us concerning all the other communications that such was His procedure with him all the time and with the whole Torah. The expression out of the Tent of Meeting refers according to the Rabbis to the preceding words, [the interpretation of the verse thus being]: “and He called unto him out of the Tent of Meeting; and the Eternal spoke to him in the Tent,” for Moses was already there [in the Tent]. The explanation of the verse according to its plain meaning and sense is: “and the Eternal called unto Moses and spoke unto him, out of the Tent of Meeting.”By way of the Truth, [the mystic teachings of the Cabala], this verse is like, And unto Moses He said: ‘Come up unto the Eternal.’ Its secret is known from the Revelation on Mount Sinai and the Ten Commandments. I have alluded to it already.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.2:1",
    "he": "וְיָצַק וְנָתַן וֶהֱבִיאָהּ מְלַמֵּד שֶׁיְּצִיקָה וּבְלִילָה כְּשֵׁרָה בְּזָר. הַכֹּהֲנִים וְקָמַץ מִקְּמִיצָה וְאֵילָךְ מִצְוַת כְּהֻנָּה, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ב':א'). וְצָרִיךְ שֶׁנְּבָאֵר שֶׁאֵין מִצְוַת כְּהֻנָּה מַתְחֶלֶת בַּקְּמִיצָה, שֶׁהֲרֵי הַגָּשָׁה קוֹדֶמֶת לַקְּמִיצָה וְהִיא פְּסוּלָה בְּזָר, כְּמוֹ שֶׁאָמַר (ויקרא ב':ח') \"וְהִקְרִיבָהּ אֶל הַכֹּהֵן וְהִגִּישָׁהּ אֶל הַמִּזְבֵּחַ\", וְאח\"כ \"וְהֵרִים הַכֹּהֵן אֶת אַזְכָּרָתָהּ\" (ויקרא ב':ט'), שֶׁהוּא הַקֹּמֶץ, שֶׁהֲרֵי הַכֹּהֵן הוּא מַגִּישָׁהּ אֶל הַמִּזְבֵּחַ לְקֶרֶן מַעֲרָבִית דְּרוֹמִית ואח\"כ קוֹמֵץ. וְכָךְ שָׁנִינוּ (קידושין לו), הַסְּמִיכוֹת וְהַתְּנוּפוֹת וְהַהַגָּשׁוֹת וְהַקְּמִיצוֹת נוֹהֲגוֹת בָּאֲנָשִׁים וְאֵין נוֹהֲגוֹת בַּנָּשִׁים. וְאָמְרוּ, הַגָּשׁוֹת דִּכְתִיב \"זֹאת תּוֹרַת הַמִּנְחָה הַקְרֵב אֹתָהּ בְּנֵי אַהֲרֹן\" (ויקרא ו':ז') וְלֹא בְּנוֹת אַהֲרֹן. א\"כ הַהַגָּשָׁה בִּבְנֵי אַהֲרֹן הִיא. אֲבָל מָה שֶׁאָמְרוּ (מנחות ט) \"מִקְּמִיצָה וְאֵילָךְ מִצְוַת כְּהֻנָּה\" כַּוָּנָתָם כִּי מִקְּמִיצָה זוֹ הַכְּתוּבָה בַּפָּסוּק הַזֶּה וְאֵילָךְ מִצְוַת כְּהֻנָּה, לֹא בַּדְּבָרִים שֶׁהִקְדִּים הַכָּתוּב בְּכָאן לַקְּמִיצָה, שֶׁהֲרֵי בְּפָרָשָׁה זוֹ הִזְכִּיר יְצִיקָה וּנְתִינַת לְבוֹנָה וַהֲבָאָה אֶל הַכֹּהֵן וּקְמִיצָה, וְלֹא הֻזְכְּרָה כָּאן הַגָּשָׁה אֶל הַמִּזְבֵּחַ, נִמְצָא שֶׁכָּל הָאֲמוּרִין כָּאן קֹדֶם קְמִיצָה כְּשֵׁרִין בְּזָר, שֶׁהֵם יְצִיקָה וּבְלִילָה וַהֲבָאָה:",
    "en": "AND HE SHALL POUR OIL UPON IT AND PUT FRANKINCENSE THEREON. 2. AND HE SHALL BRING IT TO AARON’S SONS. “This teaches that the pouring of the oil and the mingling of it together with the flour [of the meal-offering] is valid if done by a non-priest. TO AARON’S SONS THE PRIESTS; AND HE SHALL TAKE OUT HIS HANDFUL. From the taking of the handful [for the altar] and onwards is the duty of the priests.” This is the language of Rashi. Now we have to explain that the duty of the priests does not begin with the taking of the handful, for bringing the meal-offering near [to the altar] precedes the taking of the handful, and that too is invalid when done by a non-priest, as He said, and he shall present it unto the priest, and he shall bring it nigh unto the altar, and afterwards it says, and the priest shall remove from the meal-offering the memorial-part thereof, which is the handful. Thus you see that it is the priest who brings the meal-offering near the altar, to the south-west corner thereof, and after that he removes the handful [to be burnt on the altar]. So also we have learned [in the Mishnah]: “The acts of laying hands upon the offering, the wavings, bringing [the meal-offering] near [to the altar], and removing the handful are performed by men and not by women.” In explanation thereof the Rabbis said [there in the Gemara]: “bringing near [can be performed only by men] because it is written, And this is the law of the meal-offering: the sons of Aaron shall bring it — the sons of Aaron but not the daughters of Aaron.” This being the case, the bringing near [of the meal-offering to the altar] is the duty of the sons of Aaron. But the intention of the Sages in saying: “From the taking of the handful and onwards is the duty of the priests” [as quoted by Rashi above], is to say that from this taking of the handful mentioned in this verse and onwards, is the duty of the priests, but not these things which Scripture mentioned here as preceding the taking of the handful, since He mentioned already in this section pouring the oil [and mingling it with the flour], putting the frankincense thereon and bringing it to the priest, and [the priest’s] removing the handful. However, bringing it near to the altar is not mentioned here, [but is stated further on in Seder Tzav 6:7] that all those things stated here before the taking of the handful — namely, pouring the oil and mingling it with the flour, and bringing it to the priest — are valid if done by a non-priest.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.3:1",
    "he": "וְאִם זֶבַח שְׁלָמִים קָרְבָּנוֹ וְגוֹ' אִם זָכָר אִם נְקֵבָה הַטַּעַם בָּעוֹלָה שֶׁיִּהְיֶה זָכָר וּבַשְּׁלָמִים שֶׁיִּהְיוּ אִם זָכָר אִם נְקֵבָה וּבַחַטָּאת שֶׁתִּהְיֶה נְקֵבָה, דָּבָר בָּרוּר הוּא, כִּי הָעוֹלָה כִּשְׁמָהּ, וְהַשְּׁלָמִים מִלְּשׁוֹן \"וְכָל חֶפְצִי יַשְׁלִם\" (ישעיהו מד כח), \"אֲבָנִים שְׁלֵמוֹת\" (דברים כז ו), וְהַחַטָּאת לְכַפֵּר פָּנָיו בַּמִּנְחָה הַהוֹלֶכֶת לְפָנָיו, וּכְבָר כָּתַבְתִּי זֶה (בראשית מו א), וְהָאָשָׁם זָכָר בַּעֲבוּר כִּי הַחַטָּאת בְּחַיָּבֵי כְּרֵתוֹת, שֶׁתָּשׁוּב הַנֶּפֶשׁ אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, וְהָאָשָׁם לֹא יָבֹא עַל חִיּוּב כָּרֵת, וּכְאִלּוּ הוּא לְרֵיחַ נִיחוֹחַ כְּעוֹלָה, וּשְׂעִיר הַנָּשִׂיא בַּעֲבוּר כִּי הוּא הַמּוֹלֵךְ אֲשֶׁר לוֹ הַמִּשְׁפָּט וְהַלּוֹחֵם מִלְחֲמוֹת הַשֵּׁם וְעַל חַרְבּוֹ יִחְיֶה, כְּדֶרֶךְ שְׂעִירֵי עֲבוֹדָה זָרָה:",
    "en": "AND IF HIS OFFERING BE A SACRIFICE OF PEACE-OFFERINGS: IF HE OFFER OF THE HERD, WHETHER MALE OR FEMALE. The reason why the burnt-offering may only be male, whereas in the case of the peace-offering it can be male or female, and the sin-offering must only be female, is very clear, since the olah (the burnt-offering) is as its name indicates, [i.e., “ascension” — being that it reaches above all Divine attributes], whilst sh’lamim (the peace-offering) is of the expressions: and all My pleasures ‘yashlim’ (he will perform — literally: he will “perfect”); ‘avanim sh’leimoth’ (whole stones). The sin-offering is in order to appease Him with the present that goeth before Him. I have already written on this matter. The guilt-offering must be a male, because the sin-offering is brought for those transgressions [for which, if committed wilfully, the sinner] incurs the penalty of excision, in order that the spirit return unto G-d who gave it, but the guilt-offering is not brought for those transgressions for which [if committed wilfully] one incurs excision, and therefore it is as if it were for a pleasing odor just like the burnt-offering. The sin-offering of the prince is a he-goat, because the prince is the sovereign unto whom judgment [rightfully] belongs, and he fights the battles of G-d and lives by his sword; therefore his offering is the same as the he-goat brought in case of idol-worship [by the congregation].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.5:1",
    "he": "וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אֵינָם שְׁלֹשָׁה עִנְיָנִים, כִּי אֵין עֵד בְּלֹא רְאִיָּה וּבְלֹא יְדִיעָה, אֲבָל יֹאמַר אִם שָׁמַע קוֹל אָלָה שֶׁנָּשְׂאוּ עָלָיו לְהַאֲלוֹתוֹ בְּדָבָר שֶׁהוּא עֵד, בֵּין בִּרְאִיָּה בֵּין בִּידִיעָה, אִם לֹא יַגִּיד יֵשׁ עָלָיו עָוֹן. וְהִנֵּה לֹא יִתְחַיֵּב בַּקָּרְבָּן הַזֶּה אֶלָּא אִם כֵּן יוֹדֵעַ עֵדוּת שֶׁיִּזְכֶּה מִמֶּנּוּ הַמַּשְׁבִּיעַ בְּדִינוֹ, וּלְכָךְ פֵּרְשׁוּ רַבּוֹתֵינוּ (שבועות לג) כִּי יֵשׁ עֵדוּת שֶׁתּוֹעִיל בִּרְאִיָּה בְּלֹא יְדִיעָה וְיֵשׁ שֶׁתּוֹעִיל בִּידִיעָה בְּלֹא רְאִיָּה, כֵּיצַד, מָנֶה מָנִיתִי לְךָ בִּפְנֵי פְּלוֹנִי וּפְלוֹנִי, וְטוֹעֵן לֹא הָיוּ דְּבָרִים מֵעוֹלָם, יָבוֹאוּ וְיָעִידוּ, זוֹ הִיא רְאִיָּה בְּלֹא יְדִיעָה. מָנֶה הוֹדֵיתָ לִי בִּפְנֵי פְּלוֹנִי וּפְלוֹנִי, יָבוֹאוּ וְיָעִידוּ, זוֹ הִיא יְדִיעָה בְּלֹא רְאִיָּה. וְעַל דֶּרֶךְ הַפְּשָׁט אֵין צָרִיךְ לִרְאִיָּה בְּלֹא יְדִיעָה, אֲבָל \"אוֹ רָאָה\" שֶׁהוּא רָאָה הַהַלְוָאָה אוֹ הַמִּקָּח לְגַמְרֵי, \"אוֹ יָדַע\" שֶׁשָּׁמַע אוֹתָם מוֹדִים בַּמַּעֲשֶׂה הַהוּא בִּפְנֵי עֵדִים וְלֹא רָאָה הַמַּעֲשֶׂה. וְלֹא אָמַר כָּאן \"וְנֶעְלַם מִמֶּנּוּ\" כִּי הוּא חַיָּב בְּמֵזִיד אוֹ בְּשִׁגְגַת הַשְּׁבוּעָה עִם זְדוֹן הָעֵדוּת, אֲבָל אִם הָיָה שָׁכוּחַ בָּעֵדוּת בִּשְׁעַת שְׁבוּעָה אֵין עָלָיו כְּלוּם:",
    "en": "AND HE IS A WITNESS, WHETHER HE HATH SEEN OR KNOWN These are not three separate matters, for it is impossible that one be a witness without seeing and knowing. Rather, Scripture is stating that if one hear the voice of adjuration that a party to a law-suit adjures him, concerning a matter in which he is a witness either by seeing or knowing of it, if he does not tell it he has committed an iniquity. Now the witness is not obligated to bring this offering unless he knows such a testimony that the party in suit who adjured him [to give witness] would have legally won his case because of it [and the witness nonetheless withheld his evidence]. It is for this reason that our Rabbis interpreted [on the basis of the verse before us] that there is testimony which is valid by seeing without knowing, and [testimony which is valid] by knowing without seeing. How so? [Reuben says to Shimon:] “I have delivered to thee a maneh [as a loan] in the presence of such-and-such persons,” and [Shimon] claims “this never happened, let the witnesses [you claim to have], come and testify.” This is a case of seeing without knowing [since although they saw Reuben handing the money to Shimon, they do not know the nature of this delivery, whether it was as a loan, or repayment of a loan that Shimon had originally made to him]. [If Reuben says to Shimon:] “You have admitted to owing me a maneh, in the presence of such-and-such persons,” [and Shimon replies]: “let them come and testify,” this is a case of knowing without seeing [and even though they did not see, they must testify what they know, and hence are liable if they withhold their evidence].But in line with the plain meaning of Scripture, we need not [explain] the “seeing” here [to mean seeing] without knowing. Rather, the sense of the verse is as follows: whether he hath seen, meaning that he saw the loan or the sale completely [i.e., with knowledge], or known, i.e., that he heard [the defendants to the suit] admitting that transaction in the presence of witnesses, but he did not see it.Now He does not state here: “and it is hidden from him,” [as He does in the following verse], because in this case [where the witness swears that he knows of no testimony for the party that adjures him to come and testify before the court], he is obligated to bring the offering [mentioned here in these verses] whether he swore [entirely] wilfully, or was in error on the oath whilst wilfully denying his knowledge of evidence. If, however, at the time of giving the oath he had forgotten the testimony, there is no guilt upon him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.1:1",
    "he": "אָמַר הַכָּתוּב בְּכָאן וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר ה' אֵלָיו וְלֹא כֵן בִּשְׁאָר הַמְּקוֹמוֹת, בַּעֲבוּר שֶׁלֹּא הָיָה מֹשֶׁה יָכוֹל לָבֹא אֶל אֹהֶל מוֹעֵד לִהְיוֹתוֹ נִגַּשׁ אֶל הַמָּקוֹם אֲשֶׁר שָׁם הָאֱלֹהִים, רַק בִּקְרִיאָה שֶׁיִּקְרָא אוֹתוֹ, שֶׁכְּבָר נֶאֱמַר לְמֹשֶׁה (שמות כה כב) \"וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת\" (אשר אועד לך שמה), וְכֵיוָן שֶׁיָּדַע שֶׁהַשֵּׁם יוֹשֵׁב הַכְּרוּבִים שָׁם נִתְיָרֵא לָבֹא בָּאֹהֶל כְּלָל עַד שֶׁיִּקְרָא אֵלָיו, כַּאֲשֶׁר עָשָׂה בְּהַר סִינַי, שֶׁאָמַר (שם כד טז) \"וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן\". אוֹ שֶׁלֹּא הָיָה מֹשֶׁה יוֹדֵעַ שֶׁהַכָּבוֹד בָּאֹהֶל וְשֶׁיִּהְיֶה לוֹ הַדִּבּוּר מִשָּׁם, כִּי לֹא כִּסָּהוּ הֶעָנָן עַד יוֹם הַשְּׁמִינִי כְּדַעַת רַבּוֹתֵינוּ (ת\"כ להלן טא), וְאַחֲרֵי הַקְּרִיאָה בָּא מֹשֶׁה בָּאֹהֶל לִפְנַי וְלִפְנִים, כְּמוֹ שֶׁדָּרְשׁוּ (תורת כהנים אחרי פרשה טז א), אַהֲרֹן בְּבַל יָבֹא וְאֵין מֹשֶׁה בְּבַל יָבֹא. וְאֵין זֶה דֶּרֶךְ פְּשָׁט בַּכָּתוּב הַזֶּה, וּכְבָר פֵּרַשְׁתִּיו לְמַעְלָה (שמות מ לד). וְרַבּוֹתֵינוּ אָמְרוּ (תורת כהנים פרשה א ז), כִּי לְכָל הַדִּבְּרוֹת וּלְכָל הָאֲמִירוֹת וּלְכָל הַצִּוּוּיִים קָדְמָה קְרִיאָה, כְּלוֹמַר שֶׁיֹּאמַר אֵלָיו \"מֹשֶׁה מֹשֶׁה\", וְיֹאמַר \"הִנֵּנִי\", וְזֶה דֶּרֶךְ חִבָּה וְזֵרוּז לְמֹשֶׁה. וְהִנֵּה עַל דַּעְתָּם הִזְכִּיר זֶה בְּכָאן בַּעֲבוּר שֶׁהוּא תְּחִלַּת הַדִּבּוּר אֲשֶׁר הָיָה אֵלָיו מֵאֹהֶל מוֹעֵד, לְלַמֵּד עַל כֻּלָּם, כִּי כֵן יִהְיֶה מִשְׁפָּטוֹ כָּל הַיָּמִים בְּכָל הַתּוֹרָה, וּ\"מֵאֹהֶל מוֹעֵד\" לְדַעְתָּם הוּא מֻקְדָּם, וַיִּקְרָא אֵלָיו מֵאֹהֶל מוֹעֵד וַיְדַבֵּר ה' אֵלָיו בָּאֹהֶל, כִּי מֹשֶׁה שָׁם הָיָה. וְשִׁעוּר הַכָּתוּב כְּפִי פְּשׁוּטוֹ וּמַשְׁמָעוֹ, וַיִּקְרָא ה' אֶל מֹשֶׁה וַיְדַבֵּר אֵלָיו מֵאֹהֶל מוֹעֵד. וְעַל דֶּרֶךְ הָאֱמֶת הוּא כְּמוֹ \"וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל ה'\" (שמות כד א), וְסוֹדוֹ יָדוּעַ מִמַּעֲמַד הַר סִינַי וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּכְבָר רָמַזְתִּי לוֹ (שם):",
    "en": "AND HE CALLED UNTO MOSES; AND THE ETERNAL SPOKE UNTO HIM. Scripture states [the fact that G-d called to Moses] here and not in other places, because Moses was not able to enter into the Tent of Meeting, and to draw near the place where G-d was, except through G-d calling him [to come into the Tent of Meeting]. For Moses had already been told, and I will speak with thee from above the ark-cover; where I will meet with thee. Since he knew that the Eternal that sitteth upon the cherubim was there, Moses was afraid to come into the Tent at all until He called him, just as it was at Mount Sinai where it is said, and on the seventh day He called unto Moses out of the midst of the cloud. Or it may be that Moses did not know that the Glory of G-d was in the Tent and that the communication to him would be from there, since the cloud did not cover the Tent of Meeting until the eighth day of the installation according to the opinion of our Rabbis; and after this call Moses came into the innermost part of the Tent [i.e., the Holy of Holies], just as the Rabbis have interpreted: “Aaron was not to enter [the Sanctuary except at the prescribed time], but Moses was not included in this command.” This is the plain meaning of this verse. I have explained it already above.But our Rabbis have said that “all communications [that came to Moses], whether they are introduced by the word dabeir (speak), or by emor (say), or tzav (command), were preceded by a call,” that is to say, G-d said to him, ‘Moses, Moses’ and he answered, ‘Here am I.’ This was a way of expressing affection and encouragement to Moses. Now according to this opinion, Scripture mentioned the expression [And He called unto him …] here, because it was the first communication that came to Moses from the Tent of Meeting, thus teaching us concerning all the other communications that such was His procedure with him all the time and with the whole Torah. The expression out of the Tent of Meeting refers according to the Rabbis to the preceding words, [the interpretation of the verse thus being]: “and He called unto him out of the Tent of Meeting; and the Eternal spoke to him in the Tent,” for Moses was already there [in the Tent]. The explanation of the verse according to its plain meaning and sense is: “and the Eternal called unto Moses and spoke unto him, out of the Tent of Meeting.”By way of the Truth, [the mystic teachings of the Cabala], this verse is like, And unto Moses He said: ‘Come up unto the Eternal.’ Its secret is known from the Revelation on Mount Sinai and the Ten Commandments. I have alluded to it already.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.2:1",
    "he": "אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה' מִן הַבְּהֵמָה שִׁעוּר הַכָּתוּב הַזֶּה, אָדָם מִכֶּם כִּי יַקְרִיב מִן הַבְּהֵמָה קָרְבָּן לַה' מִן הַבָּקָר וּמִן הַצֹּאן תַּקְרִיבוּ. וְהָעִנְיָן בַּעֲבוּר שֶׁיְּצַוֶּה אַחֲרֵי כֵן בְּקָרְבַּן הָעוֹף וּבְקָרְבַּן הַמִּנְחָה, אָמַר כָּאן כְּשֶׁיַּקְרִיב אָדָם קָרְבַּן בְּהֵמָה יַקְרִיב מֵאֵלֶּה הַשְּׁנַיִם, וְלֹא חַיָּה וְלֹא שְׁאָר בְּהֵמוֹת. וְהִנֵּה זֶה לָאו הַבָּא מִכְּלַל עֲשֵׂה בְּמַקְרִיב חַיָּה, כְּמוֹ שֶׁאָמְרוּ בִּזְבָחִים פֶּרֶק שְׁלִישִׁי (לד), הַמַּעֲלֶה אֵבְרֵי חַיָּה, ר' יוֹחָנָן אוֹמֵר עוֹבֵר בַּעֲשֵׂה:",
    "en": "WHEN ANY MAN BRINGETH OF YOU AN OFFERING UNTO THE ETERNAL OF THE CATTLE. The meaning of this verse is as follows: “when any man of you brings from the cattle an offering to the Eternal, of the herd or of the flock you shall bring it.” The reason for this command is that since He commanded afterwards concerning fowl-offerings and meal-offerings, He said here that when a man brings an offering of cattle, he must bring it of one of these two kinds [herd and flock], but not a wild beast nor any other cattle. Thus he who offers a beast [as an offering to G-d], violates a prohibition which is derived from a positive commandment [and carries the force of a positive commandment], just as the Rabbis have said in the third chapter of Tractate Zebachim: “Rabbi Yochanan said: one who offers the limbs of a [kosher] beast [upon the altar of G-d] transgresses a positive commandment.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.2:2",
    "he": "תַּקְרִיבוּ מְלַמֵּד שֶׁשְּׁנַיִם מִתְנַדְּבִים עוֹלָה בְּשֻׁתָּפוּת. קָרְבַּנְכֶם מְלַמֵּד שֶׁהִיא בָּאָה נִדְבַת צִבּוּר, הִיא עוֹלַת קַיִץ הַמִּזְבֵּחַ הַבָּאָה מִן הַמּוֹתָרוֹת, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא א':ב'). פֵּרֵשׁ הָרַב כֵּן לוֹמַר שֶׁאִם יִתְנַדְּבוּ רַבִּים לְהָבִיא עוֹלָה, עוֹלַת הַשֻּׁתָּפִין הִיא, מַה בֵּין שְׁנַיִם הַמִּשְׁתַּתְּפִין בְּקָרְבָּן וּבֵין עֲשָׂרָה וְאֶלֶף שֶׁנִּשְׁתַּתְּפוּ בּוֹ. אֲבָל קַיִץ הַמִּזְבֵּחַ הַבָּאָה מִן הַמּוֹתָרוֹת, לֵב ב\"ד מַתְנֶה עֲלֵיהֶן, וּלְפִיכָךְ הִיא עוֹלַת צִבּוּר. וְהִנֵּה לְדַעְתּוֹ כָּל עוֹלָה שֶׁיָּבִיאוּ רַבִּים חוּץ מִן הַמּוֹתָרוֹת, דִּינָהּ כְּדִין עוֹלַת הַשֻּׁתָּפִין, וּטְעוּנָה סְמִיכָה בְּכֻלָּם וּנְסָכִים קְרֵבִים מִשֶּׁלָּהֶם. וְאוּלַי לְדַעְתּוֹ עוֹלַת הָעוֹף שֶׁהִיא בָּאָה נִדְבַת שְׁנַיִם וְאֵינָהּ בָּאָה נִדְבַת צִבּוּר, וְכֵן הַשְּׁלָמִים שֶׁאָמְרוּ בָּהֶם שֶׁהַשֻּׁתָּפִין מְבִיאִין אוֹתָם נְדָבָה וְאֵין הַצִּבּוּר מְבִיאִים אוֹתָם נְדָבָה (תורת כהנים פרק טז ה), בְּכֻלָּן יְכוֹלִין הָרַבִּים לְהִתְנַדֵּב לָהֶם בַּתְּחִלָּה, דְּעוֹלַת הַשֻּׁתָּפִין הִיא נִקְרֵאת וְשַׁלְמֵי שֻׁתָּפִין הֵם נִקְרָאִין, וְלֹא מִעֲטוּ אֶלָּא שֶׁלֹּא יָבִיאוּ אוֹתָן מִן הַקֻּפּוֹת. וְאֶפְשָׁר שֶׁנֹּאמַר שֶׁאִם רָצוּ צִבּוּר לְהַפְרִישׁ בַּתְּחִלָּה לִנְדָבָה וְיִגְבּוּ אוֹתָהּ כַּאֲשֶׁר יִגְבּוּ הַשְּׁקָלִים לִתְמִידִין וּמוּסָפִין, שֶׁתִּהְיֶה נִדְבַת צִבּוּר בְּעוֹלַת בְּהֵמָה, וְאֵין בָּהּ סְמִיכָה שֶׁנִּתְרַבָּה מִן הַכָּתוּב הַזֶּה, וְכָל זְמַן שֶׁיִּתְנַדְּבוּ בּוֹ רֹב יִשְׂרָאֵל הִיא נִדְבַת צִבּוּר, וְאֵינָהּ בְּעוֹלַת הָעוֹף וְלֹא בִּשְׁלָמִים, וּמִעוּטָן נִדּוֹנִין כִּיחִידִים, וְהוּא הָעִקָּר:",
    "en": "‘TAKRIVU’ (YE SHALL BRING). This teaches that two [or more] persons may bring a freewill burnt-offering in partnership. YOUR OFFERING. This teaches that a burnt-offering may be brought as a freewill offering of the [entire] public [not only of groups of individuals]. This refers to the burnt-offering of the altar’s summertime which was supplied from the surplus [of the half-shekels of the past year].” This is Rashi’s language.The meaning of the Rabbi’s interpretation is thus to state that if many persons voluntarily offer to bring a burnt-offering, it thereby becomes a burnt-offering of partners, for what difference is there between two persons who combine to bring an offering, and ten or a thousand who associate to do so? But the burnt-offering for the altar’s summer-time which is supplied from the surplus [of the previous year’s half-shekels], is deemed a “burnt-offering of the public” because the authorities [of the Sanctuary who receive the donations for the offerings] do so with the implied condition [that they may spend them at their discretion, and the burnt-offering of the public is distinguished in certain respects from a burnt-offering of partners]. Thus according to Rashi all burnt-offerings that are brought by many persons — except those which come from the surplus of the half-shekels — have the law of burnt-offerings of partners, and they all require the laying of [their owners’] hands upon the offering, and the libations connected with them are taken from the owners [while “burnt-offerings of the public” need no laying of hands, and the libations are supplied by the Temple treasury]. Perhaps according to the opinion of Rashi it is permitted for the general public to offer [money] beforehand in order to bring a burnt-offering of fowls, which may be brought as a freewill offering by two [or more] persons but may [never] come as a freewill offering of the public, and similarly they [may combine to bring] a peace-offering, concerning which the Sages have said that it may be brought by partners as a freewill offering but may not be brought by the public — and in that case it is called “a burnt-offering of partners,” or “a peace-offering of partners.” They [i.e., the burnt-offering of fowls and the peace-offering], were only excluded in that they cannot be brought from the [money of the] baskets [containing the surplus of half-shekels which were already donated by the public for the general upkeep of the offerings, and not specifically donated for a burnt-offering or peace-offering].We may possibly say that if the public wanted originally to set aside a fund for freewill offerings, and they collected it [for that purpose] as they collected the shekalim for the Daily [public] Offerings and the Additional Offerings [of Sabbaths and festivals], that there may then be a freewill public-offering of the cattle, and it will not require the laying of hands on it, being that it is included in this verse [as a public offering]. As long as it is the majority of Israel who donated money to that end, the offering is called “a freewill offering of the public.” [This rule applies only to the freewill burnt-offering of the cattle] but does not apply to the burnt-offering of fowls, nor to the peace-offering. But if a minority of the people donated towards the freewill burnt-offering, [even if they are a large group], they are deemed as individuals [who bring such an offering in partnership, which would thus require the laying on it of the owners’ hands, and the libations would have to be supplied by the owners]. This is the correct explanation.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.4:1",
    "he": "וְסָמַךְ יָדוֹ בִּשְׁתֵּי יָדָיו, כִּי מָצָאנוּ \"וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הַפָּר\" (שמות כט י), \"וְסָמְכוּ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הָאָיִל\" (שם טו), וְדָרְשׁוּ בּוֹ יְדֵי כָּל יָחִיד וְיָחִיד, וְהִנֵּה הִיא בִּשְׁתֵּי יָדָיו. וּבְשָׂעִיר הַמִּשְׁתַּלֵּחַ מְפֹרָשׁ \"וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָיו עַל רֹאשׁ הַשָּׂעִיר\" (ויקרא ט\"ז:כ\"א), וְלֹא יָדַעְתִּי אִם כֵּן לָמָּה כָּתַב בְּכָל שְׁאָר הַסְּמִיכוֹת \"אֶת יָדוֹ\". וְאוּלַי לְהוֹצִיא מִמֶּנּוּ מַה שֶׁדָּרְשׁוּ (מנחות צג), \"יָדוֹ\" וְלֹא יַד שְׁלוּחוֹ, כִּי שֶׁמָּא הָיָה בַּמַּשְׁמָע \"יָדָיו\" לְהָבִיא אֶת שְׁתֵּיהֶן, וְלֹא נְמַעֵט בּוֹ הַשָּׁלִיחַ, אֲבָל עַכְשָׁו שֶׁהַסְּמִיכָה בִּשְׁתֵּי יָדָיו, לֹא כָּתַב לְשׁוֹן יָחִיד אֶלָּא לְמַעֵט הַשָּׁלִיחַ, שֶׁאַף עַל פִּי שֶׁשְּׁלוּחוֹ כְּמוֹתוֹ בִּשְׁאָר הַמְּקוֹמוֹת, לֹא נָדוּן כֵּן בִּסְמִיכָה. וּבְתוֹרַת כֹּהֲנִים (אחרי פרשה טז כא) \"וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָיו\" (ויקרא טז כא), מְלַמֵּד שֶׁהַסְּמִיכָה בִּשְׁתֵּי יָדַיִם, בִּנְיַן אָב לְכָל הַסְּמִיכוֹת שֶׁיִּהְיוּ בִּשְׁתֵּי יָדַיִם:",
    "en": "AND HE SHALL LAY HIS HAND. This means his two hands, for we find it stated: and Aaron and his sons shall lay their hands upon the head of the bullock; and Aaron and his sons shall lay their hands upon the head of the ram, and the Rabbis interpreted it to mean: “the hands of each and every individual.” Thus [it is clear that] both hands were required for it. In the case of the goat designed to be sent [to Azazel] it is expressly stated, And Aaron shall lay both his hands upon the head of the live goat. If so, I do not know why Scripture wrote “his hand” [in the singular] in all other cases of the laying of hands. Perhaps it is for the purpose of deriving therefrom what the Rabbis have interpreted: “His hand — and not the hand of his proxy.” For had it been written “his hands” [in the plural we would have interpreted it] to require the laying of both hands, and we would not have been able to exclude the proxy. But now that [we derive from other verses that] both hands must be laid upon the offering, [we must conclude that] He only wrote the singular [indicating the hands of only one person], to exclude a proxy, for although a man’s proxy is like the man himself in all other places, we should not consider him so in the case of the laying of hands. In Torath Kohanim we find: “And Aaron shall lay both his hands. This teaches that the laying of hands upon the offering must be done with both hands, and forms the general rule for all cases of laying of hands, that they be done with both hands.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.4:2",
    "he": "וְנִרְצָה לוֹ לְכַפֵּר עָלָיו עַל מָה הוּא מְרַצֶּה לוֹ, אִם תֹּאמַר עַל כָּרֵתוֹת וּמִיתוֹת ב\"ד אוֹ מִיתָה בִּידֵי שָׁמַיִם אוֹ מַלְקוּת, הֲרֵי עָנְשָׁן אָמוּר, הָא אֵינוֹ מְרַצֶּה אֶלָּא עַל עֲשֵׂה וְעַל לָאו שֶׁנִּתָּק לַעֲשֵֹה, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא א':ד'). וּבָרַיְתָא הִיא בְּתוֹרַת כֹּהֲנִים (פרק ד ח). וַאֲנִי תָּמֵהַּ, וְכִי הֵיכָן עָנְשָׁן אָמוּר, כִּי הַקָּרְבָּנוֹת בַּשּׁוֹגְגִין הֵן מְרַצִּין. וְנוּכַל לוֹמַר שֶׁיְּכַפְּרוּ עַל חַיָּבֵי מִיתָה בִּידֵי שָׁמַיִם שׁוֹגְגִין וְעַל חַיָּבֵי מַלְקוּת שׁוֹגְגִין וְעַל חַיָּבֵי מִיתוֹת ב\"ד שׁוֹגְגִין בְּאוֹתָן שֶׁאֵין חַיָּבִין עֲלֵיהֶם חַטָּאת, כְּגוֹן מַכֵּה אָבִיו וְאִמּוֹ וּמְקַלֵּל, כְּשֵׁם שֶׁהַחַטָּאת מְכַפֶּרֶת בְּחַיָּבֵי כְּרֵתוֹת שׁוֹגְגִין. וְאוּלַי בַּעֲבוּר שֶׁפֵּרֵשׁ הַכָּתוּב בְּחַיָּבֵי מִיתוֹת ב\"ד וּבְחַיָּבֵי כְּרֵתוֹת עָנְשָׁן בְּמֵזִיד וּבְשׁוֹגֵג, וּפֵרֵשׁ בְּחַיָּבֵי מִיתָה בִּידֵי שָׁמַיִם עָנְשָׁן בְּמֵזִיד לְמִיתָה וּבְחַיָּבֵי לָאוִין לְמַלְקוּת וְלֹא פֵּרֵשׁ בָּהֶם שׁוּם עֹנֶשׁ בְּשׁוֹגֵג, נִרְאָה לָהֶם לַחֲכָמִים שֶׁכָּל הָעֹנֶשׁ שֶׁבָּהֶם פֵּרְשׁוֹ הַכָּתוּב, כִּי לָמָּה יְפָרֵשׁ עָנְשָׁן שֶׁל אֵלּוּ בְּמֵזִיד וּבְשׁוֹגֵג וִיפָרֵשׁ עֹנֶשׁ הָאֲחֵרִים בְּמֵזִיד וְלֹא יְפָרֵשׁ אוֹתוֹ בְּשׁוֹגֵג וְיֹאמַר שֶׁיְּהֵא מְחֻיָּב לְהָבִיא בָּהֶן עוֹלָה, וּלְכָךְ רָאוּ שֶׁאֵין בְּחַיָּבֵי מִיתָה בִּידֵי שָׁמַיִם וּבְחַיָּבֵי מַלְקוּת אֶלָּא עָנְשָׁן הַמְפֹרָשׁ בָּהֶן בְּמֵזִיד, אֲבָל בְּשׁוֹגֵג אֵין עֲלֵיהֶם שׁוּם נְשִׂיאוּת חֵטְא וְאֵין צְרִיכִין רִצּוּי כְּלָל. וְזֶהוּ שֶׁאָמְרוּ \"כְּבָר עָנְשָׁן אָמוּר\", שֶׁכָּל הָעֹנֶשׁ שֶׁרָצָה לְהַטִּיל עֲלֵיהֶם כְּבָר אֲמָרוֹ הַכָּתוּב, אֲבָל עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה הַנִּתָּק לַעֲשֵׂה הַמְּזִידִין שֶׁלֹּא הִזְכִּיר בָּהֶם שׁוּם עֹנֶשׁ, וְאִי אֶפְשָׁר שֶׁלֹּא יֵעָנֵשׁ בָּהֶם, בָּזֶה יֵרָצֶה בָּעוֹלָה הַזּוֹ אִם יְבִיאֶנָּה בְּנִדְבַת נַפְשׁוֹ. וְיִתָּכֵן לוֹמַר כִּי בַּעֲבוּר שֶׁלֹּא הִזְכִּיר בְּקָרְבְּנוֹת הַנְּדָבָה \"לְכַפֵּר עָלָיו עַל שִׁגְגָתוֹ אֲשֶׁר שָׁגָג\" כַּאֲשֶׁר בְּקָרְבְּנוֹת הַחֵטְא, וְאָמַר \"וְנִרְצָה\", הָיָה לְרַבּוֹתֵינוּ בַּמַּשְׁמָעוּת הַזֶּה שֶׁיְּכַפֵּר עַל הַמְּזִידִים שֶׁאֵינָם רְצוּיִים לְפָנָיו, כִּי הַשּׁוֹגֵג אע\"פ שֶׁחָטָא רְצוּי הַשֵּׁם הוּא, אִם כֵּן אִי אֶפְשָׁר לוֹ לְכַפֵּר עַל הַמְּזִידִים זוּלָתִי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁנִּתָּק לַעֲשֵׂה שֶׁלֹּא נִזְכַּר בָּהֶם עֹנֶשׁ, אֶלָּא שֶׁאֵינָם רְצוּיִים לַמֶּלֶךְ בַּעֲבוּר שֶׁעָבְרוּ עַל מִצְוָתוֹ, וּבַמֶּה יִתְרַצּוּ אֶל אֲדוֹנֵיהֶם, בַּדּוֹרוֹן הַזֶּה. וְרָאִיתִי בְּאַגָּדָה בְּוַיִּקְרָא רַבָּה (ז ג), תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, אֵין הָעוֹלָה בָּאָה אֶלָּא עַל הִרְהוּרֵי עֲבֵרַת הַלֵּב. אָמַר רַבִּי לֵוִי, מִקְרָא מָלֵא הוּא, \"וְהָעוֹלָה עַל רוּחֲכֶם הָיֹה לֹא תִהְיֶה\" (יחזקאל כ לב), הָעוֹלָה מְכַפֶּרֶת עַל הָעוֹלָה עַל רוּחֲכֶם. וְכֵן בְּאִיּוֹב הוּא אוֹמֵר, \"וְהֶעֱלָה עֹלוֹת מִסְפַּר כֻּלָּם כִּי אָמַר אִיּוֹב אוּלַי חָטְאוּ בָנַי וּבֵרֲכוּ אֱלֹהִים בִּלְבָבָם\" (איוב א ה), הָדָא אָמְרָה אֵין הָעוֹלָה בָּאָה אֶלָּא עַל הִרְהוּרֵי הַלֵּב. וְהַטַּעַם שֶׁלְּפִי שֶׁהוּא חֵטְא שֶׁאֵין מַכִּיר בּוֹ אֶלָּא ה' לְפִיכָךְ כֻּלָּהּ כָּלִיל לַה'. וּלְשׁוֹן \"וְנִרְצָה לוֹ\" יַחְזֹר אֶל הַשֵּׁם הַנִּכְבָּד הַנִּזְכָּר, שֶׁיִּתְרַצֶּה לוֹ בַּקָּרְבָּן הַזֶּה לְכַפֵּר עָלָיו, מִלְּשׁוֹן \"וּבַמֶּה יִתְרַצֶּה זֶה אֶל אֲדֹנָיו\" (שמואל א כט ד), \"וְאוֹר פָּנֶיךָ כִּי רְצִיתָם\" (תהלים מד ד), וְכֵן רַבִּים. וְיִתָּכֵן כִּי \"וְנִרְצָה\" כִּנּוּי לַחֵטְא, שֶׁנִּרְצָה לוֹ חֶטְאוֹ לְכַפֵּר עָלָיו, מִלְּשׁוֹן \"כִּי נִרְצָה עֲוֹנָהּ\" (ישעיהו מ ב), \"עַד רָצְתָה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ\" (דהי\"ב לו כא), \"וְהֵם יִרְצוּ אֶת עֲוֹנָם\" (ויקרא כו מג), לְשׁוֹן הַשְׁלָמָה. וְיִתָּכֵן שֶׁהוּא כָּעִנְיָן הָרִאשׁוֹן, כְּאִלּוּ הֶעָוֹן רָצוּי לִפְנֵי הַשֵּׁם, לֹא יִחַר אַפּוֹ בּוֹ עוֹד:",
    "en": "AND IT SHALL BE FAVORABLY ACCEPTED FOR HIM TO MAKE ATONEMENT FOR HIM. “For what kind of sins does [the freewill burnt-offering] effect atonement for the person that brings it? Should you say, for sins [where punishment if wilfully committed] is excision, or any of the [four] deaths imposed by the court, or death by the hands of Heaven, or stripes, the punishment for all these sins is already stated, [and atonement is affected by those punishments, and therefore not by this offering]! You must conclude that [the freewill burnt-offering] effects atonement only for transgression of a positive commandment, and for the violation of a negative commandment that is juxtaposed to a positive commandment.” This is Rashi’s language, and it is a Beraitha in Torath Kohanim.But I wonder! Where is “the punishment” for these sins already stated, since offerings only effect atonement for unwilful violations? Now we could say that [the freewill burnt-offerings] atone for those unwilful sins which the penalty [if committed wilfully] is death by the hands of Heaven, or stripes, or any of the [four] deaths imposed by the court, in such cases that do not obligate one to bring a sin-offering, such as smiting one’s father or mother, or cursing them, just as the sin-offering atones for the unwilful sins for which the penalty [if committed wilfully] is excision. But perhaps it appeared to the Sages that since Scripture expressly states the punishment for both the wilful and unwilful commission of sins punishable by death imposed by the hands of the court or by excision, [stating that if committed wilfully, the sinner is liable to one of the above punishments, and if committed unwilfully, he must bring a sin-offering], and it further set forth the punishment of those liable to death by the hands of Heaven or stripes for certain sins, if committed wilfully, but did not mention in these [last two categories] any punishment if the sins are committed unwilfully — therefore it appeared [to the Sages] that Scripture had completely set forth their case. For why should Scripture have explained the punishment of some sins if committed either wilfully or unwilfully, and explained the punishment for other sins [only] if committed wilfully, but not if committed unwilfully, and did not say that he is obligated to bring a burnt-offering? Therefore the Sages concluded that in the case of those sins for which one is liable to death by the hands of Heaven or stripes, they are only punishable if committed wilfully, as explained in Scripture, but if committed unwilfully there is no burden of sin at all and they do not need any atonement. This is the meaning of the saying of the Rabbis [in the Torath Kohanim mentioned by Rashi]: “their punishment has already been stated,” meaning that Scripture had already stated the whole punishment that G-d desired to impose on them. But for the wilful transgression of a positive commandment and for the violation of a negative commandment that is juxtaposed to a positive commandment, where Scripture mentioned no punishment whatever, and it is impossible that no penalty should be inflicted for them at all, in these cases the sinner is atoned for by this burnt-offering, if he brought it of his own freewill.It is possible to say that because He did not use in the case of the freewill offerings the expression: “to make atonement for him concerning the error which he committed,” as He said with reference to the offerings brought for sins committed unwilfully, and instead He said, and it shall be favorably accepted, it appeared to our Rabbis that the meaning thereof is that [the burnt-offering] effects atonement for those who wilfully commit certain sins, seeing that these persons are not [hitherto] favorably accepted by Him. For he who commits a sin unwilfully is yet, in spite of his sin, considered favorably accepted by G-d. If so, it is impossible that the burnt-offering effect atonement for wilful sinners except for those who transgress a positive commandment or a negative commandment that is juxtaposed to a positive commandment, in which cases no punishment has been mentioned in Scripture, but they are not pleasing to G-d because they violated His commandment. With what can these men become favorably accepted by their Master? With this gift!I have seen in the Agadah, in Vayikra Rabbah: “Rabbi Shimon ben Yochai taught: The burnt-offering only comes to effect atonement for sinful thoughts of the heart. Said Rabbi Levi: It is a clear Biblical text: ‘V’ha’olah al ruchachem’ (And that which cometh into your mind) shall not be at all — the olah (burnt-offering) effects atonement for those things which come into your mind. Similarly it says of Job: and he offered burnt-offerings according to the number of them all; for Job said, ‘It may be that my sons have sinned, and blasphemed G-d in their hearts.’ This proves that the burnt-offering only comes to effect atonement for sinful thoughts of the heart.” The reason why [the burnt-offering was singled out for this purpose] is because it is a sin that no one recognizes except G-d [Who knows our secret thoughts]; therefore it is wholly burnt to G-d.The expression v’nirtzah lo refers back to the Glorious Name mentioned [in the preceding verse: to the door of the Tent of Meeting he shall bring it for his acceptance before the Eternal], meaning that he should be favorably accepted by Him through this offering which effects atonement for him. This is similar in expression to these verses: for wherewith should this fellow ‘yithratzeh’ (reconcile himself) unto his lord?; and the light of Thy countenance because ‘r’tzitham’ (Thou wast favorable to them), and many others. It is possible that v’nirtzah is a by-word for the sin, meaning that the sin is finished for him, so that he may now be forgiven, similar to these expressions: ‘ki nirtzah avonah’ (that her guilt is paid off); until the land ‘rotz’thah’ (had been paid) her Sabbaths; and they ‘yirtzu’ (shall be paid) the punishment of their iniquity — all these being expressions of completion. It is further possible to say in line with the first interpretation, that the sin will be as if it were “agreeable” [not objectionable before G-d], meaning that His anger will no longer be kindled against him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.5:1",
    "he": "וְשָׁחַט וְהִקְרִיבוּ הַכֹּהֲנִים מִקַּבָּלָה וְאֵילָךְ מִצְוַת כְּהֻנָּה, לִמֵּד עַל הַשְּׁחִיטָה שֶׁכְּשֵׁרָה בְּזָר. וְהִקְרִיבוּ זוֹ קַבָּלָה, וּמַשְׁמָעָהּ לְשׁוֹן הוֹלָכָה, לָמַדְנוּ שֶׁשְּׁתֵּיהֶן בִּבְנֵי אַהֲרֹן, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא א':ה'). וְאֵינֶנּוּ נָכוֹן, אֶלָּא מִדְרַשׁ רַבּוֹתֵינוּ (תורת כהנים פרשה ד ד) \"וְהִקְרִיבוּ\" זוֹ קַבָּלַת הַדָּם, שֶׁאֵין לְשׁוֹן \"וְהִקְרִיבוּ\" קְרִיבַת הַדָּם לַמִּזְבֵּחַ שֶׁהִיא הַהוֹלָכָה, אֲבָל הוּא לְשׁוֹן קָרְבָּן, שֶׁיַּעֲשׂוּ מִן הַדָּם קָרְבָּן וְהוּא לְקַבְּלוֹ וּלְזָרְקוֹ עַל הַמִּזְבֵּחַ, כִּי הִזְכִּיר בְּבַעַל הַקָּרְבָּן הֲבָאָה וּסְמִיכָה וּשְׁחִיטָה, וְאַחֲרֵי הַשְּׁחִיטָה הִזְכִּיר \"בְּנֵי אַהֲרֹן\" מִיָּד, אִם כֵּן אַף הַקַּבָּלָה עַצְמָהּ מִצְוַת כְּהֻנָּה וְאֵינָהּ אֶלָּא בְּכֹהֵן כָּשֵׁר וּבִכְלִי שָׁרֵת, וְכָל שֶׁכֵּן הוֹלָכָה וּזְרִיקָה. וְעוֹד שֶׁהוֹלָכַת הָאֵבָרִים לַכֶּבֶשׁ פְּסוּלָה בְּזָר, שֶׁכָּךְ דָּרְשׁוּ (זבחים ד) \"וְהִקְרִיב הַכֹּהֵן אֶת הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה\" (ויקרא א':י\"ג), זוֹ הוֹלָכַת אֵבָרִים לַכֶּבֶשׁ. אִם כֵּן אַף הוֹלָכַת הַדָּם צְרִיכָה כֹּהֵן בְּכִהוּנוֹ:",
    "en": "AND HE SHALL SLAUGHTER THE BULL BEFORE THE ETERNAL. AND THE PRIESTS, AARON’S SONS, SHALL OFFER THE BLOOD. “All acts from receiving [the blood in a vessel] onwards are the duty of the priests. This teaches that the slaughtering [of the offering] is valid if performed by a zar (non-priest). ‘V’hikrivu’ (and they shall offer …) — this refers to ‘receiving’ [the blood], and the sense thereof is the bringing [of the blood to the altar]. Thus we learn that both of them [receiving the blood and bringing it to the altar], are to be done by Aaron’s sons.” This is Rashi’s language.But it is not correct. Instead, the Midrash of our Rabbis states: “V’hikrivu — this is the receiving of the blood.” For the term v’hikrivu does not mean the bringing of the blood near to the altar, namely the holachah (carrying of it). Instead, v’hikrivu is an expression similar to the word korban (offering) and it signifies receiving [of the blood in a vessel] and sprinkling it upon the altar. Thus He mentioned bringing it [to the door of the Tent of Meeting], laying hands on it, and slaughtering it with reference to the owner of the offering, and after the slaughtering He immediately mentioned the sons of Aaron. It accordingly follows that receiving the blood is in itself a duty to be performed by the priests, and may only be done by a qualified priest and with vessels dedicated to the Temple Service; and [it follows] all the more that bringing it to the altar and sprinkling it [can be done only by a qualified priest]. Moreover, even carrying of the limbs to the ramp [leading to the altar] is invalid if done by a non-priest, for so the Rabbis interpreted: “And the priest shall offer it all, and cause it to ascend in fumes upon the altar — this refers to carrying of the limbs to the ramp.” If so, carrying the blood to the altar also may be done only by a priest with all the conditions of priesthood.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.6:1",
    "he": "וְהִפְשִׁיט אֶת הָעוֹלָה מִצְוָה שֶׁיַּפְשִׁיטֶנָּה כֻּלָּהּ וְאַחֲרֵי כֵּן יְנַתַּח אוֹתָהּ. וְאָמַר \"וְהִפְשִׁיט וְנִתַּח\" כִּי בְּבַעַל הַקָּרְבָּן יְדַבֵּר, כַּאֲשֶׁר אָמַר (ויקרא א':ד') \"וְסָמַךְ וְשָׁחַט\", כִּי הַהֶפְשֵׁט וְהַנִּתּוּחַ אֵינָן עֲבוֹדוֹת וּכְשֵׁרוֹת בְּזָר, וּלְכָךְ חָזַר אַחַר כָּךְ וְאָמַר \"וְנָתְנוּ בְּנֵי אַהֲרֹן\" (ויקרא א':ז'). וְכֵן רְחִיצַת הַקְּרָבַיִם כְּשֵׁרָה בְּזָר, וּלְכָךְ אָמַר \"וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם\" (ויקרא א':ט') בַּעַל הַקָּרְבָּן, וְאַחֲרֵי כֵן \"וְהִקְטִיר הַכֹּהֵן\". וְאָמַר לְשׁוֹן רַבִּים \"וְנָתְנוּ\" \"וְעָרְכוּ\" כִּי בְּכָל מִצְוֹת הַכְּהֻנָּה יֹאמַר כֵּן, בַּעֲבוּר שֶׁהַכֹּהֲנִים רַבִּים יֵאָסְפוּ בְּבֵית הַשֵּׁם לַעֲשׂוֹת הָעוֹלָה, וּבְרָב עָם הַדְרַת מֶלֶךְ (משלי יד כח), אֲבָל אֵינֶנּוּ עִכּוּב, שֶׁהֲרֵי לִמֵּד לְמַטָּה (ויקרא א':י\"ב) \"וְעָרַךְ הַכֹּהֵן אֹתָם\":",
    "en": "AND HE SHALL FLAY THE BURNT-OFFERING. He is commanded to flay it while it is whole and afterwards he sever it. The expression and he shall flay … and he shall sever refers to the owner of the offering [even if he is a non-priest], just as He said, and he shall lay his hand … and he shall slaughter [which may also be done by a zar — a non-priest], for flaying and severing are not functions relating to the actual offering and are therefore valid if done by a zar. This is why [in the following verse] He says again, And the sons of Aaron [the priest shall put fire upon the altar]. Similarly, it is valid that the washing of the inwards be done by a zar. Hence He says, But its inwards and its legs he shall wash in water, that is, the owner of the offering, and afterwards, and the priest shall cause all to ascend in fumes. He states it in the plural, and they shall put … and they shall set the pieces, because all duties performed by the priests are commanded in this form, since there are many priests gathered in the House of G-d to attend to the burnt-offerings, and in the multitude of the people is the King’s glory, but it is not indispensable, since further on He taught, and the priest shall set them in order [thus showing that even a single priest may perform all the acts].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.6:2",
    "he": "וְהִפְשִׁיט וְנִתַּח וְנָתְנוּ בְּנֵי אַהֲרֹן אֵשׁ אֵין זֶה הַסֵּדֶר, שֶׁהָרָאוּי שֶׁיַּעַרְכוּ הַכֹּהֲנִים הַמַּעֲרָכָה וְאַחֲרֵי כֵן יְנַתְּחוּ הָעוֹלָה, וְכָךְ הָיָה סֵדֶר הַמַּעֲרָכָה בְּתָמִיד (יומא לג). וְכֵן מַה שֶׁאָמַר (ויקרא א':ח') \"וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת הָרֹאשׁ וְאֶת הַפָּדֶר עַל הָעֵצִים אֲשֶׁר עַל הָאֵשׁ\" וְאַחֲרֵי כֵן \"וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם\" (ויקרא א':ט') אֵין הַצַּוָּאָה שֶׁיַּעֲשֶׂה כַּסֵּדֶר הַזֶּה, כִּי הָעֲרִיכָה הִיא הַקְטָרַת הַנְּתָחִים שֶׁצִּוָּה לְמַטָּה (ויקרא א':ט') \"וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל\", וְאִם כֵּן אֵין הַסֵּדֶר שֶׁיַּעֲלֶה הַנְּתָחִים וְהָרֹאשׁ וְהַפֶּדֶר עַל הָאֵשׁ שֶׁבַּמִּזְבֵּחַ וְאַחֲרֵי כֵן יִרְחַץ הַקֶּרֶב וְהַכְּרָעַיִם וְיַקְטִירֵם, אֲבָל תְּחִלָּה יְנַתַּח וְיִרְחַץ וְאַחֲרֵי כֵן יַעֲלֶה הַכֹּל עַל הָאֵשׁ וְיַקְטִיר. אֲבָל עִנְיַן הַכָּתוּב שֶׁהִקְדִּים זְרִיקַת הַדָּם, לְלַמֵּד שֶׁהִיא קוֹדֶמֶת לְכָל דָּבָר, וְאַחֲרֵי כֵן צִוָּה בְּהַקְטָרַת הָאֵבָרִים, וְאָמַר שֶׁיַּפְשִׁיט וִינַתַּח לְהַעֲרִיךְ אוֹתָם עַל הָאֵשׁ אַחֲרֵי רְחִיצַת הַקֶּרֶב וְהַכְּרָעַיִם, וְאָז יַקְטִיר הַכֹּל כְּאַחַת, וְזֶהוּ שֶׁאָמַר \"אֶת הַכֹּל\". וְהַכַּוָּנָה שֶׁשָּׁנָה הַכָּתוּב בָּאֵבָרִים לוֹמַר \"וְעָרְכוּ עֵצִים עַל הָאֵשׁ וְהִקְטִיר\", לְלַמֵּד שֶׁאַחַר שֶׁיְּסַדְּרֵם עַל הָאֵשׁ לֹא יַנִּיחֵם עַד שֶׁיְּבַעֵר בָּהֶם הָאֵשׁ וְיֹאכַל אוֹתָם וְתַעֲלֶה מֵהֶם הַקְּטֹרֶת. וְכֵן מַה שֶׁהִקְדִּים הֶפְשֵׁט וְנִתּוּחַ לְמַעֲרֶכֶת הָאֵשׁ, לְלַמֵּד שֶׁאֵין בְּעוֹלַת הַנְּדָבָה חוֹבָה לְהַקְדִּים לָהּ מַעֲרָכָה כְּעוֹלַת הַתָּמִיד שֶׁנִּצְטַוִּינוּ (ויקרא ו':ה') \"וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר\", וְהִיא קוֹדֶמֶת לְכָל דְּבַר הַמִּזְבֵּחַ כְּמוֹ שֶׁמְּפֹרָשׁ בְּמַסֶּכֶת יוֹמָא (יומא ל\"ג):",
    "en": "AND HE SHALL FLAY … AND HE SHALL SEVER … AND THE SONS OF AARON THE PRIEST SHALL PUT FIRE UPON THE ALTAR. This is not the correct order of these actions, for the right way is that the priests should first put fire upon the altar, and only then should they sever the limbs. Such indeed was the order of the arrangement of the Daily Offering. Similarly, the verse stating, And the priests, Aaron’s sons, shall set the pieces, the head and the fat, in order upon the wood that is on the fire, and afterwards, But its inwards and its legs he shall wash in water — does not mean to command that it be done in that order, for “the setting” [mentioned in Verse 8] refers to “the burning” of the pieces which He commanded further on [in Verse 9]: and the priest shall cause all to ascend in fumes. If so, the correct order of performance cannot be that he should bring up the pieces, and the head and the fat, and set them upon the fire that is upon the altar, and only afterwards should he wash the inwards and the legs and burn them! Rather, he first severed it and washed it, and then he brought everything up and set them on the fire to be burnt. The reason [for the order] of the verses is thus as follows: First He mentioned the sprinkling of the blood in order to teach that this comes before everything else. Then He gave the commandment concerning the burning of the limbs, stating [in Verse 6 before us] that he should flay [the animal] and sever it in order to set the pieces upon the fire after washing the inwards and the legs, and then he should burn them all at one time, this being the sense of the expression and the priest shall cause ‘all’ to ascend in fumes. The reason why Scripture repeated [the commandment] concerning the limbs, stating, and they shall set them…upon the fire, and the priest shall cause all to ascend in fumes, is in order to teach us that after he arranges them upon the fire, he should not depart until the fire has taken hold of them and consumed them so that the fumes thereof ascend. Similarly, the reason why He preceded to mention the flaying and severing to that of making the fire, is in order to teach us that in a freewill burnt-offering [discussed in this section], there is no obligation to set the fire upon the altar before [these activities] as is the case with the Daily Offering, concerning which we were commanded, and the priest shall kindle wood on it every morning, this being the first thing of all that was done in everything that pertaineth to the altar as is explained in Tractate Yoma.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.8:1",
    "he": "אֶת הַפָּדֶר תִּרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על ויקרא א':ח') \"תַּרְבָּא\", וְכֵן דִּבְרֵי כָּל הַמְפָרְשִׁים פֶּה אֶחָד. וְאֵין לַמִּלָּה חָבֵר. וּלְפִי דַּעְתִּי שֶׁאֵינֶנּוּ שֵׁם לַחֲלָבִים כֻּלָּם, רַק לַחֵלֶב הַדַּק הַפָּרוּס וּמַבְדִּיל בֵּין הַקְּרָבַיִם, וְהַמִּלָּה מִן הַהֲפוּכִים, פֶּדֶר - פֶּרֶד, שֶׁמַּפְרִיד בֵּין הַקְּרָבַיִם הָעֶלְיוֹנִים לַתַּחְתּוֹנִים. וּלְכָךְ אָמְרוּ רַבּוֹתֵינוּ (יומא כו), שֶׁיְּהֵא פּוֹרֵס הַפֶּדֶר עַל בֵּית הַשְּׁחִיטָה, שֶׁזֶּהוּ דֶּרֶךְ כָּבוֹד שֶׁל מַעְלָה, שֶׁהַחֵלֶב הַהוּא רָאוּי לְפָרְסוֹ וּלְכַסּוֹת בּוֹ. וְכֵן נָהֲגוּ חֲשׁוּבֵי הָאֻמּוֹת לְפָרְסוֹ עַל הַצָּלִי. וְאִם יִהְיֶה שֵׁם לַחֲלָבִים כֻּלָּם, יִקָּרֵא הַחֵלֶב כֵּן בַּעֲבוּר שֶׁהוּא הַשֻּׁמָּן הַנִּפְרָד מִן הַבָּשָׂר, וְכֵן הוּא כִּנּוּיוֹ בְּפִי חַכְמֵי הַטֶּבַע כַּאֲשֶׁר אַזְכִּיר (רמב\"ן על ויקרא ג':ט'):",
    "en": "V’ETH HAPADER.’ Onkelos translated it: tarba (fat), and this is also the concensus of opinion of all commentators, the word (pader) having no companion in the Hebrew language. In my opinion the word is not a generic term for all kinds of fat, but signifies specifically the thin layer of fat which spreads over and divides between the inwards, and the word pader is one of those terms whose letters are interchangeable, thus: pader — pared (division), [and is so called] since it divides between the upper and the lower inwards. That is why our Rabbis have said that [when the limbs are taken up to the altar] the pader is spread over the throat of the animal at the place where the act of slaughter was performed, for this is considered regard for Him Who is on high, since that fat is fit to be spread and serve as a cover. It is also customary among the nobility of nations to spread it over a roast. If, however, the word pader is indeed a generic term for all kinds of fat, [it is my opinion that] fat is so called because it is the greasy substance which is “separated” from the flesh, and such in fact is the term used as an equivalent for fat by students of nature, as I will mention.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.10:1",
    "he": "וְאִם מִן הַצֹּאן קָרְבָּנוֹ הַפָּרָשָׁה הַזּוֹ (פסוקים י-יג) בְּעוֹלַת הַצֹּאן וְדִינָהּ כְּדִין עוֹלַת הַבָּקָר בְּכָל מַעֲשֶׂה, וּלְכָךְ קִצֵּר בְּכָאן וְלֹא הִזְכִּיר \"וְסָמַךְ וְנִרְצָה\". וְהוֹסִיף לוֹמַר \"עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה לִפְנֵי ה'\" (ויקרא א':י\"א) לְבָאֵר כִּי לִפְנֵי ה' שֶׁכָּתוּב בְּבֶן הַבָּקָר (ויקרא א':ה') הוּא יֶרֶךְ הַמִּזְבֵּחַ בַּצָּפוֹן, וּפֵרוּשׁ \"יֶרֶךְ הַמִּזְבֵּחַ\" - צִדּוֹ, וְהוּא בַּצָּפוֹן, לִמֵּד כִּי כֶּבֶשׁ הַמִּזְבֵּחַ בַּדָּרוֹם וְשָׁם פְּנֵי הַמִּזְבֵּחַ שֶׁנֶּאֱמַר בָּהֶן \"לִפְנֵי ה' אֶל פְּנֵי הַמִּזְבֵּחַ\" (ויקרא ו':ז'). וְטַעַם הַשְּׁחִיטָה שֶׁהִיא בַּצָּפוֹן כְּבָר פֵּרַשְׁתִּי. וְאָמַר סְתָם \"עַל הַמִּזְבֵּחַ סָבִיב\" כִּי הוּא הַמִּזְבֵּחַ הַנִּזְכָּר (ויקרא א':ה') אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד. וְלֹא הִזְכִּיר \"וְהִפְשִׁיט\", שֶׁכְּבָר הֻזְכַּר (ויקרא א':ו'). וְאָמַר \"וְעָרַךְ הַכֹּהֵן אֹתָם\" לְלַמֵּד כִּי דַּי בְּכֹהֵן אֶחָד כְּמוֹ שֶׁפֵּרַשְׁתִּי (רמב\"ן על ויקרא א':ו'), כִּי הַפָּרָשִׁיּוֹת לְמֵדוֹת זוֹ מִזּוֹ, מַה שֶׁיְּחַסֵּר בְּאַחַת יְבָאֵר בָּאַחֶרֶת:",
    "en": "AND IF HIS OFFERING BE OF THE FLOCK. This section deals with the burnt-offering of the flock, and the law thereof is in every detail like that of the burnt-offering of the herd. That is why He shortened here the command, and did not mention “and he shall lay his hands” [upon the offering], nor “and it will be acceptable” [as mentioned above]. He said here in addition, however, that it be slaughtered on the side of the altar, northward before the Eternal, in order to explain that the expression before the Eternal mentioned in connection with the bullock means the side of the altar northward. The meaning of yerech [of the altar] is “the side” of the altar, and in the northerly direction. The verse thus teaches that the ramp of the altar was on the south side, where the front of the altar was, concerning which it is said, before the Eternal, in front of the altar. I have already explained the reason why the slaughtering was to be done on the north side. Scripture states without specification, round about the altar, for the reference is to the altar mentioned above, that is at the door of the Tent of Meeting. It does not state [in this section] and he shall flay it, since it has already been mentioned [in the preceding section]. It states and the priest shall set them in order, to teach us that it is sufficient if one priest attends [to all the acts of the offering of the burnt-offering brought by an individual] as I have explained, for the sections on the offerings complement each other, the points not mentioned in one being explained in the other.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.14:1",
    "he": "מִן הַתֹּרִים אוֹ מִן בְּנֵי הַיּוֹנָה בָּחַר הַכָּתוּב בִּשְׁנֵי הַמִּינִים הָאֵלֶּה בִּשְׁבִיל שֶׁהֵן מְצוּיִין וּקְרוֹבִים לְהִתָּפֵשׂ יוֹתֵר, כַּאֲשֶׁר הִזְכִּירוּ רַבּוֹתֵינוּ (ויקרא רבה כז ו), \"שֵׂה כְשָׂבִים וְשֵׂה עִזִּים\", שֶׁיַּקְרִיב מִן הַגְּדֵלִים עַל אֲבוּסוֹ וְלֹא יִצְטָרֵךְ לָשֵׂאת כֵּלָיו תִּלְיוֹ וְקַשְׁתּוֹ לָצוּד צַיִד לְהָבִיא. אֲבָל רָצָה בַּתּוֹרִים הַגְּדוֹלִים בַּעֲבוּר פְּרִישׁוּתָן וְהִדָּבְקָם, כַּיָּדוּעַ מֵהֶם שֶׁכֵּיוָן שֶׁאָבַד בֶּן זוּגוֹ לֹא יִדְבַּק בְּאַחֵר לְעוֹלָם, וְכֵן יִשְׂרָאֵל דְּבוּקִים בַּה' אֱלֹהֵיהֶם וְלֹא יִדְבְּקוּ בְּאֵל אַחֵר לְעוֹלָם. אֲבָל הַיּוֹנִים קַנָּאִים מְאֹד, וּבְקִנְאָתָם יִתְפָּרְדוּ וְיַחֲלִיפוּ, עַל כֵּן לֹא בָּחַר בָּהֶם אֶלָּא הַקְּטַנִּים קֹדֶם שֶׁיִּזְדַּוְּגוּ, כִּי הַיּוֹנָה בְּקַטְנוּתָהּ אָז תּוֹפֶסֶת אַהֲבָה בְּקֵן גִּדּוּלֶיהָ יוֹתֵר מִשְּׁאָר הָעוֹפוֹת. וְהִזְכִּירוּ רַבּוֹתֵינוּ כִּי כָל הָעוֹפוֹת אִם יִגַּע אָדָם בַּקֵּן שֶׁלָּהֶם לָקַחַת מִשָּׁם אֶפְרוֹחִים אוֹ בֵּיצִים יַעַזְבוּהוּ וְלֹא יְקַנְּנוּ בּוֹ לְעוֹלָם, וְהַיּוֹנָה לֹא תַּעַזְבֶנּוּ בְּשׁוּם עִנְיָן, וְכֵן יִשְׂרָאֵל לֹא יַחֲלִיפוּ בּוֹרְאָם וְתוֹרָתוֹ לְעוֹלָם, אֶלָּא אוֹ יְהוּדִי אוֹ צָלוּב (שמות רבה מב ט). וְלֹא בָּחַר בַּתַּרְנְגוֹלִים לְזִמַּת זְנוּתָם. וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ג מו) כִּי הַטַּעַם בְּהַקְרָבַת גְּדוֹלֵי הַתּוֹרִים וְאֶפְרוֹחֵי הַיּוֹנִים כִּי הוּא הַטּוֹב שֶׁבָּהֶם, מִפְּנֵי שֶׁהַגָּדוֹל בַּיּוֹנִים אֵין עֲרֵבוּת בּוֹ. וְאֵין זֶה אֱמֶת, כִּי קְטַנֵּי הַיּוֹנִים כִּמְעַט שֶׁאֵין רְאוּיִין לַאֲכִילָה מִפְּנֵי רֹטְבָא עוֹדְפָנִית שֶׁבָּהֶם, אֲבָל אִם נָחוּשׁ לְטִבְעָם בַּאֲכִילָה יִתָּכֵן שֶׁנִּבְחֲרוּ לִסְגֻלָּתָם כִּי הַתּוֹרִים סְגֻלָּתָם חִדּוּד הַשֵּׂכֶל, וְאֶפְרוֹחֵי הַיּוֹנִים סְגֻלָּתָם לְתוֹעֶלֶת גְּדוֹלָה בִּמְבֻטְּלֵי הָאֵיבָרִים כְּפַלְגָּס וְכַיּוֹצֵא בּוֹ:",
    "en": "OF TURTLEDOVES OR OF YOUNG PIGEONS. Scripture chose these two species [of birds] because they are accessible and can be more easily caught than other [birds], just as our Rabbis have mentioned with reference to any of the sheep, and any of the goats, that [Scripture chose these species so that] a person should be able to bring an offering from those animals that feed at his crib, and should not have to take his weapons, quiver and bow, to go out on the hunt to bring it. He chose grown-up turtledoves because they abstain [from pairing with strangers] and attach themselves only to their mates, and once they lose their companions they never associate with others. So Israel cleave to the Eternal their G-d, and never attach themselves to another deity, Pigeons, on the other hand, are very jealous and as a result of their jealousy they part [from their previous mates] and take on other mates. Therefore He chose them [as offerings] only when they are young, before their mating begins, for as long as the pigeon is young it is attached with greater love to the nest where it is reared than are all other fowls. Our Rabbis have mentioned that if a person touches the nest of all other fowls to take therefrom the young ones or the eggs, they leave it and never nest therein again, but the pigeon never abandons it under any condition. And so is [the people of] Israel. They will never exchange their Creator and His Torah, but “either Jews or nailed to the stake.” He did not choose cocks [as offerings although they are readily accessible] because of their inclination to lewdness.Now the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim that the reason for choosing grown-up turtledoves and young pigeons as offerings is that these are the best of their species, since old pigeons are less tasty. But this is not true, for young pigeons are almost inedible as a result of their excessive moistness. If, however, we are to take into consideration their natural tendencies as far as eating them is concerned, it is possible that they were chosen for their special qualities; for turtledoves have a propensity to sharpening of the mind, and young pigeons have a propensity to benefit greatly those who are not fully-matured physically, such as youths in the intermediate stage between boyhood and maturity, and the like.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.15:1",
    "he": "וְהִקְרִיבוֹ הַכֹּהֵן אֶל הַמִּזְבֵּחַ הַהַקְרָבָה הַזּוֹ הִיא הַעֲלָאָה שֶׁיַּעֲלֶה הָעוֹף אֶל הַמִּזְבֵּחַ וְשָׁם יִמְלֹק אוֹתוֹ, שֶׁהַמְּלִיקָה אֵינָהּ אֶלָּא בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ. וּמִפְּנֵי זֶה דָּרְשׁוּ (זבחים סה), \"הַכֹּהֵן\" - וְכִי עוֹלֶה עַל הַלֵּב שֶׁהַזָּר קָרֵב לְגַבֵּי מִזְבֵּחַ, אִם כֵּן לָמָּה נֶאֱמַר \"הַכֹּהֵן וּמָלַק\", מְלַמֵּד שֶׁלֹּא תְּהֵא הַמְּלִיקָה אֶלָּא בְּעַצְמוֹ שֶׁל כֹּהֵן. וּמָלַק וְהִקְטִיר וְנִמְצָה אֶפְשָׁר לוֹמַר כֵּן, מֵאַחַר שֶׁהוּא מַקְטִיר הוּא מוֹצֶה, אֶלָּא מַה הַקְטָרָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ אַף מְלִיקָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא מְסֹרָס הוּא, וּמָלַק וְהִקְטִיר וְקֹדֶם הַקְטָרָה וְנִמְצָה דָמוֹ כְּבָר, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא א':ט\"ו). וְלֹא יִתָּכֵן לוֹמַר שֶׁיִּמְלֹק אֶת הָרֹאשׁ וְיַקְטִירֶנּוּ וְאַחֲרֵי כֵן וְנִמְצָה דַּם הַגּוּף עַל קִיר הַמִּזְבֵּחַ וְהִקְטִיר אוֹתוֹ, לְפִי שֶׁאֵין אֵבָרִים קְרֵבִין לְעוֹלָם בְּשׁוּם קָרְבָּן אֶלָּא לְאַחַר הַרְצָאַת דָּמִים, כִּי הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר בְּכָל הַקָּרְבָּנוֹת. וּלְפִיכָךְ דָּרְשׁוּ כֵן, שֶׁלֹּא בָּא הַכָּתוּב אֶלָּא לְהַקִּישׁ מְלִיקָה לְהַקְטָרָה, שֶׁיְּהֵא בִּשְׁנֵיהֶם הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ. אֲבָל פְּשׁוּטוֹ שֶׁל מִקְרָא, וּמָלַק אֶת רֹאשׁוֹ לְהַקְטִיר הַמִּזְבֵּחַ, יְלַמֵּד עַל הַמְּלִיקָה שֶׁתִּהְיֶה לְהַקְטִיר הָרֹאשׁ כַּאֲשֶׁר יַקְטִיר הַגּוּף, כְּמוֹ שֶׁאָמַר (ויקרא א':י\"ז) \"וְהִקְטִיר אוֹתוֹ הַכֹּהֵן\", כִּי דֶּרֶךְ הַכָּתוּב בְּכָל הַקָּרְבָּנוֹת לוֹמַר כֵּן כְּמוֹ שֶׁפֵּרַשְׁתִּי (רמב\"ן על ויקרא א':ו') בְּנִתְחֵי הָעוֹלָה. אֲבָל אָמַר בְּכָאן (ויקרא א':י\"ז) \"וְהִקְטִיר אוֹתוֹ הַכֹּהֵן\" וְלֹא אָמַר וְהִקְטִיר אֶת הַכֹּל, כִּי שְׁתֵּי הַקְטָרוֹת הֵן, יַקְטִיר הָרֹאשׁ וְיָסִיר הַמֻּרְאָה וְשִׁסַּע אוֹתוֹ וְיַקְטִיר הַגּוּף, כְּמוֹ שֶׁשָּׁנִינוּ בִּזְבָחִים (שם):",
    "en": "AND THE PRIEST SHALL BRING IT UNTO THE ALTAR. This “bringing” means bringing it up onto the altar, signifying that the priest is to bring up the bird onto the altar and nip off its head there, as the nipping off may only be done on top of the altar. It is for this reason that the Rabbis interpreted: “And the priest shall bring it … Could you possibly think that a non-priest could come near the altar? If so, why does it say the priest … shall nip off? It is to teach us that the nipping off be done [not with an instrument but] only by the priest himself.” “And he shall nip off … and cause it to ascend in fumes … and the blood thereof shall be wrung out. Is it possible to say that after he has burnt it, he should squeeze the blood out? But [the order of the wording] is to teach us that just as the burning of the head is to be done separately [as is indicated here in the verse, and he shall nip off its head, and cause it to ascend in fumes], and that of the body is to be done separately [as is stated further on in Verse 17: and he shall cleave it … and cause it to ascend in fumes], so also the nipping off has to be done in this way, the head separately and the body separately. The plain meaning of the verse, however, is that the wording is to be inverted: and he shall nip off and cause it to ascend in fumes, and before the burning its blood shall have been wrung out.” This is Rashi’s language.Now it is impossible to say [that the order of the verse can be explained to mean] that he should nip off its head and burn it, and afterwards wring the blood of the body on the wall of the altar and then burn the body, since no limbs of any offering may ever be burnt [on the altar] before the sprinkling of the blood, the principle for it is the blood that maketh atonement by reason of the life applying to all offerings. Therefore the Rabbis interpreted the verse [to mean] that Scripture intended only to liken the nipping off to the burning, so that in both cases the head should be treated by itself and the body by itself. The plain sense of the verse, however, is that “he should nip off its head in order to burn it on the altar,” thus teaching that the nipping off should be done in order to burn the head [separately, and not dispose of it otherwise], just as he will burn the body, concerning which He said, and the priest shall cause it to ascend in fumes, for such is Scriptures’ way of speaking about all offerings, as I have explained in connection with the severance into pieces of the burnt-offering. However, Scripture states here, and the priest shall cause it to ascend in fumes, and did not say “and he shall cause all to ascend” [as it said above in Verse 9, in the case of the burnt-offering of the herd], because [here in the case of the burnt-offering of the fowl] the burning thereof was done in two separate stages: first he burnt the head, and then he removed the crop [from the body], and cleft it by the wings, and then he burnt the body, as we have been taught in Tractate Zebachim.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.16:1",
    "he": "וְהֵסִיר אֶת מֻרְאָתוֹ בְּנֹצָתָהּ מְקוֹם הָרְעִי, זֶה הַזֶּפֶק. בְּנוֹצָתָהּ עִם בְּנֵי מֵעֶיהָ. וְנוֹצָה לְשׁוֹן דָּבָר מָאוּס, וְכֵן \"כִּי נָצוּ גַּם נָעוּ\" (איכה ד טו), וְזֶהוּ שֶׁתִּרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על ויקרא א':ט\"ז) \"בְּאֻכְלֵהּ\". וְזֶהוּ מִדְרָשׁוֹ שֶׁל אַבָּא יוֹסֵי בֶּן חָנָן (תורת כהנים פרשה ז ט) שֶׁאָמַר נוֹטֵל אֶת הַקֻּרְקְבָן עִמָּהּ. וְרַבּוֹתֵינוּ אָמְרוּ (זבחים סה), קוֹדֵר אֶת הַזֶּפֶק בְּסַכִּין כְּעֵין אֲרֻבָּה וְנוֹטְלוֹ עִם הַנּוֹצָה, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא א':ט\"ז). וְאֵינֶנּוּ נָכוֹן, שֶׁאֵין נוֹצָה בְּשׁוּם מָקוֹם אֶלָּא נוֹצָה מַמָּשׁ, וְכֵן \"כִּי נָצוּ גַּם נָעוּ\" יֹאמַר שֶׁהֶעֱלוּ נוֹצָה לְעוֹפֵף מִמְּקוֹמָם אֶל הַגּוֹלָה, וְגַם יָנוּעוּ שָׁם שֶׁלֹּא מָצְאוּ מָנוֹחַ. וְכָמוֹהוּ \"כִּי נָצֹא תֵּצֵא\" (ירמיהו מח ט). וְהַמְּתַרְגֵּם הַיְּרוּשַׁלְמִי אָמַר בּוֹ \"אֲרֵי יִתְקוֹטְטוּ אַף יִטַּלְטְלוּ\", עֲשָׂאוֹ מִן \"כִּי יִנָּצוּ אֲנָשִׁים\" (דברים כה יא), יֹאמַר כִּי הֵם נִצִּים בְּכָל הָעַמִּים וְנוֹדְדִים מֵהֶם וְלֹא יוֹסִיפוּ לָגוּר בְּתוֹכָם, וְיָפֶה פֵּרֵשׁ. אֲבָל לְשׁוֹן נוֹצָה לֹא יִמָּצֵא כְּדִבְרֵי הָרַב. וּמִדְרָשׁוֹ שֶׁל אַבָּא יוֹסֵי שֶׁהִצְרִיךְ לִטֹּל אַף הַקֻּרְקְבָן עִמָּהּ, מִפְּנֵי שֶׁהַזֶּפֶק וְהַוֶּשֶׁט עִם הַקֻּרְקְבָן כְּלֵי הַמַּאֲכָל הַכֹּל בִּכְלַל מֻרְאָתוֹ, כִּי בַּקֻּרְקְבָן יַעֲשֶׂה הָרְעִי, וְלֹא חָלַק אַבָּא יוֹסֵי כְּלָל עַל מַה שֶׁאָמַר תַּנָּא קַמָּא יִטְּלֶנּוּ עִם הַנּוֹצָה, שֶׁהֲרֵי שָׁנִינוּ בַּמִּשְׁנָה בְּמַסֶּכֶת זְבָחִים פֶּרֶק שִׁשִּׁי (זבחים נד), בָּא לוֹ לַגּוּף וְהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה וְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִים עִמָּהּ וְהִשְׁלִיכָם לְבֵית הַדֶּשֶׁן, וּמִשְׁנָה זוֹ מִשְׁנַת אַבָּא יוֹסֵי הִיא, וְקָתָנֵי נוֹצָה. וְדַעַת אוּנְקְלוֹס כְּדַעַת חֲכָמִים, שֶׁאֵינוֹ מֵסִיר רַק הַזֶּפֶק בְּנוֹצָתוֹ עִם הָאֹכֶל הַכָּנוּס בּוֹ שֶׁהוּא הַמֻּרְאָה, וּלְפִי שֶׁהַכֹּהֵן תּוֹפֵס בַּזֶּפֶק וּמֵסִיר בּוֹ אֶת הַמֻּרְאָה אָמַר \"יָת זְפָקֵיהּ בְּאֻכְלֵהּ\", כְּאִלּוּ הוּא אֻכְלֵהּ בִּזְפָקֵיהּ, כִּי \"אֻכְלֵהּ\" תַּרְגּוּם \"מֻרְאָתוֹ\", וּ\"זְפָקֵיהּ\" תַּרְגּוּם \"נוֹצָתָהּ\", שֶׁהַכָּתוּב אָמַר שֶׁיָּסִיר הַמֻּרְאָה, שֶׁהוּא הָאֹכֶל, בְּנוֹצָתָהּ שֶׁעָלֶיהָ, שֶׁנּוֹטֵל הַזֶּפֶק בְּעוֹרוֹ וּבְנוֹצָה שֶׁעָלָיו. וְכָךְ אָמַר אוּנְקְלוֹס (שמות כג כא) \"אֲרֵי בִּשְׁמִי מֵימְרֵהּ\", וּכְפִי הָעִבְרִי יֹאמַר \"אֲרֵי שְׁמִי בְּמֵימְרֵהּ\", אֲבָל הָפַךְ תַּרְגּוּמוֹ לְצֹרֶךְ דָּבָר שֶׁיָּדַע בּוֹ. וְתִרְגֵּם \"וְאֵת שְׁתֵּי קְצוֹת שְׁתֵּי הָעֲבֹתֹת\" (שם כח כה) כֵּן בְּהִפּוּךְ \"וְיָת תַּרְתֵּין גְּדִילָן דְּעַל תְּרֵין סִטְרוֹהִי\", וְכֵן רַבִּים:",
    "en": "AND HE SHALL REMOVE ‘ETH MURATHO B’NOTZATHAH.’ “Muratho refers to the place of the digested food, namely ‘its crop.’ B’notzathah means ‘together with its entrails.’ The word notzah is a term for anything which is loathsome. Similarly: for ‘natzu’ (they are become loathsome) and are wandered away. That is what Onkelos intended in translating ‘b’notzathah’ as b’uchleih (with its digested food). This is also the interpretation of Aba Yosei ben Chanan who said that he removes the stomach together with it [i.e., the crop]. But our Rabbis have said: he cuts out with a knife an opening around the crop like a flap, and removes it together with the feathers [on the skin].” This is Rashi’s language.But it is not correct. For the word notzah in all places only means actual feathers. Similarly, for ‘natzu’ and are wandered away means that they have acquired feathers [wings] to fly away from their places and go into exile, and there too they will [constantly] wander, not finding a resting-place. Similarly: for ‘natzoh’ (she must fly away) and get away. The Jerusalem Targum rendered [the above-mentioned verse: for ‘natzu’ and are wandered away]: “for they are ‘quarrelsome’ and have also wandered away.” The Targum thus derived the word natzu from the expression, when men ‘yinatzu’ (strive) together, and the verse is thus stating that “they strive with all the nations and wander away from them, and do not continue to live among them.” This is a correct interpretation. But the word notzah in the sense of “loathsome” as the Rabbi [Rashi] has it, is not found. The interpretation of Aba Yosei which made it incumbent upon the priest to take also the stomach with the crop, is [not because he considers the word b’notzathah to mean “the place of its entrails,” as Rashi understood him, but rather] because the crop and the gullet together with the stomach, comprising the organs for the digestion of food [in the bird], are all included in the term muratho, because in the stomach the food turns into r’ie (dung). Aba Yosei thus does not differ at all with the First Sage who says that he should take it with the “feathers,” for we have been taught in a Mishnah of the sixth chapter of Tractate Zebachim [with reference to the order of the burnt-offering of the bird]: “He [i.e. the priest] came then to the body, and removed the crop and the feathers and the entrails that came forth with the crop, and cast them on the place of ashes.” This Mishnah is in accordance with the teaching of Aba Yosei and yet it mentions “the feathers!”Onkelos’ opinion [in translating b’notzathah as b’uchleih, is not because he considered this to be the Aramaic rendition of the word b’notzathah, so that you might think that he is of the opinion that the Hebrew word means “the place of its digested food,” as Rashi thought, but rather Onkelos’ opinion] is like that of the Sages, that he removed only the crop and its feathers together with the food therein which is the mur’ah [but he did not remove its entrails]. Since the priest takes hold of the crop and removes the food therein with it, therefore Onkelos rendered it: “and he shall remove yath zfokeih b’uchleih,” the expression being as if it had said: “and he shall remove yath uchleih bizfokeih,” for uchleih [according to Onkelos] is the Aramaic for the Hebrew muratho [as muratho is associated with the word r’ie — “dung,” and “food” turns into dung], whereas zfokeih is the translation for the Hebrew b’notzathah [as will be explained]. The verse [according to Onkelos] thus means as follows: he should remove the mur’ah, which is the food, with the plumage upon it, meaning that he takes the crop with its skin and the feathers upon it. In a similar way Onkelos translated [the Hebrew ‘ki sh’mi b’kirbo’ — for My Name is in him]: arei bishmi meimreih (“for in My Name is his word”), which, according to the Hebrew, he should have rendered into Aramaic as follows: arei sh’mi b’meimreih (for My Name is in his word). But Onkelos changed the order of the wording because of a certain reason known to him. So also he translated the verse: And the two ends of the two wreathen chains — “and the two wreathen chains of the two ends.” There are many other such cases.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.1.17:1",
    "he": "בִּכְנָפָיו עִם כְּנָפָיו, אֵינוֹ צָרִיךְ לִמְרֹט כַּנְפֵי נוֹצָתוֹ. \"כְּנָפָיו\", נוֹצָה מַמָּשׁ, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא א':י\"ז). וְאֵינֶנּוּ נָכוֹן, שֶׁאִם כֵּן לֹא יַזְכִּיר הַכָּתוּב מֵאֵי זֶה מָקוֹם יְשַׁסַּע אוֹתוֹ, אִם מִלְּפָנָיו אוֹ מִגַּבּוֹ. אֲבָל פֵּרוּשׁוֹ וְשִׁסַּע אוֹתוֹ בִּמְקוֹם כְּנָפָיו, כִּי הַבֵּי\"ת בֵּי\"ת הַכְּלִי, כְּאָמְרְךָ בָּאָרוֹן בַּבַּיִת אוֹ בַּשָּׂדֶה. וְאֵין \"כְּנָפָיו\" נוֹצָה, אֲבָל הוּא כְּכָל הַכְּנָפַיִם שֶׁבַּכָּתוּב, \"כֹּל צִפּוֹר כָּל כָּנָף\" (בראשית ז יד), \"יִפְרֹשׁ כְּנָפָיו לְתֵימָן\" (איוב לט כו), וְכֵן \"בִּכְנַף מְעִילוֹ\" (שמואל א טו כז). וְ\"נוֹצָה\" הוּא הַשֵּׂעָר אֲשֶׁר עַל גּוּף הָעוֹפוֹת, כְּעִנְיָן שֶׁכָּתוּב (יחזקאל יז ג) \"הַנֶּשֶׁר הַגָּדוֹל גְּדוֹל הַכְּנָפַיִם אֶרֶךְ הָאֵבֶר מָלֵא הַנּוֹצָה\", וְכֵן שָׁנִינוּ (טהרות א ג) הַכְּנָפַיִם וְהַנּוֹצָה טְמֵאוֹת וּמְטַמְּאוֹת וּמִצְטָרְפוֹת, וְאָמְרוּ (תורת כהנים אחרי פרק יב ב), פְּרָט לַחַרְטוֹם וְלַצִּפָּרְנַיִם וְלַכְּנָפַיִם וְלַנּוֹצָה:",
    "en": "AND HE SHALL REND IT ‘BICHNAFAV’ — “together with its feathers. He need not pluck out the feathers of its plumage. Knafav means the actual feathers [not the wings].” This is the language of Rashi. But it is not correct, for if so, then Scripture does not mention from which place he is to rend [the bird], whether from its front or back. Rather, the meaning thereof is as follows: “he shall rend it at the place of its wings,” for the letter beth [in the word bichnafav] serves here as “the beth of apparatus,” [teaching that the rending is to be done from the back of the bird where “the wings” are, for knafav, as will be explained, means “its wings,” and not “its feathers” as Rashi explained]; similar to the expression, ba’aron, (in the ark), ba’bayith, (in the house), or ba’sadeh (in the field). Knafav does not mean “feathers” [as Rashi wrote], but is similar to all expressions of knafayim mentioned in Scripture [which mean wings]: every bird, whatever hath ‘kanaf’ (wings); and he stretcheth ‘knafav’ (his wings) towards the south. Similarly, ‘bichnaf’ (the skirt) of his robe. Notzah is the down [the soft under-plumage] on the body of birds, something like that which is written, a great eagle with great wings and long pinions, full of ‘hanotzah’ (down). Similarly we have learned [in the Mishnah]: “Large feathers and down are both capable of contracting uncleanness and conveying uncleanness, and join together [with the flesh to make up the required size that is needed to convey uncleanness].” The Rabbis have also said: “excepting the beak and claws, the large feathers and the down.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.2.1:1",
    "he": "וְיָצַק וְנָתַן וֶהֱבִיאָהּ מְלַמֵּד שֶׁיְּצִיקָה וּבְלִילָה כְּשֵׁרָה בְּזָר. הַכֹּהֲנִים וְקָמַץ מִקְּמִיצָה וְאֵילָךְ מִצְוַת כְּהֻנָּה, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ב':א'). וְצָרִיךְ שֶׁנְּבָאֵר שֶׁאֵין מִצְוַת כְּהֻנָּה מַתְחֶלֶת בַּקְּמִיצָה, שֶׁהֲרֵי הַגָּשָׁה קוֹדֶמֶת לַקְּמִיצָה וְהִיא פְּסוּלָה בְּזָר, כְּמוֹ שֶׁאָמַר (ויקרא ב':ח') \"וְהִקְרִיבָהּ אֶל הַכֹּהֵן וְהִגִּישָׁהּ אֶל הַמִּזְבֵּחַ\", וְאח\"כ \"וְהֵרִים הַכֹּהֵן אֶת אַזְכָּרָתָהּ\" (ויקרא ב':ט'), שֶׁהוּא הַקֹּמֶץ, שֶׁהֲרֵי הַכֹּהֵן הוּא מַגִּישָׁהּ אֶל הַמִּזְבֵּחַ לְקֶרֶן מַעֲרָבִית דְּרוֹמִית ואח\"כ קוֹמֵץ. וְכָךְ שָׁנִינוּ (קידושין לו), הַסְּמִיכוֹת וְהַתְּנוּפוֹת וְהַהַגָּשׁוֹת וְהַקְּמִיצוֹת נוֹהֲגוֹת בָּאֲנָשִׁים וְאֵין נוֹהֲגוֹת בַּנָּשִׁים. וְאָמְרוּ, הַגָּשׁוֹת דִּכְתִיב \"זֹאת תּוֹרַת הַמִּנְחָה הַקְרֵב אֹתָהּ בְּנֵי אַהֲרֹן\" (ויקרא ו':ז') וְלֹא בְּנוֹת אַהֲרֹן. א\"כ הַהַגָּשָׁה בִּבְנֵי אַהֲרֹן הִיא. אֲבָל מָה שֶׁאָמְרוּ (מנחות ט) \"מִקְּמִיצָה וְאֵילָךְ מִצְוַת כְּהֻנָּה\" כַּוָּנָתָם כִּי מִקְּמִיצָה זוֹ הַכְּתוּבָה בַּפָּסוּק הַזֶּה וְאֵילָךְ מִצְוַת כְּהֻנָּה, לֹא בַּדְּבָרִים שֶׁהִקְדִּים הַכָּתוּב בְּכָאן לַקְּמִיצָה, שֶׁהֲרֵי בְּפָרָשָׁה זוֹ הִזְכִּיר יְצִיקָה וּנְתִינַת לְבוֹנָה וַהֲבָאָה אֶל הַכֹּהֵן וּקְמִיצָה, וְלֹא הֻזְכְּרָה כָּאן הַגָּשָׁה אֶל הַמִּזְבֵּחַ, נִמְצָא שֶׁכָּל הָאֲמוּרִין כָּאן קֹדֶם קְמִיצָה כְּשֵׁרִין בְּזָר, שֶׁהֵם יְצִיקָה וּבְלִילָה וַהֲבָאָה:",
    "en": "AND HE SHALL POUR OIL UPON IT AND PUT FRANKINCENSE THEREON. 2. AND HE SHALL BRING IT TO AARON’S SONS. “This teaches that the pouring of the oil and the mingling of it together with the flour [of the meal-offering] is valid if done by a non-priest. TO AARON’S SONS THE PRIESTS; AND HE SHALL TAKE OUT HIS HANDFUL. From the taking of the handful [for the altar] and onwards is the duty of the priests.” This is the language of Rashi. Now we have to explain that the duty of the priests does not begin with the taking of the handful, for bringing the meal-offering near [to the altar] precedes the taking of the handful, and that too is invalid when done by a non-priest, as He said, and he shall present it unto the priest, and he shall bring it nigh unto the altar, and afterwards it says, and the priest shall remove from the meal-offering the memorial-part thereof, which is the handful. Thus you see that it is the priest who brings the meal-offering near the altar, to the south-west corner thereof, and after that he removes the handful [to be burnt on the altar]. So also we have learned [in the Mishnah]: “The acts of laying hands upon the offering, the wavings, bringing [the meal-offering] near [to the altar], and removing the handful are performed by men and not by women.” In explanation thereof the Rabbis said [there in the Gemara]: “bringing near [can be performed only by men] because it is written, And this is the law of the meal-offering: the sons of Aaron shall bring it — the sons of Aaron but not the daughters of Aaron.” This being the case, the bringing near [of the meal-offering to the altar] is the duty of the sons of Aaron. But the intention of the Sages in saying: “From the taking of the handful and onwards is the duty of the priests” [as quoted by Rashi above], is to say that from this taking of the handful mentioned in this verse and onwards, is the duty of the priests, but not these things which Scripture mentioned here as preceding the taking of the handful, since He mentioned already in this section pouring the oil [and mingling it with the flour], putting the frankincense thereon and bringing it to the priest, and [the priest’s] removing the handful. However, bringing it near to the altar is not mentioned here, [but is stated further on in Seder Tzav 6:7] that all those things stated here before the taking of the handful — namely, pouring the oil and mingling it with the flour, and bringing it to the priest — are valid if done by a non-priest.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.2.11:1",
    "he": "כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ אָסַר לְהָבִיא הַמִּנְחָה חָמֵץ, וְאַחַר כָּךְ אָמַר \"לֹא תַקְטִירוּ מִמֶּנּוּ\", לֶאֱסֹר שֶׁלֹּא יַחְמִיץ הַקֹּמֶץ וְיַקְטִירֶנּוּ וְיִכָּנֵס בִּכְלַל \"לֹא תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה\". כָּל הַקְטָרָה לְשׁוֹן קְטֹרֶת הַסַּמִּים, שֶׁהַפַּטָּמִין אוֹמְרִים יָפֶה הָיָה הַדְּבַשׁ לַקְּטֹרֶת אֶלָּא שֶׁאֲסָרַתּוּ הַתּוֹרָה (תורת כהנים פרשה יב ד). וְאָמַר \"מִמֶּנּוּ\" לֶאֱסֹר מִקְצָתוֹ, כְּלוֹמַר חֲצִי קֹמֶץ, וְכֵן עַל עֵרוּבוֹ לוֹקֶה מֵרִבּוּי הַכָּתוּב שֶׁאָמַר \"כִּי כָל שְׂאֹר וְכָל דְּבַשׁ\" כְּמוֹ שֶׁמְּפֹרָשׁ בִּמְנָחוֹת (נח) וּבִפְסָחִים (מג). וְטַעַם הַכָּתוּב שֶׁיַּזְכִּיר \"מִנְחָה הִיא\" (פסוק ו טו) וְיִכְתֹּב \"הוּא\", וְכֵן בְּכָל מָקוֹם מִפָּרָשַׁת \"הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ\" (שמות כג כ), וְכֵן \"הָאִשָּׁה הַהִוא\" (במדבר ה לא דברים יז ה) בַּעֲבוּר שֶׁהַנְּקֵבָה בִּכְלַל הַזָּכָר בְּכֹחַ. וְטַעַם הַשְּׂאוֹר וְהַדְּבַשׁ יִתָּכֵן שֶׁהוּא כְּדִבְרֵי הָרַב בְּמוֹרֶה הַנְּבֻכִים (ג מו), אָמַר שֶׁמָּצָא בְּסִפְרֵיהֶם שֶׁהַמִּנְהָג הָיָה לְעוֹבְדֵי ע\"ז לְהַקְרִיב כָּל מִנְחָתָם חָמֵץ וּלְעָרֵב הַדְּבַשׁ בְּכָל קָרְבְּנֵיהֶם, וְלָכֵן אֲסָרָם לַגָּבוֹהַּ. וְכָזֶה אָמְרוּ רַבּוֹתֵינוּ (ספרי שופטים קמו) בַּמַּצֵּבָה, שֶׁהָיְתָה נִבְחֶרֶת בִּימֵי הָאָבוֹת וְאַחַר כָּךְ שְׂנֵאָהּ הַשֵּׁם מִפְּנֵי שֶׁעֲשָׂאוּהָ חוֹק לַע\"ז, כְּמוֹ שֶׁאָמַר \"אֲשֶׁר שָׂנֵא ה' אֱלֹהֶיךָ\" (דברים טז כב). וּבְטַעַם הַמֶּלַח אָמַר גַּם כֵּן בַּעֲבוּר שֶׁהֵם יִמְאֲסוּ אוֹתוֹ וְלֹא יַקְרִיבוּהוּ כְּלָל. וְיִתָּכֵן מִפְּנֵי שֶׁאֵינוֹ דֶּרֶךְ כָּבוֹד לִהְיוֹת לֶחֶם הַשֵּׁם תָּפֵל מִבְּלִי מֶלַח, כְּטַעַם \"הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ\" (מלאכי א ח), וּלְפִיכָךְ מִעֲטוּ הָעֵצִים וְהַדָּם שֶׁאֵין טְעוּנִים מֶלַח (מנחות כ), אוֹ שֶׁיֵּשׁ בְּכָל אֵלֶּה סוֹד נֶעֱלָם מִמֶּנּוּ. וְאָמַר הַכָּתוּב בִּשְׂאוֹר וּדְבַשׁ לְשׁוֹן רַבִּים, כִּי עִם אַהֲרֹן וּבָנָיו יְדַבֵּר, וְחָזַר וְאָמַר \"וְכָל קָרְבַּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָח\", כִּי יַחְזֹר אֶל מֵבִיא הַמִּנְחָה שֶׁאָמַר בּוֹ בִּתְחִלַּת הַפָּרָשָׁה (ויקרא ב':ז') \"וְאִם מִנְחַת מַרְחֶשֶׁת קָרְבָּנֶךָ\". וְהַטַּעַם כִּי הַמְּלִיחָה כְּשֵׁרָה בְּזָר, כְּמוֹ יְצִיקָה וּבְלִילָה. וְטַעַם \"עַל כָּל קָרְבָּנְךָ\" עַל כָּל קָרְבְּנוֹתֶיךָ, שֶׁכָּל הַקָּרְבָּנוֹת טְעוּנִין מֶלַח כְּמוֹ הַמִּנְחָה:",
    "en": "NO MEAL-OFFERING, WHICH YE SHALL BRING UNTO THE ETERNAL, SHALL BE MADE WITH LEAVEN. Here He prohibited the bringing of a meal-offering in leaven form. After that He said, Ye shall not ‘thaktiru’ (cause to ascend in fumes) either any leaven or honey, in order to prohibit the leavening of the handful and burning it upon the altar, this being included in the expression ye shall not cause to ascend in fumes … All terms of haktarah are expressions of burning aromatics, for druggists say that honey would have been appropriate for the incense, but the Torah prohibited it. Scripture states any of it in order to prohibit [leaven or honey] even as a part of it, that is to say, even in one half of the handful. Similarly, one is liable to the punishment of stripes for mixing [leaven or honey with the handful in such a way that it is not recognized], because Scripture included it in saying, for ye shall not cause to ascend in fumes ‘any’ leaven or ‘any’ honey, as is explained in Tractate Menachoth and in Tractate Pesachim.The reason why Scripture mentions here minchah hi [in the feminine] while it is written hu [in the masculine], and similarly in all places, [will be understood] from the section, Behold, I send a messenger before thee. So also ‘ha’ishah hahi’ (that woman) [is written hahu in the masculine, while it is read hahi in the feminine], because the feminine is potentially included in the masculine.It is possible that the reason why we are forbidden to bring leaven and honey [upon the altar] is as the Rabbi [Moshe ben Maimon] states in the Moreh Nebuchim, where he says that he found it written in their books that the custom among the idolaters was to offer all their meal-offerings only in leavened form, and to season all their sacrifices with honey; therefore He forbade bringing them on His altar. Our Rabbis have similarly said with reference to monuments [of one stone raised in order to sacrifice on it], that this was a favored mode of worship in the days of the patriarchs, and afterwards G-d hated it because [the Canaanites] had made it an ordinance of an idolatrous character, as He said, which the Eternal thy G-d hatheth.Concerning the reason why we were commanded to offer salt with every offering, [Rabbi Moshe ben Maimon] also said that it is because the idolaters rejected it and did not offer it at all to their idols; [therefore He commanded us to have salt in every offering]. It is possible that [we are commanded to offer salt because] it is not respectful that the food which is offered up to G-d should have no flavoring, being without salt, similar to that which is written, Present it now unto thy governor; will he be pleased with thee? That is why the Sages excluded wood and blood from the requirement of being offered with salt [since they are not edible]. Or it may be that there is in all these matters some secret hidden from us.In the case of leaven and honey Scripture speaks in the plural [for ‘ye’ shall not cause to ascend in fumes, either any leaven or honey] because it speaks to Aaron and his sons. After that it says, And every meal-offering of ‘thine’ shalt ‘thou’ season with salt, because it refers to him who brings the meal-offering, concerning whom it said at the beginning of the section, And if thy offering be a meal-offering of the stewing-pan; and the reason [why it refers to salting by the person who brings the offering, is because] it is valid if done by a non-priest, just as pouring the oil and mingling it with the flour are [as explained above in Verse 2]. Upon all thine ‘offering’ thou shalt offer salt means “upon all thine offerings” [in the plural], for all offerings have to be offered with salt, just as the meal-offering.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.2.13:1",
    "he": "וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ שֶׁהַבְּרִית כְּרוּתָה לַמֶּלַח מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית שֶׁהֻבְטְחוּ הַמַּיִם הַתַּחְתּוֹנִים לִקְרַב בַּמִּזְבֵּחַ בַּמֶּלַח וְנִסּוּךְ הַמַּיִם בֶּחָג, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ב':י\"ג). וּמִדְרַשׁ חֲכָמִים הוּא. וְר\"א אָמַר (אבן עזרא על ויקרא ב':י\"ג) עַל דֶּרֶךְ הַפְּשָׁט הִכְנַסְתִּיךָ בִּבְרִית וְהִשְׁבַּעְתִּיךָ שֶׁלֹּא תַּקְרִיב תָּפֵל וְלֹא יֵאָכֵל, כִּי הוּא דֶּרֶךְ בִּזָּיוֹן. וּבַעֲבוּר שֶׁהוּא בְּרִית בַּקָּרְבָּנוֹת יַעֲשֶׂה הַכָּתוּב זֹאת הַבְּרִית אָב לְכָל הַבְּרִיתוֹת, וְיֹאמַר בְּמַתְּנוֹת כְּהֻנָּה (במדבר יח יט) וּבְמַלְכוּת דָּוִד (דהי\"ב יג ה) \"בְּרִית מֶלַח\" כִּי הוּא קַיָּם כִּבְרִית הַמֶּלַח בַּקָּרְבָּנוֹת. אֲבָל ר' אַבְרָהָם פֵּרֵשׁ שָׁם בְּרִית כְּרוּתָה, מִגִּזְרַת \"אֶרֶץ מְלֵחָה\" (ירמיהו יז ו), וּמְקוֹם הַמֶּלַח נִכְרָת. וְאֵין טַעַם לִדְבָרָיו. וּמִפְּנֵי שֶׁאָמַר בְּכָאן \"בְּרִית אֱלֹהֶיךָ\" וְלֹא אָמַר \"בְּרִית ה'\" כִּלְשׁוֹן הַפָּרָשָׁה וּכְדֶרֶךְ כָּל הַקָּרְבָּנוֹת, אוֹ שֶׁיֹּאמַר \"בְּרִית ה' אֱלֹהֶיךָ\", אֲנִי סוֹבֵר בּוֹ עִנְיָן שֶׁהַמֶּלַח - מַיִם וּבְכֹחַ הַשֶּׁמֶשׁ הַבָּא בָּהֶם יֵעָשׂוּ מֶלַח, וְהַמַּיִם בְּתוֹלְדֹתָם יְרַוּוּ הָאָרֶץ וְיוֹלִידוּ וְיַצְמִיחוּ, וְאַחֲרֵי הֱיוֹתָם מֶלַח יַכְרִיתוּ כָּל מָקוֹם וְיִשְׂרְפוּ, לֹא תִזָּרַע וְלֹא תַצְמִחַ. וְהִנֵּה הַבְּרִית כְּלוּלָה מִכָּל הַמִּדּוֹת, וְהַמַּיִם וְהָאֵשׁ בָּאִים בָּהּ, וְעָדֶיהָ תֵּאתֶה וּבָאָה הַמֶּמְשָׁלָה הָרִאשֹׁנָה מַמְלֶכֶת הַשֵּׁם כַּמֶּלַח שֶׁיִּתֵּן טַעַם בְּכָל הַמַּאֲכָלִים, וּתְקַיֵּם וְתַכְרִית בִּמְלִיחוּתָהּ, וְהִנֵּה הַמֶּלַח כַּבְּרִית. וְלָכֵן אָמַר הַכָּתוּב (דהי\"ב יג ה) \"הֲלֹא לָכֶם לָדַעַת כִּי ה' אֱלֹהֵי יִשְׂרָאֵל נָתַן מַמְלָכָה לְדָוִד עַל יִשְׂרָאֵל לְעוֹלָם לוֹ וּלְבָנָיו בְּרִית מֶלַח עוֹלָם\", כִּי הוּא גַּם כֵּן מִדָּתוֹ שֶׁל דָּוִד, וְלָכֵן אָמַר בַּקָּרְבָּנוֹת (במדבר שם) \"בְּרִית מֶלַח עוֹלָם הִיא\", כִּי הַבְּרִית מֶלַח הָעוֹלָם בּוֹ יִתְקַיֵּם וְיִכָּרֵת. וּכְבָר הוֹרֵיתִיךָ (שמות לא יג) לְהִתְבּוֹנֵן מִדְּבָרֵינוּ בִּמְקוֹמוֹת אֲחֵרִים פֵּרוּשׁ שָׁלֹשׁ תֵּבוֹת הַלָּלוּ \"בְּרִית עוֹלָם הִיא\":",
    "en": "NEITHER SHALT THOU SUFFER THE SALT OF THE COVENANT OF THY G-D TO BE LACKING FROM THY MEAL-OFFERING. “For a covenant was established with salt as far back as the six days of Creation, for the lower waters [i.e., those of the oceans] were promised that they would be offered upon the altar in the form of salt, and [also as water] at the libation of water, on the Festival of Tabernacles.” This is Rashi’s language, and it is a homiletic exposition of the Sages. Rabbi Abraham ibn Ezra interpreted it in line with the plain meaning of Scripture as follows: “I have brought you into a covenant and made you swear that you would not offer a saltless offering, nor shall it [i.e., a saltless offering] be eaten, because it is a mark of contempt.” Now since salt is the covenant of the offerings, Scripture made this accord the pattern for all such agreements, saying of the gifts given to priests and the dynasty of David that they are [an everlasting] covenant of salt, meaning that they are as everlasting as the covenant of salt of the offerings. There, however, Rabbi Abraham ibn Ezra explained: “A covenant of salt — a covenant decreed, it being of the root, a fruitful land into a salt waste, since a salt waste is as if it has been decreed [upon it that nothing should grow therein].” But there is no sense to his words.Now it seems to me that since Scripture here states, the covenant of thy G-d, and does not say “the covenant of the Eternal,” which would have been in consonance with the language of the section and the way all the offerings are mentioned [throughout Scripture], or did not say, “the covenant of the Eternal thy G-d” — that the reason for this is because salt is derived from water, and it is through the power of the sun which shines upon it that it becomes salt. Now the nature of water is that it soaks into the earth and makes it bring forth and bud; but after it becomes salt it destroys every place and burns it, that it is not sown, nor beareth. Since a covenant is inclusive of all attributes, water and fire come into it, and unto her shall come the former dominion — the Kingdom of G-d, just like salt which seasons all foods and helps to preserve them, but destroys them when they are over-saturated with it. Thus salt is like the covenant. It is for this reason that Scripture states, Ought ye not to know that the Eternal, the G-d of Israel, gave the kingdom over Israel to David forever, even to him and to his sons by a covenant of salt forever? For this too is the attribute of David. Therefore He says in connection with the offerings, it is an everlasting covenant of salt, for the covenant is “the salt of the world,” and by virtue of it [the world] exists or may be destroyed. I have already taught you to understand from our words in other places the meaning of these three words, brith olam hi (it is a perpetual covenant).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.2.14:1",
    "he": "וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים הֲרֵי אִם מְשַׁמֵּשׁ בִּלְשׁוֹן כִּי, שֶׁהֲרֵי אֵין זֶה רְשׁוּת, שֶׁהֲרֵי בְּמִנְחַת הָעֹמֶר הַכָּתוּב מְדַבֵּר שֶׁהִיא חוֹבָה, וְכֵן \"וְאִם יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל\" (במדבר לו ד), לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ב':י\"ד). וְהַנָּכוֹן כִּי בַּעֲבוּר שֶׁלֹּא יְצַוֶּה עַתָּה לַעֲשׂוֹת הַמִּצְוָה הַזֹּאת אָמַר כֵּן. יֹאמַר כִּי תַּקְרִיב מִנְחַת הַמַּחֲבַת תַּעֲשֶׂנָּה כֵן, וְאִם תַּקְרִיב מִנְחַת מַרְחֶשֶׁת כָּכָה תַּעֲשֶׂה, וְאִם מִנְחַת בִּכּוּרִים תִּהְיֶה הַמִּנְחָה אֲשֶׁר תַּקְרִיב כַּמִּשְׁפָּט הַזֶּה תַּעֲשֶׂה אֹתָהּ, וְהִנֵּה הָ\"אִם\" כִּפְשׁוּטוֹ. וְטַעַם \"וְאִם יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל\" כִּי אָמְרוּ גַּם אִם יִנְחֲלוּ בְּנֵי יִשְׂרָאֵל אֶת הָאָרֶץ כָּל הַיָּמִים וְיִזְכּוּ לְקַדֵּשׁ אֶת שְׁנַת הַיּוֹבֵל, לֹא תַּחְזֹר לָנוּ הַנַּחֲלָה. וְאֶפְשָׁר גַּם כֵּן שֶׁאָמַר, וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים כֵּן תַּעֲשֶׂה, כְּאוֹמֵר אִם יְבִיאֲךָ ה' אֱלֹהֶיךָ אֶל הָאָרֶץ וְתִקְצֹר אֶת קְצִירָהּ וְתָבִיא מִנְחַת בִּכּוּרִים, כֵּן תַּעֲשֶׂה אוֹתָהּ, כִּי יְרֻשַּׁת הָאָרֶץ בִּתְנַאי יִזְכְּרֶנָּה לָהֶם, כְּמוֹ שֶׁאָמַר (דברים יא כב כג) \"אִם שָׁמֹר תִּשְׁמְרוּן אֶת כָּל הַמִּצְוָה הַזֹּאת וְגוֹ' וְהוֹרִישׁ ה' אֶת כָּל הַגּוֹיִם מִלִּפְנֵיכֶם\". וְכֵן בִּמְקוֹמוֹת רַבִּים:",
    "en": "V’IM (AND IF) THOU BRING A MEAL-OFFERING OF FIRST-FRUITS. “The word im (if) here has the meaning of ki (when), for the bringing [of this meal-offering of the first-fruits] is not a voluntary matter, since Scripture speaks here of the meal-offering of the new barley, which is obligatory. Similarly, ‘V’im’ (and if) the Jubilee of the children of Israel shall be [means ‘when’ the Jubilee will be — for it is bound to come].” This is Rashi’s language.The correct interpretation is that He used the expression im (if) because He is not commanding the performance now of this precept [namely bringing the meal-offering of the new barley], and He is thus saying: “When you offer a meal-offering baked on the griddle you shall do it in such-and-such a way; and if you offer a meal-offering of the stewing-pan, you shall make it in another way; and if the meal-offering you will bring will be the one of first-fruits, you should do it in this manner.” Thus the word im is here to be understood in its literal sense [namely, “if”]. Then the meaning of the verse, ‘V’im’the Jubilee of the children of Israel shall be is as follows: [The heads of the fathers’ houses of the tribe of Manasseh] said to Moses: “Even ‘if’ the children of Israel will inherit the Land forever, and will be privileged to sanctify the year of the Jubilee, the inheritance [of Zelophchad] will not return to us” [because his daughters might marry men from other tribes, which would cause the land to be transferred to other tribes].It is also possible that He is stating: “And if you bring a meal-offering of the first-fruits, you shall do it in this prescribed way,” as if He were to say, “if the Eternal your G-d will bring you into the Land, and you will reap the harvest thereof and bring the meal-offering of the first-fruits, you shall do it in such-and-such a manner;” for G-d always mentions the inheritance of the Land to them conditionally, just as He said, For if ye shall diligently keep all this commandment … then will the Eternal drive out all these nations from before you, and so also in many places.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.3.1:1",
    "he": "וְאִם זֶבַח שְׁלָמִים קָרְבָּנוֹ וְגוֹ' אִם זָכָר אִם נְקֵבָה הַטַּעַם בָּעוֹלָה שֶׁיִּהְיֶה זָכָר וּבַשְּׁלָמִים שֶׁיִּהְיוּ אִם זָכָר אִם נְקֵבָה וּבַחַטָּאת שֶׁתִּהְיֶה נְקֵבָה, דָּבָר בָּרוּר הוּא, כִּי הָעוֹלָה כִּשְׁמָהּ, וְהַשְּׁלָמִים מִלְּשׁוֹן \"וְכָל חֶפְצִי יַשְׁלִם\" (ישעיהו מד כח), \"אֲבָנִים שְׁלֵמוֹת\" (דברים כז ו), וְהַחַטָּאת לְכַפֵּר פָּנָיו בַּמִּנְחָה הַהוֹלֶכֶת לְפָנָיו, וּכְבָר כָּתַבְתִּי זֶה (בראשית מו א), וְהָאָשָׁם זָכָר בַּעֲבוּר כִּי הַחַטָּאת בְּחַיָּבֵי כְּרֵתוֹת, שֶׁתָּשׁוּב הַנֶּפֶשׁ אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, וְהָאָשָׁם לֹא יָבֹא עַל חִיּוּב כָּרֵת, וּכְאִלּוּ הוּא לְרֵיחַ נִיחוֹחַ כְּעוֹלָה, וּשְׂעִיר הַנָּשִׂיא בַּעֲבוּר כִּי הוּא הַמּוֹלֵךְ אֲשֶׁר לוֹ הַמִּשְׁפָּט וְהַלּוֹחֵם מִלְחֲמוֹת הַשֵּׁם וְעַל חַרְבּוֹ יִחְיֶה, כְּדֶרֶךְ שְׂעִירֵי עֲבוֹדָה זָרָה:",
    "en": "AND IF HIS OFFERING BE A SACRIFICE OF PEACE-OFFERINGS: IF HE OFFER OF THE HERD, WHETHER MALE OR FEMALE. The reason why the burnt-offering may only be male, whereas in the case of the peace-offering it can be male or female, and the sin-offering must only be female, is very clear, since the olah (the burnt-offering) is as its name indicates, [i.e., “ascension” — being that it reaches above all Divine attributes], whilst sh’lamim (the peace-offering) is of the expressions: and all My pleasures ‘yashlim’ (he will perform — literally: he will “perfect”); ‘avanim sh’leimoth’ (whole stones). The sin-offering is in order to appease Him with the present that goeth before Him. I have already written on this matter. The guilt-offering must be a male, because the sin-offering is brought for those transgressions [for which, if committed wilfully, the sinner] incurs the penalty of excision, in order that the spirit return unto G-d who gave it, but the guilt-offering is not brought for those transgressions for which [if committed wilfully] one incurs excision, and therefore it is as if it were for a pleasing odor just like the burnt-offering. The sin-offering of the prince is a he-goat, because the prince is the sovereign unto whom judgment [rightfully] belongs, and he fights the battles of G-d and lives by his sword; therefore his offering is the same as the he-goat brought in case of idol-worship [by the congregation].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.3.5:1",
    "he": "וְהִקְטִירוּ אֹתוֹ בְנֵי אַהֲרֹן כִּנּוּי לָאִשֶּׁה הַנִּזְכָּר (ויקרא ג':ג') \"וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַה'\", וְהוּא שָׁוֶה עִם מַה שֶׁאָמַר לְמַטָּה (ויקרא ג':ט\"ז) \"וְהִקְטִירָם\" כִּי שָׁם יִרְמֹז לְכָל הָאֵמוּרִין. וּמִדְרָשׁוֹ (תו\"כ פרשה יד י) \"וְהִקְטִירוּ אוֹתוֹ\" (כאן) \"וְהִקְטִירוֹ\" (ויקרא ג':י\"א) \"וְהִקְטִירָם\" (ויקרא ג':ט\"ז), מַה ת\"ל, \"וְהִקְטִירוּ אוֹתוֹ\" הַכָּשֵׁר וְלֹא הַפָּסוּל, \"וְהִקְטִירוּ\" שֶׁלֹּא יְעָרֵב חֲלָבִים בַּחֲלָבִים, \"וְהִקְטִירָם\" כֻּלָּם כְּאַחַת:",
    "en": "AND AARON’S SONS SHALL CAUSE IT TO ASCEND IN FUMES. This is like His saying further on, And the priest shall cause them to ascend in fumes, for there He alludes to all those portions of the offering which are burnt on the altar, [hence He refers to them in the plural, while here He alludes to the offering as such, and therefore He speaks of it in the singular]. The interpretation [of the Rabbis] on it is as follows: “And Aaron’s sons shall cause it to ascend. And the priest shall cause it to ascend. And the priest shall cause them to ascend. Why are all these verses mentioned? And Aaron’s sons shall cause it to ascend — only if the offering is acceptable, but not if it has become disqualified. And the priest shall cause it to ascend — [this teaches] that he should not mix the fats of one offering with those of another [even though they are both of the flock]. And the priest shall cause them to ascend — [this teaches] that he should burn them all at one time.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.3.9:1",
    "he": "חֶלְבּוֹ הָאַלְיָה תְמִימָה שֵׁם חֵלֶב בִּלְשׁוֹן הַקֹּדֶשׁ - הַשֻּׁמָּן הַנִּפְרָד שֶׁאֵינוֹ עִם הַבָּשָׂר כְּדָבָר אֶחָד, כִּי הַשֻּׁמָּן הַמִּתְעָרֵב בַּבָּשָׂר שֶׁאֵינוֹ נִפְרָד מִמֶּנּוּ יִקָּרֵא שֻׁמָּן, כְּעִנְיָן שֶׁאָמַר הַכָּתוּב \"וַיִּשְׁמַן יְשֻׁרוּן\" (דברים לב טו), \"וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ\" (נחמיה ט כה), \"הַשְׁמֵן לֵב הָעָם הַזֶּה\" (ישעיהו ו י), \"וּבְשָׂרִי כָּחַשׁ מִשָּׁמֶן\" (תהלים קט כד), \"וְהָיָה דָּשֵׁן וְשָׁמֵן\" (ישעיהו ל כג), \"כְּמוֹ חֵלֶב וָדֶשֶׁן תִּשְׂבַּע נַפְשִׁי\" (תהלים סג ו), וְכֵן בְּכָל מָקוֹם, וְהַחֵלֶב הוּא הַנִּפְרָד אֲשֶׁר עָלָיו קְרוּם וְנִקְלָף, לֹא יִתְעָרֵב הַלָּשׁוֹן בָּהֶן בְּשׁוּם מָקוֹם, כְּאָמְרֵנוּ \"בָּשָׂר שָׁמֵן\" לֹא \"בְּשַׂר חֵלֶב\", וְכֵן בִּשְׁאָר לְשׁוֹנוֹת הַגּוֹיִם שְׁמוֹתֵיהֶן חֲלוּקִין. וְיֹאמַר דֶּרֶךְ הַשְׁאָלָה בַּכָּתוּב (במדבר יח ל) \"בַּהֲרִימְכֶם אֶת חֶלְבּוֹ מִמֶּנּוּ\", כִּי הַטּוֹב אֲשֶׁר יוּרַם מִן הַתְּבוּאָה יְכַנֶּה אוֹתוֹ בְּחֵלֶב, כַּאֲשֶׁר הַחֵלֶב מוּרָם בַּקָּרְבָּנוֹת, \"חֵלֶב כִּלְיוֹת חִטָּה\" (דברים לב יד), יְדַמֶּה הַחִטָּה לַכְּלָיוֹת וְאֶת הַחֵלֶב אֲשֶׁר בָּם, כַּאֲשֶׁר יֹאמַר (שם) \"וְדַם עֵנָב תִּשְׁתֶּה חָמֶר\", וְאֵין הַיַּיִן דָּם, \"וְאִכְלוּ אֶת חֵלֶב הָאָרֶץ\" (בראשית מה יח), שֶׁיֹּאכְלוּ כָּל חֵלֶב שׁוֹר וְכֶשֶׂב וָעֵז וְכָל הַחַיָּה, דֶּרֶךְ מָשָׁל זֶה, וְהִנֵּה אֵין בָּאַלְיָה חֵלֶב כְּלָל, אֲבָל יֵשׁ בָּהּ שֻׁמָּן שֶׁאֵינוֹ נִפְרָד כְּמוֹ שֶׁיֵּשׁ בְּכָל נֵתַח טוֹב יָרֵךְ וְכָתֵף. וְכֵן יָדְעוּ הָרוֹפְאִים בְּטִבְעֵיהֶם שֶׁאֵין הַחֵלֶב נַעֲשֶׂה לְעוֹלָם סָמוּךְ לָעוֹר, וְלֹא בְּאֵבָר שֶׁיָּנוּעַ תָּמִיד. וְאָמְרוּ כִּי טֶבַע הַשֻּׁמָּן שֶׁאֵינוֹ נִפְרָד מִן הַבָּשָׂר בַּצְּלָעוֹת וּבַצְּדָדִין, וּבָאַלְיָה הוּא חַם וְלַח, וְהַנִּפְרָד מִן הַבָּשָׂר כְּמוֹ אֲשֶׁר עַל הַכְּלָיוֹת קַר וְלַח וְגַס וְעָבֶה, וְקָשֶׁה לְהִתְבַּשֵּׁל בָּאִצְטוֹמְכָה, וּמְמַהֵר לִכְלוֹת, וְיוֹלִיד לֵחָה לְבָנָה וְסוֹתֵם. וְאִם כֵּן הַכָּתוּב שֶׁאָמַר (ויקרא ג':י\"ז) \"כָּל חֵלֶב וְכָל דָּם לֹא תֹאכֵלוּ\" אֵין שֻׁמָּן שֶׁעַל גַּבֵּי הָאַלְיָה בִּכְלָל, כִּי אֵינֶנּוּ חֵלֶב בִּשְׁמוֹ וּבְטִבְעוֹ, וְאִם הָיָה כָּל שֻׁמָּן חֵלֶב אִם כֵּן יֵאָסֵר כָּל שֻׁמָּן שֶׁבַּבְּהֵמָה בַּכְּתֵפוֹת וּבַצְּדָדִין, כִּי הַכָּתוּב לֹא אָמַר \"כָּל חֵלֶב אֲשֶׁר יַקְרִיבוּ לַה' לֹא תֹאכֵלוּ\", אֲבָל אָמַר כִּי כָּל בְּהֵמָה אֲשֶׁר תִּקְרַב עַל הַמִּזְבֵּחַ יֵאָסֵר כָּל חֵלֶב שֶׁבָּהּ. וְלֹא יִתָּכֵן שֶׁנֹּאמַר שֶׁאָסַר מַה שֶׁנַּקְרִיב מִן הַבְּהֵמָה, שֶׁאִם כֵּן יִהְיוּ הַכְּלָיוֹת וְהַיּוֹתֶרֶת עַל הַכָּבֵד אֲסוּרִים. אֲבָל כָּל הַנִּקְרָא חֵלֶב נֶאֱסָר אע\"פ שֶׁאֵינוֹ קָרֵב לַמִּזְבֵּחַ, כְּגוֹן הַחֵלֶב אֲשֶׁר עַל הַטְּחוֹל, וְשֶׁאֵינוֹ נִקְרָא חֵלֶב מֻתָּר, אעפ\"י שֶׁהוּא קָרֵב, כְּגוֹן הַכְּלָיוֹת וְהַיּוֹתֶרֶת מִן הַכָּבֵד, וְכֵן הָאַלְיָה. וְכֵן אָמַר הַכָּתוּב בַּמִּלּוּאִים בַּצִּוּוּי \"וְלָקַחְתָּ מִן הָאַיִל הַחֵלֶב וְהָאַלְיָה\" (שמות כט כב), וּבַמַּעֲשֶׂה \"וַיִּקַּח אֶת הַחֵלֶב וְאֶת הָאַלְיָה\" (ויקרא ח':כ\"ה), כִּי אֵין הָאַלְיָה חֵלֶב. וְהַכָּתוּב הַזֶּה שֶׁאָמַר \"חֶלְבּוֹ הָאַלְיָה תְמִימָה\" פֵּרוּשׁוֹ שֶׁיַּקְרִיב מִמֶּנּוּ חֶלְבּוֹ בְּאַלְיָה תְּמִימָה, כִּי כַּאֲשֶׁר יָסִיר הָאַלְיָה תְּמִימָה עַד הֶעָצֶה, יוּסַר עִמָּהּ חֵלֶב רַב אֲשֶׁר הוּא מְחֻבָּר בָּהּ בַּצַּד הַפְּנִימִי. וְכָךְ אָמְרוּ בְּת\"כ (ויקרא יט ב), לְהָבִיא אֶת הַחֵלֶב הַסָּמוּךְ לָאַלְיָה, זֶה הַחֵלֶב שֶׁבֵּין הַפְּקוֹקָלוֹת. וְעַל דַּעְתִּי עוֹד שִׁעוּר הַכָּתוּב הַזֶּה כְּמוֹ הַכָּתוּב הָאַחֵר (ויקרא ז':ג') \"וְאֵת כָּל חֶלְבּוֹ יַקְרִיב מִמֶּנּוּ אֵת הָאַלְיָה\", אַף כָּאן יֹאמַר וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַה' כָּל חֶלְבּוֹ, בִּשְׁנֵי הַפְּסוּקִים יִכְלֹל תְּחִלָּה שֶׁיַּקְרִיב כָּל חֶלְבּוֹ, וְאַחֲרֵי כֵן פֵּרֵט וְהִזְכִּיר כָּל מַה שֶׁיַּקְרִיב מִמֶּנּוּ, וְאֵין כָּל הַנִּפְרָטִים חֵלֶב, כִּי שְׁתֵּי הַכְּלָיוֹת וְהַיּוֹתֶרֶת עַל הַכָּבֵד אֵינָן בִּכְלַל חֵלֶב כְּלָל. וְכָךְ אָמַר בְּפָרָשַׁת בַּיּוֹם הַשְּׁמִינִי (ויקרא ט':י') \"וְאֶת הַחֵלֶב וְאֶת הַכְּלָיֹת וְאֶת הַיֹּתֶרֶת מִן הַכָּבֵד\", הִזְכִּיר הַחֵלֶב לְבַדּוֹ וּשְׁאָר הַקְּרֵבִים לְבַדָּן, כַּאֲשֶׁר אָמַר (שמות כט כב) \"מִן הָאַיִל הַחֵלֶב וְהָאַלְיָה\", אִם כֵּן אַף הָאַלְיָה אֵינָהּ קְרֵבָה בִּכְלַל חֶלְבּוֹ, אֲבָל אָמַר שֶׁיַּקְרִיב מִזֶּבַח הַשְּׁלָמִים כָּל חֶלְבּוֹ, וְאַחַר כָּךְ פֵּרֵשׁ כָּל הַקְּרָבַיִם אֲשֶׁר הֵם חֵלֶב וַאֲשֶׁר אֵינָם חֵלֶב. וְהַכָּתוּב שֶׁאָמַר בַּחַטָּאת (ויקרא ד':ל\"א) \"וְאֶת כָּל חֶלְבָּהּ יָסִיר כַּאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים\" אֵין עִנְיָנוֹ בַּחֵלֶב לְבַדּוֹ, שֶׁאִם כֵּן לֹא יִהְיוּ הַכְּלָיוֹת וְהַיּוֹתֶרֶת עַל הַכָּבֵד קְרֵבִים בַּחַטָּאת, אֲבָל עִנְיָנוֹ שֶׁיָּסִיר הַחֵלֶב עִם כָּל הַמּוּסָרִים עִמּוֹ בְּזֶבַח הַשְּׁלָמִים, וְכֵן \"וְאֶת כָּל חֶלְבָּהּ יָסִיר כַּאֲשֶׁר יוּסַר חֵלֶב הַכֶּשֶׂב מִזֶּבַח הַשְּׁלָמִים\" (שם לה), שֶׁיְּסִירֶנּוּ כַּהֲסָרָתוֹ בְּזֶבַח הַשְּׁלָמִים עִם כָּל הַמּוּסָרִים שָׁם, לְרַבּוֹת הָאַלְיָה בְּחֶלְבָּהּ. וְכֵן \"וַיָּשִׂימוּ אֶת הַחֲלָבִים עַל הֶחָזוֹת וַיַּקְטֵר אֶת הַחֲלָבִים הַמִּזְבֵּחָה\" (ויקרא ט':כ') עִם כָּל הַמּוּסָרִים עִמָּהֶם. וְהֻצְרַכְתִּי לְהַאֲרִיךְ בָּזֶה לִסְתֹּם פִּיהֶם שֶׁל צַדּוּקִים יִמָּחֶה שְׁמָם, כִּי בְּדִבְרֵי תּוֹרָה נֶאֱמַר \"עֲנֵה כְסִיל כְּאִוַּלְתּוֹ\" (משלי כו ה), וְאָמְרוּ (אבות ב יט), הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה כְּדֵי שֶׁתָּשִׁיב לָאֶפִּיקוֹרוֹס. וְהַגָּאוֹן רַב סְעַדְיָה בָּרַח לָהֶם, שֶׁאָמַר כִּי \"חֶלְבּוֹ הָאַלְיָה\" יֶחְסַר וָי\"ו, \"וְהָאַלְיָה\". וְר\"א הֵשִׁיב (אבן עזרא על ויקרא ז':כ') שֶׁהָיָה רָאוּי לִהְיוֹת \"חֶלְבּוֹ אַלְיָתוֹ\" אוֹ \"הַחֵלֶב הָאַלְיָה\", וְאֵינָהּ תְּשׁוּבָה, כִּי מָצִינוּ \"וְכָל יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו\" (יהושע ח לג). וְעוֹד אַזְכִּיר (רמב\"ן על ויקרא ז':כ\"ה) טָעוּת גָּדוֹל שֶׁטָּעָה ר\"א בְּטַעֲנוֹתָיו עִמָּהֶם, הֵרַע לוֹמַר מֵהֶם. אֲבָל פֵּרוּשׁ הַגָּאוֹן אֵינֶנּוּ נָכוֹן, וְכָל שֶׁכֵּן שֶׁאֵינֶנּוּ מֻכְרָח לְהַתִּיר בּוֹ. וְהַמִּדְרָשׁ שֶׁעָשׂוּ רַבּוֹתֵינוּ (חולין קיז) \"כָּל חֵלֶב שׁוֹר וְכֶשֶׂב וָעֵז\" (ויקרא ז':כ\"ג), שֶׁלֹּא אָסַר אֶלָּא חֵלֶב הַשָּׁוֶה בְּכֻלָּם, מִדְרָשׁ הָגוּן הוּא, אֲבָל שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבַעַל הַדִּין לַחְלֹק הֻצְרַכְנוּ לִרְאָיוֹת וּטְעָנוֹת שֶׁכָּתַבְנוּ:",
    "en": "CHELBO’ (THE FAT THEREOF) ‘HA’ALYAH TH’MIMAH’ (THE FAT TAIL ENTIRE). The term cheilev (fat) in the Sacred Language indicates that part of the fat which is separate from the meat and not joined to it. Shuman, on the other hand, is that fat which is intertwined with the meat and cannot be separated from it, something like that which Scripture states: ‘Vayishman Yeshurun’ (But Jeshurun waxed fat); so they did eat, and were filled ‘vayashminu’ (and became fat); ‘hashmein’ (make fat) the heart of this people; and my flesh is lean ‘mishamen’ (and hath no fatness); and it shall be rich ‘v’shamein’ (and fat); my soul is satisfied as with marrow ‘vadeshen’ (and fatness), and similarly in all places. But cheilev is the fat which is separate from the meat and covered by a membrane, and is easily peeled off. The Hebrew language never interchanges these terms [cheilev and shuman] in any place. Thus we say, basar shamen (fat meat), but not basar cheilev [since cheilev, as explained, is the fat which is separate and distinguished from the meat]. Similarly in languages of other nations these terms are separate. The term cheilev is sometimes used metaphorically, as is written, when ye set apart ‘chelbo’ (the best thereof) from it, since the good part of the produce which is taken up [to be given to the priest], Scripture figuratively calls cheilev, just as the cheilev is set apart in the offerings. ‘Cheilev kilyoth’ (the kidney-fat) of wheat — Scripture here compares wheat to the kidneys and the fat therein, just as it states, and of the blood of the grape thou drankest foaming wine, although wine is not blood [hence we must conclude that Scripture only uses these terms figuratively]. And ye shall eat the ‘cheilev’ (fat) of the land means that they shall eat the best of the bullocks, sheep, and goats and all animals. Such is the usage of this figure of speech.Now the tail does not contain any cheilev at all, but rather has in it shuman (fat) which is not separate from the meat thereof, just as there is in every good piece, the thigh and the shoulder. This is confirmed by doctors who in their studies of nature have established the fact that cheilev [fat which is separate from the meat], is never to be found [in the animal] near the hide, nor in a limb which is always in movement [such as the tail]. The doctors have further said that the nature of shuman found in the ribs, sides and tail, which is not separate from the meat, is warm and moist, whilst that fat which can be separated from the meat, such as that which is upon the kidneys, is cold and moist, thick and coarse; it is difficult for the stomach to digest it fully, and it easily spoils; it also increases the white fluid and constipates.If so, the verse stating, Eat ye not any ‘cheilev’ (fat) nor blood, does not include the shuman (fat) which is upon the tail, for that is not cheilev by name or nature. If all fat were to come under the term cheilev, then all fat in an animal — on the shoulders and sides — would not be allowed to be eaten! For Scripture does not say: “All fat which is offered unto G-d ye shall not eat” [so that you would include in this prohibition the fat of the tail, since it is offered as a fire-offering on the altar]. Rather, He states that “the cheilev (fat) of all cattle which are brought as offerings upon the altar, must not be eaten.” It is indeed impossible to say that He prohibited all these fats of the animal which are offered on the altar, for if so the kidneys and the lobe above the liver would be forbidden to be eaten [since they are offered on the altar]! Rather, whatever fat comes under the term cheilev [as explained above], is forbidden to be eaten, even though it is not brought on the altar, such as the fat on the spleen; and that which is not called cheilev may be eaten even though it is offered on the altar, such as the [fat of the] kidneys and the lobe above the liver, and similarly also that of the tail [which even though it is brought on the altar, may be eaten because it is shuman and not cheilev]. Similarly, Scripture states in connection with the command of the installation of the priests, And thou shalt take of the ram ‘ha’cheilev’ (the fat) and the tail; and at the performance thereof it is written, And he took the fat, and the tail, for the tail is not cheilev. Now this verse [before us] which states ‘chelbo ha’alyah th’mimah’, means that he shall offer up [from the peace-offerings] the fat thereof, together with the entire fat tail, meaning that when he removes the “entire fat tail” until the rump-bone, he must take with it much fat that is attached to it on the inside. Thus the Rabbis have said in Torath Kohanim: “This tells us that he must also take the fat near the tail, which is the fat between the sinews [in the loins].”In my opinion the purport of this verse is also like that of the other verse: And he shall offer of it all ‘chelbo’ (the fat thereof): ‘ha’alyah’ (the fat tail), and the fat that covereth the inwards. So here likewise He says, And he shall offer of the sacrifice of peace-offerings all the fat thereof. In these two verses [just quoted], He first makes a general statement, that [the priest] should offer all the fat thereof, and then He mentions in detail all the parts that he should offer [namely, the fat tail entire … and the fat that covereth the inwards … and the two kidneys, and the fat upon them … and the lobe above the liver …]. Now not everything that is mentioned here is cheilev [fat forbidden to be eaten], for the two kidneys [themselves] and the lobe above the liver are not at all included in the term cheilev. Thus He stated in the section of Bayom Ha’shemini: And ‘ha’cheilev’ (the fat), and the kidneys, and the lobe of the liver, mentioning the cheilev by itself and then the other inwards by themselves, even as He said, And thou shalt take of the ram ‘ha’cheilev’ and the tail. If so, the reason why the tail is offered [on the altar] is not because it is included here in Verse 9] in the term chelbo. Rather, He states here that the priest should burn [on the altar] from the peace-offerings all the fat thereof, and then He proceeds to explain all the inwards [which he should offer], some being cheilev and some not. The meaning of the verse in the case of the sin-offering stating, And all the fat thereof he shall take away, as ‘cheilev’ (the fat) is taken away from off the sacrifice of peace-offerings, is not to refer only to that which is strictly speaking cheilev, for if that were so, the kidneys and the lobe on the liver [which are not cheilev] would not be offered up in the case of the sin-offering. Rather, the intention of the verse is that he is to take away the cheilev together with all the things that are removed from the peace-offerings. Similarly, [the verse stating in the case of the she-lamb brought as a sin-offering], And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of the peace-offerings, means that he is to take away as he had done in the case of the peace-offerings, meaning everything that he had taken away there, including the tail with its fat. Similarly, And they put the ‘chalavim’ (fats) upon the breasts, and he caused the fats to ascend in fumes means [the cheilev] together with all that is removed from them.I have had to discuss this point at length in order to shut up the mouths of the Sadducees, may their name be erased [from memory], for in matters of Torah it has been said, Answer a fool according to his folly, and the Rabbis have also said, “Be diligent in learning Torah, in order to be able to answer the unbeliever.”The Gaon Rav Saadia explained it to them, by saying that chelbo ha’alyah is missing a connective vav, which would make it: chelbo veha’alyah — (its fat “and” the tail) [thus clearly meaning that the tail is not included in the cheilev]. But Rabbi Abraham ibn Ezra refuted Rav Saadia Gaon by saying [that “from a grammatical point of view this could not be possible, for if so] it should have said chelbo elyato or hacheilev ha’alyah.” But Ibn Ezra’s refutation is not valid, for we find [Scripture stating], And all Israel and their elders, and officers, and their judges! I will yet mention a great mistake which Rabbi Abraham ibn Ezra made in his arguments with them [i.e., the Karaites], in which he spoke more wrongly than they. However, the Gaon’s interpretation is not correct, and surely it is not an argument sufficiently persuasive to permit the eating [of the tail because of it]. But the interpretation which our Rabbis advanced on the verse, Ye shall eat no fat, of ox, or sheep, or goat, that He prohibited only [that kind of fat like] the fat of the ox which is common to all [i.e., the sheep and the goat, thus excepting the fat of the tail of the sheep, which is not found in the ox], that is a proper interpretation [from which we may clearly know that the tail is permitted to be eaten]! But in order not to give contestants an occasion to dispute [the tradition of the Rabbis], we have had to bring the [other] proofs and arguments which we have written.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.3.12:1",
    "he": "וְאִם עֵז קָרְבָּנוֹ הִזְכִּיר הַמִּין אִם מִמִּין הָעִזִּים קָרְבָּנוֹ כְּדַעַת אוּנְקְלוֹס (תרגום אונקלוס על ויקרא ג':י\"ב) שֶׁאָמַר \"מִן בְּנֵי עִזַּיָּא\", וְכֵן מַה שֶׁאָמַר בָּעוֹלָה (ויקרא א':י') \"מִן הַכְּשָׂבִים אוֹ מִן הָעִזִּים\" מִמִּינָם. וְעַל דַּעְתִּי לֹא יַקְפִּיד לְשׁוֹן הַקֹּדֶשׁ בְּשֵׁם הַבְּהֵמוֹת, כִּי בְּרֻבָּם שֵׁם אֶחָד לַזָּכָר וְלַנְּקֵבָה, כְּגָמָל וַחֲמוֹר וְשָׁפָן וְאַרְנֶבֶת וַחֲזִיר, וּבָעוֹפוֹת יוֹנָה וְתוֹר, וְגַם בַּמִּינִים אֲשֶׁר לָהֶם שֵׁמוֹת לַזָּכָר וְלַנְּקֵבָה, כְּגוֹן שׁוֹר וּפָרָה כֶּשֶׂב כִּשְׂבָּה תַּיִשׁ וְעֵז, לֹא יַקְפִּיד וְאָמַר שֶׂה וְשׁוֹר לִנְקֵבָה, כְּעִנְיָן שֶׁכָּתוּב (ויקרא כ\"ב:כ\"ח) \"וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ\" וְהוּא בְּפָרָה וְכִשְׂבָּה בִּלְבַד, כְּדַעַת הָאוֹמֵר אֵין חוֹשְׁשִׁין לְזֶרַע הָאָב (חולין עח). וְכֵן \"מִן הָעִזִּים זָכָר תָּמִים יַקְרִיבֶנּוּ\" (ויקרא א':י'), מִן הַתְּיָשִׁים, \"וְאִם עֵז קָרְבָּנוֹ\" זָכָר אוֹ נְקֵבָה, וְכֵן \"וְאִם לֹא תַגִּיעַ יָדוֹ דֵּי שֶׂה\" (ויקרא ה':ז'), כִּשְׂבָּה אוֹ שְׂעִירַת עִזִּים:",
    "en": "AND IF HIS OFFERING BE A GOAT. He mentions here the species, thus meaning, “if of the species of goats is his offering,” [and thus includes male and female]. This is like the opinion of Onkelos who translated: “and if of the ‘bnei’ (species of) the goats is his offering.” Similarly, that which He said in connection with the burnt-offering, whether of the sheep, or of the goats, also means of their species [for since the male of the goats is called tayish, the verse there which speaks of a burnt-offering which can be only a male, must perforce mean “the species of the goats,” which automatically includes the males].In my opinion the Sacred Language is not particular as to the names of animals, for the majority of them have the same name for both male and female, such as camel, ass, rock-badger, hare, and swine, and among the birds the young pigeon and the turtle-dove. Even among the species which do have different names for the male and female — such as shor and parah (ox and cow), kesev, kisbah (he-lamb, ewe-lamb), tayish and eiz (he-goat and she-goat) — Scripture is not particular, and will sometimes say seh and shor of the female, similar to that which is written, ‘V’shor o seh’ [literally: “and ox or lamb] ye shall not kill it and its young both in one day, which applies only to the dam and the lamb [it being permissible to slaughter the male parent and its young in one day], in accordance with the opinion of the Sage who says that [in animals] one does not take into consideration the seed of the male parent. Similarly, of ‘ha’izim’ (the goats) for a burnt-offering, he shall offer it a male without blemish, means of the t’yashim (the he-goats). And if his offering be an ‘eiz’ (a goat) means a male or female [since a peace-offering, which is the subject of this verse, can be brought either from the male or the femals]. So also, And if his means suffice not for a ‘seh’ (lamb) means a ewe-lamb or a she-goat [as is expressly stated there in the preceding verse].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.4.2:1",
    "he": "נֶפֶשׁ כִּי תֶחֱטָא בִשְׁגָגָה בַּעֲבוּר הֱיוֹת הַמַּחְשָׁבָה בַּנֶּפֶשׁ וְהִיא הַשּׁוֹגֶגֶת, הִזְכִּיר כָּאן \"נֶפֶשׁ\". וְטַעַם הַקָּרְבָּנוֹת עַל הַנֶּפֶשׁ הַשּׁוֹגֶגֶת, מִפְּנֵי שֶׁכָּל הָעֲוֹנוֹת יוֹלִידוּ גְּנַאי בַּנֶּפֶשׁ, וְהֵם מוּם בָּהּ, וְלֹא תִּזְכֶּה לְהַקְבִּיל פְּנֵי יוֹצְרָהּ רַק בִּהְיוֹתָהּ טְהוֹרָה מִכָּל חֵטְא. וְלוּלֵי זֶה הָיוּ טִפְּשֵׁי הָעַמִּים זוֹכִים לָבֹא לְפָנָיו. וְלָכֵן הַנֶּפֶשׁ הַשּׁוֹגֶגֶת תַּקְרִיב קָרְבָּן, שֶׁתִּזְכֶּה לְקָרְבָה אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, וּבַעֲבוּר זֶה גַּם כֵּן הִזְכִּיר \"נֶפֶשׁ\". וְרַבּוֹתֵינוּ דָּרְשׁוּ (ת\"כ כאן) \"נֶפֶשׁ\" לְרַבּוֹת הַגֵּרִים וְהָעֲבָדִים. וְלֹא הִזְכִּיר בְּחַטַּאת כֹּהֵן הַמָּשִׁיחַ \"וְכִפֶּר עָלָיו וְנִסְלַח לוֹ\" כַּאֲשֶׁר הִזְכִּיר בִּשְׁאָר הַחוֹטְאִים, בַּקָּהָל וּבַנָּשִׂיא וּבַהֶדְיוֹט, אוּלַי לְרֹב מַעֲלָתוֹ לֹא יִתְכַּפֵּר וְנִסְלַח לוֹ לְגַמְרֵי עַד שֶׁיִּתְפַּלֵּל וְיִתְחַנֵּן לֵאלֹהָיו, כִּי מַלְאַךְ ה' צְבָאוֹת הוּא וְצָרִיךְ לִהְיוֹתוֹ נָקִי וּטֳהָר יָדַיִם. וְלֹא הִזְכִּיר כָּאן בְּפָרִים הַנִּשְׂרָפִים בְּהַקְטָרַת הָאֵמוּרִים \"רֵיחַ נִיחוֹחַ\" וְלֹא \"אִשֶּׁה לַה'\", וְהַטַּעַם בַּעֲבוּר הֱיוֹת מֵהֶם חֵלֶק בַּחוּץ אֵינֶנּוּ לְאִשֶּׁה לַה', וּבִשְׂעִיר הַנָּשִׂיא הִזְכִּיר כַּפָּרָה וְלֹא הִזְכִּיר \"אִשֵּׁה רֵיחַ נִיחֹחַ לַה'\" (במדבר כח ח), בַּעֲבוּר הֱיוֹת הַקָּרְבָּן שָׂעִיר. וּבְחַטַּאת הַיָּחִיד הִזְכִּיר \"לְרֵיחַ נִיחוֹחַ לַה'\" וְלֹא הִזְכִּיר \"אִשֶּׁה\", כִּי בְּיָדוּעַ שֶׁהוּא אִשֶּׁה, כִּי הַכַּוָּנָה כֻּלָּהּ בְּאִשֶּׁה לַה'. וְהַמַּשְׂכִּיל יָבִין:",
    "en": "IF A SOUL SHALL SIN IN ERROR. Since the process of thinking is centered in the soul, and it is the soul which commits the error, Scripture mentions here nefesh (soul). The reason for the offerings for the erring soul is that all sins [even if committed unwittingly] produce a particular “stain” upon the soul and constitute a blemish thereon, and the soul is only worthy to be received by the countenance of its Creator when it is pure of all sin. Were it not so, then all the fools of the world would be deserving to come before Him. It is for this reason that the erring soul brings an offering, through which it becomes worthy of approaching unto G-d who gave it. It is on account of this that Scripture mentions here nefesh (soul). Our Rabbis have interpreted: “‘Nefesh’ (A soul) — this [word is used to] include proselytes and slaves” [thus teaching us that they too are under the obligation of bringing this offering, since the term nefesh is inclusive of them as well].Now in the case of the sin-offering of the anointed priest [first discussed here in Verses 3-12], He does not say “and [the priest] shall make atonement for him, and he shall be forgiven,” as He mentions in the case of other sinners — namely, the whole congregation, the prince, and the common man. Perhaps the reason for this is that due to his great importance he cannot obtain atonement nor be forgiven completely until he prays and beseeches his G-d, for he is the messenger of the Eternal of hosts, and he must be of clean and pure hands [so that he can never be reproached with anything; hence in addition to the offering he must bring, he must also pray especially for forgiveness].Scripture does not mention here, when speaking about the bulls which were to be entirely burnt, that the burning of those portions offered on the altar is “of a pleasing odor,” or that it is “a fire-offering unto the Eternal.” The reason for this is that since part of them is burnt outside [the camp of Israel], it is therefore not for “the fire unto the Eternal.” In the case of the goat of the prince [which he brings as his sin-offering], He mentioned “atonement” [and the priest shall make atonement for him] but did not state that it is “a fire-offering, of a pleasing odor unto the Eternal,” because the offering is a sa’ir (a goat). In the case of the sin-offering of the common person, He mentions that it is for a pleasing odor unto the Eternal, but does not mention “a fire-offering,” for it is self-understood that it is such, since the whole purpose of the fire-offering is to the Eternal. The student learned [in the mystic lore of the Cabala] will understand.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.4.14:1",
    "he": "וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ בְּיָדוּעַ שֶׁלֹּא יַקְרִיבוּ חַטָּאת עַד שֶׁיֵּדְעוּ שֶׁחָטְאוּ, אֲבָל דֶּרֶךְ הַלָּשׁוֹן שֶׁיֹּאמַר וְכַאֲשֶׁר יִוָּדַע לָהֶם שֶׁחָטְאוּ יָבִיאוּ קָרְבָּנָם, וְלֹא הִזְכִּיר כֵּן בַּמָּשִׁיחַ כִּי אֵין צֹרֶךְ. וְיִתָּכֵן שֶׁיְּצַוֶּה שֶׁלֹּא יִתְחַיְּבוּ בַּחַטָּאת הַזּוֹ אֶלָּא בִּידִיעָה, לֹא עַל הַסָּפֵק כְּאָשָׁם תָּלוּי. וְרַבּוֹתֵינוּ דָּרְשׁוּ (ת\"כ כאן) שֶׁאִם יָדְעוּ שֶׁהוֹרוּ וְלֹא יָדְעוּ מָה הוֹרוּ יָכוֹל יְהוּ חַיָּבִים, ת\"ל \"וְנוֹדְעָה הַחַטָּאת\" וְלֹא שֶׁיִּוָּדְעוּ הַחוֹטְאִים, וְלֹא הִזְכִּיר כֵּן בַּמָּשִׁיחַ בַּעֲבוּר שֶׁאָמַר (ויקרא ד':ג') \"לְאַשְׁמַת הָעָם\", הֲרֵי מָשִׁיחַ כְּצִבּוּר:",
    "en": "WHEN THE SIN WHEREIN THEY HAVE SINNED IS KNOWN [THEN THE ASSEMBLY SHALL OFFER A YOUNG BULLOCK …]. It is self-understood that they cannot offer a sin-offering until they know that they have sinned. [So why does Scripture mention it?] But it is a linguistic expression of the [Hebrew] language to say, “and when it becomes known to them that they have sinned, they should bring their offering.” Therefore He did not mention it [in Verse 3] in the case of the anointed priest, because there was no need for it. It is possible that [the reason why the verse says, when their sin wherein they have sinned is known, is not merely as a linguistic expression but to indicate] that the assembly is not obliged to bring this sin-offering unless they have definite knowledge of their sin but not if it is merely a doubt, as in the case of the suspensive guilt-offering. Our Rabbis have interpreted, [that the verse says, the sin … is known, to teach that] “if the court knew that they had given an [incorrect] decision [on one of two kinds of forbidden food, such as fat and blood, declaring that one of them may be eaten], but did not know which one it was that they permitted, [and the people had eaten both], I might think that the court is obligated to bring a sin-offering [as they usually are when they give an incorrect decision which the people followed]. Scripture therefore says, when ‘the’ sin wherein they have sinned is known — not when only the sinners are known.” This is not mentioned in the case [of the sin-offering] of the anointed priest, since He said there: If the anointed priest shall sin so as to bring guilt on the people, thus declaring [the law of the sin-offering of] the anointed priest to be like that of the public.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.4.22:1",
    "he": "אֲשֶׁר נָשִׂיא יֶחֱטָא לְשׁוֹן אַשְׁרֵי, אַשְׁרֵי הַדּוֹר שֶׁהַנָּשִׂיא מֵבִיא כַּפָּרָה עַל שִׁגְגָתוֹ, תּוֹרַת כֹּהֲנִים (חובה פרשה ה א). אוֹ הוֹדַע אֵלָיו אִם הוֹדַע, הַרְבֵּה \"אוֹ\" יֵשׁ שֶׁמְּשַׁמֵּשׁ בִּלְשׁוֹן \"אִם\" וְ\"אִם\" בִּמְקוֹם \"אוֹ\", וְכֵן \"אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא\" (שמות כא לו), לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ד':כ\"ב). וְר\"א כָּתַב \"אֲשֶׁר נָשִׂיא יֶחֱטָא\" הָפוּךְ, אֲשֶׁר יֶחֱטָא נָשִׂיא, וְהוּא דָּבֵק לְמַעְלָה \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\", כְּאִלּוּ אָמַר וְאִם אֲשֶׁר יֶחֱטָא הוּא הַנָּשִׂיא, אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ, הַכָּתוּב אָחַז דֶּרֶךְ קְצָרָה, וְהַטַּעַם שֶׁיִּוָּדַע לַנָּשִׂיא מֵעַצְמוֹ שֶׁחָטָא, אוֹ הוֹדַע אֵלָיו - הוֹדִיעוֹ אִישׁ אַחֵר שֶׁרָאָהוּ, וְיִהְיֶה דִּקְדּוּק \"הוֹדַע\" פֹּעַל עָבָר, כְּמוֹ \"וְהֵצַר לְךָ\" (דברים כח נב), וְיֶחְסַר הַמּוֹדִיעַ, כְּמוֹ \"אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי\" (במדבר כו נט). וְאֵין צָרִיךְ לְכָל זֶה, כִּי שִׁמּוּשֵׁי \"אֲשֶׁר\" רַבִּים, יֵשׁ מֵהֶם יוֹרוּ עַל הַזְּמַן, כְּגוֹן \"כַּאֲשֶׁר בָּא יוֹסֵף אֶל אֶחָיו\" (בראשית לז כג), \"כַּאֲשֶׁר כִּלּוּ לֶאֱכֹל אֶת הַשֶּׁבֶר\" (שם מג ב) וְדוֹמֵיהֶם, אַף כָּאן כַּאֲשֶׁר נָשִׂיא יֶחֱטָא, וְיֶחְסַר כָּ\"ף הָעֵת, וְכֵן \"אֶת הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל מִצְוֹת ה' אֱלֹהֵיכֶם\" (דברים יא כז), כַּאֲשֶׁר תִּשְׁמְעוּ, \"אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד\" (שמות יד יג), כַּאֲשֶׁר רְאִיתֶם, \"שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת אֲשֶׁר צִוִּיתִךָ\" (שם לד יח), כַּאֲשֶׁר צִוִּיתִיךָ. וּפְעָמִים תֶּחְסַר הַמִּלָּה הַזּוֹ בֵּי\"ת, \"וַיְסִרֶהָ מִגְּבִירָה אֲשֶׁר עָשְׂתָה מִפְלֶצֶת לָאֲשֵׁרָה\" (מלכים א טו יג), בַּאֲשֶׁר עָשְׂתָה מִפְלֶצֶת לָאֲשֵׁרָה, כְּטַעַם בַּעֲבוּר, כְּמוֹ \"בַּאֲשֶׁר אַתְּ אִשְׁתּוֹ\" (בראשית לט ט). וְטַעַם \"אוֹ הוֹדַע אֵלָיו\" עַל \"וְאָשֵׁם\", יֹאמַר כְּשֶׁיַּעֲשֶׂה אַחַת מִכָּל מִצְוֹת ה' אֲשֶׁר לֹא תֵעָשֶׂינָה וְאָשֵׁם לִהְיוֹת עָלָיו עֹנֶשׁ, אוֹ יִוָּדַע אֵלָיו וְיִתְכַּפֵּר לוֹ בְּקָרְבָּן, וְהַטַּעַם אוֹ יִהְיֶה אָשֵׁם אוֹ יָבִיא קָרְבָּן וְיִתְכַּפֵּר לוֹ. וְטַעַם \"ה' אֱלֹהָיו\" לוֹמַר כִּי אע\"פ שֶׁהוּא הַמֶּלֶךְ הָאָדוֹן שֶׁאֵין עָלָיו מוֹרָא בָּשָׂר וָדָם, יֵשׁ לוֹ לִירֹא מֵה' אֱלֹהָיו כִּי הוּא אֲדוֹנֵי הָאֲדוֹנִים, וְכֵן \"לְמַעַן יִלְמַד לְיִרְאָה אֶת ה' אֱלֹהָיו\" (דברים יז יט), כְּלוֹמַר שֶׁיָּשִׂים אֶל לִבּוֹ כִּי יֵשׁ עָלָיו עֶלְיוֹן שֶׁהוּא אֱלֹהָיו אֲשֶׁר בְּיָדוֹ נַפְשׁוֹ וּמַמְלַכְתּוֹ:",
    "en": "ASHER’ A PRINCE SINNETH. “The word asher is [here] derived from the expression ashrei (happy). Happy is the generation whose prince brings an offering for atonement [even] for his error. [Torath Kohanim]. 23. ‘O’ HIS SIN BE KNOWN TO HIM — ‘if’ his sin be known to him. There are many verses where the word o (or) is used in the sense of im (if), and conversely where im is used in the sense of o. Similarly, ‘o’ it be known that the ox was wont to gore [means ‘if’ it be known, and the word o which ordinarily means ‘or’ is here used in the sense of ‘im,’ meaning ‘if’].” Thus the language of Rashi.Rabbi Abraham ibn Ezra commented: “The sense of asher nasi yechta is as if the expression were inverted, making it read: asher yechta nasi (if ‘he who sins is the prince’), and it is connected with [the section] above, And if the whole congregation of Israel shall err. It is thus as if He had stated here: ‘and if he who sins is the prince [and he knows it of himself], or his sin be made known to him by others.’ Scripture, however, adopts a short form of expression, [omitting to state ‘that he knows the sin himself,’ or that it was made known to him ‘through others’], but the meaning is that either it becomes known to the prince by himself that he sinned, ‘o hoda eilav’ (or it be made known to him) — i.e., that another man who saw him doing it informed him of it. The grammatical form of hoda is then a past causative [like hodi’a — a man ‘informed’ him], this being similar to ‘v’heitzar lecha’ [the meaning of which is as if it said ‘v’heitzir lecha’ in the causative, i.e., and he will besiege thee]. The subject, however, is missing [for it should have said here, or ‘another man’ inform him, and there it should have stated, and ‘the enemy’ will besiege thee], just as ‘asher’ bore her to Levi” [which should have read ‘asher ishto’ (whose wife) bore her to Levi]. [All these are the words of Ibn Ezra.].But there is no need for all this, since the uses of the word asher are many. In some cases it indicates time, such as: ‘ka’asher’ (when) Joseph came unto his brethren; ‘ka’asher’ (when) they had eaten up the corn, and the like. Similarly, here too [asher is like ka’asher and indicates time]: ‘when’ a prince sinneth, with the kaf of cognizance [which would make it ka’asher — “when”] missing. So also, The blessing, ‘asher’ ye shall hearken unto the commandments of the Eternal, means ‘ka’asher’ (when) ye shall hearken. ‘Asher’ ye have seen the Egyptians today, ye shall see them again no more, means ‘ka’asher’ (when) ye have seen them [today ye shall see them no more]. Seven days thou shalt eat unleavened bread ‘asher’ I commanded thee, means ‘ka’asher’ (when) I commanded thee. At times this word [asher] is missing [not a kaf but] a beth. Thus: And also Maacah his mother he [King Asa of Judah] removed from being queen, ‘asher’ she made an abominable image for an Asherah means ‘ba’asher’ she made an abominable image for an Asherah, which denotes “because,” just like, ‘ba’asher’ (because) thou art his wife. The expression o hoda eilav [is thus not a causative, as Ibn Ezra would have it, which would make it to mean “or that it was made known to him by another person;” rather, it] refers to the guilt, stating that when a person will do any one of all the things which the Eternal his G-d hath commanded not to be done, and is guilty, and deserving of punishment, or it be known to him and he will achieve atonement by means of an offering. The sense of the verse is thus: “he will either be guilty [and deserving of punishment], or bring an offering and he will be forgiven.” The reason for the expression: the Eternal his G-d, is to state that even though he is the king, and the lord upon whom there is no fear of mortal man, he is yet to fear the Eternal his G-d, for it is He who is the Lord of lords. Similarly, that he (the king) may learn to fear the Eternal his G-d, means that the king is to take to heart [the knowledge] that there is a Supreme One above him, Who is his G-d and in Whose power is his life and kingdom.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.4.25:1",
    "he": "וְאֶת דָּמוֹ יִשְׁפֹּךְ אֶל יְסוֹד מִזְבַּח הָעֹלָה הוּא הַנִּזְכָּר, אֲבָל דֶּרֶךְ הַלָּשׁוֹן לְהַזְכִּיר הַשֵּׁם בִּמְקוֹם הַיְּדִיעָה, וְכֵן \"וְסָמַךְ אֶת יָדוֹ עַל רֹאשׁ הַפָּר וְשָׁחַט אֶת הַפָּר\" (ויקרא ד':ד'). וּלְרַבּוֹתֵינוּ בָּהֶם מִדְרָשִׁים כִּי תּוֹרַת ה' תְּמִימָה אֵין בָּהּ חָסֵר וְיָתֵר:",
    "en": "AND THE REMAINING BLOOD THEREOF SHALL HE POUR OUT AT THE BASE OF THE ALTAR OF BURNT-OFFERING. This is the same altar already mentioned [in the first part of the verse: and he shall put it upon the horns of the altar of burnt-offering]. But such is the linguistic expression of the [Hebrew] language to mention the subject instead of [merely] the definite article [thus repeating “of burnt-offering” rather than just saying “the altar”]. Similarly, and he shall lay his hand upon the head of the bullock, and he shall slaughter the bullock. Our Rabbis have Midrashic interpretations on these verses, for the law of the Eternal is perfect, there being nothing in it which is omitted or redundant.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.5.1:1",
    "he": "וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אֵינָם שְׁלֹשָׁה עִנְיָנִים, כִּי אֵין עֵד בְּלֹא רְאִיָּה וּבְלֹא יְדִיעָה, אֲבָל יֹאמַר אִם שָׁמַע קוֹל אָלָה שֶׁנָּשְׂאוּ עָלָיו לְהַאֲלוֹתוֹ בְּדָבָר שֶׁהוּא עֵד, בֵּין בִּרְאִיָּה בֵּין בִּידִיעָה, אִם לֹא יַגִּיד יֵשׁ עָלָיו עָוֹן. וְהִנֵּה לֹא יִתְחַיֵּב בַּקָּרְבָּן הַזֶּה אֶלָּא אִם כֵּן יוֹדֵעַ עֵדוּת שֶׁיִּזְכֶּה מִמֶּנּוּ הַמַּשְׁבִּיעַ בְּדִינוֹ, וּלְכָךְ פֵּרְשׁוּ רַבּוֹתֵינוּ (שבועות לג) כִּי יֵשׁ עֵדוּת שֶׁתּוֹעִיל בִּרְאִיָּה בְּלֹא יְדִיעָה וְיֵשׁ שֶׁתּוֹעִיל בִּידִיעָה בְּלֹא רְאִיָּה, כֵּיצַד, מָנֶה מָנִיתִי לְךָ בִּפְנֵי פְּלוֹנִי וּפְלוֹנִי, וְטוֹעֵן לֹא הָיוּ דְּבָרִים מֵעוֹלָם, יָבוֹאוּ וְיָעִידוּ, זוֹ הִיא רְאִיָּה בְּלֹא יְדִיעָה. מָנֶה הוֹדֵיתָ לִי בִּפְנֵי פְּלוֹנִי וּפְלוֹנִי, יָבוֹאוּ וְיָעִידוּ, זוֹ הִיא יְדִיעָה בְּלֹא רְאִיָּה. וְעַל דֶּרֶךְ הַפְּשָׁט אֵין צָרִיךְ לִרְאִיָּה בְּלֹא יְדִיעָה, אֲבָל \"אוֹ רָאָה\" שֶׁהוּא רָאָה הַהַלְוָאָה אוֹ הַמִּקָּח לְגַמְרֵי, \"אוֹ יָדַע\" שֶׁשָּׁמַע אוֹתָם מוֹדִים בַּמַּעֲשֶׂה הַהוּא בִּפְנֵי עֵדִים וְלֹא רָאָה הַמַּעֲשֶׂה. וְלֹא אָמַר כָּאן \"וְנֶעְלַם מִמֶּנּוּ\" כִּי הוּא חַיָּב בְּמֵזִיד אוֹ בְּשִׁגְגַת הַשְּׁבוּעָה עִם זְדוֹן הָעֵדוּת, אֲבָל אִם הָיָה שָׁכוּחַ בָּעֵדוּת בִּשְׁעַת שְׁבוּעָה אֵין עָלָיו כְּלוּם:",
    "en": "AND HE IS A WITNESS, WHETHER HE HATH SEEN OR KNOWN These are not three separate matters, for it is impossible that one be a witness without seeing and knowing. Rather, Scripture is stating that if one hear the voice of adjuration that a party to a law-suit adjures him, concerning a matter in which he is a witness either by seeing or knowing of it, if he does not tell it he has committed an iniquity. Now the witness is not obligated to bring this offering unless he knows such a testimony that the party in suit who adjured him [to give witness] would have legally won his case because of it [and the witness nonetheless withheld his evidence]. It is for this reason that our Rabbis interpreted [on the basis of the verse before us] that there is testimony which is valid by seeing without knowing, and [testimony which is valid] by knowing without seeing. How so? [Reuben says to Shimon:] “I have delivered to thee a maneh [as a loan] in the presence of such-and-such persons,” and [Shimon] claims “this never happened, let the witnesses [you claim to have], come and testify.” This is a case of seeing without knowing [since although they saw Reuben handing the money to Shimon, they do not know the nature of this delivery, whether it was as a loan, or repayment of a loan that Shimon had originally made to him]. [If Reuben says to Shimon:] “You have admitted to owing me a maneh, in the presence of such-and-such persons,” [and Shimon replies]: “let them come and testify,” this is a case of knowing without seeing [and even though they did not see, they must testify what they know, and hence are liable if they withhold their evidence].But in line with the plain meaning of Scripture, we need not [explain] the “seeing” here [to mean seeing] without knowing. Rather, the sense of the verse is as follows: whether he hath seen, meaning that he saw the loan or the sale completely [i.e., with knowledge], or known, i.e., that he heard [the defendants to the suit] admitting that transaction in the presence of witnesses, but he did not see it.Now He does not state here: “and it is hidden from him,” [as He does in the following verse], because in this case [where the witness swears that he knows of no testimony for the party that adjures him to come and testify before the court], he is obligated to bring the offering [mentioned here in these verses] whether he swore [entirely] wilfully, or was in error on the oath whilst wilfully denying his knowledge of evidence. If, however, at the time of giving the oath he had forgotten the testimony, there is no guilt upon him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.5.2:1",
    "he": "וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא שֶׁנֶּעֶלְמָה מִמֶּנּוּ הַטֻּמְאָה, וְאָשֵׁם בַּאֲכִילַת קָדָשִׁים אוֹ בִּיאַת מִקְדָּשׁ, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ה':ב'). וְאֵין הַכַּוָּנָה שֶׁיִּהְיוּ אֲכִילַת קָדָשִׁים וּבִיאַת מִקְדָּשׁ נִלְמָדִים מִן \"וְאָשֵׁם\", כִּי בְּכָל הַקָּרְבָּנוֹת לְמַעְלָה נֶאֱמַר כֵּן, אֲבָל הַפָּרָשָׁה הַזּוֹ תְּקַצֵּר בַּדָּבָר הַמּוּבָן, כִּי מִפְּנֵי שֶׁאֵין בִּנְגִיעַת נְבֵלָה וְשֶׁרֶץ שׁוּם חֵטְא וְלֹא הֻזְהֲרוּ מִמֶּנָּה אֲפִילּוּ הַכֹּהֲנִים, אִי אֶפְשָׁר שֶׁיְּחַיֵּב הַכָּתוּב בִּנְגִיעָתָם קָרְבָּן. אֲבָל אָמַר כִּי כַּאֲשֶׁר יִטְמָא הָאָדָם וְנֶעְלַם מִמֶּנּוּ הַטֻּמְאָה, אוֹ כַּאֲשֶׁר יִשָּׁבַע וְנֶעְלַם מִמֶּנּוּ הַשְּׁבוּעָה, וְיֶחֱטָא בְּהַעֲלָמָה שֶׁל אַחַת מֵאֵלֶּה, יִתְחַיֵּב לְהָבִיא קָרְבָּן. וּבְיָדוּעַ שֶׁאֵין בְּהַעֲלָמַת הַטֻּמְאָה חֵטְא זוּלָתִי שֶׁיֹּאכַל קָדָשִׁים אוֹ יָבֹא לַמִּקְדָּשׁ, וְאֵין בְּהַעֲלָמַת הַשְּׁבוּעָה חֵטְא זוּלָתִי שֶׁיַּעֲבֹר עָלֶיהָ. וְזֶה יִשּׁוּב פְּשׁוּטָן שֶׁל מִקְרָאוֹת בְּפָרָשָׁה זוֹ. וּלְרַבּוֹתֵינוּ בָּהּ עוֹד מִדְרָשִׁים לְחַזֵּק הָעִנְיָן הַזֶּה:",
    "en": "AND IT IS HIDDEN FROM HIM — “that is, he had forgotten his state of uncleanness. AND HE INCURRED GUILT — by eating holy food or by entering the Sanctuary.” This is Rashi’s language. Now [Rashi’s] intent is not that the [requirement of] eating the holy food or entering the Sanctuary is derived from the word v’asheim (and he incurred guilt), for this word is used with reference to all the sin-offerings mentioned previously. But this section deals in a brief manner with those points which are self-understood. For there is no sin involved in touching a carcass of an unclean beast or swarming thing [which defiles the person]. Even the priests have not been warned against it. So it is impossible that Scripture should require a person to bring an offering just because he touched them and thereby became defiled. Rather, Scripture is stating that when a person becomes defiled and forgets his state of uncleanness, or when he swears [an “oath of utterance”] and forgets the oath, and he incurs guilt by violating it — for either of these sins committed through forgetfulness, he is required to bring an offering. Now it is self-understood that the mere forgetfulness of his state of uncleanness involves no sin, except [if in that state] he ate holy food or entered the Sanctuary. Nor is there any sin in the mere forgetfulness of an oath, except if he violated it. This is the literal explanation of the verses in this section. Our Rabbis have further interpretations on this section strengthening this explanation.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.5.5:1",
    "he": "וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ וְהֵבִיא אֶת אֲשָׁמוֹ אֵין הַסֵּדֶר כֵּן, אֲבָל הוּא מֵבִיא הַחַטָּאת וְסוֹמֵךְ עָלֶיהָ וּמִתְוַדֶּה, כְּעִנְיָן שֶׁנֶּאֱמַר לְהַלָּן (טז כא) \"וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָיו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנֹת בְּנֵי יִשְׂרָאֵל\". אֲבָל לֹא אָמַר כָּאן \"וְסָמַךְ יָדוֹ\" בַּעֲבוּר שֶׁפֵּרֵשׁ בְּכָל הַחַטָּאוֹת לְמַעְלָה שֶׁהֵם טְעוּנִים סְמִיכָה, וְכֵן בְּקָרְבְּנוֹת הַנְּדָבָה, וְלֹא פֵּרֵשׁ הַוִּדּוּי לְמַעְלָה בִּשְׁאָר הַחַטָּאוֹת. וְעַל דֶּרֶךְ הַפְּשָׁט יֵרָאֶה שֶׁאָמַר בְּכָאן \"וְהִתְוַדָּה\" בַּעֲבוּר כִּי שְׁבוּעַת הָעֵדוּת יָבִיאוּ קָרְבָּן עַל זְדוֹנָהּ, וְכֵן בִּשְׁבוּעַת הַפִּקָּדוֹן הִזְכִּיר (במדבר ה ז) \"וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ\", אֲבָל בְּחַטָּאת הַשְּׁגָגָה לֹא יַזְכִּיר וִדּוּי. אֲבָל עַל דַּעַת רַבּוֹתֵינוּ (ספרי זוטא נשא ה ה) \"וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ\" עַל כָּל הַנִּזְכָּרִים בַּפָּרָשָׁה, אַף טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו וּשְׁבוּעַת בִּטּוּי שֶׁהֵן בְּשׁוֹגֵג, וּשְׁאָר כָּל חַטָּאוֹת לָמַדְנוּ מִכָּאן. אֲבָל הִזְכִּיר הַוִּדּוּי בְּכָאן מִפְּנֵי שֶׁשְּׁבוּעַת הָעֵדוּת וּשְׁבוּעַת בִּטּוּי אֵין בִּזְדוֹנָן כָּרֵת וְהִצְרִיכָן וִדּוּי, וְכָל שֶׁכֵּן לְמַעְלָה בְּחַטָּאוֹת קְבוּעוֹת שֶׁיִּתְוַדֶּה עַל חַיָּבֵי כְּרֵיתוֹת. וְרַבּוֹתֵינוּ אָמְרוּ כִּי \"וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ\" כְּלָל לְכָל חַטָּאוֹת שֶׁטְּעוּנִין וִדּוּי, וְהַכָּתוּב בְּפָרָשַׁת נָשֹׂא (ה ו כ) \"וְאָשְׁמָה הַנֶּפֶשׁ הַהִיא וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ\", לְהָבִיא כָּל הָאֲשָׁמוֹת, כָּךְ מְפֹרָשׁ בְּסִפְרֵי (נשא ב). וְשָׁם דָּרְשׁוּ, \"וְאָשְׁמָה הַנֶּפֶשׁ הַהִיא וְהִתְוַדּוּ\" - בִּנְיַן אָב לְכָל הַמֵּתִים שֶׁיִּטָּעֲנוּ וִדּוּי:",
    "en": "AND HE SHALL CONFESS THAT WHEREIN HE HATH SINNED. 6. AND HE SHALL BRING HIS GUILT-OFFERING. This was not the [order of the] procedure. Rather, he first brought the sin-offering and laid his hands upon it, and then confessed, similarly to that which is [explicitly] said further on, And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel. Here, however, Scripture does not state “and he shall lay his hand,” because He explained previously in the case of all sin-offerings that they require the laying of hands, and similarly, in the case of freewill offerings. But He did not explain [the duty of] confession above in the case of the other sin-offerings, [although it is required in those cases as well].In line with the simple meaning of Scripture it would appear that here He said and he shall confess, because in the case of an “oath of testimony” the offering is to be brought even if the oath was taken wilfully. So also in the case of an “oath of deposit” He mentioned, then they shall confess their sin which they have done. But in the case of the sin-offering brought for transgression in error, He did not mention confession. But in the opinion of our Rabbis the expression, and he shall confess that wherein he hath sinned, refers to everything mentioned in this section, including the defiling of the Sanctuary and the holy food, and an “oath of utterance,” which offerings have to be brought [only] when [the sins are] committed in error, and [in the case of] all other sin-offerings [which are also brought only when the transgression was done in error, the need for confession when bringing them] is derived from here. He mentioned confession, however, [specifically] here because the “oath of testimony” and the “oath of utterance” do not make one liable to excision [if done wilfully, unlike the sin-offering which is brought only for those sins committed in error which, if committed wilfully, incur the punishment of excision], and yet He requires confession in these cases, and [thus it follows] all the more that in the case of the fixed sin-offerings mentioned above, he must confess [since his sin, were it to be committed wilfully, would incur] the penalty of excision. Our Rabbis have said that the expression here, and he shall confess that wherein he hath sinned is a general principle in the case of all sin-offerings, that they require confession. The verses written in the section of Naso, stating, and that soul shall be guilty. Then they shall confess their sin which they have done, is to include all guilt-offerings [in the requirement of confession]. So it is explained in the Sifre. There the Rabbis have interpreted: “And that soul shall be guilty. Then they shall confess. This establishes the general rule for all those executed [by the court] that they require confession” [to achieve full forgiveness of their sin].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.5.7:1",
    "he": "וְאִם לֹא תַגִּיעַ יָדוֹ דֵּי שֶׂה הֵקֵל הַכָּתוּב עַל הַחוֹטֵא בְּאֵלּוּ לְהָבִיא קָרְבָּן עוֹלֶה וְיוֹרֵד. וְיִתָּכֵן שֶׁהַטַּעַם בַּשְּׁבוּעוֹת מִפְּנֵי שֶׁאֵינָן חַיָּבֵי כְּרֵיתוֹת, וּבְטֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו מִפְּנֵי שֶׁהוּא טוֹעֶה בִּדְבַר מִצְוָה, כִּי הַכֹּהֵן הָאוֹכֵל קָדָשִׁים וְהַבָּא לַמִּקְדָּשׁ לְהִשְׁתַּחֲווֹת אוֹ לְהַקְרִיב קָרְבָּן עוֹסֵק הוּא בַּמִּצְוָה וְדַעְתּוֹ לַשָּׁמַיִם, וּלְפִיכָךְ אע\"פ שֶׁחָטָא בְּהַעֲלָמַת הַטֻּמְאָה רִבָּה לוֹ הַכָּתוּב כַּפָּרוֹת. וְאָמַר ר\"א (אבן עזרא על ויקרא ה':ז') כִּי טַעַם \"אֶחָד לְעֹלָה\" שֶׁיִּקְרַב עַל הַמִּזְבֵּחַ כְּנֶגֶד הָאֵמוּרִין בְּחַטַּאת הַבְּהֵמָה. וְיָפֶה פֵּרֵשׁ:",
    "en": "AND IF HIS MEANS SUFFICE NOT FOR A LAMB. Scripture has been lenient towards these sinners by allowing them to bring an offering of either higher or lower value. It is possible that the reason for the leniency with regard to the offering in the case of oaths [i.e., the “oath of testimony” and the “oath of utterance”, as explained above] is because the punishment is not excision [were they to be done wilfully]. In the case of defilement of the Sanctuary and the holy food [He mitigated the obligation of the offering] because the person who did it erred whilst engaged in performing a religious duty, for the priest who eats the holy food or enters into the Sanctuary to prostrate himself or to bring an offering is engaged in performing a religious duty, and his intention is towards Heaven. Therefore even though he sinned on account of having forgotten his state of uncleanness, Scripture gave him more ways of atonement.Rabbi Abraham ibn Ezra commented that the reason why one [of the two birds brought by the poor man in the offering of higher or lower value] was a burnt-offering, is so that it should be offered on the altar in lieu of the fats of the animal sin-offering [brought by the affluent person]. He has explained it well.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.5.15:1",
    "he": "וְהֵבִיא אֶת אֲשָׁמוֹ לַה' נִקְרָא הַקָּרְבָּן הַזֶּה אָשָׁם, כְּמוֹ שֶׁאָמַר \"בְּשֶׁקֶל הַקֹּדֶשׁ לְאָשָׁם\", אֲבָל \"וְהֵבִיא אֶת אֲשָׁמוֹ לַה'\" הָאָמוּר לְמַעְלָה (ויקרא ה':ו') בְּקָרְבָּן עוֹלֶה וְיוֹרֵד, טַעְמוֹ וְהֵבִיא אֶת קָרְבָּנוֹ לַה', כִּי הַקָּרְבָּן הַהוּא חַטָּאת הוּא, כְּמוֹ שֶׁאָמַר (שם) \"כִּשְׂבָּה אוֹ שְׂעִירַת עִזִּים לְחַטָּאת\". וְלֹא נִתְבָּרֵר מָה טַעַם יִהְיֶה שֵׁם הַקָּרְבָּן הָאֶחָד \"חַטָּאת\" וְשֵׁם הָאֶחָד \"אָשָׁם\" וְכֻלָּן יָבֹאוּ עַל חֵטְא. וְלֹא נוּכַל לוֹמַר בַּעֲבוּר שֶׁהַחַטָּאת נְקֵבָה, כִּי יֵשׁ חַטָּאת זָכָר, שְׂעִירִים וּפָרִים, וְאֵין לוֹמַר שֶׁיְּהֵא מִפְּנֵי חֹמֶר הַחֵטְא, כִּי הִנֵּה הַמְּצֹרָע מֵבִיא שְׁנֵי קָרְבָּנוֹת, שֵׁם הָאֶחָד חַטָּאת וְהַשֵּׁנִי אָשָׁם. וְהַנִּרְאֶה בְּעֵינַי כִּי שֵׁם \"אָשָׁם\" מוֹרֶה עַל דָּבָר גָּדוֹל אֲשֶׁר הָעוֹשׂוֹ יִתְחַיֵּב לִהְיוֹת שָׁמֵם וְאָבֵד בּוֹ, מִלְּשׁוֹן \"הַאֲשִׁימֵם אֱלֹהִים\" (תהלים ה יא), \"וְיֶאֶשְׁמוּ נְאוֹת מִדְבָּר\", וְכֵן \"תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹהֶיהָ\" (הושע יד א) וְכֵן \"אֲשֵׁמִים אֲנַחְנוּ\" (בראשית מב כא), נֶעֱנָשִׁים. וְחַטָּאת מוֹרָה עַל דָּבָר נָטָה בּוֹ מִן הַדֶּרֶךְ, מִלְּשׁוֹן \"אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא\" (שופטים כ טז). וְהִנֵּה אֲשַׁם גְּזֵלוֹת וַאֲשַׁם שִׁפְחָה חֲרוּפָה בַּעֲבוּר שֶׁהֵם בָּאִים אַף עַל הַמֵּזִיד יִקָּרֵא קָרְבָּנָם \"אָשָׁם\", וְכֵן אֲשַׁם הַנָּזִיר, אֲבָל אֲשַׁם מְעִילוֹת אע\"פ שֶׁהוּא בְּשׁוֹגֵג בַּעֲבוּר שֶׁהוּא בְּקָדְשֵׁי ה' יִקָּרֵא הַקָּרְבָּן \"אָשָׁם\", כִּי הַחֵטְא הַגָּדוֹל יִתְחַיֵּב לִהְיוֹתוֹ אָשֵׁם בּוֹ, כַּאֲשֶׁר יִקָּרֵא מְעִילָה. וְעִנְיַן הַמְּצֹרָע בַּעֲבוּר שֶׁהַמְּצוֹרָע חָשׁוּב כְּמֵת, וְהִנֵּה הוּא כְּבָר שָׁמֵם וְאָבֵד, וְיִקָּרֵא קָרְבָּנוֹ הָרִאשׁוֹן \"אָשָׁם\", שֶׁיָּגֵן עָלָיו מִן הָאַשְׁמָה אֲשֶׁר הוּא שָׁמֵם בָּהּ, וְהַשֵּׁנִי \"חַטָּאת\", שֶׁהוּא מְכַפֵּר שִׁגְגוֹתָיו. וְטַעַם אָשָׁם תָּלוּי, מִפְּנֵי שֶׁבְּעָלָיו סָבוּר שֶׁאֵין עָלָיו עֹנֶשׁ, כִּי לֹא נוֹדַע שֶׁחָטָא, מִפְּנֵי זֶה הֶחְמִיר עָלָיו הַכָּתוּב בִּסְפֵקוֹ יוֹתֵר מִוַּדָּאוֹ וְהִצְרִיכוֹ אַיִל בְּכֶסֶף שְׁקָלִים, וְאִלּוּ נוֹדַע חֶטְאוֹ הָיָה מֵבִיא חַטָּאת בַּת דַּנְקָא, וּקְרָאוֹ \"אָשָׁם\", לֵאמֹר שֶׁהוּא בִּשְׁנֵי סְלָעִים כַּאֲשָׁמוֹת הַחֲמוּרִים, לִרְמֹז לוֹ שֶׁאִם יִהְיֶה נָקֵל בְּעֵינָיו וְלֹא יָבִיא כַּפָּרָתוֹ שָׁמֵם יִהְיֶה בַּעֲוֹנוֹ. וְזֶה טַעַם \"אָשָׁם הוּא אָשֹׁם אָשַׁם לַה'\" (ויקרא ה':י\"ט), יֹאמַר כִּי הַקָּרְבָּן הַזֶּה אעפ\"י שֶׁהוּא בָּא עַל הַסָּפֵק אָשָׁם הוּא, כִּי אָשֹׁם אָשַׁם לַה' הַיּוֹדֵעַ כָּל תַּעֲלוּמוֹת, וְאִם אוּלַי חָטָא לוֹ יַעֲנִישֶׁנּוּ. וְכֵן מַה שֶׁאָמַר לְמַעְלָה (ויקרא ה':ו') \"וְהֵבִיא אֶת אֲשָׁמוֹ\", בַּעֲבוּר כִּי מִן הַנִּזְכָּרִים מְזִידִין, כְּגוֹן שְׁבוּעַת הָעֵדוּת, יַזְכִּיר בּוֹ אָשָׁם, וְהוּא חַטָּאת. וְעַל דֶּרֶךְ הָאֱמֶת עוֹד הַקָּרְבָּן הַבָּא נְקֵבָה עַל חֵטְא יִקָּרֵא \"חַטָּאת\", וְהַזָּכָר יִקָּרֵא \"אָשָׁם\", וְהַשְּׂעִירִים וְהַפָּרִים יִקָּרְאוּ גַּם כֵּן \"חַטָּאת\" בַּעֲבוּר שֶׁהֵם לְחַטָּאת:",
    "en": "AND HE SHALL BRING ‘ASHAMO’ (HIS GUILT-OFFERING) UNTO THE ETERNAL. This offering is called asham (“guilt-offering” — as distinguished from the sin-offering), just as He has said [here in the verse] after the shekel of the Sanctuary, for a guilt-offering. But he shall bring ‘ashamo’ unto the Eternal mentioned above in the case of the offering of higher and lower value means, “and he shall bring his offering unto the Eternal,” for that offering was a sin-offering, as He said, a female from the flock, a lamb or a goat, for a sin-offering.Now it has not been explained why the name of one offering is “a sin-offering,” and that of the other, “a guilt-offering,” since they both come to effect atonement for sin! We cannot say that the reason is since the sin-offering is a female [unlike the guilt-offering which is male, and therefore the word asham which is masculine cannot be applied to the female sin-offering], for there are sin-offerings which are male — namely the goats [brought as sin-offerings in case of the public worshipping idols, or the usual sin-offering of the prince], and the bullocks [brought by the anointed priest as a sin-offering, as well as his bullock on the Day of Atonement]. Again, it cannot be said that [the guilt-offering is so called] on account of the severity of the sin [for which it is brought], for behold, the leper brings two offerings — the name of one being “the sin-offering” and the name of the other, the “guilt-offering!”It appears to me that the term asham denotes some serious deeds for which the person who did it deserves to be shameim (ruined) and destroyed because of it, similar to the expressions: ‘ha’ashimeim’ (destroy them), O G-d; the pastures of the wilderness waste away. So also: ‘Te’sham Shomron’ (Samaria shall be laid waste), for she hath rebelled against her G-d, and we are ‘asheimim — means “we are being punished.” The word chatath (sin) denotes something which has turned aside off the way, this being of the expression, every one could sling stones at a hair-breadth and not ‘yachti’ (miss). Now the guilt-offering for robberies, and the guilt-offering for carnally knowing a handmaid already promised in marriage would then be called asham [indicating a serious sin] because they have to be brought even for wilful commission of the sin. So also the asham (guilt-offering) of the Nazirite [which he brings for becoming defiled by a dead body, even if his defilement was caused wilfully, and is therefore deserving to be shameim — destroyed]. The guilt-offering for misusing sanctified objects, however, even though it is brought only when the sin was committed in error, yet because it concerns the holy things of the Eternal, it is called asham, because the great sin that he did makes him deserve to be shameim (destroyed) because of it, even as it is called me’ilah (treachery). The reason for the name [asham] of the leper’s offering is because a leper is regarded as dead, and thus he is shameim (ruined) and destroyed. The leper’s first offering, then, is called asham in order to protect him from the guilt for which he is “ruined,” and the second is the sin-offering which effects atonement for his errors.The reason for the suspensive guilt-offering is because the owner thinks that he is not liable to be punished [since his sin has not been confirmed]; therefore Scripture was more severe with him in the case of his doubt than in that of certainty [of sin], requiring him to bring a ram of the value of shekels of silver, whilst if the sin is confirmed, he brings a sin-offering which could be worth only a danka [a small Persian coin — the sixth of a denar]. Scripture calls it asham in order to say that it must be worth two s’laim just like the graver guilt-offerings [i.e., like the guilt-offering brought for appropriating sanctified objects, and that brought for carnally knowing a handmaid already promised in marriage, which must be worth at least two s’laim], thus indicating to the sinner [since he is in doubt as to whether he has sinned], that if he treats it lightly and will not bring his [offering for] atonement, he will be destroyed by his sin. This is the sense of the verse, ‘Asham hu, ashom asham lashem’ (It is a guilt-offering — he hath surely incurred guilt before the Eternal). That is to say, although this offering is brought only on a doubtful sin, it is a guilt-offering, for he has surely incurred guilt before the Eternal Who knows all hidden things, and if indeed he did sin before Him, He will requite him. Similarly, that which He said above, and he shall bring his guilt-offering, is because among those sins mentioned above are also those which require the bringing of an offering even when they are committed wilfully, such as for the “oath of testimony; ” therefore He mentions the term asham with reference to them although the offering is called a sin-offering.Also by way of the Truth, [the mystic teachings of the Cabala], a female offering for a sin is called chatath (sin-offering), and the male offering is called asham. The goats and the bullocks [even though they are male] are also called chatath (sin-offering), because they are brought [as an atonement] for sin.Tzav",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.6.2:1",
    "he": "אָמַר הַכָּתוּב בְּפָרָשַׁת וַיִּקְרָא \"דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל\", כִּי שָׁם יְצַוֶּה בַּהֲבָאַת הַקָּרְבָּנוֹת וְיִשְׂרָאֵל מְבִיאִים אוֹתָם. וְכָאן אָמַר צַו אֶת אַהֲרֹן כִּי יְדַבֵּר בְּמַעֲשֵׂה הַקָּרְבָּנוֹת וְהַכֹּהֲנִים יַעֲשׂוּ אוֹתָם. וְכָתַב רַשִׁ\"י (רש\"י על ויקרא ו':ב') אֵין צַו אֶלָּא זֵרוּז, מִיָּד וּלְדוֹרוֹת, אָמַר רַבִּי שִׁמְעוֹן בְּיוֹתֵר הָיָה צָרִיךְ הַכָּתוּב לְזָרֵז בְּמָקוֹם שֶׁיֵּשׁ בּוֹ חֶסְרוֹן כִּיס. וּמִדְרָשׁוֹ שֶׁל רַבִּי שִׁמְעוֹן אֵינוֹ עַל זוֹ הַצַּוָּאָה, כִּי כָּאן אֵין בּוֹ חֶסְרוֹן כִּיס לִבְנֵי אַהֲרֹן הַמְּצֻוִּין בָּהּ, אֲבָל יֵשׁ לָהֶם רֶוַח וְשָׂכָר בְּכָל הַקָּרְבָּנוֹת גַּם בָּעוֹלָה, אֲבָל אָמַר תַּנָּא קַמָּא אֵין צַו אֶלָּא זֵרוּז מִיָּד וּלְדוֹרוֹת, לוֹמַר שֶׁהַפָּרָשִׁיּוֹת שֶׁיִּרְצֶה הַכָּתוּב לְזָרֵז בָּהֶם וְלוֹמַר שֶׁיַּעֲשֶׂה מִיָּד וְיִנְהַג הַדָּבָר לְדוֹרוֹת יֹאמַר בָּהֶן \"צַו\", וּבִשְׁאָר הַפָּרָשִׁיּוֹת יֹאמַר \"דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל\" אוֹ \"אֱמֹר לָהֶם\". וּבָא רַבִּי שִׁמְעוֹן לַחְלֹק וְלוֹמַר שֶׁפְּעָמִים יָבֹא הַלָּשׁוֹן הַזֶּה בְּדָבָר שֶׁאֵינוֹ מִיָּד וּלְדוֹרוֹת, בַּעֲבוּר שֶׁיֵּשׁ בּוֹ חֶסְרוֹן כִּיס, כְּגוֹן הַצַּוָּאָה הָאֲמוּרָה בְּשֶׁמֶן הַמָּאוֹר, וּכְגוֹן שֶׁאָמַר הַכָּתוּב \"צַו אֶת בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם עָרִים לָשָׁבֶת\". וְיִתָּכֵן שֶׁנֹּאמַר שֶׁיֵּשׁ בְּצַו זֶה חֶסְרוֹן כִּיס לַכֹּהֲנִים בַּעֲבוּר \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" הַנִּמְשָׁךְ בְּצַוָּאָה זוֹ. אֲבָל בִּתְחִלַּת סִפְרֵי בְּעִנְיַן מַחְלֹקֶת הִיא שְׁנוּיָה שָׁם:",
    "en": "TZAV’ (COMMAND) AARON. In the [preceding] section of Vayikra, Scripture stated, Speak unto the children of Israel, for there He gave the command about the bringing of the offerings, and it is upon the Israelites to bring them. But here He states, Command Aaron and his sons, for He now speaks of the rites of the offerings and these are performed by the priests.Now Rashi wrote: “Command Aaron. The expression ‘command …’ always implies urging [to fulfill the command] at once, and also for future generations. Rabbi Shimon said: Scripture found it especially necessary to urge, in cases where fulfillment of a command involves monetary loss.” But the explanation of Rabbi Shimon was not [said] with reference to this command, for here there is no monetary loss involved to the priests to whom this command was given. Indeed, they gain profit and reward from all the offerings, even the burnt-offering. Rather, the intention of the First Sage [whom Rashi quoted] in saying, “the expression ‘command …’ always implies urging [to fulfill the command] at once and also for future generations,” was to say that in those sections of the Torah where Scripture wanted to urge fulfillment, saying that they should be fulfilled immediately and that they apply throughout the generations, it uses this expression of “command …” But in other sections it will say, “speak” to the children of Israel, or “say” unto them. With this [generalization] Rabbi Shimon differed, saying that sometimes this expression [“command … “] occurs in a matter which is not to be fulfilled immediately and throughout the generations, but it is used because the command involves a monetary loss. Such [a use of the word] “command” is that found in the case of the oil of the lighting [where, according to Rabbi Shimon, the expression “command …” is used because it applies immediately and for all generations, as well as for the reason that it involves a monetary loss], and that which Scripture states, Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in, [which is a case where the use of the expression “command” can only be because monetary loss is involved, since it did not apply at once, but only after they had taken possession of the Land].It is possible that we say that our command does involve a monetary loss to the priests, as a result of that which it says further on [in this section], This is the offering of Aaron and his sons, which is a continuation of this command. However, at the beginning of the Sifre, the opinions [of the First Sage and that of Rabbi Shimon] are taught in a manner indicating that they hold opposing views.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.6.2:2",
    "he": "זֹאת תּוֹרַת הָעוֹלָה הֲרֵי הָעִנְיָן הַזֶּה בָּא לְלַמֵּד עַל הֶקְטֵר חֲלָבִים וְאֵבָרִים שֶׁהוּא כָּשֵׁר כָּל הַלַּיְלָה, וּלְלַמֵּד עַל הַפְּסוּלִים אֵיזֶה מֵהֶם אִם עָלָה יֵרֵד וְאֵיזֶה מֵהֶם אִם עָלָה לֹא יֵרֵד, שֶׁכָּל \"תּוֹרַת\" לְרַבּוֹת הוּא, תּוֹרָה אַחַת לְכָל הָעוֹלִים וַאֲפִלוּ פְּסוּלִים שֶׁאִם עָלוּ לֹא יֵרְדוּ, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ו':ב'). וְאֵין הַתּוֹרָה הַזּוֹ לְכָל הָעוֹלִים אֶלָּא לְכָל הָעוֹלוֹת, שֶׁהַנְּסָכִים אִם עָלוּ יֵרְדוּ, וַאֲפִילּוּ נְסָכִים כְּשֵׁרִים וְהַזֶּבַח פָּסוּל אוֹ הַזֶּבַח כָּשֵׁר וּנְסָכִים פְּסוּלִים וְכָל שֶׁכֵּן שְׁנֵיהֶם פְּסוּלִים, בְּכֻלָּן הַזֶּבַח לֹא יֵרֵד וּנְסָכִים יֵרְדוּ, שֶׁזֶּהוּ רִבּוּיוֹ שֶׁל מִקְרָא, \"תּוֹרַת הָעוֹלָה\" - תּוֹרָה אַחַת לְכָל הָעוֹלוֹת וְלֹא לַנְּסָכִים וְלֹא לַדָּם, כְּדִבְרֵי ר' יְהוֹשֻׁעַ (בת\"כ ובזבחים ט א). וְהִנֵּה הַכָּתוּב הַזֶּה מְלַמֵּד שֶׁלֹּא נַקְרִיב הָעוֹלָה בַּלַּיְלָה, אֲבָל אִם נִשְׁחֲטָה וְזָרַק דָּמָהּ בַּיּוֹם נַקְטִיר אֵיבָרֶיהָ כָּל הַלַּיְלָה וְכֵן חֶלְבֵי הַשְּׁלָמִים. וּפֵרוּשׁ \"הִיא הָעוֹלָה\" כְּמוֹ תִּהְיֶה הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה, וְאָמַר \"הִיא\" לַמִּעוּט שֶׁדָּרְשׁוּ בּוֹ, וּכְפִי הַמִּדְרָשׁ (בת\"כ כאן) אֵין הַכָּתוּב מְלַמֵּד שֶׁנַּעֲלֶה הָאֵבָרִים מִן הָאָרֶץ לַמִּזְבֵּחַ בַּלַּיְלָה, שֶׁכְּבָר לָמְדוּ זֶה מִפָּסוּק אַחֵר (שמות כג יח), \"לֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר\", כִּי מִשָּׁם יִלְמְדוּ (מכילתא משפטים כ יח) שֶׁיִּהְיוּ פְּסוּלִין בְּלִינָה עַל גַּבֵּי הָרִצְפָּה וּמַעֲלָן כָּל הַלַּיְלָה, וְכָאן יְדַבֵּר בָּאֵבָרִים שֶׁהֵן כְּבָר עַל גַּבֵּי הַמִּזְבֵּחַ בַּיּוֹם שֶׁמְּהַפְּכִין בָּהֶן כָּל הַלַּיְלָה עַד הַבֹּקֶר. וּלְכָךְ אָמַר \"הָעוֹלָה\", שֶׁכְּבָר עוֹלָה עַל גַּבֵּי הַמִּזְבֵּחַ. וְלִמֵּד עוֹד שֶׁאֲפִלּוּ פְּסוּלִין לֹא יֵרְדוּ וּבִלְבַד שֶׁיְּהוּ פְּסוּלָן בַּקֹּדֶשׁ, וְשֶׁהַנְּסָכִים יֵרְדוּ וְכֵן הַדָּם כְּמוֹ שֶׁכָּתַבְתִּי:",
    "en": "THIS IS ‘TORATH’ (THE LAW OF) THE BURNT-OFFERING. “This text is intended to teach us that the burning of the fats and limbs of offerings is valid [if performed anytime] during the whole night [following the day on which they were slaughtered]. It is also intended to teach us which of the disqualified offerings, although already brought up on to the altar, must be taken down, and which of them if already brought up need not be taken down. For all expressions of torath [introducing a group of laws] denote inclusion — one law for all offerings that are brought up on to the altar, including some disqualified ones, namely that if they are already brought up on to the altar, they need not be taken down.” This is Rashi’s language.But this law does not [in fact] apply to everything that has already been brought up on to the altar, but only to all offerings proper, for if drink-offerings are brought on to the altar [when they are not supposed to be] they must be taken down; and even if the libations are correctly offered up and the offering is disqualified, or the offering is correctly offered up and the libations disqualified, and definitely where both are disqualified — in all these cases, the offering itself is not to be taken down again, and the libations are to be taken down! For such is the sense of the inclusive term torath ha’olah (the law of the burnt-offering), teaching, “one law for all that goeth up [as the due of the altar-fires]” but not for the drink-offerings [since they are not poured on the fires, but into a silver bowl placed at the south-west corner of the altar], nor for the blood [which was sprinkled on the sides of the altar], in accordance with the words of Rabbi Yehoshua.Now this verse [also] teaches that we should not offer the burnt-offering at night, but if it was slaughtered and its blood sprinkled [on the altar] during the daytime, we may burn its limbs all night, the same law applying to the fats of the peace-offering. And the explanation of the expression ‘hi ha’olah’ is as if it said: ‘tiheyeh’ ha’olah (the burnt-offering “shall be”) on the firewood upon the altar all night. He uses the word hi [literally: “she”] in order to exclude those things which the Rabbis have specified in the interpretation thereof. Now according to the [Rabbinical] interpretation this verse does not teach us that we are to bring up the limbs [of the offerings] from the ground to the altar at night, for this [principle] they have already derived from another verse, Neither shall the fat of My feast remain all night until the morning, [which the Sages interpreted to mean, “Neither shall the fat of My feast remain on the stone pavement of the Court below, all night until the morning, but you should bring it up to the altar”]. For it is from that verse that the Rabbis have derived the law that [fats and limbs of the offerings] become disqualified [for the altar] if they remained upon the pavement [until the morning], but they may be brought up to the altar at any time during the night. Here Scripture speaks of those limbs which had already been brought up during daytime, [to teach] that the priest turns them over on the altar during the whole night until the morning. It is for this reason that He says hi ha’olah [using the definite article], meaning: “the one which has already come up” on the altar. It also teaches us that even those that are invalid, are not to be brought down again, [once they were taken up onto the altar], provided they became invalid in the Court of the Sanctuary [such as where they had remained overnight or had been unclean, etc.; but if they became invalid before reaching the Sanctuary Court, such as an animal that had been set apart for idolatry, or had been worshipped etc., these must be brought down]. It also teaches that [invalid] drink-offerings must come down [since they do not go upon the fires on the altar], and so also the blood [which had become invalidated], as I have written.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.6.2:3",
    "he": "וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ יֹאמַר שֶׁתּוּקַד בַּמִּזְבֵּחַ כָּל הַלַּיְלָה, כִּי מִצְוָה שֶׁיָּשִׂימוּ בַּיּוֹם עֵצִים הַרְבֵּה כְּדֵי שֶׁלֹּא יִתְאַכְּלוּ לְגַמְרֵי וְיִכְבֶּה הָאֵשׁ מִמֶּנּוּ. וּלְפִי דַּעְתִּי מַה שֶׁאָמַר (ויקרא ו':ו') \"אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה\" מִצְוָה לַכֹּהֲנִים בְּקִיּוּם הָאֵשׁ, כְּמוֹ שֶׁאָמַר (ויקרא ו':ה') \"וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים\", וְצִוָּה שֶׁיִּזָּהֲרוּ בָּזֶה וְיַעַרְכוּ אֵשׁ וְעֵצִים הַרְבֵּה שֶׁתּוּקַד הָאֵשׁ תָּמִיד כָּל הַיּוֹם וְכָל הַלַּיְלָה, וְהִזְהִיר בְּלָאו שֶׁלֹּא תִּכְבֶּה לְעוֹלָם. וְהִנֵּה אִם נִתְעַצְּלוּ הַכֹּהֲנִים וְכָבְתָה הָאֵשׁ עָבְרוּ בְּלָאו. וּמִפְּנֵי זֶה אָמְרוּ רַבּוֹתֵינוּ (יומא מה) שֶׁהָיְתָה מַעֲרָכָה שְׁנִיָּה לְקִיּוּם הָאֵשׁ. וּמַה שֶׁאָמַר (ויקרא ו':ה') \"וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ לֹא תִכְבֶּה\" מִקְרָא יָתֵר, וְנִדְרָשׁ לְרַבּוֹתֵינוּ (תורת כהנים פרק ב ז) בְּכָל אָדָם, מְלַמֵּד שֶׁכָּל הַמְּכַבֶּה עוֹבֵר בְּלֹא תַּעֲשֶׂה, וַאֲפִילּוּ כִּבָּה מִן הַמַּעֲרָכָה גַּחֶלֶת אַחַת לוֹקֶה, בֵּין שֶׁכִּבָּה אוֹתָהּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ בֵּין שֶׁהוֹרִידָהּ וְכִבָּה אוֹתָהּ לְמַטָּה, וְכִמְדֻמֶּה לִי שֶׁאֵינוֹ עוֹבֵר אֶלָּא בְּלָאו אֶחָד:",
    "en": "AND THE FIRE OF THE ALTAR SHALL BE BLAZING IN IT. Scripture is stating that it should burn on the altar during the whole night, it being a positive commandment that the priests should put on at daytime a lot of wood in order that it should not be burnt up completely and the fire [should not] become extinguished from it [during the night]. In my opinion, that which He said, Fire shall be kept burning upon the altar continually; it shall not go out, is a commandment directed to the priests to keep fire burning continually upon the altar, just as He said, and the priest shall kindle wood upon it, commanding them that they should be careful about this — to set fire in order and put enough wood on it to keep the fire burning continually, all day and all night. He gave an additional caution by means of a negative commandment, [it shall not go out], meaning that it should never be allowed to become extinguished. Thus if the priests were careless and the fire became extinguished they would transgress this negative commandment. It is for this reason that our Rabbis have said that [in addition to the large wood-stack burning on the altar] there was a second wood-stack solely for the purpose of keeping up the fire. And that which Scripture states, And the fire upon the altar shall be blazing in it; it shall not go out, is a redundant verse, and is therefore interpreted by our Rabbis as having reference to all people, teaching that whoever extinguishes the fire, transgresses a negative commandment. Even if he extinguishes only one of the live coals of the wood-stack, he is liable to whipping, whether he put it out on top of the altar, or whether he extinguished it below [on the pavement of the Court] after he had taken it down. It appears to me that he violates only one negative commandment.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Leviticus.6.3:1",
    "he": "וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד הִיא הַכֻּתֹּנֶת, וּמַה תַּלְמוּד לוֹמַר \"מִדּוֹ\", שֶׁתְּהֵא כְּמִדָּתוֹ. עַל בְּשָׂרוֹ שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בֵּינְתַיִם, לְשׁוֹן רַשִׁ\"י (רש\"י על ויקרא ו':ג'). וְהִנֵּה תְּרוּמַת הַדֶּשֶׁן צְרִיכָה בִּגְדֵי כְּהֻנָּה וְאֵין עֲבוֹדָה בִּשְׁנֵי הַבְּגָדִים מֵהֶם, אֲבָל הִזְכִּיר אֵלֶּה הַשְּׁנַיִם לְדָבָר שֶׁנִּתְחַדֵּשׁ בָּהֶם כָּאן, לוֹמַר שֶׁתְּהֵא הַכֻּתֹּנֶת כְּמִדָּתוֹ, וְהָעִנְיָן לוֹמַר שֶׁאִם הָיוּ מְסֻלָּקִין, קְצָרִים וְאֵינָן מַגִּיעִין עַד רַגְלָיו וְעָבַד בָּהֶן עֲבוֹדָתוֹ פְּסוּלָה, וְלִמֵּד שֶׁלֹּא יְהֵא בֵּינוֹ וְלֹא בֵּין הַמִּכְנָסַיִם לִבְשָׂרוֹ כְּלוּם, וְהוּא הַדִּין שֶׁצְּרִיכָה כָּל בִּגְדֵי כְּהֻנָּה, כִּי כֵּיוָן שֶׁהִזְכִּיר הַכָּתוּב שֶׁהִיא צְרִיכָה בְּגָדִים לָמַדְנוּ שֶׁהִיא צְרִיכָה אַרְבָּעָה לְהֶדְיוֹט וּשְׁמֹנֶה לְכֹהֵן גָּדוֹל. וְכֵן מְפֹרָשׁ בְּמַסֶּכֶת יוֹמָא בְּפֶרֶק שֵׁנִי (כג) וּבְתוֹרַת כֹּהֲנִים (צו ב א), מַה תַּלְמוּד לוֹמַר \"יִלְבָּשׁ\", לְהָבִיא אֶת הַמִּצְנֶפֶת וְאֶת הָאַבְנֵט. וְאוּנְקְלוֹס (תרגום אונקלוס על ויקרא ו':ג') תִּרְגֵּם \"מִדּוֹ\" - \"לְבוּשִׁין\", וְנִרְאֶה כִּי אֶצְלוֹ \"מִדּוֹ\" - שֵׁם יִכְלֹל כָּל בְּגָדָיו, כְּאִלּוּ אָמַר וְלָבַשׁ הַכֹּהֵן בִּגְדֵי בַּד, וְכֵן \"מַדָּיו קְרוּעִים\" (שמואל א ד יב), \"שֶׁיֹּרֵד עַל פִּי מִדּוֹתָיו\" (תהלים קלג ב), עַל פִּי מַלְבּוּשָׁיו, \"חָגוּר מִדּוֹ לְבוּשׁוֹ\" (שמואל ב כ ח), וְיִהְיֶה זֶה כְּדַעַת הָאוֹמֵר אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט לֹא זֶהוּ אַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל (יומא יב):",
    "en": "AND THE PRIEST SHALL PUT ON ‘MIDO’ (HIS GARMENT OF) LINEN. “This is a reference to the k’toneth (tunic). Why then does Scripture here call it mido [which means ‘his measure’]? It is to indicate that the tunic is to be made to his measure. AND HIS LINEN BREECHES SHALL HE PUT UPON HIS FLESH — that there should be nothing interposing between them.” This is Rashi’s language.Now the [daily] removal of the ashes [from the altar, which is the subject-matter of this verse], must be done with the priest wearing the [four] garments of priesthood, as no Service can be performed with only two of the [four] garments! However, He mentioned only these two garments because of new points that are added here to them, namely, that the tunic must be made to the priest’s measure. This means to say that if it was raised [above his feet], being so short that it did not reach his feet, and he performed therein one of the acts of offering, his Service is invalid. It further teaches that there must be nothing intervening between the breeches and his flesh. But the law requires equally that the priest who removes the ashes from the altar should wear all [four] priestly garments, for since Scripture mentioned that the removing of the ashes must be done with priestly garments, we know [automatically] that it requires four for the common priest and eight for the High Priest. So also is it explained in the second chapter of Tractate Yoma and in Torath Kohanim: “Why does Scripture repeat the term yilbash [‘he shall put on’ — ‘V’lavash hakohein’ (and the priest shall put on) his linen garment, and his linen breeches ‘yilbash’ (he shall put) upon his flesh]? It is to include the turban and the belt” [which the priest is also to put on for the removing of the ashes].Now Onkelos translated the word mido as levushin [“garments” — as opposed to Rashi’s interpretation, according to which it refers only to one garment, the tunic]. It would appear then that according to Onkelos, the word mido is a term which includes all of the priest’s garments, as if the verse were stating, “and the priest shall put on linen garments.” Similarly we are to understand the expressions: ‘madav’ (his clothes) rent; that cometh down upon the collar ‘midothav’, which means upon the edge of his garments; girded with ‘mido’ (his apparel) of war, which means his garments. This then will be in accordance with the opinion of the Sage who says that the belt of the common priest was unlike the belt of the High Priest.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1:1",
    "he": "בְּמִדְבַּר סִינַי – בַּעֲבוּר שֶׁהִפְסִיק בְּמִצְוֹת הַשְּׁמִטָּה וְהַיּוֹבֵל, שֶׁהָיוּ בְּהַר סִינַי, חָזַר וְאָמַר כָּאן שֶׁהָיָה הַדִּבּוּר הַזֶּה בְּאֹהֶל מוֹעֵד, כְּכָל הַמִּצְווֹת אֲשֶׁר הִזְכִּיר מִתְּחִלַּת סֵפֶר וַיִּקְרָא. וְכֵן יִהְיוּ כֻּלָּם מִכָּאן וָאֵילָךְ בְּאֹהֶל מוֹעֵד. כִּי מֵעֵת שֶׁהוּקַם הַמִּשְׁכָּן וַיִּקְרָא אֵלָיו הַשֵּׁם מֵאֹהֶל מוֹעֵד, לֹא נִדְבַּר לוֹ אֶלָּא מִשָּׁם. וְהִזְכִּיר כָּאן בְּמִדְבַּר סִינַי לְהַגִּיד שֶׁלֹּא נָסְעוּ מִשָּׁם בְּעֵת שֶׁנִּמְנוּ, כִּי הַמִּנְיָן הַשֵּׁנִי הָיָה בְּעַרְבוֹת מוֹאָב, וְהַדִּבּוּר בְּאֹהֶל מוֹעֵד:",
    "en": "AND THE ETERNAL SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING. Because He had interrupted with the commandments about the Sabbatical year and the Jubilee, of which He said that they were spoken in Mount Sinai [in contrast to all the other commandments in the Book of Leviticus, which, as mentioned at the beginning of that book, G-d told Moses from the Tent of Meeting], He stated here again that this communication was given from the Tent of Meeting, as were all the communications which He had mentioned since the beginning of the Book of Leviticus. And all of them from now onwards [were said to Moses] from the Tent of Meeting, for since the time that the Tabernacle was set up and G-d called him [Moses] from the Tent of Meeting, He only communicated with him from there.Scripture mentions here in the wilderness of Sinai in order to tell us that they did not travel away from there until they were counted [the first time, as described here], for the second census was taken in the plains of Moab, but the [actual] communication was in the Tent of Meeting.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.3:1",
    "he": "וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמֹשֶׁה וְגוֹ' – וְאֵינוֹ מוֹנֶה אֶלָּא בְּנֵי אַהֲרֹן, וְנִקְרְאוּ תּוֹלְדוֹת מֹשֶׁה לְפִי שֶׁלִּמְּדָן תּוֹרָה, מְלַמֵּד שֶׁכָּל הַמְלַמֵּד חֲבֵרוֹ תּוֹרָה מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ יְלָדוֹ. בְּיוֹם דִּבֶּר ה' אֶת מֹשֶׁה נַעֲשׂוּ אֵלּוּ תּוֹלָדוֹת שֶׁלּוֹ שֶׁלִּמְּדָן מַה שֶׁלָּמַד מִפִּי הַגְּבוּרָה, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ג׳:א׳). וְאֵין \"בְּיוֹם דִּבֶּר ה' אֶל מֹשֶׁה בְּהַר סִינַי\" אֶלָּא לוֹמַר שֶׁהָיוּ אֵלֶּה תּוֹלְדוֹתָם בְּיוֹם שֶׁדִּבֶּר הַשֵּׁם אֶל מֹשֶׁה בְּהַר סִינַי, וְאָמַר כִּי מֵתוּ נָדָב וַאֲבִיהוּא וְאֵין לָהֶם הַיּוֹם תּוֹלָדוֹת רַק אֶלְעָזָר וְאִיתָמָר. וְהִזְכִּיר זֶה לוֹמַר כִּי בְּיוֹם דִּבֶּר ה' אֶל מֹשֶׁה בְּהַר סִינַי נִבְחֲרוּ אֵלֶּה לְמָשְׁחָה אוֹתָם וְלִהְיוֹת לָהֶם מָשְׁחָתָם לִכְהֻנַּת עוֹלָם, וּשְׁאָר הַשֵּׁבֶט לֹא נִצְטַוָּה בִּבְחִירָתוֹ עַד עַתָּה. וְטַעַם הִזְכִּיר \"תּוֹלְדוֹת אַהֲרֹן וּמֹשֶׁה\" בַּמָּקוֹם הַזֶּה, כִּי כַּאֲשֶׁר הִשְׁלִים מִסְפַּר כָּל יִשְׂרָאֵל לְתוֹלְדוֹתָם לְבֵית אֲבוֹתָם וְרָצָה לְהַזְכִּיר תּוֹלְדוֹת שֵׁבֶט לֵוִי, הִתְחִיל בְּרָאשֵׁי הַשֵּׁבֶט הַהוּא. וְעַל דֶּרֶךְ הַפְּשָׁט כִּי טַעַם \"תּוֹלְדוֹת אַהֲרֹן וּמֹשֶׁה\" לוֹמַר שֶׁהָיוּ בְּנֵי אַהֲרֹן כֹּהֲנִים מְשׁוּחִים נִבְדָּלִים מִן הַשֵּׁבֶט לִהְיוֹתָם קֹדֶשׁ קָדָשִׁים, וְתוֹלְדוֹת מֹשֶׁה מִשְׁפַּחַת הָעַמְרָמִי אֲשֶׁר יַזְכִּיר לְמַטָּה (במדבר ג׳:כ״ז), כִּי אֵין בָּעַמְרָמִי זוּלָתִי בְּנֵי מֹשֶׁה נִמְנִים בַּלְוִיִּם. וְזֶה כְּעִנְיָן שֶׁכָּתוּב (דברי הימים א כג יג יד) \"בְּנֵי עַמְרָם אַהֲרֹן וּמֹשֶׁה וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ קֹדֶשׁ קָדָשִׁים, וּמֹשֶׁה אִישׁ הָאֱלֹהִים בָּנָיו יִקָּרְאוּ עַל שֵׁבֶט הַלֵּוִי\". וְהַדְּרָשׁ סְמָכוּהוּ מִפְּנֵי שֶׁלֹּא פֵּרַשׁ \"וְאֵלֶּה שְׁמוֹת בְּנֵי מֹשֶׁה\" כַּאֲשֶׁר עָשָׂה בִּבְנֵי אַהֲרֹן, לִרְמוֹז כִּי בְּנֵי אַהֲרֹן גַּם הֵם תּוֹלָדוֹת לְמֹשֶׁה מִפְּנֵי שֶׁלִּמְּדָם תּוֹרָה, כִּי הַתּוֹרָה תְּפָרֵשׁ וְתִרְמֹז:",
    "en": "NOW THESE ARE THE GENERATIONS OF AARON AND MOSES IN THE DAY THAT THE ETERNAL SPOKE WITH MOSES IN MOUNT SINAI. “And yet [in the following verse] Scripture only enumerates the sons of Aaron, [as it is said, And these are the names of the sons of Aaron! If so, why does it say here and Moses?] They [were indeed the sons of Aaron, but] they are called the generations of Moses because he taught them Torah. This establishes the principle that if one teaches the Torah to one’s fellow man, Scripture accounts it to him as though he had begotten him. In the day that the Eternal spoke to Moses did these children [of Aaron] become his [Moses’], because he taught them then what he learned from the mouth of the Almighty.” This is Rashi’s language.However, the expression in the day that the Eternal spoke to Moses is intended [not to convey the idea mentioned by Rashi, but] only to say that these were [Aaron’s four] sons [namely, Nadab and Abihu, Eleazar and Ithamar, as mentioned in Verse 2] in the day that the Eternal spoke with Moses in Mount Sinai, and then Scripture states [in the following verses] that Nadab and Abihu died, and that therefore they have no children now except Eleazar and Ithamar. Now Scripture mentions this in order to state that in the day that the Eternal spoke with Moses in Mount Sinai these [sons of Aaron] were chosen to be anointed, and their anointing shall be to them for an everlasting priesthood, but as for the rest of the tribe [of Levi], Moses was not commanded that they be chosen [for service in the Tabernacle] until now. And the reason why He mentioned the generations of Aaron and Moses at this place is that since He had completed the census of all Israel by their generations and by their fathers’ houses, and He now wanted to mention the generations of the tribe of Levi, He began with the leaders of that tribe.According to the plain meaning of Scripture, the sense of [the expression] the generations of Aaron and Moses is that the sons of Aaron were anointed priests separated from [the rest of] the tribe [of Levi] so that they be most holy, and the generations of Moses were the family of the Amramites which He mentions further on, since of the Amramites there were only the children of Moses, and they are counted among the Levites. This [verse] is thus similar to that which it is written, The sons of Amram: Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy. But as for Moses the man of G-d, his sons are named among the tribe of Levi. And the homiletic interpretation [which Rashi mentioned, that the generations of Aaron are also attributed to Moses because he taught them Torah], the Rabbis based upon [the fact that] Scripture does not state “and these are the names of the sons of Moses,” as it does with the sons of Aaron [stating in Verse 3: These are the names of the sons of Aaron — therefore the Rabbis explained that the verse says: Now these are the generations of Aaron and Moses] to allude to [the principle that] the sons of Aaron are also the generations of Moses because he taught them Torah, for it is the way of the Torah to explain and to allude [to spiritual truths].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.7:1",
    "he": "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן – לֹא נֶאֱמַר בְּיוֹם הָקִים, מְלַמֵּד שֶׁכָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מַעֲמִידוֹ וּמְפָרְקוֹ, וּבְאוֹתוֹ הַיּוֹם הֶעֱמִידוֹ וְלֹא פֵרְקוֹ. לְכָךְ נֶאֱמַר ״בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים״, אוֹתוֹ הַיּוֹם כָּלוּ הֲקָמוֹתָיו. וְרֹאשׁ חֹדֶשׁ נִיסָן הָיָה, בַּשֵּׁנִי נִשְׂרְפָה הַפָּרָה, בַּשְּׁלִישִׁי הִזּוּ הַזָּיָה רִאשׁוֹנָה, בַּשְּׁבִיעִי גִלְּחוּ, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ז׳:א׳) מִדִּבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ספרי נשא קמה). אֲבָל אֵינֶנָּה רְאָיָה גְמוּרָה, כִּי \"בְּיוֹם כַּלּוֹת\" אֵינֶנּוּ דָבוּק עִם \"לְהָקִים\" בִּלְבַד, אֲבָל בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וְלִמְשֹׁחַ וּלְקַדֵּשׁ אוֹתוֹ וְאֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו, הִקְרִיבוּ הַנְּשִׂיאִים אֶת קָרְבָּנָם כְּשֶׁנַּעֲשָׂה כָּל זֶה. וּמִכָּל מָקוֹם בַּיּוֹם הַשְּׁמִינִי הָיָה. וְנִכְתְּבָה זֹאת הַפָּרָשָׁה בְּכָאן בַּעֲבוּר כִּי בַּיּוֹם הָרִאשׁוֹן שֶׁל מִלּוּאִים קָרָא אֶל מֹשֶׁה מֵאֹהֶל מוֹעֵד, וַיְדַבֵּר הַשֵּׁם אֵלָיו כָּל הַפָּרָשִׁיּוֹת שֶׁמִּתְּחִלַּת סֵפֶר וַיִּקְרָא עַד ״וַיְהִי בַּיּוֹם הַשְּׁמִינִי״ שֶׁהֵם בְּדִינֵי הַקָּרְבָּנוֹת, וּמִיּוֹם הַשְּׁמִינִי נִדְבַּר לוֹ כָּל הַפָּרָשִׁיּוֹת שֶׁמִּתְּחִלַּת ״זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ״ (ויקרא יא ב) שֶׁהֵם בְּדִינֵי אִסּוּר וְהֶתֵּר, וְיֵשׁ בְּכֻלָּן עִנְיַן הַקָּרְבָּנוֹת, וְנִמְשְׁכוּ הָעִנְיָנִים עַד הַמָּקוֹם הַזֶּה כַּסֵּדֶר כַּאֲשֶׁר פֵּרַשְׁתִּי (בתחלת הספר ולעיל ה ו). וּכְשֶׁהִשְׁלִים הַמִּצְוֹת אֲשֶׁר נִצְטַוָּה מֹשֶׁה לֵאמֹר לְיִשְׂרָאֵל, וְשֶׁכֻּלָּן דִּינֵי עֲבוֹדָה וְקָרְבָּנוֹת וּמִשְׁמֶרֶת אֹהֶל מוֹעֵד וַעֲבוֹדָתוֹ, חָזַר אַחֲרֵי כֵן בְּכָאן לְהַגִּיד נִדְבַת הַנְּשִׂיאִים בְּקָרְבָּנָם שֶׁהָיוּ מֵהַיּוֹם הַשְּׁמִינִי עַד יוֹם תִּשְׁעָה עָשָׂר לַחֹדֶשׁ אוֹ עַד שְׁנֵים עָשָׂר יוֹם לַחֹדֶשׁ כְּדִבְרֵי רַבּוֹתֵינוּ (סדר עולם פרק ז):",
    "en": "AND IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED SETTING UP THE TABERNACLE. “Scripture does not say ‘on the day that Moses set up’ [but it states ‘on the day that Moses had finished setting up’]. This teaches us that on each of the seven days of initiation [of the priests] Moses erected and dismantled the Tabernacle, and on that day [the eighth day] he erected it but did not dismantle it. Therefore it says, on the day that Moses had finished setting up the Tabernacle, since it was on that day that he finished all his erections. This happened on the first of Nisan; on the second day the Red Heifer was burnt, on the third day they sprinkled [upon the Levites] the first sprinkling [of the water of purification in which the ashes of the Red Heifer were mingled], and on the seventh day [of Nisan, after having been sprinkled again] the Levites were shaven [and were ready to be initiated into their service].” This is Rashi’s language on the basis of the words of our Rabbis of blessed memory. But it is not a complete proof [that Moses set up the Tabernacle and dismantled it again on each of the seven days of initiation], for the expression on the day that he had finished is not connected only with the word l’hakim (setting up), but [its meaning is rather as follows]: “on the day that Moses had finished setting up the Tabernacle and anointing and sanctifying it, and [doing likewise to] the altar and all the vessels thereof — the princes offered their offerings, when all this was done.” Nonetheless [however we explain the verse], it was [indeed] on the eighth day [of the initiation of the priests].This section was written here because on the first day of the initiation He called unto Moses out of the Tent of Meeting and G-d spoke to him all the sections [of the Torah] from the beginning of the Book of Leviticus until the section of Vayehi Bayom Ha’shemini, which all deal with the laws of the offerings. From that eighth day on Moses was told all the sections beginning with These are the beasts which ye may eat, which contain the laws of forbidden and permitted foods, since they are all related to the subject of the offerings, and these topics continued in their correct order up to this place [before us], as I have explained. Thus when He had completed the commandments which Moses was ordered to say to Israel, all of them being laws of the Divine Service and the offerings, the charge of the Tent of Meeting and its Service, He reverted here afterwards to tell of the freewill offerings of the princes, which took place from the eighth day until the nineteenth day of Nisan, or until the twelfth day of the month in accordance with the words of our Rabbis.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.7:2",
    "he": "וְטַעַם וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם – אָמַר רַבִּי אַבְרָהָם (אבן עזרא על במדבר ז׳:א׳) שֶׁמָּשַׁח אוֹתָם בְּשֶׁמֶן הַמִּשְׁחָה וְקִדֵּשׁ אוֹתָם בְּדַם הַחַטָּאת, כְּמוֹ שֶׁאָמַר שָׁם: ״וַיְחַטֵּא אֶת הַמִּזְבֵּחַ וְאֶת הַדָּם יָצַק אֶל יְסוֹד הַמִּזְבֵּחַ וַיְקַדְּשֵׁהוּ לְכַפֵּר עָלָיו״ (ויקרא ח ט״ו). וְאֵינוֹ כֵן, שֶׁכָּךְ נֶאֱמַר בַּמִּשְׁכָּן: ״וַיִּמְשַׁח אוֹתוֹ וַיְקַדֵּשׁ אוֹתוֹ וְאֶת כָּל כֵּלָיו״, וְהַמִּשְׁכָּן לֹא נִתְקַדֵּשׁ בְּדָם כְּלָל, אֲבָל וַיִּמְשָׁחֵם לְקַדֵּשׁ אוֹתָם:",
    "en": "VAYIMSHACHEIM’ (AND HE HAD ANOINTED THEM), ‘VAYEKADEISH’ (AND SANCTIFIED) THEM. Rabbi Abraham ibn Ezra explains that “Moses anointed them with the oil of anointment, and sanctified them by [sprinkling upon them] the blood of the sin-offering, as it is said there, and he purified the altar, and poured out the remaining blood at the base of the altar, and sanctified it, to make atonement upon it. ” But it is not so, for it is likewise said about the Tabernacle [in the verse before us], and he had anointed it, and sanctified it and all its vessels, and yet the Tabernacle was not sanctified by means of [sprinkling upon it] the blood and any offering. Rather, the meaning [of the phrase vayimshacheim vayekadeish otham] is that “he anointed them in order [thereby] to sanctify them.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.7:3",
    "he": "וְטַעַם וְאֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו מְחֻבָּר לְרֹאשׁ הַפָּסוּק, בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וְאֶת כָּל כֵּלָיו, וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אוֹתָם:",
    "en": "AND THE ALTAR AND ALL THE VESSELS THEREOF. This is connected with the beginning of the verse, [so that the sense thereof is as follows]: “and it came to pass on the day that Moses had finished setting up the Tabernacle [and the altar] and all its vessels, and had anointed them and sanctified them — [that the princes of Israel offered etc.].”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.9:1",
    "he": "בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן – מִכָּאן אָמְרוּ חֲכָמִים (ספרי בהעלותך סד; פסחים ו): אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְטַעַם הָאִחוּר הַזֶּה הָיָה, כִּי כַּאֲשֶׁר בָּא הַסֵּפֶר הַזֶּה הָרְבִיעִי לְהַזְכִּיר הַמִּצְווֹת שֶׁנִּצְטַוּוּ יִשְׂרָאֵל בְּמִדְבַּר סִינַי לִשְׁעָתָם, רָצָה לְהַשְׁלִים עִנְיַן אֹהֶל מוֹעֵד וְתִקּוּנוֹ כָּל יְמֵי הַמִּדְבָּר. וְהִזְכִּיר תְּחִלָּה הַדְּגָלִים וּמְקוֹם הָאֹהֶל וּמַעֲמַד מְשָׁרְתָיו וְתִקּוּן הַמִּשְׁמָרוֹת לְמַשָּׂאוֹ לְכָל עֲבוֹדַת הָאֹהֶל, וְהִזְכִּיר קָרְבְּנוֹת הַנְּשִׂיאִים שֶׁהֵבִיאוּ הָעֲגָלוֹת אֲשֶׁר יִשְׂאוּ אוֹתוֹ בָּהֶן כָּל עֵת הֱיוֹתָם בַּמִּדְבָּר, וְהִשְׁלִים קָרְבְּנוֹתָם בַּחֲנֻכַּת הַמִּזְבֵּחַ שֶׁהָיוּ מֵאֶחָד בְּנִיסָן אוֹ קֹדֶם לָכֵן. וְאַחַר כָּךְ שָׁב לְהַזְכִּיר אַזְהָרָה שֶׁהִזְהִיר אוֹתָם שֶׁלֹּא יִשְׁכְּחוּ מִצְוַת הַפֶּסַח. וְעַל דַּעַת רַבּוֹתֵינוּ לֹא נָהֲגָה בַּמִּדְבָּר אֶלָּא בְּשָׁנָה זוֹ בִּלְבַד, לְפִי שֶׁלֹּא מָלוּ בַּמִּדְבָּר, וְהָיְתָה מִילַת זְכָרִים וַעֲבָדִים מְעַכֶּבֶת בָּהֶם. וְיִתָּכֵן שֶׁהֻצְרַךְ לְמִצְוָה זוֹ בַּעֲבוּר שֶׁלֹּא נִצְטַוּוּ מִתְּחִלָּה בַּעֲשִׂיַּת פֶּסַח דּוֹרוֹת אֶלָּא בָּאָרֶץ, דִּכְתִיב: ״וְהָיָה כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר יִתֵּן ה' לָכֶם כַּאֲשֶׁר דִּבֵּר וּשְׁמַרְתֶּם אֶת הָעֲבֹדָה הַזֹּאת״ (שמות יב כה), וְעוֹד נֶאֱמַר שָׁם: ״וְהָיָה כִי יְבִיאֲךָ ה' אֶל אֶרֶץ הַכְּנַעֲנִי וְגוֹ' וְעָבַדְתָּ אֶת הָעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּה״ (שם יג ה). וְעַכְשָׁיו רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא וְצִוָּה שֶׁיַּעֲשׂוּ אוֹתוֹ כְּדֵי שֶׁתִּהְיֶה זֵכֶר גְּאֻלָּתָם וְהַנִּסִּים שֶׁנַּעֲשׂוּ לָהֶם וְלַאֲבוֹתֵיהֶם, נֶעְתָּק לָהֶם מִן הָאָבוֹת הָרוֹאִים לִבְנֵיהֶם וּבְנֵיהֶם לִבְנֵיהֶם וּבְנֵיהֶם לְדוֹר אַחֲרוֹן. וְהִנֵּה אָמַר תְּחִלָּה \"וְהָיָה כִי תָבֹאוּ אֶל הָאָרֶץ\" לוֹמַר שֶׁאֵין מִצְוָה זוֹ נוֹהֶגֶת בְּחוּצָה לָאָרֶץ לְדוֹרוֹת, וְעַכְשָׁיו צִוָּה שֶׁיִּנְהֲגוּ בָּהּ בַּמִּדְבָּר. וְעַל דַּעַת רַבּוֹתֵינוּ לֹא עָשׂוּ אוֹתָהּ אֶלָּא בְּשָׁנָה זוֹ בִּלְבַד, שֶׁלֹּא הָיוּ יְכוֹלִין לַעֲשׂוֹתָהּ לְפִי שֶׁנּוֹלְדוּ לָהֶם בָּנִים וַעֲבָדִים וְלֹא יָכְלוּ לָמוּל אוֹתָם מִן הַטַּעַם שֶׁהִזְכִּירוּ, שֶׁהָיָה לָהֶם לְסַכָּנָה כְּמוֹ שֶׁמְּפֹרָשׁ בִּיבָמוֹת (עא). אֲבָל בְּסִפְרֵי (בהעלותך סז) אָמְרוּ: ״וַיַּעֲשׂוּ אֶת הַפֶּסַח בָּרִאשׁוֹן\" וְגוֹ' - בִּגְנוּת יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר, שֶׁלֹּא עָשׂוּ אֶלָּא פֶּסַח זֶה בִּלְבַד. וְכֵן הוּא אוֹמֵר: ״הַזְּבָחִים וּמִנְחָה הִגַּשְׁתֶּם לִי בַמִּדְבָּר אַרְבָּעִים שָׁנָה״ (עמוס ה כה). דָּרְשׁוּ כֵן מִן הַכָּתוּב הַזֶּה שֶׁאָמַר: ״וַיַּעֲשׂוּ אֶת הַפֶּסַח בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בֵּין הָעַרְבַּיִם בְּמִדְבַּר סִינָי״ (במדבר ט׳:ה׳), כִּי הַמִּקְרָא מְיֻתָּר, וְדַי בְּמַה שֶׁיֹּאמַר \"וַיַּעֲשׂוּ אֶת הַפֶּסַח כְּכָל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה\", אֲבָל הִזְכִּיר הַיּוֹם וְהַמִּדְבָּר לִרְמֹז שֶׁלֹּא עָשׂוּ אוֹתוֹ בַּמִּדְבָּר רַק בַּיּוֹם הַזֶּה וְהוּא גְּנוּתָן. וְיִתָּכֵן שֶׁהַגְּנוּת הַזֶּה הוּא קִלְקוּלָם בְּעִנְיַן הַמְרַגְּלִים, שֶׁמִּמֶּנָּה נִתְנַדּוּ וְלֹא נָשְׁבָה לָהֶם הָרוּחַ הַצְּפוֹנִית וְלֹא מָלוּ, וּלְפִיכָךְ נֶאֶסְרוּ בְּכָל הַקֳּדָשִׁים וְהָיוּ נְזוּפִים. אוֹ שֶׁתִּהְיֶה הַבָּרַיְתָא הַזּוֹ כְּדִבְרֵי הָאוֹמֵר (מכילתא בא טו) אֵין מִילַת זְכָרָיו וַעֲבָדָיו מְעַכֶּבֶת בּוֹ, וְהָיוּ רַשָּׁאִין לַעֲשׂוֹתוֹ וְנִתְעַצְּלוּ וְלֹא עָשׂוּ אוֹתוֹ, וְהוּא גְּנוּת גָּדוֹל. אֲבָל הָרִאשׁוֹן הוּא יוֹתֵר נָכוֹן בְּעֵינַי, כִּי הָיָה מֹשֶׁה מַכְרִיחָם לַעֲשׂוֹתוֹ וְלֹא הָיָה מַנִּיחָם בְּחִיּוּב כָּרֵת. אֲבָל חַג הַמַּצּוֹת שִׁבְעָה וְהַשְׁבָּתַת חָמֵץ לֹא הֻצְרַךְ לוֹמַר שֶׁנָּהֲגוּ בּוֹ, שֶׁהֵן חוֹבַת הַגּוּף הַנּוֹהֶגֶת בְּכָל מָקוֹם, וּכְבָר נֶאֱמַר בָּהֶם ״לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם״ (שמות יב יז).",
    "en": "IN THE SECOND YEAR AFTER THEIR COMING OUT OF THE LAND OF EGYPT, IN THE FIRST MONTH. From here the Rabbis have deduced the principle: “There is no [strict] chronological order in the narrative of the Torah” [for the census mentioned at the beginning of this Book of Numbers was on the first day of ‘the second’ month in the second year, and the present chapter about the Passover was in the ‘first month’ of the same year]! Now the reason for this delay [in mentioning the section concerning the Passover] was that since this fourth book [of the Torah] comes to mention the commandments which Israel was given in the wilderness of Sinai for that particular time, He wanted [first] to complete everything related to the Tent of Meeting and its functioning during all the time [that Israel was] in the wilderness. Therefore He mentioned first the [commandments about the four] standards, and the place of the Tent [of Meeting], and the position of its ministers, and the ordinance concerning the divisions [of the Levites] when carrying [the Tabernacle whilst travelling, and] all services of the Tent. Then He mentioned the dedication-offerings of the princes, who brought the wagons in which they would carry it [the Tent] as long as they were to be in the wilderness, and He finished [the account of] their offerings at the dedication of the altar, which began on the first of Nisan or afterwards. After all this He returned and mentioned the admonition that He had given them not to forget the commandment of the Passover.Now in the opinion of our Rabbis [the obligation to bring the Passover-offering] only applied in the wilderness in this [second] year, after the exodus because they did not perform circumcision in the wilderness, and the [non-performance of] circumcision of the male children and the servants prevented them [from slaughtering the Passover-offering]. It is possible that this [specific] command [to bring the Passover] was necessary because at first they were only commanded about making the Passover-offering in future generations after [entering] the Land of Israel, as it is written, And it shall come to pass, when ye be come to the Land which the Eternal will give you, according as He hath promised, that ye shall keep this Service. And it is further stated there, And it shall be when the Eternal shall bring thee into the land of the Canaanite, etc., that thou shalt keep this Service in this month. And now the Holy One, blessed be He, desired and commanded that they should make it [the Passover-offering] in order that the memory of their redemption and of the miracles which were done for them and their fathers should be transmitted from the fathers who saw them to their children, and their children to another generation. Thus He had said at first, And it shall come to pass, when ye be come to the Land, meaning to say that this commandment [to bring the Passover-offering] does not apply outside the Land in future generations; therefore now He commanded that they should fulfill it in the desert. And in the opinion of our Rabbis they only brought the Passover-offering in this [second] year [after the exodus], because they begot sons and servants whom they could not circumcise, for the reason that the Rabbis mentioned, that it was dangerous [to observe circumcision], as is explained in Tractate Yebamoth.However, in the Sifre the Rabbis have said: “And they brought the Passover-offering in the first month. Scripture speaks in a critical manner about Israel, inasmuch as [throughout their forty years in the desert] they brought only this Passover-offering, and likewise He said, Did ye bring unto Me offerings and meal-offerings in the wilderness forty years?” The Rabbis arrived at this interpretation [that the verse is rebuking them because they only brought the Passover-offering in the second year after the exodus], on the basis of this verse which states, And they brought the Passover-offering in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai, since it is a superfluous verse, for it would have been sufficient to say, and they brought the Passover-offering “according to all that the Eternal commanded Moses.” But Scripture mentioned the [exact] day and [the fact that it was in] the wilderness in order to hint that they only observed it in the wilderness on that day, and this was their “shortcoming” [which is referred to in the text of the Sifre].It is possible that [the reason why it is considered] their shortcoming is because of their sin in the affair of the spies, on account of which they fell into disesteem and the [cooling] northern wind did not blow upon them, [with the result that on account of the great heat in the desert] they could not circumcise themselves, and therefore they were prohibited to eat any sacred offerings, and they were “rebuked” by [G-d]. Or it may be that this Beraitha [of the Sifre which speaks of the “shortcoming” of Israel, as hinted at in this section] is in agreement with the words of the Sage who holds that [non-performance of] circumcision of one’s male children or servants does not prevent one from eating the Passover-offering, and therefore the people were permitted to bring the Passover-offering, but they did not trouble themselves to do it, and this is indeed a great “shortcoming.” The first interpretation, however, appears more likely to be correct, for [had they been obliged to bring it] Moses would have forced them to observe it and would not have allowed them [by not bringing it] to incur the penalty of excision. But as for the Festival of Unleavened Bread for seven days, and the removal [over that period] of leavened bread, Scripture did not have to say that they observed it [in the wilderness], since these are commandments that are obligatory on everyone’s person and apply in all places, and it has already been stated [that they are to be observed] throughout your generations by an ordinance forever.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.11:1",
    "he": "וַיְהִי הָעָם כְּמִתְאֹנְנִים – אָמַר ר״א (אבן עזרא על במדבר י״א:א׳) מִגִּזְרַת אָוֶן, וְכֵן ״מַחְשְׁבוֹת אוֹנֵךְ״ (ירמיהו ד יד), שֶׁדִּבְּרוּ דִּבְרֵי אָוֶן. וְאֵינֶנּוּ נָכוֹן, כִּי לָמָּה יְכַסֶּה הַכָּתוּב עַל חֶטְאָם וְלֹא יַגִּידֶנּוּ כַּאֲשֶׁר עָשָׂה בְּכָל הַמְּקוֹמוֹת. וְהַנָּכוֹן בְּעֵינַי כִּי כַּאֲשֶׁר נִתְרַחֲקוּ מֵהַר סִינַי שֶׁהָיָה קָרוֹב לַיִּשּׁוּב וּבָאוּ בְּתוֹךְ הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא בַּמַּסָּע הָרִאשׁוֹן, הָיוּ מִצְטַעֲרִים בְּעַצְמָם לֵאמֹר: ״מַה נַּעֲשֶׂה וְאֵיךְ נִחְיֶה בַּמִּדְבָּר הַזֶּה, וּמַה נֹּאכַל וּמַה נִּשְׁתֶּה, וְאֵיךְ נִסְבֹּל הֶעָמָל וְהָעִנּוּי, וּמָתַי נֵצֵא מִמֶּנּוּ?״ מִלְּשׁוֹן ״מַה יִּתְאוֹנֵן אָדָם חָי, גֶּבֶר עַל חֲטָאָיו״ (איכה ג לט), שֶׁהוּא לְשׁוֹן כּוֹאֵב וּמִצְטַעֵר עַל עַצְמוֹ. וְכֵן ״בֶּן אוֹנִי״ (בראשית לה יח) - בֶּן צַעֲרִי, וְ״אָנוּ הַדַּיָּגִים וְאָבְלוּ״ (ישעיהו יט ח). וְכַאֲשֶׁר אָמַר הַכָּתוּב כִּי הָיוּ כּוֹאֲבִים וּמִצְטַעֲרִים, כְּבָר הִזְכִּיר וְסִפֵּר הַחֵטְא וְאָמַר כְּמִתְאוֹנְנִים, כִּי הָיוּ מְדַבְּרִים בְּמַר נַפְשָׁם כַּאֲשֶׁר יַעֲשׂוּ הַכּוֹאֲבִים. וְהָיָה רַע בְּעֵינֵי ה', שֶׁהָיָה לָהֶם לָלֶכֶת אַחֲרָיו בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כָּל טוֹבָה אֲשֶׁר נָתַן לָהֶם, וְהֵם הָיוּ כַּאֲנוּסִים וּמֻכְרָחִין, מִתְאוֹנְנִים וּמִתְרַעֲמִים עַל עִנְיָנָם. וּלְכָךְ אָמַר בַּשְּׁנִיָּה: ״וַיָּשׁוּבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל״ (במדבר י״א:ד׳), כִּי הָיָה חֶטְאָם הָרִאשׁוֹן לְהִתְרַעֵם עַל חֶסְרוֹן הֲנָאוֹתֵיהֶם בַּמִּדְבָּר, וַיָּשׁוּבוּ עוֹד לַעֲשׂוֹת כָּעִנְיָן הַהוּא, וְלֹא לָקְחוּ מוּסָר עַל אֵשׁ הַשֵּׁם שֶׁבָּעֲרָה בָּם:",
    "en": "AND THE PEOPLE WERE ‘K’MITHON’NIM.’ Rabbi Abraham ibn Ezra commented that [the word k’mithon’nim is] “of the root aven (wickedness); similarly, the thoughts of ‘oneich’ (thy evil thoughts), for they spoke words of wickedness.” But this is not correct, for why would Scripture have concealed their sin, and not stated [clearly what it was], as it does in all other places! The correct interpretation appears to me to be that as they got further away from Mount Sinai, which was near an inhabitable settlement, and entered the great and dreadful wilderness in their first journey, they became upset and said: “What shall we do? How shall we live in this wilderness? What shall we eat and what shall we drink? How shall we endure the trouble and the suffering, and when shall we come out of here?” The word k’mithon’nim is thus related to the expression, Wherefore doth a living man ‘yithonein’ (complain), a strong man because of his sins? which is an expression indicating pain, and feeling sorry for oneself. Similarly, ben oni means “the son of my sorrow; “‘v’anu hadayagim’ (and the fishers shall lament) and all they that cast angle into the Nile shall mourn. Thus when Scripture states that they felt anxious and upset, it has thereby already mentioned and told [the nature of] their sin. It states that they were k’mithon’nim (‘as’ murmurers), meaning that they spoke in the bitterness of their soul as do people who suffer pain, and this was evil in the sight of the Eternal, since they should have followed Him with joyfnlness, and with gladness of heart by reason of the abundance of all good things which He gave them, but they behaved like people acting under duress and compulsion, murmuring and complaining about their condition. It is for this reason that He states with regard to the second [sin, or punishment], and the children of Israel also wept ‘again,’ meaning that their first sin consisted of complaining about their lack of comforts in the wilderness, and now they again did a similar thing, and they did not receive correction from the fire of G-d which devoured them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.14:1",
    "he": "וְטַעַם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא – כִּי לְעֵת עֶרֶב בָּאוּ הַמְרַגְּלִים בְּאָהֳלֵיהֶם, כַּאֲשֶׁר הָלְכוּ מִלִּפְנֵי מֹשֶׁה, וּבַבֹּקֶר הִשְׁכִּימוּ וַיִּלּוֹנוּ כֻּלָּם עַל מֹשֶׁה וְאַהֲרֹן. וְכָךְ אָמַר מֹשֶׁה: ״וַתֵּרָגְנוּ בְאָהֳלֵיכֶם״ (דברים א כז), כִּי בְּאָהֳלֵיהֶם הָיוּ אוֹמְרִים דִּבְרֵי נִרְגָּן. וְאָמְרוּ רַבּוֹתֵינוּ (תענית כט): הֵם בָּכוּ בְּכִיָּה שֶׁל חִנָּם וַאֲנִי אֶקְבַּע לָהֶם בְּכִיָּה לְדוֹרוֹת. וְלֹא יָדַעְתִּי מֵאֵיזֶה רֶמֶז שֶׁבַּפָּרָשָׁה הוֹצִיאוּ זֶה, אֲבָל מִקְרָא מָלֵא הוּא (תהלים קו כד-כז): ״וַיִּמְאֲסוּ בְאֶרֶץ חֶמְדָּה וְלֹא הֶאֱמִינוּ לִדְבָרוֹ. וַיֵּרָגְנוּ בְאָהֳלֵיהֶם לֹא שָׁמְעוּ בְּקוֹל ה'. וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר וּלְהַפִּיל זַרְעָם בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת״. אוּלַי יִדָּרֵשׁ זֶה מִפָּסוּק (לא): ״וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה״, יֹאמַר: וְטַפְּכֶם כַּאֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה בְּבֹא עֵת פְּקֻדָּתָם, כִּי אֲנִי פּוֹקֵד עֲוֺן אָבוֹת עַל בָּנִים, וְהֵבֵאתִי אוֹתָם עַתָּה שֶׁיֵּדְעוּ אֶת הָאָרֶץ יְדִיעָה בִּלְבַד, אֲבָל לֹא שֶׁיִּירְשׁוּ אוֹתָהּ לְדוֹרוֹת. וְהַכָּתוּב יִרְמֹז בְּכַיּוֹצֵא בָזֶה וְלֹא יִרְצֶה לִגְזֹר רָעָה רַק בְּעִנְיַן תּוֹכַחַת עַל תְּנַאי.",
    "en": "AND THE PEOPLE WEPT THAT NIGHT. The meaning thereof is that the spies went into the [people’s] tents towards evening, after they left Moses, and in the morning they [the people] rose early and they all murmured against Moses and against Aaron [as related in Verse 2]. And likewise Moses said, and ye murmured in your tents, for it was in their tents that they spoke words of a murmurer.Now our Rabbis have said: [“That day was the ninth of Ab. Said the Holy One, blessed be He:] ‘They wept for no good reason; therefore I will establish [that day as one for] weeping throughout their generations’.” But I do not know from what allusion in this section [of the Torah] the Rabbis deduced this interpretation. It is, however, a clearly-expressed verse [in the Book of Psalms]: Moreover, they scorned the desirable Land, they believed not His word. And they murmured in their tents, they hearkened not unto the voice of the Eternal. Therefore He swore concerning them, that He would overthrow them in the wilderness, and that He would cast out their seed among the nations, and scatter them in the lands. Perhaps this [interpretation of the Rabbis concerning the destruction of the two Temples on that night of weeping] is derived from the verse which states, But your little ones, that ye said would be a prey, which means: “But as for your little ones — it will be as you said, they will be a prey when the time of their visitation comes, for I shall visit the iniquity of the fathers upon the children. — them will I bring in now so that they will just know the Land, but they will not possess it [uninterruptedly] for all time.” Scripture only refers to such matters by means of allusion, for it does not want to decree evil categorically, unless it is a rebuke predicated on a condition.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.20:1",
    "he": "וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל כָּל הָעֵדָה מִדְבַּר צִן – הָעֵדָה עֵדָה שְׁלֵמָה, שֶׁכְּבָר מֵתוּ מֵתֵי מִדְבָּר וְאֵלּוּ פָּרְשׁוּ לְחַיִּים - לְשׁוֹן רַשִׁ״י (רש״י על במדבר כ׳:א׳). וְכֵן דַּעַת ר״א. וְאִם כֵּן, מַה צֹרֶךְ לְהַזְכִּיר כֵּן בְּבוֹאָם אַחֲרֵי כֵן אֶל הֹר הָהָר (במדבר כ׳:כ״ב)? וְר״א אָמַר (אבן עזרא על במדבר כ׳:כ״ב) כִּי הִזְכִּיר זֶה בַּעֲבוּר כִּי יָצָא אֱדוֹם לְהִלָּחֵם בָּם, הִזְכִּיר הַכָּתוּב שֶׁלֹּא נִפְקַד מֵהֶם אִישׁ בְּבוֹאָם מֵעִיר אֱדוֹם. וְאֵינוֹ נָכוֹן, כִּי יִשְׂרָאֵל נָטוּ מֵעָלָיו וְלֹא נִלְחַם בָּם כְּלָל. וְהַנָּכוֹן בְּעֵינַי כִּי מִנְהַג הַכָּתוּב לְהַזְכִּיר כֵּן בִּמְקוֹם הַתְּלוּנוֹת: ״וַיָּבֹאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר סִין אֲשֶׁר בֵּין אֵילִם וּבֵין סִינָי״ (שמות ט״ז:א׳), ״וַיִּסְעוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמַסְעֵיהֶם וַיַּחֲנוּ בִּרְפִידִים״ (שם י״ז:א׳). יוֹדִיעֵנוּ הַכָּתוּב כִּי הָיוּ כֻלָּם בַּתְּלוּנָה, וְכֵן ״וַתִּשָּׂא כָּל הָעֵדָה וַיִּתְּנוּ אֶת קוֹלָם״ (במדבר י״ד:א׳), ״וַיִּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִמָּחֳרָת״ (שם י״ז:ו׳). וְאָמַר כֵּן בְּבוֹאָם אֶל הֹר הָהָר לְהוֹדִיעַ שֶׁהָיוּ כֻּלָּם בְּהֶסְפֵּדוֹ שֶׁל אַהֲרֹן קְדוֹשׁ ה', כְּמוֹ שֶׁאָמַר ״וַיִּבְכּוּ אֶת אַהֲרֹן כָּל בֵּית יִשְׂרָאֵל\" וְגוֹ' (במדבר כ׳:כ״ט), וְאָמַר ״לְעֵינֵי כָּל הָעֵדָה״ (במדבר כ׳:כ״ז). וּבְמִדְבַּר סִינַי רַבָּה (במדבר רבה י״ט:ט׳) רָאִיתִי שֶׁהִזְכִּיר הַלָּשׁוֹן הַזֶּה ״עֵדָה שְׁלֵמָה״ וְכוּ' בַּכָּתוּב הַשֵּׁנִי בְּהֹר הָהָר בִּלְבַד, כִּי הָרִאשׁוֹן מִפְּנֵי הַתְּלוּנָה נֶאֱמַר כַּאֲשֶׁר פֵּרַשְׁתִּי:",
    "en": "AND THE CHILDREN OF ISRAEL, EVEN THE WHOLE CONGREGATION, CAME INTO THE WILDERNESS OF ZIN. “The congregation — an upright congregation, for those who were [punished] with death in the wilderness [on account of sinning in the matter of the spies] had already died, and these were designated to live” [i.e., they were the new generation which was to enter the Land]. This is Rashi’s language, and such is also the opinion of Rabbi Abraham ibn Ezra. But if so, why was it necessary to mention this [same expression: even the whole congregation] when they came afterwards unto Mount Hor? Now Rabbi Abraham ibn Ezra wrote [there] that Scripture mentioned it because Edom had come out to fight them, therefore it mentions that none of them was missing when they came back from the city of Edom. But this is not correct, since Israel turned away from him [Edom] and did not wage battle with them at all.The correct interpretation appears to me to be that it is the Scriptural style to mention [“the whole congregation”] when speaking of complaints, [just as in the following verses]: And all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai; And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages … and encamped in Rephidim — and Scripture thereby informs us that they all [participated] in the complaint. Similarly, And all the congregation lifted up their voice; And on the morrow all the congregation of the children of Israel murmured. Scripture uses that expression when they came to Mount Hor in order to tell us that they all took part in the mourning for Aaron, the holy one of the Eternal, just as it is said, and they wept for Aaron … all the house of Israel, and it states [furthermore]: in the sight of all the congregation. In Bamidbar Sinai Rabbah I have seen mentioned the text [quoted above by Rashi] — “an upright congregation etc.” — only in connection with the second verse [speaking] about Mount Hor [i.e., Verses 20 and 27 quoted above, which say that ‘the whole congregation came’ to Mount Hor, and that Moses and Aaron went up into Mount Hor ‘in the sight of all the congregation’], for in the case of the first verse [i.e., the present verse, the expression all the congregation] is used because [Scripture wants to indicate that they all joined in] the murmuring, as I have explained.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.20:2",
    "he": "וְטַעַם וַיֵּשֶׁב הָעָם בְּקָדֵשׁ – לוֹמַר כִּי כַּאֲשֶׁר נִכְנְסוּ בְּמִדְבַּר צִין עַד קָדֵשׁ, מֵתָה מִרְיָם. וְטָעָה ר״א שֶׁאָמַר בַּעֲבוּר שֶׁיָּשְׁבוּ שָׁם יָמִים רַבִּים, כִּי כֵן כָּתוּב, כִּי קָדֵשׁ אֲשֶׁר כָּתוּב בּוֹ: ״וַתֵּשְׁבוּ בְקָדֵשׁ יָמִים רַבִּים כַּיָּמִים אֲשֶׁר יְשַׁבְתֶּם״ (דברים א מו) - הוּא קָדֵשׁ בַּרְנֵעַ, וְהוּא בְּמִדְבַּר פָּארָן, וּמִשָּׁם נִשְׁתַּלְּחוּ הַמְרַגְּלִים בַּשָּׁנָה הַשְּׁנִיָּה וְשָׁם חָזְרוּ. אֲבָל קָדֵשׁ זֶה הוּא בְּמִדְבַּר צִין, וּבָאוּ שָׁם בִּשְׁנַת הָאַרְבָּעִים, וְשָׁם מֵתָה מִרְיָם. וּמִקְרָאוֹת מְפֹרָשִׁים הֵם:",
    "en": "VAYEISHEV HA’AM’ (AND THE PEOPLE ABODE) IN KADESH. The intention thereof is to tell us that when they had entered the wilderness of Zin as far as Kadesh, Miriam died. Rabbi Abraham ibn Ezra erred [here] when he commented: “[Scripture states vayeishev ha’am, meaning ‘the people dwelt,’ and does not say vayachanu — ‘and they pitched’] because they stayed there for a long time, for so it is written.” [This is in error] because the place called Kadesh of which it is written, So ye abode in Kadesh many days, according unto the days that ye abode there is Kadesh-barnea, which is in the wilderness of Paran [and not in the wilderness of Zin, mentioned here]. It was from there that the spies were sent out [to see the Land] in the second year [after the exodus], and thence that they returned. But the Kadesh [mentioned] here is in the wilderness of Zin, and they [only] arrived there in the fortieth year [after the exodus], and there Miriam died. The verses are explicit [on this matter].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.21:1",
    "he": "וַיִּשְׁמַע הַכְּנַעֲנִי מָצִינוּ בְּכִבּוּשֵׁי יְהוֹשֻׁעַ: \"מֶלֶךְ עֲרָד אֶחָד\" (יהושע יב יד), וְעוֹד כְּתִיב בַּמַּסָּעוֹת: \"וְהוּא יוֹשֵׁב בַּנֶּגֶב בְּאֶרֶץ כְּנָעַן\" (במדבר ל״ג:מ׳), וְהַכָּתוּב לֹא יִקְרָא אֶרֶץ כְּנַעַן סְתָם מֵעֵבֶר לַיַּרְדֵּן מִזְרָחָה, כְּמוֹ שֶׁאָמַר: \"אֶרֶץ כְּנַעַן לִגְבוּלֹתֶיהָ\" (במדבר ל״ד:ב׳). וְעוֹד כִּי הָיָה רָאוּי שֶׁיַּחְלֹק מֹשֶׁה אֶת אַרְצוֹ שֶׁל מֶלֶךְ עֲרָד לְאֶחָד מִשִּׁבְטֵי יִשְׂרָאֵל, וְהַכָּתוּב יְסַפֵּר בְּכָל מָקוֹם כִּי אֶרֶץ סִיחוֹן וְעוֹג שְׁנֵי מַלְכֵי הָאֱמֹרִי נָתַן מֹשֶׁה לִשְׁנֵי הַמַּטּוֹת וַחֲצִי הַמַּטֶּה, וְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה לָקְחוּ נַחֲלָתָם אַחֲרֵי עָבְרָם אֶת הַיַּרְדֵּן בְּאֶרֶץ כְּנָעַן. וְאוּלַי נֹאמַר כִּי הֶחֱרִימוּ יִשְׂרָאֵל אֶת אַרְצָם וְלֹא יָשְׁבוּ בָהּ כְּלָל, וְאֵינוֹ נָכוֹן. וְכֵן רַשִׁ״י מְפָרֵשׁ ״וְהַחֲרַמְתִּי אֶת עָרֵיהֶם״ (במדבר כ״א:ב׳) שֶׁהִקְדִּישׁ שְׁלָלָם לַגָּבוֹהַּ. וְהַנָּכוֹן בְּעֵינַי כִּי זֶה מֶלֶךְ עֲרָד הוּא יוֹשֵׁב בַּנֶּגֶב מֵעֵבֶר לַיַּרְדֵּן יָמָּה בְּאֶרֶץ כְּנַעַן עַל יַד הַיַּרְדֵּן בִּגְבוּל בְּנֵי יְהוּדָה סָמוּךְ לְחֶבְרוֹן שֶׁהִיא בַּנֶּגֶב, וְשָׁמַע מֵרָחוֹק בְּבוֹא בְּנֵי יִשְׂרָאֵל וּבָא דֶּרֶךְ הָאֲתָרִים אֶל עַרְבוֹת מוֹאָב לְהִלָּחֵם עִמָּהֶם שָׁם. וְזֶה טַעַם וַיִּשְׁמַע, וּלְכָךְ סִפֵּר הַכָּתוּב וְהוּא יוֹשֵׁב בַּנֶּגֶב בְּאֶרֶץ כְּנָעַן, כִּי בָּא מֵאֶרֶץ אַחֶרֶת אֶל מְקוֹם יִשְׂרָאֵל. וְנָדְרוּ יִשְׂרָאֵל נֶדֶר לַה' שֶׁאִם יִתֵּן אוֹתוֹ בְּיָדָם שֶׁיַּחֲרִימוּ כָּל אֲשֶׁר לָהֶם לַה', וְסִפֵּר הַכָּתוּב כִּי שָׁמַע הַשֵּׁם תְּפִלָּתָם וְנָדְרוּ נֵדֶר לַה' וְשִׁלֵּמוּ, כִּי הָרְגוּ אֶתְהֶם עַתָּה בִּימֵי מֹשֶׁה כְּמוֹ שֶׁצִּוָּה: ״כָּל חֵרֶם אֲשֶׁר יָחֳרַם מִן הָאָדָם לֹא יִפָּדֶה מוֹת יוּמָת״ (ויקרא כז כט), וְנָתְנוּ כָּל שְׁלָלָם לְאוֹצַר בֵּית ה'. וְהִשְׁלִים עוֹד בְּכָאן לְסַפֵּר כִּי הֶחֱרִימוּ יִשְׂרָאֵל גַּם אֶת עָרֵיהֶם אַחֲרֵי בּוֹאָם בְּאֶרֶץ כְּנַעַן אַחֲרֵי מוֹת יְהוֹשֻׁעַ, לְקַיֵּם אֶת נִדְרָם אֲשֶׁר נָדְרוּ, וַיִּקְרְאוּ שֵׁם הֶעָרִים חָרְמָה. וְהוּא מַה שֶׁנֶּאֱמַר בְּסֵפֶר שׁוֹפְטִים (א טז): ״וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת בְּנֵי יְהוּדָה מִדְבַּר יְהוּדָה אֲשֶׁר בַּנֶּגֶב עֲרָד״, וְשָׁם כָּתוּב: ״וַיֵּלֶךְ יְהוּדָה אֶת שִׁמְעוֹן אָחִיו וַיַּכּוּ אֶת הַכְּנַעֲנִי יוֹשֵׁב צְפַת וַיַּחֲרִימוּ אוֹתָהּ וַיִּקְרָא אֶת שֵׁם הָעִיר חָרְמָה״ (שופטים א':י״ז), וְשָׁם נִשְׁלַם הַנֶּדֶר הַזֶּה. אֲבָל הִשְׁלִים הַכָּתוּב לְהַזְכִּיר הָעִנְיָן בְּכָאן. וְזֶה כְּעִנְיַן הַפָּרָשָׁה שֶׁאָמְרָה בְּרֶדֶת הַמָּן: ״וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמָרֶת, וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת, אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן״ (שמות טז לד לה), וְהוּא לְאַחַר מִיתָתוֹ שֶׁל מֹשֶׁה עַד מִמָּחֳרַת הַפֶּסַח (יהושע ה יב). וְכֵן ״אֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר יִנְחֲלוּ לָכֶם אֶת הָאָרֶץ״ וְגוֹ' (במדבר ל״ד:י״ז) נְבוּאָה שֶׁיִּהְיוּ חַיִּים וְקַיָּמִים, כִּי לֹא יִתָּכֵן שֶׁיִּהְיֶה הַשֵּׁם מְיַחֵד לָהֶם אֲנָשִׁים עַל הַסָּפֵק, אֲבָל הָיָה רָאוּי שֶׁיְּצַוֶּה לִיהוֹשֻׁעַ בְּעֵת הַחֲלֻקָּה. גַּם נָכוֹן הוּא לוֹמַר שֶׁהֶחֱרִימוּ יִשְׂרָאֵל עַתָּה בִּימֵי מֹשֶׁה אֶת הַמֶּלֶךְ הַזֶּה וְאֶת עַמּוֹ לְפִי חֶרֶב, וְקָרְאוּ שֵׁם מְקוֹם הַמִּלְחָמָה חָרְמָה. וְאַחֲרֵי עָבְרָם אֶת הַיַּרְדֵּן הֵמִית יְהוֹשֻׁעַ גַּם אֶת מֶלֶךְ עֲרָד אֲשֶׁר מָלַךְ אַחֲרֵי כֵן עִם מַלְכֵי כְּנַעַן אֲשֶׁר מָלְכוּ בַּיָּמִים הָהֵם, וּבְנֵי יְהוּדָה בְּבֹאָם בְּעָרֵיהֶם הֶחֱרִימוּ אוֹתָם גַּם כֵּן וְקָרְאוּ שֵׁם הֶעָרִים חָרְמָה, כִּי הִשְׁלִימוּ אֶת נִדְרָם אֲשֶׁר נָדְרוּ אֲבוֹתָם \"וְהַחֲרַמְתִּי אֶת עָרֵיהֶם\". וּלְכָךְ אָמַר כָּאן ״וַיִּקְרָא שֵׁם הַמָּקוֹם חָרְמָה״, וְשָׁם כָּתוּב ״וַיִּקְרָא אֶת שֵׁם הָעִיר חָרְמָה״ - שֵׁם כָּל עִיר שֶׁהָיְתָה מִמֶּלֶךְ עֲרָד, כִּי הִשְׁלִימוּ נִדְרָם וְהָיָה שְׁלָלָם מֵחֶרְמֵי גָּבוֹהַּ. וְהִנֵּה כָּל הַנִּזְכָּר כָּאן הָיָה בְּבַת אַחַת, זוּלָתִי שֶׁהִזְכִּיר \"וְאֶת עָרֵיהֶם\" שֶׁהָיָה לֶעָתִיד בְּבוֹאָם בְּעָרֵיהֶם. וּלְכָךְ אָמַר ״וְהַחֲרַמְתִּי אֶת עָרֵיהֶם״ וְלֹא אָמַר ״אֶתְהֶם וְאֶת עָרֵיהֶם״, כִּי הִזְכִּיר הַנֶּדֶר הֶעָתִיד, כִּי הֵם בַּמִּלְחָמָה יָמוּתוּ וְשָׁם יִתַּמּוּ. וּלְשׁוֹן הַכָּתוּב נָאוֹת לְמַה שֶׁפֵּרַשְׁנוּ, שֶׁהָיָה רָאוּי לוֹמַר ״וַיִּתֵּן אֶת הַכְּנַעֲנִי בְּיָדָם וַיַּחֲרִימוּ אוֹתָם וְאֶת עָרֵיהֶם וַיִּקְרְאוּ שֵׁם הַמָּקוֹם חָרְמָה״, אֲבָל חִסֵּר הַכִּנּוּיִין לִרְמֹז שֶׁנָּתַן הַכְּנַעֲנִי בְּיַד מִי שֶׁנְּתָנוֹ מִיִּשְׂרָאֵל, מֵהֶם עַתָּה וּמֵהֶם לֶעָתִיד, כִּי הַשֵּׁם שָׁמַע אֶת תְּפִלָּתָם וְהֵם קִיְּמוּ אֶת נִדְרָם:",
    "en": "AND THE CANAANITE, THE KING OF ARAD, HEARD. We find [mentioned] amongst the conquests of Joshua: the king of Arad, one. Moreover, in the section dealing with the [stages of the Israelites’] journeyings [in the wilderness], it is written, And the Canaanite, the king of Arad, who dwelt in the south in the land of Canaan, and Scripture does not refer to [that land which is] on the eastern side of the Jordan as “the land of Canaan” without qualification, just as He said, the land of Canaan according to the borders thereof. Furthermore, [if Arad was to the east of the river Jordan], Moses should have given the land of the king of Arad to one of the tribes of Israel [as their inheritance, in the same way that he divided up the other lands which he conquered]; but Scripture always tells that it was the land of Sihon and Og, the two Amorite kings, which Moses gave to the two tribes [Reuben and Gad] and to the half-tribe [of Menasheh], whereas the nine tribes and the [other] half-tribe [of Menasheh] received their inheritance after they crossed the Jordan into the land of Canaan. Perhaps we may explain [that the reason for this is] that Israel utterly destroyed their land, and did not settle therein at all. But that is not [the] correct [explanation of the word v’hacharamti in Verse 2]. Similarly Rashi explains [that the expression: And Israel vowed a vow unto the Eternal, and said, If Thou wilt indeed deliver this people into my hand,] then ‘v’hacharamti’ their cities means that Israel would dedicate the spoils [of those cities] to the Most High [and not that they would destroy the cities themselves].The correct interpretation appears to me to be that this king of Arad dwelt in the south on the western side of the Jordan, in the land of Canaan near the Jordan, bordering onto the land of the children of Judah, near Hebron which is in the south; and he heard from afar of the coming of the children of Israel, so he [the king] came by the way of Atharim to the plains of Moab to fight there against Israel. This is the meaning of the word ‘vayishma’ (and he heard) [i.e., he heard from a distance]. Therefore Scripture relates that he dwelt in the south in the land of Canaan, [to point out] that he came from another land, to the place where Israel was [encamped]. Then Israel vowed a vow unto the Eternal that if He would deliver him [the king of Arad] into their hand, they would dedicate all that they had to G-d. And Scripture [further] relates that G-d heard their prayer, and the vow that they had vowed unto G-d, they fulfilled, for they killed them now in the days of Moses, as He had commanded, None devoted, that may be devoted of men, shall be ransomed; he shall surely be put to death, and they gave all their spoils into the treasury of the House of the Eternal. Scripture continued by relating here that Israel also laid their cities waste when they came into the land of Canaan, after the death of Joshua, in order to fulfill the vow which they had made, and they called the name of the cities Hormah [Utter Destruction]. It is with reference to this that it is stated in the Book of Judges, And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees with the children of Judah into the wilderness of Judah, which is in the south of Arad, and it is [further] written, And Judah went with Simeon his brother, and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. And he called the name of the city Hormah. It was then that this vow [recorded here] was fulfilled, but Scripture, however, completed the account of the matter here, just as it did in the section speaking of the descending of the manna, [where it states]: and Aaron laid it up before the Testimony, to be kept. And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan, [an event which occurred] after the death of Moses, until the morrow after the Passover. Similarly, These are the names of the men that shall take possession of the Land for you etc. constitutes a prophecy that these men will [still] live and function [at that time]; for it is impossible [to say] that G-d would specify for them men about whom there was a doubt [as to whether they would still be living; for if so], He should rather have commanded Joshua [about them] at the time of the division of the Land. [But since the command was already given to Moses, we see that the Torah speaks of future events, and that this constitutes a Divine promise that these specified men would live until the time of the division of the Land.]It is also correct to say that already now in the days of Moses the Israelites destroyed this king [of Arad] and his people with the edge of the sword, and called the place of the battle Hormah, and after they crossed the Jordan, Joshua also killed the [then] king of Arad who ruled after [the one in the days of Moses], together with the [other] Canaanite kings who ruled at that time. When the children of Judah came into their cities, they destroyed them as well, and called the name of the cities Hormah, because [by destroying them] they fulfilled the vow which their fathers had made, and I will utterly destroy their cities. Therefore He stated here, and he called the name of ‘the place’ Hormah, but there [in the Book of Judges] it is written, and he called the name of ‘the city’ Hormah, meaning the name of every city which belonged to the king of Arad, as they fulfilled their vow, and their spoils were dedicated to the Sanctuary. Thus [according to this interpretation] everything mentioned here happened at the same time [in the days of Moses], except that He mentioned, and their cities, [the destruction of which] occurred at a later time, when they came into their cities. It is for this reason that it says [here], and I will utterly destroy their cities, and does not say “[I will destroy] them and their cities,” because the verse [only] mentions their vow concerning the future, but they themselves [the people] died in the battle [at the time of Moses] and were destroyed there. And the language of the verse fits in well with this explanation of ours, for it should have said: “and He delivered up the Canaanites ‘into their hand,’ and ‘they’ utterly destroyed them and their cities, and ‘they’ called the name of the place Hormah.” But Scripture omitted the pronouns in order to indicate that He delivered the Canaanites into the hand of whoever of the Israelites He delivered them, some of them now and some of them at a later time, for G-d hearkened to their prayer, and they fulfilled their vow.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.21:2",
    "he": "וְטַעַם כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים – עַל דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על במדבר כ״א:א׳), כִּי כַּאֲשֶׁר בָּאוּ הַמְרַגְּלִים וְעָלוּ בַּנֶּגֶב וְחָזְרוּ לָהֶם, הִרְגִּישׁוּ בָּהֶם יוֹשְׁבֵי הָאָרֶץ, וְשָׁמַע בָּהֶם הַכְּנַעֲנִי הַזֶּה שֶׁהָיָה יוֹשֵׁב בַּנֶּגֶב, וּבָא בַּדֶּרֶךְ שֶׁהָלְכוּ הֵם עַד הַגִּיעוֹ לְמַחֲנֵה יִשְׂרָאֵל. וְיָפֶה פֵּרֵשׁ. וְרַבּוֹתֵינוּ אָמְרוּ (ר״ה ג): מָה שְׁמוּעָה שָׁמַע? - כִּי הֻקְשָׁה לָהֶם הַכָּתוּב בְּפָרָשַׁת הַמַּסָּעִים: ״וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד וְהוּא יֹשֵׁב בַּנֶּגֶב בְּאֶרֶץ כְּנָעַן בְּבֹא בְּנֵי יִשְׂרָאֵל״ (במדבר ל״ג:מ׳), שֶׁלֹּא הִזְכִּיר שָׁם הַמִּלְחָמָה וְלֹא שׁוּם דָּבָר. עַל כֵּן אָמְרוּ שֶׁהַשְּׁמוּעָה הָיְתָה בְּמִיתַת אַהֲרֹן הַנִּזְכֶּרֶת שָׁם. יַזְכִּיר כִּי שָׁמְעוּ אוֹיְבֵי יִשְׂרָאֵל בְּמִיתַת הַצַּדִּיק וְנִתְעוֹרְרוּ בָּהּ לְהִלָּחֵם עִמָּהֶם. וְכֵן אָמְרוּ (במדבר רבה יט יא) שֶׁהַכְּנַעֲנִי הַזֶּה הוּא עֲמָלֵק, וְלֹא כָּבַשׁ אַרְצָם וְלֹא חָלַק אוֹתָהּ, אֲבָל הֶחֱרִים עָרֵיהֶם:",
    "en": "THAT ISRAEL CAME BY WAY OF ‘ATHARIM.’ According to the opinion of Onkelos [who rendered the verse: “that Israel came by the way which ‘the spies’ had gone”], the meaning is that when the spies came and went up from the south and returned, the inhabitants of the Land noticed them, and this Canaanite who dwelt in the south heard about them, and so he followed the same route which they had taken, until he reached the camp of the Israelites. Onkelos has interpreted it well. And our Rabbis have said: “What was the report which he [the Canaanite] heard?” — because they found difficulty with the verse in the section [dealing with the stages] of the [Israelites’] journeyings, which states, And the Canaanite, the king of Arad, who dwelt in the south in the land of Canaan, heard of the coming of the children of Israel, since it does not mention there any war, or any other event whatsoever. Therefore they said that the report was about the death of Aaron which is mentioned there, and Scripture thus states that Israel’s enemies heard of the death of the righteous one, and they were consequently encouraged by that event to fight against Israel. Likewise the Rabbis have said that this Canaanite was Amalek, and [therefore the Israelites] did not conquer his land, nor take any part of it; but they completely destroyed their cities.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.21:3",
    "he": "וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי – אֵינָהּ אֶלָּא שִׁפְחָה אַחַת, לְשׁוֹן רַשִׁ״י (רש״י על במדבר כ״א:א׳) מִדִּבְרֵי רַבּוֹתֵינוּ. נִתְעוֹרְרוּ הַחֲכָמִים בָּזֶה מִפְּנֵי דַּעְתָּם שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל מְנֻצָּחִים כְּלָל מֵאוֹיֵב, זוּלָתִי בְּעֵת קַלְקָלָתָם, כְּגוֹן בְּמִלְחֶמֶת עֲמָלֵק הָרִאשׁוֹנָה מִפְּנֵי שֶׁאָמְרוּ ״הֲיֵשׁ ה' בְּקִרְבֵּנוּ״ (שמות יז ז), וּבַשְּׁנִיָּה מִפְּנֵי חֶטְאָם בַּמְּרַגְּלִים שֶׁהִזְהִירָם מֹשֶׁה מִמֶּנָּה (לעיל יד מא-מה). אֲבָל בְּכָל מִלְחֶמֶת מִצְוָה לֹא נִפְקַד מֵהֶם אִישׁ כָּל יְמֵי מֹשֶׁה, וּלְפִיכָךְ פֵּרְשׁוּ הַכָּתוּב הַזֶּה, וַיִּשְׁבְּ מִמֶּנּוּ הַשֶּׁבִי שֶׁהָיָה בְּיָדוֹ, וְהִיא הַשִּׁפְחָה הַזּוֹ שֶׁשָּׁבוּ אוֹתָהּ יִשְׂרָאֵל מֵהֶם, כִּלְשׁוֹן ״בְּכוֹר הַשְּׁבִי״ (שמות יב כט) שֶׁהוּא בְּכוֹר הַשִּׁפְחָה, כִּי לֹא אָמַר וַיִּשְׁבְּ מִמֶּנּוּ אֲנָשִׁים אוֹ נָשִׁים וָטַף. וְעַל דֶּרֶךְ הַפְּשָׁט עִנְיַן הַכָּתוּב, כִּי לֹא הָרַג מֵהֶם הַכְּנַעֲנִי הַזֶּה שׁוּם אָדָם, אֲבָל שָׁבָה מֵהֶם מְעַטִּים, וְכַאֲשֶׁר נָתַן הַשֵּׁם אוֹתוֹ בְּיָדָם הֵשִׁיבוּ אֶת הַכֹּל וְלֹא נִפְקַד מֵהֶם אִישׁ. וְהִזְכִּיר הַכָּתוּב הַזֶּה לְהוֹדִיעַ כִּי מִפְּנֵי שֶׁרָאוּ יִשְׂרָאֵל מִתְּחִלָּה כִּי גָּבַר הַכְּנַעֲנִי, נָדְרוּ הַנֶּדֶר הַזֶּה לְהַחֲרִים כָּל שְׁלָלָם לַה' וַיִּשְׁמַע הַשֵּׁם בְּקוֹלָם. וְיִתָּכֵן שֶׁנֹּאמַר עוֹד כִּי קָצַף הַשֵּׁם עַל הַכְּנַעֲנִי הַזֶּה בַּעֲבוּר שֶׁבָּא מֵאֶרֶץ מֶרְחַקִּים לְהִלָּחֵם בְּיִשְׂרָאֵל וְלֹא יָרֵא אֱלֹהִים, וְרָצָה שֶׁיִּהְיֶה לְחֵרֶם, עַל כֵּן הִגְבִּיר אוֹתוֹ מִתְּחִלָּה כְּדֵי שֶׁיִּדְּרוּ לְהַחֲרִימוֹ לַה':",
    "en": "AND HE TOOK SOME OF THEM CAPTIVE. “It was only one maidservant [of the Israelites that was taken captive].” This is Rashi’s language, based upon the words of our Rabbis. The Sages were induced to make this comment because they were of the opinion that Israel never suffered defeat at the hands of any enemy except at times when they sinned; such as at the first war with Amalek, because they had said, Is the Eternal among us, or not? and at the second [war with Amalek] on account of their sin in the [matter of the] spies, when Moses had warned them not to wage war. But in all wars which were by [Divine] command, not one man of them was missing throughout the days of Moses. Therefore the Sages explained this verse as meaning that they [the enemy] took captive from Israel that captive whom they had in their possession, namely this maidservant whom the Israelites had [previously] captured from them. [The usage here of the term shevi (captive) in the sense of “servant” is] similar to the expression ‘b’chor hashvi’ (the firstborn of the captive) which means the firstborn of ‘the maidservant’ [and so here too the word shevi denotes a maidservant], since Scripture here does not say: “and he captured men from him,” or “[he captured] women and children.”According to the plain meaning of Scripture, the sense of the verse is that these Canaanites did not kill any of the Israelites, but took a few of them captive, and when G-d [later on] delivered them into their hands, they brought them all back, and not a single one of them was missing. Scripture mentioned this in order to inform us that since the Israelites saw at first that the Canaanites were winning [the war], they made this vow to dedicate all spoil which they would take to G-d, and G-d hearkened to their voice. It is possible also that we explain that G-d was angry with these Canaanites because they came from a distant land to fight against Israel, and feared not G-d; therefore He wanted that they should be utterly destroyed, and caused them to prevail at first so that the Israelites would vow to destroy them [and dedicate the spoils] to G-d.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.23:1",
    "he": "שִׁבְעָה מִזְבְּחוֹת – רָמַז בָּזֶה ר״א סוֹד עָמֹק. וְהִנֵּה בִּלְעָם רָצָה לְדָבְקָה אֵלָיו הָרָצוֹן מֵאֵת ה' בַּקָּרְבָּנוֹת הָאֵלֶּה, וְלָכֵן הֶעֱלָה עוֹלוֹת מִסְפַּר כֻּלָּם, וְרָצָה שֶׁיִּתְעַסֵּק בָּלָק עַצְמוֹ בָּהֶם. וּלְכָךְ אָמַר ״וַיַּעַל בָּלָק וּבִלְעָם פַּר וָאַיִל בַּמִּזְבֵּחַ״, זֶה שׁוֹחֵט וְזֶה זוֹרֵק. וְטַעַם ״וַיֹּאמֶר אֵלָיו אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי״ (במדבר כ״ג:ד׳) דֶּרֶךְ תְּפִלָּה, כְּאוֹמֵר: עָרַכְתִּי לְפָנֶיךָ מִזְבֵּחַ שָׁלֵם בְּקָרְבָּן שָׁלֵם, יַעֲלוּ עַל רָצוֹן מִזְבְּחֶךָ, כְּעִנְיַן שֶׁיֹּאמַר הַכָּתוּב: ״יִזְכֹּר כָּל מִנְחוֹתֶיךָ וְעוֹלָתְךָ יְדַשְּׁנֶה סֶלָה״ (תהלים כ ד), וְיֹאמַר: ״עוֹלוֹת מֵחִים אַעֲלֶה לָּךְ עִם קְטֹרֶת אֵילִים, אֶעֱשֶׂה בָקָר עִם עַתּוּדִים סֶלָה״ (שם סו טו), וְכֵן בִּמְקוֹמוֹת רַבִּים. וְטַעַם הַיְדִיעָה כְּבָר זְכָרָהּ ר״א. וְהִנֵּה בַּסּוֹף כַּאֲשֶׁר לֹא רָצָה לָלֶכֶת לִקְרַאת נְחָשִׁים, לֹא רָצָה בִּלְעָם שֶׁיִּהְיֶה בָּלָק מַעֲלֶה בְּקָרְבְּנוֹתָיו שֶׁלֹּא יְפַגֵּל בְּמַחְשַׁבְתּוֹ, וּלְכָךְ אָמַר הַכָּתוּב: ״וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ״ (במדבר כ״ג:ל׳), וְיִרְמוֹז לְבִלְעָם הַנִּזְכָּר. וְיִתָּכֵן שֶׁבָּלָק הֶעֱלָה אוֹתָם, כִּי לְפַיֵּס דַּעְתּוֹ עָשָׂה כֵן, וְהוּא לֹא הָיָה עוֹד חָפֵץ בָּהֶם:",
    "en": "SEVEN ALTARS. Rabbi Abraham ibn Ezra alluded here to a profound secret. Now Balaam wanted that the Will of G-d should cleave to him through these sacrifices, and therefore he offered burnt-offerings according to the number of them all, and wanted that Balak should occupy himself personally in [offering] them. Therefore Scripture states, and Balak and Balaam offered on every altar a bullock and a ram, the one slaughtering [them], and the other sprinkling the blood [upon the altar]. And the meaning of [Balaam’s words], I have prepared the seven altars is by way of prayer, as if he were saying: “I have prepared for You the perfect [number of] altars with the perfect [number of] sacrifices; may they come up with acceptance on Your altar,” this being similar to that which Scripture says: Receive the memorial of all thy meal-offerings, and accept the fat of thy burnt-offering, and it also states, I will offer unto Thee burnt-offerings of fatlings, with the sweet smoke of rams; I will offer bullocks with goats. Selah, and so also in many places. And the meaning of the definite article [in ‘hamizbechoth’ — ‘the’ seven altars] — Rabbi Abraham ibn Ezra has already mentioned. Now in the end when Balaam no longer wanted to meet with enchantments, he did not want Balak to participate in the bringing of the sacrifices, in order that he should not cause them to be rejected on account of his [improper] intention; and therefore Scripture said: and ‘he’ offered up a bullock and a ram, [the singular pronoun] referring to Balaam mentioned [previously at the end of that verse: And Balak did as Balaam had said, and he offered up a bullock and a ram]. It is possible, however, that Balak [and not Balaam] offered them up, for he [Balak] did it to appease his [own] mind, while he [Balaam] no longer desired these sacrifices.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.25:1",
    "he": "לִזְנוֹת אֶל בְּנוֹת מוֹאָב – עַל יְדֵי עֲצַת בִּלְעָם, כִּדְאִיתָא בְּחֵלֶק (סנהדרין קו), לְשׁוֹן רַשִׁ״י (רש״י על במדבר כ״ה:א׳). וּבֶאֱמֶת שֶׁהַזְּנוּת לֹא הָיְתָה מְזִמַּת הַנָּשִׁים, כִּי בַּעֲצַת אַנְשֵׁיהֶן וּגְדוֹלֵיהֶם נַעֲשָׂה, וּמִזִּקְנֵי מִדְיָן הָיָה לָהֶם, שֶׁנֶּאֱמַר בַּמִּדְיָנִים: ״כִּי צוֹרְרִים הֵם לָכֶם בְּנִכְלֵיהֶם אֲשֶׁר נִכְּלוּ לָכֶם עַל דְּבַר פְּעוֹר״ (במדבר כ״ה:י״ח), כִּי נִכְּלוּ לָהֶם בְּזִמָּה לְהַדִּיחָם אַחַר בַּעַל פְּעוֹר. וְלָכֵן יִתָּכֵן שֶׁהָיָה בִּלְעָם בָּעֵצָה, שֶׁהוּא גְּדוֹל עֲצָתָם, וְדַעְתּוֹ לְהָרַע לְיִשְׂרָאֵל, וְעָשָׂה בָּזֶה כָּל יְכָלְתּוֹ, כְּמוֹ שֶׁנֶּאֱמַר: ״וְלֹא אָבָה ה' אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם״ (דברים כג ו), וְעַל כֵּן הֲרָגוּהוּ בֶּחָרֶב. אֲבָל עַל דֶּרֶךְ הַפְּשָׁט, לֹא הִזְכִּיר הַכָּתוּב הָעֵצָה בְּכָאן, רַק בְּמַה שֶׁאָמַר אַחֲרֵי כֵן: ״הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם״ (במדבר ל״א:ט״ז), כַּאֲשֶׁר לֹא הִזְכִּיר עֲצַת זִקְנֵי מִדְיָן רַק בְּמַה שֶׁאָמַר ״כִּי צוֹרְרִים הֵם לָכֶם״. אַחֲרֵי הַמַּעֲשֶׂה בְּעֵת הַנְּקָמָה יַזְכִּיר מֵאַיִן יָצְאָה לָהֶם הָרָעָה, וְיֹאמַר כִּי לֹא הָיָה הַמַּעֲשֶׂה בְּיֵצֶר הַזִּמָּה אֲשֶׁר הוּא בָּאֲנָשִׁים וּבַנָּשִׁים מִנְּעוּרֵיהֶם בְּטִבְעָם, רַק עֵצָה רָעָה לְהַדִּיחָם. וּלְפִיכָךְ רָאוּי לִנְקָמָה גְּדוֹלָה. כִּי פֵּרוּשׁ \"לְכָה אִיעָצְךָ אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים\" הוּא בֶּאֱמֶת כַּאֲשֶׁר פֵּרַשְׁתִּי (רמב״ן על במדבר כ״ד:י״ד). וְיִתָּכֵן עוֹד עַל דֶּרֶךְ הַפְּשָׁט, כִּי בָּלָק בַּתְּחִלָּה הָיָה חָפֵץ לְקַלְּלָם וּלְהִלָּחֵם בָּהֶם, וְלֹא יִתֵּן אוֹתָם לָבֹא בִּגְבוּלוֹ כְּלָל. וְכַאֲשֶׁר אָמַר לוֹ בִּלְעָם כִּי לֹא יוּכַל לָהֶם, וְהוֹדִיעוֹ שֶׁלֹּא יַחֲרִיבוּ אַרְצוֹ וְעַמּוֹ רַק בְּאַחֲרִית הַיָּמִים, אָז הוֹצִיא לֶחֶם וָיַיִן בְּעַרְבוֹת מוֹאָב וּפִתָּה אוֹתָם כְּאוֹהֵב לָהֶם. וְזֶהוּ \"בִּדְבַר בִּלְעָם\", כִּי בַּעֲבוּר דְּבָרָיו עָשׂוּ כֵן. אֲבָל מִפְּנֵי שֶׁהָיָה חֶפְצוֹ לְקַלְּלָם וְנִשְׂכַּר לְבָלָק בְּכָךְ, לוּלֵי צִדְקוֹת ה' אֲשֶׁר הָפַךְ אֶת הַקְּלָלָה לִבְרָכָה, עַל כֵּן הֲרָגוּהוּ בֶּחָרֶב. כִּי הַשּׂוֹכֵר וְהַשָּׂכִיר שְׁנֵיהֶם נֶעֶנְשׁוּ, כְּמוֹ שֶׁאָמַר: ״וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת בִּלְעָם בֶּן בְּעוֹר\" וְגוֹ' (דברים כג ה):",
    "en": "AND ISRAEL ABODE IN SHITTIM, AND THE PEOPLE BEGAN TO COMMIT HARLOTRY WITH THE DAUGHTERS OF MOAB — “because of the advice of Balaam, as is related in [the Chapter of] Cheilek.” This is Rashi’s language. And indeed this [seduction to] immorality was not instigated as a plan of the [Moabite] women, but was done upon the advice of their men and their leaders. [The idea] came to them from the elders of Midian, as it says of the Midianites, for they harass you, by their wiles wherewith they have beguiled you in the matter of Peor, for they beguiled them by means of immorality in order to draw them astray [to worship] Baal-peor. Therefore it is [indeed] possible that Balaam was behind this counsel, since he was considered by them [the Moabites] great in counsel, and his intention was to bring evil upon Israel, and therefore he did everything in his power to this end, as it is said, And the Eternal thy G-d would not hearken unto Balaam, and therefore they slew him with the sword.But according to the simple meaning of Scripture, it is not alluding here to the counsel of Balaam, but only [alludes to it] when it says afterwards, Behold, these [women] caused the children of Israel, through the counsel of Balaam etc., just as it does not mention here the counsel of the elders of Midian, and only [mentions it] when it says, for they harass you. Thus [it is only] after the event [had happened], at the time of [describing] their punishment, that He mentions what was the source of the evil that befell them. He is [thus] saying that what happened [to them] as a result of the desire for sexual pleasure which exists naturally in men and women from [the time of] their youth, was only [the result] of an evil plan [whose purpose was] to lead them astray [into worshipping Baal-peor]; therefore [the instigators of this plan] deserve a severe punishment. The interpretation of the verse, Come and I will counsel thee what this people shall do to thy people in the end of days is thus indeed as I have explained [there].It is also possible according to the simple meaning of Scripture that Balak at first wanted to curse them [the Israelites] and to wage war against them, and he did not want to give them permission to enter his borders at all. But when Balaam told him that he would not prevail over them, and informed him that they would only destroy his land and his people in the end of days, then he [Balak] brought forth bread and wine in the plains of Moab [i.e., in Shittim], and enticed them [with the daughters of Moab] as if he were their friend. This is [the meaning of the phrase] ‘bidvar’ (through ‘the word’ of) Balaam, for it was because of his words [i.e., his prophecy that the Israelites would not conquer their land now, that the Moabites] did so [i.e., that they did not fight them, but tried to seduce them and lead them astray through their women]. But because it was Balaam’s desire to curse them, and he allowed Balak to hire him [and would indeed have cursed them] were it not for the righteous acts of the Eternal Who turned the curse into a blessing, therefore they slew him with the sword, for both the hirer [Moab] and the hired one [Balaam] were punished, just as He said, and because he hired against thee Balaam the son of Beor etc.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.30:1",
    "he": "וַיֹּאמֶר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל – לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. לְפִי שֶׁעַד כָּאן דְּבָרָיו שֶׁל מָקוֹם, וּפָרָשַׁת נְדָרִים מַתְחֶלֶת בְּדִבּוּרוֹ שֶׁל מֹשֶׁה - הוּצְרַךְ לְהַפְסִיק הָעִנְיָן, לוֹמַר שֶׁחָזַר בָּהּ מֹשֶׁה וְאָמַר הַפָּרָשָׁה זוֹ לְיִשְׂרָאֵל, שֶׁאִם לֹא כֵן יֵשׁ בְּמַשְׁמַע שֶׁלֹּא אָמַר לָהֶם זוֹ אֶלָּא בְּפָרָשַׁת נְדָרִים הִתְחִיל דְּבָרָיו, לְשׁוֹן רַשִׁ״י. וְלֹא הֲבִינוֹתִי זֶה, שֶׁכָּךְ נֶאֱמַר ״וַיְדַבֵּר מֹשֶׁה אֶל אַהֲרֹן וְאֶל בָּנָיו וְאֶל כָּל בְּנֵי יִשְׂרָאֵל״ (ויקרא כ״א כ״ד) בְּסוֹף פָּרָשַׁת הַמּוּמִין, וְאָמַר בְּסוֹף פָּרָשַׁת הַמּוֹעֲדוֹת ״וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי ה' אֶל בְּנֵי יִשְׂרָאֵל״ (שם כ״ג מ״ד). אֲבָל כְּפִי פְּשׁוּטוֹ בָּא הַכָּתוּב לוֹמַר כִּי אַף עַל פִּי שֶׁהַפָּרָשָׁה הַזּוֹ בְּתוֹרַת הַקָּרְבָּנוֹת, לֹא יִחֵד בָּהּ אַהֲרֹן וּבָנָיו כַּאֲשֶׁר הוּא בַּפָּרָשִׁיּוֹת שֶׁבְּתוֹרַת כֹּהֲנִים, אֶלָּא אָמַר אֶל כָּל בְּנֵי יִשְׂרָאֵל יַחְדָּיו כְּכֹל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה, בֵּין בְּדִין שְׁבִיתַת הַמְּלָאכָה בֵּין בִּתְמִידִין וּמוּסָפִין וּבִנְדָרִים וּנְדָבוֹת, כִּי כֵן נֶאֱמַר לוֹ ״צַו אֶת בְּנֵי יִשְׂרָאֵל״ (במדבר כ״ח ב'). וְהַטַּעַם מִפְּנֵי שֶׁהַמִּצְוָה לְאַחַר בִּיאָתָם לָאָרֶץ, וְהִיא אַזְהָרָה לְיִשְׂרָאֵל כֻּלָּם שֶׁיִּשְׁמְרוּ בְּמוֹעֲדָם הַתְּמִידִין וְהַמּוּסָפִין וְיַקְרִיבוּ הַנְּדָרִים וְהַנְּדָבוֹת. וְעוֹד כִּי עִקַּר הַמִּצְוָה לִהְיוֹת הַיָּמִים נִזְכָּרִים וְנַעֲשִׂים לִשְׁבּוֹת בָּהֶם מִכָּל מְלֶאכֶת הָעֲבוֹדָה. וְהַפָּרָשָׁה הַזּוֹ שָׁוָה עִם פָּרָשַׁת הַמּוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כ״ג:ב׳). שָׁם נֶאֱמַר בַּתְּחִלָּה ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם״, וּבַסּוֹף ״וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי ה' אֶל בְּנֵי יִשְׂרָאֵל״, וּבְכָאן כָּכָה, בַּתְּחִלָּה ״צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם״, וּבַסּוֹף ״וַיֹּאמֶר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה'״. וְלֹא הִזְכִּיר \"מוֹעֲדֵי ה'\" בַּעֲבוּר שֶׁהוּזְכְּרוּ בְּכָאן בַּפָּרָשָׁה דְּבָרִים אֲחֵרִים שֶׁאֵינָן בְּמוֹעֲדֵי ה', כְּגוֹן תְּמִידֵי הַחוֹל וּמוּסְפֵי הַשַּׁבָּת וְרָאשֵׁי חֳדָשִׁים. וְהַמִּדְרָשׁ שֶׁדָּרַשׁ בּוֹ רַבִּי יִשְׁמָעֵאל, מִפְּנֵי שֶׁאֵין הַכָּתוּב צָרִיךְ לוֹמַר בְּמֹשֶׁה שֶׁאָמַר לִבְנֵי יִשְׂרָאֵל כָּל אֲשֶׁר צִוָּה אוֹתוֹ ה', וְאֵין הַדֶּרֶךְ בַּתּוֹרָה שֶׁיֹּאמַר כֵּן בְּכָל פָּרָשָׁה וּפָרָשָׁה. וּלְכָךְ יִדְרְשׁוּ בְּ״וַיְדַבֵּר מֹשֶׁה אֶל אַהֲרֹן וְאֶל בָּנָיו וְאֶל כָּל בְּנֵי יִשְׂרָאֵל״ - הִזְהִיר אַהֲרֹן עַל יְדֵי הַבָּנִים, וְאֶת הַבָּנִים עַל יְדֵי יִשְׂרָאֵל, וְאֶת יִשְׂרָאֵל זֶה עַל יְדֵי זֶה (תו״כ אמור פרק ג יב). וּבְפָרָשַׁת הַמּוֹעֲדִים עָשׂוּ מִדְרָשִׁים רַבִּים, מְלַמֵּד שֶׁהָיָה מֹשֶׁה אוֹמֵר לָהֶם לְיִשְׂרָאֵל הִלְכוֹת הַפֶּסַח בַּפֶּסַח, הִלְכוֹת עֲצֶרֶת בַּעֲצֶרֶת, הִלְכוֹת הֶחָג בֶּחָג; בַּלָּשׁוֹן שֶׁהוּא שׁוֹמֵעַ בּוֹ הוּא אוֹמֵר לָהֶם לְיִשְׂרָאֵל, כָּל הַפָּרָשִׁיּוֹת נֶאֶמְרוּ בְּעִנְיָן אֶחָד. ר' יוֹסֵי הַגְּלִילִי אוֹמֵר: מוֹעֲדֵי ה' נֶאֶמְרוּ וְלֹא נֶאֶמְרָה שַׁבַּת בְּרֵאשִׁית עִמָּהֶם. בֶּן עַזַּאי אוֹמֵר: מוֹעֲדֵי ה' נֶאֶמְרוּ וְלֹא נֶאֶמְרָה פָּרָשַׁת נְדָרִים עִמָּהֶם. רַבִּי אוֹמֵר: מַה תַּלְמוּד לוֹמַר \"וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי ה' אֶל בְּנֵי יִשְׂרָאֵל\"? לְפִי שֶׁלֹּא לָמַדְנוּ אֶלָּא עַל הַפֶּסַח וְעַל הַתָּמִיד שֶׁיִּדְחוּ אֶת הַשַּׁבָּת, שֶׁנֶּאֱמַר בָּהֶם ״בְּמוֹעֲדוֹ״, וּשְׁאָר קָרְבְּנוֹת צִבּוּר לֹא לָמַדְנוּ. תַּלְמוּד לוֹמַר: ״אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם״. לָעֹמֶר וְלַקָּרֵב עִמּוֹ, לִשְׁתֵּי הַלֶּחֶם וְלַקָּרֵב עִמָּהֶם לֹא שָׁמַעְנוּ, וּכְשֶׁהוּא אוֹמֵר ״וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי ה' אֶל בְּנֵי יִשְׂרָאֵל״ - קָבַע מוֹעֵד לְכֻלָּם. עַד כָּאן בְּתוֹרַת כֹּהֲנִים (אמור פרק יז יב יג). וְאֶפְשָׁר לוֹמַר כִּי מִדְרָשׁוֹ שֶׁל ר' יִשְׁמָעֵאל שֶׁאָמַר לְהַפְסִיק הָעִנְיָן, הוּא מִדְרָשׁוֹ שֶׁל בֶּן עַזַּאי שֶׁאָמַר: מוֹעֲדֵי ה' נֶאֶמְרוּ וְלֹא נֶאֶמְרָה פָּרָשַׁת נְדָרִים עִמָּהֶם, לוֹמַר שֶׁאֵין דִּין הַמּוֹעֲדוֹת כְּדִין פָּרָשַׁת הַנְּדָרִים שֶׁנֶּאֶמְרָה אֶל רָאשֵׁי הַמַּטּוֹת, לוֹמַר שֶׁיָּחִיד מֻמְחֶה מַתִּיר אֶת הַנֶּדֶר וְכֵן שְׁלֹשָׁה הֶדְיוֹטוֹת, אֲבָל הַמּוֹעֲדוֹת צְרִיכִין קִדּוּשׁ בֵּית דִּין מִשְּׁלֹשָׁה מֻמְחִין, כְּמוֹ שֶׁמְּפֹרָשׁ בְּבָבָא בַּתְרָא (קכא), דָּרַשׁ בֶּן עַזַּאי הַחִלּוּק הַזֶּה שֶׁבֵּינֵיהֶם מִמִּעוּט מוֹעֲדֵי ה', וּדְרָשׁוֹ רַבִּי יִשְׁמָעֵאל מִן הַכָּתוּב הַיָּתֵר הַזֶּה שֶׁלֹּא בָּא אֶלָּא לְהַפְסִיק עִנְיַן הַמּוֹעֲדוֹת מֵעִנְיַן הַנְּדָרִים, שְׁנֵיהֶם אָמְרוּ דָּבָר אֶחָד וּמַשְׁמָעוּת דּוֹרְשִׁין אִיכָּא בֵּינַיְהוּ. וְהַנָּכוֹן בְּעֵינַי כִּי אֵין כַּוָּנָתוֹ אֶלָּא לוֹמַר, שֶׁאִם הִשְׁלִים פָּרָשַׁת הַמּוֹעֲדוֹת בְּ״אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם״, וְיַתְחִיל ״וַיְדַבֵּר מֹשֶׁה אֶל רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה ה'״, הָיָה בְּאֶפְשָׁר שֶׁיַּחְזִיר הַכָּתוּב לְמַעְלָה, לוֹמַר שֶׁדִּבֵּר מֹשֶׁה אֶל רָאשֵׁי הַמַּטּוֹת ״זֶה הַדָּבָר אֲשֶׁר צִוָּה ה'״ בַּתְּמִידִין וּבַמּוּסָפִין הַנִּזְכָּרִים, וְלֹא יִהְיֶה ״אֶל רָאשֵׁי הַמַּטּוֹת״ נִדְרָשׁ לְפָנָיו עַל פָּרָשַׁת הַנְּדָרִים. וּלְפִיכָךְ הִפְסִיק וְסִיֵּם בְּפָרָשָׁה שֶׁל מוֹעֲדוֹת ״וַיֹּאמֶר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה״, וְהִתְחִיל בְּפָרָשַׁת הַנְּדָרִים שֶׁדִּבֵּר מֹשֶׁה אֶל רָאשֵׁי הַמַּטּוֹת ״זֶה הַדָּבָר אֲשֶׁר צִוָּה ה'״. וְזֶהוּ הָאֱמֶת, שֶׁכָּךְ פֵּרוּשׁ ״לְהַפְסִיק הָעִנְיָן״ בִּמְקוֹמוֹת רַבִּים בְּסִפְרָא וּבְסִפְרֵי. וּכְבָר הִזְכִּיר רַשִׁ״י (רש״י על במדבר ל״א:י״ז) מַה שֶׁאָמְרוּ שָׁם בְּסִפְרֵי (מטות לא מה): ״הִרְגוּ״ - לָמָּה נֶאֱמַר? לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. שֶׁאִם קוֹרֵא אֲנִי ״הִרְגוּ כָל זָכָר בַּטָּף וְכָל אִשָּׁה יֹדַעַת אִישׁ לְמִשְׁכַּב זָכָר... וְכֹל הַטַּף בַּנָּשִׁים״ - אֵינִי יוֹדֵעַ בְּאֵיזֶה עִנְיָן הַכָּתוּב מְדַבֵּר, לְכָךְ נֶאֱמַר ״הִרְגוּ״ לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. וְכֵן בִּמְקוֹמוֹת אֲחֵרִים בְּתוֹרַת כֹּהֲנִים:",
    "en": "AND MOSES TOLD THE CHILDREN OF ISRAEL [ACCORDING TO ALL THAT THE ETERNAL COMMANDED MOSES]. “‘This is [stated] in order to separate the subject [of the offerings from that of the following chapter, dealing with vows and oaths].’ These are the words of Rabbi Yishmael. [The meaning thereof is as follows:] Since up till this point [we have] the words of G-d [to Moses], and the [following] section of vows begins with the statement of Moses, it was necessary to separate the subject [of the offerings] by stating that Moses repeated it and told this section to Israel; for if this were not stated, one might have thought that he did not tell them this [section dealing with the offerings], but began his words with the section of vows.” These are the words of Rashi. But I do not understand them, for [we find] similarly that it says — at the end of the section [dealing with] blemishes [in priests], And Moses spoke unto Aaron, and to his sons, and unto all the children of Israel; and it says at the end of the section of the festivals, And Moses declared unto the children of Israel the appointed seasons of the Eternal [and in both these cases the subsequent chapters also begin with G-d’s utterance to Moses; so why was it necessary, according to Rashi, to separate here the sections by saying that Moses declared those laws to the children of Israel]!But according to its plain meaning, the verse here comes to say that although this section deals with the laws of the offerings, G-d did not single out Aaron and his sons in connection with it, as in the sections of [the book] “the Law of the Priests” [i.e. the Book of Leviticus]. Instead Moses said it to all the children of Israel together, according to all that the Eternal commanded Moses, including the laws of refraining from work on the festivals, and [the laws of] the Daily Whole-offerings, the Additional Offerings, the vow-offerings and the freewill offerings, for thus it was told to Moses, Command the children of Israel. And the reason [for this] is because this commandment applies after they enter the Land, and it is a commandment to all Israel to observe [the laws of] the Daily Whole-offerings and the Additional Offerings [of the Sabbath and festivals] in their appointed times, and to bring their vow-offerings and freewill offerings. Furthermore, the main intention of the commandment [to offer up offerings] is that these days should be remembered and kept, and to refrain on them from all servile work [and therefore it was told to all the children of Israel]. Now this section is like the section of the festivals in “the Law of the Priests” [i.e. the Book of Leviticus]. For it says there at the beginning, Speak unto the children of Israel, and say unto them, and at the end it says, And Moses declared unto the children of Israel the appointed seasons of the Eternal, and here likewise at the beginning [of the section it says], Command the children of Israel, and say unto them and at the end [in the verse before us] it says, And Moses told the children of Israel according to all that the Eternal commanded. It did not mention [here in this verse that Moses told] “the appointed seasons of the Eternal,” because in this section here other matters are mentioned [as well] which do not apply to “the appointed seasons of the Eternal,” such as the Daily Whole-offerings of weekdays, and the Additional Offerings of the Sabbath and the New Moons.The interpretation given by Rabbi Yishmael [quoted above by Rashi] is because Scripture never has to say of Moses that he told the children of Israel all that G-d commanded him, [because it is self-understood that he always did so], and it is not usual for the Torah to say so at each and every section. Therefore the Rabbis [similarly] explained the verse, “And Moses spoke unto Aaron, and to his sons, and unto all the children of Israel — [as implying that] he warned Aaron about his sons [i.e., that Aaron as High Priest should preserve the sanctity of the Sanctuary, and prevent priests with a bodily blemish from performing the Divine Service], and [he warned] the sons concerning the Israelites [that they should prevent the Israelites from entering those parts of the Sanctuary which are forbidden to them], and [he warned] the Israelites about each other” [that they should each prevent the other from violating the sanctity of the Sanctuary]. And in the section of the festivals they explained [the verse, And Moses declared unto the children of Israel the appointed seasons of the Eternal] in many ways. [Thus they said]: “This teaches us that Moses used to tell Israel the laws of the Passover on Passover, the laws of Shavuoth [the Festival of Weeks] on Shavuoth, and the laws of Tabernacles on Tabernacles. [It further teaches us that] in the very language that he heard it [from G-d], he told it to Israel. And all the sections [mentioned here] are subject to the same law. Rabbi Yosei the Galilean says: It states [and Moses declared unto the children of Israel] the appointed seasons of the Eternal, but the Sabbath of Creation [i.e., the weekly Sabbath] was not said together with them.’ Ben Azai says: It is said, [And Moses declared unto the children of Israel] the appointed seasons of the Eternal, but the section of vows was not said together with them [as will be explained further on]. Rabbi says: What does this verse — And Moses declared unto the children of Israel the appointed seasons of the Eternal — come to tell us? Since [hitherto] we have only learnt that the Paschal-lamb and the Daily Whole-offering override the Sabbath [i.e., are brought on the Sabbath although they entail doing work which is normally forbidden], because it says about them in its appointed season [which includes even the Sabbath]; but we have not [yet] been taught that [the same applies to] the other public offerings. Therefore Scripture says: These ye shall offer unto the Eternal ‘in your appointed seasons’ thus indicating that all public offerings mentioned in this section of the Additional Offerings of the festivals, override the Sabbath. [But we still do not know that the sheaf [of new barley brought on the second day of Passover], and the offerings brought with it, and the two loaves [brought on the Festival of Shavuoth] and the offerings that come with them [override the Sabbath, since they are not mentioned in this section of the offerings, and hence are not included in the phrase in your appointed seasons. But when Scripture says [there], And Moses declared unto the children of Israel ‘the appointed seasons of the Eternal,’ it established ‘an appointed season’ for all [public offerings, so that they all override the Sabbath].” Thus far is the text of the Torath Kohanim.Now it is possible to say that the interpretation of Rabbi Yishmael who said that [the verse before us: And Moses told the children of Israel … is said] in order to separate the subject [of the offerings from that of the vows, as Rashi mentioned], is identical with that of Ben Azai, who said: “It says the appointed seasons of the Eternal, but the section of vows was not said together with them,” meaning that the law of the festivals is not like the law of the section of vows, which was told to the heads of the tribes in order to say that a single person who is expert [in the laws] can release a vow, and so can three ordinary people, for the festivals require the sanctification [of the New Moon] by a court of [at least] three experts, as is explained in [Tractate] Baba Bathra. Ben Azai thus derived this distinction between them [the festivals and vows] from the limiting phrase: [And Moses declared] the appointed seasons of the Eternal, and Rabbi Yishmael derived this [same] principle from the [apparent] redundancy of this verse [before us], and [hence he explained] that it only comes to separate the subject of the festivals from that of the vows. Thus both of them [Ben Azai and Rabbi Yishmael] are saying the same thing, differing only as to the text from which this law is derived.The correct interpretation [of the words of Rabbi Yishmael who said that our verse comes only to separate the subjects] appears to me to be that he only intended to say [as follows]: Had He finished the section [here] of the festivals with [the verse]: These ye shall offer unto the Eternal in your appointed seasons, and begun [immediately with the verse] And Moses spoke unto the heads of the tribes of the children of Israel, saying: This is the thing which the Eternal hath commanded, it would have been possible [to explain] that the verse refers to the previous [subject], meaning that Moses spoke unto the heads of the tribes: “This is the thing which G-d commanded concerning the Daily Whole-offerings and the Additional Offerings” mentioned [previously], and the phrase unto the heads of the tribes would not be interpreted as referring to the following section of the vows. Therefore He divided [the subjects] and finished the section of the festivals [with the verse before us], And Moses told the children of Israel according to all that the Eternal commanded Moses, and then began the section of vows [with the statement] that Moses spoke unto the heads of the tribes, This is the thing that the Eternal hath commanded. This is the truth, for such is the explanation of [the expression] “to separate the subject” in many places in the Sifra and Sifre. And Rashi himself has already mentioned what the Rabbis have said in the Sifre: “[Now therefore kill every male among the little ones,] ‘and kill’ [every woman that hath known man by lying with him]. Why is [the expression]and kill used [since it has already been said once at the beginning of the verse]? It is to separate the subject. These are the words of Rabbi Yishmael. For if I were to read [the verse without the repetition of the expression ‘and kill,’ namely]: ‘Now therefore kill every male among the little ones, and every woman that hath known man by lying with him. And all the women-children … [keep alive], I would not know what the verse is saying [about the women who have known man by lying with him — whether they are to be killed together with every male mentioned in the beginning of the verse, or to be kept alive together with all the women-children mentioned in the following verse]. Therefore it says [again], and kill, in order to separate the subject [from the following verse].’ These are the words of Rabbi Yishmael.” Similarly we find [such a usage of the expression “to separate the subject”] in other places in the Torath Kohanim [i.e., the Sifra].Matoth",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.33:1",
    "he": "אֵלֶּה מַסְעֵי – אַחֲרֵי נִקְמַת מִדְיָן שֶׁאָמַר לוֹ הַקב״ה לְמֹשֶׁה ״אַחַר תֵּאָסֵף אֶל עַמֶּיךָ״ (במדבר ל״א:ב׳), וְאַחֲרֵי שֶׁחִלֵּק אֶרֶץ סִיחוֹן וְעוֹג וּבָנוּ הֶעָרִים הַנִּזְכָּרוֹת, נָתַן דַּעְתּוֹ לִכְתֹּב הַמַּסָּעוֹת. וְנִתְכַּוֵּן בָּזֶה לְהוֹדִיעַ חֲסָדָיו שֶׁל הַקב״ה עִמָּהֶם, שֶׁאַף עַל פִּי שֶׁגָּזַר עֲלֵיהֶם לְטַלְטְלָם וְלַהֲנִיעָם בַּמִּדְבָּר, לֹא תַּחְשֹׁב שֶׁהָיוּ נָעִים וּמְטֻלְטָלִין מִמָּקוֹם לְמָקוֹם תָּמִיד וְלֹא הָיְתָה לָהֶם מְנוּחָה, אֲבָל בְּכָל הַזְּמַן הַגָּדוֹל לֹא הָלְכוּ אֶלָּא אַרְבָּעִים וּשְׁנַיִם מַסָּעוֹת, כְּמוֹ שֶׁכָּתַב הָרַב רַשִׁ״י מִדִּבְרֵי רַבִּי מֹשֶׁה הַדַּרְשָׁן. וְהוֹסִיף הָרַב בְּמוֹרֶה הַנְּבוּכִים (ג נ) תּוֹעֶלֶת בִּידִיעָתָם, לוֹמַר הַצֹּרֶךְ לְהַזְכִּיר הַמַּסָּעִים גָּדוֹל מְאֹד, כִּי הַנִּסִּים וְהָאוֹתוֹת הַנַּעֲשׂוֹת הָיוּ אֲמִתִּיּוֹת לְכָל רוֹאֵיהֶם, אַךְ בֶּעָתִיד יִהְיוּ דְבָרִים בִּשְׁמוּעָה וְיַכְזִיבֵם הַשּׁוֹמֵעַ. וּמֵאוֹתוֹת הַתּוֹרָה וְנִפְלְאוֹתֶיהָ הָעֲצוּמוֹת עֲמִידַת יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה וּמְצִיאַת הַמָּן בְּכָל יוֹם, וְהֵם מְקוֹמוֹת רְחוֹקוֹת מִן הַיִּשּׁוּב וְאֵינָן טִבְעִיּוֹת לִבְנֵי אָדָם, לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן. וְאָמְרָה הַתּוֹרָה: ״לֶחֶם לֹא אֲכַלְתֶּם וְיַיִן וְשֵׁכָר לֹא שְׁתִיתֶם״ (דברים כט ה), וְכָל אֵלֶּה אוֹתוֹת הֵם בְּמַעֲשֵׂה נֵס נִרְאוֹת לָעַיִן. וְכַאֲשֶׁר יָדַע הַבּוֹרֵא יִתְבָּרַךְ כִּי יַעֲבֹר עַל אֵלֶּה הָאוֹתוֹת מַה שֶׁיַּעֲבֹר עַל דִּבְרֵי הַיָּמִים, לֹא יַאֲמִינוּ הַשּׁוֹמְעִים בָּהֶם, וְיַחְשְׁבוּ כִּי עֲמִידָתָם בַּמִּדְבָּר הַזֶּה הָיָה קָרוֹב מִן הַיִּשּׁוּב, מָקוֹם אֲשֶׁר בְּנֵי אָדָם שָׁם, כְּמוֹ הַמִּדְבָּרוֹת אֲשֶׁר יִשְׁכְּנוּ שָׁם בְּנֵי עֲרָב הַיּוֹם, אוֹ מְקוֹמוֹת אֲשֶׁר יִהְיֶה שָׁם חָרִישׁ וְקָצִיר, אוֹ יֵשׁ שָׁם עֲשָׂבִים וּצְמָחִים לְמַאֲכַל בְּנֵי אָדָם, וְשֶׁיִּהְיֶה בַּמְּקוֹמוֹת הָהֵם בּוֹרוֹת מַיִם. עַל כֵּן הִרְחִיק מִלִּבּוֹת בְּנֵי אָדָם הַמַּחְשָׁבוֹת הָאֵלֶּה וְחִזֵּק אֵלֶּה הָאוֹתוֹת כֻּלָּם בְּזִכְרוֹן הַמַּסָּעוֹת, כְּדֵי שֶׁיִּרְאוּ אוֹתָם הַדּוֹרוֹת הַבָּאִים וְיֵדְעוּ הָאוֹתוֹת הַגְּדוֹלוֹת אֵיךְ עָמְדוּ בְּנֵי אָדָם בַּמְּקוֹמוֹת הָהֵם אַרְבָּעִים שָׁנָה. כָּל אֵלּוּ דְּבָרָיו. וְהִנֵּה מִכְתַּב הַמַּסָּעוֹת מִצְוַת הַשֵּׁם הִיא מִן הַטְּעָמִים הַנִּזְכָּרִים אוֹ מִזּוּלָתָן, עִנְיָן לֹא נִתְגַּלָּה לָנוּ סוֹדוֹ. כִּי \"עַל פִּי ה'\" דָּבֵק עִם \"וַיִּכְתֹּב מֹשֶׁה\", לֹא כְּדִבְרֵי ר״א שֶׁאָמַר שֶׁהוּא דָבֵק עִם \"לְמַסְעֵיהֶם\", שֶׁכְּבָר הוֹדִיעָנוּ זֶה: ״עַל פִּי ה' יַחֲנוּ וְעַל פִּי ה' יִסָּעוּ״ (במדבר ט׳:כ׳):",
    "en": "THESE ARE THE JOURNEYS. After the vengeance [executed] upon Midian, concerning which the Holy One, blessed be He, told Moses, afterwards shalt thou be gathered unto thy people, and after Moses had apportioned the land of Sihon and Og [to the tribes of Reuben, Gad, and half of the tribe of Menasheh] and they had built the [previously] mentioned cities, he set his mind to write down [the various stages of] the journeyings [in the desert]. His intention in so doing was to inform [future generations] of the loving kindnesses of the Holy One, blessed be He, towards them, for even though He had decreed upon them that they had to move about and wander around in the wilderness, you should not think that they were continually wandering and moving around from place to place without any rest; for throughout all this long [period of] time they only went on forty-two journeys as the Rabbi — Rashi — wrote, [citing] the words of Rabbi Moshe the Preacher.And the Rabbi [Moshe ben Maimon] added in the Moreh Nebuchim another [explanation as to the] benefit [that we derive] from knowledge [of these stages], saying: “There was a very great necessity in mentioning the [stages of the] journeyings. For [although] the miracles and wonders that were done were [recognized as] true ones by all who saw them, in later times these events would be matters of hearsay, and those who hear about them [then] might deny them altogether. Now among the greatest miracles and wonders [related] in the Torah is Israel’s survival in the wilderness for forty years, and finding the manna every day, although these places [where they stayed] are very far from cultivated settlements, and are not natural habitat for human beings, not being a place of seed, or of figs, or of vines, or of pomegranates, and the Torah states, Ye have not eaten bread, neither have ye drunk wine or strong drink. All these [matters] are signs of events of a miraculous nature which were seen by [the human] eye. But the Creator blessed be He, knew that these wonders will be subject to the process which occurs to [all] historical events — that those who hear them will not believe them; and they will think [about these events] that the sojourn of the Israelites in the wilderness was [in a place] near the cultivated settlement, where people can live there, such as the deserts in which the Arabs live today, or [that they stayed in] places where there was plowing and harvesting, or where there were grasses and plants suitable for human consumption, and that there were wells of water in those places. Therefore in order to remove from people’s hearts all such thoughts, and to firmly establish [the truth of] all these miracles, [He recorded] as a [permanent] memorial the [stages of their] journeyings [in the wilderness], so that the future generations would see them and acknowledge the great wonders [entailed] in keeping people alive in such places for forty years.” All these are his words [i.e., the words of Rabbi Moshe ben Maimon].Thus the writing down [the stages of] the journeyings was a commandment of G-d, either for the reasons mentioned above or for some other reasons, [for] a purpose the secret of which has not been revealed to us. For [the expression] by the commandment of the Eternal is connected with [the beginning of that verse], And Moses wrote, unlike the opinion of Rabbi Abraham ibn Ezra who wrote that it is connected with according to their journeys, for Scripture has already informed us of this [fact, saying]: according to the commandment of the Eternal they remained encamped, and according to the commandment of the Eternal they journeyed.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.1:1",
    "he": "בְּמִדְבַּר סִינַי – בַּעֲבוּר שֶׁהִפְסִיק בְּמִצְוֹת הַשְּׁמִטָּה וְהַיּוֹבֵל, שֶׁהָיוּ בְּהַר סִינַי, חָזַר וְאָמַר כָּאן שֶׁהָיָה הַדִּבּוּר הַזֶּה בְּאֹהֶל מוֹעֵד, כְּכָל הַמִּצְווֹת אֲשֶׁר הִזְכִּיר מִתְּחִלַּת סֵפֶר וַיִּקְרָא. וְכֵן יִהְיוּ כֻּלָּם מִכָּאן וָאֵילָךְ בְּאֹהֶל מוֹעֵד. כִּי מֵעֵת שֶׁהוּקַם הַמִּשְׁכָּן וַיִּקְרָא אֵלָיו הַשֵּׁם מֵאֹהֶל מוֹעֵד, לֹא נִדְבַּר לוֹ אֶלָּא מִשָּׁם. וְהִזְכִּיר כָּאן בְּמִדְבַּר סִינַי לְהַגִּיד שֶׁלֹּא נָסְעוּ מִשָּׁם בְּעֵת שֶׁנִּמְנוּ, כִּי הַמִּנְיָן הַשֵּׁנִי הָיָה בְּעַרְבוֹת מוֹאָב, וְהַדִּבּוּר בְּאֹהֶל מוֹעֵד:",
    "en": "AND THE ETERNAL SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING. Because He had interrupted with the commandments about the Sabbatical year and the Jubilee, of which He said that they were spoken in Mount Sinai [in contrast to all the other commandments in the Book of Leviticus, which, as mentioned at the beginning of that book, G-d told Moses from the Tent of Meeting], He stated here again that this communication was given from the Tent of Meeting, as were all the communications which He had mentioned since the beginning of the Book of Leviticus. And all of them from now onwards [were said to Moses] from the Tent of Meeting, for since the time that the Tabernacle was set up and G-d called him [Moses] from the Tent of Meeting, He only communicated with him from there.Scripture mentions here in the wilderness of Sinai in order to tell us that they did not travel away from there until they were counted [the first time, as described here], for the second census was taken in the plains of Moab, but the [actual] communication was in the Tent of Meeting.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.3:1",
    "he": "כָּל יוֹצֵא צָבָא בְּיִשְׂרָאֵל – מַגִּיד שֶׁאֵין יוֹצֵא לַצָּבָא פָּחוֹת מִבֶּן עֶשְׂרִים שָׁנָה. ״שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל״ - כְּמוֹ שֶׁאוֹמְרִים לְקוּסְטִינָר: אֲרֵם רֵישֵׁיהּ דְּדֵין, לְשׁוֹן רַשִׁ״י. וְאֶפְשָׁר שֶׁיִּהְיֶה הַטַּעַם בָּזֶה בַּעֲבוּר שֶׁאֵינוֹ חָזָק לַמִּלְחָמָה בְּפָחוֹת מֵעֶשְׂרִים, וּכְמוֹ שֶׁאָמְרוּ (אבות ה׳ כ״א): בֶּן עֶשְׂרִים לִרְדוֹף. אֲבָל יִתָּכֵן שֶׁיִּהְיֶה פֵּרוּשׁ כָּל יוֹצֵא צָבָא – כָּל הַיּוֹצְאִים לְהִקָּהֵל בָּעֵדָה, כִּי הַנְּעָרִים לֹא יִקָּהֲלוּ בְּתוֹךְ הָעָם, כִּי כָל אֲסִיפַת עַם תִּקָּרֵא \"צָבָא\". וְכֵן ״לִצְבֹא צָבָא בַּעֲבוֹדַת אֹהֶל מוֹעֵד״ (במדבר ח׳:כ״ד), ״יָשׁוּב מִצְּבָא הָעֲבוֹדָה״ (שם פסוק כה), ״בְּמַרְאוֹת הַצּוֹבְאוֹת אֲשֶׁר צָבְאוּ״ (שמות ל״ח ח׳), וְכֵן ״צְבָא הַשָּׁמַיִם״ (מלכים א׳ כ״ב י״ט), ״וְכָל צְבָאָם צִוֵּיתִי״ (ישעיהו מ״ה י״ב). וּלְכָךְ יְפָרֵשׁ בְּאַנְשֵׁי הַמִּלְחָמָה ״מִצְּבָא הַמִּלְחָמָה״ (במדבר ל״א:י״ד), ״וְהִתְיַחֲשָׂם בַּצָּבָא בַּמִּלְחָמָה״ (דה״י א׳ ז׳ מ׳). וְאָמַר כָּאן כָּל יוֹצֵא צָבָא כְּדֶרֶךְ ״כָּל יֹצְאֵי שַׁעַר עִירוֹ״ (בראשית ל״ד כ״ד). וְאָמַר ״לְצִבְאוֹתָם״ שֶׁהֵם צְבָאוֹת רַבּוֹת, כִּי כָל שֵׁבֶט וְשֵׁבֶט צָבָא גָּדוֹל. וְהַלָּשׁוֹן שֶׁכָּתַב רַשִׁ״י: כְּמוֹ שֶׁאוֹמְרִים לְקוּסְטִינָר אֲרֵם רֵישֵׁיהּ דִּפְלָן - לֹא נִתְבָּרֵר לִי לָמָּה דָּרְשׁוּ אוֹתוֹ לִגְנַאי. אִם מִפְּנֵי שֶׁמֵּתוּ בַמִּדְבָּר, וּבְמַטֵּה לֵוִי אָמַר \"פְּקֹד\" (במדבר ג׳:ט״ו) לְפִי שֶׁלֹּא הָיוּ בִּכְלַל גְּזֵרָה, וַהֲלֹא בְּמִנְיָן שֵׁנִי שֶׁל בָּאֵי הָאָרֶץ נֶאֱמַר כֵּן ״שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל״ (במדבר כ״ו:ב׳)! אֲבָל בַּהַגָּדָה שֶׁל וַיִּקְרָא רַבָּה דּוֹרֵשׁ לְשֶׁבַח: אֵין ״שְׂאוּ״ אֶלָּא לְשׁוֹן גְּדֻלָּה, כְּמוֹ דִּכְתִיב ״יִשָּׂא פַרְעֹה אֶת רֹאשֶׁךָ וַהֲשִׁיבְךָ עַל כַּנֶּךָ״ (בראשית מ׳ י״ג). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: נָתַתִּי לָכֶם תִּלּוּי רֹאשׁ וְדִמִּיתִי אֶתְכֶם לִי, כְּשֵׁם שֶׁיֵּשׁ לִי תִּלּוּי רֹאשׁ עַל כָּל בָּאֵי עוֹלָם, שֶׁנֶּאֱמַר (דברי הימים א׳ כ״ט י״א) ״לְךָ ה׳ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכָל לְרֹאשׁ״, אַף לָכֶם עָשִׂיתִי תִּלּוּי רֹאשׁ, שֶׁנֶּאֱמַר ״שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל״, לְקַיֵּם מַה שֶׁנֶּאֱמַר ״וַיָּרֶם קֶרֶן לְעַמּוֹ״ (תהלים קמ״ח י״ד), וְכֵן הוּא אוֹמֵר ״וּנְתָנְךָ ה׳ אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל גּוֹיֵי הָאָרֶץ״ (דברים כ״ח א׳). וְשׁוּב מָצָאתִי בְּמִדְבַּר סִינַי רַבָּה (במדבר רבה א׳:ט׳) שֶׁאָמְרוּ: אָמַר רַבִּי פִּנְחָס אָמַר רַבִּי אִידִי: מַאי דִּכְתִיב בְּרֹאשׁ הַסֵּפֶר ״שְׂאוּ אֶת רֹאשׁ״? רוֹמְמוּ אֶת רֹאשׁ, גַּדְּלוּ אֶת רֹאשׁ לֹא נֶאֱמַר, אֶלָּא ״שְׂאוּ אֶת רֹאשׁ״, כְּאָדָם שֶׁאוֹמֵר לְקוּסְטִינָר: ״סַב רֵישֵׁיהּ דִּפְלָן״. כָּאן נָתַן רֶמֶז לְמֹשֶׁה \"שְׂאוּ אֶת רֹאשׁ\" – שֶׁאִם יִזְכּוּ יַעֲלוּ לִגְדֻלָּה, כְּמָה דִּכְתִיב ״יִשָּׂא פַרְעֹה אֶת רֹאשְׁךָ וַהֲשִׁיבְךָ עַל כַּנֶּךָ״, וְאִם לֹא יִזְכּוּ יָמוּתוּ כֻּלָּם, כְּמָה דִּכְתִיב ״יִשָּׂא פַרְעֹה אֶת רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל עֵץ״ (בראשית מ׳ י״ט). וְהִנֵּה הַלָּשׁוֹן כְּפִי הַכַּוָּנָה יִתְפָּרֵשׁ בְּטוֹבָה לַטּוֹבִים, וְכֵיוָן שֶׁהוּא לְשׁוֹן גְּדֻלָּה וְנֶאֱמַר כֵּן בַּמִּנְיָן הָרִאשׁוֹן, אָמַר כֵּן בַּמִּנְיָן הַשֵּׁנִי:",
    "en": "FROM TWENTY YEARS OLD AND UPWARD, ‘KOL YOTZEI TZAVA’ (ALL THAT ARE ABLE TO GO FORTH TO THE HOST) IN ISRAEL. “This tells us that no one under the age of twenty goes forth to the host. ‘Se’u eth rosh’ [literally: ‘take the head’ and generally translated: take ye the sum] of all the congregation of Israel. This is as one says to an executioner: ‘take that man’s head’.” This is Rashi’s language.Perhaps the reason for this [law that a male under twenty years old was not liable to military service] is because he is not strong enough for war under the age of twenty, as the Rabbis have said: “Twenty is the age for pursuit.” But it may be that the meaning of the phrase kol yotzei tzava is “all who go forth to be assembled in the congregation,” because the young men do not take part in such an assembly of the people, and every gathering of the people is called tzava, as in ‘[litzvo] tzava’ (to be counted among the host) for the work of the Tent of Meeting; he shall return from the ‘tz’va’ of the work; with the mirrors of the ‘tzov’oth’ that ‘tzav’u’ (women that congregated together); and similarly ‘tz’va’ (the host of) heaven; and all ‘tz’va’am’ (their host) I commanded. Therefore Scripture explains when speaking of men of war: ‘mi’tz’va’ (from the host of) the war; and the number of them reckoned ‘bi’tz’va’ (by the host) for the war. Scripture states here all that go forth to the host, similar to what it says, all that went out of the gate of the city. It states, ye shall number them by their ‘hosts’ [in the plural], because they consisted of many hosts, since each and every tribe was a great host.But as for Rashi’s expression when he wrote — “This is as one says to an executioner: ‘take that man’s head’” — it is not clear to me why the Sages should interpret the verse in this derogatory manner. If it is because [the people counted here] died in the desert [therefore He said, take the head …] whereas in the case of the tribe of Levi He said Number the children of Levi, since they were not included in the decree [that they die in the desert] — [this cannot be so], for in the second census [taken] of those who were to come into the Land it also uses the same [expression], take the head of all the congregation of the children of Israel! But in the Agadah (homiletic exposition) of Vayikra Rabbah the Rabbis explain it as an expression of praise [for the people]: “The term se’u always means ‘greatness’, as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office. Said the Holy One, blessed be He, to Israel: ‘I have given you an exaltation of the head, and I have likened you to Myself. Just as I am exalted above all inhabitants of the world, as it is said, Thine is the kingdom, O Eternal, and Thou art exalted as head above all, so to you also I have given an elevation of the head, as it is said, Lift up the head of all the congregation of the children of Israel, thus fulfilling that which is said, And He hath lifted up a horn for His people, and similarly it is said, and the Eternal thy G-d will set thee on high above all the nations of the earth. ' ”I have found further in Bamidbar Sinai Rabbah that the Sages have stated: “Said Rabbi Pinchas in the name of Rabbi Idi: What is [the meaning of] that which is written at the beginning of this book, ‘se’u eth rosh’ (take the head)? It does not say: ‘lift up the head,’ ‘elevate the head,’ but it says se’u eth rosh, like a man who says to an executioner: ‘take this man’s head’. Here He gave a hint to Moses, se’u eth rosh, meaning that if the people are worthy they will become exalted, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office; but if they are not worthy, they will all die, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head from off thee, and shall hang thee on a tree. ” Thus the expression [se’u eth rosh which, as Rashi explained, is used in connection with execution] is to be interpreted according to the intention [of the speaker] — in a good way for those who are good. And since it is [also] an expression of elevation, and it is used [here] in the first census, He used the same expression in the second census.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.3:2",
    "he": "תִּפְקְדוּ אוֹתָם – עִנְיַן \"פְּקִידָה\" זִכָּרוֹן וְהַשְׁגָּחָה עַל דָּבָר, כִּלְשׁוֹן ״וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר״ (בראשית כא א), וְהוּא פִּתְרוֹנוֹ בְּכָל מָקוֹם, לֹא יִמָּלֵט מֵהֶן אִישׁ עַל דַּעְתִּי. וְגַם \"פִּקָּדוֹן\" מִפְּנֵי שֶׁשְּׁמִירָתוֹ וְהַשְׁגָּחָתוֹ עָלָיו. וְכַאֲשֶׁר צִוָּה לִמְנוֹת אֶת יִשְׂרָאֵל יֹאמַר תִּפְקְדוּ אוֹתָם לִרְמֹז שֶׁלֹּא יִסְפְּרֵם, רַק שֶׁיִּתְּנוּ כֹּפֶר נַפְשָׁם מַחֲצִית הַשֶּׁקֶל, וּבָהֶם יַשְׁגִּיחַ וְיֵדַע מִסְפַּר הָעָם. וְאָמַר בְּדָוִד ״מִסְפַּר מִפְקַד הָעָם״ (כד ט), כִּי יָדַע מִסְפָּרָם בִּפְקִידַת הַכֹּפֶר, כִּי רָחוֹק הוּא אֶצְלִי שֶׁלֹּא יִזָּהֵר דָּוִד בְּמַה שֶׁאָמַר הַכָּתוּב ״וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם״ (שמות ל יב). וְאִם אוּלַי טָעָה דָּוִד, לָמָּה לֹא עָשָׂה יוֹאָב שְׁקָלִים וְהָיָה דְּבַר הַמֶּלֶךְ נִתְעָב אֶצְלוֹ, וְהוּא אָמַר לוֹ ״לָמָּה יְבַקֵּשׁ זֹאת אֲדֹנִי, לָמָּה יִהְיֶה לְאַשְׁמָה לְיִשְׂרָאֵל״ (דהי״א כא ג), וְלָמָּה לֹא יִמְנֵם בִּשְׁקָלִים שֶׁלֹּא יֶחֱטָא? אֲבָל כְּפִי דַּעְתִּי הָיָה הַקֶּצֶף עָלָיו בַּעֲבוּר שֶׁמְּנָאָם שֶׁלֹּא לְצֹרֶךְ, כִּי לֹא הָיָה יוֹצֵא לַמִּלְחָמָה וְלֹא עוֹשֶׂה בָהֶם דָּבָר בָּעֵת הַהִיא, רַק לְשַׂמֵּחַ לִבּוֹ שֶׁמָּלַךְ עַל עַם רַב. וְהוּא מַאֲמַר יוֹאָב (כד ג) ״וְיוֹסֵף ה' אֱלֹהֶיךָ אֶל הָעָם כָּהֵם וְכָהֵם מֵאָה פְעָמִים וְגוֹ' וַאדֹנִי הַמֶּלֶךְ לָמָּה חָפֵץ בַּדָּבָר הַזֶּה״. וְרָאִיתִי בְּמִדְבַּר סִינַי רַבָּה (במדבר רבה ב׳:י״ז): רַבִּי אֱלִיעֶזֶר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר: כָּל זְמַן שֶׁנִּמְנוּ יִשְׂרָאֵל לְצֹרֶךְ - לֹא חָסְרוּ, שֶׁלֹּא לְצֹרֶךְ - חָסְרוּ. אֵיזֶה זְמַן נִמְנוּ לְצֹרֶךְ? בִּימֵי מֹשֶׁה וּבַדְּגָלִים וּבְחִלּוּק הָאָרֶץ. שֶׁלֹּא לְצֹרֶךְ - בִּימֵי דָוִד. וְיִתָּכֵן עוֹד שֶׁנְּפָרֵשׁ וְנֹאמַר, כִּי דָּוִד צִוָּה לִמְנוֹת כָּל אִישׁ יִשְׂרָאֵל, רְצוֹנִי לוֹמַר מִבֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וָמַעְלָה שֶׁהוּא אִישׁ, כִּי לֹא נִזְכַּר בְּמִנְיָנוֹ \"מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה\", אֲבָל אָמַר ״לְכוּ סִפְרוּ אֶת יִשְׂרָאֵל וְגוֹ' וְאֵדְעָה אֶת מִסְפָּרָם״ (דברי הימים א כא ב). וְזֶה הָיָה עָנְשׁוֹ, כִּי הַכָּתוּב לֹא הִרְשָׁה לִמְנוֹת רַק מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה בִּשְׁקָלִים. וּמִפְּנֵי שֶׁזֶּה אֵינֶנּוּ מְפֹרָשׁ בַּכָּתוּב, טָעָה בּוֹ, כִּי חָשַׁב בְּמַה שֶׁאָמַר \"וְלֹא יִהְיֶה בָהֶם נֶגֶף\", שֶׁהוּא בִּשְׁקָלִים שֶׁהֵם כֹּפֶר לָהֶם. אֲבָל יוֹאָב נָתַן לִבּוֹ וְחָשַׁשׁ לַדָּבָר. וְהַכָּתוּב מְעוֹרֵר לִבִּי בָּזֶה בְּמַה שֶׁאָמַר: ״וְלֹא נָשָׂא דָוִד מִסְפָּרָם לְמִבֶּן עֶשְׂרִים שָׁנָה וּלְמַטָּה, כִּי אָמַר ה' לְהַרְבּוֹת אֶת יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמָיִם. יוֹאָב בֶּן צְרוּיָה הֵחֵל לִמְנוֹת וְלֹא כִלָּה, וַיְהִי בָזֹאת קֶצֶף עַל יִשְׂרָאֵל״ (שם כז כג-כד). הָיָה נִרְאֶה שֶׁמִּנְיַן יוֹאָב הָיָה לְמַטָּה מִבֶּן עֶשְׂרִים, וְהוּא הָיָה הַקֶּצֶף, שֶׁאֵין ה' חָפֵץ שֶׁיְּהוּ כָל יִשְׂרָאֵל בְּגֶדֶר מִנְיָן, שֶׁהוּא יַרְבֵּם כְּכוֹכְבֵי הַשָּׁמַיִם כַּאֲשֶׁר אָמַר ״אִם תּוּכַל לִסְפֹּר אוֹתָם״ (בראשית טו ה). וְהַכָּתוּב שֶׁאָמַר בַּמִּנְיָן הַהוּא: ״וַיִּהְיוּ כָל יִשְׂרָאֵל אֶלֶף אֲלָפִים וּמֵאָה אֶלֶף אִישׁ שֹׁלֵף חֶרֶב״ (דברי הימים א כא ה), אֵין עִנְיָנוֹ שֶׁהָיוּ כֻּלָּם יוֹצֵא צָבָא בְּיִשְׂרָאֵל, אֲבָל פִּתְרוֹנוֹ שֶׁהָיוּ בְּרִיאִים וַחֲזָקִים לַמִּלְחָמָה. הִגִּיד כִּי לֹא מָנָה הַחוֹלִים וְהַחַלָּשִׁים וְהַזְּקֵנִים מִפְּנֵי שֶׁהָיָה דְּבַר הַמֶּלֶךְ נִתְעָב אֶצְלוֹ. וְזֶה עִנְיָן הָגוּן מְאֹד. וְעַל דַּעַת מִדְרַשׁ אַגָּדָה (ברכות סב) שֶׁהָיָה שָׁם מִנְיָן מַמָּשׁ, טָעוּ כֻּלָּם, וּלְכָךְ אָמַר (שמואל ב כד א) ״לֵךְ מְנֵה אֶת יִשְׂרָאֵל״, וּכְתִיב (שם פסוק י) ״אַחֲרֵי כֵן סָפַר אֶת הָעָם״, כִּי בַּתּוֹרָה לֹא נִזְכְּרָה בָּהֶם סְפִירָה כְּלָל, כִּי טַעַם בְּמִסְפַּר שֵׁמוֹת יַגִּידוּ כָּל אֶחָד שְׁמוֹתָם בִּפְקֹד אוֹתָם בַּכֹּפֶר:",
    "en": "TIPHKEDU OTHAM.’ The term p’kidah is an expression meaning remembrance of and attention to a certain matter, as in the phrase, And the Eternal ‘pakad’ (remembered) Sarah as He had said, and this in my opinion is its interpretation in all places, without any exception. The expression pikadon [which means a bailment or deposit of goods] is also [from this root], because his guarding and supervision is on it [i.e., because the bailee must guard it]. And therefore when He commanded that Israel be counted He stated tiphkedu otham, in order to hint that he [Moses] was not to count them [by persons] but that they were each to give half a shekel as a ransom for their soul, and he should supervise them [the half-shekels] and thereby know the number of the people. In the case of David Scripture states: the sum of ‘miphkad’ (the numbering) of the people because he knew their numbers through the counting of [the half-shekel] ransom [that each one gave]. For it appears to me unlikely that David should not be careful about that which Scripture states, that there be no plague among them, when thou numberest them. And even if David did perhaps make a mistake, why did Joab [the captain of the host in charge of the census] not take [the census through] shekels, for the king’s word was abominable to Joab, and Joab [in fact] said to the king, Why doth my lord require this thing? Why will he be a cause of guilt unto Israel? So why did he [Joab] not count them through the shekels, so that he should not sin?But in my opinion the [Divine] wrath was [aroused] against him [David] because he counted them unnecessarily, since he was not going forth to war, nor did he do anything with them [the men he counted, so that he would need to know their number] at that time, and [the census] was only to make him rejoice that he ruled over a large people. Therefore Joab said [to David], Now the Eternal thy G-d add unto the people, how many soever they may be, a hundredfold, and may the eyes of my lord the king see it; but why doth my lord the king delight in this thing? And I have seen in Bamidbar Sinai Rabbah: “Rabbi Eliezer in the name of Rabbi Yosei ben Zimra said: Whenever Israel was counted for a purpose, their numbers did not diminish; but when they were counted for no purpose, they became diminished. When were they counted for a purpose? In the days of Moses, and for the [setting up of the] standards and at the division of the Land. [When were they counted] for no purpose? In the days of David.”It is also possible to say by way of explanation that David commanded that every “man” in Israel be counted, meaning thereby to include everyone above the age of thirteen years old, who is regarded as “a man” [and not from the age of twenty years upwards], since it is nowhere mentioned in [describing] his counting: “from twenty years old and upwards”, but instead David said, Go, number Israel from Beer-sheba even to Dan … that I may know the sum of them. And this was [the reason for] his punishment, for Scripture only allowed counting to be done from twenty years old and upwards by means of the shekels. It was because this is not clearly expressed in Scripture [that even by means of the half-shekels the people are only to be counted from the age of twenty years and over] that David made this mistake, for he thought that when Scripture says that there be no plague among them it is because of the shekels, which are a ransom [of the soul] for them [and therefore he thought that as long as he counted them by means of the shekels and not by direct census there would be no plague even if he counted them from above the age of thirteen years old, instead of twenty], but Joab applied his heart [to understand the matter] and was concerned because of it.And Scripture [itself] stirs me to this thought by saying: But David took not the number of them from twenty years old and under, because the Eternal had said He would increase Israel like to the stars of heaven. Joab the son of Zeruiah began to number, but finished not; and there came wrath for this upon Israel. From this it appears that Joab’s census included those under twenty years old, and this was [the reason for] the “wrath”, because G-d does not want all Israel to be limited by numbers since He will multiply them like the stars of heaven, as He said [to Abraham], Look now toward heaven, and count the stars, if thou be able to count them. And when the verse says concerning that census [of Joab], And all they of Israel were a thousand thousand and a hundred thousand men that drew sword, it does not mean to say that they were all eligible for military service [since, as explained above, they included also thirteen-year olds who do not go to war], but its correct interpretation is that they were all sufficiently healthy and strong to be able to go to battle, thus stating that he did not count the sick, the weak, and the old, because the king’s word was abominable to him. This interpretation is very appropriate.But according to the opinion of the Midrash Agadah [a homiletic exposition from which it would appear] that there was an actual census [i.e., that the people were counted without the use of shekels, we must say that] they all erred. This is why David said [to Joab], Go, ‘number’ Israel, and it is further written, after that he had ‘numbered’ the people [expressions which indicate that there was an actual counting of persons without using half-shekels], for in the Torah the term “numbering” of people is not mentioned at all, and the meaning of the expression according to the number of names is that each one should tell his name when he is counted through bringing his ransom [of half a shekel].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.18:1",
    "he": "וְאֵת כָּל הָעֵדָה הִקְהִילוּ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי – יַזְכִּיר זְרִיזוּת מֹשֶׁה רַבֵּינוּ בְּמִצְוַת הַשֵּׁם, כִּי בְּיוֹם הַדִּבּוּר לָקַח אֶת הַנְּשִׂיאִים וְהִקְהִיל כָּל הָעֵדָה וְהִתְחִיל לִפְקֹד אוֹתָם, אֲבָל לֹא נִשְׁלַם הַמִּנְיָן בְּיוֹם אֶחָד. וּלְכָךְ חָזַר וְאָמַר: ״וַיִּפְקְדֵם בְּמִדְבַּר סִינָי״ (במדבר א׳:י״ט) לְהוֹדִיעַ שֶׁהָיָה בַּמָּקוֹם הַהוּא הַמִּנְיָן, לֹא בַּיּוֹם הַהוּא:",
    "en": "AND THEY ASSEMBLED ALL THE CONGREGATION TOGETHER ON THE FIRST DAY OF THE SECOND MONTH. Scripture mentions [the date although it is already stated in Verse 1 above, to indicate] the zeal of our teacher Moses in [fulfilling] the command of G-d for on the very day of the communication [that he was to take a census of the people] he took the princes of the tribes and assembled all the congregation and began to count them. The count, however, was not completed in one day, and therefore He states again, so did he number them in the wilderness of Sinai, in order to inform [us] that the counting was all done in that place, but was not all [finished] on that day.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.18:2",
    "he": "וַיִּתְיַלְדוּ עַל מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם – הֵבִיאוּ סִפְרֵי יִחוּסֵיהֶם וְעֵדֵי חֶזְקַת לֵידַת כָּל אֶחָד וְאֶחָד לְהִתְיַחֵס עַל הַשֵּׁבֶט, לְשׁוֹן רַשִׁ״י (רש״י על במדבר א׳:י״ח). וְאֵינֶנּוּ נִרְאֶה שֶׁיִּהְיוּ צְרִיכִין לְהָבִיא שְׁטָר וְעֵדִים עַל יִחוּסֵיהֶם לְשִׁבְטֵיהֶם. אֲבָל וַיִּתְיַלְדוּ – שֶׁנִּמְנוּ תּוֹלְדוֹתָם לְמִשְׁפְּחוֹתָם לְבֵית אֲבוֹתָם. הַטַּעַם לוֹמַר כִּי כַּאֲשֶׁר צִוָּה אוֹתָם מֹשֶׁה כֵּן מִפִּי הקב״ה, נִקְהֲלוּ כָּל הָעֵדָה כֻּלָּם אֶל פֶּתַח אֹהֶל מוֹעֵד, חוּץ מֵעֵרֶב רַב אֲשֶׁר לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה, כִּי נִכָּרִים הָיוּ בָהֶם מִיּוֹם שֶׁיָּצְאוּ מִמִּצְרַיִם. וְהִנֵּה הֵבִיאוּ כָּל הָעֵדָה אִישׁ שִׁקְלוֹ, וְאָמְרוּ לִפְנֵי מֹשֶׁה וְהַנְּשִׂיאִים: ״אֲנִי פְּלוֹנִי נוֹלַדְתִּי לִפְלוֹנִי מִמִּשְׁפַּחַת פְּלוֹנִי שֶׁהוּא לְשֵׁבֶט רְאוּבֵן״ וְזוּלָתוֹ, וּמֹשֶׁה נוֹתֵן שִׁקְלֵי כָּל שֵׁבֶט וְשֵׁבֶט בְּמָקוֹם מְיֻחָד וְיָדַע מִסְפַּר הַפְּרָט וְהַכְּלָל. וְהָרְאָיָה בָּזֶה כִּי בַּמִּנְיָן הַשֵּׁנִי שֶׁהִזְכִּיר הַמִּשְׁפָּחוֹת לֹא אָמַר שָׁם \"וַיִּתְיַלְדוּ\", וְלֹא הִזְכִּיר \"בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם\", כִּי מֵעֵת שֶׁחָנוּ לְדִגְלֵיהֶם נִבְדְּלוּ הַשְּׁבָטִים זֶה מִזֶּה וְנוֹדְעוּ הַמִּשְׁפָּחוֹת לְאֵיזֶה שֵׁבֶט הֵמָּה, וְלֹא הֻצְרְכוּ שָׁם רַק לָדַעַת כַּמָּה מִשְׁפָּחוֹת בַּשֵּׁבֶט, וְהַמִּשְׁפָּחָה תִּמְנֶה אֲנָשֶׁיהָ לְגֻלְגְּלֹתָם לֹא בְּמִסְפַּר שְׁמוֹתָם. וְלָכֵן לֹא הֻצְרַךְ לִהְיוֹת נְשִׂיאִים בַּמִּנְיָן הַהוּא. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על במדבר א׳:י״ח) וַיִּתְיַלְדוּ – בִּקְשׁוּ מָתַי נוֹלְדוּ בַּעֲבוּר חֶשְׁבּוֹן עֶשְׂרִים שָׁנָה:",
    "en": "VA’YITHYALDU’ (AND THEY DECLARED THEIR PEDIGREES) AFTER THEIR FAMILIES. “They brought the documents of their genealogy and witnesses confirming the birth of each of them, so as to prove their descent from their [respective] tribes.” This is Rashi’s language. But it does not appear [correct to say] that they should have to bring genealogical documents and witnesses with regard to belonging to a [particular] tribe. Rather, va’yithyaldu means that they were counted by their generations, by their families, by their fathers’ houses, the sense thereof being to state that the whole congregation assembled, as Moses had commanded them by the order of the Holy One, blessed be He, at the door of the Tent of Meeting, except for the mixed multitude who were not of the children of Israel, for they were recognizable amongst them from the day that they had gone out of Egypt. Thus each man in the congregation brought his [half-] shekel and said to Moses and the princes: “I so-and-so was born to such-and-such a person of such-and-such a family, which is of the tribe of Reuben,” or some other tribe, and Moses put the shekels of each particular tribe in a special place [to be counted later], so that he would know the sum of [each] individual [tribe] and of all the tribes together. And the proof for this is that at the second census [taken when they were about to enter the Land of Israel] where the families [of each tribe] are mentioned, it does not say va’yithyaldu, nor does it mention according to the number of names, by their polls, [as it says here in Verse 19]. This is because ever since the tribes had pitched by their standards, they were separated from each other and it was clearly known to which tribe each family belonged; thus they only had to know how many families there were in each tribe, and each family counted its men by their polls, but not according to the number of names. Therefore the princes of the tribes did not have to be present [with Moses] at that [second] census [as was stipulated at the first census — in Verse 4 — since the princes of the tribes were only needed in order to identify which families belonged to which tribe, and this was already known at the time of the second census]. And Rabbi Abraham ibn Ezra explains that va’yithyaldu means that they were asked when they were born, in order to ascertain whether they were [over] twenty years of age.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.32:1",
    "he": "לִבְנֵי יוֹסֵף לִבְנֵי אֶפְרַיִם – הִקְדִּים אֶפְרַיִם לְמְנַשֶּׁה וְיִחֵס יוֹסֵף עָלָיו, וְכֵן לְמַטָּה בַּדְּגָלִים (להלן ב יח כ), כִּי הָיָה בַּעַל דֶּגֶל וְהוּא הַבְּכוֹר וְאָחִיו מִשְׁנֵהוּ כְּבִרְכַּת יַעֲקֹב (בראשית מח כ). וְעוֹד כִּי הָיוּ בְּנֵי אֶפְרַיִם רַבִּים מִבְּנֵי מְנַשֶּׁה. אֲבָל בַּמִּנְיָן הַשֵּׁנִי בְּעַרְבוֹת מוֹאָב הִקְדִּים מְנַשֶּׁה, כִּי הָיוּ בָּעֵת הַהִיא בְּנֵי מְנַשֶּׁה הָרַבִּים וְלָקְחוּ נַחֲלָתָם תְּחִלָּה. וְכֵן בִּנְשִׂיאֵי הָאָרֶץ הִקְדִּימוֹ וְיִחֵס יוֹסֵף עָלָיו (במדבר ל״ד:כ״ג). אֲבָל בַּמְרַגְּלִים הִקְדִּים אֶפְרַיִם, אֲבָל יִחֵס יוֹסֵף עַל מְנַשֶּׁה ״לְמַטֵּה יוֹסֵף לְמַטֵּה מְנַשֶּׁה״ (במדבר י״ג:י״א). וְהַנִּרְאֶה אֵלַי עַל דֶּרֶךְ אַגָּדָה כִּי בַּעֲבוּר הַדִּבָּה שֶׁהֵבִיא יוֹסֵף עַל אֶחָיו (בראשית לז ב) יִחֵס עָלָיו מוֹצִיא הַדִּבָּה, אוֹ שֶׁחָלַק כָּבוֹד לִשְׁנֵיהֶם, וְהָיָה דַי לְאֶפְרַיִם בִּכְבוֹד נְשִׂיאוֹ:",
    "en": "OF THE CHILDREN OF JOSEPH, NAMELY, OF THE CHILDREN OF EPHRAIM. Scripture mentioned Ephraim before Menasheh, and stated Joseph’s relationship to him [which it does not do in the case of Menasheh], and similarly later [Scripture gave Ephraim precedence] at the [division of the tribes according to their] standards, by making him master of the standard, [whilst Menasheh is mentioned merely as one of the two tribes gathered around him], because in accordance with Jacob’s blessing he was to be [given the honor accorded to] the firstborn, and his brother [Menasheh] was to be second to him. Moreover, the sons of Ephraim were more numerous than those of Menasheh [and hence Ephraim was mentioned first]. But at the second census in the plains of Moab Scripture mentioned Menasheh first, because at that time his sons were more numerous [than those of Ephraim], and [also because] they took their inheritance first. Similarly when mentioning the princes of the Land [who were to take possession of the Land for their respective tribes] Scripture mentioned Menasheh first, and also Joseph’s relationship to him. In [the story of] the spies, however, Scripture mentioned Ephraim first, and Joseph’s relationship it stated only in referring to the tribe of Menasheh. It appears to me by way of homiletic exposition that it is on account of the evil report that Joseph brought [to his father] concerning his brothers that Scripture, [in the story of the spies], associates with him the spy who [was among those who] spread the evil report [about the Land, namely the spy from the tribe of Menasheh, whereas the spy from the tribe of Ephraim was Joshua the son of Nun, who was not among those who spread the evil report]. Or it may be that Scripture [in relating the story of the spies] gave honor to both [tribes who were descended from Joseph], and Ephraim had sufficient honor in its prince [Joshua the son of Nun who ministered to Moses, therefore Scripture mentioned the honor of descent from Joseph only in the case of Menasheh].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.45:1",
    "he": "וַיִּהְיוּ כָּל פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם וְגוֹ׳ כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל – הֻצְרַךְ הַכָּתוּב לְהַגִּיד מִסְפַּר הַכְּלָל לְאַחַר שֶׁהִגִּיד הַפְּרָטִים, כִּי נִצְטַוָּה מֹשֶׁה וְאַהֲרֹן שֶׁיֵּדְעוּ מִסְפַּר מִפְקַד הָעָם וְיֵדְעוּ מִסְפַּר כָּל שֵׁבֶט, כִּי כֵן דֶּרֶךְ הַמְּלָכִים בִּמְנוֹתָם אֶת הָעָם. וְלֹא הֲבִינוֹתִי טַעַם הַמִּצְוָה הַזֹּאת לָמָּה צִוָּה בָּהּ הקב״ה, כִּי הָיָה צֹרֶךְ שֶׁיִּתְיַחֲסוּ לְשִׁבְטֵיהֶם בַּעֲבוּר הַדְּגָלִים, אֲבָל יְדִיעַת הַמִּסְפָּר לֹא יָדַעְתִּי לָמָּה צִוָּה שֶׁיֵּדְעוּ אוֹתוֹ. אוּלַי לְהוֹדִיעָם חַסְדּוֹ עֲלֵיהֶם, כִּי בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבוֹתֵיהֶם מִצְרַיְמָה וְעַתָּה הֵם כְּחוֹל הַיָּם, כָּךְ וְכָךְ בְּנֵי עֶשְׂרִים. וְאַחֲרֵי כָל דֶּבֶר וּמַגֵּפָה יִמְנֵם לְהוֹדִיעַ כִּי הוּא מַשְׂגִּיא לַגּוֹיִם, יִמְחַץ וְיָדָיו תִּרְפֶּינָה, וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ: מֵרֹב חִבָּתָם מוֹנֶה אוֹתָם כָּל שָׁעָה. וְעוֹד, כִּי הַבָּא לִפְנֵי אַב הַנְּבִיאִים וְאָחִיו קְדוֹשׁ ה׳ וְהוּא נוֹדָע אֲלֵיהֶם בִּשְׁמוֹ, יִהְיֶה לוֹ בַּדָּבָר הַזֶּה זְכוּת וְחַיִּים, כִּי בָא בְּסוֹד הָעָם וּבִכְתַב בְּנֵי יִשְׂרָאֵל וּזְכוּת הָרַבִּים בְּמִסְפָּרָם. וְכֵן לְכֻלָּם זְכוּת בַּמִּסְפָּר שֶׁיִּמָּנוּ לִפְנֵי מֹשֶׁה וְאַהֲרֹן, כִּי יָשִׂימוּ עֲלֵיהֶם עֵינָם לְטוֹבָה, יְבַקְשׁוּ עֲלֵיהֶם רַחֲמִים: ״ה׳ אֱלֹהֵי אֲבוֹתֵיכֶם יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים״, וְלֹא יַמְעִיט מִסְפַּרְכֶם, וְהַשְּׁקָלִים כֹּפֶר עַל נַפְשׁוֹתֵיכֶם. וּבְמִדְבַּר סִינַי רַבָּה רָאִיתִי כָּךְ: ״בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם״ - אָמַר לוֹ הקב״ה לִמְנוֹתָם בְּכָבוֹד וּבִגְדֻלָּה לְכָל אֶחָד וְאֶחָד. לֹא תְּהֵא אוֹמֵר לְרֹאשׁ הַמִּשְׁפָּחָה: ״כַּמָּה בְמִשְׁפַּחְתְּךָ״, ״כַּמָּה בָּנִים יֵשׁ לְךָ״, אֶלָּא כֻּלְּהוֹן יְהוֹן עוֹבְרִים לְפָנֶיךָ בְּאֵימָה וּבְכָבוֹד וְאַתָּה מוֹנֶה אוֹתָם. הֲדָא הוּא דִּכְתִיב: ״בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְגֻלְגְּלֹתָם״ (במדבר א׳:י״ח). וְיִתָּכֵן שֶׁנֹּאמַר עוֹד כִּי הָיָה זֶה כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה בְּבוֹאָם לְמִלְחָמָה, כִּי עַתָּה הָיוּ מְזֻמָּנִים לִיכָּנֵס לָאָרֶץ וְלָבֹא בְּמִלְחָמָה עִם מַלְכֵי הָאֱמוֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וְעִם הַשְּׁאָר כֻּלָּם, כְּמוֹ שֶׁאָמַר: ״נוֹסְעִים אֲנַחְנוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר ה׳״ (במדבר י׳:כ״ט), וְהָיוּ מֹשֶׁה וְהַנְּשִׂיאִים צְרִיכִין לָדַעַת מִסְפַּר חֲלוּצֵי צְבָא הַמִּלְחָמָה, וְכֵן מִסְפַּר כָּל שֵׁבֶט וָשֵׁבֶט, וּמַה יִפְקֹד עָלָיו בְּעַרְבוֹת מוֹאָב בְּמַעַרְכוֹת הַמִּלְחָמָה, כִּי הַתּוֹרָה לֹא תִסְמֹךְ עַל הַנֵּס שֶׁיִּרְדֹּף אֶחָד אֶלֶף. וְזֶה טַעַם כָּל יוֹצֵא צָבָא בְּיִשְׂרָאֵל, כִּי הַמִּנְיָן מִפְּנֵי צְבָא הַמִּלְחָמָה. וְעוֹד שֶׁיְּחַלֵּק לָהֶם הָאָרֶץ לְמִסְפָּרָם וְיֵדַע כַּמָּה חֲבָלִים יִפְּלוּ לָהֶם מִן הָאָרֶץ הַנִּכְבֶּשֶׁת לָהֶם, כִּי לוּלֵי דְבַר הַמְרַגְּלִים הָיוּ נִכְנָסִים שָׁם מִיָּד:",
    "en": "AND ALL THOSE THAT WERE NUMBERED OF THE CHILDREN OF ISRAEL BY THEIR FATHERS’ HOUSES … ALL THAT WERE ABLE TO GO FORTH TO WAR IN ISRAEL. It was necessary for Scripture to state the collective number of the people although it had already stated the individual numbers [of each of the tribes], because Moses and Aaron were commanded to ascertain the total number of the people counted, as well as the number of [people in] each tribe, for such is the way of kings when they take a census of their people.However I have not understood the reason for this commandment, namely why the Holy One, blessed be He, commanded [that they should ascertain the number of the people]. For whilst there was indeed a need for them [the people] to establish their relationship to the [individual] tribes because of the [division of the tribes of Israel according to four] standards, I cannot understand why G-d commanded that they find out the number [of men in each tribe]. Perhaps it was in order to proclaim His mercy over them, for it was with [only] threescore and ten persons that their fathers went down into Egypt, and now they were as the sand of the sea, so many men [above] the age of twenty [not to mention the women and children]. After every epidemic and plague He counted them again in order that they should know that it is He that increaseth the nations; He woundeth, and His hands make whole. It is for this reason that our Rabbis have said: “Because of His abundant love for them He counts them every now and then.” Furthermore, he who comes before the father of the prophets, and his brother [Aaron] the holy one of the Eternal and becomes known to them by name, receives thereby a merit and life, because he has come in the council of the people and in the register of the house of Israel, and he receives a part in the merits of the community by being included in their numbers. Similarly, each of the people receive a special merit through being counted by number before Moses and Aaron, for they will set their eyes upon them for good, and intercede on their behalf for mercy, [just as it is said], The Eternal, the G-d of your fathers, make you a thousand times so many more as ye are, and He will not reduce your numbers, and the shekels shall be a redemption for your souls. And in Bamidbar Sinai Rabbah I have seen the following text: “According to the number of names … by their polls. The Holy One, blessed be He, told Moses to count them each with respect and [to treat] each one of them with [the honor due to] greatness. [Thus He said]: You shall not say to the head of the family: ‘How many people are there in your family? How many sons do you have?’ but they are each to pass before you with awe and in respect, and you shall count them. — It is with reference to this that it is written, according to the number of names, from twenty years old and upward, by their polls. ”It is also possible for us to say that [the reason for ascertaining their numbers] was similar to the practice of governments before fighting a war, since they were now ready to enter into the Land and to fight against the kings of the Amorite that were on the other side of the Jordan [eastward] and all the others, as Moses said [unto Hobab], We are journeying unto the place of which the Eternal said: This I will give unto you. Therefore Moses and the princes [of the tribes] had to know the number of those armed for war, and also the numbers of each and every tribe, [in order to decide] what to command each of them in the plains of Moab [when drawing up] the battle-lines, for the Torah does not rely on the miracle of one chasing a thousand. This is the purport of the expression, all that go forth to the host in Israel, namely that the census was for the purpose of [determining the number of] men that will go forth to war; and also so that he should distribute the Land to them according to their numbers, and should know how many parts will be allotted to them of the Land that they capture, since if not for the affair of the spies, they would have entered the Land immediately.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.1.47:1",
    "he": "וְהַלְוִיִּם לְמַטֵּה אֲבוֹתָם לֹא הָתְפָּקְדוּ בְּתוֹכָם – הִנֵּה מִתְּחִלָּה רָאָה מֹשֶׁה מִדַּעְתּוֹ שֶׁלֹּא לִמְנוֹת הַלְוִיִּם, מִפְּנֵי שֶׁנֶּאֱמַר לוֹ (במדבר א׳:ד׳) ״וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה״ וְגוֹ', כִּי לְכָל הַמַּטּוֹת הַנִּמְנִים יִהְיוּ נְשִׂיאֵיהֶם. וּבַעֲבוּר שֶׁלֹּא מִנָּה מִבְּנֵי לֵוִי נָשִׂיא, לֹא מָנָה אוֹתָם. וְהִנֵּה מֹשֶׁה מְסֻפָּק בְּעִנְיַן הַלְוִיִּם וְלֹא יָדַע מַה יַעֲשֶׂה לָהֶם, וְכַאֲשֶׁר הִשְׁלִים כָּל הַפְּקוּדִים בָּעָם וְנִשְׁאֲרוּ הַלְוִיִּם לְבַדָּם, פֵּרֵשׁ לוֹ הקב״ה שֶׁלֹּא יִמְנֶה אוֹתָם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, וְיִמְנֶה אוֹתָם לְבַדָּם כִּי יַפְקִידֵם עַל מִשְׁכַּן הָעֵדוּת. וְאָמַר (במדבר ג׳:י״ד) ״פְּקֹד אֶת בְּנֵי לֵוִי״ - שֶׁיִּפְקְדֵם הוּא לְבַדּוֹ בְּלֹא הַנְּשִׂיאִים, וְהוּא קָרָא אַהֲרֹן שֶׁיִּהְיֶה עִמּוֹ כִּי הוּא נְשִׂיא הַשֵּׁבֶט הַהוּא, וְכַאֲשֶׁר הָיוּ נְשִׂיאֵי יִשְׂרָאֵל בְּשִׁבְטֵיהֶם כֵּן יִהְיֶה נְשִׂיא הַלְוִיִּם בָּם. וְאוּלַי זֶה טַעַם הַנִּקּוּד עַל ״וְאַהֲרֹן״ (שם פסוק לט), כִּי לֹא הָיָה הוּא עַל פִּי ה' בְּפֵרוּשׁ. וְאַחֲרֵי כֵן בִּפְקֻדַּת הַלְוִיִּם עַל עֲבוֹדָתָם וְעַל מַשָּׂאָם קָרָא מֹשֶׁה לִנְשִׂיאֵי הָעֵדָה שֶׁיִּהְיוּ עִמּוֹ, כְּמוֹ שֶׁנֶּאֱמַר (במדבר ד׳:מ״ו) ״אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן וּנְשִׂיאֵי יִשְׂרָאֵל אֶת הַלְוִיִּם״, כִּי נָכוֹן הוּא שֶׁיַּסְכִּימוּ כֻלָּם וְיִרְאוּ בְּתִקּוּן הַמִּשְׁמָרוֹת. וְגַם שָׁם חָזַר וְאָמַר בְּמָקוֹם אַחֵר (להלן ד לז מה) ״אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן עַל פִּי ה' בְּיַד מֹשֶׁה״, שֶׁכְּבָר רָמַז בַּנִּקּוּד כִּי אַהֲרֹן הָיָה עִמּוֹ חוֹבָה שֶׁרָאָה מֹשֶׁה לַעֲשׂוֹת כֵּן, וּנְשִׂיאֵי הָעֵדָה רְשׁוּת שֶׁקְּרָאָם מֹשֶׁה לִנְהֹג בָּהֶם כָּבוֹד. וּבְמַסֶּכֶת בְּכוֹרוֹת (בכורות ד׳) אָמְרוּ כִּי הַנְּקֻדָּה עַל אַהֲרֹן לִרְמֹז שֶׁלֹּא נִמְנָה הוּא בְּמִנְיַן הַלְוִיִּם כְּלָל:",
    "en": "BUT THE LEVITES AFTER THE TRIBE OF THEIR FATHERS WERE NOT NUMBERED AMONG THEM. Moses had understood at the beginning of his own accord that he should not count the Levites [with the other tribes], because he had been told, And with you there shall be a man of every tribe etc., meaning that each of the tribes that were to be counted should have their prince present, and since G-d had not appointed a prince for the tribe of Levi, hence he [Moses] did not count them. Therefore he was in doubt about the Levites and did not know what to do with them. And when he had finished all those who were counted of the people, and the Levites remained alone [uncounted], the Holy One, blessed be He, explained to him that he was not to count them among the children of Israel but that he should take their sum separately, for he was to appoint them over the Tabernacle of the Testimony.He stated ‘p’kod’ [‘number’ — in the singular] the children of Levi meaning that he [Moses] was to count them by himself without [the assistance of] the princes, and it was he [Moses] who called upon Aaron to be with him, since he [Aaron] was the prince of that tribe, and just as the princes of Israel were [present] at [the counting of] their tribes, so was the prince of the Levites to be present when they were counted. Perhaps that is the reason for the dots [in the Torah] on the word ‘v’Aharon’ [and Aaron, in the phrase: All that were numbered of the Levites, whom Moses ‘and Aaron’ numbered] since his [assistance in the counting] was not by the express commandment of G-d. Afterwards, [however], when the Levites were appointed to their individual services and burdens, Moses called upon the princes of the congregation to be with him, as it is said, All those that were numbered of the Levites, whom Moses and Aaron and the princes of Israel numbered, since it was fitting that they should all give their assent to and supervise the establishment of the mishmaroth. And Scripture repeats in another place, These are they that were numbered of the families of the Kohathites … whom Moses and Aaron numbered ‘according to the commandment of the Eternal’ by the hand of Moses Because He had already hinted through the dots [on the word v’Aharon] that Aaron had to be there, from which Moses understood that he was to do so, [hence it says according to the commandment of the Eternal]. But the [presence of the] princes of the congregation [at the numbering of the Levites] was not obligatory, and Moses called them in order to show them respect, [therefore Scripture does not state that their presence was “according to the commandment of the Eternal”]. In Tractate Bechoroth the Rabbis have said that the dots on the word Aharon are to hint that Aaron himself was not counted at all in the census of the Levites.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.2.2:1",
    "he": "אִישׁ עַל דִּגְלוֹ בְאֹתֹת – כָּל דֶּגֶל יִהְיֶה לוֹ מַפָּה צְבוּעָה תְּלוּיָה בּוֹ, צִבְעוֹ שֶׁל זֶה לֹא כְּצִבְעוֹ שֶׁל זֶה, צֶבַע כָּל אֶחָד כְּעֵין אַבְנוֹ הַקְּבוּעָה בַּחֹשֶׁן, וּמִתּוֹךְ כָּךְ כָּל אֶחָד מַכִּיר אֶת דִּגְלוֹ - לְשׁוֹן רַשִׁ״י (רש״י על במדבר ב׳:ב׳). וְכָתַב ר״א (אבן עזרא על במדבר ב׳:ב׳): סִימָנִים הָיוּ בְּכָל דֶּגֶל, וְקַדְמוֹנֵינוּ אָמְרוּ שֶׁהָיָה בְּדֶגֶל רְאוּבֵן צוּרַת אָדָם וּמְצֻיָּרִים עָלָיו דּוּדָאִים, וּבְדֶגֶל יְהוּדָה צוּרַת אַרְיֵה כִּי בּוֹ הִמְשִׁילוֹ יַעֲקֹב (בראשית מט ט), וּבְדֶגֶל אֶפְרַיִם צוּרַת שׁוֹר מִטַּעַם ״בְּכוֹר שׁוֹרוֹ״ (דברים לג יז), וּבְדֶגֶל דָּן צוּרַת נֶשֶׁר, עַד שֶׁיִּדְמוּ לַכְּרוּבִים שֶׁרָאָה יְחֶזְקֵאל הַנָּבִיא. וְהָיָה אֹהֶל מוֹעֵד בְּתוֹךְ הָאֶמְצַע, וּמַחֲנֵה הַלְוִיִּם סְבִיבָיו בְּתוֹךְ הַמַּחֲנוֹת, כְּעִנְיָן שֶׁהוּזְכַּר בְּסֵפֶר יְצִירָה, וְהֵיכַל קֹדֶשׁ מְכֻוָּן בָּאֶמְצַע. וְהִנֵּה הַפֵּאוֹת תְּחִלָּתָן מִן הַמִּזְרָח כְּמַהֲלַךְ הַשֶּׁמֶשׁ, וְאַחֲרָיו הַדָּרוֹם וְאַחֲרָיו הַמַּעֲרָב וְאַחֲרָיו הַצָּפוֹן. וְשָׂמוּ דֶּגֶל יְהוּדָה בַּמִּזְרָח כִּי הוּא נוֹסֵעַ בָּרִאשׁוֹנָה שֶׁהוּא הַנָּגִיד, כְּמוֹ שֶׁצִּוָּה ה' ״יְהוּדָה יַעֲלֶה בַּתְּחִלָּה״ (שופטים א ב ושם כ יח), וּרְאוּבֵן בַּדָּרוֹם לִכְבוֹד הַבְּכוֹרָה. וְהִנֵּה שְׁנֵי הַדְּגָלִים הַסְּמוּכִים הָיוּ לְלֵאָה עִם בְּכוֹר שִׁפְחָתָהּ הַנּוֹלָד עַל בִּרְכֶּיהָ, וְדֶגֶל אֶחָד לִבְנֵי רָחֵל בַּמַּעֲרָב וְדֶגֶל בְּנֵי הַשְּׁפָחוֹת בַּצָּפוֹן אַחֲרוֹנִים. וְעוֹד רָאִיתִי בַּמִּדְרָשׁ (במדב״ר ב ט): וּכְשֵׁם שֶׁבָּרָא הקב״ה אַרְבַּע רוּחוֹת בָּעוֹלָם, כָּךְ סִבֵּב לְכִסְאוֹ אַרְבַּע חַיּוֹת, וּלְמַעְלָה מִכֻּלָּן כִּסֵּא הַכָּבוֹד, וּכְנֶגְדָּן סִדֵּר הקב״ה הַדְּגָלִים לְמֹשֶׁה. אָמַר לוֹ: מִזְרָח שֶׁמִּמֶּנּוּ יוֹצֵא אוֹר לָעוֹלָם - יְהֵא כְּנֶגְדּוֹ יְהוּדָה שֶׁהוּא בַּעַל מְלוּכָה, וְעָלָיו שֵׁבֶט יִשָּׂשכָר שֶׁהוּא בַּעַל תּוֹרָה, וְעָלָיו מַטֵּה זְבוּלֻן שֶׁהוּא בַּעַל עֲשִׁירוּת, כְּמָה דִּכְתִיב \"זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן\" (בראשית מט יג), כְּמוֹ שֶׁנֶּאֱמַר \"כִּי שֶׁפַע יַמִּים יִינָקוּ\" (דברים לג יט). יִסְעוּ בָּרִאשׁוֹנָה כְּמוֹ שֶׁנֶּאֱמַר \"וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם\" (מיכה ב יג). דָּרוֹם - טַלְלֵי בְּרָכָה וְגִשְׁמֵי בְּרָכָה יוֹצְאִין מִמֶּנּוּ לָעוֹלָם, יְהֵא כְּנֶגְדּוֹ רְאוּבֵן שֶׁהוּא בַּעַל תְּשׁוּבָה, וְהַתְּשׁוּבָה מִדָּה טוֹבָה וְרַחֲמָיו שֶׁל הקב״ה בָּאִין לָעוֹלָם בְּשָׁעָה שֶׁעוֹשִׂין תְּשׁוּבָה. וְעָלָיו גָּד שֶׁהוּא בַּעַל גְּבוּרָה, רְאוּבֵן בִּתְשׁוּבָה וְגָד בִּגְבוּרָה וְשִׁמְעוֹן בָּאֶמְצַע לְכַפֵּר עָלָיו. וּשְׁנִיִּים יִסָּעוּ, שֶׁהַתְּשׁוּבָה הִיא שְׁנִיָּה לַתּוֹרָה. מַעֲרָב - אוֹצְרוֹת שֶׁלֶג וְאוֹצְרוֹת בָּרָד וְקֹר וָחֹם, וּכְנֶגְדָּן אֶפְרַיִם וּמְנַשֶּׁה וּבִנְיָמִין, וּשְׁכִינָה לְעוֹלָם בַּמַּעֲרָב בִּגְבוּל בִּנְיָמִין, שֶׁנֶּאֱמַר: ״לְבִנְיָמִן אָמַר יְדִיד ה' יִשְׁכֹּן לָבֶטַח עָלָיו״ (דברים ל״ג י״ב). וּשְׁלִישִׁים יִסָּעוּ, נָאֶה לַתּוֹרָה וְלַתְּשׁוּבָה גְּבוּרָה כְּדֵי שֶׁיִּתְגַּבֵּר אָדָם בַּתּוֹרָה וְיִתְגַּבֵּר עַל יִצְרוֹ. צָפוֹן - מִשָּׁם הַחֹשֶׁךְ יוֹצֵא לָעוֹלָם, וּכְנֶגְדּוֹ שֵׁבֶט דָּן, לָמָּה שֶׁהוּא הֶחְשִׁיךְ הָעוֹלָם בַּעֲבוֹדָה זָרָה שֶׁעָשָׂה יָרָבְעָם, שֶׁנֶּאֱמַר: ״וְאֶת הָאֶחָד נָתַן בְּדָן״ (מלכים א' י״ב כ״ט). וְעָלָיו שֵׁבֶט אָשֵׁר לְהָאִיר אֶת הַחֹשֶׁךְ, שֶׁנֶּאֱמַר: ״וְטֹבֵל בַּשֶּׁמֶן רַגְלוֹ״ (דברים ל״ג כ״ד). וְעָלָיו שֵׁבֶט נַפְתָּלִי שֶׁהוּא בַּעַל בְּרָכָה. \"לָאַחֲרוֹנָה יִסְעוּ\", שֶׁכָּל מִי שֶׁעוֹבֵד עֲבוֹדָה זָרָה הוֹלֵךְ לְאָחוֹר וְלֹא לְפָנִים. וְעוֹד דּוֹרְשִׁים שָׁם כְּנֶגֶד אַרְבַּע מַחֲנוֹת הַמַּלְאָכִים וְכוּ' שָׁם בַּמִּדְרָשׁ, הָיָה הַכֹּל בְּחָכְמָה וְכָבוֹד וּגְדֻלָּה לְיִשְׂרָאֵל, וּלְכָךְ יַזְכִּיר הַכָּתוּב הַכֹּל בִּפְרָט:",
    "en": "EVERY MAN SHALL ENCAMP BY HIS OWN STANDARD, WITH THE SIGNS OF THEIR FATHER’S HOUSE. “Each standard was to have a colored cloth hanging on it, the color of one being unlike the color of another. The color of each standard corresponded to that of the stone fixed in the breastplate [of the High Priest, on which the name of that tribe was engraved], and by this method everyone would recognize his standard.” This is Rashi’s language. But Rabbi Abraham ibn Ezra commented: “There were signs on each of the [four main] standards. Thus the ancient Sages said that on Reuben’s standard there was a figure of a man decorated with mandrakes, and on Judah’s standard there was the form of a lion, to which Jacob had compared him, and on Ephraim’s standard was the figure of an ox, based upon [the expression that Moses used in speaking of that tribe], the firstborn of his ox, and on Dan’s standard was the figure of an eagle. Thus [the four signs on the four main standards] were similar to the four figures that the prophet Ezekiel saw [in the Divine Charriot].” The Tent of Meeting was in the exact center, with the camps of the Levites surrounding it in the midst of the camps [of the other tribes], as is mentioned in Sefer Yetzirah: “And the Holy Temple is placed exactly in the middle.”Now the directions [in which the standards were to be set up] begin with the east, like the movement of the sun [in its daily course], and afterwards the south, and then the west and finally the north. They put the [main] standard of Judah in the east because he was the first to start journeying as he was the prince, just as G-d commanded, Judah shall go up first, and Reuben was [set next to him] in the south to honor him as the firstborn. Thus these two neighboring standards consisted of [the children of] Leah [i.e., Judah, Issachar, Zebulun, Reuben Shimon] together with the firstborn of her maidservant who was born upon her [Leah’s] knees [i.e., Gad the son of Zilpah.]. And there was one [main] standard for the children of Rachel [Ephraim, Menasheh, and Benjamin] in the west, and the standard of the [other] children of the maidservants [Dan, Asher, and Naphtali] was last, in the north.I have furthermore seen in the Midrash [the following text]: “And just as the Holy One, blessed be He, created four directions in the universe, so He surrounded His Throne with four ‘living creatures,’ and high above them all is the Throne of Glory. The Holy One, blessed be He, told Moses to arrange the standards in a manner corresponding to these directions. Thus He said to him: In the east, whence comes light to the world, shall Judah the sovereign pitch his camp, and next to him shall be the tribe of Issachar, who studies the Torah, and next to him the tribe of Zebulun, who is wealthy, just as it is written, Zebulun shall dwell at the shore of the sea, and it is also said [of Zebulun], for they shall suck the abundance of the sea. They were to be the first to journey, just as it is said, And their king is passed on before them, and the Eternal at the head of them. From the south come the dews and the rains [which bring] blessing for the world, therefore shall Reuben pitch on that side, for he is the master of repentance, which is a good quality, and the mercies of the Holy One, blessed be He, come to the world when people repent [of their evil ways]. Next to Reuben is Gad, who has the quality of heroism. Thus there were [in the south] Reuben with repentance, Gad with heroism, and in between them Shimon in order to atone [for his having caused anguish to his father Jacob]. And they shall set forth second, because repentance is second to Torah [for by studying Torah one is coming to repent of evil ways]. In the west are the storehouses of snow, and the storehouses of hail, cold, and heat, and corresponding to them were [the tribes of] Ephraim, Menasheh and Benjamin, and the Divine Presence is always in the west within the border of Benjamin, as it is said, Of Benjamin he [Moses] said: The beloved of the Eternal shall dwell in safety by Him. And they shall set forth third, for heroism is fitting to Torah and repentance, in order that a person may grow strong in Torah and overcome his [bad] inclinations. From the north comes darkness to the world, and corresponding to it was the tribe of Dan. For what reason? It is because the tribe of Dan darkened the world through the idols which Jeroboam made, as it is said, and the one idol he put in Dan. Next to him was the tribe of Asher, to illuminate the darkness, as it is said [of Asher], and he shall dip his foot in oil, and next to him was the tribe of Naphtali who is full of blessings. They shall set forth hindmost, for whoever worships idols goes backward and not forward. ”There [in Bamidbar Rabbah] the Rabbis also interpret [the division of the tribes of Israel according to four standards as] corresponding to the four groups of angels [surrounding the celestial Throne]. The Midrash also explains there that [the division of the tribes was not arbitrary but] it was all in wisdom, [showing] honor and greatness to Israel, and that therefore Scripture mentions everything in detail.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.2.4:1",
    "he": "וְטַעַם וּצְבָאוֹ וּפְקוּדֵיהֶם וְכָל הַפְּקוּדִים לְמַחֲנֵה יְהוּדָה, וְכֵן כֻּלָּם - הֵם דִּבְרֵי ה' אֶל מֹשֶׁה, נִמְשָׁךְ אֶל ״וַיְדַבֵּר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן״ (במדבר ב':א'), כִּי לֹא מְנָאוּם עַתָּה פַּעַם אַחֶרֶת. וְכֵן טַעַם אֵלֶּה פְקוּדֵי בְּנֵי יִשְׂרָאֵל (במדבר ב':ל״ב), בַּעֲבוּר שֶׁאָמַר (שם) כָּל פְּקוּדֵי הַמַּחֲנוֹת לְצִבְאוֹתָם. וְהִזְכִּיר כָּל זֶה לְהוֹדִיעַ שֶׁמִּיּוֹם הַמִּנְיָן וְעַד שֶׁנִּתְקְנוּ הַמַּחֲנוֹת וְחָנוּ כֵן לְדִגְלֵיהֶם וְכֵן נָסָעוּ, לֹא נִפְקַד מֵהֶם אִישׁ. וְזֶה מַעֲשֵׂה נֵס שֶׁיִּהְיוּ עֶשְׂרִים יוֹם שֶׁלֹּא יָמוּת אֶחָד מִכָּל הָעָם הַגָּדוֹל הַזֶּה. הַשִּׁנּוּי בְּשֵׁם אֲבִי הַנָּשִׂיא לִבְנֵי גָד, בַּעֲבוּר כִּי הַמִּנְהָג בִּלְשׁוֹן הַקֹּדֶשׁ לְשַׁנּוֹת הַשֵּׁמוֹת בְּטַעַם שָׁוֶה, כְּמוֹ זֶרַח (במדבר כ״ו:י״ג) וְצֹחַר (בראשית מ״ו:י') מִלְּשׁוֹן \"כְּצֶמֶר צָחַר\" (ראה יחזקאל כ״ז:י״ח). וְנִקְרָא דְּעוּאֵל שֶׁיָּדַע אֶת הָאֵל - רְעוּאֵל, שֶׁשָּׂם רַעְיוֹן לִבּוֹ בָּאֵל, כְּמוֹ ״וְלִי מַה יָּקְרוּ רֵעֶיךָ אֵל״ (תהלים קל״ט:י״ז), ״בַּנְתָּ לְרֵעִי מֵרָחוֹק״ (שם פסוק ב'). וְהָיוּ קוֹרְאִים הָאִישׁ הַהוּא בִּשְׁנֵי שֵׁמוֹת, וּלְכָךְ תַּזְכִּירֶנּוּ הַתּוֹרָה בִּשְׁנֵיהֶם:",
    "en": "AND HIS HOST, AND THOSE THAT WERE NUMBERED OF THEM. The meaning thereof, as well as of all that were numbered of the camp of Judah, and so also all [such verses in this chapter], is that these are the words of G-d to Moses, connected with [the opening statement], And the Eternal spoke unto Moses and unto Aaron, since they did not count them now a second time. This is also the sense of the verse, These are they that were numbered of the children of Israel, because He stated [in that same verse] all that were numbered of the camps according to their hosts [which indicates that He is referring to a census which had previously taken place, and not to a new census]. He mentioned all this in order to tell us that from the day of the census [which was on the first of Iyar] until the camps were established [according to the four standards] and they so pitched by the standards, and so they set forward [which was on the twentieth of Iyar], not one man was missing. This was miraculous, in that not one person of this great multitude died [in the period of twenty days].The change in the name of the father of the prince of the children of Gad [who is called Deuel above in 1: 14, and here in Verse 14 is referred to as Reuel], is because it is customary in the Sacred Language to change names of the same meaning, such as Zerah [one of the sons of Shimon], and Zohar [referring to the same son of Shimon, both names meaning “brightness”], of the expression as ‘tzachar’ (white) wool. Now [the father of the prince of the children of Gad] was called “Deuel” [of the root dei’ah, “knowledge”] because he “knew” G-d, [and he was also called] “Reuel” [of the root ra’ayon, “thoughts,” or re’uth, “longing” “striving”] because “he set all the thoughts of his heart on G-d,” similar to the expression in these verses: How weighty also are ‘rei’echa’ (Thy thoughts) unto me, O G-d; Thou understandest ‘l’rei’i’ (my thought) afar off. Since people used to call that person by two names [e.g. Deuel and Reuel], therefore the Torah mentioned both of them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.3.1:1",
    "he": "וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמֹשֶׁה וְגוֹ' – וְאֵינוֹ מוֹנֶה אֶלָּא בְּנֵי אַהֲרֹן, וְנִקְרְאוּ תּוֹלְדוֹת מֹשֶׁה לְפִי שֶׁלִּמְּדָן תּוֹרָה, מְלַמֵּד שֶׁכָּל הַמְלַמֵּד חֲבֵרוֹ תּוֹרָה מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ יְלָדוֹ. בְּיוֹם דִּבֶּר ה' אֶת מֹשֶׁה נַעֲשׂוּ אֵלּוּ תּוֹלָדוֹת שֶׁלּוֹ שֶׁלִּמְּדָן מַה שֶׁלָּמַד מִפִּי הַגְּבוּרָה, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ג׳:א׳). וְאֵין \"בְּיוֹם דִּבֶּר ה' אֶל מֹשֶׁה בְּהַר סִינַי\" אֶלָּא לוֹמַר שֶׁהָיוּ אֵלֶּה תּוֹלְדוֹתָם בְּיוֹם שֶׁדִּבֶּר הַשֵּׁם אֶל מֹשֶׁה בְּהַר סִינַי, וְאָמַר כִּי מֵתוּ נָדָב וַאֲבִיהוּא וְאֵין לָהֶם הַיּוֹם תּוֹלָדוֹת רַק אֶלְעָזָר וְאִיתָמָר. וְהִזְכִּיר זֶה לוֹמַר כִּי בְּיוֹם דִּבֶּר ה' אֶל מֹשֶׁה בְּהַר סִינַי נִבְחֲרוּ אֵלֶּה לְמָשְׁחָה אוֹתָם וְלִהְיוֹת לָהֶם מָשְׁחָתָם לִכְהֻנַּת עוֹלָם, וּשְׁאָר הַשֵּׁבֶט לֹא נִצְטַוָּה בִּבְחִירָתוֹ עַד עַתָּה. וְטַעַם הִזְכִּיר \"תּוֹלְדוֹת אַהֲרֹן וּמֹשֶׁה\" בַּמָּקוֹם הַזֶּה, כִּי כַּאֲשֶׁר הִשְׁלִים מִסְפַּר כָּל יִשְׂרָאֵל לְתוֹלְדוֹתָם לְבֵית אֲבוֹתָם וְרָצָה לְהַזְכִּיר תּוֹלְדוֹת שֵׁבֶט לֵוִי, הִתְחִיל בְּרָאשֵׁי הַשֵּׁבֶט הַהוּא. וְעַל דֶּרֶךְ הַפְּשָׁט כִּי טַעַם \"תּוֹלְדוֹת אַהֲרֹן וּמֹשֶׁה\" לוֹמַר שֶׁהָיוּ בְּנֵי אַהֲרֹן כֹּהֲנִים מְשׁוּחִים נִבְדָּלִים מִן הַשֵּׁבֶט לִהְיוֹתָם קֹדֶשׁ קָדָשִׁים, וְתוֹלְדוֹת מֹשֶׁה מִשְׁפַּחַת הָעַמְרָמִי אֲשֶׁר יַזְכִּיר לְמַטָּה (במדבר ג׳:כ״ז), כִּי אֵין בָּעַמְרָמִי זוּלָתִי בְּנֵי מֹשֶׁה נִמְנִים בַּלְוִיִּם. וְזֶה כְּעִנְיָן שֶׁכָּתוּב (דברי הימים א כג יג יד) \"בְּנֵי עַמְרָם אַהֲרֹן וּמֹשֶׁה וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ קֹדֶשׁ קָדָשִׁים, וּמֹשֶׁה אִישׁ הָאֱלֹהִים בָּנָיו יִקָּרְאוּ עַל שֵׁבֶט הַלֵּוִי\". וְהַדְּרָשׁ סְמָכוּהוּ מִפְּנֵי שֶׁלֹּא פֵּרַשׁ \"וְאֵלֶּה שְׁמוֹת בְּנֵי מֹשֶׁה\" כַּאֲשֶׁר עָשָׂה בִּבְנֵי אַהֲרֹן, לִרְמוֹז כִּי בְּנֵי אַהֲרֹן גַּם הֵם תּוֹלָדוֹת לְמֹשֶׁה מִפְּנֵי שֶׁלִּמְּדָם תּוֹרָה, כִּי הַתּוֹרָה תְּפָרֵשׁ וְתִרְמֹז:",
    "en": "NOW THESE ARE THE GENERATIONS OF AARON AND MOSES IN THE DAY THAT THE ETERNAL SPOKE WITH MOSES IN MOUNT SINAI. “And yet [in the following verse] Scripture only enumerates the sons of Aaron, [as it is said, And these are the names of the sons of Aaron! If so, why does it say here and Moses?] They [were indeed the sons of Aaron, but] they are called the generations of Moses because he taught them Torah. This establishes the principle that if one teaches the Torah to one’s fellow man, Scripture accounts it to him as though he had begotten him. In the day that the Eternal spoke to Moses did these children [of Aaron] become his [Moses’], because he taught them then what he learned from the mouth of the Almighty.” This is Rashi’s language.However, the expression in the day that the Eternal spoke to Moses is intended [not to convey the idea mentioned by Rashi, but] only to say that these were [Aaron’s four] sons [namely, Nadab and Abihu, Eleazar and Ithamar, as mentioned in Verse 2] in the day that the Eternal spoke with Moses in Mount Sinai, and then Scripture states [in the following verses] that Nadab and Abihu died, and that therefore they have no children now except Eleazar and Ithamar. Now Scripture mentions this in order to state that in the day that the Eternal spoke with Moses in Mount Sinai these [sons of Aaron] were chosen to be anointed, and their anointing shall be to them for an everlasting priesthood, but as for the rest of the tribe [of Levi], Moses was not commanded that they be chosen [for service in the Tabernacle] until now. And the reason why He mentioned the generations of Aaron and Moses at this place is that since He had completed the census of all Israel by their generations and by their fathers’ houses, and He now wanted to mention the generations of the tribe of Levi, He began with the leaders of that tribe.According to the plain meaning of Scripture, the sense of [the expression] the generations of Aaron and Moses is that the sons of Aaron were anointed priests separated from [the rest of] the tribe [of Levi] so that they be most holy, and the generations of Moses were the family of the Amramites which He mentions further on, since of the Amramites there were only the children of Moses, and they are counted among the Levites. This [verse] is thus similar to that which it is written, The sons of Amram: Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy. But as for Moses the man of G-d, his sons are named among the tribe of Levi. And the homiletic interpretation [which Rashi mentioned, that the generations of Aaron are also attributed to Moses because he taught them Torah], the Rabbis based upon [the fact that] Scripture does not state “and these are the names of the sons of Moses,” as it does with the sons of Aaron [stating in Verse 3: These are the names of the sons of Aaron — therefore the Rabbis explained that the verse says: Now these are the generations of Aaron and Moses] to allude to [the principle that] the sons of Aaron are also the generations of Moses because he taught them Torah, for it is the way of the Torah to explain and to allude [to spiritual truths].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.3.4:1",
    "he": "עַל פְּנֵי אַהֲרֹן אֲבִיהֶם – בְּחַיָּיו, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ג׳:ד׳). וְאֵין הָעִנְיָן לְהַגִּיד שֶׁכִּהֲנוּ בְּחַיֵּי אֲבִיהֶם, כִּי כָל אִישׁ מִבְּנֵי אַהֲרֹן הַכֹּהֲנִים יְכַהֵן בְּחַיֵּי אָבִיו. רַק בַּעֲבוּר שֶׁאָמַר \"הַכֹּהֲנִים הַמְּשׁוּחִים\", שֶׁהָיוּ גַּם הֵם כְּכֹהֲנִים גְּדוֹלִים נִמְשָׁחִים כָּמוֹהוּ בְּחַיָּיו, וְלֹא יֵעָשֶׂה כֵּן לְדוֹרוֹת. וְהַנָּכוֹן כִּי \"עַל פְּנֵי\" יַחְזֹר עַל הָרָחוֹק, וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי ה' עַל פְּנֵי אַהֲרֹן אֲבִיהֶם בְּהַקְרִיבָם אֵשׁ זָרָה. וְכָךְ נֶאֱמַר בְּדִבְרֵי הַיָּמִים (א כד ב): ״וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי אֲבִיהֶם וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֲנוּ אֶלְעָזָר וְאִיתָמָר״. וְטַעַם לִפְנֵי ה' שֶׁמֵּתוּ בְּנֵס שֶׁבָּא מֵאִתּוֹ, וְכֵן נֶאֱמַר בַּמְרַגְּלִים: ״בַּמַּגֵּפָה לִפְנֵי ה'״ (במדבר י״ד:ל״ז):",
    "en": "AND ELEAZAR AND ITHAMAR MINISTERED ‘AL PNEI’ AARON THEIR FATHER - “that is, during the lifetime [of Aaron their father].” This is the language of Rashi. Now [Rashi] does not mean to say that they ministered during their father’s lifetime, for all priests of the family of Aaron may minister during their fathers’ lifetime [so why should Scripture single out Eleazar and Ithamar in this respect?] Rather, [the verse says that they were anointed during Aaron’s lifetime], because He had stated [that Aaron’s sons were] the priests that were anointed, meaning that they too were like the High Priests in that they were anointed during Aaron’s lifetime, just as he [Aaron] was anointed, a procedure which was not applicable in later generations.But the correct interpretation is that the expression al pnei refers to the beginning [of the verse, and the order of the phrases is to be understood as if inverted, as follows]: “And Nadab and Abihu died before the Eternal ‘al pnei’ (in the presence of) Aaron their father, when they offered strange fire.” And so indeed it is stated in the Book of Chronicles: And Nadab and Abihu died before their father, and had no children, and Eleazar and Ithamar executed the priest’s office. The meaning of [the expression] before the Eternal is that they died a miraculous death which came [directly] from Him. Similarly it is stated in the case of the spies that they died by the plague before the Eternal.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.3.14:1",
    "he": "וְטַעַם וַיְדַבֵּר ה' אֶל מֹשֶׁה בְּמִדְבַּר סִינַי, בַּעֲבוּר שֶׁהִזְכִּיר (במדבר ג׳:א׳) ״בְּיוֹם דִּבֶּר ה' אֶת מֹשֶׁה בְּהַר סִינָי״, חָזַר וְאָמַר כִּי לֹא הָיְתָה צַוָּאַת הַפְּקִידָה שֶׁל הַלְוִיִּם בְּהַר סִינַי, כִּי בְּחִירַת תּוֹלְדוֹת בְּנֵי אַהֲרֹן לְבַדָּם הָיְתָה בְּהַר סִינַי בְּיוֹם צַוֹּתוֹ עַל מַעֲשֵׂה הַמִּשְׁכָּן, אֲבָל הַלְוִיִּם לֹא נִצְטַוָּה בִּבְחִירָתָם בְּהַר סִינַי, רַק בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד, כְּמוֹ הַמִּצְוָה הַנִּזְכֶּרֶת בִּבְנֵי יִשְׂרָאֵל. וְהִנֵּה לֹא הָיוּ שֵׁבֶט הַלְוִיִּם כִּשְׁאָר הַשְּׁבָטִים, כִּי מִבֶּן חֹדֶשׁ וָמַעְלָה לֹא הָיוּ רַק עֶשְׂרִים וּשְׁנַיִם אֶלֶף (במדבר ג׳:ל״ט), וּמִבֶּן שְׁלֹשִׁים שָׁנָה כֻּלָּם שְׁמֹנַת אֲלָפִים (במדבר ד׳:מ״ח), וְהִנֵּה לֹא יַגִּיעוּ מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לַחֲצִי שֵׁבֶט מִיִּשְׂרָאֵל הַפָּחוּת שֶׁבְּכֻלָּם, וַעֲדַיִן לֹא נָשְׂאוּ הָאָרוֹן שֶׁתִּהְיֶה הַקְּדֻשָּׁה מְכַלָּה בָּהֶם, וְזֶה תֵּמַהּ אֵיךְ לֹא יִהְיוּ עֲבָדָיו וַחֲסִידָיו בְּרוּכֵי ה' כִּשְׁאָר כָּל הָעָם. וַאֲנִי חוֹשֵׁב שֶׁזֶּה חִזּוּק לְמַה שֶׁאָמְרוּ רַבּוֹתֵינוּ (תנחומא וארא ו) כִּי שִׁבְטוֹ שֶׁל לֵוִי לֹא הָיוּ בְּשִׁעְבּוּד מְלֶאכֶת מִצְרַיִם וּבַעֲבוֹדַת פֶּרֶךְ, וְהִנֵּה יִשְׂרָאֵל אֲשֶׁר מֵרְרוּ הַמִּצְרִים אֶת חַיֵּיהֶם בַּעֲבוֹדָה קָשָׁה כְּדֵי לְמַעֲטָם, הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְבֶּה אוֹתָם כְּנֶגֶד גְּזֵרַת מִצְרַיִם, כְּמוֹ שֶׁאָמַר ״וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ״ (שמות א יב), וְכַאֲשֶׁר נֶאֱמַר עוֹד בִּגְזֵרַת ״אִם בֵּן הוּא וַהֲמִתֶּן אֹתוֹ״ - ״וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד״ (שם פסוק כ), כִּי הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר, נִרְאֶה דְּבַר מִי יָקוּם, מִמֶּנִּי אוֹ מֵהֶם. אֲבָל שֵׁבֶט לֵוִי הָיוּ פָּרִים וְרָבִים כְּדֶרֶךְ כָּל הָאָרֶץ, וְלֹא עָלוּ לְמַעְלָה כִּשְׁאָר הַשְּׁבָטִים. וְאוּלַי הָיָה זֶה מִכַּעַס הַזָּקֵן עֲלֵיהֶם, כִּי שִׁמְעוֹן שֶׁהוּא עַכְשָׁיו מְרֻבֶּה בְּאוּכְלוּסִין נִתְמַעֵט בִּכְנִיסָתוֹ לָאָרֶץ לְעֶשְׂרִים וּשְׁנַיִם אֶלֶף, וְלֵוִי שֶׁהוּא שֵׁבֶט חֲסִידָיו לֹא נִתְמַעֵט בַּמַּגֵּפָה:",
    "en": "AND THE ETERNAL SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI. The reason for this statement is that since Scripture said above in the day that the Eternal spoke with Moses in Mount Sinai, it refers back and says [here] that the command for counting the Levites was not given in Mount Sinai; for only the choosing of the [four] children of Aaron [as priests] took place in Mount Sinai on the day that He commanded Moses about the making of the Tabernacle, but he was not given the command about the choosing of [all] the Levites [as ministers to the priests] at Mount Sinai, but in the wilderness of Sinai in the Tent of Meeting, just like the commandment mentioned [above] concerning [the counting of] the children of Israel [about which it is clearly stated that it was in the wilderness of Sinai, in the Tent of Meeting].Now the tribe of Levi was not like all the other tribes, for [even though they were counted] from a month old and upward [unlike the other tribes who were counted only from the age of twenty years and over], they were still only twenty and two thousand, and from thirty years old and over they were all together [only] eight thousand [and five hundred and fourscore]. Thus, their number from twenty years old and over does not reach even a half of the [number of the] smallest of [the other] tribes of Israel! And they did not as yet carry the ark, [that we should say] that its holiness took a toll of them! This is indeed astonishing, that His servants and His pious ones should not be blessed of the Eternal as were the rest of the people!Therefore I am of the opinion that this is a confirmation of what our Rabbis have said, that the tribe of Levi was not [subject to] the enslavement of Egyptian bondage and the rigorous work [that was imposed on the rest of the tribes]. Now since the children of Israel’s lives were made bitter by the Egyptians with hard work in order to diminish them, the Holy One, blessed be He, increased them [miraculously] to overcome the decree of the Egyptians, just as He said, And as they afflicted them, so they multiplied and so they grew, and just as it is said also with reference to the decree that if it be a son, then ye shall kill him — and the people multiplied, and waxed very mighty — since the Holy One, blessed be He, said: “We shall see whose words shall stand, Mine or theirs. ” But the tribe of Levi [which was not subject to bondage] reproduced and increased in a normal way, and therefore they did not become as numerous as the other tribes. Perhaps also [their small numbers were] on account of the anger of the patriarch [Jacob] towards them, for the tribe of Shimon which now had a large population decreased, so that at the time of their entry into the Land [they numbered only] twenty-two thousand [and two hundred — whereas most of the other tribes increased in the same period, or decreased relatively slightly]; similarly, Levi, the tribe of His pious ones, was not decreased in the plague [caused because of Peor, and yet at the time of entry into the Land they numbered only one thousand more than their present twenty-two thousand! Thus we see that it was the anger of the patriarch which affected the numbers of both Shimon and Levi.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.3.23:1",
    "he": "לֹא הֵחֵל הַכָּתוּב בְּמִשְׁמְרוֹת הַלְוִיִּם מִן הַמִּזְרָח כַּאֲשֶׁר עָשָׂה בַּדְּגָלִים, מִפְּנֵי שֶׁאֵין שָׁם מִשְׁמֶרֶת לַלְוִיִּם, רַק לְאַהֲרֹן וּבָנָיו הַכֹּהֲנִים וּלְמֹשֶׁה שֶׁהוּא כֹּהֵן הַכֹּהֲנִים. וְהֵחֵל מִן הַמַּעֲרָב שֶׁהוּא מָעֳמָד כְּנֶגֶד הַמִּזְרָח, אֲבָל שָׂם בַּדָּרוֹם שֶׁהוּא נִכְבָּד מִמֶּנּוּ בְּנֵי קְהָת שֶׁהֵם הַנִּכְבָּדִים בַּלְוִיִּם, וְנָתַן לָהֶם הָאָרוֹן וְהַקֹּדֶשׁ. וּבַמַּעֲרָב שָׂם בְּנֵי גֵרְשׁוֹן שֶׁהוּא הַבְּכוֹר, וְנָתַן לָהֶם הַמִּשְׁכָּן וְהָאֹהֶל, וְשָׂם בַּצָּפוֹן שֶׁהוּא הָרוּחַ הָאַחֲרוֹן בְּנֵי מְרָרִי, וְנָתַן לָהֶם תַּשְׁמִישֵׁי הַמִּקְדָּשׁ:",
    "en": "THE FAMILIES OF THE GERSHONITES WERE TO PITCH BEHIND THE TABERNACLE WESTWARD. Scripture did not begin from the east in [explaining] the charge of the [various families of the] Levites as it did in the case of the standards [of the other tribes], because the Levites had no charge there, except for Aaron and his sons the priests and Moses the priest of the priests. Therefore it began from the west, which was the position opposite the east. But He put the sons of Kohath who were the most honored of the Levites in the south [of the Tabernacle], which is the most distinguished direction [after the east], and He gave them [the charge of carrying] the ark and [all] holy vessels; and in the west [of the Tabernacle] He placed the sons of Gershon, since he was the firstborn [of Levi], and gave them [the charge of carrying] the Tabernacle and the Tent, and in the north, which is the last of the [four] directions, He put the sons of Merari, and gave them [the charge of] the implements of the sacred things.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.3.45:1",
    "he": "תַּחַת כָּל בְּכוֹר בִּבְנֵי יִשְׂרָאֵל – הִנֵּה הַבְּכוֹרִים נִתְקַדְּשׁוּ לִהְיוֹת לַשֵּׁם מֵעֵת שֶׁצִּוָּה ״קַדֶּשׁ לִי כָל בְּכוֹר בִּבְנֵי יִשְׂרָאֵל בָּאָדָם״ וְגוֹ' (שמות יג ב), וְהָיוּ בְּכוֹרִים רַבִּים בְּיִשְׂרָאֵל וְלֹא נִפְדּוּ עַד הֵנָּה, שֶׁעֲדַיִן לֹא נֶאֱמַר לְמִי יִהְיֶה הַפִּדְיוֹן, כִּי עַתָּה הוּא שֶׁנִּתְקַדְּשׁוּ הַכֹּהֲנִים וַעֲדַיִן לֹא נִצְטַוּוּ בְּמַתְּנוֹת הַכְּהֻנָּה. וְהִנֵּה הֵם עוֹמְדִים בִּקְדֻשָּׁתָן סְתָם, וְיִתָּכֵן שֶׁהָיְתָה בָּהֶן עֲבוֹדַת הַקָּרְבָּנוֹת כְּדִבְרֵי רַבּוֹתֵינוּ (זבחים קיב). וְהַנִּרְאֶה אֵלַי כִּי הַבְּכוֹרִים הָאֵלֶּה כֻּלָּם לֹא נוֹלְדוּ בַמִּדְבָּר בְּשָׁנָה אַחַת, כִּי לֹא נִתְרַבּוּ הָעָם שָׁם כָּל כָּךְ, רַק כָּל הַבְּכוֹרִים אֲשֶׁר הָיוּ בְּיִשְׂרָאֵל נִמְנוּ, כִּי כֻלָּם נִתְקַדְּשׁוּ כַּאֲשֶׁר פֵּרַשְׁתִּי שָׁם (שמות יג יא). וְעַתָּה הֶחְלִיפָם בַּלְוִיִּם וְהֵם פִּדְיוֹנָם, וְצִוָּה שֶׁיִּפְדּוּ הַנּוֹתָרִים וְנָתַן הַפִּדְיוֹן לְאַהֲרֹן וּלְבָנָיו כַּאֲשֶׁר הִיא מִצְוָה לְדוֹרוֹת:",
    "en": "TAKE THE LEVITES INSTEAD OF ALL THE FIRSTBORN AMONG THE CHILDREN OF ISRAEL. The firstborns had become sanctified to G-d from the time that He commanded Sanctify unto Me all the firstborn … among the children of Israel etc. There were thus many firstborns in Israel who had not been redeemed until now, since it had not yet been said who would “redeem” them, for it was only now that the priests became sanctified, and [Israel] had not yet been commanded about the gifts of the priesthood. Thus they [the firstborns] continued without restriction in their sanctity, and it is possible that they performed the Service of the offerings, as our Rabbis have said.The correct opinion appears to me to be that not all these firstborns were born in the desert in one year, for the people did not increase there so rapidly [that there should have been twenty-two thousand firstborns in one year, corresponding to the twenty-two thousand Levites, with an excess over the Levites of two hundred and seventy-three]. Rather, all firstborns of Israel [alive at that time, even those born many years previously] were counted, for they were all sanctified, as I have explained there. Now, He exchanged them for the Levites, and this was their “redemption,” and He commanded to redeem those that exceeded [the number of the Levites by means of each one giving five shekels]. And He gave the redemption-money to Aaron and his sons, as is the commandment for all generations [that a firstborn son be redeemed by giving five shekels to a priest].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.4.6:1",
    "he": "וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וּפָרְשׂוּ בֶגֶד כְּלִיל תְּכֵלֶת מִלְמָעְלָה – בַּעֲבוּר מַעֲלַת הָאָרוֹן לֹא הָיָה נִרְאֶה עָלָיו כְּסוּי עוֹר תַּחַשׁ, אֲבָל הָיוּ מְכַסִּים אוֹתוֹ בַּפָּרֹכֶת שֶׁהוּא הַמָּסָךְ לוֹ, וּמְכַסִּים אֶת שְׁנֵיהֶם בְּמִכְסֵה עוֹר תַּחַשׁ בַּעֲבוּר הַגְּשָׁמִים, וּפוֹרְשִׂים עַל הַכֹּל בֶּגֶד כְּלִיל תְּכֵלֶת מִלְמַעְלָה שֶׁיִּהְיֶה נִרְאֶה עָלָיו הַבֶּגֶד הַנִּכְבָּד שֶׁהוּא כְּעֶצֶם הַשָּׁמַיִם לָטֹהַר (במד״ר ד יג). אֲבָל שְׁאָר כָּל הַכֵּלִים, הַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת, הָיָה נִרְאֶה עֲלֵיהֶם מִלְמַעְלָה מִכְסֵה עוֹר תַּחַשׁ. וְיֵשׁ אוֹמְרִים כִּי טַעַם הַכָּתוּב, וּפָרְשׂוּ בֶגֶד כְּלִיל תְּכֵלֶת מִלְמַעְלָה לְפָרֹכֶת הַמָּסָךְ, וְנָתְנוּ עָלָיו, עַל הָאָרוֹן וְהַפָּרֹכֶת, כְּסוּי עוֹר תַּחַשׁ. וְטַעַם וְשָׂמוּ בַּדָּיו עַל כִּתְפוֹת הַכֹּהֲנִים. וְהַנָּכוֹן כִּי יְתַקְּנוּ אוֹתָם לִהְיוֹת יוֹצְאִים לָשֵׂאת אוֹתוֹ בָּהֶם, כִּי הָיוּ הַטַּבָּעוֹת רְחָבִים וְיַאֲרִיכוּ הַבַּדִּים בָּהֶם כִּרְצוֹנָם, וּבִלְבַד שֶׁלֹּא יָסוּרוּ מִמֶּנּוּ:",
    "en": "AND THEY SHALL PUT THEREON [on the ark of the Testimony] A COVERING OF ‘TACHASH’ SKIN, AND THEY SHALL SPREAD OVER IT A CLOTH ALL OF BLUE. Because of the importance of the ark, the covering of tachash skin was not visible [at all] upon it; for they covered [the ark firstly] with the Veil as a screening partition, and then they covered both of them [the ark and the Veil] with the covering of the tachash skin [as a protection] against the rains, and above them all they spread a cloth all of blue so that this distinguished garment, which was the like of the very heaven for clearness, should be seen upon it. But as for all the other vessels — the table, the candelabrum, and the altars — the covering of the tachash skin was visible over them. And some scholars say that the meaning of the verse [before us] and they shall spread over it a cloth all of blue refers to the screening partition Veil [mentioned in the preceding Verse 5, thus meaning: “and they had already spread over it a cloth all of blue”], and they shall put thereon, that is, on the ark and the Veil, the covering of the ‘tachash’ skin.And they shall set the staves thereof. This means, they shall put them on the shoulders of the priests. The correct interpretation is that the word v’samu (and they shall set) means that they should adjust them [the staves] so that they should protrude outside [the ark] in such a way that they can carry it by means of them, for the rings [in which the staves were permanently fixed] were wide, so that they were able to lengthen the staves at will, provided only that they were not taken out from them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.4.7:1",
    "he": "וְלֶחֶם הַתָּמִיד עָלָיו יִהְיֶה – עַל הַשֻּׁלְחָן עַצְמוֹ יִהְיֶה הַלֶּחֶם, וַעֲלֵיהֶם בֶּגֶד הַתְּכֵלֶת, וְיָשִׂימוּ עַל הַבֶּגֶד הַזֶּה בַּשֻּׁלְחָן כָּל הַכֵּלִים, וְאַחֲרֵי כֵן יִפְרְשׂוּ עַל הַכֵּלִים וְהַשֻּׁלְחָן בֶּגֶד תּוֹלַעַת שָׁנִי, כִּי לִכְבוֹד הַלֶּחֶם שֶׁהוּא מְסֻדָּר כְּהִלְכָתוֹ יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת לְהַפְרִישׁ בֵּין הַשֻּׁלְחָן וְלַחְמוֹ וּבֵין הַכֵּלִים, וְהָיָה הַמִּכְסֶה הָעֶלְיוֹן בְּבֶגֶד תּוֹלַעַת שָׁנִי שֶׁהוּא מַרְאֶה אָדֹם, בַּעֲבוּר שֶׁהַשֻּׁלְחָן סִימָן לְכֶתֶר מַלְכוּת שֶׁהוּא בְּמִדַּת הַדִּין. אֲבָל הָאָרוֹן וּמִזְבַּח הַזָּהָב בְּבֶגֶד תְּכֵלֶת, לְמִדָּה הַכְּלוּלָה מִן הַכֹּל, וּמִזְבַּח הָעוֹלָה בְּבֶגֶד אַרְגָּמָן שֶׁהוּא אָדֹם יוֹתֵר מִן הָרִאשׁוֹן, כִּי שָׁם יִזָּרֵק הַדָּם כֹּפֶר נַפְשָׁם:",
    "en": "AND THE CONTINUAL BREAD SHALL REMAIN THEREON. On the table itself was to be the bread, and upon them [i.e., the twelve loaves of bread] a cloth of blue, and upon this cloth which was on the table they put all the vessels, and afterwards they spread upon the vessels and the table a cloth of scarlet. For in honor of the bread which was arranged on the table according to the precept [of the Torah], they spread this cloth of blue in order to divide between the table and its bread [beneath the cloth], and the vessels [which lay above the cloth]; and the upper cover was a cloth of scarlet, which was a hue of red, because the table is a sign of the crown of royalty, which is [manifested by] the attribute of justice. But the ark and the golden altar were [covered on top] with a cloth of blue, alluding to the attribute which is comprised of hakol (the All), and the altar of the burnt-offering [was covered] with a purple cloth, which is redder than the first [i.e., the cloth of scarlet which was upon the table], for it is there [on the altar of the burnt-offering] that the blood of the offerings, which is a ransom for the souls [of those who offer them], is sprinkled.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.4.16:1",
    "he": "וּפְקֻדַּת אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן שֶׁמֶן הַמָּאוֹר – יֹאמַר שֶׁהוּא פָּקִיד עַל כָּל אֵלּוּ, וְשִׁעוּרוֹ פְּקֻדַּת כָּל הַמִּשְׁכָּן וּפְקֻדַּת כָּל אֲשֶׁר בּוֹ. וְאָמַר רַבִּי אַבְרָהָם (אבן עזרא על במדבר ד׳:ט״ז) כִּי פֵּרוּשׁוֹ שֶׁיֵּשׁ לוֹ פְּקִידוּת גַּם בַּמִּשְׁכָּן וּבְכָל כֵּלָיו עִם אִיתָמָר אָחִיו, רַק לְגֹדֶל מַעֲלַת אֶלְעָזָר הָיָה הוּא פָּקִיד עַל הַשֶּׁמֶן וְעַל הַקְּטֹרֶת לְבַדּוֹ. וְאֵינוֹ נָכוֹן, כִּי הַכָּתוּב אוֹמֵר (פסוקים כח לג) \"בְּיַד אִיתָמָר\", וּפֵרַשׁ בְּכָאן \"בְּקֹדֶשׁ וּבְכֵלָיו\". וְכֵן אָמַר לְמַעְלָה: ״וּנְשִׂיא נְשִׂיאֵי הַלֵּוִי אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן פְּקֻדַּת שׁוֹמְרֵי מִשְׁמֶרֶת הַקֹּדֶשׁ״ (ג לב), כְּלוֹמַר נְשִׂיא פְּקֻדַּת מִשְׁמֶרֶת הַקֹּדֶשׁ שֶׁהֵם הַנְּתוּנִים בְּיַד בְּנֵי קְהָת. אֲבָל פֵּרוּשׁ \"פְּקֻדַּת כָּל הַמִּשְׁכָּן\", כִּי פְּקֻדַּת שֶׁמֶן הַמָּאוֹר וְהַקְּטֹרֶת וְהַמִּנְחָה וְשֶׁמֶן הַמִּשְׁחָה וּפְקֻדַּת כָּל הַמִּשְׁכָּן בַּקֹּדֶשׁ וְכָל אֲשֶׁר בּוֹ בִּכְלֵי הַקֹּדֶשׁ, הַכֹּל בְּיַד אֶלְעָזָר. וְהֵם הַנִּזְכָּרִים בְּכָאן (במדבר ד׳:ט״ו), שֶׁאָמַר: ״וְכִלָּה אַהֲרֹן וּבָנָיו לְכַסּוֹת אֶת הַקֹּדֶשׁ וְאֶת כָּל כְּלֵי הַקֹּדֶשׁ״. וְהִנֵּה אֶלְעָזָר אֲמַרְכַּל עַל שְׁלֹשֶׁת הַנְּשִׂיאִים וְגִזְבָּר לְמִשְׁמֶרֶת בְּנֵי קְהָת, וְאִיתָמָר גִּזְבָּר לְגֵרְשׁוֹן וּמְרָרִי. וּמִפְּנֵי שֶׁלֹּא הִזְכִּיר בְּאֶלְעָזָר \"וְנָשָׂא\" כָּאָמוּר בַּלְוִיִּם, יֵרָאֶה שֶׁאֵינוֹ נוֹשֵׂא אוֹתָם, אֲבָל הוּא פָּקִיד עֲלֵיהֶם וְנוֹתֵן אוֹתָם מִיָּדוֹ לְיַד בְּנֵי קְהָת אֲשֶׁר יִבְחַר בָּם בִּזְרִיזוּת וַחֲסִידוּת, וְהֵם יִשְׂאוּ אוֹתָם וְיַחְזִירוּם לְיָדוֹ בְּהָקִים הַמִּשְׁכָּן. וְכֵן ״פְּקֻדַּת שׁוֹמְרֵי מִשְׁמֶרֶת הַקֹּדֶשׁ״ (במדבר ג׳:ל״ב), וְכֵן ״וּבְשֵׁמוֹת תִּפְקְדוּ אֶת כְּלֵי מִשְׁמֶרֶת מַשָּׂאָם״ (במדבר ד׳:ל״ב). וְעַל דַּעַת הַיְּרוּשַׁלְמִי (שבת פ״י ה״ג) הַכָּתוּב בְּפֵרוּשֵׁי רַשִׁ״י (שבת צב ד״ה שכן) שֶׁהוּא נוֹשֵׂא אוֹתָם, יִהְיֶה מַשָּׂא גָּדוֹל, כִּי הַקְּטֹרֶת שס״ה מָנֶה (כריתות ו), וּמֹשֶׁה רַבֵּינוּ לֹא פִּטְּמָהּ לַחֲצָאִין, וְשֶׁמֶן הַמָּאוֹר לְשָׁנָה שְׁלֵמָה רַב מְאֹד, קפ״ג לוּגִין, וּמִנְחַת הַתָּמִיד לֹא יָדַעְנוּ לְכַמָּה יָמִים יִשָּׂא מִמֶּנָּה. אֲבָל הָיָה אֶלְעָזָר חָזָק וְאַמִּיץ כְּיַעֲקֹב אָבִינוּ, וְכֵן מֹשֶׁה רַבֵּינוּ וְאַהֲרֹן אָחִיו, וְקוֹיֵי ה' יַחֲלִיפוּ כֹחַ:",
    "en": "AND THE CHARGE OF ELEAZAR THE SON OF AARON THE PRIEST SHALL BE THE OIL FOR THE LIGHT, AND THE SWEET INCENSE, AND THE CONTINUAL MEAL-OFFERING, AND THE ANOINTING OIL: HE SHALL HAVE THE CHARGE OF ALL THE TABERNACLE, AND OF ALL THAT THEREIN IS, IN THE SANCTUARY, AND IN THE VESSELS THEREOF. Scripture is stating that Eleazar was in charge of all these things, and the meaning of [the end of the verse] is that “he was in charge of all the Tabernacle and in charge of all that therein is.” And Rabbi Abraham ibn Ezra explained that it means that “Eleazar’s charge extended also to the Tabernacle and to all its vessels, together with his brother Ithamar, and that due to Eleazar’s great distinction, he alone was in charge of the oil [for the light], and the incense.” But this is not correct, since Scripture states [that the services of the sons of Gershon and Merari were] under the hand of Ithamar [which thus indicates that Eleazar had no share in it]! And [Scripture] explained here [that Eleazar’s charge was] in the Sanctuary and in the vessels thereof, and similarly it stated above, And Eleazar the son of Aaron the priest, was prince over the princes of the Levites and had the oversight of them that keep the charge of the Sanctuary meaning to say that he was the prince [who supervised] the charge of those that guarded the Sanctuary, which was in the hands of the Kohathites [i.e., he supervised the most holy things — the ark, the table, candelabrum, altars, Veils and the vessels used in the Divine Service]. But the meaning of the charge of all the Tabernacle is that “the charge of … the oil for the light, and the incense, and the meal-offering, and the anointing oil, and the charge of all the Tabernacle — in the Sanctuary, and of all that therein is of the holy vessels — they were all under the hand of Eleazar,” and they are those mentioned here when He stated, And when Aaron and his sons have made an end of covering the Sanctuary and all the vessels of the Sanctuary. Eleazar was thus officer over the three princes [of the Levites], and [also] overseer of the charge of the Kohathites, and Ithamar was overseer of [the charges of the families of] Gershon and Merari. Now since Scripture does not say that Eleazar “shall bear” [the oil for the light etc.] as is said of the Levites, it would appear that Eleazar did not carry them, but was in charge over them and would give them from hand to hand to those Kohathites whom he chose because of their zeal and piety. It was they who carried them, and they returned them to his control when the Tabernacle was set up. This also [is the meaning of the verse which says that Eleazar was the prince over the princes of the Levites,] having the oversight of them that keep the charge of the Sanctuary, and the verse stating, and by name ye shall appoint the vessels of the charge of their burden [conveying the same thought, that the individual families of the Levites were to be told by the overseer what their particular kind of work would be, and Eleazar, as the prince over the princes, was the overseer of all the service of the Levites].But according to the opinion of the Yerushalmi mentioned in the commentaries of Rashi that he [Eleazar himself] carried them [all the objects enumerated], it would be a heavy load! For the incense consisted of three hundred and sixty-eight manehs, arid [surely] Moses our teacher would not have prepared [only] half of the required quantity, and the oil for the light for a whole year was a large amount, namely one hundred and eighty-three logs, and as for [the ingredients required for] the continual meal-offering, we do not know how many days’ supply he carried! But [we would have to say that] Eleazar was very strong and powerful, as was our patriarch Jacob, and so also were Moses our teacher and his brother Aaron, and they that wait for the Eternal shall renew their strength.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.4.20:1",
    "he": "וְלֹא יָבֹאוּ לִרְאוֹת כְּבַלַּע אֶת הַקֹּדֶשׁ – כְּשֶׁמַּכְנִיסִין אֶת הַכְּלִי לְתוֹךְ נַרְתִּיקוֹ, כְּמוֹ שֶׁפֵּרֵשׁ לְמַעְלָה בְּפָרָשָׁה זוֹ ״וּפָרְשׂוּ עָלָיו בֶּגֶד פְּלוֹנִי וְכִסּוּ אוֹתוֹ בְּמִכְסֶה פְּלוֹנִי״, וּבִלּוּעַ שֶׁלּוֹ זֶהוּ כִּסּוּיוֹ, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ד׳:כ׳), וְהוּא דַּעְתּוֹ שֶׁל אוּנְקְלוֹס (תרגום אונקלוס על במדבר ד׳:כ׳). וְרַבּוֹתֵינוּ אָמְרוּ בְּמַסֶּכֶת סַנְהֶדְרִין (סנהדרין פ״א) שֶׁזּוֹ אַזְהָרָה עַל הַגּוֹנֵב כְּלִי שָׁרֵת שֶׁחַיָּב מִיתָה, וְהַקַּנָּאִין פּוֹגְעִין בּוֹ, שֶׁהַגְּנֵבָה וְהַגָּזֵל יִקָּרְאוּ בְּלִיעָה, מִלְּשׁוֹן ״חַיִל בָּלַע וַיְקִיאֶנּוּ״ (איוב כ טו), ״וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו״ (ירמיהו נא מד). וְר״א (אבן עזרא על במדבר ד׳:כ׳) אָמַר כִּפְשׁוּטוֹ, שֶׁלֹּא יָבֹאוּ לִרְאוֹת כַּאֲשֶׁר יוּסַר פָּרֹכֶת הַמָּסָךְ וְיִגָּלֶה הָאָרוֹן, רַק אַחֲרֵי כֵן כַּאֲשֶׁר יְכֻסֶּה יָבֹאוּ לָשֵׂאת אוֹתוֹ. וְיִהְיֶה כְּבַלַּע אֶת הַקֹּדֶשׁ כַּאֲשֶׁר יוּסַר הַבִּנְיָן מֵעַל הָאָרוֹן שֶׁהוּא הַקֹּדֶשׁ, מִלְּשׁוֹן ״בִּלַּע ה' וְלֹא חָמַל״ (איכה ב ב), ״יַחַד סָבִיב וַתְּבַלְּעֵנִי״ (איוב י ח). וְהִנֵּה הַלְוִיִּם מֻזְהָרִים שֶׁלֹּא יִגְּעוּ אֶל אֲרוֹן הַקֹּדֶשׁ וָמֵתוּ, רַק בַּבַּדִּים יִשָּׂאֻהוּ, וְעוֹד יַזְהִירֵם שֶׁלֹּא יָבֹאוּ לִרְאוֹת כְּלָל הֲסָרַת הַבִּנְיָן בְּעוֹד שֶׁיּוֹרִיד אַהֲרֹן אֶת הַפָּרֹכֶת, כְּעִנְיַן ״כִּי רָאוּ בַּאֲרוֹן ה'״ (שמואל א ו יט). וְיָפֶה אָמַר. אֲבָל עַל דֶּרֶךְ הָאֱמֶת, טַעַם הַכָּתוּב כִּי בַּעֲבוּר הֱיוֹת כְּבוֹד יוֹשֵׁב הַכְּרוּבִים שָׁם, הֻזְהֲרוּ הַלְוִיִּם שֶׁלֹּא יֶהֶרְסוּ לִרְאוֹת אֶת ה' עַד שֶׁיּוֹרִידוּ הַכֹּהֲנִים אֶת הַפָּרֹכֶת, כִּי אָז יִתְרָאֶה הַכָּבוֹד בְּחֶבְיוֹן עֻזּוֹ וְיָשׁוּב אֶל מְקוֹמוֹ הָרִאשׁוֹן לְקֹדֶשׁ הַקֳּדָשִׁים, וְיִהְיֶה כְּבַלַּע אֶת הַקֹּדֶשׁ כִּפְשׁוּטוֹ, וְהַמַּשְׂכִּיל יָבִין:",
    "en": "AND THEY [i.e., the Kohathites] SHALL NOT GO IN TO SEE THE HOLY THING ‘K’VALA’ (AS THEY ARE BEING COVERED) — “as they [the priests] put each vessel into its wrapping, as I have explained above in this section: ‘and they shall spread upon it such-and-such a garment, and they shall cover it with such-and-such a cover,’ the [term] ‘k’vala’ referring to its ‘covering.’” This is Rashi’s language. It is also Onkelos’ opinion [who translated the verse as quoted above]. But our Rabbis have said in Tractate Sanhedrin that this verse constitutes a prohibition against stealing a sacred vessel, for which one suffers death [by the hand of Heaven], and zealous people have the right to strike such a thief, for stealing and robbing are referred to as b’liah (swallowing, devouring), as in the expressions: ‘bala’ (he hath swallowed down) riches, and he shall vomit them up again; and I will bring forth out of his mouth ‘eth bil’o’ (that which he hath swallowed up).But Rabbi Abraham ibn Ezra explained [the verse] in its plain sense: that [the Kohathites] should not come in to see when the screening Veil is removed and the ark becomes exposed; only afterwards when it is covered are they to come in to carry it. Accordingly, the expression k’vala eth hakodesh means [they shall not come in to see] “when the structure [i.e., the screening Veil] is being removed from the ark, which is hakodesh (the holiness),” [the word ‘k’vala’] being related to the expressions: ‘bila Hashem’ (the Eternal hath swallowed up) unsparingly [which means that He “destroyed the structure” of the habitations of Jacob mentioned further on in the verse]; Thy hands have framed me … together round about; yet ‘va’tval’eini’ (Thou dost destroy me).Thus the Levites are warned not to touch the holy ark lest they die, and only by means of its staves are they to carry it. He furthermore warned them against coming in at all to see the dismantling of the structure, while Aaron is taking down the screening Veil, in a similar way to that which is said [of the people of Beth-shemesh that they were punished] because they had gazed upon the ark of the Eternal. He [i.e., Ibn Ezra] has explained it well [i.e., the simple meaning of the verse]. But the [true] intention of the verse is that since the Glory that resides upon the cherubim [on the cover of the ark] is there, the Levites were warned not to break through “to see the Eternal” until the priests take down the Veil, for then the Glory is seen in the hiding of His power, and it returns to its former place in “the Holy of Holies.” In this way the expression k’vala eth hakodesh is to be understood in its literal sense. The student learned in the mysteries of the Cabala will understand.Naso",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.4.26:1",
    "he": "וְאֵת כָּל אֲשֶׁר יֵעָשֶׂה לָהֶם כְּתַרְגּוּמוֹ יָת כָּל דְּיִתְמְסַר לְהוֹן, לִבְנֵי גֵרְשׁוֹן, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ד׳:כ״ו). וְאִם כֵּן יִהְיֶה יֵעָשֶׂה כְּמוֹ ״וְאִישׁ בְּמָעוֹן וּמַעֲשֵׂהוּ בַכַּרְמֶל״ (שמואל א כה ב), נְכָסָיו אֲשֶׁר הוּא עוֹשֶׂה בָּהֶן. וְהַנָּכוֹן יוֹתֵר כָּל אֲשֶׁר יֵעָשֶׂה לָהֶם לַמִּשְׁכָּן וְלַמִּזְבֵּחַ, כִּי כֵלִים רַבִּים לָהֶם:",
    "en": "V’EITH KOL ASHER ‘YEI’ASEH’ LAHEM. “[This is to be understood] as the Targum [of Onkelos rendered it]: ‘and with whatever is handed over to them,’ that is, to the sons of Gershon [so shall they serve].” This is Rashi’s language. But if so [if the pronoun lahem refers to the Gershonites, and not to all the vessels of the Tabernacle and altar mentioned in the first part of the verse], then the word yei’aseh [does not have its usual meaning of “doing,” but is to be understood as “possessions” or “articles in a person’s control,” the sense of the verse being: “and all ‘the objects handed over’ to them — they, the Gershonites shall serve with”], as in the verse: And there was a man in Maon ‘uma’aseihu’ were in Carmel, which means “his possessions with which he ‘does’ [his occupation].” A more correct interpretation [of our verse] is that it means: “and with whatever [accessories] are made ‘for them’ — the Tabernacle and the altar — for they had many vessels [so shall they — the sons of Gershon — serve].”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Numbers.4.27:1",
    "he": "עַל פִּי אַהֲרֹן וּבָנָיו תִּהְיֶה כָּל עֲבֹדַת בְּנֵי הַגֵּרְשֻׁנִּי – וְאֵי זֶה מִן הַבָּנִים מְמֻנֶּה עֲלֵיהֶם? אִיתָמָר, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ד׳:כ״ז). וְאֵינוֹ נָכוֹן, כִּי לָמָּה יַזְכִּיר אַהֲרֹן? אֲבָל פֵּרוּשׁ עַל פִּי אַהֲרֹן וּבָנָיו תִּהְיֶה – שֶׁתִּהְיֶה עֲבוֹדָתָם עַל פִּיהֶם, הֵם יְמַנּוּ בְּנֵי הַגֵּרְשׁוּנִּי עַל עֲבוֹדָתָם, יֹאמְרוּ: פְּלוֹנִי מִבְּנֵי גֵרְשׁוֹן יִהְיֶה גִּזְבָּר עַל עִנְיַן כָּךְ, וְיִהְיֶה מְשׁוֹרֵר אוֹ שׁוֹעֵר כָּךְ, וְיִשָּׂא מִן הַיְרִיעוֹת כָּךְ. וְגַם בַּמַּסָּע לֹא יִפְרְקוּ וְלֹא יִטְעֲנוּ עַד שֶׁיְּצַוּוּ אוֹתָם אַהֲרֹן וּבָנָיו. וְהִנֵּה כֻּלָּם צְרִיכִין לִפְקִידָה שֶׁהוּא הַמִּנּוּי, וְאֶלְעָזָר אֲמַרְכַּל עַל כָּל שְׁלֹשֶׁת הַנְּשִׂיאִים, וְאִיתָמָר גִּזְבָּר עַל גֵּרְשׁוֹן וּמְרָרִי. וְאָמַר ״וּפְקַדְתֶּם עֲלֵיהֶם בְּמִשְׁמֶרֶת״ כִּי מֹשֶׁה יִהְיֶה עִמָּהֶם בְּעֵת הַמִּנּוּי כַּאֲשֶׁר יַפְקִידוּ אֲלֵיהֶם הַמִּשְׁמָרוֹת, אֲבָל בְּיַד אִיתָמָר תִּהְיֶה מִשְׁמַרְתָּם, שֶׁכָּל אֶחָד יַחְזִיר כֵּלָיו לְיָדוֹ בַּחֲנוֹת הַמִּשְׁכָּן וְיֹאמַר לוֹ: ״הֲרֵי לְפָנֶיךָ כֵּלִים הַמְּסוּרִים בְּיָדִי״:",
    "en": "AT THE COMMANDMENT OF AARON AND HIS SONS SHALL BE ALL THE SERVICE OF THE SONS OF THE GERSHONITES — “and which of Aaron’s sons shall be appointed over them? Ithamar” [as is stated in the following verse]. This is Rashi’s language. But it is not correct for [if only Ithamar was appointed], why mention Aaron [at all — at the commandment of Aaron etc.]? Rather, the meaning of [the expression] at the commandment of Aaron and his sons shall be all the service is that the services of the Gershonites shall be at their command. They are to appoint the Gershonites to their work, saying: “This particular Gershonite shall be the overseer for such-and-such a matter” — “This one shall sing [at the services] in such-and-such a way, or attend to the gates in a certain manner, or shall carry a certain number of the curtains.” At the time of journeying they were also not permitted to dismantle the Tabernacle or to begin loading it until Aaron and his sons commanded them to do so. Thus all of them [Aaron and his sons] were needed for the appointed charge, Eleazar being the chief over the three princes [of the three main families of the Levites], and Ithamar being the overseer over the sons of Gershon and Merari.Scripture states and ‘ye’ shall appoint unto them in charge [all which they have to carry] because Moses was to be with them at the time of the appointments, when the charges were given to them; but their charge shall be under the hand of Ithamar, meaning that each one was to return the vessels to his control when the Tabernacle came to rest, saying to him: “Here you have the vessels that were handed over to me.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1:1",
    "he": "אָמַר אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל עַל הַמִּצְוֹת אֲשֶׁר יַזְכִּיר בְּכָל הַסֵּפֶר מִתְּחִלַּת עֲשֶׂרֶת הַדִּבְּרוֹת בְּפָרָשַׁת וָאֶתְחַנַּן כְּמוֹ שֶׁאָמַר (דברים א':ה') הוֹאִיל מֹשֶׁה בֵּאֵר אֶת הַתּוֹרָה הַזֹּאת לֵאמֹר כִּי עַל הַתּוֹרָה יְדַבֵּר וְיֶחְסַר מִפָּסוּק ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ (דברים א':ו') מִלַּת אֲמִירָה, וְכָמוֹהוּ כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי כִּי הִפְרַנִי אֱלֹהִים (בראשית מא נא נב) כִּי אָמַר. וְשִׁעוּר הַכְּתוּבִים הָאֵלֶּה אֵלֶּה הַמִּצְוֹת אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן בְּאַרְבָּעִים שָׁנָה לְצֵאתָם מִמִּצְרַיִם בְּאֶחָד לַחֹדֶשׁ הָעַשְׁתֵּי עָשָׂר כְּכָל אֲשֶׁר צִוָּה ה' אֹתוֹ אֲלֵיהֶם, וְהָיָה זֶה אַחֲרֵי הַכֹּתוֹ אֵת סִיחֹן וְעוֹג בְּאֶרֶץ מוֹאָב שָׁם הוֹאִיל מֹשֶׁה לְבָאֵר לָהֶם הַתּוֹרָה הַזֹּאת לֵאמֹר, וַיֹּאמֶר, ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ בְּחֹרֵב לֵאמֹר רַב לָכֶם שֶׁבֶת וְגוֹ'. וְהַטַּעַם כִּי כַּאֲשֶׁר הוֹאִיל מֹשֶׁה לְבָאֵר לָהֶם הַמִּצְוֹת אָמַר לָהֶם בִּתְחִלַּת דְּבָרָיו ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ בְּחֹרֵב אַחֲרֵי שֶׁנָּתַן לָנוּ עֲשֶׂרֶת הַדְּבָרִים שֶׁנִּכְבֹּשׁ הָאָרֶץ מִיָּד וְנַעֲבֹר אֶת הַיַּרְדֵּן, וְחַטֹּאתֵיכֶם גָּרְמוּ לָכֶם זֶה וָזֶה, וְנִמְשְׁכוּ דִּבְרֵי הַפְּתִיחָה הַזֹּאת עַד שֶׁהִשְׁלִים בָּהֶם בַּפָּסוּק וְשָׁמַרְתָּ אֶת חֻקָּיו וְאֶת מִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אֲשֶׁר יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ וּלְמַעַן תַּאֲרִיךְ יָמִים עַל הָאֲדָמָה אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ כָּל הַיָּמִים (דברים ד מ). אָז קָרָא מֹשֶׁה אֶל כָּל יִשְׂרָאֵל אֲשֶׁר הָיוּ לְפָנָיו וְאָמַר (דברים ה א) שְׁמַע יִשְׂרָאֵל אֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם, וְהִתְחִיל בְּבֵאוּר הַתּוֹרָה עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁיִּשְׁמְעוּ אוֹתָם בְּבֵאוּר מִפִּי הַמְקַבֵּל אוֹתָם מִפִּיו שֶׁל הקב\"ה, וְאַחֲרֵי כֵן הוֹדִיעָם יִחוּד הַשֵּׁם שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד (דברים ו ד) וְכָל הַמִּצְוֹת שֶׁבַּסֵּפֶר הַזֶּה, וּלְכָךְ יְפָרֵשׁ בְּכָאן אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל וְשָׁם וַיִּקְרָא מֹשֶׁה אֶל כָּל יִשְׂרָאֵל, כִּי בֵּאוּר הַתּוֹרָה וְתַשְׁלוּם הַמִּצְוֹת צָרִיךְ לִהְיוֹת בְּמַעֲמַד כָּל יִשְׂרָאֵל כַּאֲשֶׁר הָיָה בְּמַתַּן הַתּוֹרָה. וּמִפְּנֵי שֶׁהֶאֱרִיךְ בְּדִבְרֵי הַפְּתִיחָה הַזֹּאת חָזַר הַכָּתוּב לַמָּקוֹם שֶׁפָּסַק בִּתְחִלַּת בֵּאוּר הַתּוֹרָה וְאָמַר (דברים ד מד מה) וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל, אֵלֶּה הָעֵדֹת הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל בְּצֵאתָם מִמִּצְרָיִם, וְהִזְכִּיר (דברים ד מו) כִּי הָיָה בְּעֵבֶר הַיַּרְדֵּן בַּגַּיְא בְּאֶרֶץ סִיחוֹן וְהִיא אֶרֶץ מוֹאָב הַנִּזְכָּר בְּכָאן, כִּי יִשְׂרָאֵל לֹא נִכְנְסוּ לְאֶרֶץ מוֹאָב רַק בְּאוֹתוֹ הַחֵלֶק שֶׁטָּהַר אֲלֵיהֶם בְּסִיחוֹן כְּמוֹ שֶׁנִּתְבָּאֵר בַּסֵּפֶר שֶׁל מַעְלָה (במדבר כא יג). וְהִנֵּה הִזְכִּיר בְּכָאן שְׁנֵי דְּבָרִים, אָמַר שֶׁדִּבֶּר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אוֹתוֹ אֲלֵיהֶם וְזֶה רֶמֶז אֶל הַמִּצְוֹת שֶׁיֹּאמַר לָהֶם בַּסֵּפֶר הַזֶּה שֶׁלֹּא נִזְכְּרוּ עַד הֵנָּה בַּתּוֹרָה, וְאָמַר שֶׁהֵם כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ הַשֵּׁם לֹא הוֹסִיף וְלֹא גָּרַע עַל מָה שֶׁנִּצְטַוָּה. וְהִזְכִּיר זֶה בַּעֲבוּר שֶׁלֹּא אָמַר בָּהֶם וַיְדַבֵּר ה' אֶל מֹשֶׁה וְלָכֵן כָּלַל אוֹתָם עַתָּה שֶׁהֵם כֻּלָּם כְּכָל אֲשֶׁר נִצְטַוָּה מִפִּי הקב\"ה וְאָמַר עוֹד כִּי הוֹאִיל מֹשֶׁה בֵּאֵר אֶת הַתּוֹרָה וְזֶה רֶמֶז בַּמִּצְוֹת שֶׁנֶּאֶמְרוּ כְּבָר שֶׁיַּחְזֹר אוֹתָם לְבָאֵר אוֹתָם וּלְחַדֵּשׁ בָּהֶם דְּבָרִים. וְטַעַם הוֹאִיל מֹשֶׁה שֶׁרָצָה לְבָאֵר לָהֶם אֶת הַתּוֹרָה וְהִזְכִּיר כֵּן לְהוֹדִיעַ כִּי מֵעַצְמוֹ רָאָה לַעֲשׂוֹת כֵּן וְלֹא צִוָּהוּ הַשֵּׁם בָּזֶה מִלְּשׁוֹן הוֹאֶל נָא וְלִין (שופטים יט ו) וְלוּ הוֹאַלְנוּ וַנֵּשֶׁב (יהושע ז ז) וְכֵן רַבִּים:",
    "en": "THESE ARE THE WORDS WHICH MOSES SPOKE UNTO ALL ISRAEL. [The reference is] to the commandments which he will mention in the entire book beginning with the Ten Commandments in the section of Va’ethchanan, as Scripture stated, Moses began explaining this Law, saying, clearly indicating that he is speaking of the Law [which begins with the Ten Commandments in the next section of Va’ethchanan]. And in that case [we must say] that in the [following] verse The Eternal our G-d spoke unto us an introductory expression of “saying.” is omitted. Similarly [there is an omission in the verse] And Joseph called the name of the firstborn Menasheh: ‘for G-d hath made me forget all my toil’ … And the name of the second he called Ephraim: ‘for G-d hath made me fruitful.’ Both verses omit the expression “for he [Joseph] said” [that G-d hath made me forget … “for he said” that G-d hath made me fruitful]. And the purport of these verses here is as follows: “These are the commandments which Moses spoke to all Israel beyond the Jordan in the fortieth year from their departure from Egypt on the first day of the eleventh month according to all that the Eternal had commanded him for them, this being after he had smitten Sihon and Og, in the land of Moab, there Moses began to explain to them this Law, as follows. And he said: The Eternal our G-d spoke unto us in Horeb, saying: ‘Ye have dwelt long enough etc.’” And the meaning thereof is that when Moses began explaining the commandments to them, he said to them at the outset of his words: The Eternal our G-d spoke unto us in Horeb, after He gave us the Ten Commandments, [ordering] that we conquer the Land at once and that we cross the Jordan. But your sins caused you this and that consequence [as Moses goes on to relate]. The words of this introduction continue until he concludes with the verse, And thou shalt keep His statutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the Land, which the Eternal thy G-d giveth thee, forever. Then Moses called all Israel that were before him and said, Hear, O Israel, the statutes and the ordinances which I speak in your ears this day, and then began the explanation of the Torah with the Ten Commandments in order that they hear them with the explanation from the mouth of the one who received them from the mouth of the Holy One, blessed be He. Afterwards he informed them of the Unity of G-d, as it is said, Hear, O Israel: the Eternal our G-d, the Eternal is One, and all the commandments in this book. This is why Scripture explained here which Moses spoke unto ‘all’ Israel, and there it is stated, And Moses called unto ‘all’ Israel [emphasizing that all were present], because the explanation of the Torah and the completion of the commandments must be in the presence of “all” Israel just as was the Giving of the Torah [itself on Mount Sinai]. Now, because he [Moses] prolonged the words of this introduction, Scripture [in Va’ethchanan where Moses finally begins explaining “the words” with which he began this opening verse] returned to the place at which it stopped at the beginning of the explanation of the Torah and said, And this is the Law which Moses set before the children of Israel; these are the testimonies, and the statutes, and the ordinances, which Moses spoke unto the children of Israel, when they came forth out of Egypt, and mentioned that it was beyond the Jordan, in the valley over against Beth-peor, in the land of Sihon, this being the land of Moab mentioned here since Israel did not enter the land of Moab except what was made permissible for them by Sihon [who conquered part of Moab and became its ruler, thus removing that territory from the injunction that Israel may not wage war against Moab] as has been explained in the preceding book.Thus Scripture mentioned two things here. [The first thing is:] it stated that Moses spoke unto the children of Israel, according to all that the Eternal had commanded him for them, this being an allusion to the commandments which he would tell them in this book that have not been mentioned thus far in the Torah. And it says that these commandments were exactly as G-d commanded him; he did not add to, or substract from what he had been commanded. It was necessary that this be stated [i.e., that Moses spoke according to all that the Eternal had commanded him] because Scripture does not state of them “And the Eternal spoke unto Moses;” therefore it included them now, [emphasizing] that they were all according to what he was commanded from the mouth of the Holy One, blessed be He. [The second thing is:] it further stated that Moses began explaining this Law, this being an allusion to the commandments which were already declared, that he would repeat them in order to clarify them further and to give additional instruction about them. And the meaning of the expression ho’il Mosheh is that “Moses wished” to explain the Torah to them. This is said to inform us that Moses saw fit to do so although G-d had not yet commanded him thereon [but afterwards, when He commanded him to write down the whole Torah, G-d Himself said all these words that were originally spoken by Moses; and Moses wrote them as he was commanded. Hence there is no difference between the first four books of the Torah and this fifth book, Deuteronomy, as all are equally the word of G-d]. The word ho’il is thus related to the expressions: ‘ho’el na’ (be willing, I pray thee), and tarry all night; would that ‘ho’alnu’ (we had been willing) and dwelt beyond the Jordan, and so also many similar expressions.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.1:1",
    "he": "אָמַר אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל עַל הַמִּצְוֹת אֲשֶׁר יַזְכִּיר בְּכָל הַסֵּפֶר מִתְּחִלַּת עֲשֶׂרֶת הַדִּבְּרוֹת בְּפָרָשַׁת וָאֶתְחַנַּן כְּמוֹ שֶׁאָמַר (דברים א':ה') הוֹאִיל מֹשֶׁה בֵּאֵר אֶת הַתּוֹרָה הַזֹּאת לֵאמֹר כִּי עַל הַתּוֹרָה יְדַבֵּר וְיֶחְסַר מִפָּסוּק ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ (דברים א':ו') מִלַּת אֲמִירָה, וְכָמוֹהוּ כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי כִּי הִפְרַנִי אֱלֹהִים (בראשית מא נא נב) כִּי אָמַר. וְשִׁעוּר הַכְּתוּבִים הָאֵלֶּה אֵלֶּה הַמִּצְוֹת אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן בְּאַרְבָּעִים שָׁנָה לְצֵאתָם מִמִּצְרַיִם בְּאֶחָד לַחֹדֶשׁ הָעַשְׁתֵּי עָשָׂר כְּכָל אֲשֶׁר צִוָּה ה' אֹתוֹ אֲלֵיהֶם, וְהָיָה זֶה אַחֲרֵי הַכֹּתוֹ אֵת סִיחֹן וְעוֹג בְּאֶרֶץ מוֹאָב שָׁם הוֹאִיל מֹשֶׁה לְבָאֵר לָהֶם הַתּוֹרָה הַזֹּאת לֵאמֹר, וַיֹּאמֶר, ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ בְּחֹרֵב לֵאמֹר רַב לָכֶם שֶׁבֶת וְגוֹ'. וְהַטַּעַם כִּי כַּאֲשֶׁר הוֹאִיל מֹשֶׁה לְבָאֵר לָהֶם הַמִּצְוֹת אָמַר לָהֶם בִּתְחִלַּת דְּבָרָיו ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ בְּחֹרֵב אַחֲרֵי שֶׁנָּתַן לָנוּ עֲשֶׂרֶת הַדְּבָרִים שֶׁנִּכְבֹּשׁ הָאָרֶץ מִיָּד וְנַעֲבֹר אֶת הַיַּרְדֵּן, וְחַטֹּאתֵיכֶם גָּרְמוּ לָכֶם זֶה וָזֶה, וְנִמְשְׁכוּ דִּבְרֵי הַפְּתִיחָה הַזֹּאת עַד שֶׁהִשְׁלִים בָּהֶם בַּפָּסוּק וְשָׁמַרְתָּ אֶת חֻקָּיו וְאֶת מִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אֲשֶׁר יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ וּלְמַעַן תַּאֲרִיךְ יָמִים עַל הָאֲדָמָה אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ כָּל הַיָּמִים (דברים ד מ). אָז קָרָא מֹשֶׁה אֶל כָּל יִשְׂרָאֵל אֲשֶׁר הָיוּ לְפָנָיו וְאָמַר (דברים ה א) שְׁמַע יִשְׂרָאֵל אֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם, וְהִתְחִיל בְּבֵאוּר הַתּוֹרָה עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁיִּשְׁמְעוּ אוֹתָם בְּבֵאוּר מִפִּי הַמְקַבֵּל אוֹתָם מִפִּיו שֶׁל הקב\"ה, וְאַחֲרֵי כֵן הוֹדִיעָם יִחוּד הַשֵּׁם שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד (דברים ו ד) וְכָל הַמִּצְוֹת שֶׁבַּסֵּפֶר הַזֶּה, וּלְכָךְ יְפָרֵשׁ בְּכָאן אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל וְשָׁם וַיִּקְרָא מֹשֶׁה אֶל כָּל יִשְׂרָאֵל, כִּי בֵּאוּר הַתּוֹרָה וְתַשְׁלוּם הַמִּצְוֹת צָרִיךְ לִהְיוֹת בְּמַעֲמַד כָּל יִשְׂרָאֵל כַּאֲשֶׁר הָיָה בְּמַתַּן הַתּוֹרָה. וּמִפְּנֵי שֶׁהֶאֱרִיךְ בְּדִבְרֵי הַפְּתִיחָה הַזֹּאת חָזַר הַכָּתוּב לַמָּקוֹם שֶׁפָּסַק בִּתְחִלַּת בֵּאוּר הַתּוֹרָה וְאָמַר (דברים ד מד מה) וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל, אֵלֶּה הָעֵדֹת הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל בְּצֵאתָם מִמִּצְרָיִם, וְהִזְכִּיר (דברים ד מו) כִּי הָיָה בְּעֵבֶר הַיַּרְדֵּן בַּגַּיְא בְּאֶרֶץ סִיחוֹן וְהִיא אֶרֶץ מוֹאָב הַנִּזְכָּר בְּכָאן, כִּי יִשְׂרָאֵל לֹא נִכְנְסוּ לְאֶרֶץ מוֹאָב רַק בְּאוֹתוֹ הַחֵלֶק שֶׁטָּהַר אֲלֵיהֶם בְּסִיחוֹן כְּמוֹ שֶׁנִּתְבָּאֵר בַּסֵּפֶר שֶׁל מַעְלָה (במדבר כא יג). וְהִנֵּה הִזְכִּיר בְּכָאן שְׁנֵי דְּבָרִים, אָמַר שֶׁדִּבֶּר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אוֹתוֹ אֲלֵיהֶם וְזֶה רֶמֶז אֶל הַמִּצְוֹת שֶׁיֹּאמַר לָהֶם בַּסֵּפֶר הַזֶּה שֶׁלֹּא נִזְכְּרוּ עַד הֵנָּה בַּתּוֹרָה, וְאָמַר שֶׁהֵם כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ הַשֵּׁם לֹא הוֹסִיף וְלֹא גָּרַע עַל מָה שֶׁנִּצְטַוָּה. וְהִזְכִּיר זֶה בַּעֲבוּר שֶׁלֹּא אָמַר בָּהֶם וַיְדַבֵּר ה' אֶל מֹשֶׁה וְלָכֵן כָּלַל אוֹתָם עַתָּה שֶׁהֵם כֻּלָּם כְּכָל אֲשֶׁר נִצְטַוָּה מִפִּי הקב\"ה וְאָמַר עוֹד כִּי הוֹאִיל מֹשֶׁה בֵּאֵר אֶת הַתּוֹרָה וְזֶה רֶמֶז בַּמִּצְוֹת שֶׁנֶּאֶמְרוּ כְּבָר שֶׁיַּחְזֹר אוֹתָם לְבָאֵר אוֹתָם וּלְחַדֵּשׁ בָּהֶם דְּבָרִים. וְטַעַם הוֹאִיל מֹשֶׁה שֶׁרָצָה לְבָאֵר לָהֶם אֶת הַתּוֹרָה וְהִזְכִּיר כֵּן לְהוֹדִיעַ כִּי מֵעַצְמוֹ רָאָה לַעֲשׂוֹת כֵּן וְלֹא צִוָּהוּ הַשֵּׁם בָּזֶה מִלְּשׁוֹן הוֹאֶל נָא וְלִין (שופטים יט ו) וְלוּ הוֹאַלְנוּ וַנֵּשֶׁב (יהושע ז ז) וְכֵן רַבִּים:",
    "en": "THESE ARE THE WORDS WHICH MOSES SPOKE UNTO ALL ISRAEL. [The reference is] to the commandments which he will mention in the entire book beginning with the Ten Commandments in the section of Va’ethchanan, as Scripture stated, Moses began explaining this Law, saying, clearly indicating that he is speaking of the Law [which begins with the Ten Commandments in the next section of Va’ethchanan]. And in that case [we must say] that in the [following] verse The Eternal our G-d spoke unto us an introductory expression of “saying.” is omitted. Similarly [there is an omission in the verse] And Joseph called the name of the firstborn Menasheh: ‘for G-d hath made me forget all my toil’ … And the name of the second he called Ephraim: ‘for G-d hath made me fruitful.’ Both verses omit the expression “for he [Joseph] said” [that G-d hath made me forget … “for he said” that G-d hath made me fruitful]. And the purport of these verses here is as follows: “These are the commandments which Moses spoke to all Israel beyond the Jordan in the fortieth year from their departure from Egypt on the first day of the eleventh month according to all that the Eternal had commanded him for them, this being after he had smitten Sihon and Og, in the land of Moab, there Moses began to explain to them this Law, as follows. And he said: The Eternal our G-d spoke unto us in Horeb, saying: ‘Ye have dwelt long enough etc.’” And the meaning thereof is that when Moses began explaining the commandments to them, he said to them at the outset of his words: The Eternal our G-d spoke unto us in Horeb, after He gave us the Ten Commandments, [ordering] that we conquer the Land at once and that we cross the Jordan. But your sins caused you this and that consequence [as Moses goes on to relate]. The words of this introduction continue until he concludes with the verse, And thou shalt keep His statutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the Land, which the Eternal thy G-d giveth thee, forever. Then Moses called all Israel that were before him and said, Hear, O Israel, the statutes and the ordinances which I speak in your ears this day, and then began the explanation of the Torah with the Ten Commandments in order that they hear them with the explanation from the mouth of the one who received them from the mouth of the Holy One, blessed be He. Afterwards he informed them of the Unity of G-d, as it is said, Hear, O Israel: the Eternal our G-d, the Eternal is One, and all the commandments in this book. This is why Scripture explained here which Moses spoke unto ‘all’ Israel, and there it is stated, And Moses called unto ‘all’ Israel [emphasizing that all were present], because the explanation of the Torah and the completion of the commandments must be in the presence of “all” Israel just as was the Giving of the Torah [itself on Mount Sinai]. Now, because he [Moses] prolonged the words of this introduction, Scripture [in Va’ethchanan where Moses finally begins explaining “the words” with which he began this opening verse] returned to the place at which it stopped at the beginning of the explanation of the Torah and said, And this is the Law which Moses set before the children of Israel; these are the testimonies, and the statutes, and the ordinances, which Moses spoke unto the children of Israel, when they came forth out of Egypt, and mentioned that it was beyond the Jordan, in the valley over against Beth-peor, in the land of Sihon, this being the land of Moab mentioned here since Israel did not enter the land of Moab except what was made permissible for them by Sihon [who conquered part of Moab and became its ruler, thus removing that territory from the injunction that Israel may not wage war against Moab] as has been explained in the preceding book.Thus Scripture mentioned two things here. [The first thing is:] it stated that Moses spoke unto the children of Israel, according to all that the Eternal had commanded him for them, this being an allusion to the commandments which he would tell them in this book that have not been mentioned thus far in the Torah. And it says that these commandments were exactly as G-d commanded him; he did not add to, or substract from what he had been commanded. It was necessary that this be stated [i.e., that Moses spoke according to all that the Eternal had commanded him] because Scripture does not state of them “And the Eternal spoke unto Moses;” therefore it included them now, [emphasizing] that they were all according to what he was commanded from the mouth of the Holy One, blessed be He. [The second thing is:] it further stated that Moses began explaining this Law, this being an allusion to the commandments which were already declared, that he would repeat them in order to clarify them further and to give additional instruction about them. And the meaning of the expression ho’il Mosheh is that “Moses wished” to explain the Torah to them. This is said to inform us that Moses saw fit to do so although G-d had not yet commanded him thereon [but afterwards, when He commanded him to write down the whole Torah, G-d Himself said all these words that were originally spoken by Moses; and Moses wrote them as he was commanded. Hence there is no difference between the first four books of the Torah and this fifth book, Deuteronomy, as all are equally the word of G-d]. The word ho’il is thus related to the expressions: ‘ho’el na’ (be willing, I pray thee), and tarry all night; would that ‘ho’alnu’ (we had been willing) and dwelt beyond the Jordan, and so also many similar expressions.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.2:1",
    "he": "וְטַעַם אַחַד עָשָׂר יוֹם מֵחֹרֵב, יוֹדִיעֵנוּ הַכָּתוּב שִׁעוּר הַמִּדְבָּר, כִּי מֵחוֹרֵב שֶׁיָּצְאוּ מִשָּׁם עַד קָדֵשׁ בַּרְנֵעַ מַהֲלַךְ אַחַד עָשָׂר יוֹם בִּלְבַד, כִּי קָרוֹב הוּא בְּדֶרֶךְ הַר שֵׂעִיר, וְקָדֵשׁ בַּרְנֵעַ הוּא סוֹף הַמִּדְבָּר בִּגְבוּל הַר הָאֱמוֹרִי שֶׁהוּא נַחֲלַת יִשְׂרָאֵל, וְשָׁם אֶרֶץ סִיחוֹן וְעוֹג אֲשֶׁר שָׁם בֵּאֵר הַתּוֹרָה בַּגַּיְא מוּל בֵּית פְּעוֹר. וְאַחֲרֵי כֵן אָמַר שֶׁהֵם הָלְכוּ דֶּרֶךְ הַר הָאֱמוֹרִי כָּל הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא, וְאַחֲרֵי כֵן יְסַפֵּר כִּי בְּקָדֵשׁ בַּרְנֵעַ שֶׁהוּא בִּתְחוּם נַחֲלָתָם בִּקְשׁוּ מְרַגְּלִים וְנִשְׁתַּבֵּשׁ דַּרְכָּם, וְהָלְכוּ דֶּרֶךְ יַם סוּף לְאָחוֹר וְלֹא לְפָנִים עַד מְלֹאת אַרְבָּעִים שָׁנָה. וּבַעֲבוּר שֶׁלֹּא הָיוּ יִשְׂרָאֵל עַתָּה בַּמִּדְבָּר כִּי כְּבָר נִכְנְסוּ בְּאֶרֶץ מוֹאָב הַנִּזְכֶּרֶת דָּרַשׁ אוּנְקְלוֹס כִּי בַּמִּדְבָּר בַּעֲרָבָה רְמוּזִים הֵם לְתוֹכָחוֹת. וְעוֹד כִּי מַדּוּעַ יַזְכִּיר כָּל אֵלֶּה הַמְּקוֹמוֹת וְיִתֵּן סִימָנִים וּמְצָרִים יוֹתֵר מִן הַמּוֹכֵר שָׂדֶה. וְשִׁעוּר הַכָּתוּב לְדַעְתּוֹ אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן, דִּבֵּר בַּמִּדְבָּר בַּעֲרָבָה וּבְמוֹל סוּף בֵּין פָּארָן וּבֵין תֹּפֶל וְלָבָן וַחֲצֵרֹת וְדִי זָהָב וְאַחַד עָשָׂר יוֹם מֵחֹרֵב, כִּי הִזְכִּיר לָהֶם כָּל מָה שֶׁעָשׂוּ בַּמְּקוֹמוֹת הָאֵלֶּה, וְאַחַר כֵּן אָמַר הַכָּתוּב כִּי שָׁם בְּעֵבֶר הַיַּרְדֵּן הַנִּזְכָּר הוֹאִיל לְבָאֵר הַתּוֹרָה אַחַר הוֹכִיחוֹ אוֹתָם, וַיַּעַן וַיֹּאמֶר, ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ בְּחֹרֵב לֵאמֹר. וְכָךְ הוּא נִדְרָשׁ בְּסִפְרֵי (דברים א) עַל דַּעַת רַבִּי יְהוּדָה. אֲבָל רַבִּי יוֹסֵי בֶּן דּוּרְמַסְקִית עָשָׂה אוֹתָן מְקוֹמוֹת שֶׁנִּקְרְאוּ כֵן:",
    "en": "IT IS ELEVEN DAYS’ JOURNEY BY THE WAY OF SEIR UNTO KADESH-BARNEA. The meaning thereof is that Scripture informs us of the vastness of the wilderness, that from Horeb, which they left, to Kadesh-barnea is a journey of only eleven days, since by way of Mount Seir it is near. Kadesh-barnea is at the end of the wilderness at the border of the hill-country of the Amorites which is the inheritance of Israel. There are the lands of Sihon and Og where Moses explained the Torah in the valley over against Beth-peor. Afterwards Scripture says, they went by way of the mountain of the Amorites all that great and fearful wilderness, and, following that, it narrates that in Kadesh-barnea, which is at the boundary of their inheritance, they requested spies [to see the Land]. As a result, their journey was disrupted and they went [into the wilderness] toward the Red Sea — backward and not forward — until the completion of forty years. And because Israel was presently not in the wilderness, since they had already entered the land of Moab, earlier mentioned [i.e., the part which they took from Sihon and Og], Onkelos interpreted the expression in the wilderness, in the plain [These are the words which Moses spoke unto all Israel beyond the Jordan ‘in the wilderness, in the plain’] as being allusions to reproof [thus rendering: he reproved them “on account of that which they provoked Him in the wilderness, etc.”]. Moreover, why should Scripture mention all these places [in the wilderness, in the plain, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Dizahab] and specify signs and borders more than [the law requires] in selling a field! [Therefore these place-names were interpreted by Onkelos as being allusions to certain deeds about which Moses reproved them.] And the sense of the Scripture according to Onkelos’ opinion is: “These are the words which Moses spoke unto all Israel beyond the Jordan; he spoke of [that which they did] in the wilderness, in the plain, and over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab, and the eleven days’ journey from Horeb,” because he mentioned to them all that they had done in these places. Afterwards Scripture states that there, beyond the previously mentioned Jordan, Moses wanted to explain the Torah after he reproved them, and he spoke and said, The Eternal our G-d spoke unto us in Horeb, saying. And so it is interpreted in the Sifre according to the opinion of Rabbi Yehudah. Rabbi Yosei ben Durmaskis, however, holds that they were actual places called by these names.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.4:1",
    "he": "אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן, שֶׁלֹּא הָיְתָה שֶׁלּוֹ, אֲבָל לְכָדָהּ מִמֶּלֶךְ מוֹאָב וּבְנָאָהּ לִהְיוֹת לוֹ בֵּית מַלְכוּת. וְכֵן אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי, שֶׁהָיְתָה אֶרֶץ רְפָאִים וְהוּא מֶלֶךְ הָאֱמֹרִי (דברים ג':ח') כַּאֲשֶׁר אֲפָרֵשׁ בעה\"י (להלן ב י ג יא). וּמִפְּנֵי שֶׁאָמַר אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי יוֹרֶה כִּי עַשְׁתָּרוֹת שֵׁם מָקוֹם אֲשֶׁר בּוֹ אֶדְרֶעִי. וּלְשׁוֹן סִפְרֵי (דברים ד) בְּעַשְׁתָּרוֹת שֶׁהָיָה קָשֶׁה כְּעַשְׁתָּרוֹת, בְּאֶדְרֶעִי זֶה מְקוֹם מַלְכוּת. וְכָתַב רַשִׁ\"י (רש\"י על דברים א':ד') עַשְׁתָּרוֹת לְשׁוֹן צוּקִין וְקֹשִׁי, וְעַשְׁתָּרוֹת זֶהוּ עַשְׁתְּרוֹת קַרְנַיִם שֶׁהָיוּ בָּהּ רְפָאִים שֶׁנֶּאֱמַר (בראשית יד ה) וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם. בְּאֶדְרֶעִי שֵׁם מַלְכוּת, וְכֵן כָּתוּב עַשְׁתְּרוֹת צֹאנֶךָ (דברים ז':י\"ג) כְּתַרְגּוּמוֹ. וְרַבּוֹתֵינוּ אָמְרוּ (חולין פד) לָמָּה נִקְרָא שְׁמָן עַשְׁתָּרוֹת, שֶׁמְּעַשְּׁרוֹת אֶת בַּעֲלֵיהֶן וּמְחַזְּקוֹת אוֹתָן, כָּעַשְׁתָּרוֹת הַלָּלוּ שֶׁהֵם סְלָעִים חֲזָקִים. וְהָרַב מַרְכִּיב בּוֹ שְׁתֵּי לְשׁוֹנוֹת, וְלֹא יָדַעְנוּ מֵאֵיזֶה מָקוֹם הוֹצִיא שֶׁיִּהְיֶה עַשְׁתָּרוֹת שֵׁם צוּקִין וּסְלָעִים. אֲבָל יִתָּכֵן שֶׁנֹּאמַר שֶׁהוּא שֵׁם עֶדְרֵי הַצֹּאן מִלְּשׁוֹן עֹשֶׁר כְּדִבְרֵי חֲכָמִים, וְעַשְׁתָּרוֹת קַרְנַיִם הָיוּ הָרִים גְּבוֹהִים שֶׁעֲלֵיהֶם מְצוּדוֹת סְלָעִים, יְדַמֶּה אוֹתָם הַכָּתוּב לְקַרְנֵי הַבְּהֵמוֹת כְּמוֹ שֶׁיְּדַמֶּה אוֹתָם לְשִׁנַּיִם, כְּעִנְיָן שֶׁנֶּאֱמַר (איוב לט כח) עַל שֶׁן סֶלַע וּמְצוּדָה, וְכֵן עַל קַרְנוֹת הַמִּזְבֵּחַ (שמות כט יב), וְכֵן בְּקֶרֶן בֶּן שָׁמֶן (ישעיהו ה א), אָמַר הַתַּרְגּוּם בְּטוּר רָם בְּאַרְעָא שַׁמִּינָא. וְשָׁם יַעֲלוּ עַשְׁתְּרוֹת הַצֹּאן הַתְּיָשִׁים וְהָעִזִּים וְהַיְּעֵלִים וְכַיּוֹצֵא בָּהֶן, וּלְכָךְ יִקָּרֵא עַשְׁתְּרוֹת קַרְנַיִם. וְכֵן לַבַּעַל וְלָעַשְׁתָּרוֹת (שופטים ב יג) הע\"ז הָעֲשׂוּיָה כְּצוּרַת הַצֹּאן לְהָגֵן עֲלֵיהֶם כְּפִי סִכְלוּתָם, וּבְשִׁפְלוּת הָהָר בָּנוּ עִיר וּשְׁמָהּ אֶדְרֶעִי, וְהוּא שֶׁנֶּאֱמַר (דברים ג':א') וַיֵּצֵא עוֹג מֶלֶךְ הַבָּשָׁן הוּא וְכָל עַמּוֹ לַמִּלְחָמָה אֶדְרֶעִי, כִּי אָסַף אֶת כָּל חֵילוֹ אֶל הָעִיר אֲשֶׁר שָׁם אַרְמוֹן הַמֶּלֶךְ וְכִסֵּא הַמַּלְכוּת. וְעִנְיַן סִפְרֵי (שם) מִדְרָשָׁם אָמְרוּ זַ\"ל אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי, אִלּוּ לֹא הָיָה עוֹג קָשֶׁה וְשָׁרוּי בְּעַשְׁתָּרוֹת קָשֶׁה הָיָה, שֶׁהַמְּדִינָה קָשָׁה וְכוּ', וּלְפִיכָךְ יִדְרְשׁוּ בְּעַשְׁתָּרוֹת שֶׁהָיָה קָשֶׁה כְּעַשְׁתָּרוֹת, כְּלוֹמַר שֶׁהָיָה מְקוֹם מוֹשָׁבוֹ כְּמוֹ עַשְׁתְּרוֹת קַרְנַיִם הָעִיר הַחֲזָקָה שֶׁהָיָה הוּא וּמִשְׁפַּחְתּוֹ מִשָּׁם, כִּי עַתָּה אֵינֶנּוּ יוֹשֵׁב בְּעַשְׁתָּרוֹת כִּי בְּאֶרֶץ אֱמוֹרִי הוּא יוֹשֵׁב, וּמְקוֹם מַלְכוּת כְּלוֹמַר הַמְּדִינָה שֶׁהָיָה יוֹשֵׁב בָּהּ אֶדְרֶעִי, כִּי שֵׁם אֶרֶץ מַלְכוּתוֹ הַבָּשָׁן:",
    "en": "AFTER HE HAD SMITTEN SIHON, THE KING OF THE AMORITES, WHO ‘DWELT’ IN HESHBON — for Heshbon was not his, but he conquered it from the king of Moab and he built it to be his royal capital. Similarly, and Og the king of Bashan, who ‘dwelt’ in Ashtaroth, at Edrei means that it was previously the land of Rephaim [and then it was occupied by the king of the Amorites] as I will explain with the help of G-d. And because Scripture states, who dwelt in Ashtaroth, at Edrei, it indicates that Ashtaroth is the name of a place in which Edrei is located [as will be explained further]. The text of the Sifre is as follows: “‘B’ashtaroth’ — it was as hard as ashtaroth. ‘B’edrei’ — this was the seat of the government [i.e., the royal city].” Rashi wrote: “Ashtaroth — is an expression denoting rocks and hardness. Ashtaroth is Ashteroth-karnaim where the Rephaim were, as it is said, and they smote the Rephaim in Ashteroth-karnaim. ‘B’edrei’ — this was the name of the kingdom [indicating that the kingdom of Edrei was located in Ashteroth-karnaim]. And so it is written, ‘ashteroth’ of thy sheep, meaning, as Targum [Onkelos] rendered it [‘the flocks of thy sheep’]. And our Rabbis have said: Why is the name ashtaroth given to them [i.e., flocks of sheep]? It is because they ‘enrich’ [from the Hebrew word ashir — rich] their owners and strengthen them like these ashtaroth which are strong rocks.” [This is Rashi’s language].Now the Rabbi [Rashi] incorporated into the word [ashtaroth] two meanings [strength and riches], but we do not know from what source the Rabbi inferred that ashtaroth is a name for rocks and stones. But it is possible for us to say that ashtaroth is a term for flocks of sheep, from the word ashir (rich) as in the words of the Sages [quoted above: “Why is their name ashtaroth? It is because they enrich their owners”]. Ashteroth-karnaim was a place of high mountains upon which there were strongholds of stone, these being likened by Scripture to “the horns of cattle,” just as Scripture likens them to “teeth,” as it says upon ‘the crag’ [literally: “the tooth”] of the rock, and the stronghold. Similarly, upon ‘the horns’ of the altar. So also, ‘b’keren’ ben shamen [literally: “in a fruitful ‘horn'”] which the Targum [Yonathan ben Uziel] renders: “On a high hill, in a fruitful land.” There, [upon these high hills,] the flocks of sheep ascend, the he-goats, the she-goats, and the wild-goats and their like; and therefore the place is called Ashteroth-karnaim [because the flocks which “enrich” their owners (ashtaroth) ascend to the “horns” of the mountain (karnaim)]. So also, and they served Baal and the Ashtaroth — ‘Ashtaroth’ because the idol was made in the form of a sheep in order to protect them [the flocks of sheep], in accordance with their foolish belief. [This is in line with our explanation of the word ashtaroth as a synonym for sheep.] Now at the foot of the mountain they built a city whose name was Edrei, this being intimated in the verse which states, and Og the king of Bashan came out against us, he and all his people, unto battle at Edrei, denoting that he gathered his entire army to the city where the palace of the king and the throne of the kingdom were. And this is the purport of the [following] Midrashic text [which seems to agree with Rashi’s interpretation], wherein the Rabbis, of blessed memory, have stated: “Who dwelt in Ashtaroth, at Edrei. Even if Og himself had not been difficult to defeat but had resided in Ashtaroth, he would have been difficult to defeat, because the city was a difficult one to capture etc.” Therefore they interpreted, Ashtaroth to mean that it was “as hard as Ashtaroth,” [the phrase from which Rashi, quoted above, deduced that the word ashtaroth is defined as “hard”], as if to say that his residence was like the fortified city of Ashteroth-karnaim from which he and his family originated; for at that time he was not residing in Ashtaroth, but was residing in the land of the Amorites. And “the place of the government” [mentioned in the Sifre above] means that the city where he lived was Edrei but Bashan was the name of the land of his kingdom.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.6:1",
    "he": "ה' אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ בְּחֹרֵב לֵאמֹר, עַל דַּעְתִּי חוֹרֵב שֵׁם מָקוֹם קָרוֹב לְהַר סִינַי שֶׁשָּׁם יָשְׁבוּ יִשְׂרָאֵל בַּשָּׁנָה הַהִיא, כִּי הַמִּדְבָּר הָיָה גָּדוֹל וְשָׁם הָהָר אֲשֶׁר חָמַד אֱלֹהִים וּשְׁמוֹ סִינַי וְעַל כֵּן נִקְרָא כָּל הַמִּדְבָּר מִדְבַּר סִינַי כְּאִלּוּ הוּא מִדְבַּר הַר סִינַי. וְאָמַר הַכָּתוּב (שמות יט ב) וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן שָׁם יִשְׂרָאֵל נֶגֶד הָהָר, שֶׁחָנוּ בַּמִּדְבָּר בְּמָקוֹם הַנִּקְרָא חוֹרֵב וְהוּא נֶגֶד הָהָר. וְאֶפְשָׁר שֶׁגַּם הָהָר גַּם הַמִּדְבָּר יִקָּרְאוּ סִינַי כִּי שָׁם אִילָנֵי הַסְּנֶה רַבִּים, וְשָׁם סָמוּךְ לָהָר מָקוֹם אוֹ עִיר מוֹשָׁב שֶׁשְּׁמוֹ חוֹרֵב וְשָׁם עָמְדוּ. וְהַכָּתוּב שֶׁאָמַר (שם ג א) וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה, שֶׁבָּא אֶל חוֹרֵב אֲשֶׁר שָׁם הַר הָאֱלֹהִים וְהַסְּנֶה הָיָה בָּהָר, וּמֹשֶׁה הָיָה בְּחוֹרֵב הַמָּקוֹם אֲשֶׁר לְפָנָיו קָרוֹב לוֹ אֲשֶׁר עָמַד שָׁם מַחֲנֵה יִשְׂרָאֵל שָׁנָה, וּלְפִיכָךְ אָמַר (שם פסוק ג) אָסֻרָה נָּא וְאֶרְאֶה, שֶׁיָּסוּר מֵחוֹרֵב עַד הָהָר. וּפְעָמִים יִקְרָא הַכָּתוּב הָהָר כֵּן, כְּמוֹ שֶׁאָמַר (שם לג ו) וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב, כְּלוֹמַר מִן הָהָר אֲשֶׁר בְּחוֹרֵב בִּתְחוּמוֹ אוֹ לְפָנָיו, אוֹ שֶׁשֵּׁם כָּל הָאָרֶץ חוֹרֵב וְהָהָר בְּתוֹכָהּ. וְכֵן זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל כָּל יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים (מלאכי ג כב), יִרְמֹז לְכָל אֲשֶׁר נִצְטַוָּה בָּהָר וּבְאֹהֶל מוֹעֵד אֲשֶׁר שָׁם בְּחוֹרֵב. וְרָאִיתִי בִּילַמְּדֵנוּ מִדְרָשָׁם לֹא יָדַעְתָּ בְּסִינַי, גַּם לֹא שָׁמַעְתָּ בְּחוֹרֵב, גַּם מֵאָז לֹא פִתְּחָה אָזְנֶךָ (ישעיהו מח ח) בְּעַרְבוֹת מוֹאָב, רָמַז כִּי חוֹרֵב מָקוֹם אֲשֶׁר שָׁם אֹהֶל מוֹעֵד. רַק ר\"א אָמַר (שמות ג א ב) כִּי חוֹרֵב הוּא הַר סִינַי כִּי מִפְּנֵי הַחֹרֶב וְהַיֹּבֶשׁ יִהְיֶה שָׁם הַסְּנֶה, וְיִקָּרֵא בִּשְׁנֵי שֵׁמוֹת וּשְׁנֵיהֶם שָׁוִים בַּטַּעַם:",
    "en": "THE ETERNAL OUR G-D SPOKE UNTO US IN HOREB, SAYING. In my opinion Horeb was the name of a place near Mount Sinai where Israel dwelled in the year [of the exodus]. The wilderness was large and therein was the mountain which G-d hath desired; its name was Sinai and it is for this reason that the entire wilderness is called the wilderness of Sinai, as it were, “the wilderness of Mount Sinai.” Thus Scripture states, and they came to the wilderness of Sinai, and they encamped in the wilderness; and there Israel encamped opposite the mount, meaning that they encamped in the wilderness in a place called Horeb, this being opposite the mountain. It is possible that both the mountain and the wilderness were called “Sinai” because many sneh (thorn-bush) trees were there, and near that mountain was a locality or an inhabited city called Horeb, and there they stopped. And the verse which states, and he [Moses] came to the mountain of G-d, unto Horeb [which might indicate that the name of the mountain itself was really Horeb or, perhaps, that the mountain was in the region called Horeb], means that he came to Horeb where the mountain of G-d was. Now the sneh (thorn-bush) [out of the midst of which the angel appeared to Moses] was on that mountain. Moses [at that moment] was in Horeb, the place before it, nearby, where the camp of Israel stood for [close to] a year [after the exodus]. Therefore Moses said, I will turn aside now and see [this great sight, why is the bush not consumed], meaning that he will turn aside from Horeb [and walk] up to the mountain. At times Scripture calls the mountain itself [Horeb], as it is said, And the children of Israel stripped themselves of their ornaments from Mount Horeb, that is to say “from the mountain which was in the area of Horeb, in its vicinity or before it.” Or it may be that Horeb was the name of the entire region and the mountain was within it. Similarly, Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordinances, alludes to all that he was commanded on the mountain, and in the Tent of Meeting which was there in Horeb.Now I have seen a Midrash in Yelamdeinu Rabbeinu: “Yea, thou knewest not — at Sinai; yea, thou heardest not — at Horeb; yea, from of old thine ear was not opened — in the plains of Moab.” The Midrash thus intimates that Horeb is the place where the Tent of Meeting was, [thus confirming the view that Sinai and Horeb are different places]. However, Rabbi Abraham ibn Ezra states that Horeb is Mount Sinai, for, because of its desolation and dryness, the sneh (thorn-bush) grows there, so the mountain is known by two names [Horeb and Sinai], both being similar in meaning [“Horeb” referring to its desolate nature, and “Sinai” indicating the thorn-bushes that are products of the dryness].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.7:1",
    "he": "פְּנוּ וּסְעוּ לָכֶם הִזְכִּיר לָהֶם הָאָרֶץ וְהַדֶּרֶךְ שֶׁיֵּלְכוּ בָהּ לְמַסְעֵיהֶם, וְאַחֲרֵי כֵן אָמַר רְאֵה נָתַתִּי לִפְנֵיכֶם אֶת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתֵיכֶם בֹּאוּ וּרְשׁוּ אֶת הָאָרֶץ, מִצְוָה, לֹא יִעוּד וְהַבְטָחָה כַּאֲשֶׁר פֵּרַשְׁתִּי (במדבר לג נג):",
    "en": "TURN YOU, AND TAKE YOUR JOURNEY, AND GO TO THE MOUNT OF THE AMORITE etc. He mentioned to them the Land and the road that they are to traverse in their stages, and afterwards He said, Behold, I have set the Land before you which I swore to your fathers; go in and possess the Land — this being a command, not just an assurance and promise, as I have explained.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.8:1",
    "he": "וְטַעַם אֲשֶׁר נִשְׁבַּע ה' כְּמוֹ וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל ה' (שמות כד א), וְשָׁם פֵּרַשְׁתִּי:",
    "en": "WHICH THE ETERNAL SWORE. The reason [for using the third person the Eternal swore rather than the first person “I swore” which would be more appropriate, since G-d is the speaker] is similar to that in the verse, And unto Moses He said, Come up to the Eternal, [rather than “Come up unto Me”]. There I have explained it.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.9:1",
    "he": "וָאֹמַר אֲלֵכֶם בָּעֵת הַהִיא לֵאמֹר קֹדֶם שֶׁאָמַר לָנוּ ה' בְּחוֹרֵב רַב לָכֶם שֶׁבֶת בָּהָר הַזֶּה, עַל דַּעַת הָאוֹמְרִים קֹדֶם מַתַּן תּוֹרָה בָּא יִתְרוֹ, וְטַעַם בָּעֵת הַהִיא בְּשִׁבְתֵּנוּ בְּחוֹרֵב. אֲבָל הִזְכִּיר זֶה בְּכָאן לוֹמַר הִנֵּה קִבַּלְנוּ אֶת הַתּוֹרָה וְהָיוּ עֲלֵיכֶם שׁוֹפְטִים וְשׁוֹטְרִים לִשְׁפֹּט וּלְהַנְהִיג אֶתְכֶם, וְהִנֵּה הָיִינוּ מוּכָנִים וּמְזֻמָּנִים לָבֹא בָּאָרֶץ, וַנִּסַּע מֵחוֹרֵב לִדְגָלֵינוּ עִם שׁוֹפְטֵינוּ וּזְקֵנֵינוּ, וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם עִם חַכְמֵיכֶם וְרָאשֵׁיכֶם וּבִקַּשְׁתֶּם מְרַגְּלִים וְנִתְקַלְקֵל הָעִנְיָן:",
    "en": "AND I SPOKE UNTO YOU AT THAT TIME, SAYING: ‘I AM NOT ABLE TO BEAR YOU MYSELF ALONE.’ [Moses’ statement here in this verse was actually said] before the Eternal said to us in Horeb, Ye have dwelt long enough in this mountain, according to the opinion of those who say that Jethro came before the Giving of the Torah. And the meaning of the expression at that time [in the verse before us] is “while we dwelled at Horeb.” But Moses mentioned it here [in Verse 9, rather than before Verse 6] to convey the following thought: We received the Torah, and you had judges and officers to judge you and lead you, and we were thus ready to enter the Land. And we journeyed from Horeb in our [four] divisions with our judges and our elders, and then ye came near unto me every one of you with your wise men and your leaders and you wanted spies to be sent, and thus the plan [for an immediate entry into the Land] was frustrated.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.12:1",
    "he": "וְטַעַם טָרְחֲכֶם וּמַשַּׂאֲכֶם וְרִיבְכֶם עַל דֶּרֶךְ הַפְּשָׁט, רָמַז מֹשֶׁה רַבֵּינוּ לָהֶם שְׁלֹשֶׁת הַדְּבָרִים שֶׁאָמַר לְיִתְרוֹ שֶׁהָיָה הוּא עוֹשֶׂה לָעָם כְּמוֹ שֶׁפֵּרַשְׁתִּי שָׁם (שמות יח טו), וְהִזְכִּירָן לְיִשְׂרָאֵל בְּרֶמֶז, אָמַר טָרְחֲכֶם כְּנֶגֶד וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרֹתָיו (שם שם טז), כִּי טֹרַח גָּדוֹל הָיָה לְלַמֵּד לְיוֹצְאֵי מִצְרַיִם הַחֻקִּים וְהַתּוֹרֹת וּפֵרוּשָׁם וּבֵאוּרָם וְסוֹדָם, וְהִזְכִּיר מַשַּׂאֲכֶם כְּנֶגֶד לִדְרֹשׁ אֱלֹהִים (שם פסוק טו), שֶׁהוּא עִנְיַן תְּפִלָּה שֶׁמִּתְפַּלֵּל עֲלֵיהֶם, וְהוּא מִלְּשׁוֹן וְנָשָׂאתָ תְפִלָּה (מלכים ב יט ד), וְאַל תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה (ירמיהו ז טז), וְרִיבְכֶם כִּפְשׁוּטוֹ, עִנְיְנֵי הַמִּשְׁפָּטִים. וְאָמַר \"הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים\" עַל הַדַּיָּנִין בִּלְבַד, אֲבָל אָמַר סְתָם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם דֶּרֶךְ עֲנָוָה. וּלְשׁוֹן רַשִׁ\"י (רש\"י על דברים א':י\"ב) מִסִּפְרֵי (דברים יב), טָרְחֲכֶם מְלַמֵּד שֶׁהָיוּ טַרְחָנִין, הָיָה אֶחָד מֵהֶם רוֹאֶה אֶת בַּעַל דִּינוֹ נוֹצֵחַ בַּדִּין אוֹמֵר יֵשׁ לִי עֵדִים לְהָבִיא, יֵשׁ לִי רְאָיוֹת לְהָבִיא, מוֹסִיף אֲנִי עֲלֵיכֶם דַּיָּנִין. וְהַדִּין הַזֶּה לֹא יָדַעְתִּי אוֹתוֹ שֶׁיְּהֵא בַּעַל הַדִּין יָכוֹל לְהוֹסִיף דַּיָּנִין יוֹתֵר עַל שְׁלֹשָׁה בְּדִינֵי מָמוֹנוֹת, וְכָל שֶׁכֵּן לְאַחַר שֶׁטָּעַן בִּפְנֵיהֶם וְרָאָה שֶׁחֲבֵרוֹ נוֹצֵחַ בַּדִּין, שֶׁאִלּוּ קִבֵּל עָלָיו קָרוֹב אוֹ פָּסוּל יָכוֹל לַחְזֹר בּוֹ עַד לְאַחַר גְּמַר דִּין, אֲבָל הַכְּשֵׁרִין לָדוּן אֵינוֹ יָכוֹל לַחְזֹר בּוֹ. וְשֶׁמָּא נִלְמוֹד מִכָּאן שֶׁיָּכוֹל אָדָם לוֹמַר שְׁנֵי דַּיָּנִין אֲנִי בּוֹרֵר לִי וְתִבְרֹר אַתָּה שְׁנַיִם אֲחֵרִים וְהֵם יִבְרְרוּ עוֹד אֶחָד, וִיהֵא הַדִּין נִגְמָר בַּחֲמִשָּׁה אוֹ בְּיוֹתֵר, כְּמוֹ שֶׁאָמְרוּ אֵינוֹ דּוֹמֶה דִּין הַנִּגְמָר בַּה' לְדִין הַנִּגְמָר בַּי'. ואע\"פ שֶׁג' כּוֹפִין לָדוּן בִּפְנֵיהֶם בְּשֶׁאֵינוֹ רוֹצֶה לְקַבֵּל עָלָיו לָדוּן, אֲבָל רוֹצֶה לִבְרֹר יוֹתֵר בּוֹרֵר, דַּהֲוָה לֵיהּ כְּאוֹמֵר נֵלֵךְ לִמְקוֹם הַוַּעַד שֶׁשּׁוֹמְעִין לוֹ בְּמָקוֹם שֶׁאֵין שָׁם טֹרַח, שֶׁבְּכָךְ נִצְטַוֵּינוּ שֶׁנֶּאֱמַר (דברים ט\"ז:כ') צֶדֶק צֶדֶק תִּרְדֹּף, הַלֵּךְ אַחַר ב\"ד יָפֶה (סנהדרין לב), וְרִבּוּי חֲכָמִים ב\"ד יָפֶה הוּא. וְהִנֵּה בַּמִּדְבָּר הָיוּ הַחֲכָמִים מְצוּיִין עִמָּהֶם, וִיכוֹלִים לוֹמַר נֵלֵךְ לִפְנֵי שָׂרֵי הָאֲלָפִים:",
    "en": "HOW CAN I MYSELF ALONE BEAR ‘TORCHACHEM’ (YOUR TROUBLE) ‘UMASA’ACHEM’ (AND YOUR BURDEN), V’RIVCHEM (AND YOUR STRIFE)? According to the simple meaning of Scripture, Moses our teacher alluded to them the three things which he told Jethro that he was doing for the people, as I have explained there. He now mentioned them to Israel by implication. He said torchachem corresponding to and I make known to them the statutes of G-d and His laws, for it was a difficult “task” to teach those who had come forth from Egypt, the statutes and the laws of G-d, their meanings, interpretations, and secrets. He said masa’achem corresponding to the people come unto me to inquire of G-d, a reference to prayer, for he used to pray on their behalf. The word masa’achem is related to the expression: ‘v’nasatha t’filah’ (and thou lift up prayer); nor ‘tisa’ (lift up) entreaty or prayer in their behalf. [He stated] ‘v’rivchem’ (and your strife) which is to be understood in its plain sense — matters of judgments [because judges must rule when there is strife among people]. Moses continued to state: Get you men who are wise, and understanding, and known among your tribes — referring only to [the qualities of] judges. But he said unqualifiedly, and I will make them heads over you by way of humility.Now Rashi quotes from the Sifre: “‘Torchachem’ (Your trouble). This teaches that they were troublesome. If one perceived that his opponent was winning a litigation, he would say ‘I have witnesses to bring; I have evidence to present; I [exercise my right to] add judges to you [thereby increasing the size of the court].’” But I do not know [the validity of] this law that one of the litigants should have the right to add judges above [the usual number of] three in cases concerning monetary matters, and surely he has no such right after presenting his case before them and perceiving that his opponent was winning the case! For, had he voluntarily accepted upon himself a relative or an unqualified person as a judge, he could indeed retract prior to the rendering of the final judgment, but from those qualified to judge he cannot retract [his acceptance]! Perhaps we can deduce from here the principle that a man can say, “I choose two judges and you choose two other ones, and they [i.e., the four judges] will choose one more, and let the suit be decided by five or more judges,” just as the Rabbis have said: “A suit decided by five [judges] is not comparable to one decided by ten [judges].” Although three judges [have the power to] compel parties to come before them for judgment when one refuses to be bound by their decision, yet if one [of the litigants] desires to choose additional judges, he may do so, because it is similar to [the case of] one [of the litigants] who says, “Let us go to the main meeting place of the scholars [to bring our suit before them on the assumption that superior scholars are better qualified to judge],” in which case we accede to him, provided it does not entail [undue] hardship, for in such a case we have been commanded, Justice, justice, shalt thou pursue, [which the Sifre interpreted]: “Go to a reliable court,” and an increase in the number constitutes “a reliable court.” Now in the wilderness, wise men were available to them and the litigants could say, “Let us go before the officers of the thousands.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.13:1",
    "he": "וִידֻעִים לְשִׁבְטֵיכֶם \"שֶׁיִּהְיוּ נִכָּרִים לָכֶם, שֶׁאִם בָּא לְפָנַי מְעֻטָּף בְּטַלִּיתוֹ אֵינִי יוֹדֵעַ מִי הוּא וּמֵאֵי זֶה שֵׁבֶט הוּא, אֲבָל אַתֶּם מַכִּירִים אוֹתוֹ, שֶׁגִּדַּלְתֶּם אוֹתוֹ\" לְשׁוֹן רַשִׁ\"י (רש\"י על דברים א':י\"ג) מִסִּפְרֵי. וְאִם כֵּן, יִהְיֶה לְשִׁבְטֵיכֶם קָשׁוּר עִם וִידוּעִים. אֲבָל עַל דֶּרֶךְ הַפְּשָׁט, טַעְמוֹ הָבוּ לָכֶם לְשִׁבְטֵיכֶם אֲנָשִׁים חֲכָמִים. וְעַל דַּעְתִּי, טַעַם וִידוּעִים שֶׁהֵם יְדוּעִים לַשּׁוֹפְטִים, כְּלוֹמַר, שֶׁמַּעֲלָתָם יְדוּעָה וְנִכֶּרֶת לְמַנּוֹתָם בָּהּ שׁוֹפְטִים. וְכָלַל מַעֲלוֹת הַשּׁוֹפְטִים בְּמִלַּת וִידוּעִים, כִּי הַשּׁוֹפְטִים צְרִיכִין לִהְיוֹת (שמות כא יח): \"אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע\" כַּאֲשֶׁר אָמַר יִתְרוֹ, וְאֵלֶּה הָיוּ יְדוּעִים לְשׁוֹפְטִים מִתְּחִלָּה, כִּי הָיוּ הַכֹּל אוֹמְרִים \"רָאוּי זֶה לִהְיוֹת שׁוֹפֵט\".",
    "en": "VIDU’IM L’SHIVTEICHEM’ (AND KNOWN AMONG YOUR TRIBES) — “men who are known to you. For if he were to come before me [Moses] wrapped in his robe, I would not know who he is and of what tribe he is, but you know him for you have raised him.” This is Rashi’s language quoting the Sifre. And if so, ‘l’shivteichem’ (among your tribes) is connected with the word ‘vidu’im’ (and known). But in line with the plain meaning of Scripture the purport of the verse is as follows: “Get you, from each of your tribes wise men.” And the meaning of the word vidu’im in my opinion is that “they are known as judges,” that is to say, their capability is known and recognized as qualifying them to be appointed judges. Now [Moses] epitomized the qualities of the judges in the word vidu’im, because the judges need to be able men, such as fear G-d; men of truth, hating unjust gain, as Jethro said. And these men [that were appointed] were known from the beginning to be judges, for everyone was saying, “This one is fit to be a judge.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.17:1",
    "he": "וְטַעַם כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא כְּטַעַם כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַה' וְעִמָּכֶם בִּדְבַר מִשְׁפָּט (דהי\"ב יט ו), לוֹמַר כִּי לֵאלֹהִים לַעֲשׂוֹת מִשְׁפָּט בֵּין יְצוּרָיו כִּי עַל כֵּן בְּרָאָם לִהְיוֹת בֵּינֵיהֶם יֹשֶׁר וָצֶדֶק וּלְהַצִּיל גָּזוּל מִיַּד עוֹשְׁקוֹ וְנָתַן אֶתְכֶם בִּמְקוֹמוֹ, וְאִם תָּגוּרוּ וְתַעֲשׂוּ חָמָס הִנֵּה חֲטָאתֶם לַה' כִּי מְעַלְתֶּם בִּשְׁלִיחוּתוֹ:",
    "en": "FOR THE JUDGMENT IS G-D’S. The meaning thereof is as expressed in the verse, for ye judge not for man, but for the Eternal; and He is with you in giving judgment, meaning to say: “It is for G-d to execute justice between His creatures for He created them with the intention that there be fairness and justice among them, and to deliver him that is robbed out of the hand of the oppressor, and He designated you [the judges] in His stead. And if you will be afraid and act corruptly ye have sinned against the Eternal and you will have betrayed His mission.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.18:1",
    "he": "וָאֲצַוֶּה אֶתְכֶם בָּעֵת הַהִוא אֵת כָּל הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּן, אֵלּוּ עֲשָׂרָה דְּבָרִים שֶׁבֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים א':י\"ח) מִסִּפְרֵי (דברים יח). וְאִם כֵּן עִם הַשּׁוֹפְטִים הַנִּזְכָּרִים יְדַבֵּר, וִיקַצֵּר בַּעֲשָׂרָה הַדְּבָרִים שֶׁכֻּלָּם נִדְרָשִׁים מִן הַכְּתוּבִים. וְעַל דֶּרֶךְ הַפְּשָׁט הֵם הַחֻקִּים וְהַתּוֹרֹת הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ בָהּ וְהַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן, כִּי הַכֹּל יְצַוֶּה וְיַזְהִיר וִילַמֵּד לְיִשְׂרָאֵל מִפִּיו. וְהַטַּעַם לְהַזְכִּיר זֶה כָּאן, כִּי בְּיָדוּעַ שֶׁזֶּה הָעִנְיָן עֲצַת יִתְרוֹ, וְהוּא אָמַר לְמֹשֶׁה (שמות יח יט) הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים, שֶׁיִּתְפַּלֵּל עֲלֵיהֶם בְּעֵת צָרָתָם, וְאָמַר לוֹ (שם כ) וְהִזְהַרְתָּ אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת וְגוֹ', שֶׁיְּלַמְּדֵם הוּא הַתּוֹרָה, אַךְ בַּמִּשְׁפָּט נָתַן לוֹ עֵצָה שֶׁיְּמַנֶּה שׁוֹפְטִים לְסַיְּעוֹ, וּכְבָר פֵּרַשְׁתִּיו שָׁם (רמב\"ן על דברים א':כ'). וְלָכֵן סִפֵּר בְּכָאן כִּי כַּאֲשֶׁר מִנָּה שָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת לֹא מִנָּה אוֹתָם רַק עַל הַמִּשְׁפָּט, אֲבָל הוּא בְּעַצְמוֹ יְלַמְּדֵם כָּל הַדְּבָרִים אֲשֶׁר יַעֲשׂוּן עַל פִּי הַתּוֹרָה, כִּי שָׁמַע לַעֲצַת חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר. וְלֹא הִזְכִּיר מֹשֶׁה עֲצָתוֹ בְּכָאן וְלֹא אָמַר דָּבָר בְּשֵׁם יִתְרוֹ אֲשֶׁר אָמַר, וְנִרְאֶה בְּעֵינַי שֶׁלֹּא רָצָה לְהַזְכִּירוֹ בְּמַעֲמַד כָּל יִשְׂרָאֵל לְעַנְוָתוֹ, אוֹ שֶׁלֹּא יִהְיֶה לְכָבוֹד לוֹ שֶׁיַּזְכִּיר לַדּוֹר הַזֶּה כִּי אִשָּׁה כֻשִׁית לָקָח (במדבר יב א). וְיִתָּכֵן שֶׁהַטַּעַם מִפְּנֵי שֶׁנִּמְלַךְ בַּשְּׁכִינָה וְעַל פִּי הַגְּבוּרָה נַעֲשָׂה הָעִנְיָן הַהוּא:",
    "en": "AND I COMMANDED YOU AT THAT TIME ALL THE THINGS WHICH YE SHOULD DO. “These are the ten differences between monetary and capital cases.” This is Rashi’s language quoting the Sifre. And if so, Moses is speaking here to the judges [previously] mentioned, and he abridged on the ten differences [by not enumerating them], for they are all deduced from verses.And in line with the plain meaning of Scripture, the reference here is to the statutes and laws, the way wherein they must walk, and the deeds they must perform, for he [Moses] personally commanded, warned, and taught Israel all these matters. And the reason for mentioning this [subject] here is because it is known that this was the substance of Jethro’s counsel when he told Moses, Be thou for the people before G-d, meaning that he was to pray in their behalf in the time of their affliction, and he further told him, And thou shalt teach them the statutes and the laws etc., meaning that he, himself, was to teach them the Torah. But regarding the execution of the law, Jethro advised him to appoint judges to assist him, and I have already explained it there. Therefore, Moses related here that when he designated the officers over thousands and hundreds he delegated them only over the execution of justice. He, however, would personally teach them [the people] everything they were to do in accordance with the Torah, because he hearkened to his father-in-law’s counsel and did all that he had said. Now Moses did not mention Jethro’s advice here, nor did he attribute to him anything that Jethro proposed. It appears to me that Moses did not want to mention it [the fact that he was following his father-in-law’s advice] in the presence of all Israel because of his humility, or it may be that it would not be to his honor to mention to that generation that he had married a Cushite woman. It is also possible that the reason [for not mentioning Jethro’s name] was because he had consulted the Divine Glory and this matter was done at the command of the Almighty.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.22:1",
    "he": "אֶת הַדֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ, אֵין דֶּרֶךְ שֶׁאֵין בָּהּ עַקְמִימוּת. וְאֵת הֶעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶן, תְּחִלָּה לִכְבֹּשׁ, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים א':כ\"ב). וְכֵן בְּסִפְרֵי (דברים כב) אֵין לְךָ דֶּרֶךְ שֶׁאֵין בָּהּ עַקְמִימוּת, אֵין לְךָ דֶּרֶךְ שֶׁאֵין בָּהּ כְּמָנוֹת, אֵין לְךָ דֶּרֶךְ שֶׁאֵין בָּהּ פָּרָשׁוֹת. וְאֵת הֶעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶן, לֵדַע בְּאֵי זֶה דֶּרֶךְ אָנוּ בָּאִין, כְּלוֹמַר מֵאַיִן נִכָּנֵס בָּאָרֶץ שֶׁנִּכְבֹּשׁ אוֹתָן הֶעָרִים תְּחִלָּה. וְהוּא מָה שֶׁפֵּרַשְׁתִּי בְּסֵדֶר שְׁלַח לְךָ (במדבר יג ב), שֶׁלֹּא בִּקְשׁוּ יִשְׂרָאֵל מְרַגְּלִים אֶלָּא לְהוֹרוֹת בִּפְנֵיהֶם הַדֶּרֶךְ:",
    "en": "AND BRING US BACK WORD OF THE WAY BY WHICH WE MUST GO UP. “There is no road which does not have crooked segments. AND THE CITIES UNTO WHICH WE SHALL COME — first to capture.” This is Rashi’s language. And so it is also stated in the Sifre: “There is no road which does not have crooked parts. There is no road which does not have traps. There is no road which does not have intersections. And the cities unto which we shall come — so that we may know by which road to come.” That is to say, from which direction we are to come into the Land so that we may capture those cities first. This is as I explained in the section Shelach Lecha that the Israelites requested spies only to show them the way.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.23:1",
    "he": "וָאֶקַּח מִכֶּם שְׁנֵים עָשָׂר אֲנָשִׁים, לֹא שִׁבַּח אוֹתָם בִּנְשִׂיאוּתָם וֶהֱיוֹתָם רָאשֵׁי בְּנֵי יִשְׂרָאֵל, כִּי אַחֲרֵי שֶׁהִרְשִׁיעוּ לֹא יְסַפֵּר בִּשְׁבַח הָרְשָׁעִים:",
    "en": "AND I TOOK TWELVE MEN OF YOU. He did not praise them as being princes [of their tribes] and their being leaders of the children of Israel, for, since they acted wickedly, he would not speak in praise of wicked men.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.25:1",
    "he": "וַיֹּאמְרוּ טוֹבָה הָאָרֶץ אֲשֶׁר ה' אֱלֹהֵינוּ נֹתֵן לָנוּ, מִי הֵם שֶׁאָמְרוּ טוֹבָתָהּ, יְהוֹשֻׁעַ וְכָלֵב, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים א':כ\"ה) מִסִּפְרֵי (דברים כה). וַאֲנִי תָּמֵהַּ, אִם כֵּן מָה הַטַּעֲנָה הַזֹּאת עֲלֵיהֶם, וְרָאוּי שֶׁיַּאֲמִינוּ לָעֲשָׂרָה יוֹתֵר מִן הַשְּׁנַיִם. אוּלַי טָעַן עֲלֵיהֶם כֵּיוָן שהקב\"ה הוֹדִיעַ אֶתְכֶם שֶׁהִיא אֶרֶץ טוֹבָה וּגְדוֹלֵי הַשְּׁלוּחִים וְהַצַּדִּיקִים שֶׁבָּהֶם אַף הֵם מְעִידִין כֵּן, הָיָה לָכֶם לְהַאֲמִין כִּי הָאֲחֵרִים מִפְּנֵי מֹרֶךְ לֵב אָמְרוּ מָה שֶׁאָמְרוּ. וְהַנָּכוֹן מָה שֶׁפֵּרַשְׁתִּי שָׁם (במדבר יג לב), שֶׁכֻּלָּם הוֹדוּ לִפְנֵי מֹשֶׁה וְאַהֲרֹן וְכָל הָעֵדָה וְאָמְרוּ (שם יג כז) בָּאנוּ אֶל הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִיא וְזֶה פִּרְיָהּ, וְהִנֵּה כֻּלָּם בְּהַסְכָּמָה אַחַת בְּטוֹבַת הָאָרֶץ, אֲבָל בְּחֹזֶק הָעַמִּים הָהֵם הֵמַסּוּ אֶת לְבָבָם, וְאַחֲרֵי כֵן בִּרְאוֹתָם כִּי יְהוֹשֻׁעַ וְכָלֵב יְחַזְּקוּ אֶת לִבָּם לַמִּלְחָמָה, בָּאוּ שְׁאָר הַמְרַגְּלִים אֶל בְּנֵי יִשְׂרָאֵל שֶׁלֹּא בִּפְנֵי מֹשֶׁה וְהוֹצִיאוּ דִּבָּה עַל הָאָרֶץ שֶׁהִיא אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ, וְזֶהוּ וַתֵּרָגְנוּ בְאָהֳלֵיכֶם (דברים א':כ\"ז). וְגַם הָעָם לֹא יַזְכִּירוּ בִּפְנֵי מֹשֶׁה הַדִּבָּה הַזֹּאת כִּי יַכְחִישֵׁם שֶׁלֹּא אָמְרוּ כֵן בַּתְּחִלָּה וְהוֹדוּ שֶׁהִיא טוֹבָה וְגַם זָבַת חָלָב וּדְבַשׁ, אֲבָל אָמְרוּ לְמֹשֶׁה (דברים א':כ\"ח) אָנָה אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת לְבָבֵנוּ לֵאמֹר עַם גָּדוֹל וָרָם מִמֶּנּוּ, וְעַל כֵּן יֹאמַר לָהֶם מֹשֶׁה עַתָּה אֱמֶת הוּא כְּדִבְרֵיכֶם, שֶׁהָעָם הַהוּא גָּדוֹל וָרָם, אֲבָל ה' יִלָּחֵם לָכֶם כְּכֹל אֲשֶׁר עָשָׂה עִמָּכֶם מִמִּצְרַיִם וְעַד הֵנָּה. וְזֶה טַעַם וּבַדָּבָר הַזֶּה אֵינְכֶם מַאֲמִינִם בַּה' אֱלֹהֵיכֶם, שֶׁאֵין הָעַכָּבָה אֶלָּא מִמִּעוּט אֲמָנָה. הִנֵּה כָּל הַפָּרָשָׁה כִּפְשׁוּטָהּ וּמַשְׁמָעָהּ:",
    "en": "AND THEY SAID: ‘GOOD IS THE LAND WHICH THE ETERNAL OUR G-D GIVETH UNTO US.’ “Who were those who spoke well of the Land? Joshua and Caleb.” This is Rashi’s language quoting the Sifre. But I wonder. If so, what is this complaint against them [the people]? It was proper that they should believe ten people more than two? Perhaps Moses complained against them: “Since the Holy One, blessed be He, had informed you that it is a good Land, and the leading emissaries and the most righteous among them had also testified to that effect, you should have believed that the others spoke their piece out of lack of courage.”The correct interpretation is as I have already explained there: All the spies admitted before Moses and Aaron and the whole congregation, saying, We came unto the Land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Thus they were all in consensus on the goodness of the Land itself, but, with reference to the strength of those nations living there, they melted the people’s hearts. Then, when [the ten spies] saw that Joshua and Caleb were encouraging the people to wage war, the spies came to the children of Israel not in the presence of Moses and they disseminated a slanderous report about the Land to the effect that it is a Land that eateth up the inhabitants thereof. This is [what Moses meant when he stated here], and ye murmured in your tents. The people also did not mention this slander in the presence of Moses for he would refute them because they [the spies themselves] did not say so at first [that the Land kills its inhabitants]; instead they admitted that it is a good Land, and surely it floweth with milk and honey. Rather, they said to Moses, Whither are we going up? our brethren have made our heart to melt, saying: The people is greater and taller than we. Therefore, Moses now said to them: “It is true as you say that that people is great and tall, but the Eternal will fight for you according to all that He did for you from Egypt even till now.” This, then, is the sense of the verse, Yet in this thing ye do not believe the Eternal your G-d, which means that the hindrance [to your immediate entry into the Land] was only a result of insufficient faith [you had in G-d]. Thus the whole section is explained in accordance with the simple meaning of Scripture and its purport.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.37:1",
    "he": "גַּם בִּי הִתְאַנַּף ה' בִּגְלַלְכֶם, יֹאמַר הִנֵּה חַטַּאתְכֶם אֲשֶׁר עֲשִׂיתֶם בָּעֵת הַהִיא בַּמְּרַגְּלִים מָנְעוּ מִכֶּם הָאָרֶץ הַטּוֹבָה, וְעוֹד הוֹסַפְתֶּם לַחֲטֹא בְּפַעַם אַחֶרֶת עַד שֶׁמְּנַעְתֶּם גַּם אוֹתִי מִלַּעֲבֹר, כִּי רָצָה לְהַזְכִּיר יַחַד עֹנֶשׁ כָּל הַנִּמְנָעִים מֵעֲבוֹר אֶל הָאָרֶץ, כִּי הַכֹּל בִּגְרָמַת עֲוֹנוֹתֵיהֶם, וּכְדֵי שֶׁיַּזְכִּיר כָּאן עִנְיַן יְהוֹשֻׁעַ כִּי הוּא יַעֲבֹר מִפְּנֵי שֶׁמִּלֵּא אַחֲרֵי ה' כַּחֲבֵרוֹ, וְיִזְכֶּה עוֹד שֶׁיַּנְחִיל הָאָרֶץ לַדּוֹר הַשֵּׁנִי, בַּעֲבוּר שֶׁנֶּעֱנַשׁ מֹשֶׁה וְנִגְזַר עָלָיו שֶׁלֹּא יַעֲבֹר. וְהִנֵּה הִזְכִּיר כָּל הַמַּעֲשֶׂה הַהוּא זוּלָתִי מַגֵּפַת הַמְרַגְּלִים עַצְמָם, וְגַם לֹא הִזְכִּיר הַדִּבָּה, כִּי לֹא יְדַבֵּר בִּגְנַאי הַיְּחִידִים, אֲבָל יוֹכִיחַ אֶת הָרַבִּים שֶׁכֻּלָּם חָטְאוּ וְכֻלָּם נֶעֶנְשׁוּ. וְטַעַם בִּגְלַלְכֶם, כִּי רָבוּ בְנֵי יִשְׂרָאֵל אֶת ה' וְגוֹ' (במדבר כ יג), וְאֵרַע כָּל זֶה בַּעֲבוּר מְרִיבַתְכֶם, אוֹ יִרְמֹז שֶׁהָיָה הַכַּעַס עַל מֹשֶׁה וְעַל אַהֲרֹן כַּאֲשֶׁר הִכּוּ הַסֶּלַע פַּעֲמַיִם לִפְנֵי הָעָם וְלֹא עָשׂוּ כַּאֲשֶׁר נִצְטַוּוּ, וְהָעָם הִרְהֲרוּ בַּדָּבָר. וְהוּא מָה שֶׁאָמַר (דברים לב נא), עַל אֲשֶׁר לֹא קִדַּשְׁתֶּם אוֹתִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, שֶׁלֹּא הָיָה הָעֹנֶשׁ אֶלָּא מִפְּנֵי שֶׁהָיָה הַדָּבָר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל שֶׁלֹּא נִתְקַדֵּשׁ הַכָּבוֹד לְעֵינֵיהֶם. וְכָךְ אָמַר בְּסִפְרֵי (האזינו נ), עַל אֲשֶׁר מְעַלְתֶּם בִּי (שם), אַתֶּם גְּרַמְתֶּם לִמְעוֹל, עַל אֲשֶׁר לֹא קִדַּשְׁתֶּם אוֹתִי, אַתֶּם גְּרַמְתֶּם שֶׁלֹּא לְקַדֵּשׁ אוֹתִי, כַּאֲשֶׁר מְרִיתֶם פִּי (במדבר כז יד), אַתֶּם גְּרַמְתֶּם לַמְרוֹת אֶת פִּי. עָשׂוּ כָּל הַלְּשׁוֹנוֹת יוֹצְאִים אֶל יִשְׂרָאֵל. וּכְבָר פֵּרַשְׁתִּי הָעִנְיָן (שם כ ח):",
    "en": "ALSO THE ETERNAL WAS ANGRY WITH ME, FOR YOUR SAKES. He is stating: “Behold, the sin you committed then in the affair of the spies withheld from you the good Land, and yet you continued to sin another time [i.e., at the waters of Meribah] until you prevented me as well, from crossing [the Jordan].” For Moses wanted to mention simultaneously that the punishment of all who were prevented from passing into the Land, was caused by their sins. Also in order to mention here the matter of Joshua, that he would cross over because he followed G-d wholeheartedly as did his colleague [Caleb], and, therefore, he will yet deserve to cause the second generation to inherit the Land, because Moses was punished and it was decreed upon him that he was not to cross [the Jordan]. Thus Moses mentioned the whole affair [of the spies] except for the death by plague of the spies themselves. Nor did he mention the slander [of the spies that the Land eateth up the inhabitants thereof], for he would not speak of the shame of individuals. Instead he reproved the multitude all of whom sinned and all of whom were punished.The meaning of the expression for your sakes [Also the Eternal was angry with me, ‘for your sakes’] is that the children of Israel strove with the Eternal etc. [at the waters of Meribah], and all this happened because of your quarrel. Or [the expression for your sakes] may allude to the fact that the anger [of G-d] with Moses and Aaron was because — when they hit the rock twice in front of the people [instead of speaking to it] and did not do as they were commanded — the people were critical of it. This is the purport of His words, because ye sanctified Me not in the midst of the children of Israel, meaning that the punishment came [not because the sin itself was so grievous, but] because it happened in the midst of the children of Israel that the Glory was not sanctified before their eyes. Thus the Rabbis have also said in the Sifre: “Because ye trespassed against Me. — you caused [the people] to trespass. Because ye sanctified Me not — you caused that I not be sanctified. Because ye rebelled against My commandment — you caused [the people] to rebel against My commandment.” The Rabbis [in the Sifre] thus interpreted all these expressions as transitional to Israel, [meaning, Moses and Aaron had really not sinned in the affair of the rock, but since their action was misconstrued by the people causing the people to sin, Moses and Aaron were punished]. I have already explained the subject.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.41:1",
    "he": "וְטַעַם אֲנַחְנוּ, בְּעַצְמֵנוּ נַעֲלֶה וְנִלְחַמְנוּ, לֹא נַנִּיחַ הַדָּבָר לְבָנֵינוּ אַחֲרֵינוּ כַּאֲשֶׁר אָמַרְתָּ:",
    "en": "ANACHNU’ (WE) ‘NA’ALEH’ (WE WILL GO UP) AND FIGHT. The purport of the word ‘anachnu’ (we) [when it is already included in the word na’aleh which means “we will go up”] is that “we ourselves” will go up and we will fight, and we will not leave the matter to our children after us, as you [Moses] have said.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.1.45:1",
    "he": "וַתָּשֻׁבוּ וַתִּבְכּוּ לִפְנֵי ה', לֹא הִזְכִּיר שָׁם הַכָּתוּב הַבֶּכִי הַזֶּה שֶׁאֵין צֹרֶךְ לְהַזְכִּירוֹ, אֲבָל מֹשֶׁה הִזְכִּיר זֶה עַתָּה לְשֶׁבַח כִּי נִחֲמוּ עַל חַטָּאתָם, וּלְהַגִּיד לָהֶם שֶׁהָיָה הֶעָוֹן הַהוּא גָּדוֹל מִנְּשֹׁא כִּי בָּאָה עָלָיו הַשְּׁבוּעָה הַגְּדוֹלָה, וּגְזַר דִּין שֶׁיֵּשׁ עִמּוֹ שְׁבוּעָה אֵינוֹ נִקְרָע (ר\"ה יח):",
    "en": "AND YE RETURNED AND WEPT BEFORE THE ETERNAL. There [in the Book of Numbers] Scripture did not mention this weeping, for there was no need to mention it. But Moses mentioned it now as praise that they regretted their sin, and to tell them that this sin was too great to forgive because the great oath [of G-d] had already been pronounced, and a Heavenly decree accompanied by an oath cannot be rent.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.4:1",
    "he": "וְטַעַם אֲחֵיכֶם בְּנֵי עֵשָׂו, שֶׁיִּחוּס יִשְׂרָאֵל מִן אַבְרָהָם, וְכָל זַרְעוֹ אַחִים כִּי כֻלָּם הֵם נִמּוֹלִים. וְזֶה טַעַם לֹא תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא (דברים כג ח), רַק בְּנֵי הַפִּלַגְשִׁים יִשְׁמָעֵאל וּמִדְיָן וְכָל בְּנֵי קְטוּרָה אֵינָם בָּאַחְוָה מִן הַכָּתוּב כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע (בראשית כא יב):",
    "en": "YOUR BRETHREN THE CHILDREN OF ESAU. The reason for this expression is that descent of Israel is from Abraham and all his seed are thus “brothers” because they were all circumcised. This is the purport of the verse, Thou shalt not abhor an Edomite, for he is ‘thy brother.’ Only the sons of the concubines [of Abraham], Ishmael, Midian and all children of Keturah are not in this “brotherhood,” as we see from the verse, for in Isaac shall seed be called to thee.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.6:1",
    "he": "אֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף, אִם תִּתְאַוּוּ לֶאֱכֹל מִפֵּרוֹת אַרְצָם לֹא תִקְחוּ מֵהֶם רַק בְּכֶסֶף מָלֵא לִרְצוֹנָם, וְזֶה טַעַם מֵאִתָּם. וְגַם מַיִם לֹא תִּשְׁתּוּ מֵהֶם כְּלָל, רַק בַּכֶּסֶף לִרְצוֹנָם:",
    "en": "YE SHALL PURCHASE FOOD OF THEM FOR MONEY. If you should desire to eat of the fruits of their land you should not take it from them except for the full price at their pleasure, this being the sense of the word me’itam (of them) [purchase food ‘of them,’ i.e., with their consent]. Also you shall not drink water of them at all, except for money with their consent.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.7:1",
    "he": "כִּי ה' אֱלֹהֶיךָ בֵּרַכְךָ, לְפִיכָךְ לֹא תִּכְפְּרוּ אֶת טוֹבָתוֹ לְהַרְאוֹת כְּאִלּוּ אַתֶּם עֲנִיִּים, אֶלָּא תַּרְאוּ עַצְמְכֶם עֲשִׁירִים, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים ב':ז'). וְלֹא הֲבִינוֹתִי מַהוּ בְּכָל מַעֲשֵׂה יָדֶךָ, כִּי בִּרְכוֹתָם בִּרְכוֹת שָׁמַיִם הָיוּ, וְהֵם לֹא יַעֲשׂוּ בִּידֵיהֶם דָּבָר שֶׁיִּתְבָּרֵךְ. וְאוּלַי יִרְמֹז בְּמַעֲשֵׂה יָדֶךָ שֶׁנִּתְבָּרֵךְ עִמָּם צֹאן וּמִקְנֶה אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם, וְיֵשׁ לָהֶם עֹשֶׁר וּמִקְנֶה וְקִנְיָן מִשְּׁלַל מִצְרַיִם וּמִשְּׁלַל עֲמָלֵק, וְהַכֹּל נִתְבָּרֵךְ בְּיָדָם, כְּעִנְיָן מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ (איוב א י). וְעוֹד יָדַע ה' לֶכְתְּךָ אֶת הַמִּדְבָּר הַגָּדֹל הַזֶּה, וְסִפֵּק שָׁם כָּל צָרְכְּךָ בַּמָּן וְהַשְּׂלָו וּמֵי הַבְּאֵר, שֶׁלֹּא חָסַרְתָּ דָּבָר מִן הַצָּרִיךְ לְהוֹלְכֵי אָרְחוֹת. וְהִנֵּה כֵּן הָיָה שֶׁקָּנוּ מִבְּנֵי עֵשָׂו אֹכֶל וּמָזוֹן, כְּמוֹ שֶׁאָמַר (להלן פסוקים כח כט) אֹכֶל בַּכֶּסֶף תַּשְׁבִּרֵנִי וְאָכַלְתִּי וּמַיִם בַּכֶּסֶף תִּתֶּן לִי וְשָׁתִיתִי וְגוֹ' כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו וְגוֹ':",
    "en": "FOR THE ETERNAL THY G-D HATH BLESSED THEE. “Therefore, you should not deny His goodness by behaving as though you were poor; instead deport yourselves like rich people.” This is Rashi’s language. Now, I have not understood what he meant [by the next phrase in the verse, For the Eternal thy G-d hath blessed thee] in all the work of thy hand, since their blessings were heavenly blessings and they did nothing with their hands that it be blessed! Perhaps the expression in all the work of thy hand alludes to the sheep and herds which they brought out from Egypt. They also had riches, herds, and acquisitions from the spoils of the Egyptians and the spoils of Amalek. Everything they possessed was blessed, similar to what is stated, Thou hast blessed the work of his hands, and his possessions are increased in the land. Moreover, the Eternal hath known thy walking through this vast wilderness and He supplied you there with all your needs — the manna, the quails, and the waters of the well — so that thou hast lacked nothing that is needed by wayfarers. And so it was — they bought food and nourishment from the children of Esau as Moses said [to Sihon], Thou shalt sell me food for money that I may eat, and give me water for money, that I may drink etc.; as the children of Esau did unto me etc.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.10:1",
    "he": "הָאֵמִים לְפָנִים וְגוֹ', אַתָּה סָבוּר שֶׁזּוֹ אֶרֶץ רְפָאִים שֶׁנָּתַתִּי לְאַבְרָהָם לְפִי שֶׁהָאֵמִים שֶׁהֵם רְפָאִים יָשְׁבוּ בָהּ, אֲבָל לֹא זוֹ הִיא, כִּי אוֹתָם רְפָאִים הוֹרַשְׁתִּי מִפְּנֵי בְּנֵי לוֹט וְהוֹשַׁבְתִּים תַּחְתָּם. רְפָאִים הָיוּ נֶחְשָׁבִים אוֹתָן אֵמִים כָּעֲנָקִים הַנִּקְרָאִים רְפָאִים עַל שֵׁם שֶׁכָּל הָרוֹאֶה אוֹתָן יָדָיו מִתְרַפּוֹת. אֵמִים עַל שֵׁם שֶׁאֵימָתָם מֻטֶּלֶת עַל הַבְּרִיּוֹת. לְשׁוֹן רַשִׁ\"י (רש\"י על דברים ב':י\"א). וְכֵן כָּתַב (דברים ב':כ') אֶרֶץ רְפָאִים תֵּחָשֵׁב אַף הִיא, לְפִי שֶׁהָרְפָאִים יָשְׁבוּ בָהּ לְפָנִים, אֲבָל לֹא זוֹ הִיא שֶׁנָּתַתִּי לְאַבְרָהָם. וַאֲנִי תָּמֵהַּ בְּדִבְרֵי הָרַב: לָמָּה יְפָרֵשׁ לָנוּ הַכָּתוּב בְּאֶרֶץ עַמּוֹן וּמוֹאָב שֶׁאֵינָהּ אֶרֶץ רְפָאִים שֶׁנָּתַן לְאַבְרָהָם? אִם לוֹמַר שֶׁאֵינָהּ רְאוּיָה לְיִשְׂרָאֵל וְאֵינָהּ מִן הָאָרֶץ אֲשֶׁר נִשְׁבַּע ה' לַאֲבוֹתֵיהֶם לָתֵת לָהֶם, וַהֲלֹא הַכָּתוּב אֵינוֹ אוֹמֵר אֶלָּא כִּי לִבְנֵי לוֹט נְתַתִּיהָ יְרֻשָּׁה (דברים ב':י\"ט), לוֹמַר שֶׁאַף עַל פִּי שֶׁהָיְתָה מִנַּחֲלַת אַבְרָהָם, הקב\"ה נְתָנָהּ לִבְנֵי לוֹט בַּעֲבוּר אַבְרָהָם, וּכְמוֹ שֶׁכָּתַב רַשִׁ\"י (רש\"י על דברים ב':י') עַצְמוֹ (רש\"י על דברים ב':ה'), שֶׁנָּתַן שְׁתַּיִם לִבְנֵי לוֹט בִּשְׂכַר שֶׁהָלַךְ אִתּוֹ לְמִצְרַיִם וְשָׁתַק עַל מַה שֶׁאָמַר עַל אִשְׁתּוֹ אֲחוֹתִי הִיא. וְעוֹד שֶׁהָרַב בְּעַצְמוֹ כָּתַב בְּעֵשָׂו עֶשֶׂר עֲמָמִים נָתַתִּי לוֹ לְאַבְרָהָם, שִׁבְעָה לָכֶם, וְקֵינִי וּקְנִזִּי וְקַדְמוֹנִי הֵן עַמּוֹן וּמוֹאָב וְהַר שֵׂעִיר, אַחַת מֵהֶן לְעֵשָׂו וְהַשְּׁתַּיִם לִבְנֵי לוֹט, וְאִם כֵּן הֲרֵי אֶרֶץ עַמּוֹן וּמוֹאָב וְהַר שֵׂעִיר מִנַּחֲלָתוֹ שֶׁל אַבְרָהָם הִיא עַל כָּל פָּנִים, וְלָמָּה הקב\"ה אוֹמֵר לְמֹשֶׁה שֶׁלֹּא יְהֵא סָבוּר שֶׁהִיא אֶרֶץ הָרְפָאִים שֶׁל אַבְרָהָם? מָה בֵּין קֵינִי וּקְנִזִּי וְקַדְמוֹנִי לָרְפָאִים? וְעוֹד כִּי רְפָאִים יָשְׁבוּ בָהּ לְפָנִים (דברים ב':כ') לוֹמַר שֶׁהִיא שֶׁלָּהֶם וְהֵם הַיּוֹשְׁבִים בָּהּ לִפְנֵי כָּל אָדָם, כְּמוֹ לְפָנִים הָאָרֶץ יָסַדְתָּ (תהלים קב כו)? אֲבָל פֵּרוּשׁ הַפְּסוּקִים הֵפֶךְ מִדִּבְרֵי הָרַב, כִּי בַּעֲבוּר שֶׁאָמַר הקב\"ה לְמֹשֶׁה: אַל תָּצַר אֶת מוֹאָב כִּי אֲנִי נָתַתִּי לִבְנֵי לוֹט אֶת עָר יְרֻשָּׁה, יְסַפֵּר הַכָּתוּב כִּי הָאָרֶץ רְאוּיָה לְזֶרַע אַבְרָהָם לוּלֵי שֶׁנִּתְּנָה לִבְנֵי לוֹט, וְאָמַר כִּי הָאָרֶץ הַהִיא יָשְׁבוּ בָּהּ מֵעוֹלָם עַם גָּדוֹל וְרָם כַּעֲנָקִים, וּלְכָךְ יִקְרְאוּ אוֹתָם הַמּוֹאָבִים אֵמִים לְגֹדֶל הָאֵימָה אֲשֶׁר יָטִילוּ עַל רוֹאֵיהֶם, וְהִנֵּה הַשֵּׁם עָשָׂה נֵס לִבְנֵי לוֹט לִכְבוֹד אַבְרָהָם וְיָכְלוּ לָהֶם וִירָשׁוּם מִפְּנֵיהֶם, וְאֵין רָאוּי לִגְזֹל מֵהֶם הָאָרֶץ אֲשֶׁר נָתַן ה' לָהֶם בְּמַעֲשֵׂה נֵס. יֵחָשְׁבוּ, לְשׁוֹן חֲשִׁיבוּת וּמַעֲלָה, כְּמוֹ נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ (ישעיהו נג ג), אֲשֶׁר כֶּסֶף לֹא יַחְשֹׁבוּ (שם יג יז), כִּי בַמֶּה נֶחְשָׁב הוּא (שם ב כב) וְכֵן רַבִּים, וּבִלְשׁוֹן חֲכָמִים \"אָדָם חָשׁוּב\".וְזֶהוּ שֶׁסָּמַךְ הַכָּתוּב לָזֶה (דברים ב':י\"ב) וּבְשֵׂעִיר יָשְׁבוּ הַחֹרִים לְפָנִים, יֹאמַר כִּי בַּעֲבוּר הַטַּעַם הַזֶּה שֶׁהִזְכִּיר בְּמוֹאָב יִמְנָעֵם גַּם כֵּן מֵאֶרֶץ שֵׂעִיר, כִּי מִלְּפָנִים הָיְתָה אַף הִיא מִן הַחוֹרִים, וְהִיא מִמַּתְּנַת אַבְרָהָם, כִּי הַחוֹרִי הוּא הַחִוִּי וְהוּא מִבְּנֵי כְּנַעַן, שֶׁנֶּאֱמַר (בראשית לו ב) \"עֵשָׂו לָקַח אֶת נָשָׁיו מִבְּנוֹת כְּנָעַן\" וְגוֹ' \"וְאֶת אָהֳלִיבָמָה בַּת עֲנָה בַּת צִבְעוֹן הַחִוִּי\", וְצִבְעוֹן הָיָה מִבְּנֵי שֵׂעִיר הַחֹרִי יֹשְׁבֵי הָאָרֶץ (שם פסוק כ). וְכֵן יַזְכִּיר בְּכָל מָקוֹם בְּנַחֲלַת יִשְׂרָאֵל הַחִוִּי עִם הַכְּנַעֲנִי בְּשִׁבְעַת הַגּוֹיִם, כִּי הוּא נִמְנָה הַבֵּן הַשִּׁשִּׁי בִּבְנֵי כְּנַעַן (שם י יז). וְכֵן תִּרְאֶה בְּמִלְחֶמֶת אַמְרָפֶל שֶׁהָיָה נִלְחָם בְּמֶלֶךְ סְדוֹם וַעֲמֹרָה וְאַדְמָה וּצְבוֹיִים וְצֹעַר שֶׁהֵם מַלְכֵי כְּנַעַן, וְהִכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם וְהַחוֹרִי בְּהַרְרָם שֵׂעִיר (שם יד ה ו), כִּי הַחוֹרִי וְהָרְפָאִים לְמַלְכֵי כְּנַעַן הָיוּ. וְיִתָּכֵן שֶׁנִּקְרָא חִוִּי עַל שֵׁם שֶׁהָיָה נָחָשׁ עֲלֵי דֶּרֶךְ, וְנִקְרָא חוֹרִי עַל שֵׁם חֻר פָּתֶן (ישעיהו יא ח), כִּי הַשֵּׁמוֹת יִשְׁמְרוּ הַטַּעַם וְיַחְלִיפוּ הַמִּלּוֹת, כְּמוֹ זֶרַח וְצֹחַר (בראשית מו י) מִן וְצֶמֶר צָחַר (יחזקאל כז יח), אֲתוֹנוֹת צְחֹרוֹת (שופטים ה י), וְכֵן יַעֲשׂוּ לִשְׁבָח, יְכַנּוּ יַעֲקֹב שֶׁהוּא לְשׁוֹן מִרְמָה אוֹ לְשׁוֹן עֲקַלְקַלּוֹת וְיִקְרְאוּ אוֹתוֹ יְשֻׁרוּן מִן תָּם וְיָשָׁר. וְהִנֵּה אָמַר כִּי הַחוֹרִים שֶׁהֵם לְאַבְרָהָם יָשְׁבוּ בְּשֵׂעִיר לְפָנִים, וּבְנֵי עֵשָׂו שֶׁהֵם זֶרַע לְאַבְרָהָם יָרְשׁוּ אוֹתָם וְיָשְׁבוּ תַּחְתָּם בְּמַעֲשֵׂה נֵס, שֶׁהָיוּ הֵם עַם רַב בְּאַרְצָם וְעֵשָׂו בָּא לָגוּר שָׁם וְנִתְחַזֵּק עֲלֵיהֶם כַּאֲשֶׁר עָשָׂה יִשְׂרָאֵל לְיֶתֶר הַגּוֹיִם שֶׁל אַבְרָהָם אֲשֶׁר נָתַן הַשֵּׁם לָהֶם בְּכֹחוֹ הַגָּדוֹל. וְהִנֵּה הִנְחִיל הַשֵּׁם כָּל הָעַמִּים הָהֵם לְזַרְעוֹ שֶׁל אַבְרָהָם: אֶחָד מֵהֶם לְעֵשָׂו וְהַשְּׁאָר לְיִשְׂרָאֵל שֶׁהוּא הַבֵּן הַבְּכוֹר, וְאֵין רָאוּי לִגְזֹל מֵעֵשָׂו אֶת אֲשֶׁר הוֹרִישָׁם הָאֱלֹהִים, כִּי הַשֵּׁם יִקְצֹף עַל הַגּוֹזֵל מֵהֶם נַחֲלָה שֶׁהִנְחִילָם הוּא יִתְבָּרַךְ כַּאֲשֶׁר יִקְצֹף עַל הַגּוֹזֵל מִיִּשְׂרָאֵל הָאָרֶץ אַחֲרֵי שֶׁיַּנְחִילֶנָּה לָהֶם. וּכְעִנְיָן שֶׁיֹּאמַר (ירמיהו יב יד) \"עַל כָּל שְׁכֵנַי הָרָעִים הַנֹּגְעִים בַּנַּחֲלָה אֲשֶׁר הִנְחַלְתִּי אֶת עַמִּי\" וְגוֹ':וְזֶה טַעַם כַּאֲשֶׁר עָשָׂה יִשְׂרָאֵל שֶׁהִזְכִּיר כָּאן וַעֲדַיִן לֹא נַעֲשָׂה, וְכֵן אָמַר עוֹד בִּבְנֵי עַמּוֹן שֶׁהִיא מֵאֶרֶץ רְפָאִים (דברים ב':כ') כִּי גַּם הִיא הָיְתָה שֶׁל רְפָאִים בַּתְּחִלָּה, וְהָעַמֹּנִים יִקְרְאוּ לָהֶם זַמְזֻמִּים מִלְּשׁוֹן זְמָמוֹ אַל תָּפֵק (תהלים קמ ט) אֶלָּא שֶׁנִּכְפַּל, כְּלוֹמַר עַם שֶׁלֹּא יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת.",
    "en": "THE EMIM ABODE THEREIN FORMERLY etc. “You [Moses] might think that this is the land of the Rephaim which I gave to Abraham because the Emim, who are Rephaim, dwelled there formerly, but this [the land of the Moabites] is not the land [that I promised to Abraham], because I drove out those Rephaim from before the children of Lot and settled them in place of the Rephaim. Those Emim were considered Rephaim, like Anakim (giants) who are called Rephaim [from the root raphoh — weak] because the hands of everyone who sees them become ‘weak.’ Emim [from the root eimah — fear] are so called because their ‘dread’ lays upon people.” This is Rashi’s language. And similarly he wrote [further, in connection with the land of Ammon of which Scripture states], That also is accounted a land of Rephaim: “because the Rephaim dwelled there formerly, but that [land] is not what I gave to Abraham.”But I wonder at the words of the Rabbi! Why should Scripture explain to us concerning the land of Ammon and Moab that it is not the land of Rephaim which He gave to Abraham? Was it to state that it was not due to Israel and was not part of the land which G-d swore to their fathers to give them? [That could not be the reason! On the contrary,] Scripture states only, because I have given it unto the children of Lot for a possession meaning that, although it was part of Abraham’s inheritance, the Holy One, blessed be He, gave it to the children of Lot for Abraham’s sake. As Rashi himself wrote: “[The lands of] two nations [from among the ten nations originally given to Abraham — Genesis 15:19-21], I gave to the children of Lot [Ammon and Moab] as a reward because Lot went with Abraham to Egypt and kept silent concerning what Abraham said about his wife, ‘she is my sister.’” Moreover, the Rabbi himself wrote with reference to Esau: “[The lands of] ten nations I gave to Abraham. Seven of them will be yours. [Concerning the lands of] the Kenite, and the Kenizzite, and the Kadmonite — which are Ammon and Moab, and Mount Seir — one [i.e., Mount Seir] belongs to Esau, and two of them to the children of Lot.” And if so, the lands of Ammon and Moab, and Mount Seir were certainly of the inheritance of Abraham; why then did the Holy One, blessed be He, say to Moses that he should not think that this [land of Ammon and Moab] is the land of Rephaim which was given to Abraham? What difference is there between [the lands of] the Kenite, and the Kenizzite, and the Kadmonite [which were promised to Abraham but given to the children of Lot and Esau], and [the land of] the Rephaim [which was also promised to Abraham]? Moreover, the expression Rephaim dwelled there ‘l’phanim’ (of old) indicates that it belongs to them because they dwelled there before anyone else, as in the verse ‘l’phanim’ (of old) Thou didst lay the foundation of the earth [thus raising another question on Rashi’s assertion: If the Rephaim lived there “of old,” why was this land given to the children of Lot]?But the interpretation of the verses is the opposite of the Rabbi’s [Rashi’s] words. It was because the Holy One, blessed be He, said to Moses, Be not at enmity with Moab etc. because I have given Ar unto the children of Lot for a possession, Scripture tells that the land was indeed due to the seed of Abraham except that He gave it to the children of Lot. Scripture further says that in that land there dwelled of old a people great, and many, and tall, as the Anakim, and, therefore, the Moabites called them ‘Emim’ because of the great “dread” which they cast upon those who saw them. Now G-d, in honor of Abraham, performed a miracle for the children of Lot. They defeated [the Emim] and drove them from before them; it is therefore not proper to take from them by force the land which G-d gave them through a miracle. ‘Yeichashvu’ [They were also ‘yeichashvu’ Rephaim] is an expression of importance and esteem, similar to the following: he was despised, and we did not ‘chashavnuhu’ (esteem him); who shall not ‘yachshovu’ (regard) silver?; for how little is he ‘nechshav’ (esteemed)? and so many others. And in the language of the Sages we find the expression adam chashuv (an esteemed person).This is why Scripture placed the statements in proximity to [the verse that discussed the lands of Ammon and Moab, the children of Lot]. And in Seir the Horim abode formerly. It declares that for the same reason He stated [for restraining Israel from attacking] Moab, He likewise withheld them [Israel] from attacking the land of Seir. Because formerly it also belonged to the Horim, and it was part of the gift to Abraham — for the Horite is identical with the Hivite, and they [the Hivites] were of the children of Canaan, as it is said, Esau took his wives of the daughters of ‘Canaan’ etc. and Oholibamah the daughter of Anah, the daughter of Zibeon ‘the Hivite’ and Zibeon was of the sons of Seir ‘the Horite,’ the inhabitants of the land. So, also, wherever the inheritance of Israel is mentioned, the Hivite is always included with the Canaanite among the seven nations, because the Hivite is enumerated as the sixth son among the children of Canaan. You will also see this in the narrative of the war of Amraphel which he fought against the kings of Sodom, Gomorrah, Admah, Zebaiim, and Zoar, who were Canaanite kings. They [Amraphel and his associates] smote ‘the Rephaiim’ in Ashteroth-karnaim, and ‘the Horite’ in their mountain, Seir, for the Horite and the Rephaim belonged to the Canaanite kings.It is possible that [the Horite] was called Hivite [from the term chivi — a snake] because he was like a serpent in the way. He was also called the Horite from the noun ‘chor’ (the hole of) the asp. For names [like Horite, Hivite] preserve the meaning and change letters, like Zerach (Zerah) and Tzochar (Zohar), of the expression: and ‘tzochar’ (white) wool; ‘tzchoroth’ (white) asses, [and in the case of the Horite and Hivite, the names were chosen to suggest the treacherous, snake-like nature of the people]. They also assign new names to praise [someone]. Thus the name Ya’akov (Jacob), an expression of guile or of deviousness, was changed to Israel [from the word sar (prince)] and they called him Yeshurun (Jeshurun) from the expression whole-hearted ‘v’yashar’ (and upright).Thus Scripture is stating that the Horites [whose land was] given to Abraham dwelled formerly in Seir, and the children of Esau who are of the seed of Abraham succeeded them and dwelled in their stead by a miraculous event. The Horites were a populous nation in their land and the children of Esau came to dwell there and overpowered them just as Israel did to the remaining nations [in the land that was] promised to Abraham, that G-d gave them in His great power. Thus G-d divided [the lands of] all these [ten] nations among the seed of Abraham — one to Esau, and the balance to Israel who was the firstborn son. It is therefore not proper to steal from Esau what G-d caused him to inherit, since G-d would be angry with anyone who would forcibly take from him [Esau] the inheritance that He, blessed be He, caused him to inherit, just as He would be wroth with him who would forcibly take the Land from Israel after He caused him [Israel] to inherit it, just as it says, As for all Mine evil neighbors, that touch the inheritance which I have caused My people Israel to inherit. This is the sense of the expression mentioned here, as Israel ‘did’ unto the Land of his inheritance, when it was not yet done! [But the meaning thereof is as explained: that just as G-d would be wroth with him who would rob Israel of his inheritance after He will have given it to him, in the same way, He does not give Israel the right to take the land of Esau after having given it to him.]Similarly He further said with reference to [the land of] the children of Ammon that it is of the land of the Rephaim [which G-d gave to Abraham] for that, too, belonged first to the Rephaim. The Ammonites called them Zamzummim, from the expression ‘z’mamo (his evil scheme) do not further, except that [the letters zayin and mem] are doubled [in the name “Zamzummim”], which thus indicates “the people from whom nothing is withheld which they purpose to do.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.20:1",
    "he": "תֵּחָשֵׁב, שֶׁהִיא בְּחֶשְׁבּוֹן אֶרֶץ רְפָאִים, כְּלוֹמַר שֶׁהִיא מִכְּלָלָהּ. וְכֵן מִן הַשִּׁיחוֹר אֲשֶׁר עַל פְּנֵי מִצְרַיִם וְעַד גְּבוּל עֶקְרוֹן צָפוֹנָה לַכְּנַעֲנִי תֵּחָשֵׁב (יהושע יג ג), וְכֵן בְּנֵי רִמּוֹן הַבְּאֵרֹתִי מִבְּנֵי בִנְיָמִן כִּי גַּם בְּאֵרוֹת תֵּחָשֵׁב עַל בִּנְיָמִן (שמואל ב ד ב). וְאֶפְשָׁר שֶׁגַּם כֵּן פֵּרוּשׁ יֵחָשְׁבוּ אַף הֵם הַכָּתוּב לְמַעְלָה יֹאמַר הָאֵמִים אֲשֶׁר יָשְׁבוּ בָהּ לְפָנִים גַּם הֵם יֵחָשְׁבוּ רְפָאִים, שֶׁהָיוּ מִכְּלָלָם וְהֵם כַּעֲנָקִים וְלָכֵן יִקְרְאוּ אוֹתָם אֵמִים, וְהוּא הַנָּכוֹן. וְהִנֵּה אֶרֶץ רְפָאִים הָיְתָה גְּדוֹלָה מְאֹד, וְלָקְחוּ מֵהֶם מוֹאָב וְלָקְחוּ מֵהֶם בְּנֵי עַמּוֹן וְנִשְׁאֲרָה מִמֶּנָּה לִרְפָאִים עַצְמָם, כִּי עוֹג הַיּוֹשֵׁב בְּעַשְׁתָּרוֹת מֵהֶם, כְּמוֹ שֶׁאָמַר (בראשית יד ה) וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם, וּבִיהוֹשֻׁעַ (יז טו) וּבֵרֵאתָ לְךָ שָׁם בְּאֶרֶץ הַפְּרִזִּי וְהָרְפָאִים, וְלָכֵן יֹאמַר הַכָּתוּב בִּגְבוּל מוֹאָב וְעַמּוֹן כִּי לָרְפָאִים יֵחָשֵׁב, וְהַמּוֹאָבִים וְהָעַמּוֹנִים הֵם שֶׁשִּׁנּוּ לָהֶם שֵׁמוֹת אֲחֵרִים אֵמִים וְזַמְזֻמִּים:",
    "en": "TEICHASHEIV’ (ACCOUNTED). The land of Ammon, too, is considered part of the land of Rephaim; in other words, it is included within it. Similarly, from the Shihor, which is before Egypt, even unto the border of Ekron northward ‘teichasheiv’ (is accounted) to the Canaanites. So also, the sons of Rimmon the Beerothite, of the children of Benjamin; for Beeroth also ‘teichasheiv’ (is accounted) to Benjamin. It is possible that such is also the meaning of the expression written above [with reference to Moab], these also are ‘yeichashvu’ Rephaim, Scripture stating that the Emim who formerly dwelled there are also “accounted” Rephaim since they were part of them, and they were as the Anakim, and therefore they [the Moabites] called them ‘Emim’ [because their “dread,” like that of the Anakim (giants) lay upon the people]. This is the correct interpretation.Thus the land of Rephaim was very large, and from it, Moab and Ammon took their lands. The balance remained for the Rephaim themselves, for Og, who dwelled in Ashtaroth, was of them, as is stated, and they smote the Rephaim in Ashteroth-karnaim. And in the Book of Joshua it is written, and cut down a space for thyself there in the land of the Perizzites and of the Rephaim. Therefore, Scripture says of the border of Moab and Ammon that it is “accounted to the Rephaim,” [still calling them “Rephaim,” the name by which they were originally known]. The Moabites and the Ammonites were the ones that changed [the name of the Rephaim] to other names: [the Moabites calling them] Emim and [the Ammonites calling them] Zamzummim.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.24:1",
    "he": "רְאֵה נָתַתִּי בְיָדְךָ אֶת סִיחֹן, הַדִּבּוּר הַזֶּה הוּא הָאָמוּר לְמַטָּה (דברים ב':ל\"א) רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ, וְקֹדֶם לָכֵן שָׁלַח לוֹ מַלְאָכִים מִמִּדְבַּר קְדֵמוֹת, כִּי אַחֲרֵי שֶׁיְּצַוֶּנּוּ הַשֵּׁם הָחֵל רָשׁ וְהִתְגָּר בּוֹ מִלְחָמָה לֹא יִשְׁלַח לוֹ דִּבְרֵי שָׁלוֹם אֶעְבְּרָה בְּאַרְצֶךָ, כִּי אִם יִשְׁמַע אֵלָיו יִהְיֶה עוֹבֵר עַל דִּבְרֵי הַשֵּׁם, וְאִם יָדַע שֶׁלֹּא יִשְׁמַע יִהְיֶה שְׁלִיחוּתוֹ לָרִיק. וְלֹא תַּחְשֹׁב לוֹמַר כִּי הִיא הַמִּצְוָה שֶׁנִּצְטַוֵּינוּ (דברים כ':י') כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם, כִּי שָׁם כָּתוּב (דברים ב':י\"א) וְהָיָה כָּל הָעָם הַנִּמְצָא בָהּ יִהְיוּ לְךָ לָמַס וַעֲבָדוּךָ, וְכָאן אִם שָׁמַע לָהֶם לֹא הָיוּ נוֹגְעִים בּוֹ כְּלָל. אֲבָל פֵּרוּשׁ וָאֶשְׁלַח מַלְאָכִים, כְּבָר שָׁלַחְתִּי מַלְאָכִים, אֲבָל הִקְדִּים דִּבְרֵי הַשֵּׁם לְבָאֵר כִּי הִקְשָׁה ה' אֱלֹהֶיךָ אֶת רוּחוֹ (דברים ב':ל') לוֹמַר כִּי הַכֹּל סִבָּה מֵאֵת הַשֵּׁם כִּי כֵן אָמַר לִי:",
    "en": "BEHOLD, I HAVE GIVEN INTO THY HAND SIHON. This statement is the same as the one stated below, Behold, I have begun to deliver up Sihon. Before that, Moses sent to him [Sihon] messengers out of the wilderness of Kedemoth, but after G-d had commanded him, [Moses, in Verse 24 before us,] begin to possess it, and contend with him in battle he would no longer send him words of peace, saying: ‘Let me pass through thy land.’ For if Sihon were to hearken to him, Moses would have been transgressing the words of G-d [by not waging war against Sihon as he had been commanded in Verse 24], and if Moses knew in advance that Sihon would not hearken, his message would have been pointless. [Therefore, we must say that Moses’ message to Sihon, as stated in Verses 26-29, was sent before G-d’s command here in Verse 24.] Now, do not think of saying [that Moses’ message of peace] is in accordance with the commandment wherein we have been charged, When thou drawest nigh unto a city to fight against it, then proclaim peace unto it [and, therefore, you might think that even after G-d told Moses to begin to possess Sihon’s land he was still obligated to send the message of peace, here recorded in Verses 26-29 — that is not the case]. For [in the injunction to call for peace] it is written, And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that are found therein shall become tributary unto thee, and shall serve you. Here, however, if Sihon had hearkened to them, they would not have touched him at all. But the meaning of the expression, and I sent messengers, is that “I had already sent messengers.” Moses, however, introduced the words of G-d [to begin contending with Sihon in battle with the fact that he sent a message of peace] in order to explain for the Eternal thy G-d hardened his spirit [a hardening of the spirit that took place following Moses’ earlier message when Sihon could have seized the opportunity to make peace], meaning to say that it was all caused by G-d, for so He told me.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.25:1",
    "he": "וְטַעַם אָחֵל תֵּת פַּחְדְּךָ, כְּנֶגֶד יִשְׂרָאֵל, שֶׁיִּירָאוּם כָּל הָעַמִּים וְאַנְשֵׁי כְּנַעַן בְּלֵב נָמֵס יֵצְאוּ לִקְרָאתָם, אֲבָל הִקְשָׁה הַשֵּׁם אֶת רוּחָם לֵאמֹר טוֹב מוּתֵנוּ בְּחַרְבָּם מִלִּהְיוֹת לָהֶם עֲבָדִים. כִּי מָה טַעַם לוֹמַר בְּמֹשֶׁה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל פְּנֵי הָעַמִּים תַּחַת כָּל הַשָּׁמָיִם, וְהוּא לֹא יִלָּחֵם רַק בִּשְׁנֵי הַמְּלָכִים הָאֵלֶּה. אֲבָל הִיא הַבְטָחָה לְיִשְׂרָאֵל וְלִיהוֹשֻׁעַ, כַּאֲשֶׁר אָמַר לוֹ (דברים ג':כ\"א) עֵינֶיךָ הָרֹאֹת וְגוֹ'. וְזֶה טַעַם הָחֵל רָשׁ לָרֶשֶׁת אֶת אַרְצוֹ (דברים ב':ל\"א):",
    "en": "THIS DAY WILL I BEGIN TO PUT THE DREAD OF THEE. This refers to Israel, meaning that all the peoples should fear them, and that the men of Canaan should go out [in battle] against them with melted hearts. G-d hardened their spirits, however, and they said, “Our death through their sword is preferable to being slaves to them.” For what sense is there to say of Moses, This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, [meaning that the nations would fear Moses personally] when Moses would fight only with these two kings [Sihon and Og]? Rather, this is a promise to Israel and Joshua, as he said to Joshua, Thine eyes have seen. This then is the purport of the expression ‘Begin’ to possess his land [meaning that Moses was to make the beginning of the conquest — but the task is to be finished by Joshua and Israel].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.2.34:1",
    "he": "וַנַּחֲרֵם אֶת כָּל עִיר מְתִם וְהַנָּשִׁים וְהַטָּף, שֶׁהָיוּ מִן הָאֱמוֹרִי, וְנִצְטַוּוּ בְּכָךְ שֶׁנֶּאֱמַר (דברים כ':ט\"ז) רַק מֵעָרֵי הָעַמִּים הָאֵלֶּה אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לֹא תְחַיֶּה כָּל נְשָׁמָה, וְאַף עַל פִּי כֵן פָּתַח לָהֶם בְּשָׁלוֹם, שֶׁכָּךְ הִיא הַמִּצְוָה כַּאֲשֶׁר אֲפָרֵשׁ בעה\"י (רמב\"ן על דברים כ':י'). אֲבָל לְעוֹג מֶלֶךְ הַבָּשָׁן לֹא קָרָא לְשָׁלוֹם, שֶׁהוּא יָצָא אֵלָיו לַמִּלְחָמָה קֹדֶם שֶׁבָּאוּ לָעִיר שֶׁלּוֹ כְּלָל. וּכְבָר פֵּרַשְׁתִּי הָעִנְיָן בְּסֵדֶר זֹאת חֻקַּת (במדבר כא כא):",
    "en": "AND WE UTTERLY DESTROYED EVERY CITY, THE MEN, AND THE WOMEN, AND THE LITTLE ONES — who were of the Amorites, and they were commanded thereon, as it is said, But of the cities of these peoples, that the Eternal thy G-d giveth thee for an inheritance, thou shalt save alive nothing that breatheth. Even so, Moses opened discussions with them peacefully, for such is the commandment [that even for the seven nations we were obligated to proclaim peace to them] as I will explain with the help of G-d. But to Og the king of Bashan he did not proclaim peace because Og had come forth to battle against Israel before they even came to his city. I have already explained the subject in the section Zoth Chukath.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.3.9:1",
    "he": "צִידֹנִים יִקְרְאוּ לְחֶרְמוֹן שִׂרְיֹן, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דברים ד':מ\"ח) עַד הַר שִׂיאֹן הוּא חֶרְמוֹן, הֲרֵי לוֹ אַרְבַּע שֵׁמוֹת, לְהַגִּיד שֶׁבַח אֶרֶץ יִשְׂרָאֵל שֶׁהָיוּ אַרְבַּע מַלְכֻיּוֹת מִתְפָּאֲרוֹת בְּכָךְ, זֶה אוֹמֵר עַל שְׁמִי יִקָּרֵא וְזֶה אוֹמֵר עַל שְׁמִי יִקָּרֵא, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים ג':ט') מִדִּבְרֵי אַגָּדָה (ספרי עקב לז). וְיִתָּכֵן שֶׁיִּהְיֶה הַשֶּׁבַח הַזֶּה כָּךְ, אֲבָל עִקַּר הַכָּתוּב לוֹמַר כִּי צִדּוֹנִים בְּנֵי בְּכוֹר כְּנַעַן יִקְרְאוּ לְחֶרְמוֹן שִׂרְיֹן בִּהְיוֹתוֹ בְּיָדָם מִלְּפָנִים, וְהָאֱמוֹרִי הַיּוֹשֵׁב בָּהּ עַכְשָׁו אֲשֶׁר מֵהֶם יִלְכְּדוּ אוֹתוֹ יִשְׂרָאֵל יִקְרְאוּ לוֹ שְׂנִיר, וְהוּא שֶׁלֶג בִּלְשׁוֹן כְּנַעַן, כְּמוֹ שֶׁרַשִׁ\"י מֵעִיד עָלָיו, וְכֵן תִּרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על דברים ג':ט'), וּבַעֲבוּר שֶׁהוּא הַר הַשֶּׁלֶג וּמִפְּנֵי הַקְּרִירוּת יִהְיֶה חֵרֶם יִקָּרֵא חֶרְמוֹן, וְהוּא לוֹ שֵׁם כִּנּוּי. וְאוּלַי גַּם לְשׁוֹן שִׂרְיֹן בִּלְשׁוֹן הַצִּידוֹנִים שֵׁם שֶׁיּוֹרֶה עַל כָּךְ. וְשֵׁם הָהָר שִׂיאֹן. וְהַכָּתוּב שֶׁאָמַר (שיר השירים ד ח) מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן יִקְרָאֶנּוּ בִּשְׁנֵי כִּנּוּיִין, מֵרֹאשׁ הַשֶּׁלֶג וְהַחֵרֶם, אוֹ טַעְמוֹ מֵרֹאשׁ שְׂנִיר וּמִכָּל הָהָר. וְכֵן מָה שֶׁאָמַר בְּדִבְרֵי הַיָּמִים (א ה כג) וּבְנֵי חֲצִי שֵׁבֶט מְנַשֶּׁה יָשְׁבוּ בָּאָרֶץ מִבָּשָׁן עַד בַּעַל חֶרְמוֹן וּשְׂנִיר וְהַר חֶרְמוֹן הֵמָּה רָבוּ, גַּם כֵּן פֵּרוּשׁוֹ וּשְׂנִיר וְכָל הָהָר שֶׁהוּא הַר חֶרְמוֹן. אֲבָל בַּעַל חֶרְמוֹן עִיר אוֹ מִגְדָּל קָרְאוּ לוֹ בַּעַל, אוֹ שֶׁהָיָה שָׁם נֶעֱבָד אֶחָד מֵהַבְּעָלִים. וְיִתָּכֵן שֶׁאַחֲרֵי הֱיוֹת יִשְׂרָאֵל בָּאָרֶץ הֻחְלְפוּ הַשֵּׁמוֹת קְצָת, וְהָיָה הָהָר הַהוּא גָּדוֹל וְקָרְאוּ לַחֵלֶק הַגָּבוֹהַּ אֲשֶׁר בְּרֹאשׁוֹ שְׂנִיר וְלַחֵלֶק הַשֵּׁנִי חֶרְמוֹן, אוֹ הֵם הָרִים אֲחֵרִים קָרְאוּ לָהֶם כֵּן אַחַר הַתּוֹרָה, וְרַבִּים כֵּן, וְכֵן וְחֶרְמוֹנִים מֵהַר מִצְעָר (תהלים מב ז):",
    "en": "HERMON, THE SIDONIANS CALL SIRION, [AND THE AMORITES CALL IT SENIR]. “But in another place Scripture states, even unto Mount Sion which is Hermon. Thus you see that the mountain has four names [Hermon, Sirion, Senir and Sion. Scripture’s reference to this multiplicity of names is] to tell the praise of the Land of Israel because there were four kingdoms priding themselves in this; this one saying ‘After me shall it be called,’ and another saying, ‘After me shall it be called.’” This is Rashi’s language from the words of Agadah.It is indeed possible that this praise [that four nations were vying for this mountain] is correct but the main purport of the verse is to state that the Sidonians, children of Canaan’s firstborn, called Mount Hermon “Sirion” when it was formerly in their possession; and the Amorites, who now dwelled there and from whom Israel was to capture it, called it “Senir.” [Senir] is a Canaanite word for “snow,” as Rashi testified about it, and as Onkelos also rendered it, [“mountain of snow”]. And because it is a mountain of snow, also on account of its frigid temperature causing it to be bleak [and unapproachable], it is called Hermon [from the word cherem — “banned”], this being a surname of the mountain. Perhaps the name “Sirion” in the Sidonian language indicates this characteristic while the real name of the mountain [as mentioned by the Torah further on] is Sion. The verse stating, from the top of Senir and Hermon [which would seem to indicate that these were two separate mountains], really refers to two surnames of the [same] mountain and thus means “from the top of the snow and the bleakness,” or it may mean “from the top of Senir and from the whole mountain.” Similarly, that which is stated in the Book of Chronicles, And the children of the half-tribe of Menasheh dwelt in the land, from Bashan unto Baal-hermon and Senir and Mount Hermon where they increased also means “and Senir and the whole mountain which is Mount Hermon.” Baal-hermon, however, was a city or a tower which they called “Baal,” or perhaps it was the name of one of the Baal-idols that was worshipped there.It is possible that after Israel was in the Land, names of places were somewhat changed; this mountain was large — and they called the highest part of its summit Senir, and the second part thereof they called Hermon. Or they may be other mountains which people after the [period of the] Torah called by these names [Senir, Hermon — and they really represent two separate mountains, but the names mentioned in the Torah indicate different names of but one mountain, as explained above]. There are many cases like this. So also, and the Hermons from the hill Mizar [would indicate that there were other mountains by the name of Hermon, for otherwise we have no explanation why they called “the Hermons,” in the plural].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.3.11:1",
    "he": "כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים הִנֵּה עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל וְגוֹ', עִנְיַן הַכָּתוּב שֶׁבָּא לְהַגִּיד כִּי עוֹג זֶה נִקְרָא מֶלֶךְ הָאֱמֹרִי בַּעֲבוּר כִּי מָלַךְ עֲלֵיהֶם, אֲבָל הוּא עַצְמוֹ מִן הָרְפָאִים הוּא, וּלְהַגִּיד עַל גָּבְהוֹ וְגָדְלוֹ, כִּי הָיוּ הָרְפָאִים עַם גָּדוֹל וָרָם כַּעֲנָקִים, אָמַר כִּי עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל, לֹא יִסְבֹּל אוֹתוֹ עֶרֶשׂ עֵצִים כִּשְׁאָר בְּנֵי אָדָם, וְהוּא בְּעִיר רַבָּה שֶׁהָיְתָה עִיר מוֹשָׁבוֹ, וְכַאֲשֶׁר הִשְׁמִידוּ בְּנֵי עַמּוֹן אֶת הָרְפָאִים כַּאֲשֶׁר נִזְכַּר לְמַעְלָה (ב כא) וְנִלְכְּדָה עִירוֹ נִצַּל הוּא לְבַדּוֹ מִיָּדָם, וְזֶהוּ שֶׁנֶּאֱמַר כִּי רַק עוֹג נִשְׁאַר מִיֶּתֶר הָרְפָאִים, וְהִנֵּה נִשְׁאֲרָה מִטָּתוֹ שָׁמָּה בְּרַבָּה אֲשֶׁר הִיא עַתָּה לִבְנֵי עַמּוֹן, וְהָעַמּוֹנִים קִיְּמוּ אוֹתָהּ לְעֵדוּת כִּי הִשְׁמִידוּ עַם גָּדוֹל וָרָם, וְהָאִישׁ הַגִּבּוֹר אֲשֶׁר כְּגֹבַהּ אֲרָזִים גָּבְהוֹ וְחָסֹן הוּא כָּאַלּוֹנִים לָכְדוּ מִמֶּנּוּ מַלְכוּתוֹ. וְזֶה טַעַם הִנֵּה, כְּלוֹמַר הִנֵּה הָעֵדוּת קַיֶּמֶת שֶׁהִיא עֶרֶשׂ בַּרְזֶל וַאֲרֻכָּה וּרְחָבָה מְאֹד, וְקַיֶּמֶת הִיא בְּרַבַּת בְּנֵי עַמּוֹן, כִּי עַרְשׂוֹ אֲשֶׁר בְּעַשְׁתָּרוֹת הָיְתָה לְשָׁלָל וְאָבְדָה:",
    "en": "FOR ONLY OG KING OF BASHAN REMAINED OF THE REMNANT OF THE REPHAIM; BEHOLD, HIS BEDSTEAD WAS A BEDSTEAD OF IRON etc. The purport of the verse is to tell that this Og was called the king of the Amorites because he ruled over them, but he himself was of the Rephaim. And in order to tell of his height and strength, since the Rephaim were a people great, and many, and tall as the Anakim, it states that his bedstead was a bedstead of iron, no bedstead of wood being able to support him as it does other people. It is in the city of Rabbah which was his dwelling place, and when the children of Ammon destroyed the Rephaim as is mentioned above, and his city [Og’s capital, Ashtaroth] was captured, he alone was saved from the hands of the Ammonites. It is this which is stated, For only Og king of Bashan remained of the remnant of the Rephaim. His bed was left there in Rabbah which now belongs to the children of Ammon, and the Ammonites preserved it as testimony that they destroyed a great and tall people; and the mighty man whose height was like the height of the cedars, and he was strong as the oaks — from him they captured his kingdom. This is the sense of the word behold [behold, his bedstead …], meaning: “behold, the proof of [Og’s strength] still exists; it is the iron bedstead, very long and wide, and is to be found in Rabbah of the children of Ammon,” since his bedstead, which was in Ashtaroth, was plundered and lost.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.3.11:2",
    "he": "וְטַעַם בְּאַמַּת אִישׁ, הַגָּדוֹל בִּבְנֵי אָדָם, כְּמוֹ וְחָזַקְתָּ וְהָיִיתָ לְאִישׁ (מלכים א ב ב). וְעַל דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על דברים ג':י\"א) בְּאַמַּת אִישׁ, בְּאַמַּת הָאִישׁ, וְתַרְגּוּם מְלַךְ, וְכֵן אֶת הַכֶּבֶשׂ אֶחָד (במדבר כח ד), בַּלַּיְלָה הוּא (בראשית יט לג), וְכֵן רַבִּים, כְּלוֹמַר בְּאַמַּת עוֹג עַצְמוֹ:",
    "en": "NINE CUBITS WAS THE LENGTH THEREOF [of Og’s bedstead], AND FOUR CUBITS THE BREADTH OF IT, AFTER THE CUBIT OF A MAN. The meaning of after the cubit of a ‘man’ is that of the biggest man [i.e., Og], just as the expression, be thou strong and show yourself a man [which means “a strong man”]. And in the opinion of Onkelos, after the cubit of ‘a’ man means “after the cubit of ‘the’ man,” and the translation thereof [in Aramaic] is “the king” [indicating that no ordinary man is meant here — “the” man means the king]. Similarly, eth hakeves echad [which literally means: “the one lamb” — should be eth hakeves ha’echad: “the one ‘specific’ lamb”]; balailah hu [should be: balailah hahu — “in ‘that’ night”]. There are many similar cases. That is to say, [after the cubit of a man means] after the cubit of [“the” man] — Og himself.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.3.12:1",
    "he": "וְאֶת הָאָרֶץ הַזֹּאת יָרַשְׁנוּ בָּעֵת הַהִיא, אֶת הָאָרֶץ הַזֹּאת הָאֲמוּרָה לְמַעְלָה מִנַּחַל אַרְנוֹן עַד הַר חֶרְמוֹן יָרַשְׁנוּ בָּעֵת הַהִיא: מֵעֲרֹעֵר אֲשֶׁר עַל נַחַל אַרְנֹן, אֵינוֹ מְחֻבָּר לְרֹאשׁוֹ שֶׁל מִקְרָא אֶלָּא לְסוֹפוֹ, עַל נָתַתִּי לָראוּבֵנִי וְלַגָּדִי, אֲבָל לְעִנְיַן יְרֻשָּׁה עַד הַר חֶרְמוֹן הָיָה, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים ג':י\"ב). וְהַנָּכוֹן בְּעֵינַי כִּי יֹאמַר וְאֶת הָאָרֶץ הַזֹּאת שֶׁיָּרַשְׁנוּ בָּעֵת הַהִיא מֵעֲרוֹעֵר נָתַתִּי לָראוּבֵנִי וְלַגָּדִי, וְכֵן וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ יֵלְכוּ בָהּ, וְכֵן רַבִּים:",
    "en": "AND THIS LAND — “this land mentioned above, from the brook of Arnon unto Mount Hermon — WE TOOK IN POSSESSION AT THAT TIME. FROM AROER, WHICH IS BY THE BROOK ARNON — this is not connected with the beginning of the verse [defining this land] but with the end thereof: I gave unto the Reubenites and unto the Gadites. But as regards the possession, it was unto Mount Hermon.” This is Rashi’s language. The correct interpretation appears to me to be that the verse is stating: “and this land ‘which’ we took in possession at that time [I allocated in the following way]: from Aroer [etc.] I gave unto the Reubenites.” So also is the verse, and thou shalt let them know the way they shall walk therein [means “the way ‘which’ they shall walk therein”]. There are many similar cases.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.3.13:1",
    "he": "כֹּל חֶבֶל הָאַרְגֹּב לְכָל הַבָּשָׁן הַהוּא יִקָּרֵא אֶרֶץ רְפָאִים, פֵּרוּשׁ וְכֹל חֶבֶל הָאַרְגֹּב לְכָל הַבָּשָׁן אֲשֶׁר הוּא נִקְרָא אֶרֶץ רְפָאִים, כִּלְשׁוֹן וְכֹל הַהִקְדִּישׁ שְׁמוּאֵל הָרֹאֶה וְשָׁאוּל בֶּן קִישׁ (דהי\"א כו כח), הַהוֹשִׁיבוּ נָשִׁים נָכְרִיּוֹת (עזרא י יז), שֶׁהַהֵ\"א בָּהֶם בִּמְקוֹם אֲשֶׁר, וְכֵן רַבִּים. וְהָיָה נִקְרָא מִכְּלַל אֶרֶץ רְפָאִים עַל שֵׁם עוֹג הַמּוֹלֵךְ בָּהּ אוֹ מִפְּנֵי שֶׁהָיְתָה מִתְּחִלָּה לָרְפָאִים וְנִשְׁאֲרָה לְעוֹג, כִּי הוּא וְהָעָם הַיּוֹשֵׁב בָּהּ מִיֶּתֶר הָרְפָאִים:",
    "en": "ALL THE REGION OF THE ARGOB — ALL ‘HAHU’ (THAT) BASHAN IS CALLED THE LAND OF REPHAIM. The meaning thereof is: “and all the region of the Argob — all ‘the’ Bashan ‘asher’ (which) is called the land of Rephaim” [I also gave to the half-tribe of Menasheh]. This usage [a letter hei meaning asher (which) or (who)] is also found in the following verses: And all ‘hahikdish’ Samuel the Seer, and Saul the son of Kish, [meaning: asher hikdish — “‘which’ he dedicated”]; ‘hahoshivu’ foreign women [meaning: asher hoshivu — “‘who’ had married”]. In all these cases the letter hei is in the place of asher (which or who). There are many similar examples. Now [Argob] was considered part of the land of Rephaim because of Og who ruled over it, or because it originally belonged to the Rephaim and was left to Og because he and the people that dwelled in it were of the remnant of the Rephaim.Va’ethchanan",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.3.23:1",
    "he": "וָאֶתְחַנַּן אֶל ה' בָּעֵת הַהִוא לֵאמֹר, כַּאֲשֶׁר הִזְכִּיר כִּבּוּשׁ אֶרֶץ סִיחוֹן וְעוֹג וְאָמַר (דברים ג':כ\"א) וְאֶת יְהוֹשׁוּעַ צִוֵּיתִי בָּעֵת הַהִיא, הִזְכִּיר כִּי אֲנִי לֹא אֶעֱבֹר שָׁם, כִּי הִתְחַנַּנְתִּי אֶל הַשֵּׁם הַנִּכְבָּד וְלֹא שָׁמַע אֵלַי, וְצִוָּה אוֹתִי לְחַזֵּק אֶת יְהוֹשֻׁעַ כִּי הוּא יַעֲבֹר. וְטַעַם בָּעֵת הַהִיא, רֶמֶז לְעֵת הַגְּזֵרָה שֶׁהִזְכִּיר (דברים א':ל\"ז) גַּם בִּי הִתְאַנַּף ה', וְלֹא נִזְכְּרָה שָׁם הַתְּחִנָּה בְּיוֹם הַמַּעֲשֶׂה. וְהַנָּכוֹן כִּי בָּעֵת הַהִיא בָּעֵת הַנִּזְכֶּרֶת שֶׁכָּבַשְׁתִּי סִיחוֹן וְעוֹג וְהִתְחַלְתִּי לְהִלָּחֵם בָּעֲמָמִין שֶׁנִּתְּנוּ לְיִשְׂרָאֵל וְחִלַּקְתִּי הָאָרֶץ לִשְׁנֵי הַשְּׁבָטִים, וְהָיָה זֶה כַּאֲשֶׁר נֶאֱמַר לוֹ (במדבר כז יב) עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה, כִּי אָז בִּקֵּשׁ רַחֲמִים עַל הַדָּבָר וְהִתְחַנֵּן הַתְּחִנָּה הַזֹּאת, וְכַאֲשֶׁר לֹא שָׁמַע הַשֵּׁם בְּקוֹלוֹ חָזַר וְהִתְפַּלֵּל, יִפְקֹד ה' אֱלֹהֵי הָרוּחֹת לְכָל בָּשָׂר אִישׁ עַל הָעֵדָה, כְּמוֹ שֶׁנִּזְכַּר שָׁם (דברים ג':ט\"ז), וְזֶהוּ וְצַו אֶת יְהוֹשֻׁעַ (דברים ג':כ\"ח). אֲבָל הִזְכִּיר שָׁם הַתְּפִלָּה אֲשֶׁר נַעֲנָה עָלֶיהָ, וְכָאן הִזְכִּיר זֶה לְהוֹדִיעַ כִּי הָאָרֶץ הָיְתָה חֲבִיבָה עָלָיו מְאֹד וְלֹא זָכָה אֵלֶיהָ בַּעֲבוּרָם, וְכָל זֶה מִתּוֹכְחוֹתָיו:",
    "en": "AND I BESOUGHT THE ETERNAL AT THAT TIME, SAYING. [The time referred to, is] when Moses mentioned the conquest of the lands of Sihon and Og. He said, And I commanded Joshua at that time, intimating, that “I [Moses] will not go over there, for I besought the Glorious Name [to rescind the decree forbidding me to enter the Land], but He hearkened not to me and He commanded me to charge Joshua, for he shall go over before this people.”The purport of the expression at that time is that it alludes to the time of the decree that he mentioned, Also the Eternal was angry with me [for your sakes, saying: ‘Thou shalt not go in thither’], though [Moses’] supplication is not mentioned there on the day of that event. The correct interpretation, however, is that the expression at that time refers to the time mentioned: “when I conquered Sihon and Og and I began to war against the nations given to Israel and I allocated the land to the two tribes [Reuben and Gad].” In that case, this supplication [referred to here] was offered when it was said to Moses, Get thee up into this mountain of A barim, for it was then that he sought mercy in the matter and entreated this supplication. And when G-d did not hearken to his voice, he again prayed, Let the Eternal, the G-d of the spirits of all flesh, set a man over the congregation, as is mentioned there. It is this verse, And charge Joshua [that constitutes the answer to Moses’ second request]. Now, there [in the Book of Numbers] Scripture mentioned the prayer on which he was affirmatively answered [namely, the appointment of a successor] and here he mentioned this [unsuccessful prayer] in order to inform the people that, although the Land was beloved to him, he did not merit [to enter] it because of them. All this was part of his reproof.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.3.24:1",
    "he": "ה' אֱלֹהִים, רַחוּם בַּדִּין, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים ג':כ\"ד). וְלֹא הִשְׁגִּיחַ הָרַב כִּי הַשֵּׁם הָרִאשׁוֹן הוּא כָּתוּב בְּאָלֶ\"ף דָּלֶ\"ת וְהַשֵּׁנִי הוּא כָּתוּב בְּיוּ\"ד הֵ\"א, שֶׁבּוֹ אָמְרוּ כָּל מָקוֹם שֶׁנֶּאֱמַר ה' זוֹ מִדַּת רַחֲמִים, אֱלֹהִים זוֹ מִדַּת הַדִּין. אֲבָל הַשֵּׁמוֹת הַנִּזְכָּרִים כָּאן אָדוֹן בְּמִדַּת רַחֲמִים. וְכָךְ אָמְרוּ בִּילַמְּדֵנוּ, אָמַר לוֹ רִבּוֹן הָעוֹלָמִים אִי מִתְבְּעֵי לִי בְּדִין הַב לִי, וְאִי לָא מִתְבְּעֵי לִי בְּדִין רַחֵם עָלַי. כְּשֵׁם שֶׁאָמַר אַבְרָהָם ה' אֱלֹהִים מַה תִּתֶּן לִי וְגוֹ', וְגַם בְּאַבְרָהָם כָּךְ הֵם כְּתוּבִים הָרִאשׁוֹן אָלֶ\"ף דָּלֶ\"ת וְהַשֵּׁנִי יוֹ\"ד הֵ\"א. וְעִנְיַן הַפָּרָשָׁה יוּבַן בָּזֶה, כִּי אָמַר וָאֶתְחַנַּן וְלֹא אָמַר וָאֶתְפַּלֵּל, כִּי יְדַבֵּר בִּתְחִנָּה. וְאָמַר אָדוֹן אֲשֶׁר בְּךָ הָרַחֲמִים אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ, כָּךְ הִיא תְּחִלַּת נְבוּאָתִי שֶׁהֶרְאֵיתָ לִי כְּבוֹדְךָ, דִּכְתִיב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים (שמות ג ו), עִם הַגְּדֻלָּה וְהַגְּבוּרָה, וְהָרְאֵיתִי לָדַעַת מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ שֶׁמִּמֶּנּוּ יִהְיוּ כְּמַעֲשֶׂיךָ הַגְּדוֹלִים וְכִגְבוּרוֹתֶיךָ הַחֲזָקוֹת. וּמִכָּאן תָּבִין עוֹד בַּמֶּה הִתְאַנַּף בּוֹ הַשֵּׁם הַנִּכְבָּד. אֲבָל לְשׁוֹן סִפְרֵי (ואתחנן כד), כָּל מָקוֹם שֶׁנֶּאֱמַר ה' זוֹ מִדַּת רַחֲמִים, שֶׁנֶּאֱמַר ה' אֵל רַחוּם וְחַנּוּן, אֱלֹהִים זוֹ הִיא מִדַּת הַדִּין, שֶׁנֶּאֱמַר עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם. וְהַכַּוָּנָה לְפָרֵשׁ כִּי הַשֵּׁם הַשֵּׁנִי בְּכָאן הוּא מִדַּת הָרַחֲמִים, וְהוּא הַשֵּׁם הַמְיֻחָד, וּשְׁאָר הַשֵּׁמוֹת כֻּלָּן מִדַּת הַדִּין, כְּמוֹ אֱלֹהִים שֶׁהוּא שֵׁם גַּם לַדַּיָּנִים, וְכָל שֶׁכֵּן אָלֶ\"ף דָּלֶ\"ת שֶׁהוּא לְשׁוֹן אֲדוֹנִים. וְהִנֵּה הִשְׁלִים הַתּוֹכָחוֹת בָּזֶה שֶׁהוֹדִיעַ אוֹתָם שֶׁגָּרְמוּ אֲבוֹתֵיהֶם רָעָה עַל עַצְמָם וְגַם עָלָיו גָּרְמוּ עֹנֶשׁ שֶׁלֹּא יַעַבְרוּ לָאָרֶץ, אֲבָל הֵם הַבָּנִים יַעַבְרוּ וְיִירְשׁוּ אוֹתָהּ אִם לֹא יִהְיוּ כַּאֲבוֹתָם דּוֹר סוֹרֵר וּמֹרֶה. וּלְכָךְ יַתְחִיל עַתָּה לְהַזְהִירָם בִּכְלָלֵי הַמִּצְוֹת שֶׁלֹּא יוֹסִיפוּ עֲלֵיהֶם וְלֹא יִגְרְעוּ מֵהֶם:",
    "en": "G-D THE ETERNAL — “merciful in judgment.” This is Rashi’s language. Now, the Rabbi did not consider that the first Divine Name is spelled with the letters Aleph Dalet and the second Name is spelled with the letters Yod Hei [i.e., the Tetragrammaton]. In this regard [i.e., the Tetragrammaton], the Rabbis have said: “Wherever Scripture states ‘the Eternal’ [i.e., the Tetragrammaton] it signifies the attribute of mercy, and [wherever it mentions] ‘G-d’ (Elokim) it indicates the attribute of judgment.” Rather, the Divine Names written here mean: “Lord in the attribute of mercy.” And so the Rabbis have said in [Midrash] Yelamdeinu: “Moses said to G-d: ‘Master of the worlds! If it is justly requested by me [that You grant my supplication] give it to me, and if it is not justly requested by me, have mercy on me,’ just as Abraham said, O Lord Eternal, what wilt Thou give me etc.” Also in the case of Abraham, the Divine Names are written in this order: the first one with Aleph Dalet, and the second with Yod Hei. And the purport of the section [before us] will be understood [by the fact that the Divine Names are written in this particular order]. For Moses stated va’ethchanan (and I besought) and he did not say va’ethpaleil (and I prayed), since he spoke in “supplication” [to the Glorious Name], saying: “O Lord in Whom is the mercy, Thou hast begun to show Thy servant. Such was the beginning of my prophecy that You showed me Your glory — as it is written [at Moses’ first vision of G-d’s glory], And Moses hid his face, for he was afraid to look upon G-d — together with the greatness and the power, and I learned to know what deity is there in heaven or on earth from whom could come forth like Thy great works and Thy mighty prowess?” From here you will further understand the matter concerning which the Glorious Name was angry with Moses. However, the language of the Sifre is as follows: “Wherever Scripture mentions ‘the Eternal’ it signifies the attribute of mercy, as it is said, The Eternal, G-d, gracious and merciful, [and wherever it mentions] G-d (Elokim) it indicates the attribute of judgment, as it is said, before ‘ha’elohim’ (the judges) shall come the word of both. ” And the intent [of the Sifre] is to explain that the second [Divine] Name mentioned here indicates the attribute of mercy, this being the Proper Divine Name, while all other Names signify the attribute of judgment, like Elokim which is also a term for judges, and certainly the Name Aleph Dalet which is an expression of lordship.Thus Moses completed the words of reproof with this episode in which he informed the people that their fathers caused themselves evil, and also caused him [Moses] to suffer punishment preventing them from going over into the Land. They, the children, however, will go over and inherit it, if they will not be as their fathers, a stubborn and rebellious generation. Therefore he now began to warn them about the principles of the commandments that they should not add to them, neither diminish from them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.4.2:1",
    "he": "לֹא תוֹסִיפוּ, כְּגוֹן חָמֵשׁ פָּרָשִׁיּוֹת בַּתְּפִלִּין חֲמִשָּׁה מִינִין בַּלּוּלָב חָמֵשׁ צִיצִיּוֹת, וְכֵן לֹא תִגְרְעוּ, לְשׁוֹן רַשִׁ\"י (רש\"י על דברים ד':ב'). וְכָךְ אָמְרוּ בְּסִפְרֵי (ראה), מִנַּיִן שֶׁלֹּא תּוֹסִיף עַל הַלּוּלָב וְעַל הַצִּיצִית, ת\"ל לֹא תוֹסִיפוּ. וּמִנַּיִן שֶׁאֵין פּוֹחֲתִים מֵהֶן, ת\"ל לֹא תִגְרְעוּ. מִנַּיִן שֶׁאִם פָּתַח לְבָרֵךְ בִּרְכַּת כֹּהֲנִים לֹא יֹאמַר הוֹאִיל וּפָתַחְתִּי לְבָרֵךְ אוֹמַר ה' אֱלֹהֵי אֲבוֹתֵיכֶם יוֹסֵף עֲלֵיכֶם, ת\"ל הַדָּבָר, אֲפִלּוּ דָּבָר לֹא תּוֹסֵף עָלָיו. אֲבָל לֹא בְּאֵלֶּה בִּלְבַד אָמְרוּ, אֶלָּא אַף הַיָּשֵׁן בַּסֻּכָּה בַּשְּׁמִינִי בְּכַוָּנָה לוֹקֶה, כְּמוֹ שֶׁמֻּזְכָּר בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה (ראש השנה כ\"ח). וְכֵן אִם יַעֲשֶׂה הֶחָג שִׁשָּׁה, עוֹבֵר בַּלָּאו הַזֶּה. וּלְפִי דַּעְתִּי אֲפִלּוּ בָּדָא לַעֲשׂוֹת מִצְוָה בִּפְנֵי עַצְמָהּ, כְּגוֹן שֶׁעָשָׂה חַג בַּחֹדֶשׁ שֶׁבָּדָא מִלִּבּוֹ כְּיָרָבְעָם (מלכים א יב לג), עוֹבֵר בְּלָאו. וְכָךְ אָמְרוּ (מגילה יד) לְעִנְיַן מִקְרָא מְגִלָּה, מֵאָה וּשְׁמוֹנִים נְבִיאִים עָמְדוּ לָהֶם לְיִשְׂרָאֵל וְלֹא פִּחֲתוּ וְלֹא הוֹסִיפוּ עַל מָה שֶׁכָּתוּב בַּתּוֹרָה אֲפִלּוּ אוֹת אַחַת חוּץ מִמִּקְרָא מְגִלָּה, מַאי דְּרוּשׁ וְכוּ'. וּבַיְּרוּשַׁלְמִי (מגילה פ\"א ה\"ז) שְׁמוֹנִים וַחֲמִשָּׁה זְקֵנִים וּמֵהֶם כַּמָּה נְבִיאִים הָיוּ מִצְטַעֲרִים עַל הַדָּבָר, אָמְרוּ כָּתוּב אֵלֶּה הַמִּצְוֹת אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה, אֵלּוּ הַמִּצְוֹת שֶׁנִּצְטַוּוּ מִפִּי מֹשֶׁה, כָּךְ אָמַר לָנוּ מֹשֶׁה וְאֵין נָבִיא אַחֵר עָתִיד לְחַדֵּשׁ דָּבָר לָכֶם, וּמָרְדְּכַי וְאֶסְתֵּר רוֹצִים לְחַדֵּשׁ לָנוּ דָּבָר. לֹא זָזוּ מִשָּׁם נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר עַד שֶׁהֵאִיר הקב\"ה עֵינֵיהֶם וְכוּ'. הֲרֵי שֶׁהָיְתָה הַמִּצְוָה הַזּוֹ אֲסוּרָה לָהֶם, א\"כ הִיא בִּכְלַל לֹא תֹסֵף עָלָיו. אֶלָּא שֶׁלֹּא לָמַדְנוּ לְמוֹסִיף עַל פִּי נָבִיא אֶלָּא מִן הַכָּתוּב שֶׁאָמַר אֵלֶּה הַמִּצְוֹת, אֵין נָבִיא רַשַּׁאי לְחַדֵּשׁ בּוֹ דָּבָר מֵעַתָּה. וּמָה שֶׁתִּקְּנוּ חֲכָמִים מִשּׁוּם גָּדֵר, כְּגוֹן שְׁנִיּוֹת לָעֲרָיוֹת וְכַיּוֹצֵא בָּהֶן, זוֹ הִיא מִצְוָה מִן הַתּוֹרָה, וּבִלְבַד שֶׁיֵּדַע שֶׁהֵם מִשּׁוּם הַגָּדֵר הַזֶּה וְאֵינָן מִפִּי הקב\"ה בַּתּוֹרָה:",
    "en": "YE SHALL NOT ADD [UNTO THE WORD WHICH I COMMAND YOU] — “such as placing five sections [of the Torah] in the phylacteries, five species in a lulav, five fringes [in a garment]. The same principle applies to the prohibition, neither shall ye diminish from it” [by placing three sections of the Torah in the phylacteries etc.]. This is Rashi’s language. And thus the Rabbis said in the Sifre: “Whence do we know that you are not to add to [the four species in the commandment of] the lulav, nor to the [four] fringes? Scripture therefore says, Ye shall not add. And whence do we know that you are not to diminish from them? Because Scripture states, neither shall ye diminish. Whence do we know that if [a priest] began to recite the Priestly Blessing he is not to say: ‘Since I began to bless [the people], I will [further] say, The Eternal, the G-d of your fathers, make you a thousand times so many more as ye are?’ Because Scripture states, [Ye shall not add] unto the ‘word’ — even ‘a word’ you are not to add to it.” However, not only concerning these [commandments] have the Rabbis said [that the prohibitions neither to add nor to diminish, apply], but also in the case of someone who sleeps in a Booth on the eighth Day [of the Festival of Tabernacles] with the intent [of performing a religious duty] that he is liable to whipping [for having added to the commandment], as is mentioned in Tractate Rosh Hashanah. So also if he were to observe the Festival of Tabernacles for only six days, he would be transgressing this negative commandment [neither shall ye diminish from it].In my opinion, even if someone devised an independent commandment [rather than altering an existing one] such as establishing a festival in a month which he had devised of his own accord, as Jeroboam did, he transgresses the negative commandment [Ye shall not add unto the word which I command you]. And so did the Rabbis say with reference to the reading of the Scroll of Esther [on Purim]: “One hundred and eighty prophets arose in Israel and they did not diminish from nor add even one letter to what was written in the Torah, except for reading the Scroll of Esther [which was instituted by the prophets]. What basis did they have for that? etc.” And in the Yerushalmi it is stated: “Eighty-five elders, among them many prophets, were troubled about the matter [of the new duty to read the Scroll of Esther]. They said, ‘It is written, These are the commandments which the Eternal commanded Moses. These are the commandments that [we] were ordered by the mouth of Moses, and Moses told us that no other prophet is destined to establish anything new for you — and Mordecai and Esther want to establish something new for us!’ They did not move from there while discussing the matter, until the Holy One, blessed be He, enlightened their eyes [and they found the new commandment intimated in the Torah, Prophets, and Writings].” Thus you see that [the institution of] this commandment [of reading the Scroll of Esther on Purim] would have been forbidden to them [were it not for the fact that ultimately they found it intimated in the Torah, etc.]; otherwise it would have been included in the principle, thou shalt not add thereto. However, the prohibition against adding [to the Torah] by word of a prophet we derive only from the verse stating, These are the commandments, which establishes, “From now on, no prophet is permitted to originate anything [in the Torah].” Whatever [laws] the Sages have established in the nature of “a fence [around the Torah],” such as the secondary degrees of forbidden marriages — that activity of [establishing fences] is itself a requirement of the Torah, provided only that one realizes that these [laws] are a result of a particular fence and that they are not [expressly] from the mouth of the Holy One, blessed be He, in the Torah.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.4.3:1",
    "he": "עֵינֵיכֶם הָרֹאוֹת עַתָּה בָּא לְהַזְהִיר בִּפְרָטֵי הַמִּצְוֹת, וְיַתְחִיל בַּעֲבוֹדָה זָרָה שֶׁהִיא שֹׁרֶשׁ לְכֻלָּן:",
    "en": "YOUR EYES HAVE SEEN. Now Moses comes to forewarn on the details of the commandments, and he begins with [the prohibition against] idolatry which is the root of all [the commandments].",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.4.5:1",
    "he": "וְטַעַם רְאֵה לִמַּדְתִּי אֶתְכֶם, רְאֵה שֶׁאֲנִי מְלַמֵּד אֶתְכֶם הַיּוֹם, כְּמוֹ שֶׁאָמַר (דברים יא יג): אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם, וַאֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם (דברים ד ח). אוֹ יֹאמַר לִמַּדְתִּי מִפְּנֵי שֶׁהִזְכִּיר לַעֲשׂוֹת כֵּן בְּקֶרֶב הָאָרֶץ, כְּלוֹמַר, רְאֵה בְּעֵת בּוֹאֲךָ לָאָרֶץ שֶׁלִּמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי ה' אֱלֹהָי. וְהִנֵּה מִתְּחִלָּה דִּבֵּר עַל הַדָּבָר שֶׁהִיא כְּלָל לַכֹּל, עֲשֵׂה וְלֹא תַעֲשֶׂה; וְעַתָּה יַזְהִיר בַּחֻקִּים, שֶׁהֵם גְּזֵרוֹתָיו, וּבַמִּשְׁפָּטִים, שֶׁהֵם הַדִּינִים, כִּי אֵלּוּ הֵם צְרִיכִין חִזּוּק יוֹתֵר, מִפְּנֵי הֶעְלֵם טַעַם הַחֻקִּים, וּמִפְּנֵי כִּי בְּמִשְׁפָּט יַעֲמִידוּ אֶרֶץ. וְאָמַר לַעֲשׂוֹת כֵּן בְּקֶרֶב הָאָרֶץ, לְהַזְהִיר עַל כֻּלָּם, כִּי יֵשׁ חֻקִּים רַבִּים וּמִשְׁפָּטִים שֶׁאֵינָן נוֹהֲגִין בְּחוּצָה לָאָרֶץ; אוֹ יִרְמֹז שֶׁעִקַּר הַמִּצְוֹת כֻּלָּן בָּאָרֶץ, כְּמוֹ שֶׁרָמַזְתִּי בְּסוֹד הָאָרֶץ (ויקרא יח כה). וְאָמַר כִּי בַּחֻקִּים וּבַמִּשְׁפָּטִים תּוֹעָלוֹת גְּדוֹלוֹת, שֶׁהֵם תִּפְאֶרֶת לְעוֹשֵׂיהֶם מִן הָאָדָם, וַאֲפִילּוּ שׂוֹנְאֵיהֶם יְשַׁבְּחוּ אוֹתָם בָּהֶם. וְעוֹד, שֶׁהֵם תּוֹעֶלֶת גְּדוֹלָה שֶׁאֵין כְּמוֹתָהּ, שֶׁהַשֵּׁם יִהְיֶה קָרוֹב לָהֶם בְּכָל קָרְאָם אֵלָיו, וְכֵן הָעַמִּים יִתְבּוֹנְנוּ בָּזֶה וְיֵדְעוּ כִּי הַחֻקִּים נַעֲשִׂים בְּחָכְמָה וּבִינָה לְקָרְבָה אֶל הָאֱלֹהִים וְיִירְאוּ מֵהֶם, וְזֶהוּ שֶׁאָמַר כִּי מִי גוֹי גָּדוֹל. וְעוֹד, שֶׁהַחֻקִּים וְהַמִּשְׁפָּטִים בְּעַצְמָם הֵם צַדִּיקִים, יְשָׁרִים וְטוֹבִים בְּיִשּׁוּב הָעָם וְהַמְּדִינוֹת.",
    "en": "BEHOLD, I HAVE TAUGHT YOU. The meaning thereof is: “Behold, I teach you today,” just as he said, which I command you this day, and which I set before you this day. Or the meaning of the expression I have taught you may be that since he mentioned that ye should do so in the midst of the Land whither ye go in to possess it he is then saying: “Behold, at the time when you come into the Land, that I had already taught you statutes and ordinances, even as the Eternal my G-d commanded me.”Now Moses spoke first of a matter which is basic to all positive and negative commandments [namely, idolatry, which as mentioned above, is “the root of all” the commandments], and now he admonished them concerning “the statutes,” which are His decrees, and “the ordinances,” which are the laws, for these need greater reinforcement because the reason for the statutes is hidden from us and also because it is by mishpat (justice) — [ordinances] — that they will establish the Land. And then he states that ye should do so in the midst of the Land in order to admonish concerning all [commandments], for there are many statutes and ordinances which do not apply outside of the Land; or perhaps it suggests that the primary duty [of the fulfillment] of the commandments is in the Land, as I have hinted concerning the secret of [the sanctity of] the Land. He states further that in the statutes and ordinances there are great benefits that bring honor from men to those who observe them. Even their enemies will praise them for [observing the commandments]. Moreover, a great, incomparable benefit is that G-d would be near to them whensoever they call upon Him. The nations also will contemplate this and know that the statutes were ordained in wisdom and understanding so as to bring the people near to G-d, and they will fear them [i.e., the Israelites], this being the purport of what he said, For what great nation is there that hath G-d so nigh unto them? Additionally, the statutes and ordinances are righteous in themselves, fair and good for the welfare of society and countries.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.4.9:1",
    "he": "רַק הִשָּׁמֶר לְךָ וְגוֹ' פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים, \"אָז כְּשֶׁלֹּא תִּשְׁכָּחוּם וְתַעֲשׂוּם עַל אֲמִתָּתָם תֵּחָשְׁבוּ חֲכָמִים וּנְבוֹנִים, וְאִם תְּעַוְּתוּ אוֹתָם מִתּוֹךְ שִׁכְחָה תֵּחָשְׁבוּ שׁוֹטִים\", לְשׁוֹן רַשִׁ\"י. (רש\"י על דברים ד':ט') וְאֵינוֹ נָכוֹן כְּלָל, אֲבָל הַכָּתוּב הַזֶּה לְפִי דַּעְתִּי מִצְוַת לֹא תַעֲשֶׂה, הִזְהִיר בָּהּ מְאֹד, כִּי כַּאֲשֶׁר אָמַר שֶׁנִּזָּהֵר בְּכָל הַמִּצְוֹת וְנִשְׁמֹר הַחֻקִּים וְהַמִּשְׁפָּטִים לַעֲשׂוֹתָם, חָזַר וְאָמַר רַק אֲנִי מַזְהִירְךָ מְאֹד לְהִשָּׁמֵר וְלִשְׁמֹר עַצְמְךָ מְאֹד מְאֹד לִזְכֹּר מֵאַיִן בָּאוּ אֵלֶיךָ הַמִּצְוֹת, שֶׁלֹּא תִּשְׁכַּח מַעֲמַד הַר סִינַי מִכָּל הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ הַקּוֹלוֹת וְהַלַּפִּידִים, אֶת כְּבֹדוֹ וְאֶת גָּדְלוֹ וּדְבָרָיו אֲשֶׁר שָׁמַעְתָּ שָׁם מִתּוֹךְ הָאֵשׁ, וְתוֹדִיעַ כָּל הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ בַּמַּעֲמָד הַנִּכְבָּד הַהוּא לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ עַד עוֹלָם. וּפֵרֵשׁ הַטַּעַם, כִּי הַשֵּׁם עָשָׂה הַמַּעֲמָד הַהוּא כְּדֵי שֶׁתִּלְמְדוּ לְיִרְאָה אוֹתוֹ כָּל הַיָּמִים וְאֶת בְּנֵיכֶם תְּלַמְּדוּן לְדוֹרוֹת עוֹלָם, אִם כֵּן עֲשׂוּ אַתֶּם כָּכָה וְאַל תִּשְׁכְּחוּ אוֹתוֹ. וְהִנֵּה, קֹדֶם שֶׁיַּזְכִּיר הַדִּבְּרוֹת שֶׁנֶּאֶמְרוּ שָׁם, הִזְהִיר בְּמִצְוַת לֹא תַעֲשֶׂה שֶׁלֹּא נִשְׁכַּח דָּבָר מִן הַמַּעֲמָד הַהוּא וְלֹא נְסִירֵהוּ מִלִּבֵּנוּ לְעוֹלָם, וְצִוָּה בְּמִצְוַת עֲשֵׂה שֶׁנּוֹדִיעַ בּוֹ לְכָל זַרְעֵנוּ מִדּוֹר לְדוֹר כָּל מָה שֶׁהָיָה שָׁם בִּרְאִיָּה וּבִשְׁמִיעָה. וְהַתּוֹעֶלֶת בַּמִּצְוָה הַזֹּאת גְּדוֹלָה מְאֹד, שֶׁאִם הָיוּ דִּבְרֵי הַתּוֹרָה בָּאִים אֵלֵינוּ מִפִּי מֹשֶׁה בִּלְבַד, אע\"פ שֶׁנְּבוּאָתוֹ נִתְאַמְּתָה בְּאוֹתוֹת וּבְמוֹפְתִים, אִם יָקוּם בְּקִרְבֵּנוּ נָבִיא אוֹ חֹלֵם חֲלוֹם וִיצַוֵּנוּ בְּהֵפֶךְ מִן הַתּוֹרָה וְנָתַן אֵלֵינוּ אוֹת אוֹ מוֹפֵת יִכָּנֵס סָפֵק בְּלֵב הָאֲנָשִׁים; אֲבָל כְּשֶׁתַּגִּיעַ אֵלֵינוּ הַתּוֹרָה מִפִּי הַגְּבוּרָה לְאָזְנֵנוּ וְעֵינֵינוּ הָרוֹאוֹת אֵין שָׁם אֶמְצָעִי, נַכְחִישׁ כָּל חוֹלֵק וְכָל מְסַפֵּק, וּנְשַׁקֵּר אוֹתוֹ, לֹא יוֹעִילֵהוּ אוֹת וְלֹא יַצִּילֵהוּ מוֹפֵת מִן הַמִּיתָה בְּיָדֵינוּ, כִּי אֲנַחְנוּ הַיּוֹדְעִים בְּשַׁקְּרוּתוֹ. זֶהוּ שֶׁאָמַר שָׁם (שמות יט ט): וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם, כִּי כְּשֶׁנַּעְתִּיק גַּם כֵּן הַדָּבָר לְבָנֵינוּ, יֵדְעוּ שֶׁהָיָה הַדָּבָר אֱמֶת בְּלֹא סָפֵק כְּאִלּוּ רָאוּהוּ כָּל הַדּוֹרוֹת, כִּי לֹא נָעִיד שֶׁקֶר לְבָנֵינוּ וְלֹא נַנְחִיל אוֹתָם דְּבַר הֶבֶל וְאֵין בָּם מוֹעִיל, וְהֵם לֹא יִסְתַּפְּקוּ כְּלָל בְּעֵדוּתֵנוּ שֶׁנָּעִיד לָהֶם אֲבָל יַאֲמִינוּ בְּוַדַּאי שֶׁרָאִינוּ כֻּלָּנוּ בְּעֵינֵינוּ וְכָל מָה שֶׁסִּפַּרְנוּ לָהֶם. וְהָעִנְיָן הַזֶּה יָבוֹא עוֹד בְּפָרָשַׁת (דברים יג ב): \"כִּי יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְגוֹ'\", וּכְבָר הִזְכַּרְתִּיו שָׁם בְּפָרָשַׁת בַּחֹדֶשׁ הַשְּׁלִישִׁי (שמות יט ט).",
    "en": "ONLY TAKE HEED TO THYSELF etc. LEST THOU FORGET THE THINGS. “[Only] then when you will not forget them and fulfill them in their true form, will you be accounted wise and understanding men; but if you pervert them due to forgetfulness you will be regarded as fools.” This is Rashi’s language. But it is completely incorrect. Rather, this verse, in my opinion, is a negative commandment in which he admonishes [us] severely [as follows]: For, as he stated that we should be careful concerning all the commandments and be heedful to perform the statutes and the ordinances, he again stated: “Only I warn you exceedingly to take heed and guard yourselves very, very much to remember whence the commandments came to you, that you should not forget the Revelation on Mount Sinai, nor all the things which your eyes saw there — the thunderings, and the lightnings, His glory and His greatness and His words that you have heard there out of the midst of the fire. And you should convey all the things which your eyes saw at that glorious Revelation unto thy children and thy children’s children forever.” He explained the reason [for this prohibition]: G-d made that Revelation so that you might learn to fear Him all the days and teach your children during all generations. Therefore, do so [remember the Revelation and convey it to your offspring] and do not forget it. Thus before mentioning the commandments which were proclaimed there [on Mount Sinai] he admonished with a negative commandment that we are not to forget a thing from the Revelation [of the Eternal at Mount Sinai], and we are never to remove it from our hearts. He further charged in the form of a positive commandment that we should inform all our children from generation to generation of everything that happened there — what we saw and what we heard.The benefit of this commandment is very great. For if the words of the Torah had come to us only through the mouth of Moses, even though his prophecy was verified with signs and wonders, yet if there [were to] arise in the midst of us a prophet or a dreamer of dreams and he were to command us [to do] the opposite of what the Torah commanded us, and he [were to] give us a sign or wonder, then a doubt would enter the people’s hearts. But since the Torah reaches us from the mouth of the Almighty to our ears, and our eyes behold that there is no intermediary, we will reject anyone who differs and who casts doubt [upon the words of the Torah] and will declare him to be false. No sign will help him, nor will any wonder save him from death at our hands for we know his falsehood. It is this which He stated there [before the Revelation], and they may also believe in thee [Moses] forever, for when we shall also transmit the matter [of the Revelation] to our children they will know that the thing was true without doubt as if all the generations had seen it, for we would not testify falsely to our children to cause them to inherit vanity and things wherein there is no profit, and they will not doubt at all the testimony we will give them. Instead they will believe for a certainty that all of us saw it with our eyes, and likewise [they will believe] all that we told them. This subject will come up again in the section, If there arise in the midst of thee a prophet, or a dreamer of dreams etc. I have already mentioned it there in the section of In the third month.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.4.12:1",
    "he": "וַיְדַבֵּר ה' אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ, כְּבָר פֵּרַשְׁתִּי הַדָּבָר בִּמְקוֹמוֹ (שמות יט כ) שֶׁהֵם שָׁמְעוּ דִּבּוּר הַשֵּׁם הַגָּדוֹל יִתְבָּרַךְ מִתּוֹךְ הָאֵשׁ, שֶׁרָאוּ אִשּׁוֹ הַגְּדוֹלָה וְהִשִּׂיגוּהָ וְהֻגַּד לָהֶם בָּזֶה בְּרִיתוֹ בַּעֲשֶׂרֶת הַדְּבָרִים, כִּי בְּכֻלָּן שָׁמְעוּ הַקּוֹל מִתּוֹךְ הָאֵשׁ, וּשְׁאָר הַמִּצְוֹת צִוָּה אוֹתִי בָּעֵת הַהִיא לְלַמֵּד אֶתְכֶם, כִּי כְּבָר אֲנִי נֶאֱמָן לְנָבִיא לַה' בַּמֶּה שֶׁרְאִיתֶם, כְּמוֹ שֶׁאָמַר וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם, כְּמוֹ שֶׁפֵּרַשְׁתִּי (רמב\"ן על דברים ד':ט'):",
    "en": "AND THE ETERNAL SPOKE UNTO YOU OUT OF THE MIDST OF THE FIRE. I have already explained the matter in its place that the people heard the speaking of the Great Name, blessed be He, out of the midst of the fire, as they saw His great fire and they perceived it. With this [Revelation] His covenant was declared to them in the ten words [i.e., the Ten Commandments], for in all of them they heard the Voice out of the midst of the fire. And the rest of the commandments He commanded me at that time to teach you, because I was already established to be a prophet of the Eternal by what you saw, just as He said, and they may also believe in thee forever, as I have explained.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Ramban on Deuteronomy.4.15:1",
    "he": "וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם, יַזְהִירֵם פֶּן יִטְעוּ אַחַר הַקּוֹל אֲשֶׁר שָׁמְעוּ, וְיַעֲשׂוּ הַשְׁחָתָה לְקַצֵּץ בַּנְּטִיעוֹת. וְאָמַר תְּחִלָּה תַּבְנִית זָכָר אוֹ נְקֵבָה, בָּאָדָם, שֶׁמֵּהֶם יִהְיֶה קוֹל, וְאַחַר כֵּן הִזְכִּיר כָּל אֲשֶׁר בָּאָרֶץ בַּבְּהֵמָה וּבָעוֹף וּבְרֶמֶשׂ הָאֲדָמָה וּבִדְגֵי הַיָּם, וְאַחַר כֵּן חָזַר אֶל צְבָא הַשָּׁמַיִם. וּכְבָר פֵּרַשְׁתִּי אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים, כִּי לְכֻלָּם כּוֹכָב וּמַזָּל וּגְבוֹהִים עֲלֵיהֶם מַלְאֲכֵי עֶלְיוֹן, כְּגוֹן הַנֶּאֱמָר בְּדָנִיֵּאל: שַׂר מַלְכוּת פָּרַס וְשַׂר מַלְכוּת יָוָן, וּבַעֲבוּר כֵּן יַעֲשׂוּ לָהֶם אֱלֹהִים מֵהֶם וְיַעַבְדוּם. וְאָמַר: וְאֶתְכֶם לָקַח ה', כִּי אַתֶּם חֵלֶק הַשֵּׁם, לֹא תָּקִימוּ עֲלֵיכֶם שַׂר אוֹ עוֹזֵר זוּלָתוֹ, כִּי הוּא הוֹצִיא אֶתְכֶם מִכּוּר הַבַּרְזֶל, שֶׁהֱיִיתֶם בְּתוֹךְ מִצְרַיִם בְּכוּר אֵשׁ וְעֵצִים וְהוֹצִיא אֶתְכֶם מִשָּׁם כְּנֶגֶד שָׂרֵיהֶם שֶׁעָשָׂה בָּהֶם שְׁפָטִים, וְלוּלֵי שֶׁהִפִּילָם לֹא הֱיִיתֶם יוֹצְאִים, כִּי הָיוּ הֵם בְּמַעֲלָתָם שֶׁלֹּא תֵּצְאוּ. וְהִנֵּה עָשָׂה כָּל זֶה כְּדֵי שֶׁתִּהְיוּ לוֹ נַחֲלָה וְתִהְיוּ לִשְׁמוֹ הַגָּדוֹל סְגֻלָּה מִכָּל הָעַמִּים:",
    "en": "TAKE YE THEREFORE GOOD HEED UNTO YOURSELVES. He warns them lest they mistakenly follow the voice they heard and they commit the corruption of “mutilating the shoots.” He states first the likeness of male or female, [lest they corrupt themselves by making a graven image in the likeness of male or female] of the Being from Whom the voice came. Afterwards he mentioned all that is on the earth of beast and of fowl, of those that creep on the ground, and of the fish that are in the water, and then he reverts to the host of heaven. Now I have already explained the expression, which the Eternal thy G-d hath allotted unto all peoples, for every nation has a star and constellation, and, above them the angels of the Supreme One, like those mentioned in the Book of Daniel, the prince of the kingdom of Persia, and the prince of the kingdom of Greece — this being the reason why they [the nations] make of them gods for themselves and worship them. Scripture continues, And you the Eternal hath taken, for you are the portion of the Eternal. You are thus not to appoint a prince or helper over yourselves except for Him, for it is He Who brought you forth out of the iron furnace when you were in Egypt in the midst of a furnace of fire and wood [i.e., a furnace of affliction] and He took you out from there in spite of their princes against whom He executed judgments. Had He not brought about their downfall you would not have gone out, for they were [so much] in their ascendancy that you would not be able to leave. Thus He has done all this in order that you be “an inheritance” to Him and be to His Great Name a treasure from among all peoples.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.1:1",
    "he": "בראשית, איננו סמוך וכן מגיד מראשית אחרית (ישעיה מ\"ו י') ופירש בתחלה ברא אלהים את השמים ואת הארץ, אחר כך תוצאותיהם, ואחר כך ספר כי בתחילת בריאת הארץ היתה תוהו ובוהו.",
    "en": "בראשית ברא אלוקים את השמים ואת הארץ. The word Bereshit is not in a genitive possessive mode, i.e. “at the beginning of,” as for instance in Jeremiah 26,1 where we find בראשית ממלכת יהויקים, where it means: “at the beginning of the reign of Yehoyakim,” but is a word in its own right as in Isaiah 46,10 מגיד מראשית אחרית, “foretelling the end from the beginning,” or, as in Deuteronomy 33,21 וירא ראשית לו, “He chose the choicest for himself.” In other words: when G’d began to create the universe, He first created heaven and earth. The word בראשית is necessary as one cannot speak of either ראשית or אחרית except in terms of “time.” At that point “time” did not exist yet as it is a concept indivisibly linked to motion. Motion commenced only when the planets were placed in the sky (on the fourth day). These motions were described in terms of “days.” At the “time” described in our verse there were only “moments,” “hours,” etc., but a recurring cycle of time such as days had not yet come into existence.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.1:2",
    "he": "ברא, ענינו יצירה, וכן \"ביום ברא אלהים אדם (בראשית ה' א') \"לב טהור ברא לי אלהים\" (תהילים נ״א:י״ב) וכולם ענין יצירה, אך יש הפרש ביניהם כי לשון יצירה אינו נופל אלא על דבר שיש לו ממש וצורה, ומה שאמר \"ויוצר רוח אדם בקרבו\" (זכריה י״ב:א׳) על יצירת כלי הגוף המקבלים כח הרוח והם המוח והלב, ולשון בריאה נופל על כל דבר גם על דבר באין בו ממש כמו ואם בריאה יברא ה' ופצתה האדמה את פיה (במדבר י\"ו ל') ואין פתיחת האדמה דבר, וכן \"ברא אלהים את השמים וגו'\" בראם מלא דבר, ועיקר המלה על ההוצאה מן האפס אל היש:",
    "en": "ברא, “He created;” the term ברא is used on occasion as applying to something which is not of physical substance such as in Numbers 16,30 when Moses predicts that G’d will “create, יברא” a gaping hole in the ground wherever members of Korach’s clan and supporters stood, into which they would disappear. Clearly, the earth’s crust opening into a fissure is not something tangible, something of substance. The word ברא always means that no “matter” was involved in what G’d is described as “creating.” Job 23,13 makes such a point when referring to G’d: ונפשו אותה ויעש, “whatever He desired, He did.” [He does not have to operate within given parameters]. Similarly, Isaiah 43,7 describes G’d as saying: כל העולם הנקרא בשמי ולכבודי בראתיו, יצרתיו, אף עשיתיו, meaning that “the entire world which is called by My name in My honour, is so called in order that people will say that I have created it, I have formed it, I have completed it.” The message is that G’d created it out of “nothing,” not using existing materials. According to the great sage Maimonides, the word לכבודי, may mean “according to My will.” However, one can also understand the word in its literal sense, i.e. that the world and all that is in it represents G’d’s glory. This would conform to Isaiah 6,3 מלא כל הארץ כבודו, “the entire universe is full of His glory.” Seeing that G’d Himself is invisible, we can only recognise Him and His glory by means of His accomplishments, including His creatures.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.1:3",
    "he": "אלהים, שם שופט ומושל ומנהיג, ולפי שהוא שם לרבים נקרא בלשון רבים כי מצאנוהו שם לגדולי העם ושופטיו ומנהיגיו ושם למלאכים ולכוכבים. וככל מעשה כראשית לא נזכר שם אחר אלא אלהים לפי שמדבר כיצירת העולם כנהגתו, וממנו נדע כי יש אלהים שופטים בארץ ושהעולם נהיה מבורא אחד בראו בחכמתו כשראה לברוא אותו. וכדברי חז״ל (סנהדרין ל״ח) כל מקום שכפרו המינים תשבתן בצידן, בראו אלהים אין כתיב כאן אלא ברא אלהים. וכתב החכם ר' אברהם בן עזרא ז״ל, בעבור היות כל מעשה השם ביד המלאכים עושי רצונו נקרא כן.",
    "en": "אלוקים. A name which means: Judge, Ruler, and Leader. Seeing that it is a noun occurring in a variety of functions, it is in the plural mode. We find the term applied both to outstanding people, judges, and leaders, also as a description given to certain angels and even planets. During the entire report of G’d’s creative activity it is the only term applied to describe Him, seeing that the chapter deals with His creative power and leadership. From this chapter we derive the knowledge that there are judges on earth and that the entire world was created by a single Creator. He created it in His infinite wisdom when He was ready to create it. In the words of our sages (Bereshit Rabbah 5) anyone who denies this basic fact will find refutation of his denial in the very text of the Torah. For instance, people who argue that the plural mode אלוקים proves that more than one force was involved in the creation of the universe, are confounded by the fact that the Torah does not continue with the plural mode בראו, “they created,” but used the singular mode ברא, “He created.” The great scholar Rabbi Avraham Ibn Ezra felt that seeing that G’d employed angels, i.e. agents, in His creative activities, the word אלוקים is in the plural mode so as to hint at this fact.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.1:4",
    "he": "את, מלת את מורה על הפעול. ובדברי רז״ל (ב״ר א, ט\"ו) שאל ר' ישמעאל את ר״ע אמר לו בשביל ששמשת את נחום איש גם זו שהיה דורש אכין ורקין מיעוטין אתין וגמין רבויין את השמים ואת הארץ מהו? אמר לו אלו נאמר ברא אלהים שמים וארץ היינו אומרים אף שמים וארץ אלוהות, אמר לו לא כי, את השמים לרבות חמה ולבנה כוכבים ומזלות, ואת הארץ לרבות אילנות ודשאים, והוא כמו (יהושע ב') ״ואת הארץ ואת יריחו\" לפי שהמקום ההוא מופלג כאילונותיו ובדשאיו מכל הארץ. זה הוא בנראה — ובנסתר לפי שיש לו כמה שחלק אחד מן השמים שם אותו לבדו כי הוא נפרד מכל תולדות הארץ(?) . הנה לדבריהם ז״ל כי ביום ראשון נברא כל תולדות השמים עם השמים וכל תולדות הארץ עם הארץ והמשילו זה לאיכר שזורע זרעים רבים כבת אחת ויש מהם שצומח לשני ימים ויש לשלשה ויש לארבעה (שם).",
    "en": "את. This word refers to something that had already been created. Our sages (Bereshit Rabbah, 1,15) report that when Rabbi Yishmael asked Rabbi Akiva the meaning of this word in this context, (seeing normally it means something additional) he was told that just as Nachum ish gam zu had made a comprehensive list of every time the word אך or רק appears in the Torah to demonstrate that it excludes something that we would otherwise have assumed to be included, so the word את and גם respectively include something that we would not otherwise have presumed to be included based on the plain text. To the people who use this principle to argue that the planets, the sun and the moon assisted G’d in His creation, based on the apparently unnecessary word את before the word שמים, Rabbi Akiva replied that it means that sun and moon were included in the term “heaven, sky,” whereas the words את הארץ were meant to include the vegetation found on earth, as well as Gan Eden. Concerning the strange sounding addition “and Gan Eden,” after vegetation, i.e. trees and flowers have already been named, we must understand this in a manner similar to Joshua 2,1 את הארץ ואת יריחו, “the country and Jericho,” where Jericho had, of course, been included in the expression את הארץ. The reason that “Gan Eden” was singled out was that there vegetation was at its most developed, most appealing, just as the city of Jericho was known as the city of palms, i.e. especially desirable. There is also a mystical element to this expression, i.e. Gan Eden” represents a region separate from the remainder of the earth, an area which had been created in its full splendour already on the first day of creation, just as according to that view all the eventual manifestations in heaven and earth had already been created on the first day though not yet become a functioning part of the universe. Accordingly, different parts of the universe, became functional on the days when the Torah deals with them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.1:5",
    "he": "השמים, רז״ל פירשו השמים הגלגלים, וכן דעת רוב המפרשים, וכן דעת רבינו משה ז״ל (מ״נ ב' ל'), כי השמים שהם תשיעת הגלגלים (צ״ל עם תנועת הגלגלים, ק.) נבראו ביום ראשון. ושמים בלשון שנים, והטעם כתב החכם ר' אברהם ז״ל (בס' השם) כי כעבור שני סדני הגלגל אחד בימין ואחד בשמאל נקרא שמים כלשון שנים והוא נגזר מן שם שמורה על המקום. ויש מפרשים כי השמים הנזכר בפסוק זה הוא הרקיע שנברא ביום שני ונקרא שמים בדרך השאלה, ולא זכר בריאת הגלגלים מתי נבראו ולא הארץ בכללה מתי נבראת עם היסודות, ופרשו ואת הארץ, היבשה, ופרשו בראשית ברא אלהים קודם שברא אלהים הרקיע והיבשה היתה הארץ תוהו ובוהו, ותהיה וי״ו והארץ כפ״א רפה כלשון ישמעאל שישימוה בתחלת הדברים פעמים, וכן דעת רבינו שלמה ז״ל שלא בא לזכור סדר הבריאות כזה הפסוק, אלא שהוא פירש השמים הגלגלים, וכן פירשו בראשית בריאת שמים וארץ, והארץ היתה תהו וכהו וחשך וג' ויאמר אלהים יהי אור, ולא בא המקרא להורות סדר הבריאה לומר שאלו קדמו, ואם תאמר להורות בא שאלו נבראו תחלה ופרושו בראשית הכל ברא אלו, אם כן תמה על עצמך שהרי מים קדמו שהרי כתיב ורוח אלהים מרחפת על פני המים ועדין לא גלה בריאת המים מתי היתה, הא למדת שקדמו לארץ, ועוד שהשמים מאש ימים נבראו על כרחך לא למד המקי־א בסדר הקודמים והמאוחרים כלום. ויש מפרשים השמים האש היסודי והיא העליונה שביסודות והיא קדומה בטבע כי לא יסד הגלגל אלא על דבר נח ומסבוב הגלגל נהיתה האש כדברי חכמי המחקר, או נאמר כי ברא האל מתחת גלגל הירח חמר אחד והלבישו ארבע צורות, ואין ביסודות נח אלא ארץ כי היא המוצק, וכלם נבראו כאחד בטבעם, ולא נזכר בסדר ימי בראשית אלא מגלגל הירח ולמטה, והאור והמאורות לא נזכרו אלא לענין להאיר על הארץ — והיסודות נבראו עם סובב הגלגל כמו שכתבנו, וכן כתב החכם רבי אברהם בן עזרא ז״ל כי לא דבר משה רבינו ע״ה רק על העולם ההויוה וההפסד, והשמים הם הרקיע הנברא ביום שני.",
    "en": "השמים. Most of our sages (Chagigah 12) understand the word as a reference to the stars and planets in the sky, and Rabbi Maimonides in his “Moreh” agrees that the nine planets including sun and moon were indeed created as part of what is described in our verse as שמים. According to Ibn Ezra the word שמים refers to two locations in the sense of “twice שם,” the word “sham” referring to a location (there). (compare Ibn Ezra on this in a book called ספר השם. The author perceives the term as describing the opposite, outer boundaries of the heavens. The word is used figuratively, as if everything is between the two parts of an anvil) Still other scholars hold that the word השמים referred to with the letter ה, suggesting that it is a known phenomenon, i.e. “the heaven,” in this verse, refers to the firmament which was actually only created on the second day, and that the word is used here only figuratively. These scholars (Rash’bam) hold that the Torah did not mention when the planets were created and not when earth (as distinct from the dry land) was created. [I will not repeat what we have already quoted in our translation of Rash’bam. Ed.] Rashi also agrees that the Torah in its report here did not report in chronological order, but that the reference to “heaven” is a reference to the major planets in the sky. As a result, we would translate: “at the beginning of creation of heaven and earth, the earth was chaotic until G’d gave the directive: ‘let there be light.’ There are still other scholars who understand the expression שמים as referring to “fire,” i.e. the very elementary “fire” the “highest” of the 4 basic elements of which the physical universe is composed. On the other hand, the word ארץ, respectively הארץ, is then understood as the lowest of the 4 elements which form the basic raw material of the physical universe. It would have had to predate “nature,” i.e. the orbiting planets, as “orbiting” is possible only if these orbiting planets have something to rest on. According to some of our sages the fire is a result of the friction created by the motion of these planets when rubbing against their respective bases. Alternatively, we could say that G’d created “beneath” the moon [relative to earth which is considered as subject to the direct influence of the moon, such as the tides; Ed.] a single raw material which He “clothed” in 4 different-looking phenomena, so that the basic raw material of the globe would be a single material, appearing as if cast in a mould. All the phenomena in the sky would have been created simultaneously in their natural state. The reason “light” is mentioned separately is because we would not have understood the report of what transpired on the fourth day, i.e. assigning functions to this “light.” Ibn Ezra also writes in this vein, making the point that what Moses wrote down in the Torah related only to the part of the universe which is subject to development and therefore to disintegration. The word שמים refers to the רקיע, the sky, the firmament whose creation is reported as having occurred on the second “day.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.1:6",
    "he": "ואת הארץ, הרב החכם רבינו משה זיל כתב כי הארץ שזכר הוא שם כולל לארבע היסודות שהארץ בכללם, כי ארץ שם ליסודות, ושם לארץ לבדה, כמו שאמר ויקרא אלהים ליבשה ארץ. והוצרכו לזה מה שלא זכר בפסוק הראשון בריאת ארבע יסודות כפירוש. וכן ראיתי לחכמים אחרים זוכרים ארץ כמקום היסודות לפי שהם עליה וסביבה וכל מה שתחת גלגל הירח הוא ארן כי הם מקבלי האיכיות, מה שאין כן השמים וצבאותם שהם יסוד חמשי.",
    "en": "ואת הארץ, According to Maimonides the “earth” mentioned here is a collective term comprising the 4 basic raw materials the globe consists of in various combinations. The word ארץ as distinct from the word שמים, is referred to again in verse 2 as well as in verse 10, seeing that in verse 1 no details had been given of what the word ארץ means, i.e. that it is a phenomenon comprising several basic elements. In other words, whenever ארץ is mentioned after the very first time, it is a reference to some or all of the basic elements it consists of.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.2:1",
    "he": "ויכלו השמים והארץ וכל צבאם, צבא השמים וצבא הארץ, ר\"ל תולדותם ונגמרו כולם ביום הששי ומכאן ואילך אין כל חדש אלא הדברים שנעשו על ידי מופת, ואעפ\"כ בבריאת הדברים בששת ימי הבראשית שם האל בטבעם להניח טבעם או להתחדש בהם טבע באותם הימי' שנתחדשו כל אחד בזמנו, וכן אמרו בב\"ר (פ\"ה) \"אמר רבי יוחנן תנאי התנה הקב\"ה עם הים שיהא נקרע לפני ישראל הה\"ד (שמות י\"ד) וישב הים לפנות בוקר לאיתנו לתנאי שהתנה עמו אמר ר' ירמיה בן יועזר לא עם הים בלבד התנה הקב\"ה אלא עם כל שנברא בששת ימי בראשית, הה\"ד (ישעיהו מ״ה:י״ב) אני ידי נטו שמים וכל צבאם צויתי, צויתי את הים שיקרע לפני משה, את השמש ואת הירח שיעמדו לפני יהושע, צויתי את העורבים שיכלכלו את אליהו, צויתי את האור שלא תזיק לחנניה מישאל ועזריה, צויתי את האריות שלא יזיקו את דניאל, צויתי את הדג שיקיא את יונה וכן לשאר מופתים\":",
    "en": "ויכלו השמים והארץ וכל צבאם, this verse refers to both the hosts of heaven and the hosts of earth, including their respective derivatives, תולדותם. They had all been completed on the sixth “day,” and henceforth there would not be any new phenomena in the universe, unless created by a special act of miracle. The fact is, that already during the first six “days” when the laws of nature were formulated by the Creator, He inserted escape clauses into this system of natural law that would allow Him, if and when required, to temporarily suspend such laws at His discretion. This is explained in Bereshit Rabbah 5,5 where Rabbi Yochanan (or Yonathan) is quoted as saying that G’d entered into an agreement with the oceans that when the time would come they would respond to Moses’ command to be split, etc., in order for the Israelites at that time to cross on dry land. This is the meaning of the words in Exodus 14,26 וישב הים לפנות בוקר לאיתנו, “the sea returned towards morning to its original format.” This is a reference to the condition which G’d had imposed on the sea at the time He set certain rules for it to follow. Rabbi Yirmiyah ben Eliezer added that G’d had not only made such arrangements with the oceans, but also with all other phenomena which He had created during those six “days;” this is reflected by Isaiah 45,12אני, ידי נטו שמים וכל צבאם צויתי, “My own hands stretched out the heavens and I marshaled their host.” The extra word צויתי, refers to this clause. We also have Joshua 10,13 in which Joshua is described as arresting the sun and the moon in their respective orbits. Had it not been for the provision by G’d at the time of the creation of these planets, Joshua could not have successfully ordered them to perform what would have been an act of disobedience against the rules set for them by G’d. The same holds true for G’d’s dispatching the ravens to feed meat to the prophet Elijah (Kings I 17,4-6), or His ordering the fire not to burn Chananyah, Mishael and Azaryah. (Daniel 3,23) G’d had also ordered the lions not to harm Daniel (Daniel 6,26). Similarly, G’d had commanded the whale to swallow Jonah, keep him alive, etc. (Jonah 2,11)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.3:1",
    "he": "והנחש היה ערום מכל חית השדה אשר עשה ה' אלהים יש לשאול על ענין אמירת הנחש לאשה איך היה ואם היה דרך מופת כמו אמירת האתון לבלעם, למה לא אמר ויפתח ה' את פי הנחש כמו שאמר ויפתח ה' את פי האתון? ואם כדברי ר' סעדיה שכתב שלא דבר הנחש ולא האתון אלא מלאך דבר בעבורם, למה נתקלל הנחש? ועוד איך ישיא המלאך את האשה לעבור על מצות האל, ועוד מה ענין לנחש הנה, ולמה אמר והנחש היה ערום אחר שהוא לא דבר, ואם נאמר כי לנסות את האשה בא המלאך אם תעבור את פי ה', מה חטא הנחש בזה, ולמה לא בא המלאך לאדם כי לא היתה מצות האל לאשה אע\"פ שאדם אמר לאשה מצות האל, והענין בזה מבולבל מאוד לפי הנגלה אבל לפי הנסתר הענין מבואר כמו שנפרש בקונדרס אשר נכתוב לבדו בנסתר. ומהנסתר מה שכתבו רז\"ל בזה (פרקי דר\"א י\"ג) כי הנחש היה גדול כגמל וסמאל רוכב עליו והקב\"ה שוחק על הגמל ורוכבו, והבין זה בזה, כי מה מאוד נכבד המשל הזה בדבריהם. ועוד אמרו (יבמות ק\"ג, ע\"ז כ\"ב) כשבא נחש על חוה הטיל בה זוהמא, ישראל שעמדו על הר סיני פסקה זוהמתן, אומות העולם שלא עמדו על הר סיני לא פסקה זוהמתן, וכל זה נכון למבין. ואנחנו לא נבאר הנה המשל שלא נגלה הנסתר כמו שהזהירו רז\"ל עליו כמו שכתבנו, אבל נכתוב הרמיזות כמו שרמזו הם, והמבין יבין. ויש אומרים כי הנחש לא דבר, אלא בצפצוף רמז לאשה, והאשה הכירה ברמיזת הנחש וידעה כי זה רצה לומר, וזה רחוק שתבין האשה הדברים האלה ברמיזות, ועוד אם האשה הבינה רמיזות הנחש איך הבין מענה האשה. והחכם ר' אברהם בן עזרא כתב כי הנחש היה מדבר, והיה הולך בקומה זקופה, והשם שם בו דעת האדם. והנה הפסוק העיד כי היה ערום מכל חית השדה רק לא כאדם, וכן דעת רז\"ל (ב\"ר שם) ויש לתמוה לפירוש החכם הזה איך בעת הבריאה לא הבדילו מן הבהמות ומן החיות כמו שהבדיל האדם שאמר עליו נעשה אדם בצלמינו? ועוד כאשר קלל הנחש ואמר לו על גחנך תלך ועפר תאכל איך לא אמר ודעת תחסר כי היא הקללה הגדולה ואיך לא הזכירה? והקרוב בכל מה שכתבנו הוא שהיה דבור הנחש על דדך מופת לנסות בו האשה; ואע\"פ שלא אמר ויפתח ה' את פי הנחש כמו שאמר באתון בלעם לפי שיש בזה נסתר גדול והוא העיקר למביני מדע; ועדיין יש לשאול למה נתקלל הנחש אחר שהאל שם הדבר בפיו? ויש לפרש כי הנחש חשב בערמימות לקנא באדם, והאל שידע דעתו התירו ושם הדבר בפיו, כענין שאמרו (שבת ק\"ד) בא לטמא פותחין לו; ועוד שידעו בני אדם כי בדין נענש. היה ערום, חכם, ואשר הוא ענין חכמ' הוא בשורק, ואשר הוא ענין ערום הוא בחולם; וכן הרבוי אשר הוא לשון חכמה המ\"ם רפה כמו מחשבות ערומים, (איוב ה' י\"ב) ואשר הוא לשון ערום המ\"ם בדגש, כמו ובגדי ערומים תפשיט (איוב ה'). ומה שאמר היה ערום ר\"ל חכם וערום בכח הדמיון אשר לבהמה, כמו שאמרו על השועל שהוא ערום ובעל תחבולות וזהו בכח הדמיון ולא בכח השכל כי אין כח השכל בשפלים, אלא לאדם לבדו, והנחש היה ערום ובעל תחבולות יותר מהשועל כמו שאמר מכל חית השדה, ולא זכר הבהמה לפי שחית השדה יש בהן יותר ערמימיות מן הבהמות הגדולות ואעפ\"כ הנחש היה ערום יותר מהן ואין צריך לומר מהבהמות. ומה שאמר אשר עשה ה' אלהים, ר\"ל אע\"פ שכולם עשה אותם בחמר אחד, שם בהם לאחת יתרון על חברתה, יש בערמה ויש בגבורה, כמו שראה האל בחכמתו אשר לא תושג. ואמר אל האשה ולא אמר לאדם, האשה קרובה להתפתות יותר מן האיש, כי דעתה קלה. אף כי אמר אלהים, באמרו אף שמורה תוספת על הדברים שקדמו, נראה כי דברים אחרים קדמו בין חוה ובין הנחש, ודומה שאמרה חוה לנחש על הכבוד שעשה להם האל שהשכינם בגן עדן, אמר לה הנחש אני רואה שהקב\"ה שונא אתכם אע\"פ שהגדיל אתכם משאר היצורים שלא יעשה לכם מעלה כך וכך, וכל שכן שאמר אליכם שלא תאכלו מכל עץ הגן בזה תוכלו להכיר שהוא שונא אתכם ואינכם חשובים בעיניו כמו שאת אומרת, והכתוב הניח ראשי הדברים ולקח סופם, וכן הוא מנהג הכתוב במקומות רבות, כמו שאמרו המרגלים אל יהושע (ב' כ\"ג) \"כי נתן ה' בידינו את כל הארץ\" ואין מלת כי תחלת הדברים. ופירש אף, כל שכן כמו \"אף שכני בתי חומר\" (איוב ד' י\"ט) אף כי אנכי אעננו (שם ט' י\"ד) אף כי הבית הזה אשר בניתי (מלכים א' ח' כ\"ז) ולא הזכיר הנחש שם הנכבד, וכתב החכם ר' אברהם בן עזרא כי לא ידעו, ולפירושנו כי דבורו היה דרך מופת לא שם האל בפיו זה השם הנכבד, כי לא יתכן שתהגה בו בהמה וחיה לכבוד השם שהוא מיוחד לו לבדו, וכן האשה לא הזכירה אותו. ומה שאמר הנחש מכל עץ הגן, אמר זה מערמימותו אע\"פ שהוא לא שמע מן האשה בדברים שקדמו, אמר כן כאלו אמר לה מה תועלת לכם שהשכין אתכם בגן עדן אחר שמנע מכם שלח תאכלו מכל עץ הגן:",
    "en": "והנחש היה ערום מכל חית ה שדה אשר עשה ה' אלוקים, It is in order to ask in what fashion the serpent conversed with Chavah. If G’d had opened the serpent’s mouth by means of a miracle, as He did when Bileam’s ass started speaking to him (Numbers 22,28), why did the Torah not report, as it did in that verse that “G’d opened the mouth of the serpent?” If, on the other hand, if, as in the view of Rabbi Saadyah gaon, the conversations reported in the Torah between both the ass and Bileam and the serpent and Chavah were conducted by an angel on their behalf, why was the serpent punished and cursed for all times? Besides, how is it possible that G’d assigned to an angel the task to seduce Chavah to sin against G’d? Furthermore, what reason was there to introduce the serpent into the story at this point? Why did the Torah have to write: “and the serpent was the wiliest of all the beasts of the field, etc.?” If the serpent was unable to speak, i.e. to communicate with Chavah in his own right, how do we know that it was such a clever creature? If we are to assume that the angel was dispatched to subject the woman to a test of her faith and obedience, how was the serpent to blame for the outcome? Besides, it would have been so much more appropriate for the angel to test Adam himself, seeing it was he who had been commanded by G’d not to eat from the tree of knowledge? Chavah had heard of this only second hand from her husband! The whole subject is extremely confusing, when we look only at what has been revealed to us by the text. We need to resort to the writings of the Kabbalists to make better sense of this whole episode.(Pirkey de Rabbi Eliezer chapter 13)[in that chapter’s introduction, the point is made that jealousy and envy, some of the most destructive character traits, exist also in the celestial regions, and that when the angels who had not been delighted at man’s creation in the first place, saw how clever Adam was, and how he had named the animals immediately upon looking at them, they became afraid that their dominant role in G’d’s entourage would be jeopardized now. They therefore schemed to seduce man into sinning against His Creator in order to safeguard their role as being closest to G’d. Thereupon, Samael, the most powerful angel, the one who had 12 wings whereas all the others had only 6 wings, took his underlings with him to take a closer look at what went on in the terrestrial regions. He found that in those regions the serpent was by far the most intelligent of the beasts, and he could not find another beast as capable and willing to fall in with his wicked plans. We are informed there that the serpent was huge, and looked like a camel and Samael was riding on it. The sages, with their insight into then hidden aspects of the Torah, wanted to illustrate how G’d sometimes amuses Himself to make playful use both of the “camel,” i.e. the serpent, and its rider, i.e. Samael. Another comment offered by the sages (Shabbat 146) is that after the serpent had engaged in sexual relations with Chavah, it had left behind within her some of the spiritually poisonous residue, which had contaminated her personality. This was so pervasive that until the Jewish people accepted the Torah at Mount Sinai they had not been able to totally cleanse themselves of that poison. The other nations of the world never cleansed themselves of this spiritually poisonous material. Students of such mystical aspects of the Torah will understand what I refer to, but I have no intention to use my commentary to dwell on such matters, having been warned by my teachers not to reveal what the Torah clearly had not seen fit to reveal to one and all. We will relate to such allusions only in the same way as the sages have seen fit to do themselves. Hopefully, those who are attuned will understand what the sages had in mind to convey to us. Some commentators, cited by Ibn Ezra, say that the serpent did not speak at all, but managed to convey its meaning to Chavah by whistling, hissing to her. Chavah was clever enough, according to that view, to understand what the serpent was trying to communicate to her. It seems very far fetched to credit Chavah with understanding what the serpent tried to hint to her in such a fashion. It is even more far fetched to credit the serpent with understanding what Chavah answered her in Hebrew. The scholar Rabbi Avraham Ibn Ezra writes that the serpent did indeed speak, and it used to walk upright, just like man. Originally, G’d had equipped the serpent with superior knowledge and intelligence, i.e. “more crafty than any of the beasts of the field, but not as crafty as man.” this was also the opinion of our sages (Bereshit Rabbah 20,5) This is what they write: At the time G’d punished the serpent, He said to it: “here I had made you so that you are king of the all the beasts, something that you had not been satisfied with. I enabled you to walk upright just like man. You were not satisfied with this either. Now you will have to crawl on your belly and eat dust.” We must ask ourselves that if all this is so, why the Torah had not mentioned that the serpent had enjoyed such distinctions, that the Torah’s report of G’d’s creative activities makes no mention of this, as it did in Genesis 1,26 when man’s distinction over the other creatures is introduced by G’d saying “we will make him in our image, etc?” Furthermore, when G’d cursed the serpent, mention is meant of it having to crawl and having to eat dust. Why did the Torah not also mention that G’d deprived it of its superior intellect? This would have been the most severe part of the punishment and the Torah does not mention it at all? The most likely answer to all the points that we have raised is that the serpent was enabled, -miraculously,- on that occasion, to speak in a voice and language Chavah could understand, even though the Torah did not write specifically that “G’d opened its mouth,” as it did in connection with Bileam. seeing that this represented something far more extraordinary [Bileam’s ass speaking, which occurred in a world that was post Gan Eden, as opposed to an idyllic world where such miracles were not out of the ordinary. Besides, Bileam’s ass had saved her master from death by opening her mouth, whereas the serpent’s speaking had led to Chavah’s and her husband’s eventual death. Ed.] Still. The question remains why the serpent was punished if G’d Himself had put these words in its mouth? We need to answer that the serpent had already planned its craftiness how to set a trap for man to discredit it in the eyes of G’d so that it would replace man as the superior creature on earth. G’d was aware of all this, and all He did was to follow the principle in Shabbat 104 of בא לטמא פותחים לו, “when someone is bent on defiling something, one facilitates this for him.” Furthermore, G’d had to make sure that Adam (mankind) knew that the serpent had been punished with good cause. [this editor is astounded by the use of Kimchi of the quote in Shabbat 104 as it is my understanding that whereas when planning to do good one enjoys heavenly assists, when planning to do evil one is merely not interfered with. Besides, this saying applies to human beings who have freedom of choice; whoever heard of this saying applying to animals? Ed.] היה ערום, clever. Seeing that the word refers to intelligence, it is spelled with the vowel shuruk to distinguish it from the adjective arum naked, which is spelled with the vowel cholam. [in our editions of the Torah both words are spelled with the letter shuruk representing the vowel shuruk. Ed.] Seeing the word occurs in the plural, the letter מ does not have a dagesh, compare מחשבות ערומים in Job 5,12 where it means :“the designs of the crafty ones.” When the word is used to described nudity, the letter מ is written with a dagesh. Compare Job 22,6 ובגדי ערומים תפשיט, “You leave them stripped of their clothing.” When the Torah wrote here היה ערום, it meant that the serpent possessed extraordinary powers of imagination, totally superior to other animals in this respect. Our sages generally describe the fox as crafty, able to scheme, something other animals are not credited with doing. (Berachot 61) This is not the same as possessing didactic intelligence, something reserved for man. When the Torah adds the words מכל חית השדה, it excludes the domestic animals, בהמות as not possessing even a modicum of such powers of imagination, The serpent at that time was superior to the fox in its ability to scheme. אשר עשה ה' אלוקים, even though all these creatures had been constructed out of the same raw material, G’d had given added an advantage to different ones of these creatures. Some had been granted greater physical prowess, others greater power to scheme. ויאמר אל האשה, the serpent deliberately avoided speaking to Adam, but spoke to the woman. It knew that it would be easier to seduce the woman because women’s minds are more easily swayed. (Shabbat 33) אף כי אמר אלוקים, the fact that the Torah commences its report of this conversation with the word אף is proof that there had been an exchange of words between the serpent and Chavah prior to this already. It is likely that Chavah had told the serpent about the great honour G’d had bestowed on them to place them within the Garden of Eden. To this the serpent had replied that it did not view this as proof that G’d loved them especially, but as proof of the contrary, that G’d hated them. Granted that G’d had elevated the human species as compared to the animals, but He had not elevated them to the status of becoming potential competitors of His by forbidding them to eat from all the good trees in the garden. The Torah decided to omit the introduction to the dialogue between the two and to concentrate on its essence. This is a style the Torah employs on a number of occasions. One example is the spies telling Joshua that they had heard while in Jericho clear evidence that G’d had as good as given the country into the hands of the Israelites already. They are not quoted as telling Joshua about their personal experiences during that mission. No doubt they had reported this. (Joshua 2,23) The meaning of the word אף here appears to b: “on the contrary, even more so.” We have a number of parallel verses in which the word אף is used in this sense, for instance Job 4,19 אף שכני בתי חמר, “how much less those who dwell in house made of clay.” Or, Kings I 8,27 אף כי הבית הזה אשר בניתי, “how much less this House which I have built.” The serpent did not refer to G’d’s holy name. Rabbi Avraham Ibn Ezra writes that this was because the serpent did not know G’d’s name Hashem. According to our explanations of the serpent’s sudden ability to speak in a manner comprehensible to Chavah being an ad hoc miracle, G’d did not allow the serpent to use His holy name. It is beyond our imagination to assume that G’d would allow a beast to bandy about His sacred name, something that is His exclusively. A careful reading of the text will reveal that even Chavah did not use the holy name of G’d. The bald-faced lie of the serpent was its claim that G’d had said מכל עץ הנן, that man had been forbidden to eat of any of the trees of the garden, this was part of its shrewdness, pretending as if Chavah had told her this, though the serpent was perfectly aware that Chavah had said no such thing. He wanted to challenge Chavah by saying “what good is your being in Gan Eden, seeing you cannot enjoy any of its fruit?”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.4:1",
    "he": "והאדם ידע את חוה אשתו, כיון שנולד לו כח התאוה ובאשתו גם כן, ידעה והרתה ואחר כן ילדה לשבעה חדשים או לתשעה, ואין ראיה מזה שהרתה וילדה ביום אחד כדברי הדרש (ב\"ר כ\"ב) שהרי בשרה אמר כן \"ותהר ותלד שרה\".",
    "en": "והאדם ידע את אשתו, seeing that their libido had developed, they engaged in marital relations, Chavah became pregnant and gave birth after 7 or 9 months. The formulation of the words here does not prove that Chavah gave birth immediately after becoming pregnant, as stated by the Midrash (Sanhedrin 38, and Bereshit Rabbah 22,2) The words used here are the same as when Sarah’s pregnancy is reported (Genesis 21,2) and no claim has been made that Sarah’s pregnancy was so short-lived.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.4:2",
    "he": "ותלד את קין, ילדה בן שקראה שמו קין. שאמרה קניתי איש את ה', ואע\"פ שהם שני שרשים בענין אחד, רז\"ל פירשו קניתי איש את ה', המצאתי בעולם איש שלא היתה בריאתו כאחד ממנו וקניתיו עם השם כי הוא שם בו חלקו שנפח בו נשמה, וקניתי, כענין קונה שמים וארץ (י\"ד כ\"ב) כלומר שהמציא את העולם, וסמכה המעשה לעצמה לפי שהיא עיקר המצאת הולד ובבטנה נוצר וגדל עד שיצא. ולא זכרה אלא שם המיוחד לבדו, ולא זכרה אלהים עמו, כי בנין העולם נשלם בהולד קין, כי אחר שהחלו היצורים לעולם להוליד והעולם מכאן ואילך הולך וגדל ורבה כמנהג העולם כמו שאמר אשר ברא אלהים לעשות, ועל בנין העולם נזכר אלהים כמו שפירשנו, ומכאן ואילך נזכר פעם השם הנכבד פעם אלהים, ובמקומות מעטים שניהם כאחד והכל יש לו טעם. והחכם רבי אברהם אבן עזרא כתב בו \"ואין שם זכר מלת אלהים, כי הנה נמצא במין כאשר הוא למעלה בעצמים\" ומה טוב פירושו למבין:",
    "en": "ותלד את קין, she bore a son whom she called Kayin, to symbolise what she meant when she said קניתי איש את ה'. Even though the word קין is a composite of 2 different roots, such a construction is quite common. 'קניתי איש את ה, the meaning of these words is: “I have now produced a human being in this world who was not the result of a direct activity by His Creator, which makes me a partner to G’d the Creator.” G’d has given this human being His divine soul also, just as He had given it to the creation of His own, Adam, into whom He Himself literally blew this soul. The rest of this human being grew and developed within my body. The word קניתי as used by Chavah here is similar to G’d being described asקונה שמים וארץ by Avraham in Genesis 14,22 where it meant that G’d owns heaven and earth because He made it, produced it. The reason why Chavah attributed production of the child to herself was that she, rather than her husband, provided the home for the fetus during the whole period of its development. She credited the attribute of Hashem without mentioning the attribute elohim of G’d, seeing that she considered that with the birth of Kayin the universe had become complete, human offspring having been missing up until now. This was the last time, in the normal cause of events, that G’d’s creative talent elohim would need to be called for, as from now on all the pieces were in place for the earth to function on the basis of natural law. This was already intimated at the conclusion of the sixth day (2,3) when the Torah wrote אשר ברא אלוקים לעשות, “which G’d had inititated, now to continue to function normally.” We already explained this attribute in connection with the construction of the world; G’d’s attribute אלוקים refers to טבע, natural laws, as we explained on 2,4. From hereon the holy name of G’d appears sometimes as His attribute אלוקים, and sometimes as His attribute י-הוה, and only very rarely do we find a combination of both attributes. Every time such a variation occurs there is a good reason for it. The scholar Rabbi Avraham Ibn Ezra wrote in this vein in his commentary on our verse here, pointing out that Chavah reminded us that the attribute elohim is constantly present among the human species on earth, no less so than it is in the celestial regions. His words are well worth remembering.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.5:1",
    "he": "זה ספר, ענין חשבון, כי הוא סופר שני התולדות מאדם ועד נח, והחל מבריאת אדם, ולא זכר קין והבל, כי הבל לא היה לו תולדות וקין אבדו תולדותיו, ומשת נתקיים המציאות. והחל ואמר ביום ברא אלהים אדם בדמות אלהים עשה אתו, פי' ביום שבראו בדמות מלאך בראו, בנשמה העליונה שנתן בו אלא שיצא ממצותיו אחר כן, כי זכר ונקבה בראם והנקבה הסיתה אותו כהסתת הנחש:",
    "en": "זה ספר, the word ספר here does not mean “book,” but is derived from the verb ספור, “to count.” The Torah introduces an account of events, providing numbers in order to make these events more intelligible. The objective is to provide us with the knowledge of how many years elapsed from the creation of Adam to the deluge. Kayin and Hevel are not mentioned again. Hevel is not mentioned seeing he left no offspring, whereas Kayin is not mentioned because none of his offspring survived the deluge. Mankind is therefore traced back only to Sheth. ביום ברא אלוקים אדם בדמות אלוקים עשה אותו, the Torah reminds us that on the day G’d created man He made him possessing divine qualities like the angels, i.e. He implanted in man a soul of celestial proportions. If man degraded himself by not observing his Creator’s commandments, the blame cannot be laid at the doorstep of his Creator. The emphasis on man being created male and female (verse 2) is to allude to the fact that the female had seduced Adam not to obey his Creator.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.6:1",
    "he": "ויהי כי החל האדם, מין האדם.",
    "en": "ויהי כי החל האדם, a reference to the human species.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.6:2",
    "he": "ובנות ילדו להם, אין צורך לומר זה כי אי אפשר לעולם בלא זכרים ובלא נקבות, אלא היה הספור הזה על הבנות לפי שטעו אחריהם והן גרמו השחתת הארץ כמו שמספר והולך:",
    "en": "ובנות ילדו להם, there was not really any need to tell us this, seeing that the species cannot survived without females and males. The entire story concerns the females, seeing that the male elite made the mistake of intermarrying with physically attractive, but otherwise morally inferior females, as a result of which the entire human race became progressively more corrupt.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.7:1",
    "he": "ויאמר ה' לנח, אמר לו שיכנס לתבה קודם בא המבול.",
    "en": "ויאמר ה' לנח, He told him to enter the ark before the onset of the deluge.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.7:2",
    "he": "כי אתך ראיתי צדיק לפני, וראוי לך שתמלט אתה וכל ביתך מן המבול כדי ליישב את העולם:",
    "en": "כי אותך ראיתי צדיק לפני, you and your family are therefore entitled to escape the deluge in order to form the nucleus of a new world order afterwards.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.8:1",
    "he": "ויזכור, אין שכחה ואין זכרון לפניו יתברך, כי לשון זכרון הוא אחר השכחה, אלא דברה תורה בלשון בני אדם להבין השומעים, וכן \"וזכרתי להם ברית ראשונים\" (ויקרא כ״ו:מ״ה) \"וזכרתי את ברית יעקב (שם) והדומים להם. וראה כי די להם סבול הצער הגדול בתבה, וראה שלא יאריך להם עוד תגבורת המים אלא יחסרו מכאן ואילך כמו שגברו.",
    "en": "ויזכר, there is no “remembering” as far as G’d is concerned, seeing that He could not have “forgotten” something. When the Torah, nonetheless, uses such terms as “He remembered” as applying to G’d, this is a figure of speech enabling the reader to employ his imagination and to realise that such wording introduces an activity by G’d now which had been latent for a while previously. We have numerous examples of such a term being used when a period of apparent inactivity by G’d had come to an end. Compare Leviticus 24,45 וזכרתי את בריתי, where the subject is that after a period of retribution, events occur which make it appear as if G’d had remembered His covenant only at that time. There are numerous other examples of this type. Here, it describes the fact that G’d concerned himself with the great discomfort experienced by all the people and creatures in the ark after such a long period of being cooped up.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.8:2",
    "he": "ויעבר אלהים רוח על הארץ, ר\"ל על המים שעל פני הארץ העביר רוח, ועמד הרוח בפני המים ולא יכלו להתגבר למעלה ונחו המים מלהתגבר ולעלות וכן (אסתר ז') \"וחמת המלך שככה\" נחה, הפך \"אם תעלה חמת המלך\" (שמואל ב' י\"א) וכאשר היא נחה היא כיורדת, וככה המים כאשר נחו ירדו בטבעם, וזהו וישכו המים:",
    "en": "ויעבר אלוקים רוח על הארץ וישכו המים, G’d made this wind blow over the surface of the globe in order to prevent the waters from rising any further. We find the word שככה used in a similar sense, i.e. suppressing turbulence of matter or mind in Esther 7,10, and in Samuel II 11,20.the words תעלה חמת describe the exact opposite. The King’s reaction to Haman’s hanging calmed him down, whereas anger, turbulent emotions coming to the surface are described as “rising”, תעלה. The word שככה is therefore aptly translated as something abating.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.9:1",
    "he": "ויברך אלהים, אע\"פ שכבר היו ברוכים בתחילת הבריאה, עתה היה להם כתחלת הבריאה כי נתחדש העולם אחר שהיה תהו ובהו שהרי נתכסתה הארץ במים. והברכה מה שאמר להם פרו ורבו ומוראכם וחתכם.",
    "en": "ויברך אלוקים, even though they had enjoyed G’d’s blessing already ever since the creation of mankind, the renewal of life on earth reassured them by their receiving a new blessing also. The blessing consisted primarily of the promise that they would once again be fruitful and multiply.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.9:2",
    "he": "ויאמר להם, לבניו על ידי נח, או גם בניו היו נביאים:",
    "en": "ויאמר להם, to the sons of Noach, indirectly, who communicated the blessing to his sons. [seeing that Noach did not have any children after the deluge, the blessing had not included him. Ed.] Alternately, we must assume that Noach’s sons had prophetic status so that G’d communicated with them directly.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.10:1",
    "he": "ואלה תולדות בני נח, שהיו שם חם ויפת, אלה היו תולדותם.",
    "en": "ואלה תולדת בני נח, who were Shem, Cham, and Yaphet. The ones named after this were their offspring, תולדותם.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.10:2",
    "he": "ויולדו להם בנים אחר המבול, כבר ראינו כי כשבאו אל התבה לא היו להם בנים ומה צירך לכתוב ויולדו להם בנים אחר המבול, אלא בא להודיע שלא שמשו בתבה ולא הולידו בנים, ואע\"פ שהורנו כבר באמרו צא מן התבה אתה ואשתך ובניך ונשי בניך, יש לטעות שמא היו הנולדים בכלל בניך כי בבאם אל התבה באר יותר, שאמר בא נח ושם וחם ויפת בני נח ואשת נח ושלשת נשי בניו אתו, לפיכך אמר ויולדו להם בנים אחר המבול לבאר הענין יותר:",
    "en": "ויולדו להם, we have already seen when these sons of Noach had entered the ark that they had not yet had any children. Why then was it necessary to write the line “children were born to them?” The only reason the Torah wrote this line is to tell us that neither of Noach’s sons engaged in marital intercourse while in the ark so that no children were born in the ark. Even though we have already commented on this in connection with the report of Noach and his family leaving the ark, (8,19) and the manner in which their leaving the ark had been worded, one could err and conclude that the offspring mentioned here under the heading of ויולדו could apply to Noach’s own children, the Torah explains in greater detail that only Shem, Cham, and Yaphet are the sons of Noach, and only they and their wives entered the ark together with him and his wife; (7,13) and by writing that children were born to them after the deluge this makes this crystal clear.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.11:1",
    "he": "ויהי כל הארץ, כל בני הארץ היו שפה אחת,",
    "en": "ויהי כל הארץ, the Torah does not mean the earth, of course, but all the people on earth.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.11:2",
    "he": "כלומר לשון אחד היו מדברים כלם והוא לשון הקודש כמו שכתבנו.",
    "en": "שפה אחת, everyone was speaking the same language, i.e. Hebrew, as we pointed out already in connection with Genesis 5,4.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.11:3",
    "he": "ודברים אחדים, הסכמה אחת היה להם, וכן (יהושע ט' ב') \"ולהלחם עם יהושע פה אחד\" ר\"ל בהסכמה אחת, והסכמתם היתה ללכת בארץ ולבקש להם מקום רחב ידים וישכנו שם כלם ולא יפוצו הנה הנה בהיותם לעם רב. והיה זה שלש מאות וארבעים שנים אחר המבול. בהסכמתם זאת בנראה לא היו נח ובניו שם ועבר ויפת, כי חכמים וצדיקים היו וכן היו באמת חכמים רבים בדור, כי החכמות כמו שכתבנו חוברו בזמנים ההם עם אורך שנות האנשים היחידים ההם וספרי החכמות אשר חברו עד המבול היו ביד נח ובניו. גם נח שהאריך ימים וכן שם בנו אי אפשר שלא חברו ספרים בחכמות, גם אברהם אבינו היה אז בדור הפלגה בן ארבעים וחמש שנים, ובאמת חכם גדול היה ובן ארבעים שנים הכיר את בוראו כדברי קצת רז\"ל (ב\"ר ל') ולדברי קצתם בן שלש, ולא היתה דעת כל חכמי הדור ההוא שהאל ברא הארץ אלא לישבה כלה או רובה, וידעו גם כן כי ברבות בני אדם לא יכילם מקום אחד כבקעת בבל או גדולה ממנה, אם כן ההסכמה ההיא היתה בטלה בעיני חכמי הדור ההוא, אלא שעל כרחם נטו אחר הרוב שלא היו חכמים, לבנות העיר והמגדל. ולפי שהיו כולם מדברים שפה אחת היו יותר קרובים להיות בהסכמה אחת, ובב\"ר (ל\"ח) לשם ע\"ז נתכוונו, אמרו לא כל הימנו שיבחור לנו את העליונים באו ונעשה עמו מלחמה.",
    "en": "ודברים אחדים, they were of one mind. The פה, “mouth,” i.e. the organ used to verbalise thoughts in one’s mind, is used also elsewhere to describe unanimity, such as in Joshua 9,2 להלחם עם יהושע ועם ישראל פה אחד, “to make war against Joshua and Israel, unanimously.” All these kings were united in making common cause against the invading Jewish armies. In our verse, the people all agreed that the time had come to move down from the mountainous regions around where the ark had run aground and to search for a valley with abundant water supply, good topsoil, etc, a region where they could all live near one another in comfort and safety. This occurred approximately 340 years after the deluge. It appears that Noach and his sons as well as Ever were not part of this consensus, as they were smart enough and righteous enough to understand what this might lead to. Noach still possessed books written prior to the deluge as well as books that had been written by people enjoying a long lifespan after the deluge. In these books the history of mankind had been recorded and the memory of G’d having communicated directly with man in the very early stages of human history had been preserved. Avraham was already 45 years of age during the generation of the Tower, the dispersal. According to some scholars (Bereshit Rabbah 30,8, he was either 45 or 48 years old when he became truly aware of G’d the Creator.) Other sages credit Avraham with having gained such knowledge already at the tender age of 3. At any rate, Noach and family were convinced that G’d had created the universe for no other purpose than to settle all or most of it. They came to this conclusion by simply noting their population increase and the inadequacy of the environment in which they lived at that time. They knew also that even the new plan to settle all of mankind in one single irrigated valley would not be a solution for the long term. Although they knew all this, they decided to go along with the majority opinion at that time and to preserve the positive values of unity and a common language among all men. According to Bereshit Rabbah 38,6 the plan to congregate and build the Tower was already idolatrous in its inception, their argument being that G’d cannot lay claim to the heaven to assign only earth as the domain of man. They wanted to assert their independence from G’d’s control of their fates. [The language used in the Midrash is obviously not to be taken literally, i.e. ”conquest of heaven and placing a sword in the hand of a statute placed there by man,” but is a figure of speech describing the people’s urge to assert their sovereignty on earth. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.11:4",
    "he": "זהו ומגדל וראשו בשמים, וזה אינו כמשמעו כי לא היו טפשים לעשות מלחמה ממש אלא המלחמה הזאת באמונה היתה לעבוד זולתו, וכיון שנתפזרו בטלה הסכמתם:",
    "en": "ומגדל וראשו בשמים, clearly this is a figure of speech, no one having been foolish enough to believe that it was possible to build such a structure.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.12:1",
    "he": "ויאמר ה' אל אברם, ויאמר, פירושו וכבר אמר לו קודם צאתו מאור כשדים ועל פיו יצא כמו שאמר \"אני ה' אשר הוצאתיך מאור כשדים\". ואפשר שבא אליו הדבור פעם אחרת בחרן. ומה שאמר לך לך, כן הוא מנהג הלשון כמו, וילך לו (שמות י\"ח) אלכה לי (ירמיה ה') אשובה לי (במדבר כ\"ב ל\"ד) קחו לכם (מ\"ה י\"ט) והדומים להם.",
    "en": "ויאמר ה' אל אברם לך לך מארצך וממולדתך ומבית אביך אל הארץ אשר אראך, in this instance the word ויאמר refers to something G’d had already said to Avram before he had even moved away from Ur Casdim, a move he made at the command of G’d. We know this from Genesis 15,7 where G’d reminds him that “I am the Lord Who has taken you out of Ur Casdim.” It is possible that G’d repeated this directive once more while Avram was in Charan. As to the meaning of the word lecha, i.e. “for your own good,” this does not have any special significance, being a commonly used figure of speech. One example would be Exodus 18,27 וילך לו where Yitro’s return to Midian is described in a similar way, and no one suggests that he did so “for his own good.” Another such example is found in Jeremiah 5,5 אלכה לי, “I am going,” where no one suggests that Jeremiah had ulterior motives in going to the wealthy people to speak to them in the belief that they knew the ways of the Lord. Still other examples of a similar construction are found in Numbers 22,34 אשובה לי or in Genesis 45,19 קחו לכם.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.12:2",
    "he": "מארצך, כי קשה לאדם לצאת מארצו אשר גר שם ימים רבים כל שכן אם נולד שם, זהו שאמר וממולדתך, כל שכן שיניח בית אביו ומשפחתו וילך לו אל ארץ לא ידע תמול שלשום זהו שאמר מבית אביך.",
    "en": "מארצך, G’d had to add this as it is difficult for a person to leave a homeland in which he had dwelled for many years, all the more so if that land was at the same time the place where he had been born. This is why G’d added: וממולדתך, since it is doubly difficult to separate from one’s family also and to go to a country where one knows no one. This is the meaning of מבית אביך, “away from your father’s house.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.12:3",
    "he": "אל הארץ אשר אראך, ואלו אמר לו אל ארץ כארצך טובה או טובה ממנה לא היה כל כך קשה, אבל אמר אל הארץ אשר אראך ולא ידע הטובה היא אם רעה, וכל זה אמר לו האל להודיע חבתו של אברהם אבינו שכל אלה הדברים קשים לאדם והכל קבל מאהבה לעשות רצון האל:",
    "en": "אל הארץ אשר אראך, if G’d had told Avram that He would show him a land which was rich, fertile, good, etc., it would not have been as difficult to comply with such a directive. But the fact that G’d did not add these inducements made it more difficult for Avram to decide. The reason why G’d did not offer these inducements was to show us, the readers, how great was Avram’s love of G’d that he unquestioningly abided by what G’d had asked him to do. He was determined to carry out the wishes of his G’d.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.14:1",
    "he": "ויהי בימי אמרפל, באותם הזמנים שהיו אלה המלכים כל אחד במקומו היו המלחמות האלה שהולך ומספר, וכן ויהי בימי אחשורוש, והדומים לו. ונכתב זה הספור בתורה להודיע יושר לבב אברם עם האל בוטח בו בכל לב, כי במעט אנשים רדף אחר ארבעה מלכים, להודיע כי ראוי לאדם למסור עצמו למקום סכנה להציל קרובו כמו שעשה אברהם אבינו. כדרלעמר, מלה חדא. מלך גוים, מקום ששמו גוים, לפי שנתיישב אותו המקום מעמים מאוספים מזה ומזה.",
    "en": "ויהי בימי אמרפל, these wars took place during the reigns of the kings described in these verse; details of them will follow. We find a similar construction in Esther 1,1,ויהי בימי אחשורש, where the words ויהי בימי also serve as an introduction to what is to follow. The main reason why the Torah gives us details of these wars, something that does not appear to be too relevant to our times, is to demonstrate the righteousness, courage, and sense of responsibility even for a nephew who had suffered a setback, as well as captivity due to his greed in settling near the Sodomites. When Avram knew that what he was about to do was something that morality demanded, i.e. not to allow a next of kin even one such as Lot to remain in captivity, he mobilised the few men he had, and tackled the greatest contemporary war machine to liberate his nephew, being sure that G’d would assist him in such an endeavour. The word כדרלעומר is one word. The words מלך גוים mean “king of a people known as גוים. The reason may well be that in that land members of different nations had decided to live together under a single king.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.15:1",
    "he": "במחזה, אמר הנה במחזה מה שלא אמר בכל דבר אשר דבר עמו עד הנה לפי שהראהו בנבואה הזאת מעשה לא דבור לבד, כמו יציאתו החוצה וספירת הכוכבים ודבר הבתרים.",
    "en": "אחר הדברים האלה....במחזה, the expression במחזה “in a vision,” is one that had not been mentioned previously when the Torah reported G’d as communicating with Avram. The reason is that in this communication Avram did not only “hear something,” i.e. words spoken by G’d, but he saw something with his eyes [whether mental or physical does not matter, the point being that visual images are considered as stronger than aural perceptions. Ed.] Both the look at the stars, and the viewing of the pieces of the sacrifice he had slaughtered were more “real” than merely “hearing” something in a dream.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.15:2",
    "he": "אל תירא, ביו\"ד, אל תירא מהמלכים אשר נצחת שמא יבאו אחרים עליך,",
    "en": "אל תירא, do not fear that kings whom you vanquished will stage a return engagement against you after they have regrouped.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.15:3",
    "he": "אל תירא מהם כי אנכי מגן לך, מהם ומאחרים שלא יוכלו להרע לך; ועל הבטחון הגדול הזה אשר בטחת.",
    "en": "אנכי מגן לך, as a reward for your having displayed such trust and faith in Me, I will be your shield not only against these kings in the future, but also against any other adversaries that may attempt to harm you.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.15:4",
    "he": "שכרך הרבה מאד, בזה ובבא, זהו הרבה בעולם הזה ומאד לעולם הבא:",
    "en": "שכרך הרבה מאד, the combination of הרבה and מאד, means that Avram’s reward would be both in this life and in the hereafter.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.16:1",
    "he": "ושרי אשת אברם לא ילדה לו, כמו שאמר ותהי שרי עקרה (י\"א ל') ר\"ל כיון שראתה שרי שלא ילדה לאברהם, והוא בן שמונים וחמש והיא בת שבעים וחמש חשבה כי אין לה תקוה עוד, אמרה הנה כי האל אמר לאברהם שיתן לו זרע שיירש את הארץ וממני לא יהיה הזרע עוד, כי אני זקנה, והבן שיהיה לו מאשה אחרת יהיה לו, טוב לי שאתן לו שפחתי לאשה אולי אבנה ממנה ויהיה לי כבני, וטוב לי משיהיה לו בן מאשה אחרת.",
    "en": "ושרי אשת אברם לא ילדה לו, as mentioned already in Genesis 11,30 ותהי שרי עקרה , \"Sarai was barren.\" Now when Sarai realized that her husband was already 85 years old, and she still had not been able to bear a child for him, while she herself had already reached the age of 75, she thought that she had no longer any hope of conceiving herself. She therefore reasoned to herself, that seeing G'd had promised Avram that he would have children of his own who would inherit the land of Canaan, G'd must have referred to his siring children from another woman. She reasoned further that it would be in her own best interest that any children born to her husband should be born by a woman under her control so that she would experience the joy of motherhood at least vicariously.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.16:2",
    "he": "ולה שפחה מצרית, כי אילו היתה כנענית לא היתה לקחה לאמתה. וזכר שמה לכבוד אברהם.",
    "en": "ולה שפחה מצרית, had Hagar been of Canaanite origin, Avram would not have agreed to sleep with her. Her name is mentioned out of respect for Avram, [whose sleeping with an anonymous woman would have place him in a bad light. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.17:1",
    "he": "ויהי אברם בן צ\"ט שנה, אחר עוד שלש עשרה שנה מלצוותו על המילה כדי שיזקין יותר ויגיע עד מאה ויהיה הנס יותר גדול שיוליד והוא בן מאה, ולהראות אהבת אברם לאל לעשות כל אשר יצוהו, שצוהו למול בשר ערלתו והוא זקן בן צ\"ט שנה, וכחו תשש, וצוהו למול קודם לידת יצחק כדי שיהיה יצחק מזרע כשר יותר על ידי מצות האל שנעשה באבר ההוא ולהגדיל הפלא, כי המילה מחלשת האבר, והיה נס על נס שיוליד בן מאה, ועוד שיהיה אברו חלוש יותר משהיה קודם המילה.",
    "en": "ויהי אברם בן תשעים ותשע שנים, after 13 years had passed since Ishmael was born G'd commanded Avram about the circumcision. G'd had waited with this command until Avram would be close to 100 years old in order to make the miracle of a 100 year old man and a ninety year old woman having a child all the greater. Also, Avram, subjecting himself to the operation involved in circumcising himself would acquire an even greater merit if he did so at such an age when his physical virility had already declined. G'd issued the command before Yitzchok would be born in order that Yitzchok would be the product of a union with a Jewish father, i.e. a father who had been circumcised at the time when he impregnated his wife with his sperm. Seeing that the circumcision weakens the reproductive organ of the person undergoing it, especially at such an age. Avram's producing a son after that experience was therefore all the more remarkable.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.17:2",
    "he": "אני אל שדי, פירש חזק, מנצח, וכן אומר כקול מים רבים כקול שדי בלכתם (יחזקאל א') כקול אל שדי בדברו (שם י' ה') ר\"ל לו, אע\"פ שאשתך עקרה וזקנה ואינה ראויה לילד, ואף כי אתה זקן וחלוש כחך כי בן צ\"ט אתה, ואע\"פ שתחליש כח הזרע עוד אני מנצח הכל, כי אני אל שדי, והטבע והתולדה מידי הוא ובידי לעשות ולשנות כאשר ארצה וכן אמר \"וארא אל אברהם וגו' באל שדי\" כי שלשתם היו נשיהם עקרות ונפקדו ברצון האל, כי שמע אל תפלת הצדיקים ושנה טבע נשיהם וילדו. ושדי שם תאר ראוי בתשלומו שדדי בפלס מוכיח אדם אחרי (משלי כ\"ח).",
    "en": "אני א-ל שדי, the word שדי means \"strong, victorious.\" (root שדד) We find the term appearing in that sense in Ezekiel 1,24, כקול מים רבים כקול שדי, \"like the sound of mighty waters, like the sound of Shaddai.\" Also in Ezekiel 10,5 כקול א-ל שדי it appears in the same sense. G-d meant to tell him that although you are physically weak and Sarai is barren, I, G'd will overcome all these impediments and the laws of nature are subject to My control, so that I can change them whenever it suits me. G'd referred to this power again in Exodus 6,3 when Moses had despaired of hismission. He told them that he had already demonstrated ths power when He made the three matriarchs, all of whom had been biologically barren, overcome such a handicap so that each bore a child or children. G'd had responded to the prayers of these people or their husbands and altered the laws of nature in order to fulfill their requests. When the word שדי is meant to be an attribute, it should be spelled שדדי, shaddeday.\" It would then mean something akin to Proverbs 28,23 מוכיח אדם אחרי חן ימצא, i.e. that as a result of being rebuked, the subject of the rebuke will eventually find favour (in the eyes of the rebuker).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.17:3",
    "he": "התהלך לפני, כתדגומו פלח קדמי, פירש עבוד לפני עבודה אשר אצוך, וכן אשר התהלכו אבותי לפניו (מ\"ח ט\"ו) אשר התהלכתי לפניו (כ\"ד מ') ענין כלם עבודת האל בלב ובמעשה, ושורש העבודה היא בלב, וכן אמר חזקיהו (מלכים ב' כ\"א) אשר התהלכתי לפניך באמת ובלבב שלם, זהו אמר על עבודת הלב, ואח\"כ אמר על המעשה, והטוב בעיניך עשיתי, ועתה צוה האל את אברם שיוסיף לו עוד עבודה בגופו. כי בלבו היה שלם, וכן במעשה ותקון המדות וכל אשר השכל מורה אותו, אבל עבודת הגוף הזאת אשר צוהו לא היה השכל מורה בזה אלא רצה בו האל להיות לו לאות בינו ובין האל להיות זרע אברהם המכוון עם מיוחד ויהיו בבשרו אות מיוחד ואולי אומות העולם אינם עושים את המצוה כי לא נצטוו בה אלא זרע אברהם המיוחד והוא יצחק וזרעו המיוחד גם כן שהוא זרע יעקב לפיכך צוהו בה האל קודם שיוליד יצחק וקודם שיזרע. והנכנסים מהאומות בברית אברהם ובתורת האל הרי הם נחשבים זרע אברהם והרי הם מכלל המון גוים שאברהם אב להם.",
    "en": "התהלך לפני, as rendered by Onkelos, \"serve Me\" by carrying out what I command you ( in order to become perfect). This is also that meaning of the word התהלך in Genesis 24,40 as well as in Genesis 48,15. It is a reference to serving the lord in thought and deed. All service of the Lord is rooted in man's heart. This is why King Chiskiyah in Kings II 20,3 in his prayer says: אני ה' דבר נא את אשר התהלכתי לפניך באמת ובלבב שלם, \"please o Lord remember how I have served you in truth and with a pure heart, etc.\" Chiskiyah first refers to his serving G'd with his heart, before mentioning that he had performed deeds which constituted service of the Lord also, when he said והטוב בעיניך עשיתי, \"and I have done what is pleasing in Your eyes.\" At this juncture G'd commands Avram that He will require additional service from him, service to be performed on his own body. He had already proven that his heart was pure. He had also already perfected his personality traits to the extent that his mind and intelligence had suggested such improvements. This form of service to be performed on his body was something that his mind and reason would reject as illogical. G'd demanded this only in order for the people whom Avraham would produce would be recognizable by the circumcision of their body as unique, as wearing the mark of G'd. Even though many of the gentiles do circumcise themselves also, they do not do so in response to a command by G'd. Only the special seed of Avram, i.e. Yitzchok was included in this command. Also Yitzchok's special seed was included in that command, [i.e. according to our author Ishmael's children and Esau's children as well as the sons Avraham had by Keturah would not have been included in this commandment. Because of these considerations G'd commanded the circumcision before Yitzchok would be born or even conceived. Any convert, not alive at that time but joining the Jewish people and its faith are therefore described as being בני אברהם \"descendants, sons of Avraham,\" [This is an additional meaning of the name change from Avram to Avraham, foretelling him that he would become the spiritual father of all future converts. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.17:4",
    "he": "והיה תמים, ובזה תהיה שלם שתהיה אות בבשרך לשמי ויהיה גם כן כריתת ברית ביני ובינך, כי בדם הוא כל כריתת ברית, ובסתם אמר לו, ולא פירש לו הברית עד בסוף שאמר לו זאה בריתי, אלא אמר לו דברים שהבין בסוף למה אמר, והבין בסוף מלשון תמים שני דברים, האחד כמו שפירשנו, והשני שאמר כו אע\"פ שחסר מבשרך בברית הזאת לא תהיה חסר בעבור זה אבל תהיה תמים יותר כי לא יחסר ממך אבר מאבריך אלא מעט בשר מן האבר, ובחסרון ההוא תהיה תמים שיהיה החסרון לאות לך בינך ובין האל, ואלו נולד כן לא יהיה ניכר שיהיה לאות, לפיכך הנולד מהול צריך להטיף ממנו דם ברית (יבמות ע\"א) שיחתוך מעט מן הבשר ההוא לאות ולברית:",
    "en": "והיה תמים, meaning that by fulfillment of this commandment Avram would then be considered as \"perfect. Once there would be a visible sign of Avram's faith and loyalty to His Creator on his body this would act at the same time as the symbol of the covenant between G'd and him (and the Jewish people). Every covenant requires to be confirmed by blood, [this being the \"essence\" of the party with whom G'd concluded a covenant. Ed.] At this point G'd spoke to Avram in general terms not spelling out the nature of the covenant until verse 10. After having heard all of what G'd said to him, Avram now understood the meaning of the word תמים on two levels. 1) The meaning we have already explained about service of G'd consisting both of intangible parts of man such as his heart and his mind, as well as his body. 2) G'd taught him that although, at first glance, the loss of a foreskin and the loss of blood might make him conclude that instead of becoming more perfect he had now become less perfect than he had been previously, this was not so. G'd explained that the circumcision did not mean the loss of an organ but only the removal of some excess flesh from that organ, and that the very removal of that excess would result in his becoming תמים, perfect. The absence of this excess would be the symbol of the covenant between him and G'd. If he had already been born with that piece of flesh missing, the fact that it was missing could not have served as the symbol of the covenant. Additionally, there would be a need to lose a few drops of blood as the symbol of that covenant, as explained in Shabbat 135.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Radak on Genesis.18:1",
    "he": "וירא אליו ה' באלוני ממרא, במקום שהיה שוכן כמו שאמר למעלה, והוא שוכן באלוני ממרא האמורי, להודיע שלא נסע משם לשכון במקום אחר כי שם היו בעלי בריתו וראוי לאדם לשכון אצל אהביו כמו שאמר שלמה טוב שכן קרוב מאח רחוק (משלי כ\"ז) ונגלה אליו האל שם אחר שמל להודיע דבר סדום, לפי שאברהם היה גדול שבעולם באותו הדור ורצה לעשות משפט בקצת ישוב מן העולם ולא רצה לעשות מבלי ידיעתו, ולהודיע כי הוא משגיח בתחתונים להטיב ולהרע לפי מעשיהם; ואע\"פ שהוא ידע זה משכלו הודיעו כדי שיודיע את בניו ואת ביתו אחריו כמו שאמר. ועוד כדי להודיעו משפטו ברשעים איך הוא, ואיך הוא ארך אפים לרשעים. ויתכן לפרש כי כל ספור הדברים האלה עד, ואברהם שב למקומו, היה במראה הנבואה והכל היה מראה אחת ואמר כי כשבאה אליו נבואה זאת, היה יושב פתח האהל.",
    "en": "וירא ה' אליו באלוני ממרא, in the location where Avraham dwelled, as we know from Genesis 14,13 והוא שוכן באלוני ממרא האמורי, “he dwelled by the groves of Mamre the Emorite. The reason why Avraham had not moved away from there was that his allies also lived in that proximity. Solomon advised already in Proverbs 27,10:טוב שכן קרוב מאח רחוק, “better a good neighbour who lives close by than a brother who lives far away.” G’d appeared to him there after he kept the commandment to circumcise himself, in order to apprise him of what he had in store for Sodom, a city in which his nephew had made his home. Avraham was the outstanding human being in that generation. Seeing that G’d was bent to exact partial retribution for the worst outrages committed by mankind at that time, He did not want to do so before informing Avraham of His intention. It was G’d’s intention to demonstrate that He does keep track of what individuals in the “lower” part of His universe are up to, and that He even will not exact collective punishment unless He can demonstrate that the parties affected are all guilty. There was no need for G’d to “descend” to investigate what He already knew, but the Torah describes this in terms that we can understand. He wanted to enable Avraham when the latter would instruct and teach his descendants to walk in the ways of G’d, to show that His ways were truly not only just but that He made allowances for human weaknesses. It is possible, -if this was indeed G’d’s purpose- to explain the entire paragraph as a prophetic vision up until verse 23 where the Torah writes that Avraham returned to his station, i.e. that this line terminated the prophetic vision יושב פתח האהל, as explained immediately following,",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.1:2",
    "he": "בראשית ברא אלהים",
    "en": "\"AT THE BEGINNING, THE LORD CREATED.\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.1:3",
    "he": "במדרש וענותך תרבני שמעון בן עזאי אומר בשר ודם תחלה מזכיר את שמו ואחר כך מזכיר את שבחו פלן אגוסטיל\"א פלן פסטט\"א . אבל הקב\"ה אינו כן אלא משברא עסקי עולמו אחר כך הזכיר את שמו שנאמר בראשית ברא אלהים בראשית ברא ואחר כך אלהים (ב\"ר פ\"א):",
    "en": "Bereshit Rabbah 1 quotes Rabbi Shimon ben Azzai commenting on Samuel II 22,36, \"Your modesty has increased my stature;\" whenever we deal with human beings, their names precede their accomplishments, their titles. Not so with the Almighty. His accomplishments are listed first, His title only afterwards. He supplies the needs of the universe; only subsequently does He mention His name. We find at the beginning of the Torah \"in the beginning He created;\" Who? \"the Lord.\" Normally, one would have expected the verse to commence \"The Lord created at the beginning.\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.1:5",
    "he": "אמתת הקודם באמת מבוארת ליודעיה ולא נעלמה מעיני מבקשיה. הלא היא הנותנת סבה מחייבת לכל חכמה עיונית חקירת סבת דרושיה. אשר לצורך זה החוקרים בעוצם השתדלות עיונם דברו בהתחלות הנמצאות הטבעיות. גם ביררו להם היות סוג הסבות המקיימות והנותנות אמות מהותם במה שיושבו לשאלת מה, וממה, וממי, ולמה. במספר הד' המפורסמות אצל הפילוסופים כי המה ראו בטוב שכלם ורוח בינתם מציאות הסבות העצמיות לנמצאות דרך סדורם והשתלשלותם ואופני מערכותם וענין התאחזם והתלכדותם סולם מוצב ארצה וראשו מגיע ומפלש גבוה מעל גבוה. המה יעלו בו מהממשלה השפלה אל התיכונה ומן התיכונה אל השלישית. עד יגיעו באמצעותו אל אמתת מציאות הסבה הראשונ' לכל. הנה היא מלך הכבוד. כי זה כל האדם. רצוני המוצלח. אמנם כי יפקד מציאות הסולם או שיהיה רעוע. כאשר יתקלקלו השליבות ונפלו המדרגות או נתק קשרם והתאחזם מרגליו ועד ראשו. מי יעלה בהר ה' וכו'. האינך רואה כי בדבר שאין לו סבה. כמו שהוא בעיונים האלהיים מצד מהותו ית'. או שלא נודעו סבותיהן כמו שהוא בענינים הסגוניים או ברוב מהשמימיים. שכלם גזרו אומר שעל אלה לא תפול ידיעה אמתית ועל אלו לא כלל. כי גם בהתמעט הסבות אל הדברים. או בלתי התקשרם והתאחזם בעצמות. כמו שהיא הענין בדברים הבאים על צד הקרי וההזדמן. כי לא תלו מראותו רק בסבה האחת מהד'. כמו שנדרו ענינו היותה סבת פועלת במקרה למה שיזדמן על המעט. הסכימו שלא תפיל על זה המין מהנמצאות שום ידיעה וחקירה בעולם. והוא מבואר מעצמו שכל הנמצאות אשר מזה המין לא ימצא להם סדר ולא מנהג ולא יפול בהם ההקשר. באופן יתנו עדיהן על מציאות הממציאם ומסדר אותן. וכל שכן על חיוב מציאות והפלגת חכמתו ועוצם השגחתו. עד שראיני בעינינו שקצת הראשונים לסכלותם סבות עצמיות להרב' מהנמצאות עליות ותחתיות. והיותם על האופן שהם כמו שהוא בהמצא בגרמי השמים מינים מתחנפים. מהם מאירים ומזהירים כשמש והככבים. מהם ספיריים שאור זולתה מתפלש בהם כעצם השמים בכללן. ומהם שאין לי לא זה ולא זה אבל הוא ממורט לקבל מאחר כגרם הירח. וגלגל אחד חלק ושאר הגלגלים מכוכבים וזה מרובה באוכלוסין. וכלן אין בהם אלא כוכב אחד וגם הגלגל הראשון קצתו מכוכב קצתו חלק. גם נמצאו בהשתבשות התנועות על חלוף המרכזים והפאות. גם במהירות ואיחור. וכמו כן בחלקי הארץ וצמחיה כפתוריה ופרחיה חלופים עצומים בלתי ידועה סבתם. ואין צריך לומר מציאות הבעלי חיים ופרטי הוייתם ומתכונתם בחלוף התמונית והטבעים. אשר לא יכילום מחשבה ורעיון. וגם בכל גוף וגוף עצמים מתחלפים ואברים משונים כלם עלומי הסבה הפועלת מדעת החוקרים. ובתכונת האדם ותמונתו סכלו ענינים רבים. כסבה בהיות שער הראש ארוך שוכב. וגבות העינים זקוף וקצר. והשינים רחבות והמלתעות חדות והטוחלות מרובעות. אשר לסכלותם סבה מיוחדת מחייבת כל דבר מזה וכדומה. נשתבשו בעיונם ונתבלבלה דעתם לחשוב שהכל בא מהכרח החמר. וכפי מה שנזדמן בעת ההויי' שלא תקיף על זה שום ידיעה. אלא כמו שיקרה כשישתפך צליל שעורים בארץ שתהיה שעורה זו מוטלת לארכה וזו לרחבה וזו אצל זו ואחרת אצל זולתה. כי לא נשאל למה היה כך לפי שכך נזדמן מפאת עצמו מזולת שתהיה שם כוונה כלל. כך גזרה מחשבתם הנפסדת בכל הוויות העולם. עד שיצאו לאפיקורוסות גמורה בבורא הכל ב\"ה. וכבר נתפרסם ענינם ויצא שמם לקללה ושורשו מארץ החיים. אמנם החשוב שבחוקרים הידוע הכה על קדקדם ולעג מהם בדברים נכונים במאמר השני מספר השמע. זכר קצתם הרב המורה פרק כ' חלק ב' אזכרם בפרשת החדש ב\"ה. בהם עמד כנגדם ובטל סברתם זאת המקולקלת בשלש טענות חזקות. הראשונה מצד שההזדמן לא יקרה כי אם על המעט כמו שנתבאר מנדרו. גם החכם הסכים עמו במה שאמר אשת חיל מי ימצא וכו' (משלי ל\"א). ירצה אחר שהמציאות בסבותיה העצמיות הוא רחוק מפנינים א\"כ המציאות שהוא המציאות במקרה אשר ימצא על המעט למי תזדמן. והנה הנמצאות כלם יהיו על הרוב. שאו מרום עיניכם וראו רוב רובי רבבות מהמוני השמים וחיליהם צבאם ופקודיהם. גם רובי הנמצאות השפלות אשר ימצאו על זה האופן לרוב מאד משני מיני החכמה: והשנית שהדבר הבא בהזדמן אי אפשר שיפול על השלמות והיושר והכיוון הראוי אליו מכל צדדיו. גם זו הסכימה עליו הדעת התורני. כי על כן צריך לעשות המצוה לשמה. ואמרו תעשה ולא מן העשוי (סוכה י\"א:). אמנם דברים כאלה ימצא להם זה השלמות על צד היותר שלם שאפשר. כמו שהורה על זה החכם בזכרו תועלות האברים והכוחות. והבין ממנו שאי אפשר שיהיה כל זה מבלי כוונת פועל חכם חכמת בלתי בעל תכלית. ואמר ישתבח היוצר מבחר היצורים: והשלישית כי ההזדמן לא תפול בו בשום צד ההשקפ' אל תכלית מהתכליות. שאם יפנה אל תכלית לא יקרא ההזדמן. גם הסכים בזה החכם כשאמר (קהלת ב') החכם עיניו בראשו וכו' וידעתי גם אני שמקרה אחד יקרה את כלם. וזה שאמר החכם עיניו בראשו הוא ודאי ענין השקפתו התכלית בכל פעולותיו. כי התכלית הוא נר מאיר לפניו לנחות הדרך כמו שאמרנו בהקדמ'. ומאמר. והכסיל בחשך הולך הוא ההפך כי לבלתי השקיפו אל תכלית הולך בחשך. ואמר שזה הפועל המיוחד אל הכסיל אשר יקרא מחמת כן מקרה. והיה מתרעם שיקרה מקרה אחד לשניהם. גם אמר ואמרתי אני בלבי כי מקרה הכסיל גם אני יקרני וכו' (שם). הנה נתבאר שהדבר המיוחד למקרה הוא שלא יכוון בו אל תכלית. אמנם הדברים האלה כלם הוא מפורסם שיביטו אל תכלית. כי אע\"פ שסכלו סבת הוויתו לא יוכלו להתעלם מתכליתו ותועלתו. ואיך לא. והלא הם טבעיים כמו שכתב ג\"כ במקום אחר. והנה המלאכ' הנמשכת אל הטבע תביט אל תכלית. כ\"ש הטבע עצמו. והנה אם כן חוייב בלי שום ספק שכל אלו הנמצאות ימצאו מפאת ממציא יודע ומכוין אל שלמות מציאותם. וסכלותנו סבתם אינה ראיה להזדמנותם. כי אם הם מוסכלים ממנו הם מושכלים לקוניהם ב\"ה. והנה זה מעט מהרב' שכתבו החכם שם בזה הענין:",
    "en": "In order to identify anything correctly, one needs definite answers to four basic questions. These are 1) What? 2) From what? 3) From whom? 4) Why? The answers to these four questions will reveal 1) the form, shape of the object of our inquiry; 2) the material it consists of; 3) who has created it; 4) what is its purpose, its function. Once we have been supplied with these answers, and proceeding from the simplest phenomenon, one can advance step by step to more sophisticated phenomena, identify them, understand their function and purpose, and eventually divine their ultimate Cause, i.e. the Creator of the universe. Since, however, we frequently fail to identify some phenomena correctly, and since the answers to all the four questions listed may not have been available, many people have resigned themselves to consider the universe as being the result of some cosmic accident, a mere coincidence. Aristotle already has disproved such a philosophy, employing three arguments. 1) Accidents are by definition exceptions, not norms. How can nature be an \"accident\" then? 2) Even when accidental happenings do occur, the result is rarely perfection, rather a pronounced lack of perfection. A similar idea is expressed in Solomon's song about the eyshet chayil the woman of valor (Proverbs 31). He asks, \"Who can find such a woman?\" The emphasis is on the word \"find\". Such a woman is not the product of some \"accident\", but the result of a process of very careful cultivation. 3) The fact that almost everything we observe serves a well understood purpose, is surely evidence that it is the result of the most careful planning. It is not accidental, but the work of a Creator, the result of a will. The predictability and order of most natural phenomena both on the ground and in space, prove that they are not products of accidents but of a monumental intellect. Any unexplained phenomenon merely points to the fact that the intellect of its Creator is far superior to that of His creature. There is no compelling reason that the creature must understand everything its Creator has done.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.1:7",
    "he": "אמנם הרב המורה ז\"ל ביאר בפירוש שלא הספיקה חקירתו זאת אל הדרוש ההוא. וכי לדעתו כבר נשארו כל השאלות הנזכרות בעינם. ושאין שום המלט ממבוכתם. רק כשנאמר שהיה הכל נברא ומחודש אחר שלא היה. ברצון רוצה ברא כל דבר ודבר מהם בכוונה מיוחדת עצומה שהיא מושכלת מהענינים כלם. כמו שהתפלסף על זה והתוכח עמו מתכלית העיון והדיוק בפרק כ' וכ\"א וכ\"ב וכ\"ג מחלק השני למורה. אשר שם ביאר תכלית הביאור שהשלש' טענות הנזכרות הלקוחות משלשה סוגי הענינים הנזכרים. יספיקו גם כן לחייב האמונה בחידוש ולהכריע אותה משאר הדעות המודות במציאות האל ית'. וכן הוא האמת בלי ספק:",
    "en": "Maimonides in his Moreh Section 2, Chapters 20-23, proves that Aristotle's concept of the existence of matter prior to the Creator is false, and that only the concept of creation ex nihilo is the Jewish tradition.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.1:11",
    "he": "מכל מקום כבר נתבאר מה שרצינו אליו מכוונתינו ומשפטנו אשר חרצנו בראשית דברינו. והוא היות הצלחת האדם והוצאת שלימותו אל הפועל תלויין בידיעת הנמצאות והגעת התועלות המגיעות מהן בסבותיהן העצמיות כי בהם ולא בזולת יוכל לראות האור האלהי אשר הוא מצד עצמו נסור תכלית ההסתר. וזהו אשר כוונו בן עזאי האלהי באותו מאמר שזכרנו ראשונ'. באומרו מלך בשר ודם תחלה מזכיר שמו וכו'. וזה כי לב האדם לאדם בהכרתו וידיעתו הוא תחלה אל עצמותו לבד מצד מה שהוא איש העצם ממינו כי הוא מה שיורה שמו עליו. ואחר כך יבא אל הכר מקריו ותואריו אשר ינשאו עליו ויתרבו בו מהאומניות או הקנינים והשררות ויתר הענינים המקריים. הוא מה שאמר דוד יעצותך תרבני (תהלים י\"ח) כי מתחלה הוכר בשהוא דוד לבד. ואחר כך היה רועה לאביו ואחר מנגן לשאול ואחר משנהו ואחרי כן מלך. הרי שנתרבו בו הענינים הנושא והתוארים הנשואים על שמו אבל הקב\"ה אינו כן כי אין שום מבוא להכיר אותו ולדעתו מצד עצמו ומהותו כי זה שמו לעולם. אמנם אנו מכירים מעשיו ועוצם נפלאותיו. והם יגידו ויעידו על אמיתת מציאותו כמו שאמרנו. והוא מה שהפליג להראות אמיתתו בפתח דבריו בתורה האלהית בראשית ברא ואחר כך אלהים. להראות כי אין לנו שום מבוא להכיר את יי' אלהים כי אם מצד שברא מעשה בראשית. אמנם מעשה בראשית הוא הסולם לעלות ולחזות בנועם יי' כאשר ביררנו. ולו חכמו חכמי האומות ישכילו זאת לא הוצרכו חכמנו לסרס ולכתוב להם אלהים ברא בראשית לשום הדבור על המנהג הטבעי ההגיוני כדאיתא במגילה (ט.) ודי בזה בביאור הקודם:",
    "en": "Man, starting out alone, without knowledge of the outside, acquires knowledge gradually through contacts, perceptions etc. Because he is forever incomplete, by definition, forever at best progressing towards completion, man, i.e. his title appears first (in the words of Shimon ben Azzai). The reverse is true of G-d. He is by definition the ultimate Cause of everything. Knowledge of His actions confers upon us a measure of knowledge about Him. Therefore, He appears in the text after we have been informed of His activity.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.2:2",
    "he": "את השמים ואת הארץ",
    "en": "\"the heaven and the earth\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.2:3",
    "he": "במדרש פרשת החדש (ש\"ר ט\"ו) הרבה מעשים כתב משה סתומים ועמד דוד ופירשם, אנו מוצאים ממעשה בראשית שמאחר שברא שמים וארץ ברא האור שנאמר בראשית ברא אלהים כו' ואח\"כ ויאמר אלהים יהי אור כו' ודוד פירש מאחר שברא האור ברא שמים שנאמר (תהילים ק\"ד) עוטה אור כשלמה נוטה שמים כו':",
    "en": "Midrash Rabbah Exodus 15, states that Moses wrote down many things in general obscure terms, whereas David later explained these in greater detail. For example, Moses wrote in the story of creation that heaven and earth preceded the creation of light, whereas David gives the reverse account in Psalms 104,2: \"You wrap Yourself in light like a cloak, and then stretch the heavens like a carpet.\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.2:4",
    "he": "אם משמעות מלת שמים בפסוק זה הוא שמים ממש כמאמר ויקרא אלהים לרקיע שמים יראה באמת שהתורה האלהים אינה מסכמת לדעת הפלוסופים במציאות המלאכים. והוא שעם שמציאותם מפורסם מאד בתורה ובנביאים ובכתובים הנה התייחדם להיותם הם מניעי השמים והמשפיעים אותם זה לא נזכר בכאן ולא נמצא מפורש בשום מקום ויראה שנוכל להכחישו ולכפור בו בלי עון ופשע. כי הנה הפילוסופים לא חייבו מציאות המלאכים רק מצד התנועות השמימיות התמידות וחלופיהן. כי אמרו אם היתה תנועתם מהתחלה טבעית כתנועות היסודות יחוייב שינוח הגלגל בהגיעו אל מקומו הטבעי אבל מאחר שהוא מתנועע תמיד בחלקיו וממקום שיתנועעו אליו יתנועעו. חוייב שהתחלת תנועותיהם תהיה נפש שכלית בה יציירו הנבדל אשר בעבורו יתנועעו עם צירוף התשוקה התמידית להגיע אליו ולזה שמו מספר הנבדלים כמספר חלופי התנועות ואמרו שהנבדל מושפע ממנו נבדל וגלגל עד תום מספרם. כל אחד מהתכמים לפי מספרו אחד מרבה ואחד ממעיט. ואחר ייחסו התורניים זה הדעת אל הנביאים כהו שבא מדבריהם בפירוש המרכבות וזולתם: והנה אחר שלא סופר בכאן שהוא מקומו המיוחד וגם המה באו על הדברים האלו כאשר ימשש העור ובתורת אומדנא כמ\"ש הרב המורה פרק ד' חלק ב' עם מה שכתב פרק ע\"ב חלק א' אבל אם יש להם שכל שיציירו בו אין זה מבואר אלא אחר עיון דק. יראה שאין אנו חייבין לשמוע בקולם ולא לקבל השערתם: כי מי יאמר שלא יהיה ענין תנועות הגלגלים בהתחלה טבעית שמה בוראם יתברך בהם בה יתנועעו כל חלקיהם אל מקום מיוחד כאלו תאמר חלקי הגלגל היומי אל הנקודה המערבית וכל חלק וחלק מהגלגל בהיותו חוץ למקום ההוא יתנועע בטבע אליו כהתנועע האבן אל המרכז כשהיה חוץ ממנו ואולם לא יוכל החלק ההוא לנוח שם לפי שכל חלקי הגלגל מדובקים וכלם רצים גם הם להגיע אל המקום ההוא דרך סבובם. ובמרוצתם דוחים החלק המגיע שם ומכריחים אותו להעתק ממקומו ולהתרחק משם עד שישוב גם הוא דוחה כאחד מהם. וכן ילך הדבר בסבוב לעולם להשלים ע\"י תנועותיהם תועלות המאורות ועירוב היסודות והמזגם כמו שאמרו הטבעיים לפי דרכם. וענין הדחיה הזאת נראה אותה במים היורדים במורד ואחר ירוצו בדחיית הבאים אחריהם דרך עלייה עד שתספיק תחבולת המלאכה להמשיך תנועתם בסבוב תמידי וחזרתם חלילה כמו שראינום פעמים רבות. והפלא מן הרואה תשוקת תנועת המגני\"טס אל נקודת הקטב הצפוני איך יתפלא מהיות עוצם האותות החלקים הגלגליים אל המקום ההוא המיוחד על האופן הזה שאמרנו וכיוצא בו. ועל פי הענין הזה ימצאו יפה חלוף התנועות כי שמם הבורא בחלוף הטבעים כאשר גזרה חכמתו לתועלת המציאות כמו שעשה ביסודות. והגלגל היומי יהיה מקום חלקיו הטבעי הנקודה המערבית עצמה כמו שאמרנו. ושאר הגלגלים קצתם הנקודה המזרחית ממש וקצתם אחרת נוטה ממנה קצת מעלות וקצתם נוטה יותר או פחות. והתחלפות תנועותיהם במהירות ואיחור יהיה ג\"כ נמשך אל חוזק האַוְתות או חולשתו כי אשר יש לו האַוְתות חזק ירוץ אליו במהירות גדול יותר מאשר יש לו האותות חלוש כמו שהוא הענין בשוה בתנועת האש והאויר למעלה והמים והארץ אל המטה. וכבר יאות להם זה הענין מצד טבעם וזה כי כמו שיתחלפו אלה השמים מאלו היסודות להיותם עצם חמישי זולתם. והיו קצת היסודות מתנועעים אל המעלה וקצתם אל המטה הנה יהיו אלו מתנועעים לא למעלה ולא למטה רק אל אמצע הסבוב אם המזרחי או המערבי או מה שבין. והנה ודאי יאות השכל לזה ולא ימאנהו כמו שימאן להאמין היות נפש חיונית לגשם בלתי כליי כל שכן שתהיה נפש משכלת מתנועעת תמיד אל צד א' על אופן אחד בלי שום שנוי וחלוף כלל כמו שלעג על כל זה החכם בספר הפלת הפילוסופים בשאלות י\"ד וט\"ו ממנו זכור אזכרנו עוד בשער הכרובים בע\"ה.",
    "en": "Since the four basic elements, i.e. water, earth, wind, and fire move only in one direction, downwards in the case of water and earth, upwards in the case of wind and fire, and their motion is always arrested once their respective goals have been reached, it is clear that their path is predetermined for them, and that they are not free agents. When we observe movements in the sky, we observe unceasing motion in apparently forward and backward direction (orbit). This could suggest that the objects in motion are possessed of intelligence or are directed by intelligent beings. Since our traditions are not too clear about all this, we are permitted to reject this idea altogether and simply postulate that these heavenly bodies have been given different properties from the four fundamental elements comprising earth. Motion of the celestial bodies is on the one hand unceasing, yet their exact path is pre-calculated and departure from it is not possible either regarding their speed or direction of movement. Most Midrashim are compatible with this theory.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:2",
    "he": "ויאמר אלהים יהי אור וכו'",
    "en": "THE LORD SAID, \"LET THERE BE LIGHT!\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:3",
    "he": "בעשרה מאמרות נברא העולם ומה תלמוד הומר והלא במאמר אחד יכול להבראות כו' (אבות פ\"ה מ\"א).",
    "en": "The Midrash in Avot 5,1 states that the world was created by ten directives, though it could have been created by a single directive. This was in order to increase the culpability of those who deny the existence of G-d the Creator and to increase the merit of those who ensure the continued existence of the world by their righteousness.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:4",
    "he": "למה שהיה תכלית התורה האלהית להיישיר האדם אל ההצלחה האנושיות כמו שקדם בשער הראשון. והיתה הצלחתו תלויה במעשיו הבחיריים המיוחדים אליו כמו שיבא במאמר הח' מזה השער. והיתה הבחירה בלתי אפשרית מבלי המצא אל שרשי הנמצאות טבע קיים כמו שיתבאר היה מהמחוייב כי כמו שהוכרחה הגדת מעשה בראשית להכיר אמיתת מציאותו של יוצר בראשית כי הוא מה שבא אמותו בשער ההוא הנזכר כן תוכרח להניחו ולהודיעו לגלות ולפרסם מציאות זאת הבחירה וטבעה. לקיים אמתתה ולדחות מעליה אי זו תואנה שיבקשנה האדם המשולח והלהוט אחר תאוותיו וירצה לבטלה במה שיטעון עליה ממראה עיניו אשר יראה מבלתי הסכים הנהגת העולם לפי ענינה. ומעתה האיש הנלבב ישאר קיים עומד בעצמו נכסף להמשך אחר אנושותו ומעשה תקפו. ויהיה על יושר מחזיק בתומתו. וצדיק באמונתו. ואולם היות הבחירה נמנעה מבלי מציאות זה הטבע וקיומה במציאותו. הוא מה שיורה עליו השכל הוראה חזקה: אמנם לפי שמצאתי לפי עיוני כי זאת ולא זולת היתה כונת חכמי המשנה במאמר הזה הנכבד. רצוני לגלות את אזנינו על זה הענין הנפלא. יהיה מה שאומר אותו בזה מסודר על פירושו. והוא מה שראוי שיהיה שער מיוחד לבא אל פירוש העשרה מאמרות שבהם נברא העולם. ואזכור ראשונה מה שכתבו עליו המפרשים ז\"ל והספקות הנופלות על פירושיהן. כדי שיהיה מה שיקובל ממנו מזה הענין הנכבד חזק האמות או הכרחי בכוונתם:",
    "en": "Since the purpose of G-d’s Torah is to enable man to achieve success, his success in turn depends on intelligent use of his freedom of choice. Such success, however, is impossible without some understanding of the way in which nature works. The story of creation therefore has to supply that understanding, just as it has to supply the knowledge that there is a Creator who presides over His entire handiwork.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:5",
    "he": "פירש\"י ז\"ל בעשרה מאמרות תשעה פעמים ויאמר, ובראשית נמי מאמר הוא, שנאמר בדבר ה' שמים נעשו (תהילים ל״ג:ו׳). שמאבדים את העולם וכו' שטרח הקב\"ה לברא בעשרה מאמרות עכ\"ל. והנה הרשב\"ם ז\"ל נכדו נמשך אחריו והאריך יותר וכתב בעשרה מאמרות בר\"ה (ל\"ב.) מפרש מאי ניהו. ט' ויאמר שיש במעש' בראשית. ובפרקי רבי אליעזר (פ\"ג) ובפסיקתא משלימין מאותן הכתובים אצל יצירת האדם אע\"פ שאינם עם מעשה בראשית לפני ויכלו איתיה ומה תלמוד לומר ויאמר ויאמר הללו מה אנו למדין מהן והלא במאמר אחד יכול להבראות. אלו אמר יתקיים כל העולם כלו ברצוני זהו במאמר אחד. ומה טעם לא בראו במאמר אחד. ומפרש כדי ליפרע מן הרשעים פרעון קשה וגדול. שמאבדים את העולם שטרח הקב\"ה כל כך לברא אותו בעשרה מאמרות. וליתן שכר טוב וכו' עכ\"ל. ותמהני מאד על הסכמת רש\"י ז\"ל במספרי העשר' מאמרות עם בראשית. כי לפי מה שכתב בפי' התורה הוא מבואר שהספור נמשך אל ויאמר אלהים יהי אור. ושלא בא הכתוב להורות סדר הבריא' ולומר ששמים וארץ קדמו. והרמב\"ן ז\"ל כתב שם והנה לדעתי לא נברא ביום ראשון רק האור והוא מבואר. והנה אם כן חוייב לו שמאמרות הבריא' יתחילו מן ויאמר אלהים יהי אור. ובפירוש המאמר גם לשניהם קשיא טובא. ראשונה טורח זה מה טבו כי מה טורח יגיעו לו ית' מברוא אותו בעשר' מאמרות מברוא אותו במאמר אחד. ובורא עולם ה' לא ייעף ולא ייגע. שנית כי מה טעם שיכוין הש\"י בתחלת בריאת העולם לברא אותו בעשר' מאמרות כדי להגדיל עונש המאבדים אותו. ואין זה ממדת הטוב והמטיב. והכתוב צווח עולם חסד יבנה (תהילים פ\"ט) שלישית אם נאמר שסבת עונש הרשעים הוא מפני שטרח בבריאת העולם בעשר' מאמרות. הנה לא יתחייב מזה שיוסיף ליתו שכר למקיימו. אדרב' כי אם רבוי המאמרים יחייב עונש להורסים עולם בנוי בטורח גדול. היא עצמה הסבה אשר לבעבור' אין ראוי שיוחזק כל כך טובה למקיימים. לפי שאין כל כך טורח לקיים מה שיש לו סבות חזקות לקיימו: והנה הרמב\"ם ז\"ל כבר נטה מפירוש זה ואמר היה יכול לספר הבריאה במאמר אחד שיכול לומר ויאמר אלהים יהיו שמים ויקוו המים וכו'. ואמנם ייחד מאמר לכל אחד להודיעך גודל כח המציאות וטוב סדרו. וכשמפסידו יפסיד דבר גדול וכאשר יתקנו יתקן דבר גדול וכו': ואחריו נמשך הרמ\"ה ז\"ל. ואם שכבר יצאו מידי הספקות שכתבנו במה שאמרו שלא באו לתת צורך לגופן של מאמרות. כי ודאי נברא העולם בעשרה לצורך העולם ותועלתו. אבל דרשו יתורי הכתובים שהיה יכול לקצר ולכלול הספור כלו במאמר אחד. עם כל זה איננו שוה לי. כי לא יסכים לשון המאמר אל פירושם. שהיה להם לומר והלא במאמר אחד יכול לאמרה. אבל כשאמרו והלא במאמר אחד יכול להבראות. נראה בבירור שכוונתם היא לתת טעם אל עצם הבריא' היותה בעשרה מאמרות. לא אל האמירה או הכתיבה:",
    "en": "A solid series of natural laws is essential, else the freedom of choice would include man's ability to destroy the universe. For this reason, man's actions do not have an immediate impact on nature as a whole. On the other hand, this apparent lack of impact is used by some people as an argument to deny the whole theory that G-d is the Creator and that the performance of good or evil deeds respectively contributes to or detracts from His creation. It is questionable whether the ten directives can indeed be matched up with the ten occasions we find the word vayomer, \"He said,\" appearing in the story of the creation. It is also doubtful that if on the one hand attempts to destroy the fabric of the universe deserve special punishments, the reverse is true also, i.e. that acts designed to preserve the universe intact should merit special reward. Logically speaking, preserving a painstakingly created universe should merit less reward than preserving a universe which is based on a single directive by the Creator. Acting in accordance with natural law should merely be an act of prudence for any intelligent human being; why should it merit any reward at all?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:7",
    "he": "אמנם ענין המאמרות הוא חלוקת המציאות כמו שחלקו אותו החכמים האלהיים אל העצם והמקרה. וחלקו המקרה אל ט' קראו אותם י' מאמרות. וכן המאמרות הנה: העצם. הכמה. האיך. האנה. המתי. המצב. המצטרף. שיפעל. שיתפעל. הלו. כי הנה בעמוד על הכתובים הבאים במאמרות הללו שבבריאה והתבונן בהם נרא' כמבואר שהם מכוונים שם. כמו שיבא עניינם אחד לאחד בשער הזה ב\"ה. ולזה אמרו בעשרה מאמרות נברא העולם. רצוני שכלם היו ענינים נמצאים שנמצא להם ולכל א' מהם טבע קיים מתמיד שמהם כל אחד במינו וטבעו ימלא מציאות העולם והיותו. והלא במאמר אחד יכול להבראות. כי אפשר ויכול הוא יתברך שיחדש וימציא העולם במאמר אחד שיאמר. יברא העולם כרצוני כמו שכתב הרשבם ז\"ל. אך הכונה שימצא העולם בצביונו ובקומתו רגע אחד מבלי שתהי' לקצתו על קצתו לא קדימה זמנית ולא טבעית. ויתחייב מזה שלא יהי' טבע קיים לכל מיני הנמצאות מסובב מסבותיהם הטבעיות כמו שהוא עכשיו בטבע העשרה מאמרות וכמו שיונח. רק כשיתנהג תמיד על מנהג זה הפלא מהבריאה. וכשיצטרך העולם בכלל או בפרט אל דבר ימציאהו לפי שעתו בזולת סבות מיוחדות קודמות כי אם ברצון לבד. כאלו אמר שיתנהג עם העולם בכללו על סדר הטבע המעולה אשר לפי ההשגחה האישיית אשר נזכרהו בשער הרביעי בעזרת האל. דוגמת מה שנהג עם ישראל כל ארבעים שנה שהלכו במדבר בכל הדברים שהוצרכו שם שספק צרכיהם שלא על המנהג הטבעי שנאמר (דברים כ״ט:ה׳) לחם לא אכלתם ויין ושכר לא שתיתם. הוצרכו ללחם. המטיר להם לחם מן השמים. למים. בקע צורים ויזובו. לצל. הושיב להם צללי כבוד. לבשר הגיז להם את השלו: שמלתם לא בלתה ורגליהם לא בצקה. וזולת זה מהדברים היוצאים מההקש הטבעי. כי מי יעצור בידו יתברך לעשות כמעשים האלו תמיד לכלל העולם: אמנם אם היה תמיד ענין המציאות בכללו על זה האופן לא היה שום מקום אל מציאות הבחירה האנושית אשר היא יסוד האדם ולא שום מבוא אל השכר והעונש שהיא סוד תכליתו כמו שיתבאר. וזה שלא ימלט הענין מאחד משני עניינים. אם שתהי' הנהגת העולם ופרנסתו על צד ההזדמן והקרי. או על דרך ההשגחה האישיית. ואם הית' על צד הקרי וההזדמן. הנה נא נפלנו בפח האפקורוסות והכחשת מציאות מנהיג אשר היא סבת כל הסבות וראשיתן. כי מאחר שאין השתלשלות הסבות נמצא. אין מציאות מחוייב לסבה ראשונה כלל. וזה מבואר:",
    "en": "We suggest therefore that the ten directives referred to in the Midrash, are the parts of the creative process as such, not the successive directions governing the developmental stages of creation. All phenomena in the universe are summed up under different headings. (A) is the essence; (B) i.e. 2-10 are the forces moderating the essence. These can be subdivided into 2) quantity, 3) quality, 4) direction, 5) the time frame they operate in, 6) the relative condition of the phenomenon when compared to its full potential, 7) its relation to other phenomena, 8) its activity, i.e. its effect on other phenomena, 9) its response to other phenomena, 10) its rationale, its attributes. Each of the aspects mentioned above has an indispensable place in the scheme of nature, and as such is part of the process of creation referred to as \"ten directives\". True, G-d could have given a single directive stipulating \"Let the universe come into existence in accordance with My image of it,” (see Rashbam). This would have meant that the universe would be so interrelated that it would have lacked distinct time frames etc., all the parts of nature that enable us to examine and admire the incomparable intelligence with which it has been planned. Nature would have been deprived of all cause and effect relationships. It would have depended exclusively on the miraculous in order to effect any changes, ever. G-d would have had to treat the whole universe as He treated the Jewish people during the forty years they wandered through the desert, when He provided all their needs, contrary to natural law. Had G-d proceeded in such a fashion, there would have been no room for the exercise of free choice, free will, since that is based on the premise that actions on our part have a causal relationship to the events which we aim to bring about by our decisions and actions. The concept of reward and punishment would not then have been applicable, since nature as a machinery for developmental activities would have been non existent. There would then have been only two ways in which things could happen: (a) accidentally; (b) personal intervention by G-d, i.e. miraculously. In either case, no change could have been attributed to man's participation. Consequently, man could not have been held responsible for setting in motion forces which he not only failed to understand, but which simply did not exist.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:8",
    "he": "ואם שתהי' על דרך ההשגחה האישיית. לא ימלט גם כן משיהי' הענין על א' מב' פנים. אם שתהי' ההשגחה האלהית שוה על כל בני העולם. לתת לכל נמצא ונמצא די פרנסתו ולכל איש ואיש די מחסורו כצדיק כרשע. מבלי בחינה בין עובד אלהים לאשר לא עבדו. והנה אז תבטל לגמרי זאת הבחירה. לפי שזאת ההנהגה תהי' לעדה שאין הש\"י מבחין בין טוב לרע. או שאין הרשע רע אצלו. אחר שהכל נסקרין לפניו בסקירה אחת. ויחייב מזה רוע הבחירה ולומר שוא עבוד אלהים. ועל כיוצא בזה אמר הנביא למה תתענו ה' מדרכיך וכו' (ישעיהו ס״ג:י״ז) ואם תהי' בפנים שניים. והוא שתהי' עין ה' על יראיו לבד להציל ממות נפשם ולחיותם בכל מיני צרכיהם. ומהרשעים יסתיר פניו וימותו ברעב ובצמא ובעירום ובחוסר כל. היא מבואר שיהיו כלם טובים על צד ההכרח הגמור. לא על דרך הבחירה. כי איככה יוכל ויראה שום רשע שאם יחטא ואשם באחת מכל מצות ה' וכו' שתיכף ומיד ימנע הטוב ממנו. או ישוב גמול רע על ראשו ויחזיק ברשעתו. צא ולמד מדור המדבר כמה ימרוהו ויעציבוהו שם. ועם כל זה לא מנע המן מהם. כמו שדרז\"ל על זה הענין עצמו ולחמי אשר נתתי לך סלת ושמן ודבש האכלתיך ונתתיהו לפניהם לרח ניחוח ויהי וכו' (יחזקאל ט״ז:י״ט) אע\"פ שנתת אותו לפניהם לא נמנע מהיות (ש\"ר פ' מ\"א ע\"ש) וזה לפי שאין אונס והכרח גדול מזה. והנה הוא מבואר כי לפי צד מאלו הצדדין לא נשאר מקום להעניש את הרשעים על כפרם מציאות העלה הראשונ'. וחשבם שכל הפעולות נופלות במקרה הגמור ונמשכות מהכרח החמרים מבלי שום כוונת מכוין כלל ואין אבדן עולם גדול מזה. רצוני לחשוב אדם כדגי הים ובהמת השדה. ושומם כל הדברים המשיגים אותו בין טוב ובין רע למקרה ופנע וכאשר יזדמן. וגם לא ישאר שום מקום עיון בו יוכלו השכלים האנושיים לקיים מציאות הש\"י והשגחתו. שהיא מבוא וסבה ראשונ' אל הגעת הצלחתם שבה יתקיים העולם בדרך מציאות הסולם ועלייתם בו כמו שאמרנו בשער הראשון. כי היא ההכנ' והסבה העצמית לפקוח עינים עורות לדרוש ולקבל שכר. אמנם כאשר נברא על האופן הזה מקיום הטבע אשר יכללוהו העשר' מאמרות האלו. ונתן אותו לטבע מיוחד לכל החמרים שיקבלו צורותיהם המיוחדות. כאשר יוקדמו לכל אחד ואחד סבותיהן העצמיות לפי טבעם ומזגם. כמו שחוייב פרסומו מסדר המאמרות בזה אחר זה במספר הימים המור' על סדר הקדימה והאיחור הזמניים אשר היה לקצתן על קצתן בשעת בריאתן כמו שיתבאר. כבר נתן מקום להפרע מן הרשעים. שעם הרגישם זה הסדור הנפלא היותו על האופן מהשלמות שיכללוהו העשרה מאמרות אשר היא הסולם המוצב לעיניהם. ולא שתו אל לבם לעלות בו לקיים בשכלם מציאות אל עליון אשר הוא עושה כל ולא קבלו עליו אלהותו בהיות פתח העיון פתוח לפניהם. וכמו שאמר מי לא ידע בכל אלה כי יד ה' עשתה זאת (איוב י״ב:ט׳) וכאשר נתבאר. וגם כי בהיות על זה האופן כבר יש להם לדעת שעל ידי זה הטבע שהוא כאפוטרופו של עולם איפשר ויכול להיות פעמים הרבה שהמקבלים את הטוב אין בידם טובם לזכות מעשיהם הטובים ואת הרע לא יקבלו ג\"כ מצד רוע דרכיהם. מבלי שייוחס לבורא הכל מזה שום עול כלל. רק מצד מה שימשך מזה הטבע אשר עליו יסודר זה המציאות. וכמה הפליג שלמה המלך ע\"ה להורות בחכמתו זה הענין הנפלא בספר קהלת. אשר בכלל דבריו אמר (קהלת ח') אשר אין נעשה פתגם מעשה הרעה מהרה על כן מלא לב בני האדם בהם לעשות רע. אשר חוטא עושה רע מאת ומאריך לו כי גם יודע אני אשר יהיה טוב ליראי האלהים אשר ייראו מלפניו. וטוב לא יהי' לרשע ולא יאריך ימים כצל אשר איננו ירא לפני אלהים. אמר כי למה שלא נעש' ברשעים פתגם מעשה רעתם מהרה. וטובם נשאר בידם זמן מה. הם חושבים כי הטוב ההוא אשר עמהם בא ונתחדש להם חלף רשעתם ולזה מלא לבם אותם להתמיד ברעתם לחשבם כל עושה רע טוב בעיני המנהיג. ואין הענין כן אלא שכבר יהי' חוטא עושה רע מאת ומאריך לו. אם מפני שידע ליזהר מפגעי הייסורים הממשמשות לבוא עליו. ואם שחטאיו עדין לא גברו על הסבות המקיימות. כי על זה אמרו מאריך אפיה וגבי דיליה (ב\"ר פ' ס\"ז) אבל לא שהטוב ההוא נמצא ונתהוה בעבורו חלילה. כמו שהוא הענין אצל הצדיק. כי יודע אני כי לא לבד יאריך לו. כי גם אשר יהיה ויתחדש הטוב ליראי האלהים בעבור אשר ייראו מלפניו. ולא שנמשך להם במקרה מצד הנהגה אחרת. אמנם מציאות הטוב וחדושו לא יהיה לרשע. ולא יתחדש אליו בשום פנים. וגם אם לא נעשה בו פתגם מעשה הרעה מהרה למנוע טובו ממנו. הנה לא יאריך ימים עליו. כצל שדרכו להתארך. מיום ליום ברגע חצות היום. רצוני מהיום היותר ארוך עד היום היותר קצר בכל האפקים הנוטים. כלומר שלא ימשך אליו הטוב רק מעט מזער. וכל זה מפני שאיננו ירא מלפני אלהים. והכוונה שהרע הזה המגיעו בעצם מפני רשעתו. לא כמו שחשבו הטועים. כך פירשתי הכתובים האלה בפירושי לקהלת. והוא ענין נכון מאד להשקיט תלונות כאלו אשר יקרו יום יום ביושר הטבע והצדק המדה. והנה לפי זה הרשעים כי תצליח דרכם ולא פנו ולא שתו לבם לאמר מה זאת עשינו להוסיף רשע יום יום. עד אשר יחרה אף השם וקנאתו עליו ויטה ידו על הטבע הזה העומד עלינו. וכשל עוזר ונפל עזור. הנה הם חייבים משני אלו הצדדים לקבל את העונש. לפי שמאבדין את העולם עם היות שנברא באלו העשרה מאמרות. המלמדים אותם דעת ומרחיקים כל השבושים האלו מהם. וגם מזה הצד עצמו יתן מקום למתן שכרן של צדיקים. כי המה יראו כנגדם סולם העשרה מאמרות ופתח פתוח לרוחה לבא להורות מציאות האל ית' וקבלת אלהותו כמו שאמרנו. ומזה הצד הם טורחים ומסגפין עצמם בהתרחקם מהדברים הזמניים ומההנאות המדומות לקנות עולמם הרוחני. עם היות שי דעים שאף על פי שיחטאו באחת מהנה לא יחסר כל להם מכל צרכיהם בפתע. כי יש לאל יד הטבע להעמידם ולקיימם זמן מה. כי הוא המנהג שנזכר ברשעים. והם לא יסמכו על זה. אבל מטילים אימת בוראם על פניהם מצד הטוב והישר. וגם בהגיע להם קצת רע לא ייחסו אותו לבלי סדר המשגיח. כי אם אל הסדר הטבעי הלזה אשר לא הספיקה זכותו לבטלו כמו שנתבאר הענין הזה אצל רבה ורב חסדא (מ\"ק כ\"ח.) כמו שיבא בשער כ\"ב ב\"ה:",
    "en": "Once the evolutionary process of nature has been revealed, he who denies its Creator surely is guilty of wilful misconduct and therefore is deserving of punishment. Solomon, in Kohelet 8,11, refers to the fact that the absence of immediate catastrophic consequences enables a sinner to act in accordance with the dictates of his heart.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:9",
    "he": "והנה הם ודאי דורשין היטב ומקבלין שכר טוב. וכל זה לא באו אליו מזה ומזה אלא מפני שנברא העולם בעשרה מאמרות: וזה הדרוש הנכבד יראה שהנביא בעצמו הודיע אותו בצורתו באותה פרשה שזכרנו למעלה. אך שתפורש על הדרך שיתבאר. אמר למה תאמר יעקב וכו' הלא ידעת וכו' נותן ליעף כח וכו' וייעפו נערים וכו' וקויי ה' יחליפו כח וכו' (ישעי' שם מ'). ירצה למה יאמר איש מיעקב ומזרע ישראל לאמר נסתרה דרכי מה' מצד רוע הסדר ומיעוט ההשגחה. הלא ידעת. אם לא שמעת אלהי עולם ה' וכו' כי לא ייעף ולא ייגע ואין קצה לתבונתו. ומטעמים אלו יכול לבראת את העולם במאמר אחד ואין מעכב. ומפני מה ברא על האופן שנברא. רצוני ברבוי המאמרים ומספר הימים שנמשכה בהם המלאכה כמישהוא יגע ולואה בה ומניחה ליום אחר או מחרתו. אלא לפי שבהיות על הענין הזה הוא נותן ליעף הדעת כח ולאין אונים בהשכל עצמה ירבה. להבין ולהשכיל מתוך אופני הבריאה מה שיגיעהו להצלחתו בהכרת העשרה מאמרות כאשר אמרנו. ומעתה הנערים הבוערים בעם הבלתי מתבוננים בהם בינה המה ייגעו וייעפו ויכשלו בפורענותם. אמנם קווי ה' הזריזים הרואים את מראה הסולם בי' מדרגותיו ומכירים את טעמו. המה יחליפו כח לעלות בו ויעלו אבר לעופף ברום המעלות ירצו וילכו בלי שום יגיעה ועייפות עד שיקבלו שכרם הטוב בעמלם. הנה זה הוא פירוש נאה וטוב נמשך יפה אל כוונת המאמר הנפלא שעמדנו עליו. וגם מה שיתבאר בפרשה זו יתבאר בפרשת שמיני כנזכר הוא דרך ישר וקרוב לזה איזה מהם שרצה הנביא או שניהם או יותר הם ענינים נכבדים לקוחים מצדדי הבריאה. ועל כל פנים המשנה הזאת יקרת הערך בסבת הגדת מעשה בראשית על זה האופן מהמאמרות אשר כן נבראו בהמשך הימים ההם להודיע כי אי אפשר לעולם להתקיים כי אם על פי שתי ההנהגות יחד. רצוני הטבעית וההשגחיית. וששום אחת מהם לבדה אינה כדאי להתקיים בה העולם כפי טבע האדם שהוא הפועל לפי הבחירה כמו שנזכר. ונראה שהיא חולקת ממש על דעת הרב המורה והרלב\"ג ז\"ל שכתבו בזה הענין כמו שיבא כי ענין והלא במאמר אחד יכול להבראות הוא כעין מה שתראה כוונתם בזה. וכבר ראית שנדחה להם זה האופן של הבריאה בדברים של טעם הכרחיים במה שתדחהו כוונתם גם היא הקרובה אליה. ויש פנים אחרים אשר בעבורם נתן מקום לפורענות הרשעים ושכר הצדיקים בהיותו על זה האופן מהעשרה מאמרות תכלול אותו ג\"כ זה המאמר יבא עניינו בפרשת נח שער י\"ב ב\"ה. אמנם עכשיו יספיק מה שאמרנוהו לפרש המשנה הזאת כתקנה ונתבאר מתוכה מה שרצינו אליו מצורך ספור מעשה בראשית בתחלת התורה כי הוא דבר מתייחס ומתייחד לה מצד שמציאות הטבע על זה האופן הוא נמשך אל טבע הבחירה והשכר והעונש הנועדים בה ואלו ואלו דברים נכוחים וישרים. ומה מאד הפליג רבי יצחק להורות הכוונה הזאת בעצמה באמרו לא היה צריך להתחיל התורה אלא מהחדש הזה וכו' ומה טעם פתח בבראשית וכו' וכבר בארנו בשער הראשון טעם השאלה כי אחר שהתורה היא ראשיית על כל החכמות וכי דרך שמושה בהנה הוא דרך הנחה לבד למה פתח בבראשית כמו שעושה עקר מהענינים הטבעיים. אמנם בענין התשובה לא לבד להתנצלות ארץ ישראל כוון כי אם אל כללות התועלת שאמרנו שהוא עקר הכל והוא שזכירת מעשה בראשית בראשונה הוא כהקדמת ראיה מופתית על שלא נפלו הדברים באדמה על דרך ההזדמן אשר יעשה איש הישר בעיניו בדינא דכל דאלים גבר רק שבראה וכוננה בתחלת הבריאה בחכמה בתבונה ובדעת בכל מלאכת העשרה מאמרות הוא עדות ברורה שעיניו יתברך פקוחות על כל המעשים אשר יעשו בה וכשנטלה מזה ותבא לזה אינו בזולת חפץ ורצון ישר ונאמן. וכאשר יובן המאמר הזה על היות מצות החדש כוללת העשרה מאמרות אלו כלם. תהיה גם כן כוונתו לדייוש תוספת הביאור ובלתי סמכו על הלמידה מהכללות כמו שיבא ענינו בפר' ההיא שער ל\"ח בעזרת הצור. זה מה שראיתי לבארו הנה. והניחו דרך השער ליכנס אל ביאור זאת הפרשה החמורה רצוני מה שיכלול ממנה אלו העשרה מאמרות של יצירה המתחילים מויאמר אלהים יהי אור אחר שביארנו שני הפסוקים הראשונים בשער הקודם. אמנם קודם שנתחיל בביאור אעורר הספקות הנופלים בה כמו שייעדנו בהקדמה:",
    "en": "On the other hand, the very factor which entices man to sin is also at work when the righteous decide to disregard this factor. Temptation resisted is worth a greater reward than temptation one has never come to grips with. Isaiah 40,27, \"who gives strength to the ya-ef, tired,\" should be understood thus. The ya-ef is the inert, primordial matter which has been activated by G-d’s directives. We conclude that both natural law and special Providence are required on occasion in order to ensure the survival of mankind. The commentary of Rashi at the beginning of Parshat Bereshit goes beyond the apologetic in vindicating our claim to the land of Israel. His commentary provides the philosophical basis, namely that nothing happens as the result of mere chance, but that everything is the result either directly or indirectly of G-d’s position as owner of the universe.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:10",
    "he": "א ויאמר אלהים יהי אור. מה טעם שיברא האור בראשונה מאחר שלא היו עדיין נמצאים צריכים לו והוא יתעלה היוצר אור ולאו לאורה הוא צריך. ולמאמר (ב\"ר) האומר שנרמזו כאן המלאכים כבר כתבנו בשער הקודם שהיה ראוי בטבע היצירה שיוקדמו לכל. רצוני קודם שיאמר בראשית ברא אלהים את השמים ואת הארץ. והארץ היתה תוהו וכו':",
    "en": "Problems in the text of the story: 1) Why was light created first, since there were not yet any creatures or other substances that were in need of it?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:11",
    "he": "ב אמרו ויהי אור וירא אלהים את האור כי טוב. למה לא אמר ויהי כן וירא אלהים כי טוב בסתם כמו שעשה כן בכל שאר המלאכות. או למה יאמר כי טוב בשום אחד מהן וכי לא ידענו שהמציאות הוא טוב מאי קא משמע לן:",
    "en": "2) Why, after the directive \"Let there be light,\" does the Torah say \"There was light\" instead of \"And it was so,\" as is the case after all the other directives? Why does the Torah stress \"It was good\" in all these categories; why not content itself by stating \"It was so?\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:12",
    "he": "ג אמרו ויבדל בין האור ובין החשך אחר וירא אלהים את האור כי טוב היה לו להפך המאמרים. ודרך המדרש כתבה רש\"י ז\"ל:",
    "en": "3) Why is the statement about separating light and darkness subsequent to the statement \"G-d saw the light that it was good?\" The reverse order would have seemed more logical!",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:13",
    "he": "ד מה טעם אומרו ויהי ערב ויהי בקר איפכא מבעי ליה ויהי בקר ויהי ערב שהרי הערב אינו רק מה שחוייב מהשקע אור היום תחת הארץ ובא בצלה:",
    "en": "4) Why does the Torah state \"It was evening, it was morning? The reverse would have seemed more plausible. After all, evening is what we have left after the sun has set!",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:14",
    "he": "ה וגדולה היא אצל הכל איך נמצאו ערב ובקר מיום ראשון שני ושלישי כיון שעדיין לא נתלו המאורות ולא נמצאת התניע' שאליה נמשך הזמן:",
    "en": "5) How could there have been evenings and mornings when there had not yet been a sun during the first three days of the creative process?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:15",
    "he": "ו מה טעם נאמר ביום הראשון יום אחד ולא נאמר ראשון כמו שאמר שני ושלישי וכו' וגם על זה דברו חכמינו ז\"ל והמפרשים ז\"ל:",
    "en": "6) Why does the Torah say \"One day,” instead of \"The first day,” when it describes the events that took place on day one?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:16",
    "he": "ז מה טעם אומרו ויהי מבדיל בין מים למים כי אחרי אומרו יהי רקיע בתוך המים ידוע שהרקיע ההוא יהי מבדיל בין מים למים גם יש לדעת מה הם אלו המים אשר על הרקיע שדברו עליהם רבים:",
    "en": "7) The directive about separating water from water seems superfluous. The words \"Let there be a sky amongst the waters,” surely presupposes such a separation. What are \"the upper waters?\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:17",
    "he": "ח מה טעם שיאמר אחר מאמר יהי רקיע וכו' ויעש אלהים את הרקיע שהוא מאמר שהרעיש עליו בן זומא את העולם (ב\"ר פ\"ד):",
    "en": "8) Why does the Torah repeat \"G-d made the sky?\" He had already given a directive \"Let there be a sky!\" (compare Ben Zoma, Bereshit Rabbah 4).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:18",
    "he": "ט מה טעם אומרו ויקרא אלהים לרקיע שמים. אתר שכבר נאמר בראשונ' ברא אלהים את השמים. ורש\"י ז\"ל תירץ על פי המדרש (ב\"ר) שבראשון נגלדו ובשני נקרשו. אמנם לדברי הרמב\"ן ז\"ל לא הוי תיובתא:",
    "en": "9) Why is the naming of the sky mentioned when at the outset the Torah had stated “G-d created the sky and the earth?\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:19",
    "he": "י מה טעם לא נאמר ביום שני כי טוב וביום השלישי נאמר שתי פעמים. גם למה נאמר בו ויהי כן:",
    "en": "10) Why do we not find the statement \"It was good\" after the directives of the second day had been carried out? Why, on the other hand, do we find this expression twice during the report about what was created on the third day?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:20",
    "he": "יא מה טעם לא נאמר יהי מאורות סמוך למאמר יהי רקיע וכו' כי השמים והכוכבים קודמים בסבה ומציאות ליסודות ולמה שיתהוה מהם. וכל שכן לשיטת הרב המור' והנמשכים אחריו שאמרו שמאמר יהי רקיע וכו' היא על הוית המטר כי ודאי נשתבש מאד סדר הבריאה שהיה לו להקדים לו תליית המאורות שהיא ודאי קודמת בטבע להוית הגשם. וגם הוא ז\"ל נשמט מזה המאמר בבא זכרונו לפניו כמו שיבא גם יזכר להלן מה שחסר בזה הרלב\"ג ז\"ל:",
    "en": "11) Why is the creation of the planetary system not reported immediately after the report about creation of the sky? This especially since the heavenly bodies preceded the earth in their causal relationship and planning?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:21",
    "he": "יב מה טעם נאמר ויברא אלהים את התנינים הגדולים וכו'. אחר שנאמר ישרצו המים שרץ וכו' וכן בששי נאמר ויעש אלהים את חית הארץ וכו' אחר שנאמר תוצא הארץ וכו' ולא נאמר כן אחר תדשא הארץ אשר ביום שלישי. גם שלא נאמר בו ויהי כן:",
    "en": "12) Why has the creation of the large sea monsters been singled out for special mention? Similarly, the special reference to chayat ha-aretz the wildlife on the sixth day? If the latter were the result of earth's activity, they should have been mentioned at the end of day three which describes earth's activity. Also, why is there no \"So it came to be,\" in those instances?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:22",
    "he": "יג מה טעם לא נברא אדם ביום בפני עצמו אחר שנבדל במהותו מכל הנמצאים הבדל רב ממה שהובדלו שאר הנמצאות אשר נפרדו בימי מציאותן:",
    "en": "13) Why was not a special day devoted to the creation of man, seeing he is so distinct from other creatures?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:23",
    "he": "יד מה טעם אומר נעשה אדם בצלמנו כדמותנו וירדו כאלו היתה הרדי' מעצמות הצלם והדמות ומתנאיהם:",
    "en": "14) When G-d said during the creation of man \"Let Us make etc.... so he will have dominion over the beasts,\" one forms the impression that his purpose is related to this tzelem image of G-d that man has been made in.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:24",
    "he": "טו מה טעם שלא נאמר על בריאת האדם כי טוב שכיון שאמר על הכל וירא אלהים את כל אשר עשה והנה טוב מאד כבר יכול לומר על כל אחד כי טוב ויכלול זה גם כן ליום השני: עוד יש בכלל הפרש' הזאת ג' ספקות ואלו הן:",
    "en": "15) Why has the creation of man not been described as having been \"good?\" Since the entire creative process is subsequently described as \"very good,\" why was this line not reserved for the whole process without all the individual \"it was good\" etc.?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:26",
    "he": "יז אחר שחדוש העולם היא פנה מפנות האמונ' וכמעט שהכל תלוי עליו למה לא נברא אדם ראשית כל כדי שירא' בעיניו עולם חרב ובנוי וירגיש הרגש גמור בהתחדש הכל ויספר לבאים אחריו. ועכשיו שנברא באחרית הכל עדיין ישאר אצלו שום הרהור ורעיון אם היה כן לעולמים או שנולד על ידי זולתו ממינו והלכו להם:",
    "en": "16) Since the belief in creation ex nihilo (from nothing) is so important to us, why did G-d not create man first so that he would have possessed firsthand knowledge of the fact that G-d created the world out of nothing?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.3:27",
    "he": "יח למה הוזכר שם אלהים בכל מעשה בראשית והם כי לא להזכיר בשם ה' שהוא השם הנודע שמורה על ההויות עד אחרי כן בפסוק אלה תולדות השמים והארץ וכו' כי אז הוחל לקרוא בשם יי' שנאמר ביום עשות יי' אלהים ארץ ושמים. ונהוג זכרון אלו השמות ביחד עד שגירש האדם מגן עדן. ונשגב ה' לבדו משם ואילך בכל ספורי הפרש'. ועתה אחר זכרון אלו הספקות נבוא אל ביאור המאמרות בעזרת הצור האמתי יתעלה שמו:",
    "en": "17) Why is G-d referred to only as elokim until chapter two verse four?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:1",
    "he": "יבאר איך שביתת המעשים ביום השבת הוא מופת חותך על אמונת החדוש מהאפס המחולט ברצון גמור וצורך זה המופת:",
    "en": "How does the Sabbath prove that G-d created the universe out of nothing?",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:2",
    "he": "ויכולו השמים:",
    "en": "\"The heaven and the earth were finished\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:3",
    "he": "תני רבי שמעון בן יוחאי אמרה שבת לפני הקב\"ה לכל נתת בן זוג ולי לא נתת בן זוג. אמר לה כנסת ישראל היא בן זוגך. וכיון שעמדו ישראל על הר סיני אמר להם היו זכורין לאותו דבר שאמרתי לשבת כנסת ישראל היא בן זוגך הה\"ד זכור את יום השבת לקדשו (שמות כ׳:ח׳) (ב\"ר פרשה י\"א וע\"ש).",
    "en": "We read in Bereshit Rabbah 11, that Rabbi Shimon ben Yochai portrayed the Sabbath as saying to G-d, \"You have given a mate to everyone except me.\" G-d replied, \"The community of Israel will be your mate.\" When Israel stood at Mount Sinai, He said, \"Remember what I have said to the Sabbath, i.e. the community of Israel is your mate. \"This is why the Torah says ‘remember’ the Sabbath to keep it holy.\"",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:4",
    "he": "למה שהיה העיון במציאות אלו הנמצאים הרבים והעצומים וטוב סדרם ועוצם כיוונם בכל מה שיורו עליו סדר המאמרות אשר קדם זכרם מועיל מאד לכל בעלי הזריזות חכמי קדם אשר מעולם וזה החלם לעלות במדרגות הסולם להודות בהכרח במציאות הסבה הראשונה אשר ממנה הושפעו כל אלה הנמצאות על סדר ההוא הנכון. הנה הספיק זאת ההתחלה להם לגרש מפניהם הדעות ההמוניות הסכלות שנתפשטו בהמוניהם לסבת עטיו של נחש המתחלקות למחלקות. מהם שיאמינו שבוש ההזדמן והכחישו מציאות שום דבר ומנהיג בעולם. ומהם שהאמינו ברבוי האלוהות כמספר הנמצאות והם עובדי הצורות והככבים והמזלות וכהמה גדלו ביניהם כמה שבושים למיניהם. וכבר נתפרסם זה הענין מדורו של אברהם אבינו בהיותו בבית אביו. כי בפילוסופות העיון הזה ולא בזולתו התחיל לחלוק על הדעות הרעות ההן והיה משתדל לבטלן ולסותרן כמו שהפליגו חכמינו ז\"ל להראות זה הענין הנכבד במה שאמרו במסכת ב\"ב פ\"ק (ט\"ז:) ר' אליעזר המודעי אומר אצטגנינות גדולה הית' לו לאברהם בלבו שכל מלכי מזרח ומערב משכימין לפתחו. רבי שמעון בן יוחאי אומר אבן טובה היתה תלויה לו לאברהם אבינו שכל חולה שראה אותה מיד מתרפא. ובשעה שנפטר אברהם אבינו נטלה הקב\"ה ותלאה בגלגל חמה. אמר אביי היינו דאמרי אינשי אידלי יומא אדלי קצירא עד כאן. זה כי לפי שההישרה המגעת מהשלמים לזולתם היא על שתי מדות. האחת מה שילמדו מהם מצד מנהגיהם ומעשיהם הטובים וישרים כי זה אשר יקראוהו שמוש חכמים. כי הזוכים להיות עמם במחיצתם רואים בהם תמיד ולומדים מהם ועושים כמעשיהם כמו שאמר ומשרתו יהושע בן נון נער לא ימוש מתוך האהל (שמות ל״ג:י״א) גם באלישע אשר יצק מים על ידי אליהו (מלכים ב ג׳:י״א). והשנית אשר לא זכו לשמושם וזכו לשמוע מפיהם דברים נכוחים ומוסרים נעימים ודברי תוכחות וכבושים כדרך הדרשנים שיצא שמם בעולם. ומהמבואר שהדרך הראשון הוא יותר חזק בהישרה הרבה מאוד מהשני כי יותר ממה שילמוד האדם מהדבור ילמוד ויתפעל ממראה עיניו אשר יראה מעשים בכל יום וכמ\"ש גדולה שמושה של תורה יותר מלימודה (ברכות ז':) וכל שכן אם לא יסכימו המעשים עם המאמרים כמו שאמרו על בן עזאי כשהיה מגנה המבטל פריה ורביה יש נאה דורש ונאה מקיים וכו' (יבמות ס\"ג:). והחוקר פרק ב' מאמר עשירי מספר המדות אמר וזה לשונו. כי הדברים אשר בפעולות ובמעשים המאמרים פחות יאמנו מהפעולות ואם לא יהיו מסכימים לדברים המורגשים יבזום ויכחישו האמת וכו' ע\"כ:",
    "en": "Philosophy, speculative reasoning contemplating the universe and its rules, is apt to lead man, by stages, to the recognition that there must be a Creator etc. On the other hand, the poison that has entered the mind of man through the sin in gan eden can produce faulty conclusions, since his power to reason has been contaminated by the yetzer hara, the evil urge, i.e. the urge to assert oneself as not beholden to anyone. Abraham succeeded in employing his intellect constructively, and he exposed the fallacies the philosophers who lived in his time labored under. Successful teaching is based on one of two conditions: 1) Being in the presence of an outstanding person, observing that person's lifestyle, attending to his needs, all of which together results in the gradual comprehension of the why and wherefore of such a person's lifestyle. Exposure plus observation will do their work. 2) A second method of learning is through listening to lectures by gifted orators. The first method is vastly superior to the second, since deeds are apt to make more profound impressions than mere words. \"Greater is the personal service rendered to Torah than its teachers\" (Berachot 7). In order for the second method to be really effective, the orator's deeds must match his words.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:5",
    "he": "והנה כנגד שני אלו הענינים דברו אלו החכמים כי רבי אלעזר המודעי אמנם אמר שאברהם אבינו היתה אצטגנינות העולם בשכלו ובדעתו ומפני היותו יודע ומסתכל בזה הסדור הנפלא נתרחק מהפקר שאר האנשים בעניניו ובמנהגיו והיה נרתע בעצמו מאימת מלכות הסבה הראשונה שתתעלה והולך בהצנע לכת בענוה וצניעות והיה פורש מדרכי העולם ונוהג בעצמו מדות אלהיות כמו שחוייב מעיון האצטגנינות ההוא על הדרך שאמרנו. ולזה כל מלכי מזרח ומערב היו נכספין אליו ומשכימין לפתחו והם האנשים הבני חורין המושלים ביצרם וכמו שאמרו חכמינו מאן מלכי רבנן (גיטין ס\"ב.) אשר נגע בלבם התחלת מה מזה האצטגנינות כי על כן ייחסום למזרח ולמערב ולזה באים להשתתף עמו ולעמוד לפניו ללמוד ממנהגו ומיושר מעשיו כי ישרו בעיניהם והוא למוד נאה ומיוחס אל אלו האנשים הדורכים מהלך השלימות. אמנם ר' שמעון בן יוחאי אמר כי לא היה לבד נאה מקיים במעשיו ותועלתו מוגעת לאלו האנשים המכונים במלכים אבל שהיה גם כן נאה דורש ומכריז ומפרסם האצטגנינות ההוא אשר בלבו לכל בני עולם ובאזני האנשים ההמוניים יחד כסיל ובער כדי ללמדם ולהישירם. בטענותיו החזקות ולהודיע לבני אדם מה שעלה בעיונו כמה שאמר הרב המורה פרק י\"ג חלק ב'. והעיון הזה המפורסם על פי דבורו היא היא המרגלית שהיתה תלויה בצוארו ועל דרך שאמר החכם. כי לוית חן הם לראשך וכי' (משלי א׳:ט׳) ודאי ההסתכלות בה יסיר כל נגע וכל מכה אשר יהיו בנפש החולים מחוסר האמונה במציאתו יתב'. וכשנפטר אברהם וחדל ההסתכלות ההוא מצוארו נטלה הקב\"ה ותלאה בגלגל חמה כלומר שנשאר העיון הזה בעצמו לכל בעל שכל שיקחהו מהמקום עצמו אשר לוקח משם: כי גלגל חמה נאמר בכאן במקום השמים בכלל כמאמר החכם (קהלת) תחת השמש בכמה מקומות. גם שהוא היותר מפורסם מצבאות השמים. והכוונה כי אחר שנשתמש בה על ידי למודו של אברהם אבינו תלאה במקום שמצאה שם ומכאן ואילך כל הנשוך מנשיכת האפיקורוסות וראה אותו וחי. וכמו שאמר ז\"ל (זהר ח\"א י':) על וידעת היום והשבות אל לבבך כי יי' הוא האלהים (דברים ד׳:ל״ט) שידיעת היום וסבתו בתנועת הגלגל עם החמה תועיל מאד לדעת מה שישיב אל הספקות אשר יתילדו בלבו על זה הדרוש. וזהו מאמר אדלי יומא אדלי קצירא. וסוף דבר כך היה דרך השלמים הראשונים אשר היה אצטגנינות זה להם למופת נפלא על אמתת מציאות האל יתברך וכי הוא סבת הסבות ועלת העלות כלן. אמנם עדיין הוקבע בלבם שהשפע המושפע מאתו יתברך מהמצאות אלו הנמצאות היתה ע\"ד החיוב כאור מן השמש וכמושכל מן השכל שהשפע ההוא לא סר בשום זמן בעולם כי מה המונע מההשפעה הזאת. ומזה חוייב להם לומר שמציאות העולם היה שוה למציאותו וקדמון כקדמותו אין הפרש ביניהם רק באשר יתברך הסבה והוא המסובב. וכבר נמצא למלכי צדק עם היותו מאלו החכמים הבאים באצטגנינית זה להכרת מציאותו יתברך שתאר אותו על זה האופן באומרו ברוך אברם לאל עליון קונה שמים וארץ (בראשית י\"ד) לא אמר בורא ולא יוצר ולא עושה כלשון הכתובים לפי שאלו הלשונות יורו על הפעולה הנעשין בבחירה ורצון כמו שהורה החכם בשאלות ג' וד' מהפלת הפילוסופים אבל אמר קונה לרמוז אל אופן בא השפע מאתו ואמר שהוא דרך קנין שהקנין הוא דבק לבעל הקנין ולא יפרד ממנו. והנה אברהם אבינו נראה שנמשך אחריו ג\"כ בתחלת עיונו אמר הרימותי ידי אל יי' אל עליון קונה שמים וארץ (שם) והיה זה להם לחכמה ושלימות בערך אל הסכלים הרבים ההם שלא ראו האצטגנינות ההיא ולא נסתכלו במרגלית וכחשו בהתחלה הראשונה ויאמרו לא הוא. ועלה מעיונם שהזאת הסבה הראשונה עם שהיא מחוייבת המציאות וסבת הכל אעפ\"כ אין מטבעה לעשות דבר שלא כמנהג הטבעי ושאי אפשר להשתנות סדר הנמצאות לא בכללם ולא בפרטם כמו שאי אפשר להשתנות בעצמו. ולזה לא היה מבקש מלפניו בתפלה כמנהג הצדיקים. אמנם מכל מקום חוייבו לרומס ולגדל זאת הסבה ולהורות לו האלהות ולהכין עבודות לשמו לפרסם זכרו לא לשכר זולתי להודאת האמת בעצמה לא לבקשת רצונו או לברוח מכעסו כי אין מדרכו להתבונן באלו הענינים האינושיים. עד היות דבר יי' אל אברם וכו'. ושם הבטיחו על הזרע אשר גזר לפי אצטגנינותו שהוא ערירי גבר מטבעו ואמר לו הבט נא השמימה ואמרו חכמים ז\"ל (שבת קנ\"ו.) שהעלהו למעלה מהכיפה ואמר לו צא מאצטגנינות שלך. והאמין ביי' ויחשבה לו צדקה (בראשית ט״ו:ח׳) ולא על המנהג הטבעי. ושם שאל במה אדע כי אירשנה שכבר בא לכלל דעת שהבורא ברא העולם ברצונו אחר שלא היה. ומזה הי' יכולת בידו ליטול מזה ולתת לזה וכמו שאמרו ז\"ל (ב\"ר פ\"ח). ולמה פתח בבראשית משום כח מעשיו הגיד לעמו לתת להם נחלת גוים (תהלים קי\"א) ומנהו והלאה נפרד הוא וזרעו המיוחס אחריו אתו באמונה זו מכל העמים אשר על פני האדמה כמו שנודע זה מענין התורה האלהית מצותיה וחוקותיה ומספרי הנבואות כלם. האמנה כי אח\"כ לאור תורתינו ראו אור רוב העולם ומעט מעט כמעט הכל יצאו מאצטגנינותם לבוא להודות ולהאמין בבורא העולם אחר שלא היה בחיוב אלא ברצון מוחלט כי על כן המציאו להם תורה ומצות להכין לבם ביראה ועבודה. ואולם חכמי פילוסופי עמנו התאחזו באלו הדעות המקולקלות ומשורש הנחש הקדמוני יצא להם צפע פורה ראש לאחוז באמונת הקדמות מהם שאמרוהו בפרסום ומהם שלוחשים אותו בלט ובחשאי. ואם לחצתם התורה האלהית בזה וביתר הענינים העיזו פנים כנגדה וגלו שוליה על פניה שלא כהלכה ובאו עליה שלא כדרכה. כי עם המלך בביתו ישבו שם לכבוש את המלכה ולפתותה ולכפותה שתצפצף דעות הפילוסופיס בלשונה ולא תסור מאחריה אפילו כמלא נימא עד שכבר היו מגוריהם מי שהקדיחו תבשילם ומלא לב אותם לומר שהחדוש הנזכר בתורה הוא משל היות העולם בהיות חלקיו וחדושו הנצחי בחדושו הזמני. וגם הפכו דברי חכמים ולשון המקראות לומר שעל זה הדרך תקנו מסדרי התפלות. המחדש בכל יום תמיד מעשה בראשית. כי ההתמדה בנמצאים תקרא בצד מה חדוש כמו שעל כן אמר הכתוב תשלח רוחך יבראון ותחדש פני אדמה (שם ק\"ד). והיה להם לצור מכשול ולאבן נגף דברי הרב המורה פ' כ\"ה חלק ב' שאמר שאם השכל יכחיש החדוש כמו שיכחיש הגשמות שיחוייב שיפורשו הכתובים המעידים על חדוש העולם כמו שפי' המורים על ההגשמה אמנם אחר שהשכל לא יכחישוהו אבל יאות אליו יותר ממה שיאות אל הקדמות ראוי הוא שישאר הכתוב כפשוטו וכצורתו. והם נטלו רשות לעקור את הכל והפכו דבריו או פירשו מהם מה שלא רצה לפרש כמו שעשו בדברים אחרים ימחו ויכרתו דעותיהם אלו וכיוצא בהם מן העולם:",
    "en": "Abraham, who according to Rabbi Eliezer Hamoda-i, wore a horoscope around his neck, felt that life is being in the presence of G-d’s majesty, observing Him in action and modelling oneself after the attitudes and characteristics manifest in the universe, the universe representing an extension of the essence of G-d. For that reason, Rabbi Eliezer said that wise men from all over were attracted to Abraham, rising early in order to be able to be near him. Rabbi Shimon ben Yochai, who said that Abraham wore a jewel around his throat, and that whosoever was sick and looked at that jewel became cured immediately, means to tell us that Abraham was not content to act piously, but that he exerted himself to explain to others the reasons for his behavior. This is the significance of the jewel around his throat. Anyone sick in mind, due to feeling the pointlessness of his existence, would be healed upon exposure to Abraham's words and deeds. When G-d removed that jewel from Abraham's throat after his death, as we are told, and transferred it to the sun's orbit, this is an allegorical reference to nature as a whole. Anyone smitten with faulty views about the meaning of life, the universe, and the purpose of his existence, would be able to find answers through the study of astronomy, the motion of the stars in the heavens. He would be forced to conclude that all this was the handiwork of G-d, the Creator, who continues to exert His will on all these heavenly constellations. Malki Tzedek already described G-d as the owner of heaven and earth. Abraham too said, \"I raise my hand to the Lord G-d, the supreme Power, owner of heaven and earth\" (Genesis 14,22). Since Abraham saw in the universe a hand that guided inexorably, he did not implore G-d in prayer as we do today, thinking that what had been preordained would happen anyways. Abraham learned at the covenant between the pieces that \"laws of nature\" are only one, albeit most important aspect of G-d’s work, when G-d in answer to his question revealed that horoscopic prescience is not absolute, and that He the Creator reserved the right to change His law whenever He would see fit. Abraham, believing G-d, learned and assimilated a world-shaking truth on that occasion. At that point Abraham wanted to know what guarantee there was that when the time would come, G-d would indeed exercise His prerogative in order to keep a promise that seemed to conflict with natural law. This freedom of action enabled G-d as owner, to distribute the land to whomsoever he saw fit; this is why the Torah starts with \"Bereshit,” to announce who it is that has the right to dispossess nations (Psalms 111,6, \"The power of His actions He made known to the nations, to allocate to them the inheritance of other nations\"). Gradually, as that realization became worldwide, paganism retreated and fatalistic convictions became rare. True, there are still heretics, philosophers even amongst our own people who deny these facts; but this is only poisoned reasoning prompted by the yetzer hara, the evil urge.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:6",
    "he": "ועתה ראה כי להוציא מלב כל בעל דת אפיקורוסות הקדמות הלזה הן בכללו הן בהמצא חומר או שום התחלה קודמת אבל שיאמינו אמונה שלימה ואמיתית שחדוש העולם היה בריאה חדשה לגמרי יש מהאין המוחלט. לזה העיד הכתוב שקבע הש\"י על המעשה מנוחה לעצמו כמו שאמר וישבות ביום השביעי מכל מלאכתו וכו'. ונאמר כי בו שבת מכל מלאכתו וכו'. והנחיל מנוחה זו לעם קדשו ועשה המנוחה להם זכר המעשה. וכל כך למה כדי ללמוד וללמד עדות התורה האלהית שכבר היתה מלאכת הבריאה והחדוש מלאכה שהוא יתברך שבת ממנה מששת ימי בראשית ואילך ולא הורגל בה עוד כי אם בדרך מופת ונס. ושהחדוש המתמיד הנמצא לכל הנבראים מאז ועד עתה ההיא תקרא שביתה בערך מה שהיתה עליו בששת ימי המעשה. הנה למדנו שהיה חדוש מוחלט מאפס ותהו הגמור. ראה זה חדש ונפלה שכבר תהיה זאת השביתה ואם היא ענין של בטלה והעדר הפעולות כלן משנה את טעמה להיותה הפועל היותר שלם שאפשר להעיד ולהגיד לנוחליה אלהים לברי לבב אמתת זה הענין הנכבד והנפלא אשר לסגולה הזאת דקדקו אנשי כנסת הגדולה וכל הגאונים אשר מעולם בכנוי זכרון השבת לומר את יום המנוח הזה [זו נוסח ספרדי במוסף של שבת] ולא יאמרו את יום השבת הזה כמו שיבא ענינו יפה בשער נ\"ה ב\"ה אשר הוא ענין נכבד מאד אשר אי אפשר לאדם להגיע להצלחתו זולתו:",
    "en": "To help remove faulty perceptions, the Sabbath teaches that creative evolution came to a halt. Under normal circumstances, since that time, laws of nature do prevail. Granting of a day of rest to the Jewish people is to contrast that state of being with the erstwhile turmoil of creative activity.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:7",
    "he": "וזהו מה שיראה פשוטו של מאמר רשב\"י שזכרנו ראשונה אמרה שבת לפני הקב\"ה לכל נתת בן זוג וכו' וזה כי לפי שכל מה שברא הקב\"ה בעולמו זכר ונקבה בראו רצוני אם שיהיה עלה ועלול או שיהיה פועל ומתפעל כי הכח הפועל הוא במדרגת הצורה שהוא הזכר והכח המתפעל במדרגת החמר שהוא הנקבה. וכן הוא עצמו ענין העלות כי היותו עלה הוא במדרגת הזכר והיותו עלול הוא במדרגת הנקבה וזה הענין הוא מבואר בכל הנמצאים מגדולם ועד קטנם. והוא מה שכוונו בו ז\"ל כשאמרו מבלתי יכול לא נאמר אלא מבלתי יכולת. אמר לפניו רבש\"ע תשש כחך כנקבה (ברכות ל\"ב וע\"ש.). אך כמו שיתבאר במקומו ב\"ה: והנה לפי ששביתת השבת הוא העדר הפעולות וביטול המעשים כלם הוא מבואר שענין מציאותה יראה חלוש מאד כי השביתה אין בה מכח המתפעל כ\"ש שימצא בה כח הפועל. ואף שימצא לו שום מציאות אחר שענינו אינו רק ההמנע מעשות דבר הרי הוא חסר הכח הפועל לגמרי והשלימות הוא בפעל לא בבטלה כי הבטלה מביאה לידי שעמום (כתובות נ\"ט.) והאושר שמו גדרו פועל הנפש כפי המעל'. גם במעמד הר סיני נתקיים זה הגדר באמרם נעשה ונשמע (שמות כ״ד:ז׳) כמו שיתבאר שם ב\"ה. ולזה היתה תלונת השבת חזקה מאד כאלו מתרעמת על חולשת מציאות' ואומרת כי לכל הנמצאי' נתן הכח הפועל לעשות שום דבר של שלימות או אם הוא מתפעל שיוציא ההפעלות ההוא אל הפעל והוא תאר הבן זוג ע\"ד האמת. ולי לא די שלא עשיתני פועל אבל לא נתת לי בן זוג שיוציא אל הפעל דבר בי והרי אני יושבת בטלה. אמנם היתה התשובה נכונה מאד כנסת ישראל יהיה בן זוגך יאמר שיהא מוטלת על כנסת ישראל שמירת השבת ושביתתו עד שלא יהא ענינה ביטול ושבית' לבד כי גם מעשה ופעל שלם וכמו שאמר בפירוש ושמרו בני ישראל את השבת לעשות את השבת (שמות ל״א:ט״ז) קרא שביתת השבת ושמירתו מעשה גמור. וזה להיות קונים בשבית' זו הידיעה הנפלא' שאמרנו מהיות העולם נברא ומחודש ברצון גמור אחר שהיה נעדר לגמרי כי הוא היה פועל שישבות ממנו אחרי כן כמו שאמרנו. כי זאת האמונ' היא הכרחית לכל בעל דעת ודת. ולזה אמרו כי כשהיו במעמד הר סיני אמר להם זכורין היו לאותו הדבר שאמרתי לשבת כנסת ישראל יהיה בן זוגך לומר שאם לא יזכרו זה הענין אין שום מבוא לקבלתם התורה המיעדת השכר והעונש על המצות בסדר עניני העולם והנהגתו אם לטוב ואם למוטב כפי מעשיהם. ואיך יתכן זה אם לא במה שנאמין אמונה שלימה במה שהקדימה בפתח דבריה בראשית ברא אלהים וכו'. מבלי שום גלוי פנים של דופי ודעת בטל. הה\"ד זכור את יום השבת לקדשו (שם כ') בכניסתו [לפי הש\"ס פסחים ק\"ו] ובהמשכו בתפלה בתורה ובתענוג על יי' כי בזה ימצא שהשבת יהיה לה בן זוג שיפעיל' כבן זוג לזוגתו וכמו שאמר אשרי אנוש יעשה זאת ובן אדם יחזיק בה כל שומר שבת מחללו וכו' (ישעיהו נ״ו:ב׳):",
    "en": "Inasmuch as we observe during creation both activity, i.e. male forces and passivity i.e. female forces, the concept \"rest\" as represented by the Sabbath, appears to be devoid even of passivity (since it is close to bittul, negation, not like passivity which is conversion of the potential to the actual) The complaint of the Sabbath (our opening Midrash), seems inherently justified when it said \"to me You have not even given the privilege enjoyed by the passive parts of creation, namely to help convert the potential to become actual.\" G-d’s reply was that the Jewish people by observance of the Sabbath, something that appears like an \"inactivity\" at first glance, would make out of it la-assot something positive, active, i.e. masculine, the exact opposite of bittul, negation. The meaning of the verse veshamru beney yisrael et hashabbat, la-assot et hashabbat is that the Jewish people by negating work on the Sabbath, are making the Sabbath into an active, masculine phenomenon. By accepting the Torah at Mount Sinai, the Jewish people would testify to their awareness of this fundamental teaching of Torah that G-d created the universe ex nihilo, and that therefore He was a truly free Force, not beholden to any pre-existing condition or matter.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Akeidat Yitzchak.4:8",
    "he": "ועתה ראה כי עם שמה שכוון ר\"ש בן יוחאי בזה המאמר הנכבד לפי עקר כוונתו, עדיין אכתוב אותו על כנו בסוף השער, מכל מקום חומר פשוט מסכים מאד לזה הענין הנפלא שהיינו עליו, מהיות השבית' היא הסימן החזק לדעת ולהכיר אמתת הבריאה ומהותה. ושהיא ההוראה העצמית על החדוש המוחלט יש מאין ושהוראתו לא נשלמה אלא בה. וזה דבר מחודש לא ראיתיו בשום מפרש. לבד זה מצאתי בביאור הראב\"ע ז\"ל לעשרת הדברים שתקן בפני עצמו במהדורא שלישית וזה לשונו זכור את יום השבת הנה הדבור הזה קרוב ממעלת נשיאות השם לשוא והטעם שחכמי יון אומרים כי לעולם הוא השם בורא והנה כל עושה מלאכ' מכחש בריאת בראשית ע\"כ. הנה שיסבלו דבריו זה הענין המעול' ואמרתי אולי כוון אליו. ועכ\"פ זהו התועלת הנפלא שעליו נאמר בכל מקום כי ששת ימים עשה יי' וינח ביום השביעי (שמות כ׳:י״א) וביום השביעי שבת וינפש (שם ל\"א) והוא מה שתקנוהו מסדרי התפלות (ביוצר של שבת) לאל אשר שבת מכל המעשים וביום השביעי נח ונתעל' וישב על כסא כבודו. כי ממה שיור' עליו המנוח' הוא מתעל' בו והוא אמרם תפארת עטה ליום המנוחה וכו' עד ויום השביעי משבח ואומר מזמור שיר ליום השבת (תהלים צ\"א). כי השבת בעצם וראשונ' הוא המעיד על החדוש בלי שום ספק ובלי שום קושיא ממה שעמדו עליו הפילוסופים כמו שכלל המשורר באותו המזמור כאשר יתבאר יפה בפ' ויהי בשלח שער ל\"ט ב\"ה. ואם שרוב ההמון לא הבינו ענין זה על דקדוקו המשכילים הבינו. וכלם שוים בקיים על עצמן אמונת החדוש בלי ספק שהוא הפרק הראשון העקרי מפרקי ספר הזכרונות אשר עשה ה' ללמד בו האומ' הנבחרת הזאת אנשיה ונשיה וטפיה על סדר זמני' ומועדיה חגה חדשה ושבתה. כמו שאנו עתידין לבאר אותה בשעריהם בפרשת אמור בע\"ה. ואולם זה כענין הנפלא שזכרנו. הנה הפרש' הזו הקטנה בכמות וגדול' היא אלי באיכות תבאר אותו היטב ותעיד עליו עדות ברורה כשיושכל היטב ענינה ונדקדק על כוונתה. כי על כן חתם בה ספור זאת המלאכה הנפלא'. כי יסכר פי דוברי שקר המפירים בריתה וגורעים את חוקה ומראים עצמם מאנשי ביתה מפרשי דבריה ושוכבים בחיקה אך נתעורר תחלה אל הספיקות הראוים שיעויינו בה:",
    "en": "If we add the concept that holiness equates with eternity and infinity, whereas profaneness equates with mortality and finitude, we understand that by treating the Sabbath as holy, we, as the mate of the Sabbath, attain immortality.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:9",
    "he": "בראשית על דרך הפשט מלת בראשית כאלו אמר בראשונה ומה שלא אמר בראשונה מפני שמלת בראשית כוללת טעמים גדולים ועצומים רבים ונכבדים מה שלא תכלול מלת בראשונה.",
    "en": "בראשית, According to the plain meaning of the text, i.e. what is known as the פשט the meaning of the word בראשית is: \"at the beginning.\" If, nonetheless, the Torah did not write the word בראשונה “at the beginning,” an unmistakable expression, this is because the expression בראשיתincludes so many more and exalted meanings than does the word .בראשונה",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:10",
    "he": "ועל דעת רש\"י מלת ראשית סמוכה וכן כל בראשית שבמקרא ולא נברא ביום הראשון רק האור בלבד, ושעור הכתוב בראשית בריאת השמים והארץ והארץ היתה תוהו ובוהו ויאמר אלהים יהי אור והכל נמשך אחר האור, ואמר כי הוא כמו (הושע א׳:ב׳) תחלת דבר ה' בהושע ויאמר ה' אל הושע, ודעתו ז\"ל שאם היתה כוונת הכתוב שנבראו השמים והארץ ביום הראשון היה לו לכתוב בראשונה.",
    "en": "According to the view of Rashi, grammatically speaking the word בראשית is a possessive form, as it is every time it appears in the Torah. It signals that on the first day G'd created only the light. The meaning of the full verse then is: \"at the beginning of the creation of heaven and earth there was Tohu Vavohu, chaos. G'd said: 'let there be light.'\" Everything else developed from that point on including the creation of heaven and earth. The word בראשית here is comparable to the verse in Hoseah, 1,1. תחלת דבר ה' בהושע ויאמר ה' אל הושע, וגו'\" “When G'd began to speak to Hoseah, G'd said to Hoseah, etc.\" Rashi's opinion was that if the Torah had wanted to tell us that heaven and earth had been created on the first day, the Torah should have written בראשונה.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:11",
    "he": "אבל העיקר הוא שהיא מלה בפני עצמה איננה סמוכה והיא כאלו אמר בראשונה והעד על זה טעם המלה, וענין הפרשה כי השמים והארץ עם תולדותיהם נבראו ביום הראשון מאין גמור ומאפיסה מוחלטת וכן מעיד לשון ברא שהוא לשון הוצאת יש מאין, וזהו דעת ר' נחמיה שביום ראשון נברא כל העולם, שכן אמרו במדרש רבי יהודה ורבי נחמיה רבי יהודה אומר בששה ימים נברא כל העולם שכן כתיב במעשה של כל יום ויום ויהי כן, רבי נחמיה אומר ביום א' נברא כל העולם שכן כתוב תוצא הארץ דבר שהוא פקוד ומוכן בידה מבראשית, משל למה הדבר דומה לאדם שזרע שש שעורים בבת אחת זה יצא ביום ראשון וזה בשני וזה בשלישי וכן כולם, וברור דעת רבי נחמיה במשל הזה כי החומר שממנו היה הכל נברא ביום ראשון ואחר כן נבראו כל הנבראים בששה ימים מחלקי החומר כל אחד ואחד ביומו, וזהו שכתוב (תהלים לג) כי הוא אמר ויהי, באר כי הכל היה באמירה ובהויה אחת ואחר כן צוה דבר יום ביומו והעמיד הדברים והוציאם לפועל.",
    "en": "The fact is however, that the word is not a possessive form at all but an independent word and it is equivalent to the Torah having written בראשונה. Proof of this is found in the tone-sign tipcha on the word which separates it from the word which follows it. The paragraph tells us that heaven and earth with all their derivatives were created on the first day, all of them without there having preceded them any physical matter at all. This fact is attested to by the word ברא which describes the creation of \"something out of nothing.\" This, at any rate, is the opinion of Rabbi Nechemyah who is quoted to this effect in Midrash Tanchuma at the beginning of our portion. On the other hand, Rabbi Yehudah, who disagrees with him, claims that the universe was created during six days. He bases himself on the repeated directives of the Torah that something new should emerge and the Torah's reporting that indeed it did, using the words ויהי כן to inform us that G'd's instructions had been carried out. Rabbi Nechemyah claims that the proof that the whole universe was created already on the first day are the words (1,24) תוצא הארץ “let the earth bring forth.\" The wording \"bring forth\" indicates that G'd referred to matters which had already been in existence ready to emerge but had not yet seen the light of day until commanded to do so by G'd. The matter can be compared to a farmer who sows six grains of corn at the same time only to find that they take root at different times instead of all sprouting forth simultaneously. The six days of creation described by the Torah report the sequence in which G'd's creative activity became manifest. This is what the Psalmist had in mind (Psalms 33,9) כי הוא אמר ויהי i.e. “for He had given a directive and then it materialised.\" David taught us that G'd's directive and its execution as visible fact occurs simultaneously. Afterwards, (the creation of heaven and earth) He gave these various directives introduced by the Torah with the words ויאמר אלוקים and G'd's work became manifest, was converted from being a potential to becoming actual.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:12",
    "he": "אלהים, על דרך הפשט לשון אלהות, ופירושו בעל הכחות כלם, ומזה הטעם לא אמר אל ולא אלוה כי אם אלהים בלשון רבים וכן (יהושע כ״ד:י״ט) אלהים קדושים הוא כי הוא כולל הקדושות כלם, וכן דרך הלשון בממשלת השפלים אדונים קשה בלשון רבים, וזה לגודל מעלות האדון ולרבוי מיני הממשלה שיש לו, וזה בבשר ודם, אף כי בהשם יתברך אשר מיני הממשלה שלו אין להם מספר וכל המושלים אין ממשלתם רק ממנו, והוא אחד וכחותיו רבים, וכן מנהג הלשון בשאר המלות (שמות י\"ב מ\"ב) ליל שמורים הוא, יום כפורים הוא, ועוד יש לפרש כי נקרא אלהים בבריאת העולם לפי שברא עולמו בחכמה ובתבונה הוא שכתוב (משלי ג יט) ה' בחכמה יסד ארץ כונן שמים בתבונה.",
    "en": "אלוקים, the plain meaning of the word is that it describes divinity. It describes the One who possesses all the divine powers. This is the reason it is expressed in the plural, i.e. not merely אל or אלוה, but the One Who comprises all the divine powers within His essence. An example of such use of the word is found in Joshua 24,19. אלוקים קדשים הוא It means that in His capacity as אלוקים He comprises all aspects of holiness, sanctity. We find a parallel use of words describing terrestrial authority in Isaiah 19,4 where such rulers are described in the plural as אדנים קשה, \"a harsh master\" (although the adjective applied to \"them\" is in the singular). The reason the noun is in the plural is because such rulers manifest their authority in so many different ways. If such use of the plural is appropriate for describing terrestrial rulers, how much more so is it appropriate for describing G'd whose authority is manifested in innumerably more ways than the authority of even the most powerful human king on earth. Their entire authority is, after all, only derived from G'd. G'd, by definition, is One, indivisible, but His powers are many. We find many other examples of nouns in the singular being described as if they had been written in the plural. To name some: ליל שמורים הוא (Exodus 12,42) \"it is a night of vigil,\" (the word for \"vigil\" is in the plural). Or, (Leviticus 23,28) יום כפורים הוא “it is a Day of Atonement.\" Another reason why the Torah refers to G'd as אלוקים in the plural is the great deal of intelligence, wisdom, and insight He employed when He created the universe. [I believe the author treats each attribute as something separate, hence He justifies the plurality of attributes by referring to the One who employed all these attributes in the plural. Ed.] This is what Solomon had in mind when he wrote in Proverbs 3,19 \"ה' בחכמה יסד ארץ כונן שמים בתבונה.\" The Lord founded earth by employing wisdom, He established the heavens by employing understanding.\" G'd is described as employing different attributes when creating the universe.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:13",
    "he": "וע\"ד המדרש השם הזה ענינו שופט וזהו שכתוב (שמות כב כז) אלהים לא תקלל ותרגם אונקלוס דיינא, ופסוק מלא הוא (תהלים עה ח) כי אלהים שופט זה ישפיל וזה ירים ונקרא בכאן בשם הזה על שם שברא העולם במדת הדין.",
    "en": "From an homiletical point of view the name אלוקים describes G'd in His capacity as judge. This is what the Torah meant when it wrote אלוקים לא תקלל (Exodus 22,27) \"you must not curse a judge.\" Onkelos translates the word in that verse as ,דיינא judge. We have an unequivocal verse in Psalms 75,8 proving that the word means judge, i.e. כי אלוקים שופט זה ישפיל וזה ירים “For G'd is a judge; He raises up one man while bringing down another.\" The term אלוקים for G'd is appropriate at this point as He employed the attribute of Justice when creating the universe.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:14",
    "he": "וע\"ד הקבלה השם הזה שתי מלות הם אל הם, והן הנה פי' היו\"ד (קהלת יב א) וזכר את בוראיך מלא ביו\"ד, והמשכיל יבין.",
    "en": "From a mystical point of view, i.e. קבלה the word is composed of two separate words אל הם. The first word is a name for G'd in the possessive form, the second word הם describing all the other attributes G'd employed when creating the universe. We find something along those lines in Numbers 31,16 הן הנה “they are the very ones.\" As to the letter י which so far is unaccounted for (by this kabbalistic approach), we find such a letter י in Kohelet 12,1 וזכור את בוראיך\" “and remember your Creator,\" where the letter י appears to be extraneous at first glance. [After all we have only one Creator, and what did Solomon mean? Ed.] The author contents himself with the enigmatic words: \"the intelligent student will understand what I mean.\" [I believe the message is that the letter has been slipped in to hint at the ten emanations which are part of basic kabbalistic teachings, explaining how totally abstract matter could have been converted into tangible matter. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:15",
    "he": "את השמים ואת הארץ. מלת את בכ\"מ לרבות וע\"ד הפשט באו שני אתין הללו לרבות את שני חמרים שברא הקב\"ה אחד שעשה ממנו שמים ואחד שעשה ממנו ארץ וז\"ש והארץ היתה תהו ובהו, באר כי הארץ אחרי הבריאה הזאת היתה תהו ובהו, ופירוש תהו ובהו חמר וצורה כלומר שהלביש לאות חמר צורה וזהו (ישעיה סו ב) ואת כל אלה ידי עשתה ויהיו כל אלה, ואמר ואת כל אלה כלומר כל אלה הנמצאים ידי עשתה ואחר כך ויהיו כל אלה בצורתם עתה, ולפי זה החמר נברא תחלה ואחריו לא היתה בריאה כי אם יצירה ועשיה לפי שהכל המציא ממנו והלביש הצורות, ובבריאה זו שהיא כנקודה קטנה דקה ואין בה ממש נבראו כל הנבראים בשמים ובארץ.",
    "en": "את השמים ואת הארץ \"heaven and earth.\" Whenever the word את appears it adds something to the meaning of the plain text. At the most basic level, the two words here are meant to convey that two additional matters or raw materials were involved in the creation of heaven and earth. According to the plain meaning of the text, we understand the two words as references to the two different raw-materials (elements) G'd employed when creating heaven and earth, seeing the two are obviously not made of the same material. This is the meaning of \"the earth was tohu vavohu\", i.e. that after the initial act of creation earth was still in a chaotic state. The specific meaning of the two words is that the material, was covered with a form, This is what is meant by Isaiah 66,2 The first three words in that verse refer to existing material, whereas the last words \"My hands have fashioned,\" refer to G'd supplying this material with a distinctive form, צורה. According to this verse in Isaiah, G'd first created the raw material, ,ברא but subsequently His activities consisted only of refining such raw material by acts of יצירה respectively. ,בריאה creation of matter, consisted of merely creating the smallest physical particle, a ,נקודה “a point,\" something barely perceptible. This little particle formed the beginning of the entire solar system.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.1:16",
    "he": "וע\"ד המדרש את השמים ואת הארץ את השמים לרבות חמה ולבנה כוכבים ומזלות, ואת הארץ לרבות אילנות ודשאים וגן עדן, והדברים האלה כלל כל הנבראים בעלי גוף.",
    "en": "Looked at from an homiletical point of view, the extra words את in the phrase \"heaven and earth,\" include the sun, moon, stars in the case of the word שמים and the entire range of vegetation in the case of the word ארץ.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.2:1",
    "he": "ויכלו השמים והארץ וכל צבאם. סמך ויכלו ליום הששי לרמוז השם המיוחד בר\"ת וכדי להורות שאע\"פ שבכל מעשה בראשית לא הזכירו, הוא העושה הכל והוא המתחיל והגומר, ומה שלא הזכיר בפסוק ראשון וכל צבאם לפי ששם הזכיר האתין שהם ריבוי לכל הצבאות אבל בכאן שלא הזכיר את הוצרך לומר וכל צבאם, ומלת צבאם כוללת המלאכים כענין שכתוב (מלכים א כ״ב:י״ט) וכל צבא השמים וגו', ואמר הכתוב (ישעיה כד כא) יפקד ה' על צבא המרום במרום, ואחר כך על מלכי האדמה באדמה, שאין אומה נופלת עד שתפול שרה תחלה, וכוללת הנפשות ג\"כ ולא נזכר בהן בריאה בכל מעשה בראשית לא במלאכים ולא בנפשות, ומה שאמר וכל צבאם בלשון יחיד ולא צבאותם, להורות כי השמים והארץ כלן כחות מיוחדים ונקשרים זה עם זה, שהרי כל המציאות ג' חלקים עולם המלאכים ועולם הגלגלים ועולם השפל, עולם המלאכים הם נפש לגלגלים, והגלגלים פועלים בשפלים וא\"כ הכל נקשר ומיוחד זה בזה, ופסוק מלא מעיד על זה הוא שכתוב (הושע ב' כג) אענה נאם ה' אענה את השמים והם יענו את הארץ.",
    "en": "ויכלו השמים והארץ וכל צבאם, “and the heaven and the earth and its host were completed.” The word ויכלו has been positioned by the Torah next to the word הששי, to hint at the Ineffable Name of G-d in the respective first letters of the words הששי, ויכלו השמים והארץ. The message is that although this name of G-d has not appeared in the text of the entire chapter dealing with the creation of heaven and earth and all that is in it, this attribute of G-d nevertheless was involved during the creation from start to finish . The reason that in the opening verse of chapter one where the creation of heaven and earth is reported the Torah made no reference to the word צבאם, “their hosts,” is that at that point the Torah inserted the word את both in conjunction with “heaven” and in conjunction with “earth.” The word את always includes something which has not been spelled out. Here, at the beginning of chapter two, where the Torah did not insert this word, the words וכל צבאם take the place of the word את in the previous chapter. The word צבאם in its various forms alludes to angels such as in Kings I 22,19. Another instance where the word צבא מרום clearly refers to the angels is in Isaiah 24,21 וכל צבא השמים. The reason that the Torah wrote the word in the singular, i.e. צבאם, instead of צבאותם, is that we have a tradition that each nation has a representative at the celestial court, an angel called שר. When G-d engages in destruction of the nation represented by such an angel, He does not proceed until He has first neutralized that angel. The source of this tradition goes back to Shir Hashirim Rabbah end of chapter eight. In other words, the Torah refers to these forces as individuals although they represent a multitude of people. The Torah did not mention the word ברא, “He created,” in connection with either the angels the human souls which had not yet been assigned bodies in order to teach us that all parts of the universe are interconnected. The entire universe consists of three parts 1) The world of the angels; 2) the world of the planetary constellations, “outer space,” in our language; 3) the atmosphere and earth, our habitat. The world of the angels acts as the soul of the planetary systems, whereas the planetary system exerts its impact on our terrestrial part of the universe. We have a clear verse in Hoseah 2,23 which spells this out. אענה נאום ה', אענה את השמים, והם יענו את הארץ. ”I will respond declares the Lord, I will respond to the heaven, and it shall respond to the earth.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.3:1",
    "he": "והנחש היה ערום. סמך הנחש אל האשה לפי שהשטן נברא עמה והיא גוף של יצה\"ר והיא קלה להתפתות וכן חשבון הנח\"ש כחשבון השטן עם המלה.",
    "en": "והנחש היה ערום, “and the serpent had been sly, etc.” The reason that the words ואשתו in the last verse and the word והנחש in this verse appear side by side is that Satan had been created together with woman. Woman may be perceived as the body, the personification of the evil urge. [the evil urge is an abstract concept. In order for it to become effective it needs a “body.” Woman, or better the first woman, became that “body.” Ed.] Woman proved “easy” to mislead into sin. The numerical value of the letters in the word הנחש is 364 after allowing 1 for the whole word, whereas the letters in the word השטן add up to 364.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.3:2",
    "he": "ובמדרש א\"ר שמואל בר נחמני אמרו לו לנחש מפני מה אתה מצוי בין הגדרות אמר להם הוא פרץ גדרו של עולם, ומפני מה אתה מהלך ולשונך שותת אמר להן הוא גרם לי, ומפני מה כל חיה נושכת ואינה ממיתה ואתה נושך וממית כמו שאמר (קהלת י יא) אם ישך הנחש בלוא לחש ואין יתרון לבעל הלשון, אמר להם אפשר אנא עבד כלום ולא מתאמר מן עליתא, ומפני מה אתה נושך באבר אחד וכל האברים מרגישים אמר להם ולי אתם אומרים אמרו לבעל הלשון שהוא כאן והורג ברומי.",
    "en": "Midrash Vayikra Rabbah 26,2 quotes Rabbi Shmuel bar Nachmeni as saying that when the serpent was asked: “why are you always found near the fences?” It answered: “because I was the one that breached the fences of the universe.” When asked further: “why are you constantly sticking out your tongue?”, It answered: “He makes me do it.” When asked: “why is the bite of any other free roaming beast not lethal whereas your bite is lethal?” The serpent answered: “do you suppose that I do anything of my own free will which has not been ordained for me from above?” The latter question is reflected in Kohelet 10,11 אם ישך נחש בלא לחש ואין יתרון לבעל הלשון, “if there were to be found a snake which bites without being provoked (from above), what purpose is there to the art of the snake-charmers?” When the serpent was asked further: “why is it that when you bite a single organ all other organs are affected by that bite?” The serpent answered (angrily) “why are you asking me instead of asking why the people who merely speak evil are able to kill without biting? Such people open their mouths here (Palestine) and the lethal effect of what they said is felt as far away as Rome!”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.3:3",
    "he": "אף כי אמר אלהים. תחלת דבורו של נחש היה אף. ודרשו רז\"ל ארבעה פתחו באף ואבדו מן העולם ואלו הם: נחש, שר האופים, עדת קרח, והמן. נחש אף כי אמר אלהים, שר האופים (בראשית מ׳:ט״ז) אף אני בחלומי, עדת קרח (במדבר טז יד) אף לא אל ארץ זבת חלב ודבש. המן (אסתר ה׳:י״ב) אף לא הביאה אסתר.",
    "en": "אף כי אמר אלוקים, “did G-d really say, etc.?” The very first word the serpent uttered was the word אף. Our sages in Bereshit Rabbah 19,2 commented on this: “four people began their remarks with the word אף, and all four of them perished through אף, divine anger. The four are: the serpent, the chief of the bakers (Genesis 40,16), the community who partook in Korach’s uprising (Numbers 16,14) and Haman (Esther 5,12).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.4:1",
    "he": "והאדם ידע את חוה אשתו. אחר שראה שנטרד מגן עדן בחטאו ונקנסה עליו מיתה ולא יחיה לעולם הוצרך להזדווג עם חוה לקיום המין להשאיר אדם אחריו. ודע כי התשמיש בלשון התורה נקרא ידיעה והטעם לפי שהזרע בא מן המוח שהוא מקום החכמה והדעת. ועוד תאות התשמיש היתה סבתה עץ הדעת ולכן נקרא בשם ידיעה.",
    "en": "והאדם ידע את חוה אשתו, “and man had been intimate with his wife Chavah, etc.” After Adam had realized that he had been expelled from Gan Eden, that death had been decreed for him, and that he would not live indefinitely, it became necessary for him to have sexual relations with his wife in order to assure himself of children for posterity. You should remember that the Torah usually calls the act of marital union ידיעה, “(carnal) knowledge.” The reason for this is that the seminal fluid of man originates in the brain, the seat of his wisdom and knowledge. In addition to this, the desire to engage in sexual intercourse was the result of man having eaten from the tree of “knowledge.” Hence the use of the word ידיעה, “knowledge,” to describe such relations is most appropriate.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.5:1",
    "he": "זה ספר תולדות אדם. פי' הרמב\"ן ז\"ל כי ירמוז לכל התורה כלה כי כל התורה כלה ספר תולדות אדם. שאם לא כן למה אמר ספר והיה לו לומר אלה תולדות אדם כלשון (בראשית כ״ה:ט״ז) ואלה תולדות ישמעאל. (שם) ואלה תולדות יצחק ע\"כ. ויתכן לומר במלת ספר שהיא החכמה והוא מלשון ספר וספור הנזכר בספר יצירה שהם שמות אל החכמה העליונה. ויגיד הכתוב זה ספר שהיתה החכמה ראויה שתהיה תולדותיו של אדם, כי אין בניו של אדם הגופיים תולדותיו העקריים כי אם ספר החכמה שהרי אפשר לעולם שיתישב ע\"י אחרים, וכמו שאמר בן עזאי ומה אעשה ונפשי חשקה בתורה אפשר לעולם שיתקיים ע\"י אחרים. ובאר הכתוב עוד כי ספר זה שהוא החכמה ראוי הוא שיתיחס אל האדם לפי שבדמות אלהים עשה אותו. ואימתי עשה אותו ביום ברא אלהים אדם. והבן זה למה הוצרך להזכיר אדם שני פעמים.",
    "en": "ספר תולדות אדם, “the book relating the descendants of man.” According to Nachmanides this is an allusion to the entire Torah which is perceived as the ספר תולדות אדם. If it were not so, the Torah should not have used the expression ספר, “book,” but should simply have written אלה תולדות אדם, just as we find in Genesis 25,12 when the descendants of Ishmael are enumerated, or in Genesis 25,19 where the descendants of Yitzchak are listed. Maybe the meaning of the word ספר in this instance is חכמה, “wisdom,” just as we find it in the ספר יצירה where the expression is ספר וספור as we already mentioned on a previous occasion. The “wisdom” referred to is not ordinary human wisdom but celestial wisdom, a wisdom which would have been man’s had he not sinned. The thrust of our verse then would be: “this book contains the wisdom which should have been an integral part of every human being.” The true descendants of man are not his biological children but his accomplishments in the field of Torah knowledge. The tasks that need to be performed on earth which require a human population could be carried out by someone other than man if need be. This is what Ben Azzai had in mind when he explained that he would not preoccupy himself with marrying and begetting children as his longing was concentrated solely on Torah (Yevamot 63). The complete verse therefore means: “for this book which represents the celestial wisdom, something that ought to belong to every human being seeing he had been created בדמות אלוקים עשה אותו, in the likeness of G’d He made him on the very day that G’d created man.” You will now understand why the Torah saw fit to mention the word אדם twice in this verse.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.8:1",
    "he": "ויזכר אלהים את נח. היה ראוי הכתוב לומר את נח ואת בניו, שהרי מצינו דבור השכינה עמהם גם כן הוא שכתוב ויאמר אלהים אל נח ואל בניו. ויתכן לומר רבוי את בא לרבות בניו שהיו מכחו, וכמו שדרשו רז\"ל את יעקב, אלו הבאים מכחו של יעקב. וכיון שפירש הכתוב הזכרון הזה בכח ורמז על הבנים, אף הנשים היו בכלל. ומה שהזכיר החיה והבהמה עמו יחדו, להורות שכולן שוין בהשגחה כללית, והוא הדין שהיה הזכרון בכל העוף אע\"פ שלא הזכירם כי כל בעלי חיים בכלל הזכרון הם. או אולי מה שהזכיר בהמה וחיה דוקא ולא הזכיר העוף, לפי שהבהמה והחיה נבראו עם האדם ביום ששי, הוא שכתוב ויעש אלהים את כל חית הארץ למינה ואת הבהמה למינה, וזהו שאמר אשר אתו שהם בתיבה עמו. ויכלול ג\"כ אשר אתו שנבראו ביום אחד עמו.",
    "en": "ויזכר אלוקים את נח, “G-d remembered Noach, etc.” It would have been more appropriate for the Torah to write that “G-d remembered Noach and his sons, etc.” After all, we know that they too were beneficiaries of His presence since the Torah wrote in 9,8 “G-d spoke to Noach and to his sons, etc.” Why then did the Torah here mention only Noach as the one to whom G-d spoke? It is possible to understand the word את in front of the word נח as a reference to his sons. This would certainly not be the first time that the word את is used as a רבוי, a word which alludes to something additional which the Torah had not spelled out in detail. Seeing that Noach’s sons were extensions of his own self, the Torah did not see fit to mention them separately at this stage. We find a similar occurrence in Exodus 1,1 where the Torah mentions את יעקב, and Shemot Rabbah interprets the word את as a reference to all the people who descended to Egypt because they were “extensions” of Yaakov. This meant that sons and wives were automatically included in the people whose fate G-d had “remembered.” As to the fact that the Torah specifically refers to the animals and all other creatures in the Ark with Noach, something which at first glance makes it appear as if their fates were of greater concern to G-d than that of Noach’s wife, his sons and their wives, this is not so. We distinguish between השגחה כללית, and השגחה פרטית, G-d’s general overall concern and supervision of their fate, and G-d’s specific individual supervision of someone’s fate. Whereas the animals, etc., qualified for G-d’s general concern, Noach and his family qualified for G-d’s specific concern. Hence the word את is an indication that G-d’s specific concern extended also to the members of Noach’s family. Alternatively, the reason Torah chose to mention G-d’s concern for the domestic beasts and the free-roaming animals was to draw our attention to the fact that He displayed no such concern for the birds; hence the birds are not mentioned in this verse. The reason may have been that seeing that the mammals were all created on the sixth day of creation, i.e. the same day as man, they shared special consideration by G-d with man; the birds which had been created already on the fifth day did not enjoy this distinction. This may also be reflected in the wording אשר אתו בתיבה “who were with him in the Ark.” The Torah wanted to stress that there was something that man and the other mammals shared to the exclusion of other phenomena on earth, namely G-d’s especial concern for their fates. It is noteworthy that the same word את occurs in the narrative of the Torah when it describes both man’s and the mammal’s creation on the sixth day. Please compare Genesis 1,24-25. The words אשר אתו in our verse here may be an allusion to that verse in 1,24.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.10:1",
    "he": "ואלה תולדות בני נח שם חם ויפת. מן הכתוב הזה עד פרשה ויהי כל הארץ שפה אחת ודברים אחדים תמצא שבעים איש בכוון, כלן תולדות של נח, וכתיב בסוף הפרשה אלה משפחות בני נח לתולדותם בגוייהם ומאלה נפרדו הגוים בארץ אחר המבול, ומכאן יש ללמוד כי שבעים אומות יש בעולם וכל אומה ואומה יש לה לשון בפני עצמו, שהרי הכתוב הזה בא ולמד שנתפרדו אחד אחד איש ללשונו, כלומר שקבעו להם כל אחד לשון לעצמו, ולפיכך תמצא תולדות הפרשה הזאת שבעים כנגד שבעים נפש שירדו אבותינו למצרים, ומזה אמר הכתוב (דברים ל״ב:ח׳) בהנחל עליון גוים בהפרידו בני אדם. באורו מעת שנפרדו בני אדם בעולם, הוא שכתוב בכאן ומאלה נפרדו, מאותו העת יצב גבולות עמים, הש\"י הציב בעולם שבעים אומות, למספר בני ישראל הם יורדי מצרים שהיו שבעים נפש, וע\"כ לא אמר למספר בני יעקב כי היה במשמע י\"ב שבטים.",
    "en": "ואלה תולדת בני נח, שם חם ויפת, “And these are the descendants of Noach: Shem, Cham, and Yaphet.” Starting with this verse and including chapter 11 verse 1, you will find the names of seventy individuals. All of them are descendants of Noach and at the end of that paragraph the Torah states: אלה משפחות בני נח לתולדותם בגויהם ומאלה נפרדו הגוים בארץ אחר המבול “These are the families of Noach’s descendants, according to their generations by their nations; and from these the nations were separated on the earth after the flood.” We learn from this verse that the world comprises 70 nations each with its own language. Chapter 11 verse 8 tells us that the various people at the time of the Tower of Babel were scattered and that each group would have its own language The reason the Torah makes a point of enumerating seventy different nations is to contrast this fact with the seventy people, all descendants of Yaakov, who descended with him to Egypt (Genesis 46,27). This is also what Moses had in mind at the time when he blessed the Jewish people shortly before his death (Deut. 32,8), and said בהנחל עליון גוים, בהפרידו בני אדם. “When the Supreme One gave the nations their inheritance, when He separated the children of man.” The nations Moses referred to are the ones mentioned in our chapter. Starting with that period in human history, G’d allocated boundaries, גבולות, to the various nations. All of this was to correspond to the founding members of the Jewish nation who went down to Egypt. The reason Moses said in Deut. 32,8 יצב גבולות עמים למספר בני ישראל , “He established the boundaries of the nations according to the number of the children of Israel,” instead of saying למספר בני יעקב , “according to the number of the sons of Yaakov,” was to stress that the children of Israel consisted of twelve separate tribes.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.10:2",
    "he": "ודע כי כל האריכות הזה שהאריך הכתוב בתולדות חם הכוונה להודיענו כל האומות שיצאו ממנו שזכה בהן אברהם היוצא מבני שם. ומזה האריך הכתוב בתולדות חם ובתולדות שם, להודיע שאין הכונה והבחירה בשבעים אומות ובשאר התולדות כי אם להוציא מהם הסגולה הנבחרת, אברהם וזרעו. וכבר הביאו רבותינו ז\"ל משל על הענין הזה, אמרו משל למה הדבר דומה לאדם שאבדה לו מרגלית בין החול ומביא כברה וכובר כל החול עד שמצא המרגלית, כיון שמצא המרגלית משליך את החול. ובא המשל לומר כי כשם שאין הכונה בו בחול שהוא המרובה כי אם במרגלית היחידה, כך אין תכלית הכונה ברבוי העו\"ג האלה כי אם בעם הקדש היוצא מהם, הוא זרע אברהם. וזהו שאמרו רז\"ל מחשבתן של ישראל קדמה, וכבר ידעת כי תחלת המחשבה סוף המעשה. ואע\"פ שהשכל מעיד על זה שכל מה שהוא אחרון במעשה ראשון היה במחשבה, אפשר להוכיח זה מן הכתוב, הוא שמצינו במלאכת המשכן (שמות ל״ה:ל״ה) לעשות כל מלאכת חרש וחושב. וכתיב (שם) ולחשוב מחשבות לעשות בזהב ובכסף ובנחשת.",
    "en": "It is worth recalling that the reason the Torah spends so much space on the details of this list of the descendants of Cham is to inform us about how many nations were descended from him is to make us aware that Avraham, a descendant of Shem, merited to become the father of the Jewish nation. The Torah hints that the only reason that there was a need for seventy nations in the first place was to ensure that out of all these there would emerge at least the one nation that G’d has chosen to become special to Him. Our sages (Tanchuma Vayeshev 1) have illustrated the matter by means of a parable. When someone loses a pearl on the beach, he will bring a sieve and sieve the entire sand on the beach in order to retrieve his pearl. Once he has found his pearl he throws the sand back on the beach. The parable intends to illustrate that just as all that sand on the beach only serves to yield up the one pearl, so there was no need for G’d to have all that many different nations except for that large number to eventually yield a Jewish nation. The sages said further (Bereshit Rabbah 1,8) that the concept of a Jewish nation had preceded the concept of all these other nations. We know that in G’d’s mind any end product had been carefully envisioned long before it would become manifest. This is also why the Jewish people did not appear on the stage of history until all the other nations already were in existence. Normal intelligence dictates that any end product must have been planned before it was brought into existence so that of course it existed in concept long before it was actualized. It is possible to prove this from the construction of the Holy Tabernacle where the Torah specifically instructed Betzalel (Exodus 35,32) ולחשוב מחשבות, “to plan appropriate thoughts,” (for the construction of golden and silver furnishings for the Tabernacle).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.10:3",
    "he": "וכתב הרמב\"ן כי מכל הספורים של תולדות הללו יתאמת לשומעים חדוש העולם כי אברהם אבינו ע\"ה יצוה את בניו ואת ביתו אחריו ויעיד להם על נח ובניו שהיו בתיבה, והנה אברהם ע\"ה שראה את נח הוא עד מפי עד בכל ענין המבול, והוא עד שלישי על היצירה, כי למך אביו של נח ראה אדם הראשון, ויצחק ויעקב ראו לשם העד במבול, ויעקב הגיד כל זה ליורדי מצרים גם לפרעה ואנשי דורו, והאנשים בכל דור יודעים מאבותם ארבעה וחמשה דורות מגידים מעשיהם ותולדותם ע\"כ.",
    "en": "Nachmanides wrote concerning this chapter that the reason the Torah goes into all these details was to prove to its listeners that G’d preceded the establishment of the universe. It was to enable Avraham and his descendants to command their respective offspring to tell about what happened to Noach, and how his family was saved in the Ark. Avraham, who had still known Noach personally, was able to relate these matters as an eye witness to one of its survivors who had been told by Noach (and presumably by Shem). Noach’s father Lemech in turn had known Adam and so was able to relate history as someone who had heard it directly from those who had experienced it. Avraham as a witness to the creation of the first human being was only two persons removed from someone who had been expelled from Gan Eden. Yitzchak and Yaakov had both been contemporaries of Shem still. In other words even they had spoken to survivors of the deluge. Yaakov, no doubt, told all this to the people who descended to Egypt with him as well as to Pharaoh and his servants.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.10:4",
    "he": "וכתב החכם ר' אברהם בן עזרא ז\"ל כי נח חיה עד שהיה אברהם בן נ\"ח שנה ועשה בזה סימן, היה אברהם אבינו בן נ\"ח כשמת נח.",
    "en": "According to a calculation made by Rabbi Avraham Ibn Ezra, Noach died when Avraham was 58 years old. The very letters in the name נח amount to 58 in their numerical value.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.12:1",
    "he": "הולך את חכמים יחכם ורועה כסילים ירוע (משלי יג, כ)",
    "en": "הולך את חכמים יחכם, ורועה כסילים ירוע, “He who walks with scholars will become wise; he who keeps company with fools will come to grief“ (Proverbs 13,20).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.12:2",
    "he": "שלמה המלך ע\"ה יזהיר בפסוק הזה (משלי יג) על אדם להשתדל בחברת החכמי' ולהתרחק מחברת הכסילים, ואומר הולך שהולך אחריהם תמיד ומתחבר אליהם ועושה עצמו טפל להם, ונותן אותם עליו אלופים לראש, מי שיש לו מדה זאת אין ספק שיחכם, והמתחבר עם הכסילים שיהיה הוא להם ראש ירוע, כלומר ישבר, והנה הפסוק מבאר הנזק המגיע מחברת הכסילים והתועלת המגיע לאדם מחברת החכמים, כי זה ישבר וזה יחכם, וידוע כי המתחבר אל החכם יהנה והחכם אינו חסר כלום, וע\"כ נמשלה התורה לנר, כענין שאמר דוד ע\"ה (תהילים קי״ט:ק״ה) נר לרגלי דברך ואור לנתיבתי, לפי שהנר הכל מדליקין ממנו ואין אורו חסר כלום, ומזה אמרו במדרש הולך את חכמים יחכם, משל למה הדבר דומה לאדם שנכנס לחנותו של בשם וקלט ריח הבשמים כשיצא כל בגדיו מבושמים והוא לא קנה מן הבשם, כלומר והבשם לא מכר לו כלום, וזהו שאמר הולך את חכמים יחכם, ורועה כסילים ירוע, יאמר כי המתחבר עם כסילים ישבר, כלומר יגיע הענין לנזק גדול כי המתחבר אליהם מזיק לעצמו, גם להם יגיע נזק וחסרון, והנה הוא בהפך מן המתחבר אל החכמים. והעולה לנו מזה כי יש בחברת הכסילים נזק. מבלי תועלת ויש בחברת החכמים תועלת מבלי נזק. ולשון כסילים הם בוחרי המדות המגונות והתאוות הגופניות ומבזים עניני השכל, והם הם שאין ראוי להוכיחם מפני שהכת היא מן השלש כתות שצוה שלמה ע\"ה שלא להוכיחם, ואלו הם, כסילים לצים רשעים, כסילים הוא שאמר (משלי כ״ג:ט׳) באזני כסיל אל תדבר כי יבוז לשכל מליך, לצים הוא שנאמר (שם ט) אל תוכח לץ פן ישנאך, רשעים הוא שנאמר (שם) יוסר לץ לוקח לו קלון ומוכיח לרשע מומו, וכשם שחברת החכמים סבה גדולה והזמנה רבה בקיום עבודת הש\"י וההתמדה עליה, כן חברת הכסילים והרשעים הזמנה גדולה וסבה לבטולה, שכן כתוב (דברים ז׳:ד׳) כי יסיר את בנך מאחרי, וע\"כ ראה דוד ע\"ה להתחיל ספרו בהרחקת חברת הרשעים והזכיר מיד ענין התורה, הוא שאמר (תהילים א׳:א׳) אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים וגו', וסמך מיד כי אם בתורת ה' חפצו, והנה שלמה ע\"ה אחז הדרך הזה בעצמו שהתחיל בראש דבריו ענין התורה, והוא שאמר (משלי א׳:ח׳) שמע בני מוסר אביך וגו', וסמך מיד הדברי המעכבים אותה והיא חברת הרשעים, הוא שאמר (שם) בני אם יפתוך חטאים אל תבא. והנה אברהם אבינו ע\"ה רצה לקיים ענין התורה והעבודה, וכמו שדרשו רז\"ל קיים אברהם אבינו אפילו ערובי תבשילין, והוצרך להזהר מחברת אנשי דורו הרשעים שהיו סבה לבטול הבחירה, וע\"כ בא אליו דברי הש\"י שיתרחק מהם ואל יתלכלך עמהם, ושילך מארצו וממולדתו אל הארץ אשר יראנו. וזהו שכתוב ויאמר ה' אל אברם לך לך מארצך וממולדך ומבית אביך אל הארץ אשר אראך, ודרשו רז\"ל היה דומה אברהם לצלוחית של פליטון הנתונה בבית הקברות ולא נודע ריחה מה עשו נטלוה וטלטלוה ממקומה והודיעו ריחה לעולם, כך היה אברהם דר בתוך עובדי ע\"ז א\"ל הקב\"ה לך לך, התרחק מהם ואל תתלכלך עמהם, וזהו שתפש לשון לך לך, והנה זה מעשרה נסיונות שנתנסה אברהם ועמד בכולן שלם, וזהו הראשון , והאחרון הוא ענין העקדה, ונא' בלשון הזה עצמו ולך לך אל ארץ המוריה כדי להשוות האחרון לראשון, והדבור הזה היה בחרן כי הוא ארצו ומולדתו ועליה אמר אברהם (בראשית כ״ד:ל״ח), אם לא אל בית אבי תלך וגו', ובוודאי זה היה נסיון גדול שילך מארצו וממולדתו שנולד בה ואשר ישב בה מאז ושם כל משפחתו ובית אביו, אל ארץ לא ידעה. ודע כי קודם שיזכיר הכתוב ויאמר ה' אל אברם היה ראוי להודיענו מעלותיו ומדותיו כדי שנכיר מי הוא ואחרי כך יזכיר הדבור כי כן עשה בנח, אבל י\"ל כי כבר גלה לנו הכתוב בפרשה של מעלה על מעלתו הגדולה ברמז במלת אור כשדים כמו שנתבאר שם",
    "en": "King Solomon warns people in this verse to try and move within circles of scholars and at the same time to try and avoid keeping company with fools. The reason he uses the expression הולך, is that a person should always walk behind the scholars, become familiar with them, and consider himself as an adjunct to them. He should make of the scholars leaders for his “head.” Anyone who practices this virtue cannot fail to become wise himself. On the other hand, anyone who habitually mingles with fools will wind up causing harm to his own head, i.e. he will become “broken.” Basically, this verse in Proverbs describes the damage which results from keeping company with fools and the advantage which accrues to a person from the company of scholars. It is a fact that while someone who mingles with the scholars will benefit by such an association, the scholar will not suffer by it at all. This is the reason the Torah has been compared by David to a light (candle), seeing that an unlimited number of people can get light from this candle without the light of the candle becoming dimmed. This is the meaning of Psalms 119, 108 נר לרגלי דברך, ואור לנתיבתי’ “Your word is a lamp at my feet, a light for my path.” Our sages in Yalkut Shimoni (this book was not at the disposal of the author. Ed) comment on this verse in Proverbs that the matter may be compared to someone who enters a perfumery store. His clothing will absorb some of the fragrances in that store although he did not make a purchase of any of the products that are for sale there. In other words, the owner of that store provided a service for the browser without making a sale. Similarly, the mere fact that one is in the presence of scholars results in something rubbing off on those who make a point of being in such company. Solomon describes that the opposite is true when one frequents the haunts of fools. Not only is their presence not beneficial, but it is even harmful to those who are not of their ilk. The expression כסילים which Solomon applies to these fools are people who deliberately choose negative virtues, indulge in physical pleasures as their main purpose in life and who at the same time despise and ridicule people concerned with moral/intellectual pursuits. Such people do not qualify for admonition as they belong to one of the three categories of people who are not to be admonished. They are 1) כסילים, fools, 2) לצים, scoffers, 3) רשעים, wicked people. Concerning category one Solomon said (Proverbs 23,9) “do not speak to a fool; he will disdain your sensible words.” Concerning the scoffer, Solomon said (Proverbs 9,8) “do not admonish the scoffer lest he hate you.” Concerning the wicked, Solomon said (Proverbs 9,7) “rebuking a wicked person one hurts oneself.” Just as the very company of scholars is like an open invitation to serve the Lord, so the company of the other types of people we mentioned is like an invitation to reject the service of the Lord. The Torah writes in Deut. 7,4 “for he will lead astray your son (grandson) from following Me. The Torah spoke about the results of intermarriage of a Jewish girl with a Gentile. Although, technically speaking, the children of such a union will be Jews, the influence of the Gentile father and his family will estrange them to Judasim. For all the above considerations David commenced his Book of Psalms with praise for the people who resist keeping company with the habitual sinners, and who instead make the Torah of G-d the object of their ambition, preoccupying themselves with it both by day ad by night (Psalms 1,1-2). Solomon followed in the footsteps of his father when he commenced the Book of Proverbs (1,8) with the words שמע בני מוסר אביך, “listen to the instruction of your father my son; etc.” He continued immediately by warning that we should not expose ourselves to the seductive words of the wicked (1,10). Our patriarch Avraham made every effort to observe the eventual laws of the Torah and the sacrificial services; our sages illustrated this when they said (Yuma 28) that he even observed such rabbinic ordinances as עירוב תבשילים, ensuring that he had cooked and baked food in the house for the Sabbath which follows on the heels of a festival so that preparation of food on the festival itself would not be viewed as exploiting a day when work is forbidden to prepare for the Sabbath. Avraham faced the dilemma of keeping away from wicked people, people who were the cause of truly free choice of worship having become impossible. Once you have become a true heretic (compare Maimonides Hilchot Teshuvah) you are not given a chance to repent). This is why G-d told him to move away from such people so that he would not become infected by them. G-d sent him away from his land, his birthplace to a land which He was going to show him (once he had set out to leave his home). According to Tanchuma 3 on Lech Lecha, Avraham was not aware of the stench caused by the people amongst whom he lived as his environment was similar to a graveyard which had been sprinkled with a bottle of spikenard oil which neutralized the stench which emanates from there. How did G-d deal with this problem? He took Avraham from place to place and acquainted him with the different smells of the universe. In this manner Avraham was able to appreciate what was wrong in the world, and he would be trained not to become overwhelmed by the stench caused by the lifestyles of his contemporaries. Then came the point when G-d said to Avraham: “remove yourself from them and do not become dirtied by them.” This is the meaning of the words לך לך, i.e. “it is time that you by yourself.” The repetition of the letters לך לך allude to the word לכלך, dirt. G-d did not want him to become dirtied by his surroundings. This was the first of the ten trials Avraham had to undergo; he successfully coped with all of them. The final and greatest trial was when G-d told him to offer up his son Yitzchak on Mount Moriah. At that time G-d again introduced the trial with the words לך לך in order to compare his first trial to his last trial. The commandment of which the Torah speaks here at the beginning of chapter 12 was issued while Avraham was in Charan as this was his country and his birthplace. Concerning that place Avraham said later (23,2 when he instructed Eliezer to get a wife for Yitzchak): “but go only to my country and to my birthplace!” It was certainly a great trial for him to leave his country and the place he had been born and raised in, the place where he had dwelled with his whole family, and to go to an entirely unknown country. Remember that prior to G-d’s communication to Avraham telling him to move away from home, it would have been appropriate for the Torah to tell us something about Avraham’s virtues, just as the Torah had done before it reported that G-d issued commands to Noach before him. We must assume that the reason the Torah did not do so was because it had already hinted previously that Avraham was a person of exceptional qualities when the Torah referred to אור כשדים, as we explained on 11,28.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.14:1",
    "he": "ויהי בימי אמרפל מלך שנער. אמרפל זה נמרוד שאמר לאברהם לפול לתוך כבשן האש, והוא הי' המלך הראשון מעשרה מלכים שמלכו בכפה עם מלך המשיח לעתיד שהוא העשירי, ותגיד לך הפרשה שהיה אברהם אבינו גבור ואיש מלחמה, כי ארבעה מלכים עשו מלחמה עם החמשה ונצחו הארבעה, ואברהם אבינו נצח את הארבעה והתגבר עליהם.",
    "en": "ויהי בימי אמרפל מלך שנער, “It was in the days of Amrafel the king of Shinar, etc.” “Amrafel” is identical with “Nimrod.” He was the king who ordered Avram thrown into a fiery furnace for his refusal to acknowledge him as a deity. He was the first of ten kings who ruled over the entire populated earth. The last one of these ten kings will be the Messiah. This paragraph is intended to tell us that Avram was a great hero and warrior. This is why the Torah tells us that whereas four kings engaged five kings in war and the five kings succumbed to the four, Avram, practically single-handed, undertook to engage these four mighty kings in battle. He overcame them all.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.14:2",
    "he": "ובמדרש: (ב\"ר מב, ז) ארבעה מלכים אלו כנגד ארבעה מלכיות שעתידין להשתעבד בישראל: שנער, זה מלך בבל, שנאמר: (דניאל ב, לח) \"אנת הוא רישא די דהבא\". אלסר, זו מלכות מדי, כי אלסר הוא עיר במדי או בפרס, ומלך עילם, זה יון, שכן דרשו רז\"ל (ע\"ז י א) במלכות יון: שש שנים מלכו בעילם ואח\"כ נתפשטה מלכותם בכל העולם. מלך גוים, זה מלכות אדום, שהומלך על עמים רבים שונים אשר מנוהו עליהם לראש ולקצין, והוא מלך רומי שהיא עיר מקובצת מעמים רבים, כתים ויתר גוים. והכונה במדרש הזה, כי כשם שהתגבר אברהם על ד' מלכים אלו ונצח אותם ונפלו בידו, כן לעתיד לבא עתידים ד' מלכיות שיפלו ביד זרעו, וזרעו ינצחום.",
    "en": "From a Midrashic-homiletical point of view, there is another aspect to this whole report of the Torah. The four kings represent the four empires who at one time or another played host to the Jewish people when they were in exile (compare Bereshit Rabbah 42,4). “Shinar” represents Babylon, based on Daniel 2,38 אנת הוא רישא די דהבה, “you are the head of gold,” (a reference to the huge golden image constructed by Nebuchadnezzar). “Elassar” represents the kingdom of the Medes; this was the name of a city in Persia/Media. The kingdom of “Eylam” is a reference to Greece. Our sages (Avodah Zarah 10) explain that the Greeks ruled in Eylam for six years before their rule extended over most of the inhabited earth. The “king of Goyim,” is a reference to the Roman Empire. This empire was one which many nations chose to be governed by. The reason the Torah calls the king of that country a “king of nations,” is that his capital was a Metropolis of many different nations, tribes, and political groups. The point of the Midrash is to demonstrate that just as Avram overcame these nations, so his descendants in the future would succeed in overcoming their exiles in accordance with the oft-cited principle of מעשה אבות סימן לבנים, that the experiences of the patriarchs foreshadowed the experiences of their descendants.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.15:1",
    "he": "אל תירא אברם אנכי מגן לך. יתכן לפרש כי הבטיחו בכתוב הזה על ג' דברים, האחד שהבטיחו מפחד המלכים שהרג, ואין אומרים אל תירא אלא למתירא, כי מתירא היה מבני המלכים פן יקחו ממנו נקמת אביהם, ועל כן אמר אנכי מגן לך, כלומר מפחד המלכים. והשני שהבטיחו בבשורת הבן, והוא שאמר שכרך הרבה, והיה ראוי לומר שכרך רב, והוסיף שתי ההי\"ן כי מבין שתיהן נולד יצחק ה\"א בשרה וה\"א באברהם, וזו היא הבטחת העוה\"ז. והשלישי הבטחת העוה\"ב ממה שהוסיף מאד שהוא רמז לעה\"ב, כענין שכתוב (איוב ל״ה:ט״ו) ולא ידע בפש מאד, כי אליהוא תפשו לאיוב בהיותו כופר בהשגחה והיה אומר לו כי הוא מונה תמיד כל היום יסוריו ומכאוביו, ולא היה יודע המנוחה הרבה המעותדת לצדיקים לעוה\"ב. ובעבור שג' הבטחות הללו האחת מפורשה והשתים ברמיזה, ואברהם הלך אחר הנגלה, ולא הבין הרמז הנכלל בדבריו של הקב\"ה, על כן הוצרך לשאול מה תתן לי, כלומר מה יהיה שכרי אחר שאין לי בנים ואנכי הולך ערירי, יחידי בלא בנים מלשון (ירמיהו י״ז:ו׳) כערער בערבה, ואין יוצא ואין בא בביתי זולתי אליעזר איש נכרי שלקחתי מדמשק לא מבית אבי ולא מארצי, ואז פירש לו הקב\"ה השתים שרמז, הבטחת העולם הזה הוא שאמר לא יירשך זה כי אם אשר יצא ממעיך, הבטחת העוה\"ב ממה שאמר הוא יירשך, כי הוא שמו של הקב\"ה שאתה תהיה ירושתו, כענין (שמות לד) ונחלתנו, וזה מבואר.",
    "en": "אל תירא אברם אנכי מגן לך, “do not worry Avram, I will be your shield.” One may understand G’d’s promise to Avram in this verse as including three separate assurances: 1) He should not be afraid on account of the kings whom he had slain. The words: “do not be afraid,” are only addressed to someone who is already afraid. Avram was afraid that the sons of these kings would want to avenge their fathers and attack him. This is why G’d said; “I will be a shield for you.” The second assurance concerned Avram’s having a son of his own. This is alluded to in the words שכרך הרבה מאד, “your reward will be very great.” Actually, all G’d had to say was שכרך רב, “your reward is great.” The addition of two letters ה which were not really called for indicated that by means of the two letters ה which would be added both to the name אברם and to the name שרי, Yitzchak would be able to emerge as their son. This was an assurance concerning reward in this life. The third assurance was an assurance concerning the hereafter, and it is alluded to by the addition of the word מאד, “very much,” to the promise of much reward. We find something similar in Job 35,15 ולא ידע בפש מאד, “and he does not know that it may be long drawn out.” Elihu had attacked Job for denying that G’d personally supervises the fate of individuals. He accused him of recounting his afflictions day after day, whereas he had no idea of the serenity in store for the righteous in the hereafter. Seeing that of these three assurances, only the first one was explicit whereas both the promise of children and that of an afterlife were only allusions, Avram related only to the visible, and did not understand the allusion which was included in G’d’s words. This is why he felt constrained to ask G’d: “what can You give me?” He meant: “seeing that I have no children I am comparable to a bush in the desert (Jeremiah 17,6), i.e. something that has no future”. In his reference to Eliezer, Avram meant that not only did he not have a biological heir, but his heir-apparent Eliezer was not even from his home-town Charan but from Damascus. At this point G’d began to tell Avram in detail what He had previously only hinted at. Firstly, He told him that Eliezer would not be his heir but that someone who was his biological son would inherit him. When G’d added the words הוא יירשך, “he will inherit you,” this was really superfluous and meant that the ”הוא“ of the world i.e. G’d Himself, would be his heir.” He meant that he, Avram, would be the heir of G’d inasmuch as the name הוא is one of the attributes of G’d. This is a familiar concept from Exodus 34,9 ונחלתנו, “and make us Your heritage.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.15:2",
    "he": "וכתב הרמב\"ן כי מה שאמר והנה דבר השם אליו לאמר, שלא הספיק לגמור והנה בן ביתי עד שבא אליו דבר השם פתאום לא יירשך זה.",
    "en": "Nachmanides adds that the words (verse 4) והנה דבר ה' אליו לאמר may be understood as G’d interrupting Avram in mid-sentence and assuring him that he was wrong, that Eliezer was not going to be his heir.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.16:1",
    "he": "ולה שפחה מצרית. ולא לו, דרשו רבותינו ז\"ל נכסי מלוג היתה ולא היה רשאי למכרה.",
    "en": "ולה שפחת מצרית , “and she had an Egyptian slave-woman.” The Torah emphasizes that this woman belonged to Sarai personally, not to Avram; hence the word לה “to her, or hers.” Our sages in Bereshit Rabbah 45,1 describe her as part of Sarai’s נכסי מלוג, property the wife brings with her at marriage over which the husband has only limited control,” i.e. he cannot sell it.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.16:2",
    "he": "ושמה הגר. מבית פרעה נתנה לה ולכך נקראה הגר - הא אגריך, כלומר הגר שכר על צניעותיך.",
    "en": "ושמה הגר, “and her name was Hagar.” She had been given to Sarai when she was a prisoner in Pharaoh’s palace. As a reminder of that experience she was called “Hagar.” The word means “reward for your chasteness.” (based on the name being an acrostic i.e. הא אגריך “this is your reward”).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:1",
    "he": "אני אל שדי. שדי באלהותו לכל בריה, לשון רש\"י ז\"ל.",
    "en": "אני אל שדי, “I am the G’d Shaddai.” According to Rashi the meaning of these words is: “who provides adequately in His capacity as G’d for all His creatures.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:2",
    "he": "וכתב רבינו חננאל ז\"ל כי נתנה מצות מילה בשם הזה לפי שכח גבורתו של אדם תשש במילה, וכמו שדרשו רז\"ל (משלי ב׳:ז׳) יצפון לישרים תושיה, זו מילה שהצפינה הקב\"ה לעשרים דור, שהרי מאדם ועד אברהם עשרים דור, והשם הזה הוא נזכר בגבורה, כענין שכתוב (יחזקאל א׳:כ״ד) כקול מים רבים כקול שדי. ומפני שלא תאמר החותך בשרו כחו תשש ושונאיו קמים עליו, לכך אמר לו אני אל שדי, אני מספיק לך כח וגבורה שתתגבר על שונאיך, אתה וכל זרעך הנמולים.",
    "en": "Rabbeinu Chananel writes that G’d gave the commandment for Avraham to circumcise himself and his household by using this attribute (name), seeing that the physical strength of a person is weakened when he undergoes circumcision. [He wanted to encourage Avraham. Ed.] We are told in a Midrash that the meaning of Proverbs 2,7 יצפון לישרים תושיה, “He reserves sound wisdom for the upright though it weakens the body,” is a reference to circumcision. [The Talmud Sanhedrin 26 applies this verse to Torah study. Ed.] This was why G’d delayed giving this commandment to man for twenty generations. The word צפון then means “hidden.” There were 20 generations between Adam and Avraham. The name שדי is indicative of and equivalent to the emanation גבורה as we know from Ezekiel 1,24 כקול מים רבים כקול שדי, “like the sound of great waters, like the sound of Shaddai.” Seeing G’d did not want Avraham to say that when he would perform surgery on his flesh he would weaken himself, G’d introduced the subject by referring to Himself as the powerful One, as Shaddai, as if to assure Avraham that He personally would compensate him for any loss of physical vigour Avraham would experience as a result of observing this commandment. He would remain strong enough to overcome any of his adversaries, both he and all of his descendants who would abide by this commandment.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:3",
    "he": "והרמב\"ם ז\"ל פירש שאינו צריך במציאות מה שנמצא ולא בקיום מציאות לזולתו, אבל מציאותו תספיק בעצמו.",
    "en": "Maimonides explains at the end of chapter 63 volume one of his Moreh Nevuchim, that the meaning of the attribute Shaddai is אשר די, “who is self-sufficient,” i.e. He does not have any need for any of the phenomena in His universe, whereas the world (which He has created) has no need of anyone besides Him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:4",
    "he": "והפירוש הנכון בשם הזה הוא מה שפירש בשם הנגיד ז\"ל שהוא מגזרת שודד, כלומר משדד ומנצח מערכות הכוכבים. ונראה לי כי מפני זה יחס הכתוב השוד בשם הזה, הוא שהזכיר ישעיה (יג) כשוד משדי יבא.",
    "en": "The correct interpretation of the name Shaddai is that given by Rabbi Shmuel Ha-Nagid (of Cordova); the word is derived from שודד, i.e. “destroys, ruins.” The idea is that G’d destroys even the forces of heaven (if need be).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:5",
    "he": "והגאון רבינו סעדיה פירש שענינו מלשון די מחסורו, כלומר שהוא מספיק חסרון כל הנמצאים כולם. ועוד פירשו בו שהוא מלשו (ישעיהו ס״ו:כ״ג) מדי חדש בחדשו, (שמואל א א׳:ז׳) מדי עלותו בבית ה', שהוא לשון נאמר על הדבר כשהוא הוה, ויהיה ענינו בהקב\"ה נצחות, כשם ההויה שהוא לשון נצחות.",
    "en": "Rabbi Saadyah Gaon explains the word שדי as meaning that He makes up any shortfall, i.e. supplies די, adequacy. Yet another explanation offered for this word relates it to Isaiah 66,23 מדי חדש בחדשו, ”from month month.” It means that something is constant, repeats itself endlessly. The name Shaddai then describes G’d’s eternal nature.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:6",
    "he": "והרמב\"ן פירש בזה כי הוא מדת הגבורה מנהגת העולם שיאמרו בה החכמים, מדת הדין של מטה. וטעם שהזכיר זה השם במילה כי הודיעו שהוא אל שדי כלומר תקיף משדד ומנצח מזלו ויוליד וידוע כי בשם הזה יעשו הנסים הנסתרים, ואברהם שהיה בטבעו ובמזלו שלא יוליד, והשם הזה בטל כח המזל שיוליד, הנה זה נסתר אינו מפורסם לעיני הרואים, כי יאמרו הנה טבע בני אדם להוליד, ויש הרבה שהם מולידים למאה שנה, ואין בזה שנוי מנהגו של עולם, כמו הנסים הנעשים בשם המיוחד על ידי מרע\"ה שהם נסים מפורסמים, משנים טבעו של עולם ומנהגו כקריעת ים סוף וירידת המן וזולתם עד כאן. ויש לפרש בטעם שהזכיר במצוה זו השם הזה לפי שהוא חותם ביו\"ד, ומצוייר בתבנית הגוף לנמול החתום באות ברית קדש, ועם האות הזה מתפרסמת מעלתם של ישראל והיותם נבדלים משאר העו\"ג ערלי לב וערלי בשר שהם מצד השדים, וישראל שהם מצד אל שדי, ועם האות הזה נקרא האדם תמים זהו שאמר והיה תמים, וכיון שהוא תמים בו ראוי לו שישתמר מעון המיוחד, הוא עון העריות, וזהו שכתוב (שמואל ב כ״ב:כ״ד) ואהיה תמים עמו ואשתמרה מעוני, ולקדושת הבריתות נקשר ונרשם באדם שם יו\"ד ה\"א וי\"ו ממטה למעלה, וכן בפסוק זה, והבן זה.",
    "en": "Nachmanides understands the word as describing G’d’s attribute of Justice as practiced in our terrestrial world. This is another way of describing “natural law” as it is perceived in our daily lives. The reason G’d considered it appropriate to reveal this attribute of His at this time was to inform Avraham that He, G’d, overrides natural law whenever it pleases Him and that as a result He could decree that Avraham would sire children. Whenever G’d would perform miracles which are not visible to us on earth, something our sages call נסים נסתרים, “hidden miracles,” He does so in His capacity as אל שדי. By nature, Avraham was sterile and could not sire children. G’d neutralised the horoscopic forces which had been responsible for Avraham’s sterility by invoking the name Shaddai when doing so. [I must confess that I have difficulties with all this in view of the fact that at the beginning of our chapter Avraham is described as 99 years old, i.e. he had sired Ishmael 13 years previously without G’d mentioning that He had invoked the attribute Shaddai to enable him to do so. Ed.] This was an example of a hidden miracle, no one being able to see when and how it occurred. If Avraham became a father people would simply say that something natural had occurred as it was not unknown for even 100 year-old men to become fathers. Certainly such miracles cannot be compared to those performed by Moses both in Egypt and in the desert. All of the miracles performed by Moses enjoyed a mass audience. These miracles produced drastic and visible changes in the manner in which they affected natural law. Thus far Nachmanides. We need to explain the reason why G’d commanded this particular מצוה of circumcision to Avraham and his descendants. The act of circumcision is as if G’d imprints His Holy Ineffable Name on the bodies of the males so circumcised. The effect of circumcision is to leave a visible sign on the body of the person who underwent this procedure. Possession of this visible sign distinguishes the Jewish people from the Gentiles whose hearts and bodies are uncircumcised. Such people are comparable to שדים, “evil spirits,” whereas the Jewish people bear the signature of שדי on their bodies. Wearing this “sign” on their bodies entitles Jewish people to be called האדם, and this is what G’d meant when He asked Avraham to become תמים, “perfect.” Seeing that this “seal” confers the title תמים on the circumcised Jew, he is entitled to some degree of protection against the temptation to commit sexual excesses and offences i.e. he is entitled to a higher erotic threshold. Hence the Torah introduced a variety of laws governing sexual mores of the Jewish people. David referred to this in Samuel II 22,24 when he said: ואהיה תמים עמו ואשתמרה מעוני, “I have been blameless before Him, and have guarded myself against sinning.” [Our author regards the three basic letters י-ה-ו of the Ineffable four-lettered name of G’d as being represented in our bodies by the male organ, the mouth, and the tongue.] The word ואהיה in the verse in Samuel contains these three letters which represent the “seal” of circumcision on our bodies and which appeared for the first time when G’d said to Avraham והיה, in the sequence “והיה תמים.” The reason these letters appear once in a certain order and another time in a different order is that they allude to a spiritual bond between the terrestrial and the celestial worlds. This bond is reciprocal, mutual, i.e. on the one hand there is input by heavenly forces into man; on the other hand there is input by man to reinforce the spiritual sanctity in heaven.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:7",
    "he": "ובמדרש אני אל שדי אמר לו אם אתה תקבל המילה הרי טוב, ואם לאו אומר לעולם די, אם לא תקבל את המילה דיו לעולמי ע\"כ, דיה לערלה, ע\"כ בב\"ר",
    "en": "A Midrashic approach to the words אל שדי based on Bereshit Rabbah 46,3. G’d said: “it is enough for Me and you to be in this universe. If you accept My commandment to circumcise yourself, all well and good. If not, I will say to My universe די לעולמי, די לערלה, ‘enough’ for My world, ‘enough’ for a history of human beings dominated by their foreskins!’ (G’d threatened to destroy the universe).”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:8",
    "he": "ובאור המדרש הזה כי כחם של ישראל בני ברית הוא הלב, ושבעים שרים הם הקליפות החיצונות, ל\"ה מימינים לזכות ול\"ה משמאילים לחובה, וזהו לשון ערלה, ואין אדם רשאי להאחז בלב עד שיסורו הקליפות, ואיל לא קבל אברהם את המילה הייתי אומר דיו לעולמי עד, כאן דיה לערלה ע\"כ, כלומר שלא יפעלו פעולה לא השכינה ולא השרים מכאן ואילך יבטל העולם.",
    "en": "The meaning of this Midrash is that the whole strength of the Jewish people is concentrated in the heart, whereas the strength of the seventy Gentile nations as represented by their “princes” at the celestial court is equivalent to קליפות, “peels,” Thirty-five of these peels are on the “right,” i.e. of a positive kind, whereas the other thirty-five on the “left” are of a spiritually negative kind. The latter are called ערלה, “foreskin.” [The first two letters of that word, when inverted spell רע,=evil; the last two letters in that word are לה =35]. No one is permitted to take hold of the heart until the “peels” have been removed. If Avraham had not accepted the commandment to circumcise himself I would have said “enough,” i.e. that neither I nor these “princes” would have engaged in any activity whatsoever. This would have resulted in the universe disintegrating.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:9",
    "he": "התהלך לפני. תהיה נמשך לעבודתי, והיה תמים שלם בלי תוספת ומגרעת, כלשון תורת ה' תמימה, וכתיב (דברים י״ג:א׳) לא תוסף עליו ולא תגרע ממנו.",
    "en": "התהלך לפני, “walk before Me.” This means “continue to perform My sevice.” The words following, i.e. והיה תמים, mean “as a result you will be perfect, free from blemish.” You will neither need to discard something superfluous nor add something that is lacking. The word תמים occurs as a description of the Torah in Psalms 19,8 תורת ה' תמימה, “G’d’s Torah is perfect.” This is why we must neither add a single letter to it nor omit a single letter from it (Deut.13,1).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.17:10",
    "he": "ודע כי נקרא תמים מי שתוכו כברו, ופיו ולבו שוים, ומפני שאברהם אבינו ע\"ה היה שרש האמונה וראש כל המיחדים, וענין היחוד צריך שתהיה עדות הלב והפה שוים, על כן הזכירו הש\"י והיה תמים, הוא הדין בכל שאר עבודות הש\"י יצטרך האדם שיהיו פיו ולבו שוים, שיצדיק כל אחד לחברו ויעיד עליו ולא יחלוק עליו בשום ענין, כי כל מי שהוא אחד בפה ואחד בלב והנה הוא חולק קצתו על קצתו ומכזב קצתו את קצתו, הוא מן הכת שנאמר עליו (תהילים ע״ח:ל״ו-ל״ז) ויפתוהו בפיהם ובלשונם יכזבו לו ולבם לא נכון עמו ולא נאמנו בבריתו, ועל כן באה מצות עשה שבתורה שנאמר (דברים י״ח:י״ג) תמים תהיה עם ה' אלהיך, והוא השבח הגדול האמור בכל הצדיקים איש צדיק תמים. וכתיב (בראשית כ״ה:כ״ז) ויעקב איש תם. וכן יצחק נקרא עולה תמימה, וכתיב (תהילים ט״ו:ב׳) הולך תמים ופועל צדק. וכתיב (שם קא) אשכילך בדרך תמים. וכתיב (שם קיט) אשרי תמימי דרך. וכבר הודיענו דוד ע\"ה כי בעל מדה זו הוא לפני השם יתברך קיים נצחי לעולם, הוא שאמר (שם מא) ואני בתומי תמכת בי ותציבני לפניך לעולם. ואמר שלמה (משלי י ט) הולך בתום ילך בטח. ואמר עוד (שם יא) ורצונו תמימי דרך.",
    "en": "The definition of being תמים, perfect, includes the requirement that a person’s external appearance mirrors his internal but invisible virtues, and that what he says reflects what he truly feels. It is a fact that our patriarch Avraham was the root of faith in G’d and of those who believe in the exclusivity and uniquness of G’d. When it comes to matters of faith it is indispensable that what one professes to believe and what one does in fact believe must coincide. Anyone who says one thing while believing another belongs to the group of individuals of whom the psalmist (Psalms 78, 36-37) has said: ויפתוהו בפיהם ובלשונם יכזבו-לו, ולבם לא-נכון עמו ולא נאמנו בבריתו, “Yet they deceived Him with their speech, lied to Him with their words; their hearts were inconstant toward Him; they were untrue to His covenant.” This is why the Torah has formulated the requirement to be “perfect” as a positive commandment in Deut 18,13 by writing תמים תהיה עם ה' אלוקיך, “be wholehearted with the Lord your G’d.” Being “wholehearted” is one of the highest virtues, and the Torah refers approvingly to such people as Noach, Yitzchak, and Yaakov as having practiced this virtue (compare Genesis 6,9; 25,27; Bereshit Rabbah 64,3). We read in Psalms 15,2 הולך תמים ופועל צדק, “he who lives without blame and does what is right and acknowledges the truth in his heart;” these words refer to Avraham. Psalm 101,2 “אשכילה בדרך תמים, “I direct my reason in the path of moral integrity,” extols the virtue of תמימות as one that David tries to attain. In Psalm 41,13 David credits G’d’s support of him by attributing it to his integrity; ואני בתומי תמכת בי ותציבני לפניך לעולם, “You will support me because of my integrity and let me abide in Your presence forever.” Solomon also was keenly aware of the importance of this virtue and this is why he referred to it both in Proverbs 10,9הולך בתומים ילך בטח , He who walks in integrity walks securely,” and in Proverbs 11,20 where he writes ורצונו תמימי דרך, “but G’d delights in those who are blameless in their ways.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.18:1",
    "he": "באור פני מלך חיים ורצונו כעב מלקוש (משלי טז, טו)",
    "en": "באור פני מלך חיים ורצונו כעב מלקוש,”In the light of the king’s face there is life; his favor is like a cloud of spring rain.” (Mishlei 16:15)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.18:2",
    "he": "שלמה המלך ע\"ה באר בכתוב הזה (משלי ט״ז:י״ד) התועלת המגעת לאדם ברצון המלך ובהסברת פניו, והמשיל רצונו לגשם שבעב מלקוש שהוא רצון הכל והכל מתאוין לו, וכן במקום אחר המשילו לטל, הוא שאמר על זה (שם יט) נהם ככפיר זעף מלך וכטל על עשב רצונו. ומה שהמשיל רצונו לשני דברים לגשם ולטל, לפי שתועלת הגשם הוא לעתיד, אין תועלתו נראית לשעתו מיד, רק בזמן הקציר ברבוי התבואה תתפרסם התועלת, ותועלת הטל בא מיד, כן רצון המלך יש בו תועלת פעמים מיד ופעמים לעתיד. וכן למדנו שלמה המלך בקצת פסוקים מספר משלי הנזק המגיע לאדם מכעס המלך אע\"פ שאינו נפרע, וגם אינו עתיד להוציא כעסו מן הכח אל הפעל, ואין צריך לומר אם הוא רוצה להפרע מן המכעיסים אותו. ובאר בכלל דבריו שאם הוא כועס ואינו נפרע הנה זה שכעס עליו קראוהו פחד ורעדה, כמי ששומע נהמת שאגת אריה וקול שחל שהוא נרעד ונבהל ואע\"פ שאין סופו להרע לו. ועל זה אמר נהם ככפיר זעף מלך וכטל על עשב רצונו. ואם הוא כועס ורוצה לפרע הנה זה מות, ועל זה אמר (משלי טז) חמת מלך מלאכי מות. וכשם שחמתו מות כן רצונו ואור פניו חיים, וע\"ז אמר בכאן באור פני מלך חיים. וכוון שלמה בכל זה לדון ק\"ו במלך מלכי המלכים הקב\"ה אם במלך בשר ודם החיים דבקים באור פניו, והתועלת נמצאה ברצונו, כתועלת האדמה הנמצאת בגשם שבעב מלקוש, וכענין שכתוב (ישעיהו נ״ה:י׳) כי אם הרוה את הארץ והולידה והצמיחה, עאכ\"ו בהקב\"ה שהחיים אמתיים תלויים ברצונו ובהסברת פניו, כענין שכתוב (תהילים ל׳:ו׳) כי רגע באפו חיים ברצונו. ועל זה אמר שלמה ע\"ה באור פני מלך חיים, ובא ללמדנו כי החיים דבקים בגלוי שכינה. וכן מצינו גלוי שכינה על שלשה חלקים. הא' לדבור ולצוות את הנביא על מצוה ממצות התורה. והשני להגין על עבדיו הצדיקים, כענין שכתוב (במדבר י״ד:י׳) ויאמרו כל העדה לרגום אותם באבנים וכבוד ה' נראה באהל מועד. והג' דרך רצון והסברת פנים כענין גילוי שכינה שבמשכן, וגילוי שכינה על אברהם גלוי שכינה שבמשכן שנא' (ויקרא ט׳:כ״ג) ויצאו ויברכו את העם וירא כבוד ה' אל כל העם, כי מפני שהשתדלו במצות המשכן זכו לגלוי השכינה, גלוי השכינה של אברהם כי מפני שהשתדל במצות המילה זכה לגלוי שכינה, וזהו באור פני מלך חיים, כי מלת חיים כוללת רפואה מלשון (ישעיהו ל״ח:ט׳) ויחי מחליו, וכתוב (שם) ותחלימני והחייני, וכן אברהם הגיעה לו רפואה בגלוי שכינה, שהיה חולה במצות מילה ואז נתרפא כאשר נראה לו הש\"י. וזהו שכתוב.",
    "en": "King Solomon explained by means of this verse the benefit that man derives when a king is well disposed towards him and shows him favor. He compares this goodwill to a cloud which promises to discharge its moisture in the spring, something that everyone looks forward to with anticipation. In another verse Solomon compared such goodwill of the king as dew. In Proverbs 19,12 he writes נהם ככפיר זעף המלך וכטל על עשב רצונו, ”The rage of a king is like the roaring of a lion; but his favor is like dew on grass.” The reason Solomon chose two hyperboles to describe the king’s favor is because the benefit of rain is something which is only noticeable in the future. When there will be a bountiful harvest the benefit of the rain is noticeable retroactively. The benefit derived by dew is noticeable immediately, however. Similarly, there is a difference between the manifestation of G-d’s goodwill. Sometimes its effect becomes visible at once; at other times its beneficial effect is not felt until after a considerable period of time has elapsed. On other occasions Solomon teaches us in Proverbs about harm which results to man as a result of G-d’s anger even though man does not actually experiences (becomes aware) that he has been hurt, and even though G-d’s anger may never be translated into action. There is no need to mention that if G-d wants to vent His anger on those who anger Him that He is able to do so. Solomon explains that when G-d is angry at someone but does not take action against that person, the person in question will experience fear and general unease as does someone who hears the roar of a lion or some other ferocious beast. Such a person becomes frightened at the mere sound of potential danger. This is an experience which the object of G-d’s anger feels although in the end G-d does not cause him actual harm. Concerning such an experience Solomon said that “the rage of a king is like the roaring of a lion whereas His favor is like dew on the grass.” If, however, G-d is angry and wants to enact retribution from the object of His anger, this means death. Concerning such a situation Solomon wrote (Proverbs 16,14) חמת מלך מלאכי-מות, “The king’s wrath is a messenger of death.” Just as G-d’s wrath spells death for its victim so His goodwill or favor spells life; this is why Solomon says there (verse 15) באור פני מלך חיים, “in the light of the king’s face there is life.” Solomon applies the a fortiori kind of reasoning. He extrapolates from a human king’s power to G-d’s power suggesting that if even a human king’s pleasure or displeasure results in the life or death of his victim, how much more so must this be the case when one attracts the wrath or approval of the King of Kings, G-d Almighty. G-d, after all, controls not only the life of the body in our terrestrial universe but the eternal life or death of the soul in the celestial spheres as well. Isaiah 55,10 underlines that G-d does not “waste” any activity or even utterance. “For as the rain or snow drops from heaven and returns not there but soaks the earth and makes it bring forth vegetation,...so is the word that issues forth from My mouth; it does not come back to Me unfulfilled.” In Psalms 30,6 we are told כי רגע באפו חיים ברצונו, “for He is angry but a moment, and when He is pleased there is life.” Concerning this Psalm Solomon said in the verse we quoted above that Life is attached to the benevolent manifestation of G-d’s presence. We find such manifestations of G-d’s presence on three levels. 1) G-d instructs the prophet concerning one or several commandments in the Torah such as when He commanded Avraham to circumcise himself and his household. 2) G-d manifests His presence in order to protect and defend the righteous such as happened when the people were ready to stone Joshua and Calev for disagreeing with the spies’ majority report. G-d intervened to save them by displaying His glory at the Tent of Meeting (Numbers 14,10). A third level of G-d’s presence manifesting itself is recorded in Leviticus 9,23 ויצאו ויברכו את העם וירא כבוד ה' אל כל העם, “when Moses and Aaron came out of the Tabernacle and blessed the people, the Presence of the Lord appeared to all the people.” Avraham experienced a special manifestation of G-d’s benevolent Presence as a reward for fulfilling the commandment of circumcision. This was a practical demonstration of the meaning of Proverbs 16,15 באור פני מלך חיים “in the light of the king’s face is life.” The word חיים, “life,” includes “healing.” As a result of G-d manifesting Himself to Avraham as recorded at the beginning of our portion, Avraham was healed from the effects of the circumcision on his body. We find a close association of the words חולי, “sickness,” and the word חיים, “life,” in Isaiah 38,9 when King Chiskiyah was cured from his sickness and the prophet describes this in the words ויחי מחליו. Another verse in which sickness and life appear side by side is Isaiah 38,16 ותחלימני והחייני, “You have restored me to health and You have revived me.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bereshit.18:3",
    "he": "וירא אליו ה' באלני ממרא והוא יושב פתח האהל כחם היום. הפרשה הזאת דבקה ומחוברת עם הפרשה של מעלה, על כן אמר וירא אליו כלומר לאברהם שהזכיר, שאלולי כן היה ראוי שיאמר וירא ה' אל אברהם, כשם שהזכיר למעלה וירא ה' אל אברם, אבל אמר וירא אליו והכוונה לומר כי בזכות המילה נראה לו השם, וכן דרז\"ל לבקר את החולה.",
    "en": "וירא אליו ה' באלוני ממרא והוא יושב פתח האהל כחם היום “The Lord appeared to Avraham at the terebinths of Mamre and he was sitting at the entrance of the tent as the day grew hot.” This portion is a continuation of the previous portion; this is why the Torah writes: “He appeared to him,” without identifying to whom G’d appeared. In chapter 12,7 where it would not have been clear to whom G’d appeared, the Torah added the word ”to Avram,” although there too the last previously mentioned subject had been Avram. In our situation nothing material had occurred since the circumcision and G’d’s manifestation to Avraham. By not spelling out what, if anything, G’d communicated to Avraham at this time it is clear that G’d’s manifestation was in the nature of someone visiting a sick friend. He had qualified for this “visit” as a result of circumcising himself. Tanchuma 1 on Parshat Vayera confirms this interpretation.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.1:1",
    "he": "נזם זהב וחלי כתם מוכיח חכם וגו' (משלי כה, יב)",
    "en": "Like a ring of gold, a golden ornament Is a wise person's reproof in a receptive ear. (Proverbs 25:12)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.1:2",
    "he": "שלמה המלך ע\"ה יזהיר בכתוב הזה (משלי כה) על מדת התוכחת לפי שכל התורה כולה תלויה בתוכחת, שכל המקבל תוכחת וישמע לקול מוכיחיו הנה זאת מדה עליונה כוללת כל הטובות והיא סבה לקיום התורה, ומי ששונא את התוכחת מדה מגונה כוללת הרעות והיא סבה לבטול התורה כי הוא קרוב שיכפור ושיפרוק ממנו עול תורה, ומזה אמר שלמה ע\"ה (משלי טו) מוסר רע לעוזב ארח שונא תוכחת ימות, באר כי קשה מאד השונא תוכחת מן העוזב אורח, כי מי שעוזב אורח והוא הפורק עול מצוה אחת מעליו יענש במוסר רע והם היסורים אבל לא יענש בעונש המיתה, ומי ששונא את התוכחת אינו נמחל לו במוסר רע בלבד אלא יענש בעונש מיתה, וזהו שאמר ימות, כי לא יספיק להיות נשפט במוסר רע, ועל כן הזהיר שלמה בפסוק הזה על האדם שיהיה מקבל התוכחת, ובאר כי התוכחת עדי הנפש ותפארתה כשם שהנזם והחלי הם עדי הגוף ותפארתו, וזהו שאמר נזם זהב וחלי כתם מוכיח חכם על אזן שומעת, כאשר יוכיח החכם על אוזן שומעת המשיל אותה תוכחת לנזם וחלי כי הנפש מתפארת ומתיפה בעדי הנזם והחלי. התוכחת היא על שני חלקים, האחד מחוייב והשני נמנע, המחויב הוא שנצטוינו להוכיח ג' כתות והם חכמים פתאים נערים, הנמנע הוא שנצטוינו שלא להוכיח ג' כתות כלל, והם לצים כסילים רשעים, לצים הוא שכתוב (משלי ט) אל תוכח לץ פן ישנאך, וכתיב (שם) יוסר לץ לוקח לו קלון, וכן מצינו בירמיה שהיה מיסר בני דורו שהיו לצנים והיו מקללין אותו הוא שאמר (ירמיה טו) לא נשיתי ולא נשו בי כלה מקללוני. וכסילים הוא שכתוב (משלי כג) באזני כסיל אל תדבר כי יבוז לשכל מליך, כי הלץ ישנאנו והכסיל יקלה דבריו ויבוז לשכל מליו. רשעים הוא שכתוב יוסר לץ לוקח לו קלון ומוכיח לרשע מומו, כלומר המוכיח לרשע ומגיד לו מומו לוקח לו קלון גם כן לפי שיאמר לו טליתי טהורה משלך, או יחזור מומו למוכיח, כי המוכיח לרשע הנה זה הוא מום למוכיח. אלו הם כתות החלק הנמנע, כתות החלק המחוייב הם החכמים שנאמר (שם ט) הוכח לחכם ויאהבך, כי לפעמים יצטרך החכם לתוכחת כשהוא חוטא לעתים בשוגג ודרך מקרה. פתאים שנאמר (שם א) לתת לפתאים ערמה. נערים שנאמר לנער דעת ומזמה, ועקר התוכחת הוא לנער, לפי שאין כלי שכלו שלמים, ועוד שיצר הרע קודם בו ליצר הטוב י\"ג שנה, ואין כל מחשבתו והתבוננותו רק בתענוגי העולם והגוף, לפיכך בעודו נער וטבעו רך יצטרך לתוכחת שיהיה לו רסן להנהיגו ולהביאו בשעבוד היצר הטוב, ושיהיה שומע לעצה ולקול מוכיחו ולדברי התורה שכולה תוכחת, שנאמר (שם ו) ודרך חיים תוכחות מוסר, שאם יניחוהו להרגיל טבעו בפעל ובהנהגה כאשר יגיע לזמן שלמות שכלו ילאה להשיב אחור הנהגתו, ואותה הנהגה הטובה היא אם רעה לא תפרד ממנו לעולם, והוא שכתוב (שם כב) חנוך לנער על פי דרכו גם כי יזקין לא יסור ממנה, כי בימי הזקנה רחוק הוא להחליף טבעו שכבר הורגל בו, על כן ראוי לו בעודו נער שישמור דברי התוכחת, ועם זה יקנה לנפשו תועלת רבה וזכות גדול, והוא שאמר דוד ע\"ה (תהלים קיט) במה יזכה נער וגו', ומפני זה יזהיר שלמה תמיד להוכיח את הנער בשבט מוסר הוא שאמר (משלי כב) אולת קשורה בלב נער שבט מוסר ירחיקנה ממנו, יאמר אפילו כשתהיה האולת דבקה בלב הנער וקשורה שם בשכבר הורגל בה ימים רבים אל תתיאש ותאמר אין לו תקנה, כי מאחר שהוא נער שבט מוסר ירחיקנה ממנו, יוכיחנו מעט מעט ויכנס בלבו התוכחת, כי דבור המוכיח רך ועם השקידה יעשה רושם בלב הנוכח כאשר תראה בטפת המים שהיא רכה ונוחה ועם השקידה תקוב חור באבן הקשה, ואם נתיאש ממנו ולא השתדל בתוכחתו הנה זה שונאו, והוא שאמר שלמה ע\"ה (שם יג) חושך שבטו שונא בנו ואוהבו שחרו מוסר, ואמרו במדרש חושך שבטו שונא בנו זה דוד, ואוהבו שחרו מוסר זה יעקב, ללמדך שכל המונע מוסר ממנו לסוף יוצא לתרבות רעה, שכן מצינו בישמעאל שהיו לו געגועין אצל אביו ולא רדהו, ויצא לתרבות רעה שנאמר (בראשית כא) ותרא שרה את בן הגר המצרית אשר ילדה לאברהם מצחק, ואין מצחק אלא ע\"ז שנאמר (שמות לב) ויקמו לצחק, וכן מצינו בעשו שהיו לו געגועין אצל אביו ולא רדהו ויצא לתרבות רעה ועבר חמש עבירות באותו יום. וכן אדוניה בן חגית היה לו געגועין אצל אביו ולא רדהו שנאמר (מלכים א א) ולא עצבו אביו מימיו, וכן אבשלום לא רדהו אביו ויצא לתרבות רעה. ושכב עם נשיו וגרם לו להוציאו מירושלים, ולעלות יחף וראש לו חפוי והוא עולה ובוכה, והפיל כמה רבבות מישראל, ואוהבו שחרו מוסר זה אברהם שיסר את יצחק והוליכו בדרכיו שנאמר (בראשית יח) כי ידעתיו למען אשר יצוה וגו', וכן יעקב יסר את בניו ולא היה בהם פסולת. ומפני שהיה יעקב אבינו ע\"ה מוכיח חכם והיו לשבטים אזן שומעת על כן היו ככסף צרוף והיו נזם זהב וחלי כתם והיו בני אביהם, זהו שכתוב",
    "en": "...In this verse, King Solomon, of blessed memory, teaches the virtue of accepting reproof and criticism. Torah depends on one’s ability to accept reproof. The highest virtue is found in the one who accepts criticism and listens to the one who rebukes him. It is the basis for the fulfillment of the Torah. One who rejects reproof is marked by a repulsive virtue containing the worst evils. To reject criticism causes one to reject the yoke of the commandments. Regarding this, Solomon wrote: \"Discipline is worse than the one who abandons God's way; he who hates rebuke will die.\" (Prov. 15:10) This means that one who rejects reproof is worse than the person who abandons the observance of Torah since such a person is guilty of denying the yoke of commandments. A person who abandons the path of Torah may face punishment but he is not condemned to death. One who rejects reproof is not pardoned through suffering but is sentenced to death. This is what King Solomon meant when he said, \"He who hates rebuke will die.\" It is not enough for him to face painful suffering as a judgment…Conversely, Solomon explains that reproof is like a thing of beauty just as earrings are adornments to the body. When a wise person presents criticism to a person who is receptive to the criticism, the criticism is compared to an earring or an adornment which beautifies the soul of the individual. There are two types of people with regard to reproof: those whom we are obligated to criticize and those whom we should avoid criticizing. There are three types of people whom one is obligated to criticize: the wise, the simple and the youth. There are three types of people to whom one should avoid offering reproof: scoffers, fools and the wicked. Regarding scoffers, we are taught, \"Do not rebuke the scoffer for he will hate you.\" (Prov. 9:8) … Regarding fools, it is written, \"Do not speak to the fool for he will disdain your sensible words.\" (Prov. 23:9) The scoffer hates the person who criticizes him while the fool makes light of the words of reproof and mocks the person who is wiser than they are. Regarding the wicked, it is stated, \"…to rebuke the wicked person for his blemish is to call down abuse on oneself.\" (Prov. 9:7) This means that when one criticizes the wicked and points out his blemish, the wicked responds by casting his own blemish back on the one who rebuked him. The people to whom one should offer reproof include the wise. It is written, \"Reprove the wise person and he will love you.\" (Prov. 9:8) Sometimes a wise person needs to be criticized when he accidently sins or does so by chance. Regarding the simple, it is written, \"Endow the simple with shrewdness.\" (Prov. 1:4) Regarding the young, Scripture states \"(He endows) the young with knowledge and foresight.\" (ibid) The most important type of reproof is the criticism offered to the young since their intellect is not fully developed and they lived under the domination of the evil inclination for the thirteen years when their thoughts and understanding were completely focused on worldly pleasures of the body. While they are still adolescents and their nature is malleable, young people are in need of criticism to rein in their behavior and to help them come under the control of their good inclination. They gain this by listening to the person who reproves them and by paying attention to words of Torah which is entirely reproof. It is written, \"The way to life is the rebuke that disciplines.\" (Prov. 6:23) If a person was allowed to follow his basic nature, whether good or bad, he would not be able to separate himself from his youthful behavior when he reached the full maturity, as it is written, \"Train a lad in the way he ought to go; he will not swerve from it even in his old age.\" (Prov. 22:6) Thus, a person acquires great benefit and merit for himself (by accepting criticism when he is young.) Because of this Solomon advises us to offer reproof to a young person with 'the rod of discipline,' \"if folly settles in the heart of a lad, the rod of discipline will remove it.\" (Prov. 22:15) This means that even if the folly has attached itself to his heart and he has become accustomed to acting in this fashion for many years, do not despair and say, 'There is no way to make him improve,' for as long as he is a lad and the rod of discipline is used, he can remove it. By disciplining him little by little, the reproof will eventually enter his heart. When the word of the disciplinarian is soft so and offered with constancy it will eventually make an impression on the one who is disciplined just as drops of water which are soft and pleasing eventually leave a hole in a rock (upon which the water drips). But if a person despairs and does not try to offer a young person reproof, it is as if he hates him, as it is stated: \"He who spares the rod, hates his son; but he who loves him disciplines him early,\" (Prov. 14:23) The Midrash interprets this verse: \"He who spares the rod, hates his son,\" refers to King David, while \"He who loves him, disciplines him early,\" refers to Jacob, teaching that one who withholds discipline in the end will cause his children to follow evil company. We find this to be the case with Abraham who spoiled Ishmael and eventually he followed evil company…similarly Isaac spoiled Esau so that he left his father to follow evil company… David spoiled Adoniyah and Abshalom causing them to follow evil company… \"He who loves him disciplines him early\" refers to Abraham in the case of Isaac and Isaac in the case of Jacob. Similarly because Jacob disciplined his sons, there was no unworthy sons among them. Because he was a wise disciplinarian and the sons were attentive to him they became like refined gold made into earrings and they were truly the children of their father's legacy.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.3:1",
    "he": "ומשה היה רועה. אחז משה רבינו האומנות הזה כמנהג הצדיקים הראשונים, כי כן מצינו בהבל הצדיק, גם באבות העולם, גם בשבטים, והטעם כדי שיתרחק מן הישוב שהוא עלול אצל החטא, ועוד כדי להתבודד בנבואה, ומה שאמר אחר המדבר למדך הכתוב שהיה משה מתרחק מן השדות כדי שלא ירעה צאנו בשדה של אחרים ויבא לידי גזל, לא פירש הכתוב כמה שנים עמד משה במדין, ודרשו רז\"ל ארבעים שנה ישב משה במצרים וארבעים שנה במדין וארבעים שנה במדבר, וכן דרשו רז\"ל על רבי עקיבא שהיו ימיו מאה ועשרים שנה כמשה רבינו, ואמרו עליו ארבעים שנה עסק בפרקמטיא ארבעים שנה למד ארבעים שנה לימד, וכמו כן הלל הזקן, גם רבן יוחנן בן זכאי,",
    "en": "And Moshe was herding...",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.3:2",
    "he": "וע\"ד הפשט ענין הפרשה הזאת כי משה השיג שלשה ענינים ואלו הם האש והמלאך והשכינה, תחלה ראה האש שהיתה מתלקחת בסנה ואין הסנה נשרף, וראה זה בעין הבשר ממש בהקיץ, כי כשראה הסנה בוער באש הכיר שהוא אש והיה סבור שהוא אש גפרית של מטה, וכשהיתה דעתו כן ולא היה הסנה אוכל על כן רצה להתקרב זהו שאמר אסורה נא ואראה את המראה הגדול הזה, כלומר אראה הפלא הזה אם נשתנה הסנה משאר העצים או נשתנה האש משאר האשות, שאלו היה סבור שהיה האש של מעלה לא היה מתקרב. ואחר שראה האש הזאת נתחזק שכלו בראית המלאך, וז\"ש וירא מלאך ה' אליו בלבת אש מתוך הסנה, משמעות הכתוב כי לבת אש ראה תחלה ואחר כך המלאך מתוך האש. ואחר שנתחזק שכלו בראית המלאך ראה במראה הנבואה כבוד השכינה, וזהו שאמר וירא ה' כי סר לראות ויקרא אליו אלהים. ומפני שעתה היתה תחלת נבואת משה רצה הקב\"ה לחנכו מעט מעט ולהעלותו ממדרגה למדרגה עד שיתחזק שכלו, משל למה\"ד לאדם היושב בבית אפל זמן מרובה אם יצא פתאום ויסתכל לעין השמש יחשכו ראיותיו ועל כן צריך שיסתכל באור מעט מעט עד שיהיה רגיל בכך. וכשם שיקרה זה באור השמש הוא הדין והוא הטעם בעצמו באור השכל, כי הדברים השכליים בדמיון הדברים הטבעיים, כי יקרה לשכל כמקרה החושים, וכחות הנפש הלא הם קשורים עם כחות הגוף,",
    "en": "...According to the simple interpretation, this section is teaching that Moshe achieved three levels: Fire, Angel, and Divine Presence. First he saw the fire which was flashing in the bush but the bush was not consumed. He saw this with his actual physical eye while he was awake; when he saw the bush burning he thought it was a fire of (the) pitch from beneath (the bush).Thinking that, and seeing that the bush was not being consumed, he chose to come closer as it says, \"I will turn now and see this wondrous sight,\" meaning, \"I will see this wonderment if the bush is different than normal wood, or the fire is different from other fires.\" If he had realized it was a heavenly fire, he would not have approached. Once he saw this fire he became stronger through seeing the angel, as it says, \"And he saw an angel of G-d in the flame within the bush.\" This means that first he saw the flame, and only after did he see the angel within the fire. Once he became stronger through seeing the angel, he saw the Divine Presence in a prophetic vision. This is the meaning of, \"And G-d saw that he tunred to see, and He called to him.\" Because this was the beginning of Moshe's prophecy, G-d wanted to orient him little by little and lift him up from one (spiritual) level to the next until his mind would be strong enough.This can be compared to someone who is sitting in a dark house for a long time. If he exits suddenly and looks at the sun his vision will be darkened. Therefore he must look at the light slowly until he becomes accustomed to it. The same way it works with physical light is how it works with the enlightenment of the mind; all mind-related things work similarly to physical things; the traits of the soul are related to the traits of the body.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.3:3",
    "he": "וכן מצינו בישראל שחנכן הקב\"ה בנתינת התורה מעט מעט, תחלה נצטוו במרה במקצת מצות והם שבת ודינין, ואחר כך נצטוו עשרת הדברות בסיני, ואחר כך תשלום התורה בארץ מואב, לכן מצינו בענין השגתו יתברך שיצטרך האדם לחנך שכלו מעט מעט ובזה תהיה השגתו עולה ומתרחבת והולכת, כענין אור השחר שמתחיל לזרוח מעט אור ואח\"כ הולך ומרחיב, וזהו לשון הנביא (הושע ו) ונדעה נרדפה לדעת את ה' כשחר נכון מוצאו, למדנו הכתוב כי יש אנשים שאינם יודעים לרדוף ומבקשים להשיג הידיעה בבת אחת, ולזה אמר ונדעה נרדפה לדעת, שנדע תחלה איך נרדוף, וביאר איכות ההרדפה ואמר כשחר נכון מוצאו, כלומר לא בבת אחת אלא מעט מעט, כשחר נכון מוצאו.",
    "en": "We find the same thing with the Jewish People; when G-d inaugurated them in the Torah he did it in small steps. First He gave them some mitzvos at Marah, namely Shabbos and civil laws, and then He taught the Ten Commandments at Sinai, and the rest of the Torah was taught at Moab (just prior to entering the Land of Israel - ed.). We therefore find when it comes to comprehending G-d, a person must first inaugurate (train?) his mind a little at a time, and in that way his comprehension will continue to expand, like the light of dawn which starts to shine a little and then expands. This is what is meant by the verse of the prophet Hosea, \"And we will know, we will chase after knowledge of G-d and find Him like the dawn.\" This verse teaches that there are people who don't know how to chase (knowledge of G-d) and rather try to accomplish everything in one moment. In response to such a person the verse says you must know how to chase, which is like the dawn, meaning a little at a time.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.7:1",
    "he": "ראה נתתיך אלהים. כלומר אל תחוש שלא תהיה נשמע לפרעה לפי שאני נותן אותך גדול עליו. ומענין הדבור שאמרת אהרן אחיך יהיה נביאך כלומר יהיה המדבר. ולשון נביאך ניב שפתים וכן תרגם אונקלוס מתורגמנך, ודרשו רז\"ל ראה נתתיך אלהים לפרעה פרעה היה עושה עצמו אלוה שנאמר (יחזקאל כ״ט:ג׳) לי יאורי ואני עשיתיני, אמר לו הקב\"ה כלפי שהוא עושה עצמו אלוה הודיעהו שאינו כלום הריני עושה אותך אלוה עליו.",
    "en": "ראה נתתיך אלהים, “See, I have made you a master over Pharaoh,” i.e. that Pharaoh would listen to him. Firstly, G’d would give Moses a stature that Pharaoh could not ignore. Secondly, as to the matter of verbal communication between them, G’d appointed Aaron as Moses’ spokesman. The word נביאך, usually translated as “your prophet” must be understood here as ניב שפתיך, ((Isaiah 57,19) “he will express what emerges from your lips.” Onkelos also translates the word as “your interpreter.” Shemot Rabbah 8,1 understands the words אלוהים לפרעה as “Pharaoh appointed himself as god.” He did this by claiming “the Nile is mine because I have created it “(Ezekiel 29,3). In response to this arrogance G’d told Moses that he was nothing, but that on the contrary, He would show him that Moses would be his “god.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.10:1",
    "he": "אשרי אדם מפחד תמיד ומקשה לבו יפול ברעה (משלי כח, יד)",
    "en": "אשרי אדם מפחד תמיד ומקשה לבו יפול ברעה, “Happy is the man who is always anxious; but he who hardens his heart will fall into misfortunes” (Proverbs 28,14).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.10:2",
    "he": "שלמה המע\"ה יצוה בכתוב הזה (משלי כ״ח:י״ד) על האדם שיהיה רך הלבב ויהיה מפחד תמיד בכל עניניו ובכל פעולותיו ושיסתכל ויתבונן בתכליתם ויזהיר אותו שלא יקשה את לבו פן יענש. והזכיר לשון אשרי ולא מצאנו מלה זאת בכל הכתובים בלשון יחיד כי אם בלשון רבים, והטעם בזה לפי שאין מאשרים ומהללים את האדם בעבור מדה טובה אחת או מעלה אחת בלבד רק בהמצא בו מעלות ומדות טובות רבות. וכן כתוב (תהילים ס״ה:ה׳) אשרי תבחר ותקרב ישכון חצריך והנבחר והקרב והשוכן בחצרות בית ה' אינו בשביל מעלה אחת בלבד כי אם רבות עמו. וכן עוד (שם פד) אשרי אדם עוז לו בך מסלות בלבבם, ובאר מסלות מדרגות הלב במעלות רבות במדת היראה והבטחון. וכן ה' צבאות אשרי אדם בוטח בך כי במדת הבטחון נכללות כמה מעלות טובות וכמה מדות עצומות מאושרות. וכן (תהילים א׳:א׳) אשרי האיש אשר לא הלך, מונה והולך רבוי מעלות לא הלך לא עמד לא ישב. וכן בכאן אשרי אדם מפחד תמיד יאמר מי שהוא מפחד תמיד בכל פעולותיו שהוא עושה והוא מחשב בהם ומתבונן תכליתם בנזקם ותועלתם טרם שיפעלם בודאי יש לו מצות טובות רבות שבהם הוא טוב בעיני אלהים ואדם, ומפני שבעל המדה הזאת הוא נמשך בזה אחר השכל ובא כנגד החומר לכך הזכיר אדם ולא איש, לפי שלשון אדם נגזר מאדמה וכאלו אמר אשרי הנגזר מאדמה המקורץ מחומר שמניח החומר ונמשך אל השכל שהוא מפחד תמיד בכל עניניו ובכל פעולותיו ונותן לבו אל תכליתם כי מי שעושה כן לא יחטא לעולם כענין המאכל והמשתה שאין ראוי שיכוין אדם בזה לחוש הטעם ולמלאות התאוה כי בענין הזה הוא משתתף עם הבהמה אלא שיכוין אל התכלית ומה היא התכלית שיהיה גופו בריא וחזק ויוכל לעבוד הש\"י וכל השאר זולתי אל התכלית הזה הנה זה חטא. וכן בענין המשגל אין ראוי שיכוין להנאת הגוף כי גם בזה הוא שותף עם הבהמה רק שיכוין בזה אל התכלית ומה הוא התכלית לכונת פריה ורביה לקיום המין ולהמציא תולדות שיהיו עובדי הש\"י וכל השאר זולתי אל הכונה הזאת הוא חטא. וכן בענין קנין העושר ראוי לו שיסתפק במועט ושישא ויתן באמונה ושיהיה תכלית כונתו בצבירת כספו שיפזרנו במעלות ושיוציאנו בדברים שיהיו לתקון גופו והצלחת נפשו, ויזהר שלא יעשוק ושלא יגזול את חברו ושלא יונה אותו ויתבונן בתכלית שאם יגזול או יונה אותו והרויח לגופו בעוה\"ז הנה הוא מפסיד נפשו לעוה\"ב וחמדת אותו ממון לשעה שלא במשפט הנה הוא חטא משפט מות ישכיחהו העונש וימיתהו בסוף ויקרה לו כמקרה העוף הזה אשר חמדת התבואה שהיא בתוך הרשת תשכיחהו שיהא נלכד ברשת, ועל זה אמר שלמה המלך ע\"ה (משלי א׳:י״ז-י״ח) כי חנם מזורה הרשת בעיני כל בעל כנף והם לדמם יארובו יצפנו לנפשותם, ונשא המשל הזה על פועלי האון חומדי ממון שלא כדין רואין הנאת שעה לעצמם ואינם רואים סוף הפורענות, ועל זה אמר שלמה המע\"ה (שם כ) ערב לאיש לחם שקר ואחר ימלא פיהו חצץ. וכן בשאר כל פעולותיו יש לו להיות מפחד תמיד שלא יבא בשום דבר כנגד התורה לא מצד דבריו ולא מצד פעולותיו, ומקשה לבו יפול ברעה, מי שאינו מתבונן בתכלית פעולותיו הוא המקשה את לבו ואין זה כי אם רוע לב ומצד אכזריות שיש בו והרך המפחד תמיד הפך המקשה את לבו כי המקשה את לבו אין פחד אלהים לנגד עיניו איננו רואה תכלית השכר במצות גם לא תכלית הפורענות בעברה, ומי שהוא מפחד תמיד יראה הפורענות טרם בואו כי יפחד ממנו ומי שהוא מקשה לבו לא יראנו עד בואו עליו, המפחד לדברים תמיד יקרה לו זה מצד הכנעה ושפלות ולכך יתרומם ויתעלה זהו שהזכיר לשון אשרי שהוא לשון עלוי, ומקשה לבו לדברים יקרה לו מצד הגאוה וגבהות הלב ועל כן הזכיר לשון יפול, ואמר יפול ברעה כלומר אפילו ברעה אחת כענין שכתוב (תהילים ל״ד:כ״ב) תמותת רשע רעה, וכתיב (משלי כ״ד:ט״ז) כי שבע יפול צדיק וקם ורשעים יכשלו ברעה, וכתיב (שם טז) כל פעל ה' למענהו וגם רשע ליום רעה, למדך הכתוב שהרשע מוכן לפורענות ומזומן ליום רעה ואף ענשו ופורענותו של רשע הוא למענהו כלומר לכבוד הש\"י כדי שיתקדש שם שמים וכענין שנאמר (יחזקאל ל״ח:כ״ג) והתגדלתי והתקדשתי ונודעתי לעיני גוים רבים, כשם שמצינו בפרעה הרשע שהיה מקשה לבו ועל כן נפל ואבד בסופו, הוא הכביד את לבו מעצמו כענין שנאמר (שמות ט׳:ל״ד) ויכבד לבו הוא ועבדיו וכתיב (שם) ויכבד פרעה את לבו והקב\"ה הכביד את לבו יותר כדי להענישו ולמען רבות אותותיו ומופתיו במצרים, זהו שכתוב.",
    "en": "In this verse Solomon commands a Jewish person to be of “soft” heart and to be constantly concerned about the purpose and outcome of all his activities. He warns us not to he hard-hearted in order to avoid being punished for obstinacy. The word אשרי, “happy is,” is applied here to an individual who excels in a single virtue rather than in a variety of virtues. This is the only instance instance where David or Solomon uses this word as applicable to the possession by a person of a single virtue. The reason that generally we do not find this word applied to individuals excelling in only one particular virtue alone is that the word presupposes the possession of a string of good characteristics in order for such people to be accorded this compliment. Let us look at Psalms 65,5: “Happy is the man You choose and bring near to dwell in Your courts;” the person chosen by G’d is not chosen by Him on account of his excelling in a solitary virtue; surely it is presumed that he is virtuous in a number of ways. The same is undoubtedly true of Psalms 84,6: “happy is the man who finds refuge in You, whose mind is on the (pilgrim) highways.” The expression מסלות, “highways,” proves by its being in the plural that the author speaks of the heart commanding a number of different virtues, such as reverence for G’d, faith in the Lord, etc., etc. The same is true of verse 13 in the same Psalm: “O Lord of hosts, happy is the man who trusts in You.” The virtue of trusting in the Lord itself comprises a number of positive traits and a number of praiseworthy virtues. In Psalm 1,1 where David describes as “happy” the person “who has not followed the counsel of the wicked,” the psalmist himself subdivides this virtue into neither having “sat with them, walked with them, or even having stood near them.” Just as in that instance more than one virtue or the ramifications of such virtue in all its aspects is required, so here too Solomon in describing a person as “happy” because he is constantly concerned or even “afraid,” refers to something more than meets the eye at first glance. He refers to people who weigh each one of their actions carefully, considering possible harmful effects and if the beneficial effects of their actions outweigh any possible harm they could cause. All this they do prior to deciding on a course of action. There can be no question that people who display this kind of sense of responsibility are possessed of a whole string of virtues. Seeing that the person who is described by Solomon as “happy” is motivated by his שכל, by his intellect, and cannot perform the virtues involved unless he employs his intellect he is called אדם rather than איש (as for instance in Psalms 1,1). The term אדם derives from אדמה, earth, soil. It is as if Solomon had said: “happy he who is cut off from the earth;” prior to cutting himself off from earth he was linked to material matters. Now, by employing the virtues mentioned by Solomon and employing his שכל, a disembodied phenomenon, he will remain conscious of the responsibilities he enters into with every one of his actions. Seeing that he worries about the result and wider impact of his actions, this alone will protect him against committing a sin. When a person eats and drinks in order to indulge his appetite he thereby makes himself a partner to the animals. If however, he uses such an activity only in order to better perform service to the Lord, by maintaining his physical health at maximum level, then he has elevated the act of eating and drinking to an entirely new and spiritual level. The considerations which are valid for the manner and purpose of our food and drink intake apply in equal measure to the marital relations between husband and wife. Anyone who while indulging in sexual intercourse even with his wife is concerned simply with satisfying his biological urges and the gratification of his libido, is thereby making himself a partner to the animals. His main purpose when engaging in sexual activity must be to fulfill the commandment to be fruitful and to multiply and to raise children who will be G’d-fearing and, if possible, Torah scholars. Any other considerations are a desecration of the sex act. Similar considerations must guide people engaged in trade and commerce. Naturally, they must avoid being devious, and refrain from lies and cheating. If they were to use their business to cheat people they would lose their standing both in this world and in the world to come. But, even when they merely do not cheat or deceive, they have not yet performed these activities in a worthwhile manner. Unless their purpose is not the amassing of material wealth but to have the opportunity to acquire virtues such as to give liberally to charity, to endow brides who have no dowry, etc., etc., they have not performed what Solomon speaks of in our verse. The very money which is acquired by means of extortion, etc., becomes the instrument of the extortionist’s death sentence in the world to come. The desire to own money of this kind for the brief duration of life on earth is in itself a capital crime. It is comparable to the story of the bird which was so anxious to feed on the grain within the net that it found itself trapped within the net without hope of escape. Concerning this Solomon said (Proverbs 1,17-19) “in the eyes of every winged creature the outspread net means nothing. But they lie in wait for their own blood, they lie in wait for their own lives. So are the ways of all those who are greedy for gain; it takes the life of its owners.” Solomon applied this parable to the people who are overly fond of money and are intent on amassing it. He said concerning such people (Proverbs 20,17) ”bread gained by deceit may taste sweet; but later his mouth will be filled with gravel.” The principles which must guide us in the examples listed apply to all of man’s activities. One must be worried constantly not to do something which runs counter to the teachings of the Torah and its outlook on life. Solomon views a person who is hard-hearted as the opposite of the one whom he describes as “constantly afraid.” The latter person obviously never considers the fact that he faces G’d every step of his life. The hard-hearted person does not think of what he does in terms of eventual reward of punishment. He who is constantly afraid does not have to worry about disaster facing him in the future as his lifestyle was his guarantee that no such disaster lurks in his future. He who is hard-hearted is always surprised when disaster strikes him and he is unprepared to cope with it. The reverse is true of the מפחד תמיד, the person who is constantly worried. His very worries are the reason that he will be spiritually uplifted. This is why Solomon applies to him the attribute אשרי, “happy.” Seeing that the proud and hard-hearted person elevated himself above others, Solomon chose the correct adjective when he described the result of such a person’s future as “he will fall into misfortune” We have a parallel verse in Proverbs 24,16: “for the righteous will rise even if he falls seven times; the wicked will be snared by evil.” Even a single stroke of misfortune will hit the hard-hearted so that he cannot recover from it. This is also the meaning of Psalms 34,22: “one misfortune is the deathblow of the wicked.” When Solomon wrote in Proverbs 16,4: “G’d has made everything for His purpose, even the wicked for the day of evil,” he meant that the evil which will strike the wicked has been prepared for him by G’d a long time in advance of it actually happening. It is part of what G’d does to enhance His Name, to be sanctified amongst those who observe His justice at work. What happened to Pharaoh in our portion and previously had long been planned by G’d. Seeing that he had hardened his heart he was bound to experience the down side to his behavior. He had hardened his heart without G’d’s intervention already in 9,34. What applied to him also applied to most of his servants. In the end G’d hardened his heart even further in order to demonstrate His power to the world.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.10:3",
    "he": "ויאמר ה' אל משה בא אל פרעה כי אני הכבדתי את לבו ואת לב עבדיו וגו'. ודרשו רז\"ל כי עשר מכות דצ\"ך עד\"ש באח\"ב כמו שהם מסודרות בתורה כסדר הזה היו השתים בהתראה והשלישית שלא בהתראה, ד\"צ בהתראה, ך' בלא התראה ע\"ד בהתראה, ש' בלא התראה, ב\"א בהתראה, ח' בלא התראה, מכת בכורות שהיא העשירית בהתראה כי יחזור לסדור הראשון, זה דרשו רז\"ל והפרשיות מוכיחות כן.",
    "en": "ויאמר ה' אל משה בא אל פרעה כי אני הכבדתי את לבו ואת לב עבדיו וגו', G’d said to Moses: “Go to Pharaoh. For I have hardened his heart and the heart of his servants.” Pessikta Zutrata (Vaeyra 8,16) wrote that the arrangement of the ten plagues according to the pattern דצ'ך, עד'ש, בא'חב is based on the pattern of the first two plagues in a cycle being preceded by a warning whereas the third plague in that cycle occurred without warning as a punishment for the previous two plagues not having achieved their purpose. This is why the tenth plague was introduced again by a warning.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.10:4",
    "he": "ואם תסתכל בכתובים בכל הפרשיות תמצא כי השתים שהן בהתראה באחת יאמר התיצב לפני פרעה ובשניה יאמר בא אל פרעה. התחיל במכת הדם לך אל פרעה בבקר ונצבת לקראתו על שפת היאור ובמכת צפרדעים הזכיר בא אל פרעה, מכת הכנים אין שם התראה, ומכאן דרשו רז\"ל מי שלקה ושנה שוב אין מתרין אותו. במכת הערוב חזר לסדורו הראשון והזכיר שם השכם בבקר והתיצב לפני פרעה הנה יוצא המימה, ובמכת הדבר הזכיר בא אל פרעה, מכת השחין אין שם התראה. במכת הברד חזר לסדורו הראשון והזכיר שם השכם בבקר והתיצב לפני פרעה, ובמכת הארבה שבכאן הזכיר בא אל פרעה, מכת חשך אין שם התראה.",
    "en": "When you examine the wording preceding the plagues in greater detail you will observe that the instructions to Moses prior to the plagues introduced by warnings always were that Moses either התיצב, בא, לך אל, ונצבת, השכם והתיצב, etc. Our Rabbis established the rule that if someone was warned not to commit a sin and was warned a second time there is no need to warn such a person a third time (Sanhedrin 81). Seeing that the plague of locusts was the second in the cycle designed to teach Pharaoh “that there is no One like Me in the whole universe,” there was no need to warn him of the plague of darkness which would follow the locusts if the people had not been released by that time.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.10:5",
    "he": "וע\"כ נראה לי לפרש כי משה היה מודיעו המכה והיה עושה לו התראה פעם אחת על היאור ופעם שנית בהיכלו, וענין בא אל פרעה שיזכירו הכתובים בכל פעם ופעם באורו שיכנס בהיכלו, והכתובים מוכיחים כן כי מעת שהתרה לו במכת הדם על שפת היאור הגיד הכתוב כי מיד נכנס פרעה אל היכלו שנאמר ויבא אל ביתו ולא שת לבו גם לזאת, וטעם הדבר שהיו כל ההתראות כסדור הזה התראה אחת על יאורו והתראה אחרת בהיכלו להורות על ענשו וגאותו וגאונו כי היה מתגאה על יאורו כענין שכתוב (יחזקאל כט) לי יאורי ואני עשיתיני, והיה מתגאה בהיכלו והוא שכתוב ויבא אל ביתו, יאמר כי מצד שנכנס להיכלו ונתגאה בו היה בז לדברי משה ולא שת לבו גם לזאת, שאל\"כ למה הוצרך להודיענו ויבא אל ביתו אלא שבא להודיענו שהיה מתגאה בהיכלו כענין נבוכדנצר שאמר (דניאל ד) הלא דא היא בבל רבתא די אנא בניתה לבית מלכו בתקף חסני וליקר הדרי, וכתיב (שם) שליו הוית בביתי ורענן בהיכלי, וכשם שהיתה גאותו של נבוכדנצר סבת שברו ומפלתו כן היה פרעה, ועל כן היו ההתראות כלן מתוך יאורו והיכלו ומהם משפטו יצא כי המקומות שנתגאה וחטא בהם משם באו אליו כל המכות ההם, והנה הודיעו הקב\"ה שהכביד את לבו לשני טעמים, האחד כדי שיתפרסם אלהותו בהראותו בעולם אותותיו ומופתיו אלה העוברות והעתידות ולכן הזכיר לשון שתי שהוא מקור הוא משמע לשעבר ולעתיד שהם בין כלן י' וכאלו אמר למען שית י' אותותי ועל כן הזכיר בהן לשון בקרבו, והשנית כדי שיספרו לדורות עוצם גבורותיו וכח מעשיו.",
    "en": "In view of the statement in Sanhedrin, I believe that Moses would issue warnings concerning the same plague twice, once at the river’s edge and once in Pharaoh’s palace. Whenever G’d instructed Moses: “go to Pharaoh, the meaning is that he was to go to the palace. The verses of the Torah prove this theory. When Moses warned Pharaoh of the impending plague of the waters of the Nile turning into blood (7,15), this is followed by the report that Moses went to Pharaoh’s house (7,23) where the Torah says: “he (Pharaoh) did not pay any heed to this either.” The Torah meant that Pharaoh did not pay heed to the second warning either. The same pattern occurred again and again with all the plagues concerning which Pharaoh was forewarned. The reason for these repeated warnings was to demonstrate the pride and arrogance with which Pharaoh reacted to these warnings. Pharaoh demonstrated his pride at the river claiming he had made the river, and he again demonstrated his pride in his palace feeling that this was not the place where anyone could dare threaten him. The very fact that Moses had the audacity to threaten him in his own palace put his back up. Were it not for this fact, why would the Torah have had to tell us that Moses came to his palace uninvited, and apparently not even at the command of G’d who had told him only to meet Pharaoh at the river’s bank? (7,15). The Torah wanted to show us Pharaoh’s arrogance. We have a similar situation with Nebuchadnezzar (Daniel 4,27) where the king boasted about his palace, saying openly that it demonstrated his glory and splendor. In verse 1 of that same chapter in Daniel he boasted: “I Nebuchadnezzar was tranquil and vigorous in my house, etc.” Just as Nebuchadnezzar’s arrogance was the reason for his downfall, so Pharaoh’s arrogance became the cause of his downfall. The plagues inflicted upon Pharaoh also emanated from “his” river and his palace. The Torah lists two reasons why G’d resorted to hardening Pharaoh’s heart. 1) in order to publicize His stature as the deity through a demonstration of His miracles. 2) In order for these miracles to become the talk of the town, world-wide. The expression שתי in למען שתי alludes to the ten plagues as the letter י in the middle was otherwise quite unnecessary.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.11:1",
    "he": "כשלחו כלה גרש יגרש. כלומר כאשר ישלח אתכם כלכם ישלח זהו כלה לא יניח אחד מכם בכאן. זה שהזכיר הנביא ע\"ה בקבוץ גליות (יחזקאל ל״ט:כ״ח) ולא אותיר עוד מהם שם.",
    "en": "כשלחו כלה גרש יגרש, “when he does send them off, he will expel them.” The word כלה means “in toto,” i.e. including all the flocks and herds and all their moveable belongings. Not a single one of these will be left behind. This corresponds to the message of Ezekiel 39,28 concerning the redemption of the future: “I (G’d) will not leave behind a single one of you.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.12:1",
    "he": "ויאמר ה' אל משה ואל אהרן. אע\"פ שהזכיר הכתוב לשניהם בדבור, משה היה עקר. וכן כתוב (שמות כ) כבד את אביך ואת אמך והאב הוא עקר, ומפני שאהרן טרח במופתים כמשה על כן כללו הכתוב עמו.",
    "en": "ויאמר ה' אל משה ואל אהרן. “G’d spoke to Moses and Aaron.” Even though it appears from the wording of the verse that G’d’s words were addressed to both Moses and Aaron, Moses was the principal recipient of G’d’s words. When the Torah writes in Exodus 20,12: “honor your father and your mother,” the father is the principal subject in that commandment. Seeing that Aaron was involved in performing the miracles the Torah included his name amongst those addressed.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.12:2",
    "he": "בארץ מצרים. חוץ לכרך לפי שהיתה מלאה גלולים כי לא אמר הכתוב בעיר מצרים וכן הזכיר משה כצאתי את העיר ולא התפלל בעיר. ומה ששרתה שכינה בארץ מצרים דרשו רז\"ל להודיעך שעד שלא נבחרה ארץ ישראל היו כל הארצות כשרות לדבור משנבחרה ארץ ישראל נפסלו כל הארצות לדבור, עד שלא נבחרה ירושלים היתה כל ארץ ישראל כשרה לדבור משנבחרה ירושלים נפסלה כל ארץ ישראל לדבור, עד שלא נבחר בית עולמים היתה ירושלים כשרה לדבור משנבחר בית עולמים יצתה ירושלים הוא שכתוב (תהילים קל״ב:י״ד) זאת מנוחתי עדי עד, עד שלא נבחר אהרן היו כל ישראל ראוים לכהונה משנבחר אהרן יצאו כל ישראל, עד שלא נבחר דוד היו כל ישראל ראוים למלכות שנאמר (שמות י״ט:ו׳) ואתם תהיו לי ממלכת כהנים וגו' משנבחר דוד יצאו כל ישראל, ואף בחוצה לארץ לא היה הדבור נדבק אלא במקום טהור או על הנהר שנאמר (דניאל ח׳:ב׳) ואני הייתי על אובל אולי, וכתיב (שם י) ואני הייתי על יד הנהר הגדול הוא חדקל, וכתיב (יחזקאל א׳:א׳) ואני בתוך הגולה על נהר כבר.",
    "en": "בארץ מצרים, “in the land of Egypt.” Outside the metropolis, seeing the city was full of abominations preventing a revelation of G’d’s word there. When the Torah has in mind the metropolis, it often adds the word עיר, such as when Moses told Pharaoh that he would leave the עיר, prior to praying to G’d (9,29). In order to reconcile this with the oft quoted statement by our sages that the Shechinah dwelled in Egypt, our sages explained that as long as the land of Israel had not been chosen as the exclusive domain for the Shechinah, all countries were potentially equally fit to receive a communication from G’d by word of mouth (Mechilta 85). After the land of Israel was chosen, all other countries were no longer suited for G’d to address people there. As long as the Temple had not been erected in Jerusalem, the whole city of Jerusalem was fit to receive such communication from G’d. After the Temple had been built even the city itself was no longer a vehicle for such communication by G’d. Only the holy precincts of the Temple qualified for this as we know from Psalms 132,14: “This is My resting-place for all time; here I will dwell, for I desire it.” By the same token, as long as Aaron had not been chosen to be a priest every Israelite was potentially fit to become a priest. As long as David had not been crowned king, any Israelite could have qualified as king as we know from Exodus 19,6: “you shall be for Me a Kingdom of priests, etc.” After the appointment of David as king, all other Israelites were automatically excluded from qualifying for that position. Even while G’d’s word was communicated outside the borders of Israel this occurred only in a place which was pure or situated on a river. This is based on Daniel 8,2: ”and here I was beside the Ulai river.” We have a similar statement by Ezekiel 1,1 who described himself as on the banks of the river Chidekel when receiving a communication from G’d. In Daniel 10,4, Daniel describes himself as on the banks of the river Tigris when receiving a vision by an angel who addressed him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.12:3",
    "he": "ובמדרש אמר ר' שמעון בן לקיש גדולה חבתן של ישראל שנגלה להם הקב\"ה במקום ע\"ג ובמקום הטומאה בשביל לגאלן, משל למה הדבר דומה לכהן שנפלה לו תרומה בבית הקברות אמר מה אעשה לטמא עצמי אי אפשר להניח תרומתי אי אפשר מוטב שאני מטמא עצמי שעה אחת וחוזר אני ומטהר ולא להניח תרומתי, כך ישראל תרומתו של הקב\"ה שנאמר (ירמיהו ב׳:ג׳) קודש ישראל לה' ראשית תבואתו, היו בבית הקברות שנאמר כי אין בית אשר אין שם מת וכתיב (במדבר ל״ג:ג׳-ד׳) ומצרים מקברים את אשר הכה ה' בהם כל בכור אמר הקב\"ה ואיך אני גואלם להניחם א\"א מוטב כביכול ארד להצילם שנאמר (שמות ג׳:ח׳) וארד להצילו מיד מצרים, כשהוציאם קרא לאהרן אמר לו טהר אותי שנאמר (ויקרא ט״ז:ל״ג) וכפר את מקדש הקדש וכפר על הקדש עד כאן.",
    "en": "Shemot Rabbah 15,5 quotes Rabbi Shimon ben Lakish as saying that Israel was on a very high level if G’d agreed to manifest Himself in a place full of impurity and abominations for the sake of this people. He explained this phenomenon by means of a parable. A priest had been given some Terumah, a tithe which is holy and not accessible to laymen. This Terumah had fallen into a graveyard (a place inaccessible to a priest by law). The priest pondered his problem saying that he was certainly not permitted to defile himself by entering the cemetery. On the other hand, he was desperately dependent on that Terumah so that he could not forego it. He decided that it was preferable for him to temporarily defile himself and subsequently to purify himself than to die from starvation by foregoing this Terumah. The Jewish people are G’d’s Terumah (compare Jeremiah 2,3): “Israel is holy, the first of G’d’s harvest.” The Jewish people’s present situation was that they were in a vast cemetery (compare 12,30: “there was not a single house which did not contain a dead body”). If G’d would not contaminate Himself briefly in order to salvage the Jewish people, He would have to forego their existence permanently. Hence He decided to temporarily relax His rule and reveal Himself in a place not normally suitable for such a revelation in order to secure the continued existence of His Terumah, i.e. the Jewish people. After G’d had taken the Israelites out of Egypt, He said to Aaron: “please perform rites of purification for Me.” This is the meaning of Leviticus 16,33 and 16,16: “he shall provide atonement for the Sanctuary,” or “he shall provide atonement upon the Tent of Meeting and the altar.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.13:1",
    "he": "וידבר ה' אל משה לאמר. על דרך הפשט מה שהוסיף לאמר, כלומר לאמר לישראל. או הוסיף לאמר על הנסתר לפי שכל דברי התורה יש בהם נגלה ונסתר הנגלה הוא פשטי המצות והנסתר הוא הפנימי שבתוכו שאין דעת ההמון ראוי לו, וכן אמר דוד עליו השלום (תהילים ס״ב:י״ב) אחת דבר אלהים שתים זו שמעתי, כי הדבור אחד ויש בו שתי משמעיות וכן אמר שלמה (משלי כ״ה:י״א) תפוחי זהב במשכיות כסף וגו', המשיל הנגלה לכסף והפנימי לזהב שהוא נסתר בתוך הכסף ומעולה יותר ממנו.",
    "en": "וידבר ה' אל משה לאמור, “G’d spoke to Moses for him to communicate.” According to the plain meaning of the text the word לאמור means that Moses was to relay the instructions received from G’d to the people. Alternatively, the word could mean that in addition to what the Torah has spelled out clearly for all to read and understand there are hidden meanings to be deciphered by those who apply themselves to Torah-study in depth. The נגלה, the revealed part, are the details of the commandment. The נסתר, the mystical, hidden aspect of this portion, is that which not everybody can grasp even if he tries. There have always been aspects of Torah not accessible to the average person. This is what David said (Psalms 62,12) “G’d has said one thing; yet I have heard two.” A single communication may contain more than one message. Solomon echoed the same sentiment when he said: “a word spoken properly is like golden apples set in silver” (Proverbs 25,11). In this verse Solomon compared the matters which are revealed to silver, whereas matters concealed he likened to gold, i.e. they had first been overlaid, made invisible by silver.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.13:2",
    "he": "והנה זה באור וידבר ה' אל משה לאמר ברוב מקומות התורה וידבר ה' אל משה הוא פשט המצוה לאמר שיגלה לו הנסתר שבה.",
    "en": "The meaning of our verse as well as most verses which commence in a similar form is: G’d told Moses the commandment and implied that he should tell the Israelites about it. In addition, לאמור, he told Moses to reveal to the people the more profound aspects of the commandment, aspects which do not meet the eye of the reader.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.13:3",
    "he": "והרמב\"ן ז\"ל כתב בסדר וארא וידבר ה' אל משה לאמר באמירה גמורה כלומר אמירה נראית לא מסופקת לפי שנבואתו היתה מבוארת לא מסופקת פה אל פה ומראה ולא בחידות.",
    "en": "Nachmanides writes in his commentary on Exodus 6,10 (where the verse commences in the same manner as here) “the word אמירה refers to a complete utterance, meaning that an אמירה נראית, ‘a superficial utterance’” is not sufficient. [Nachmanides tries to justify why sometimes G’d added “say to the Children of Israel,” whereas other times He contents Himself with the word לאמור alone. Ed] Seeing that the quality of G’d’s communications to Moses was so superior and clearer than His communications to lesser prophets, G’d was able to say to Moses: “make the matter clear to your listeners the Jewish people.” Other prophets (Numbers 12,8) with whom G’d Himself spoke in riddles were not able to clarify matters to the people in the degree Moses was able to clarify it for them.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.13:4",
    "he": "וע\"ד הקבלה וידבר ה' אל משה הוא הכח הפנימי הנעלם לאמר ע\"י שכינה וזהו שכתוב (שמות כ״ד:י״ב) אשר כתבתי להורתם, חסר וא\"ו, מלשון (שיר השירים ג׳:ד׳) ואל חדר הורתי וכבר ידעת כי הדבור פנימי יותר מן האמירה כי הדבור הוא התורה שבכתב והאמירה היא התורה שבעל פה, וזה ידוע לחכמי הקבלה, וזהו מה שדרשו חכמי האמת (איכה ב׳:י״ז) בצע אמרתו זו פורפירא שלו.ויש לך להתבונן איך עשאוהו מלשון אמרא ופירוש פורפירא מעיל כלומר שפת המעיל, ומפורש אמרו רז\"ל, (ישעיהו ה׳:כ״ד) כי מאסו את תורת ה' צבאות, זו תורה שבכתב, ואת אמרת קדוש ישראל נאצו זו תורה שבעל פה, ובאור הלשונות כי ויאמר מלשון אמרא שהוא שפת המעיל שאדם לובשו בצד שמאל, כענין שכתוב (שמואל א כ״ח:י״ד) והוא עוטה מעיל ועטיה בצד שמאל הוא, וזהו שכתוב (תהילים ק״ד:ב׳) עוטה אור כשלמה וזהו מדת הדין, אבל וידבר מלשון דבורה והיא תורה שבכתב שהיא כוללת מדת רחמים ומדת הדין לפי שהתורה שבעל פה נאצלת ממנה וכן הדבורה כוללת מתיקות ועקיצה כן תורה שבכתב כוללת רחמים ודין, והבן זה.",
    "en": "A Kabbalistic approach: The words וידבר ה' אל משה reflect the inner force, the concealed force, the word לאמור is a reference to the fact that this force had become manifest by means of the Shechinah. This is the meaning of the words in Exodus 24,12 אשר כתבתי להורותם, “which I wrote to teach them.” The word להורתם is written defective, without the letter ו which should be part of the plural ending, thus making it similar to Song of Songs 3,4 ואל חדר הורתי, “into the bedroom of my parents.” This is merely a euphemism for the acquisition of information reserved for the intimates of G’d. You are aware already that the expression דבור is a deeper form of communication than אמירה. Whereas אמירה describes the oral Torah, דבור describes the written Torah [with its multifaceted ways of interpretations. Ed.] The experts of Kabbalah were thoroughly familiar with this. This is what prompted Eicha Rabbah to translate the words בצע אמרתו In Lamentations 2,17 as בזע פרפורין שלו, “He tore His purple curtain (allowed the Temple curtain to be destroyed).” [The standard translation of the words is: “He carried out His decree.” Ed.] We have to ask ourselves what made the author of this Midrash translate these words in this fashion? The word אמרא, as cloak, i.e. or better “a fringed garment,” is well known. In this instance the word פרפורין may be understood as a euphemism for the edge of such a cloak. Our sages understood the verse in Lamentations as explaining the reason why the Temple was destroyed. First the Jews had despised the תורת ה' צבאות (Isaiah 5,24). This was a reference to the written Torah. Then (same verse) ואת קדוש ישראל נאצו, “and the Holy One of Israel they spurned.” This is a reference to the oral Torah. To get back to our verse here. The word ויאמר or לאמור is derived from אמרא, the edge of a cloak a person wears on his left side. We have a verse in Samuel I 28,14 illustrating this: “he is wrapped in a cloak.” We also have a verse symbolically depicting G’d Himself as wrapped in such a cloak, i.e. עוטה אור כשלמה, “He wraps light around Himself as a man would wrap a cloak around himself” (Psalms 104,2). The cloak referred to in that verse is the attribute of Justice. On the other hand, the word דבור, and therefore וידבר, when employed by the Torah is derived from the word דבורה, the bee, which though providing honey, i.e. sweetness, also harbors a deadly sting. The bee therefore symbolizes an attribute of G’d which combines both the attribute of Mercy and the attribute of Justice. The oral Torah is emanated from that attribute, seeing it is a derivative of the written Torah and the written Torah itself is based on the combination of the attribute of Justice and the attribute of Mercy.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:1",
    "he": "אז ישיר משה ובני ישראל. לשון הוה הוא, ואמרו רז\"ל שר לא נאמר אלא ישיר מכאן רמז לתחית המתים מן התורה.",
    "en": "אז ישיר משה ובני ישראל, “Then Moses and the Children of Israel sang, etc.” The word ישיר is a present tense. Mechilta (Shirah, section two) points out that the Torah did not write שר which would have been the appropriate past tense. The tense used by the Torah here is proof that the resurrection of the dead in the future is a Biblical promise.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:2",
    "he": "ובמדרש אז ישיר משה יש אז לשעבר ויש אז לעתיד, לשעבר (בראשית ד׳:כ״ו) אז הוחל, (שמות ד׳:כ״ו) אז אמרה, אז ישיר משה, (במדבר כ״א:י״ז) אז ישיר ישראל. (יהושע י׳:י״ב) אז ידבר יהושע, (דברי הימים א ט״ו:ב׳) אז אמר דוד, (מלכים א ח׳:י״ב) אז אמר שלמה. ויש לעתיד (ישעיהו ס׳:ה׳) אז תראי ונהרת, (שם נח) אז יבקע כשחר אורך, (שם לה) אז ידלג כאיל, (ירמיהו ל״א:י״ג) אז תשמח בתולה, (תהילים קכ״ו:ב׳) אז ימלא שחוק פינו, אז יאמרו בגוים, הרי אלו עתידין. אמר משה באז קראתי תגר לפני הקב\"ה ומאז באתי אל פרעה לדבר בשמך, בלשון שסרחתי אני מקלסו, נקלס ליחיד שהוא למעלה משבעה רקיעים. אמרו ישראל כשנפרע הקב\"ה מדורו של אנוש שעלו עליו מי אוקינוס והציף שלישו של עולם, שנאמר (בראשית ד׳:כ״ו) אז הוחל לקרא ואנו שעשה לנו דרך במים ונפרע מן המצריים באז אנו מקלסים אותו, ומה שהזכיר משה ובני ישראל לאמר ללמד כי משה ובני ישראל זכו לומר אותו קלוס בעצמו ואותה שירה שמשבחת המדה הנקראת זאת לה' והיא הכלה שמשבחת את המלך ואומרת שיר השירים אשר לשלמה והבן זה, ובשירת הבאר ארמוז מזה בעז\"ה יתברך.",
    "en": "The Mechilta also mentions that the word אז is sometimes used in the future tense and sometimes in the past tense. Examples of the word occurring in the past tense are Genesis 4,26, Exodus 4,26, Numbers 21,17, Joshua 10,12 and others. At the same time there are numerous examples of the word אז referring to future events such as in Isaiah 60,5 אז תראי ונהרת, Isaiah 58,8 אז יבקע כשחר אורך, Isaiah 35,6 אז ידלג כאיל and many others. Moses reasoned that since he had used the word אזwhen he had criticised G’d’s apparent indifference to Pharaoh’s additional decrees worsening the condition of the Jewish slaves (Exodus 4,10), it was now up to him to make amends by using the same word in exalting Him. The word אז, i.e. 1+7, is an allusion to the Unique One who reigns supreme above the seven heavens. According to a Midrash Tanchuma on Genesis 4,26 the Israelites reasoned that seeing that word had been used when G’d punished mankind for the first time collectively when He caused one third of the dry land mass to be inundated in response to the idolatry introduced by the generation of Enosh, it was appropriate to use the same word at a time when G’d’s sovereignty on earth had been demonstrated by means of the water which had been made to retreat even from its own habitat. The words משה ובני ישראל לאמור, teach that Moses and the Children of Israel had the good fortune to personally use this formula of exalting G’d, i.e. praising the attribute called זאת לה'. This was like the bride who applauds her husband the King and says: שיר השירים אשר לשלמה. [This mystical approach is based on the apparent redundancy otherwise of the extra words את השירה הזאת. Ed.] The author promises to deal with this in greater detail in Numbers 21,19.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:3",
    "he": "ויאמרו לאמר. כפל האמירה על שם שכפלו לשון השירה כי כל פסוקי השירה וכל עניניה הם כפולים וכן תמצא בהלל מן (תהילים קי״ח:ה׳) מן המצר קראתי יה ענני במרחב יה עד זה היום עשה ה', כל הלשון כפול. והקלוס הכפול רמז לכח לפנים מכח, ועל כן באה השירה בלשון כפול כי הוא קלוס למדת רחמים ולשכינה, אשירה לה' ואח\"כ עזי וזמרת יה, ה' שמו ואח\"כ ימינך שהוא מדת הדין, מי כמכה באלים ה' ואחר כך מי כמוכה נאדר בקדש שהוא אדיר במעון קדשו בשמים שאין בכל העליונים דומה לכבודו שהוא אדיר במעון קדשו, מכון לשבתך פעלת ה' ואחר כך מקדש ה' אל\"ף דל\"ת והבן זה. או יאמר ויאמרו לאמר בחתוך שפתים וכן (שמות י״ז:ד׳) ויצעק משה אל ה' לאמר, שצריך המתפלל לחתוך בשפתיו. ומצאתי סיוע לזה ממה שאמרו במדרש ויאמרו לאמר ר' נחמיה אומר רוח הקודש שרתה על ישראל והיו אומרים שירה כבני אדם הקורין את שמע.",
    "en": "ויאמרו לאמור, “they said as follows:” the reason the word אמירה is repeated here is to make it parallel the previous duplication of the word שירה. One look at the entire song will convince you that repeating words is the salient feature of the syntax of this entire song. It is impossible not to notice that either the same words are repeated or that the same meanings are expressed in different verbs and adjectives. We find something similar in Hallel, i.e. the combination of psalms arranged by our sages to be recited on festivals. Examples are: Psalms 118,5 מן המצר קראתי י-ה ענני במרחב י-ה, all the way till verse 24. David repeats himself albeit using different words. The few lines in which David did not repeat himself (from verse 21-24) the sages have ordered us to repeat verbatim in order to maintain the rhythm of the whole chapter. The reason these praises of G’d are repeated altogether is to show that when G’d orchestrated this event there were forces within forces at work. Moses praised both the attribute of Mercy and the attribute of Justice which combined to achieve the results which triggered this whole song of thanksgiving. As an example of the truth of this statement simply look at the words אשירה לה' “I will sing to Hashem” (the attribute of Mercy), followed by עזי וזמרת י-ה, “my strength and might is י-ה,” i.e. the attribute of Justice. When Moses adds in verse three ה' שמו, that His name is Hashem;” there is no dichotomy. Even though on occasion it appears as if two different powers are at work this is not so. Two forces, both part of the same power, are at work. This theme of alternating references to the attribute of Justice on the one hand and the attribute of Mercy on the other recurs again and again such as in verse six where the word ימינך refers to the attribute of Justice whereas the words מי כמוכה באלם ה' are clearly addressed to the attribute of Mercy. In verse seventeen the words עד יעבור עמך ה' are clearly addressed to the attribute of Mercy, i.e. Hashem, whereas the words מקדש א-ד-י-נ clearly speak of the attribute of Justice. Another approach to the words ויאמרו לאמור: “they enunciated every word clearly.” This would be analogous to Exodus 17,4 ויצעק משה אל ה' לאמור, “Moses cried out to G‘d saying, etc.” What need was there for the word לאמור, seeing surely Moses did not mean for G’d to pass along what he said to anyone else? It meant that he formulated his words very precisely. Similarly, here. The Israelites formulated every word precisely. This verse contains the important lesson that when praying we must formulate every word very clearly so as not to leave room for misunderstanding. I have found support for this in Mechilta Shirah, section one, where Rabbi Nechemyah is quoted as saying that the Holy Spirit rested on all the Children of Israel at that time; This enabled them to recite the שירה as if it were the קריאת שמע which every normal person recites by carefully enunciating every word.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:4",
    "he": "וע\"ד המדרש ויאמרו התינוקות היונקים לאמור העוברים שבמעי אמן, והוא שדרשו כיצד אמרו ישראל שירה עולל מוטל על כרס אמו ותינוק יונק משדי אמו כיון שראו שכינה עולל הגביה את צוארו ותינוק שמט הדד מפיו ואמרו זה אלי ואנוהו שנאמר (תהילים ח׳:ג׳) מפי עוללים ויונקים וגו', ואפילו עוברין שבמעי אמן אמרו שירה על הים שנאמר (שם סח) במקהלות ברכו אלהים ה' ממקור ישראל.",
    "en": "A Midrashic approach: the word ויאמרו refers to infants reciting the שירה. The word לאמור is a reference to the unborn children within the wombs of their mothers. This is in line with Sotah 30 where we are told: “how did the Israelites recite the שירה?” Answer; a slightly older infant while he was lying on his mother’s knees; a still younger infant while he was nursing at his mother’s breast. As soon as the infant lying on his mother’s knees became aware of the presence of the Shechinah he raised his neck, whereas the suckling infant let go of his mother’s nipple and both recited: זה אלי ואנוהו, “this is my G’d let me exalt Him.” The Midrash is based on Psalms 8,3 מפי עוללים ויונקים, “from the mouths of infants and sucklings.” Even embryos in the wombs of their mothers said the שירה as we know from Psalms 68,27: “in assemblies bless G’d, the Lord, O you who are the fountain of Israel.” [The words ברכו...ממקור were a call to unborn babies. compare Midrash Tehillim there. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:5",
    "he": "כי גאה גאה. לפי שאין בכל הבהמות מתגאה כסוס והרוכב מתגאה עליו באר הכתוב כי הקב\"ה מתגאה על שניהם.",
    "en": "כי גאה גאה, “for He has triumphed gloriously;” seeing that amongst all the animals none is as arrogant in its posture as the horse, and therefore anyone riding it is even more arrogant, the Torah described here that G’d surpasses both horses and rider in His exalted position.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:6",
    "he": "ובמדרש כי גאה גאה ארבעה גאים הם אריה בחיות שור בבהמות נשר בעופות ואדם על כלן שנאמר (בראשית א׳:כ״ח) ורדו בדגת הים ובעוף השמים וגו', מה עשה הקב\"ה נתן דמות כל הגאים הללו בכסא הכבוד שלו, שנאמר (יחזקאל א׳:י׳) ודמות פניהם פני אדם ופני אריה אל הימין לארבעתם ופני שור מהשמאל לארבעתם ופני נשר לארבעתם, אמר הקב\"ה הואיל והם מתגאים אני מתגאה עליהם שנאמר כי גאה גאה הרי הוא מתגאה על כל הגאים, ע\"כ. וזהו שכתוב (תהילים קי״ג:ד׳) רם על כל גוים ה' קרי ביה גאים וזהו המתגאה על חיות הקודש.",
    "en": "A Midrashic (ancient Tanchuma manuscript) view: of the two words גאה גאה: there are four creatures which are known for their arrogance; the lion amongst the free-roaming beasts; the ox amongst the domestic beasts, the eagle amongst the birds; man surpasses them all in arrogance. The reason for this is that G’d gave man dominion over all the other creatures in the terrestrial universe when He said (Genesis 1,28) “and have dominion over the fish of the sea, the birds of the sky, and all the living things which move on earth.” What did G’d do? He had likenesses of all these four “arrogant” creatures made as part of His throne as we know from Ezekiel I,10: “Each of them had a human face at the front; each of the four had the face of a lion on the right, each of the four had the face of an ox on the left; each of them had the face of an eagle at the back.“ The reason for this was that G’d had said: “seeing these creatures display arrogance and consider themselves as superior I have to demonstrate My superiority to them.” This is why we read here that the Jewish people acknowledged this when they described G’d as superior to all who deem themselves superior.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:7",
    "he": "ועוד אמרו במדרש ד\"א כי גאה גאה נתגאה על כל המתגאים שכל המתגאים לפניו במה שהם מתגאים נפרע מהם. מצרים ופרעה נתגאו במים ולקו במים. דור המבול נתגאו במים אמרו אין אנו צריכים לטפה של גשמים אלא ואד יעלה מן הארץ נפרע מהם במי המבול שנאמר (בראשית ז׳:י״א) ביום הזה נבקעו כל מעינות תהום רבה תהום עליון ותהום תחתון. אנשי סדום נתגאו בעשרם ברבוי כסף וזהב ובקשו לכלות מהם רגלי עוברי דרכים שלא יצטרכו לתת להם, והקב\"ה כלה אותם מן העולם, זש\"ה הכתוב (איוב כ״ח:ד׳) פרץ נחל מעם גר, הנשכחים מני רגל דלו מאנוש נעו, וכתיב (שם יב) לפיד בוז לעשתות שאנן נכון למועדי רגל, וכתיב (שם) ישליו אהלים לשודדים ובטוחות למרגיזי אל, וכתיב (יחזקאל ט״ז:מ״ט) הנה זה היה עון סדום אחותך גאון שבעת לחם ושלות השקט היה לה ולבנותיה ויד עני ואביון לא החזיקה. פרעה נתגאה במרכבות שנאמר ויקח שש מאות רכב בחור נפרע ממנו במרכבות שנאמר מרכבות פרעה וחילו וגו'. סיסרא נתגאה ברכבו שנאמר (שופטים ד׳:י״ג) ויזעק סיסרא את כל רכבו נפרע ממנו ברכבו שנאמר (שם ה) הכוכבים ממסלותם נלחמו עם סיסרא. שמשון במה שנתגאה בו נפרע ממנו נתגאה בעיניו שנאמר (שם יד) אותה קח לי כי היא ישרה בעיני, נפרע ממנו בעיניו שנאמר (שם טז) ויאחזוהו פלשתים וינקרו את עיניו. וכשם שחטא בעזה שנאמר (שם) וילך שמשון עזתה וירא שם אשה, כן נפרע ממנו בעזה, שנאמר (שם) ויורידו אותו עזתה ויאסרוהו בנחושתים, אבשלום נשתבח בשערו לקה בשערו. שנאמר (שמואל ב י״ח:ט׳) ויחזק ראשו באלה. סנחריב נתגאה ברכבו שנאמר (ישעיהו ל״ז:כ״ד) ברוב רוכבי אני עליתי מרום הרים ירכתי לבנון, מה כתיב (מלכים ב י״ט:כ״ג) ויצא מלאך ה' ויך במחנה אשור, נבוכדנצר נתגאה ואמר (ישעיהו י״ד:ט״ו) אעלה על במתי עב וגו', מה כתוב (שם) אך אל שאול תורד וגו' אמר לו הקב\"ה אתה הפרשת עצמך מבני אדם לעשות עצמך אלוה אני אפריש אותך מבני אדם להיות מדורך עם הבהמות הוא שכתוב (דניאל ד׳:כ״א-כ״ב) ולך טרדין מן אנשא ועם חיות ברא להוה מדורך, לכך כתיב גאה גאה.",
    "en": "A further comment in Mechilta (Shirah, 2): the words כי גאה גאה are a reminder that anyone who dares act arrogantly in the knowledge that there is a G’d who is superior to him will be punished. A number of examples are listed there. 1) The Egyptians expressed their arrogance by boasting of their unfailing water supply, the river Nile. Hence G’d punished them through water. The generation of the deluge boasted that they did not need rain (a symbol of blessing from heaven) as they depended on the mist rising from the earth (compare Genesis 2,6). As a result of this boast G’d punished them by water (40 days unceasing rain, plus the opening of subterranean sources of water gushing forth, Genesis 7,11). The people of Sodom, etc., boasted of their wealth and the gold and silver they had amassed. They were so arrogant that they legislated against anyone staying in their cities overnight so that they should not have to share their wealth with any traveler. As a result of this insufferable behavior G’d wiped out both them and their belongings. This is the meaning of Job 28,4: “they open up a shaft far from where men live, in places forgotten by wayfarers, destitute of men, far removed.” We also read in Job 12,5: ”in the thought of the complacent; there is contempt for calamity; it is ready for those whose foot slips.” Ezekiel 16,49 describes the sin of the people of Sodom in the following words: “only this was the sin of your sister Sodom: arrogance! She and her daughters had plenty of bread and untroubled tranquillity; yet she did not support the poor and the needy.” Pharaoh boasted of the might of his chariots as we read in 13,14: “he took 600 choice chariots.” As a result of his reliance and boast of the invincibility of these chariots, G’d punished him by means of these very chariots as we read in 15,4. Siserah also was proud of his iron chariots (horse-drawn tanks), as reported in Judges 4,13. G’d punished him by means of these chariots as we know from Judges 5,20. Samson who had boasted of getting what was “good in his eyes,” was punished by being deprived of his eyesight (Judges 14,3 and 16,1). He had committed a sin at Azzah by sleeping with a harlot (Judges 16,1). He was taken prisoner at Azzah and humbled (Judges 16,21). Avshalom used to boast of his hair only to be eventually caught by it which led to his violent death (Samuel II 18,9). Sancheriv, King of Assyria used to boast of his chariots (Isaiah 37,24). In the end G’d sent an angel to destroy his entire military encampment (Kings II 19,35). Nebuchadnezzar had also boasted saying that he would ascend to the clouds and match the Most High (Isaiah 14,14). G’d dealt with him by consigning him to the deepest part of gehinom (Isaiah 14,15). He said to him: “you elevated yourself above mankind, I will separate you from mankind by placing you far below” (Compare Daniel 4,22). The Torah wrote in our verse גאה גאה to teach us this lesson.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:8",
    "he": "סוס ורוכבו רמה בים. שהיו כלם לפניו כסוס אחד ורכב אחד וכה\"א (דברים כ׳:א׳) כי תצא למלחמה על אויביך וראית סוס ורכב, כלן לפניו כסוס אחד ורכב אחד.",
    "en": "סוס ורוכבו רמה בים, “He flung horse and its rider into the sea.” The Torah describes them all in the singular as in G’d’s eyes they were no more of a challenge to Him than a single horse and rider. We find this thought repeated in Deut. 20,1 where the Torah speaks about Israel going to war against its enemies. The Israelites are not to be afraid of the enemy’s cavalry any more than they would be of a single horse and its rider.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.15:9",
    "he": "סוס ורוכבו. הסוס קשור ברוכב והרוכב קשור בסוס ועולים למרום ויורדים לתהום ואין נפרדים זה מזה, לכך נאמר רמה בים כנגד מה שעולים למרום ולכך נאמר ירה בים כנגד מה שיורדים לתהום. ודרשו רז\"ל סוס ורוכבו רמה בים היה הרוכב אומר לסוס אתמול הייתי מושכך לנילוס ולא היית בא אחרי ועכשו אתה מושכני לים, והיה הסוס משיבו רמה בים ראה מה בים רומו של עולם אני רואה בים.",
    "en": "The expression סוס ורוכבו, “horse and its rider,” describes the inseparable relationship between the warrior and his steed. Keeping this in mind, Moses said of G’d: רמה בים, “He flung them upwards into the sea,” to portray that their making war had been an act of rebellion against G’d who is high up in heaven. This is also why the Torah says: ירה בים, “He poured out into the sea,” (verse 4) to reflect that “what goes up must come down again,” i.e. that the arrogance of the Egyptians was suitably rewarded. Shemot Rabbah, 23,14 quotes the rider as saying to his horse: “yesterday I dragged you towards the river Nile but you did not follow me; now you are dragging me towards the sea?” The horse answered its rider: רמה בים, i.e. ראה מה בים, “I can see the Supreme One (G’d) in the sea.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.16:1",
    "he": "בחמשה עשר יום לחודש השני. הוא חדש אייר והספיק להם הבצק שהוציאו ממצרים חדש אחד שלם מט\"ו בניסן עד ט\"ו באייר וליל ט\"ז אכלו ממנו וביום ט\"ז באייר ירד המן ואכלו ממנו ויום ט\"ז באייר של אותה שנה חל באחד בשבת וזהו שכתוב (שמות טז) ויהי ביום הששי לקטו לחם משנה יום ששי לימות השבוע היה ויום ששי לירידת המן.",
    "en": "בחמשה עשר יום לחודש השני, “on the fifteenth day of the second month, etc.” this was the month of Iyar; the verse teaches by inference that the dough the Israelites had slung over their shoulders (Exodus 12,39) and which had turned into unleavened cakes had lasted them for a whole month. On the night of the 15-16th of Iyar they still ate from that, whereas on the 16th of Iyar during the day the first installment of manna descended from heaven. In that particular year the 16th of Iyar occurred on Sunday (first day after the Sabbath). This is why the Torah (verse 22) writes that on the sixth day they collected a double-portion. It was the sixth day after the manna had started to descend (compare Mechilta Yayissa section 1).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.18:1",
    "he": "מרפא לשון עץ חיים וסלף בה שבר ברוח (משלי טו, ד)",
    "en": "מרפא לשון עץ חיים וסלף בה שבר ברוח, “a healing tongue is a tree of life, but a crooked one causes a broken spirit.” (Proverbs 15,4).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.18:2",
    "he": "שלמה המלך ע\"ה הודיענו בכתוב הזה (משלי טו) גודל התועלת הנמצא בלשון כי הלשון מרפא חולי הנפש, ורפואתה עליונה על כל יתר הרפואות, כי יתר רפואות הסמים והמסעדים או העשבים הנה הם רפואה מסופקת אם יתרפא בהם החולה אם לא ואף אם יתרפא בהם אין כל כח רפואתם ותועלתם כי אם בהסרת החולי, אין בהם כח להוסיף על החיים, אבל מרפא הלשון אינה רפואה מסופקת כי אם רפואה ודאית ויש בה כח להוסיף על חיי האדם היא עץ החיים והחיים דבקים עמה. וסלף בה שבר ברוח, כשם שרפואת הלשון על כל יתר הרפואות כן החלי המגיע מן הלשון והוא הבזיון והלעג והליצנות שאדם מבזה את חברו ומלעיג ומתלוצץ עליו או מלבין פניו, ומפורש אמרו רז\"ל המלבין פני חברו ברבים אין לו חלק לעולם הבא.",
    "en": "In this verse Solomon informed us of the tremendous usefulness of the power of speech. The tongue, i.e. the words spoken by the tongue, are the remedy capable of healing the mentally sick and depressed. Curing a sick mind by means of the right words is a greater medical achievement than curing by means of organic or inorganic medicines. Whenever one employs external agents it is doubtful if they will accomplish their purpose. Even when these medicines remove the disease or sickness they do not add to one’s life span. Using one’s power of speech to effect a cure does not result in a doubtful cure but its effect is usually prompt and beyond question. Such a cure has the potential of increasing the patient’s life span. It is like a tree of life to which life is attached. If one uses the power of speech in a negative way, i.e. one abuses this power, the result is a broken spirit. Just as a cure effected by judicious use of the power of words is the most effective cure, so malicious use of the power of words is apt to inflict deeper psychological harm on a person than any other cause of disease or sickness. This is why our sages said (Baba Metzia 59) that if someone publicly shames another person he forfeits his entitlement to life in the hereafter.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.18:3",
    "he": "והנה החולי הזה מן הלשון הוא קשה מאד מחולי הגוף והחולי הקשה שבכל חולי הגוף הוא שבר ברוח כלומר שבירת הרוח וכתיב (שם יח) רוח איש יכלכל מחלהו ורוח נכאה מי ישאנה, באור הכתוב כי הרוח והוא הנפש נושא מחלת הגוף כי היא מכלכלת חולי הגוף ימים מספר בלי מאכל ומשתה, אבל כשהנפש חולה מי ישאנה ובא הכתוב ללמד כי חולי הנפש והיא שבירת הרוח קשה מאד מחולי הגוף, ועוד כי כשם שיש חולי בגוף כן יש חולי בנפש וחולי הנפש הם בעלי עברות ומי שיש בידו אמונה רעה, והוא שהזכיר הכתוב (שם ב) להצילך מאשה זרה מנכריה אמריה החליקה, וכתיב (שם ה) כי נופת תטופנה שפתי זרה, המשיל אמונה רעה לאשה זרה המאבדת אותו בסוף, ועל כן אמר ואחריתה מרה כלענה חדה כחרב פיות, וכתיב רגליה יורדות מות שאול צעדיה יתמכו, ועם דבור הלשון שנתן באדם אשר עמו יש לו יתרון על שאר ב\"ח אפשר בו לרפאות למי שיש לו חולי הנפש ולקרב אותו תחת כנפי השכינה ולהנחילו החיים האמתיים הנצחיים, והמדה הזאת מצאנוה באברהם אבינו שהחזיק והמשיך רבים לאמונת הש\"י, וכל זה ברפואת הלשון והיא המרגלית שהיתה תלויה בצוארו שכן דרשו רז\"ל מרגלית אחת היתה תלויה בצוארו של אברהם אבינו שכל חולה שרואה אותה מיד מתרפא וכשנפטר מן העולם נטלה ותלאה בגלגל חמה. ובאור זה כי המשיל המדה הזאת שהיא מאירת עינים למרגלית המאירה ואמר תלויה בצוארו לפי שהדבור הוא בגרון וכל מי שהיה לו חולי הנפש והיה שומע דבריו של אברהם אבינו מיד היה מתרפא מחליו וכשנפטר מן העולם לא השאיר אחריו שום נברא שיורה על אלהותו של הקב\"ה ועל יחודו אלא גלגל חמה ולכך אמר נטלה ותלאה בגלגל חמה ע\"ד הכתוב (תהילים י״ט:ב׳) השמים מספרים כבוד אל, וז\"ש מרפא לשון עץ חיים רפואת הלשון של אברהם היה סבה שנכנסו רבים תחת כנפי השכינה והיה להם עץ חיים וכענין שכתוב (בראשית י״ב:ה׳) ואת הנפש אשר עשו בחרן וגו', רפואת לשון של משה רבינו ע\"ה שספר ליתרו כל האותות והמופתים ההם שנאמר ויספר משה לחותנו היה סבה שנתגייר יתרו שהיה נכבד וגדול משפחתו והיה כהן מדין והניח עשרו ורוב בניו ונפרד מן הישוב והלך אל המדבר להכנס תחת כנפי השכינה תיכף ששמע ענין יציאת מצרים, וזהו שכתוב",
    "en": "This kind of mental anguish and sickness is far more serious than a bodily dysfunction as it is likely to result in a broken spirit. Proverbs 18,14 states: “a man’s spirit can sustain him during sickness, but who can lift up a dejected spirit?” The meaning of this verse is that the spirit, i.e. the soul, is able to relieve the sickness of the body to an extent as it sustains the sick body by itself going without food or drink for many days and offering solace to the body. When the mind is sick however, who can sustain it? Who will offer it solace or comfort? Furthermore, just as there are physical afflictions so there are mental diseases. The latter are more serious and harder to combat than diseases of the body. Most people suffering mental disease are victims of sins committed or are the result of such a person (mind) having believed in the wrong values. This is what Solomon referred to when he said in Proverbs 2,16: “to deliver you from the alien woman, from the strange woman whose talk is smooth.” He continues about this “strange woman” in Proverbs 5,3 “for the lips of an immoral woman drip honey;” Solomon compares beliefs in the wrong values as equivalent to an alien woman who destroys her victim in the end.” This is why Solomon said: “but in the end she is bitter as wormwood, sharp as a two-edged sword” (Proverbs 5,4). Another verse dealing with the same subject is Proverbs 5,5: “her feet go down to death, her steps support she'ol.” By having provided man with the ability to speak and to communicate his thoughts to others, G’d has also given man a decisive advantage over all other creatures. He enabled us to heal people whose minds are sick and to bring them close to the protective wings of G’d’s presence, the Shechinah (compare Ruth 2,12). Being under these protective wings of the Shechinah means to enjoy true and everlasting life. Avraham possessed this attribute of being able to heal spirits and this enabled him to attract so many people to the one and only G’d (compare Sotah 10). All of this he achieved by healing people through judicious use of his tongue. When the sages describe that he had a pearl around his neck which conferred a cure upon people they meant the power of speech (compare Baba Batra 16). We are told that the single pearl which hung around Avraham’s neck had the effect that any sick person who looked at it would be cured instantly. When Avraham died G’d took this pearl and made it part of the planet sun. The Midrash obviously needs elucidation as it is a euphemism expressing a certain idea. The author compared Avraham’s attribute which enabled him to gain converts to monotheism to the sun and its ability to illuminate matters that were previously concealed. The mention of Avraham’s neck in this connection is to be understood as the source of the “pearl” being in his throat, the source of verbalising one’s thoughts. What the author of the Midrash meant was that anyone suffering from spiritual dejection who listened to Avraham’s words would be cured. When Avraham died he did not leave behind him any person or creature capable of teaching the Divinity of G’d and His uniqueness other than the planet sun; this is why G’d removed this “pearl” and hung it around the “sun in its orbit.” This is confirmed by Psalms 19,2: “the heavens proclaim G’d’s glory,” and this is also the meaning of the words מרפא לשון עץ חיים which we quoted from Proverbs as the introduction to this essay. The healing power demonstrated by the judicious use Avraham made of his tongue was the reason that so many of the people with whom he came into contact adopted his belief in monotheism. These were the people referred to in Genesis 12,5 as ואת הנפש אשר עשו בחרן, “and the people whom they had converted to monotheism while in Charan.” The healing power of Moses’ tongue was demonstrated in verse 8 of our chapter when the Torah reports Moses as telling his father-in-law about all the miracles G’d had performed on behalf of the Jewish people. Yitro converted to Judaism after hearing his son-in-law describe what had transpired since he had left him. He abandoned his prestigious position in Midian as the High Priest, wealth, and his many children, and went into the desert in order to place himself under the protective wings of G’d’s Shechinah as soon as he hard Moses tell him what had happened since he had returned to Egypt at the time.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.18:4",
    "he": "וישמע יתרו כהן מדין חותן משה את כל אשר עשה אלהים למשה ולישראל עמו כי הוציא ה' את ישראל ממצרים. יש בפרשה הזאת דעות חלוקות לרז\"ל, יש מהם אומרים יתרו קודם מתן תורה בא ויש מהם אומרים יתרו אחר מתן תורה בא, ואלו ואלו יש להם ראיות על מה שיסמוכו. האומרים לאחר מתן תורה בא יש להם סיוע מן הכתובים בפרשה והוא שנאמר אל המדבר אשר הוא חונה שם הר האלהים, שהרי בידוע הוא כי משה וישראל חנו בהר סיני שנה אחת וזהו שכתוב אשר הוא חונה שם כלומר שעדיין חונה שם בהר האלהים וזה יורה כי לאחר מתן תורה בא ועוד ממה שכתוב (שמות יח) והודעתי את חקי האלהים ואת תורותיו, ונראה מזה שכבר נתנה התורה. ועוד ממה שכתוב בסוף הפרשה וישלח משה את חותנו וילך לו אל ארצו גם זה יורה כי לאחר מתן תורה היה ועל כן שלחהו וחזר לארצו, כי איך ילך יתרו ולא ימתין לנתינת התורה. והנה לפי הדעת הזאת יש לתמוה ממה שאמר וישמע יתרו כהן מדין חותן משה את כל אשר עשה אלהים למשה ולישראל עמו כי הוציא ה' את ישראל ממצרים ולא הזכיר ענין מתן תורה והיה ראוי לומר כי הוציא ה' את ישראל ממצרים וכי השמיעם את קולו מתוך האש, ועוד כי מה שיזכיר ויספר משה לחותנו את כל אשר עשה ה' לפרעה ולמצרים היה ראוי שיספר לו בכללו מעמד הר סיני בנתינת התורה, ואם אמר יתרו על האותות והמופתים אשר נעשו במצרים עתה ידעתי כי גדול ה' מכל האלהים עאכ\"ו שהיה אומר כן על מעמד הר סיני כי בו יכול להכיר ולהבחין אמתת עקר האלהות בראיות הגדולות והנוראות אשר היו שם, ומכח הטעם הזה נראה כי הוא כדברי האומר יתרו קודם מתן תורה בא והסברא הזאת נכונה יותר וכן סדור הפרשיות כפשטן כי יתרו קודם מתן תורה בא זה דעת הרמב\"ן ז\"ל, ומפני זה לא הזכיר ענין מתן תורה בכלל מה ששמע ג\"כ ממשה רבינו ע\"ה בספרו אליו את כל אשר עשה ה' לפרעה ולמצרים שלא היה אפשר שיספר לו עדיין ענין מתן תורה העתידה לבא, ומה שאמר אל המדבר אשר הוא חונה שם הר האלהים אין להבין כי משה היה חונה שם בהר האלהים אבל הענין כי משה היה ברפידים ויתרו יצא ממדין עם צפורה ועם בניה ובא אל רפידים שהוא מקום אחד במדבר סין אשר בין אילים ובין סיני והכתוב יספר שבא אל קצה המדבר אשר הוא שם, ומה שאמר הר האלהים מפורסם היה לכל ענין ההר ההוא ועל דעת שיעבדו את האלהים על ההר הזה יצאו ממצרים, ולמדך הכתוב מעלתו של יתרו כי עזב ארצו ומשפחתו ללכת מן הישוב אל המדבר אל ההר ההוא לשמו של הקב\"ה. ומה שאמר והודעתי את חקי האלהים ואת תורתיו, אינם חקי התורה שלא נתנה עדיין אבל הם חקי המדבר ששם להם משה רבינו כבר וכענין שכתוב (שמות ט״ו:כ״ה) שם שם לו חק ומשפט, ואת תורותיו אלו המשפטים שכבר נתנו להם במרה, שבת ודינים במרה איפקוד. ומה שכתוב בסוף הפרשה וישלח משה את חותנו וילך לו אל ארצו, אין הכונה שלאחר מתן תורה היה ושלחו משה וחזר לארצו כי לא אמר הכתוב וישלח משה את חותנו וישב למקומו אבל אמר וילך לו אל ארצו הכוונה שהלך שם לגייר בני משפחתו וחזר למשה ועודנו בהר סיני. וכן דרשו רז\"ל אמר יתרו הריני הולך ומגייר את בני מדינתי שאביאם תחת כנפי שמים יכול שהלך ולא חזר ת\"ל (שופטים א׳:ט״ז) ובני קיני חותן משה עלו מעיר התמרים ונסמכה פרשת יתרו לפרשת עמלק לפי ששניהם היו זה הפך זה כי עמלק בן עשו הקרוב לנו עשה עמנו רעה שבא ממרחק להלחם כנגדנו במדבר , ויתרו שהיה מן האומות עשה עמנו טובה שהיה לנו לעינים בדרך המדבר, ונצטוינו לשלם לכל אחד ואחד גמולו הראוי, שנמחה את זכר עמלק כענין שנאמר (דברים כ״ה:י״ט) תמחה את זכר עמלק וגו', ושניטיב ליתרו שנזהר בבני הקיני שהם יושבים בקרב עמלק שלא נכרית אותם בהכריתנו את עמלק, וכן מצינו כתוב (שמואל א ט״ו:ו׳) ויאמר שאול אל הקיני לכו סורו רדו מתוך עמלקי פן אוסיפך עמו ואתה עשית חסד עם כל בני ישראל בעלותם ממצרים ויסר קיני מתוך עמלק.",
    "en": "וישמע יתרו כהן מדין חותן משה את כל אשר עשה אלו-הים למשה ולישראל עמו כי הוציא ה' את ישראל ממצרים, “Yitro, the priest of Midian, Moses’ father-in-law, heard all that G’d had done for Moses and His people Israel, that the Lord had taken Israel out of Egypt.” Concerning this entire portion there are conflicting opinions amongst our sages (Rabbi Eliezer and Rabbi Yehoshua Hamoda'i in Zevachim 116) as to when Yitro arrived in the desert at the encampment of the Israelites. Some say he arrived prior to the giving of the Torah; others say that he arrived after the giving of the Torah. Each group of sages can cite evidence which appears to support its view. The sages who claim that Yitro arrived only after the giving of the Torah refer to the words in verse 5 which describe the location where Yitro found the Israelites as “where it was encamped at the Mountain of G’d.” The words אשר חונה שם in that verse mean “where it was still encamped.” We know that Moses and the Israelites remained encamped at Mount Sinai for approximately an entire year. This makes it likely that Yitro arrived there after the Torah had been given (6 days after the Israelites’ arrival at that site). Furthermore, Moses’ words in 28,16: “and I make known to them the statutes of G’d and His social laws,” appear to presuppose that Moses had already been given the Torah. A third indication that Yitro arrived after the giving of the Torah is found at the end of our portion where Moses reluctantly sees his father-in-law off when the latter returns home. We read there (19,27) “Moses sent off his father-in-law and he went to his land.” Had the Torah not been given already, it is hardly conceivable that Moses would not have detained his father-in-law at least until after that event! However, if we accept the view that Yitro had arrived only after the giving of the Torah it seems peculiar that Moses should have told him only about what transpired in Egypt and at the Exodus without mentioning the revelation at Mount Sinai with a single syllable! At the very least Moses should have mentioned that the entire nation had been found worthy to hear the words of G’d directly out of the fiery spectacle which occurred at Mount Sinai. Moreover, if Yitro acknowledged the might of G’d based on matters which he had heard second-hand, i.e. the plagues and the crossing of the Sea of Reeds and the drowning of the Egyptians so that he was moved to exclaim: “now I know that the Lord is greater than any god,” would he not have been even more impressed when he heard about the revelation which had occurred much more recently and had demonstrated the existence and involvement of G’d in the affairs of man? Keeping this in mind we can understand the view of the sages that Yitro must have arrived at the encampment of the Jewish people prior to the giving of the Torah. When we accept the latter view the sequence of the Torah’s report of events is in chronological order also. These words reflect the opinion of Nachmanides. Such a view explains the fact that Moses did not mention the revelation at Mount Sinai; he could not have done so as it had not happened yet. As to the argument that the words אשר הוא חונה שם הר האלו-הים indicate that Yitro found the people there after the revelation, these words do not necessarily mean that Moses was encamped at the Mountain of G’d. Actually, at that time the Israelites were at Refidim which is located between Eylim and Sinai. The “mountain of G’d” was a term with which Yitro was familiar ever since Moses had told him of his appointment as leader of the Jewish people which had taken place at that mountain. The mountain was so named because it was going to be the location where the Israelites would perform service to the Lord, as mentioned already in Exodus 3,12. This service was the justification G’d cited to Moses for liberating an as yet not worthy Jewish people. The Torah tells us about the great stature of Yitro who did not wait for the revelation at Mount Sinai before coming to join the Jewish people and to convert to Judaism. As to Moses telling his father-in-law that he was instructing the people in G’d’s statutes and social laws, these were not the laws of the Torah, but the legislation which G’d had already revealed as we have been told in connection with what transpired at Marah 16,25 “there He taught them decrees and ordinances.” As to the third argument that at the end of the Parshah we read that Moses saw off his father-in-law when he returned to his own land, it is well to remember that the Torah does not say that וישב יתרו למקומו, that “Yitro returned to his place,” i.e. as if nothing had happened. On the contrary, Yitro returned to Midian “his land” in order to convert as many Midianites as he was able to monotheism or to Judaism. At the very least he converted his own family. Mechilta Yitro section 2 writes that Yitro told Moses before his departure that he would go back to Midian and convert his people; it is possible that though he went he never returned, having been unsuccessful. At any rate, this would account for the report in Judges 1,16: “the descendants of the Kenite, the father-in-law of Moses went up with the Israelites from the city of Palms to the wilderness of Yehudah.” The portion of Yitro follows immediately after the paragraph dealing with Amalek because the two stories show the diametrically opposite reaction of different Gentiles to the same event. Whereas Amalek used the defeat of the Egyptians in order to take up the fight against G’d and G’d’s people instead, Yitro learned from history and converted to Judaism. Seeing that Amalek was a descendant of Esau, the son of Yitzchak, one could have expected that the events of the Exodus would have evoked a feeling of penitence in these people, the very opposite was the case. Amalek traveled from afar in order to counteract the psychological impact on the majority of mankind when they heard of the miracles G’d had performed and how for the first time in history slaves had been freed. On the other hand, Yitro, who was related to the Jewish people only through Avraham and Keturah became a convert. The Torah requites the behaviour of both by instructing us to wipe out Amalek and every vestige of his memory (Deut.25,19), whereas we read in Samuel I 15,6 that when King Saul went to war against Amalek he made sure that the Kenites (descendants of Yitro) would evacuate the city before he attacked it. The reason given for that act of consideration was the fact that their forefathers had acted with kindness vis-a-vis the Jewish people when they departed from Egypt on their way to the land of Israel.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.18:5",
    "he": "ויתכן עוד לתת טעם בסמיכות פרשיות זו לזו פרשת יתרו לפרשת עמלק ואחריה פרשת בחדש השלישי ששם מתן תורה ואחריה פרשת ואלה המשפטים, והוא שידוע כי זרעו של עשו קוץ מכאיב לישראל בכל הדורות בין במלחמה הראשונה לישראל גם האחרונה, וירמוז הכתוב כי כשם שהמלחמה הראשונה נצחנוה על ידי משה ויהושע כן האחרונה והוא הגלות החל הזה אשר אנחנו בידם עתידין אנו להגאל ע\"י אליהו שהוא משבט לוי כמשה ומשיח בן יוסף שהוא משבט אפרים כיהושע וכשם שבגאולה ראשונה של מצרים נתגייר יתרו וחזר לאמונתנו כן בגאולה אחרונה יתגיירו כל העו\"ג ויחזרו לדתנו, ועל כן נסמכה פרשת בחדש השלישי שהיא מתן תורה כי אז תחזור התורה לאכסניא שלה ומלאה הארץ דעה את ה' כמים לים מכסים ואח\"כ יהיה יום הדין של תחיית המתים, ועל כן נסמכה פרשת ואלה המשפטים כי מתוך המשפטים והדינין יוצאים בני אדם אלו זכאין ואלו חייבין וכן הענין ביום הדין של תחית המתים שכתוב בו אלה שתי פעמים שנאמר (דניאל י״ב:ב׳) אלה לחיי עולם ואלה לחרפות לדראון עולם, ואם כן סמיכות הפרשיות רומזות ומגידות מראשית אחרית והנה הם מסודרות בהשגחה ובכוונה גדולה.",
    "en": "It is possible to explain the proximity of these two paragraphs, i.e. the fight against Amalek and the arrival of Yitro followed by the paragraph of the revelation at Mount Sinai, followed in turn by Parshat Mishpatim, in a different way. It is a fact of life that the descendants of Esau are a painful thorn for the Jewish people throughout our history, no less so during the first hostile encounter reported at the end of Parshat Beshalach than at the end of our exile when G’d will bring the final redemption. We have a hint here that just as Israel was successful in its first encounter with Amalek with the help of Moses and Joshua so it will be during the final encounter in the future. During the exile in which we find ourselves nowadays we will be helped by the prophet Elijah, a descendant of the tribe of Levi just like Moses; the second helper will be the Mashiach ben Yoseph, the redeemer from the tribe of Joseph like Joshua who was from the tribe of Ephrayim. (based on a Jewish-Christian theological confrontation involving Nachmanides in his Sefer Hage-ulah page 291 edited by Rabbi Chavell). Just as the first redemption resulted in Yitro converting to Judaism and returning to the fold (his ancestor was Avraham), so, as a result of the final redemption, all the surviving Gentile nations will convert and join Judaism. The reason that the portion of Yitro which contains the account of the giving of the Torah also follows the story of the fight against Amalek and Yitro’s conversion, is that the report of the giving of the Torah is a reminder that eventually the Torah will become the property of all of mankind and G’d’s name and knowledge of Him will be world-wide “like the waters which cover the ocean” (Isaiah 11,9). Following that redemption there will be a יום הדין, a “day of judgment,” a resurrection of the dead. This is why the portion ואלה המשפטים follows the giving of the Torah to signal to us that resurrection and eternal life will be for those who observe the commandments spelled out in that portion. It is worth noting that when Daniel 12,2 refers to that day in the future he mentions the word אלה twice in that verse. The proximity of our portions is to be understood in terms of Isaiah 46,10 מגיד מראשית אחרית “who foretells at the beginning what the end is going to be like.” By commencing פרשת משפטים with the word ואלה, the link between Torah legislation, observance and resurrection as mentioned in Daniel is established.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.18:6",
    "he": "כי הוציא ה' את ישראל. אחר שהזכיר לשון עשה אלהים רצה להזכיר בהוצאה השם המיוחד, לבאר כי השם המיוחד הוא המוציא וכענין שכתוב (שמות י״ג:ט״ז) כי בחזק יד הוציאנו ה' ממצרים כי הוא המוציא בחזק יד לא חוזק יד בלבד והבן זה כי כבר הזכרתיו.",
    "en": "כי הוציא ה' את ישראל, “that G’d had taken out Israel.” After Moses had first spoken of G’d as אלו-הים, when he spoke of עשה אלו-הים, he wanted to introduce Yitro to the tetragrammaton, G’d’s full name. and other attributes. It was important to Moses that Yitro should realize that the Exodus had been orchestrated by this attribute of G‘d. In this Moses merely paraphrased what we have read in 13,16: “for with a strong hand did Hashem take us out of Egypt.” Moses wanted to prevent the misconception that only the חזק יד had been active in orchestrating the Exodus of the Jewish people.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.19:1",
    "he": "בחדש השלישי. הוא חדש סיון, ביום הזה ראש חודש היה אי זהו יום שנקרא חדש הוי אומר זה ראש חדש הוא שכתוב (שמואל א כ׳:כ״ד) ויהי החדש וישב המלך אל הלחם לאכול וכתיב (שם) ויהי ממחרת החדש השני ויפקד מקום דוד ולמדך הכתוב שהיו שני ימים ר\"ח וזהו שכתוב (שם) ויאמר שאול אל יהונתן בנו מדוע לא בא בן ישי גם תמול גם היום אל הלחם, וכן דרשו רבותינו ז\"ל ביום הזה ר\"ח היה כתיב הכא ביום הזה וכתיב התם (שמות י״ב:ב׳) החדש הזה לכם.",
    "en": "בחודש השלישי, “in the third month.” This was the month of Sivan. The words ביום הזה mean that it was the first day of the month. This is the day normally called חדש, such as in Samuel I 20,24 ויהי החדש וישב המלך אל הלחם לאכול, “It was on חדש and the King sat down to eat.” Another example of the word חדש referring to New Moon is found in the same chapter of the Book of Samuel three verses later: We read ויהי ממחרת החדש השני ויפקד מקום דוד, “It was on the second day of the New Moon celebration that David’s seat remained empty.” The verse teaches you amongst other things that they observed two days of New Moon. This is what King Saul referred to when he inquired speaking to his son Yonathan: “why did the son of Yishai not appear either yesterday or today for the meal?” Our sages in Shabbat 86 also state that the words ביום הזה mean that the Israelites arrived in the desert of Sinai on the first day of the month. They base this on the use of the word הזה in our verse here and the expression החדש הזה לכם in Exodus 12,2.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.19:2",
    "he": "באו מדבר סיני. הוא חורב שכתוב בו (שם ג) ויבא אל הר האלהים חורבה, ועליו נאמר (שם) בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה.",
    "en": "באו מדבר סיני, “they arrived in the desert Sinai.” This is another word for חורב of which we heard in Exodus 3,1 that Moses came to the mountain of G’d, to Chorev. Concerning this mountain G’d had told Moses at the time: “when I make you take the people out of Egypt you will serve G’d at this mountain.” (Exodus 3,12).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.20:1",
    "he": "וידבר אלהים את כל הדברים האלה לאמר. הוסיף לאמר להורות שכל הדברות האלה באמירה אחת נאמרו מה שאין הפה יכול לדבר ומה שאין האוזן יכולה לשמוע. וכן אמרו במדבר סיני רבה כתוב אחד אומר (תהילים קמ״ז:ד׳) מונה מספר לכוכבים לכלם שמות יקרא, וכתוב אחד אומר (ישעיהו מ׳:כ״ו) המוציא במספר צבאם לכלם בשם יקרא, כשהקב\"ה קורא אותן הוא קורא שמות לכלן כאחד.",
    "en": "וידבר אלו-הים את כל הדברים האלה לאמור, “G‘d spoke all these words to be relayed.” The word לאמור was added here in order to teach that all these Ten Commandments were spoken in a single utterance. This was something a human mouth would be unable to do, and a human ear would be unable to hear. We also find in Bamidbar Rabbah 11,19 concerning two apparently contradictory statements in Psalms 147,4 and Isaiah 40,26 that what G’d is able to do, man is not. In the former statement the psalmist says: “He counts each one of the stars supplying them with names,” whereas in Isaiah the prophet says: “He leads out their number as an army, each one He calls by name.” The meaning is that when G’d calls upon the stars He calls each one by name simultaneously.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.20:2",
    "he": "או יש לפרש לאמר על הנסתר כי כל דברי הש\"י בהם נגלה ונסתר, ויבא הדבור על הנגלה והאמירה על הנסתר, וזה כטעם וידבר ה' אל משה לאמר ברוב מקומות שבתורה, כי הגיד למשה הנגלה והנסתר, וכבר הזכרתי זה בפרשת (שמות י״ג:ב׳) קדש לי, ולכן הגיד לישראל בכאן כי נביאים היו כלם, וזהו שכתוב (תהילים ס״ב:י״ב) אחת דבר אלהים שתים זו שמעתי.",
    "en": "Another way of understanding the word לאמור in our verse is that it refers to the hidden meaning of the words of the revelation. Each utterance of G’d contains meanings obvious to all as well as hidden meaning. In this instance the expression דבור, i.e. וידבר, refers to the plain meaning, the revealed message, whereas the hidden meaning is alluded to by the word לאמור. This principle may be applied to most instances where the Torah writes: וידבר ה’ אל משה לאמור, “G’d spoke to Moses, saying.” The text tells us that G’d said more than what meets the eye at a superficial reading of the words. I have already elaborated on this concept in my commentary on Exodus 13,1 (page 907 my translation, Ed.) In this instance, a moment in time when the Israelites were all of a level capable of receiving prophetic insights, G’d revealed both aspects of His words, the plain and the more sophisticated, at one and the same time to all of them. This is the meaning of Psalms 62,12: “G’d has said one (word) whereas I have heard two.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Shemot.20:3",
    "he": "ודע כי דעת הרמב\"ם ז\"ל במעמד הר סיני בפרק ל\"ג מן החלק השני מספרו שהקול העצום ששמעו ישראל היה נברא ושמעוהו בלא הבדל אותיות ולא שמעוהו כי אם פעם אחת וזה בשתי דברות ראשונות ועל זה אמרה תורה (דברים ה׳:י״ט) קול גדול ולא יסף, וכתיב (שם) כשמעכם את הקול, וכתיב (שם ד) קול דברים אתם שומעים קול דברים ולא דברים, וזהו שכתוב בעבור ישמע העם בדברי עמך, באורו ישמע העם הקול והדבור שיהיה עמך, וכן אמרו רז\"ל אנכי ולא יהיה לך מפי הגבורה שמענום. וזהו ההבדל שבין משה לישראל ישראל שומעין קול דברים ומשה שומע הדברים, ועל כן היה משה משמיע להם בהבדל אותיות ממה שכתוב (שם ה) אנכי עומד בין ה' וביניכם בעת ההיא להגיד לכם את דבר ה' כלומר שתי דברות ראשונות שהשגתם ממנו ולא שמעתם אותם בהבדל אותיות, ומטעם זה תרגם אונקלוס וידבר ה' אל משה לאמר וכן וידבר אלהים את כל הדברים האלה ומליל ה' ותרגם בהשגתם של ישראל ואל ידבר עמנו אלהים ולא יתמלל עמנא מן קדם ה' ולא אמר ולא ימלל עמנא, כי לא היה הדבור עמהם בהבדל אותיות אלא שמיעת הקול בלבד ואחר ששמעו הקול בשתים ראשונות שם פרחה נשמתם כענין שכתוב (שיר השירים ה׳:ו׳) נפשי יצאה בדברו והיו חושבים שיוסיפו עוד לשמוע הקול ופחדו מאד ואמרו למשה ועתה למה נמות וגו' קרב אתה ושמע וגו' דבר אתה עמנו ונשמעה וגו', ומשה היה שומע כל הדברות אחת אל אחת ומשמיע להם וזהו שכתוב משה ידבר והאלהים יעננו בקול, נמצאת למד כי שתים ראשונות ישראל שמעו הקול כמשה אלא שישראל שמעוהו בלא הבדל אותיות ומשה בהבדל אותיות אמנם הדברות הנשארות לא שמעום כלל מפי ה' והיו להם מקובלות מצד נבואתו של משה כמו שאר המצות, וכן אמרו בתחלת שיר השירים רבה (דברים ל״ג:ד׳) תורה צוה לנו משה מצות כמנין תור\"ה, אנכי ולא יהיה לך מפי הגבורה שמעום, שהרי בשמיעת קול אחד השיגו שתי הדברות וזהו שכתוב (תהילים ס״ב:י״ב) אחת דבר אלהים שתים זו שמעתי. זו היא דעת הרב המורה ז\"ל.",
    "en": "You should know that in the view of Maimonides (Moreh Nevuchim section 2 chapter 33) at the revelation at Mount Sinai the sound the Children of Israel heard (G’d’s voice) had been created for the purpose. This was a one-time manifestation of that sound and while they heard it, they were not able to separate different letters from one another. It was heard a single time and comprised only the first two of the Ten Commandments. Concerning this phenomenon the Torah wrote (Deut. 5,19) “a powerful sound without break.” The Torah also wrote concerning this sound (Deut. 5,20) “when you heard the sound.” Furthermore, in Deut. 4,12 Moses said קול דברים אתם שמעים, “you hear the sound of words.” Significantly, Moses did not say that the people actually heard words,” i.e. were able to hear distinct letters. This is also what is meant in Exodus 19,9: “in order that the people hear when I speak with you (Moses).” The meaning is that the people will hear the sound but will not be able to make out the individual words. Our sages (Makkot 24) say that the Israelites heard the first two commandments from G’d’s own mouth. The wording there is: מפי הגבורה שמענום. This reflects the difference between what Moses heard and what the people heard. The people only heard קול דברים, “the sound of words,” whereas Moses heard the words themselves. This is why Moses interpreted the words he had heard to the people by separating between letter and letter and word and word. This is what Moses referred to when he said (Deut. 5,5) “I was standing between you and G’d at that time in order to tell you the word of the Lord.” Moses referred to the first two commandments which the people, though having heard them, had not been able to understand. This explains the way Onkelos renders both the words וידבר אלוה-הים את כל הדברים האלה לאמור, and וידבר אלו-הים אל משה לאמור, as ומליל ה’ as if both verses meant the same. He is correct because the word לאמור in each verse means that Moses was to communicate G’d’s words to the people. In 20,15 when Onkelos translates the people saying to Moses ואל ידבר עמנו אלו-הים פן נמות, “let not G’d speak to us so that we shall not die,” he translates this as ולא יתמלל עמנא מן קדם ה’, instead of ולא ימלל עמנא. The distinction Onkelos makes between the way the people heard G’d’s voice and the way Moses perceived it is clearly reflected in his rendering what the people had heard as מן קדם ה’. The people had been aware that what they heard was something other than words. After the people had heard the first two commandments by hearing G’d’s voice their souls departed as we know from Song of Songs 5,6 (compare our comments page 1049 this volume on Exodus 19,17) נפשי יצאה בדברו, “my soul departed at His decree.” They were afraid that they would continue to hear G’d’s voice and were afraid they would die as a result. This is when they said to Moses (Deut. 5,22) “let us not die,”....(and in verse 24) ”approach you and hear what G’d says,....and tell us what G’d said.” Moses heard every one of the Ten Commandments one at a time and related them to the people. To sum up: the Israelites did hear the first two commandments at the same time and from the same source as did Moses, but they could not make sense out of them. The other eight commandments they heard from Moses just as they heard all other commandments in the Torah from Moses. This is what is meant at the beginning of Shir Hashirim Rabbah (5,6), that the words in Deut. 33,4 תורה צוה לנו משה “Moses commanded us the Torah” (not G’d), means that Moses relayed to the people 611 of the 613 commandments. The numerical value of the letters in the word תורה add up to 611. The other two commandments G’d personally commanded the people. Seeing that the first two commandments were heard by the people as a continuous utterance (no break between letters to form words or sentences), this was what David had said in Psalms 62,12: “G’d said a single word but I heard two.” This is the opinion of Maimonides of what transpired at the giving of the Torah.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:1",
    "he": "עקב ענוה יראת ה' עושר וכבוד וחיים (משלי כב, ד)",
    "en": "עקב ענוה יראת ה' עושר וכבוד וחיים, “the result of humility is fear of the Lord, wealth, honour and life.” (Prov.22,4)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:2",
    "he": "שלמה המלך ע\"ה הודיענו בפסוק הזה (משלי כב) שבמדת הענוה יש כמה מעלות טובות נקשרות עמה, וע\"ד הפשט באור הכתוב כי השכר והתועלת המגיע מן הענוה בעוה\"ז הוא ארבעה דברים והן יראה ועושר וכבוד וחיים, כי מדת הענוה היא מדה גופנית בחברת הבריות והוא שיהיה האדם ביישן וסבלן מכבד הבריות ומדבר בטובתן ויהיה שומע עלבונו ושותק, ומתוך המדה הזאת הגופנית יעלה האדם למדת היראה שהיא מדה שכלית ויבא גם כן לידי עושר, כי בעל הענוה הוא שמח בחלקו, וידוע כי הון עתק ימעט בעיני האדם עם הגאוה ויספיק לו מעט עם הענוה, וכיון שהוא מסתפק במועט ואיננו מתאוה אל היתרונות והוא שמח בחלקו הנה זה עושר, וכמו שדרשו רז\"ל איזהו עשיר השמח בחלקו, ויבא גם כן לידי כבוד כי כשהוא נמנע מהתאוות והוא שפל רוח ושיספיק לו מה שעלה לחלקו הנה זה לו כבוד, והוא שכתוב (משלי כ״ט:כ״ג) ושפל רוח יתמוך כבוד, וכתיב (שם יח) ולפני כבוד ענוה, כי מי שיש לו כבוד מדת הענוה קדמה לו כבר, ויבא לידי חיים כי המתאוה אל היתרונות הנה הוא דואג כאשר לא יעשיר ולא יקום חילו כתאות נפשו וחייו חיי צער על שלא השיג כל חפצו, והדאגה מקצרת החיים נמצא מצטער על עולם שאינו שלו, אבל השמח בחלקו לא ידאג על מה שלא קנה וימלט מן הדאגה ויחיה חיי שלוה.",
    "en": "Solomon informed us in this verse that the virtue of humility brings in its wake a number of other virtues. The plain meaning of the text is that the reward to be reaped in this life by people who practice the virtue of humility is four-fold. It consists of 1) fear of the Lord; 2) wealth; 3) honour; 4) long life. The virtue of humility is a virtue practiced with one’s body, a virtue practiced in man’s capacity as an active member of human society. [A hermit, though undemanding, does not practice this virtue. Ed.]. Practice of this virtue is demonstrated by the owner being reticent and patient, suffering what others would consider insults, etc., without protest. A person who is humble shows respect and honour to other creatures (humans), and speaks well of them and for their benefit. Having trained himself to acquire this virtue it is only a small step to acquiring fear of the Lord. This virtue is an intellectual virtue. A person who has acquired both the virtue of humility and fear of the Lord will automatically acquire wealth, as wealth is defined by our sages as the ability to be happy with what G’d has seen fit to grant one, without being envious of others who appear to have more (compare Avot 4,1). He will also reap honour; this is the meaning of Proverbs 29,23: “the humble in spirit will retain honour.” We have another verse on that subject in Proverbs 18,12 where Solomon writes: “humility goes before honour.” The author meant that the honour bestowed on a person was preceded by his demonstrating true humility. Finally, the words: “he will acquire life,” have to be under-stood. He who desires and longs for material wealth is obviously worried all the time he has not yet achieved his objective. When he does achieve part of his desire he is worried that he should not lose it. People who have these kinds of worries contribute to their lives becoming shorter as their worries undermine their health. He who enjoys what he has and is grateful for it will live longer as his peace of mind helps him maintain his physical well-being.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:3",
    "he": "וע\"ד המדרש עקב ענוה יראת ה' מה שעשתה חכמה עטרה לראשה עשתה ענוה עקב לסוליתה דכתיב (תהילים קי״א:י׳) ראשית חכמה יראת ה' וכתיב (משלי כ״ב:ד׳) עקב ענוה יראת ה', עשו מלת עקב מלשון עקב ולמדנו מזה כי מדת הענוה גדולה מן החכמה, כי היראה שהיא בראש החכמה הלא היא עקב לרגלי הענוה, וידוע כי לכל מדה שבמדות יש שתי קצוות קצה ראשון וקצה אחרון, ועוד יש שלישי והוא המצוע, ומדת הענוה היא ממוצעת כי היא אמצעית בין הקצה הראשון שהוא הגאוה והקצה השני שהוא השפלות, והנה המצוע בכל המדות הוא הדבר הבינוני והטוב לאדם שיבור לו ושיתנהג בו ושלא יטה לאחד מהקצוות שהוא דבר רע ומר, ועל זה אמר שלמה המלך ע\"ה (שם ד) פלס מעגל רגלך וכל דרכיך יכונו, כיון בזה להזהיר את האדם שידריך את עצמו במצוע ב' הקצוות כלשון הפלס שהוא ממוצע בין שתי הכפות שוה בשוה ואינו יוצא לחוץ ואז יכונו כל מדותיו כי הוא דרך הישר ללכת בו, וזה שהוסיף באור ואמר אל תט ימין ושמאל, כלומר שילך באמצע ולא יטה לאחת מהקצוות, אבל במדת הענוה הוזהרנו בה שיטה האדם את עצמו אל הקצה האחרון שהוא מדת השפלות ולא יבחר להשאר בדרך המצוע פן יתקרב לגבול הגאוה שהיא המדה המגונה המזקת האדם והמטרדת אותו בגוף ובנפש מן החיים המקריים ומן החיים הנצחיים, ועל זה אמרו ז\"ל במוסרם מאד מאד הוי שפל רוח, וכפלו המלה באמרם מאד מאד ללמד דעת את העם שיטה עצמו אל הקצה האחרון שהוא השפלות לפי שמדת הענוה מפוארה ומעולה ומעלתה עצומה ומפורסמת לעין, לכך הזכיר דוד המלך ע\"ה על עצמו (תהילים נ״א:י״ט) לב נשבר ונדכה, ואע\"פ שהיה מלך גדול ונביא, וגדול שבשבעים זקנים וכענין שכתוב (שמואל ב כ״ג:ח׳) יושב בשבת תחכמוני, הפליג על מדת הענוה וקרא עצמו לב נשבר ונדכה. וכן מצינו במשה רבינו ע\"ה שהיה ראש הנביאים כלם ולא שבחו הכתוב בשאר המדות העליונות שהיו בו רק במדת הענוה והוא מה שאמר (במדבר י״ב:ג׳) והאיש משה עניו מאד, והזכיר מאד לבאר כי משה רבינו ע\"ה לא רצה לעמוד על המצוע בלבד שהוא לשון ענו אבל הטה עצמו מן המצוע אל צד השפלות ועל כן הזכיר מאד, ומכלל ענותנותו ושפלותו מה שמצינו שלא רצה לבא אל אהל מועד בעוד שהיה האהל טמון ומכוסה בענן הכבוד כענין שכתוב (שמות מ׳:ל״ד) ויכס הענן את אהל מועד וכבוד ה' מלא את המשכן, ואע\"פ שכבר נאמר לו מפי הגבורה ונועדתי לך שם ודברתי אתך מעל הכפורת מבין שני הכרובים לא ערב את לבו לבא אל אהל מועד לא להתנבא בתוכו ולא להתפלל ולהקריב קרבן עד שנתן לו הקב\"ה רשות וקראו, וזהו שכתוב.",
    "en": "A Midrashic approach (Jerusalem Talmud Shabbat 1,9): the words עקב ענוה יראת ה' mean that whereas wisdom is considered the crown, humility is considered the heel of one’s shoe. On the one hand, we are told by David (Psalms 111,10) ראשית חכמה יראת ה', normally translated as “the beginning of all wisdom is fear of the Lord,” on the other hand, Solomon (his son) told us that עקב ענוה יראת ה', that the fear of the Lord is a product of humility. The author wanted to teach us by using the word עקב in connection with humility that this virtue is greater than wisdom as it is the product of fear of the Lord. A product is the result of something more primitive preceding it, hence it is more advanced, superior to the ingredients which contributed to it. It is well known that all virtues manifest themselves in opposite extremes. [If I understand the author correctly he means that one can be described as “the most humble,” or as “the least humble;” “the wisest” or “the one most lacking in wisdom,” etc. I suppose that the word “virtue” must then be divided between “positive” virtues and “negative” virtues. The correct translation of the word מדה used by the author then is not “virtue,” but “characteristic.” Ed.] However, in addition to possessing any such characteristic (virtue) in either of these extremes one may also possess it in a degree which is ממוצע, “average,” i.e. somewhere between the extremes we mentioned. The characteristic (virtue) of humility is such a virtue. The reason that this is so is that it is somewhere in between pride and self-abasement. As a general rule, man should strive to possess these characteristics which are at neither end of the extremes as everything that is extreme is usually something negative. (compare Maimonides Hilchot Deyot 2,2). Concerning this subject Solomon said (Proverbs 4,26) “survey the course your feet will take so that all your ways will be prosperous.” With this warning Solomon wanted to exhort man to pursue paths which lie between two extremes. The very word פלס which he used and which we translated as “survey” is derived from the noun peless, meaning “ balance,” as in the balance of a set of scales. It is in the centre. When keeping this advice in mind, a person will be able to plan his activities properly, giving due weight to all the pros and cons of a situation. Solomon made this crystal clear in the verse following where he said: “do not turn to the right or the left; remove your feet from evil.” The message is that he who veers neither to the right nor to the left of the true path will avoid evil. The exception to all this is the manner in which the virtue of humility is to be practiced (compare Maimonides HiIchot Deyot 2,3). When training oneself to acquire this virtue one must endeavour to practice it to the greatest extreme possible. In fact, the extreme of the virtue ענוה is called שפלות, “a kind of debasement practiced relative to one’s posture in the presence of one’s king.” Any attempt to practice the virtue of humility by applying the yardstick of sticking to the middle of the road might give rise to people thinking that one is somewhat overbearing, arrogant. Seeing that arrogance is the very worst of all negative virtues it is clear that one has to make every effort to steer clear of that characteristic. People guilty of arrogance put their afterlife at risk . Concerning this whole subject our sages in Avot 4,4 said: “be exceedingly humble in spirit.” The reason they repeated the word מאד, i.e. “very much,” was to teach the people to practice this virtue in the extreme, as opposed to the other virtues. The reason is also that this is the greatest virtue and it is one which is evident to people with whom one comes into contact. This is why David described himself as possessing לב נשבר ונדכה, “a contrite and crushed heart” (Psalms 51,19), in spite of the fact that he was a powerful king as well as a prophet. He was also the head of the seventy elders who were the Supreme Court of his generation. (this is based on Samuel II 23,8: where our sages (Moed Katan 16) interpret the words יושב בשבת תחכמוני, to mean that when David took his seat amongst the sages he did not sit on a cushion but on the ground. G’d said to him: “seeing you have humbled yourself you are like Me,” a play on the second part of the word תח-כמוני). Moses also, although the most outstanding of the prophets who ever lived, is described by G’d as the “most humble person” (Numbers 12,3). [This editor has always felt that the virtue of humility is reserved for outstanding people as these have something to be proud of. If the likes of us appear humble it only reflects the fact that we have nothing to boast about. This is hardly a positive virtue.] When the Torah also used the adjective מאד to describe the level of Moses’ humility, this was to tell us that he deliberately tried to practice this virtue in the extreme. Anyone who contents himself with practicing the virtue of humility just as he practices other virtues, i.e. following the middle path between arrogance and total self abasement, may quality for the description ענו, but not for the description ענו מאד. Seeing that Moses was so humble, he did not want to enter the Tabernacle until G’d had invited him to do so seeing the Tabernacle was still enveloped in a cloud housing G’d’s attribute כבוד. Even though Moses had been told by G’d that He would meet with him in that Tent and speak to him inside from above the kapporet, from “between the cherubs” (Exodus 25,22), he was afraid to enter; he was afraid to prophecy inside, to pray inside, or to offer sacrifices inside until G’d would give him express permission by calling him and inviting him inside. This invitation was tendered when the Torah writes: “He called to Moses and Hashem spoke to him from the Tent of Meeting, to say.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:4",
    "he": "ויקרא אל משה לשון קריאה הוא לשון כבוד לשון שמלאכי השרת משתמשין בו שנאמר (ישעיה ו) וקרא זה אל זה ואמר, ומצינו שמתוך קריאתו של הקב\"ה לנביא תתברר אמתת ג' ענינים שהם שרשי התורה ופנת האמונה, ואלו הם חדוש העולם, וענין מתן תורה לישראל, וענין תחיית המתים. ושלשה ענינים אלה הראשון בראשית הזמן והשני באמצעות הזמן והשלישי בסופו, וכל אחד ואחד מחייב לחברו, כי נבואת הנביא עדות ברורה על ההשגחה, וההשגחה מופת על חדוש העולם, וכיון שהעולם מחודש וההשגחה שופעת שם ראוי שתנתן בו תורה שבה יזכו הבריות לתחיית המתים שהוא סוף התענוג ותכלית השכר בתכלית הזמן, ובכל אחד מג' ענינים אלו מצינו לשון קריאה, מתן תורה הוא שהזכיר ישעיה הנביא (שם מח) שמע אלי יעקב וישראל מקוראי אני הוא אני ראשון אף אני אחרון, הזכיר בכאן שלש הויות הוה והיה ויהיה.",
    "en": "ויקרא אל משה, “He called to Moses, etc.” The word קריאה denotes honor, i.e. the manner in which G’d called out to Moses reflected His fondness of him. The expression is also used when the prophet describes the angels as calling out to each other such as Isaiah 6,3 (compare Rashi.) The very fact that G’d calls out to a prophet establishes the truth of three fundamental tenets of Judaism. They are: 1) the belief in the creation of the universe out of nothing by G’d the Creator. 2) The giving of the Torah to the Jewish people. 3) the belief in the resurrection of the dead. These three tenets of Judaism are connected to the beginning of time (as we know it), to a date within the accepted framework of “Time,” and, finally, an event which will occur at the conclusion of the accepted meaning of the concept of “Time.” Each one of these tenets has a decisive influence on the next one. Prophecy, i.e. the predictions made by a prophet testify to the existence of a G’d who supervises the universe. Such supervision (and control which is an implied part of the term “supervision”) proves that the universe had a beginning, did not precede the Supervisor.” [How could the “supervisor” control something he had not made himself and therefore been privy to its essence? Ed.] Seeing that the universe was created by a Creator who keeps supervising it, it makes sense that the Torah should be given to the people at some point in time in order for the Torah and its observance to guarantee that at the end of time the people could receive the reward for observing its precepts. A period of ultimate and undisturbed delight will be ushered in when the dead are resurrected. We find the expression קריאה being used in connection with each of these three tenets. The prophet Isaiah 48,12 writes: “listen to Me Yaakov and Israel whom I have called (מקראי) I am He- I am the first, and I am the last as well.” In this verse the prophet referred to three separate existences, i.e. “the present, the past, and the future.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:5",
    "he": "והנה הכתוב הזה מדבר במתן תורה וידוע כי באותו מעמד נתפרסם הקב\"ה שהוא ראשון ואחרון והווה בכל הזמנים כלן, ומזה אמר וישראל מקוראי כי הוא המקורא בסיני בשני שמות אלה יעקב וישראל הוא שכתוב (שמות י״ט:ג׳) כה תאמר לבית יעקב ותגיד לבני ישראל, הרי שהזכיר בענין מתן תורה לשון קריאה. חדוש העולם הוא שהזכיר בכתוב שאחריו (ישעיהו מ״ח:י״ג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו, להורות כי חלקי המציאות כלם והם מעלה ומטה נקשרים זה בזה א\"א להמצא זה בלא זה. תחיית המתים מצינו בו גם כן לשון קריאה הוא שאמר דוד המלך ע\"ה (תהילים נ׳:א׳) אל אלהים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו, וכתיב (שם) יקרא אל השמים מעל ואל הארץ לדין עמו, ודרז\"ל יקרא אל השמים מעל זו נשמה, ואל הארץ לדין עמו זו הגוף, והכוונה כדי לתת דין וחשבון לזמן תחיית המתים, הא למדת שקריאתו של הקב\"ה לנביא כוללת שלשה ענינים אלה שהם עקרי התורה ויש בכל אחד ואחד מהם לשון קריאה ולכן התחיל הספר השלישי הזה בל' קריאה, חדוש העולם הזכירו בספר בראשית, מתן תורה בספר ואלה שמות, תחיית המתים בספר ויקרא הרי לשון ויקרא כולל את שלשתם.",
    "en": "In this verse Isaiah referred to the giving of the Torah. It is quite evident that on that occasion G’d manifested Himself as being all these three “existences” mentioned by the prophet (compare Mechilta 20,2). This is why the prophet referred to מקראי, “the ones upon whom I have called,” i.e. the people at Mount Sinai. Both the names Yaakov and Israel were mentioned during that revelation when G’d’s instructions were preceded by the words ויקרא אליו ה' מן ההר לאמר כה תאמר לבית יעקב ותגיד לבני ישראל, “G’d called to him from the mountain saying: ‘thus you shall say to the house of Yaakov and tell (at length) to the Children of Israel’” (Exodus 19,3).In other words, G’d “called” to the people during the episode of giving them the Torah. The reference to the creation of the world ex nihilo is mentioned by Isaiah in the very next verse where he writes: אף ידי יסדה ארץ וימיני טפחה שמים אני קורא אליהם יעמדו יחדיו, “My own hand founded the earth, My right hand spread out the skies. I call unto them, let them stand up.” The prophet describes that all parts of the universe are connected to each other integrally by the fact that G’d has created them. Finally, the expression קריאה occurs in connection with the resurrection when David says in Psalms 50,1 and Psalms 50,4 אל אלו-הים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו as well as יקרא אל השמים מעל ואל הארץ לדין עמו, “G’d the Lord spoke and summoned the world from east to west; and He summoned the heavens above, and the earth, for the trial of His people.” Our sages in Sanhedrin 91 commented on this that the words “He called on the heavens above” refer to the soul, whereas the words “and the earth, for trial of His people” refer to the body. David meant that they will have to give an accounting in preparation for the time of the resurrection. At any rate, you have seen from the above that the call by G’d to His prophet includes references to the three basic tenets of Judaism which we have mentioned earlier. This is the deeper reason why the third Book of the Torah commences with the word ויקרא. The creation of the universe had been the subject of the opening chapters of the first Book of the Torah; the giving of the Torah had occupied a central section of the Book of Exodus. The subject matter of resurrection is introduced-albeit obliquely- in the Book of Leviticus. The Book of ויקרא includes a reference to the third of these tenets. [The author will elaborate on this when explaining Leviticus 18,5 וחי בהם. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:6",
    "he": "ודע כי היה הכתוב ראוי לומר ויקרא ה' אל משה וידבר אליו, ומה שאמר ויקרא אל משה סתם להורות כי אע\"פ שספר ויקרא הוא ספר בפני עצמו הכל מחובר ודבק עם מה שכתוב למעלה, כי כל התורה כולה בנין אחד וקשר אחד, ומלת ויקרא חוזרת אל הכבוד הנזכר וכבוד ה' מלא את המשכן והכבוד הקורא הוא הה\"א של בהבראם שהיא זעירא, ולכך האל\"ף של ויקרא היא זעירא, וזה מבואר. ומה שאמר מאהל מועד דרשו רבותינו ז\"ל בתורת כהנים שהיה הקול נפסק ולא היה יוצא חוץ לאהל, יכול מפני שהקול נמוך, ת\"ל את הקול, מהו הקול, המתפרש בכתובים (תהילים כ״ט:ד׳-ה׳) קול ה' בכח קול ה' בהדר קול ה' שובר ארזים, א\"כ למה נאמר מאהל מועד מלמד שהיה הקול נפסק, כיוצא בו (יחזקאל י׳:ה׳) וקול כנפי הכרובים נשמע עד החצר החיצונה כקול אל שדי בדברו, יכול מפני שהקול נמוך, ת\"ל כקול אל שדי בדברו, וכתיב (שם א) ואשמע את קול כנפיהם כקול מים רבים כקול שדי בלכתם קול המולה כקול מחנה. ובאור זה, כי המשיל הנביא את הקול לארבעה ענינים, המשילו למים רבים להתמדת הקולות, לקול שדי להשואת הקולות, קול המולה לרבוי הקולות, קול מחנה לקבוץ תנועת הקולות, והקול הנפלא המרעיש הזה היה נגבל תוך החצר ולא היה נשמע חוצה לו. ובאור כקול אל שדי בדברו, כלומר בדברו בהר סיני, ממה שכתוב שם (דברים ה׳:י״ט) קול גדול ולא יסף, וכתיב (שיר השירים ה׳:ו׳) נפשי יצאה בדברו, ולא היה נשמע חוץ למחנה ישראל, וכן בכאן קול כנפי הכרובים לא היה נשמע חוץ לחצר. מצורף לזה תמצא בענין שמואל הנביא שהרי בתחלת נבואתו כשהלך אצל עלי פעם ראשונה השיב לו עלי (שמואל א ג׳:ו׳) לא קראתי בני שוב שכב, לפי שחשב עלי אולי לא קראו שום אדם ושמואל הוא שטעה בכח המדמה אשר בו, וכאשר חזר אליו שנית אז ידע בברור כי קראוהו, אבל לא ידע מי הקורא אם היה אדם או מלאך, ועל כן השיבו לא קראתי שוב שכב, ועדיין לא היה יכול לדון בעצמו שיהיה הקורא מלאך, וכאשר הלך שמואל מלפניו היו אזני עלי קשובות אולי ישמע קול הקורא כמוהו וידע בזה כי הקורא בן אדם, ואם לא ישמע עלי וישמע שמואל יתבאר לו מזה כי הקורא מלאך, כי כן משפט הנבואה, וכאשר הוסיף לקרוא שמואל בפעם השלישית ועלי לא שמע כלום, אז הוברר הדבר אצל עלי כי קול הקורא מלאך, וזהו שכתוב (שם) ויבן עלי כי ה' קורא לנער. וכשם שמצינו זה שהוא ממשפטי הנבואה בפעולות השמע, כן מצינו בפעולות הראות, כי הקדוש ב\"ה יראה ענין אחד למי שירצה ויסתירנו ויעלימנו ממי שירצה, והכל בזמן אחד ובמקום אחד, הוא שכתוב (בדניאל י׳:ז׳) וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה. וכן מצינו באותות ובמופתים שעשה הקדוש ב\"ה במצרים שהיתה המכה למצרים וההצלה לישראל, וכן היה החושך למצרים שלשה ימים ולכל בני ישראל היה אור במושבותם, והכל במקום אחד ובזמן אחד. וזה לשון הגאון רבינו סעדיה ז\"ל, דבר ברור הוא כי קול הדבור הנשמע לנביא הוא דבר מחודש ופעולה מפעולות השי\"ת, והנה נבואת שאר הנביאים היתה באמצעות מלאך, כי המלאך היה שומע הקול הנפלא והיה מודיעו אל הנביא, ומשה רבינו ע\"ה היה ממלא מקומו של מלאך כי הוא היה שומע קול הדבור הנפלא בעצמו בלא אמצעי, וזהו שכתוב בו (דברים ל״ד:י׳) פנים אל פנים, ואמר אשר ידעו ה', וזאת מעלת משה ויתרונו על שאר הנביאים, ועל זה העיד עליו הכתוב (שם) ולא קם נביא עוד בישראל כמשה, כי היה נבדל מהם ומעולה עליהם בשלשה ענינים, האחד שהיתה נבואתו בלא אמצעי. והשני בענין התשובה, כי כל שאר הנביאים בעת הנבואה היו חרדים ונרתעים ואין מענה בפיהם ולא היו יכולין להשיב עד שיסתלק מהם כבוד השכינה, כידוע מישעיה ויחזקאל, אבל משה רבינו ע\"ה יפה כחו ונתעלה ענינו והיה משיב במקום ההוא בעצמו, כענין שכתוב (שמות י״ח:י״ב) משה ידבר והאלהים יעננו בקול. והשלישית בענין מדרגות הנבואה, כי שאר הנביאים תבא להם הנבואה מתוך תשע מחיצות, והוא מה שמצינו ביחזקאל תשע מראות, שנאמר (יחזקאל מ״ג:ג׳) וכמראה המראה אשר ראיתי כמראה אשר ראיתי בבואי לשחת את העיר ומראות כמראה אשר ראיתי על נהר כבר ואפול על פני, וכן מצינו בדניאל תשע מראות, הוא שכתוב (דניאל י׳:ה׳) ואשא את עיני וארא וגו', וכתיב (שם) ופניו כמראה ברק, וכתיב (שם) וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה, ואני נשארתי לבדי ואראה את המראה הגדולה הזאת, ואמר תחלה ובינה לו במראה, הרי תשע מראות. אבל משה רבינו ע\"ה מתוך מחיצה אחת, מתוך מראה אחת, הוא שכתוב (במדבר י״ב:ח׳) ומראה ולא בחידות, עכ\"ל ז\"ל.",
    "en": "Know that actually the Torah should have written ויקרא ה' אל משה ויאמר אליו; the fact that the subject of who was speaking i.e. the Lord, was not mentioned indicates that although the Book of Leviticus is a Book in its own right, it is an integral part of what came before it; the entire Torah is one continuous document, a single structure. The word ויקרא is simply a reference to the attribute of כבוד which was last mentioned in Exodus 40,35 when the Torah wrote that this attribute filled the Tabernacle. The attribute which called to Moses was the “small” letter א in the word בהבראם In Genesis 2,4. In order to make this clear the letter א in the word ויקרא here is also written small. When the Torah continues with מאהל מועד, “from the Tent of Meeting,” our sages in Torat Kohanim 1-2,10 state that the voice of G’d reached only the walls of the Sanctuary and was not audible outside. In order that we should not think that this was due to the voice of G’d being weak, close to a whisper, the Torah wrote הקול with the letter ה in front to teach us that the voice was powerful but that G’d deliberately restricted the sound waves to the inside of the Tabernacle. We have other verses in Scriptures where the word קול ה' occurs, such as in Psalms 29,4-5 קול ה' בכח, קול ה' בהדר, קול ה' שובר ארזים “the sound of G’d’s voice is power; the sound of the Lord’s voice is majesty; the sound of the Lord’s voice breaks cedars, etc. etc.” The letter ה in our verse before the word קול, while referring to a voice which is familiar to us from other occasions, did not mean that the voice of G’d was especially overpowering such as at Mount Sinai, but it simply meant that it was neither weak nor eardrum-shattering. If this is so, why did the Torah write מאהל מועד, “from the Tent of Meeting,” if the voice was not actually heard beyond the walls of the Tabernacle? The fact is that we encounter something similar in Ezekiel 10,5 where the prophet writes: “and the sound of the wings of the cherubs was heard up to the outer courtyard as the voice of El Shaddai when He speaks.” Another verse in which the voice of G’d is mentioned is in Ezekiel 1,24: “Then I heard the sound of their wings like the sound of great waters, like the sound of Shaddai as they moved, the sound of the words like the sound of the company; when they halt they release their wings.” The meaning of these verses is that the prophet Ezekiel compared the heavenly voice to four different phenomena; 1) he compared it to large bodies of waters the sound of which is steady, continuous; 2) he compared it to the voice of Shaddai, a voice which is neither too loud nor too weak. 3) The words “to the sound of a company (of angels) when they halt they release their wings,” describes the variety of sounds. 4) “The sound of a camp,” describes the sounds of the trumpets when the people in the camp are being alerted to break camp, etc. The remarkable thing was that this voice did not penetrate beyond the walls of the Temple’s courtyard. The meaning of כקול אל שדי בדברו in Ezekiel 10,5 is: “similar to the voice of the G’d Shaddai when He was speaking,” It is a reference to the voice of G’d speaking during the revelation at Mount Sinai. That voice had been described as קול גדול ולא יסף, “a great sound which would not be repeated,” in Deut. 5,19, and as נפשי יצאה בדברו, “my soul departed when He spoke” in Song of Songs 5,6. At the time of the revelation G’d’s voice was inaudible beyond the confines of the camp of the Israelites, whereas here it was inaudible beyond the confines of the Tabernacle. The sound of the wings of the cherubs in Ezekiel’s vision were not audible beyond the walls of the courtyard of the Temple. When you study the beginning of the Book of Samuel where Samuel is described as being called and the High Priest Eli had not heard the voice which called Samuel, he answered him: “go back to sleep” as he had thought that Samuel had mistakenly though that he, Eli, had called him (Samuel I 3,4). Eli thought hat Samuel’s imagination had played a trick on him. When Samuel experienced a second call Eli realized that Samuel had not imagined the call, but Eli was still not certain whether Samuel had heard a human voice or a divine call. In either event, he, Eli, had not heard any voice. This is why he told Samuel again to lie down and to continue sleeping. Only when Samuel reported hearing a voice calling him a third time did Eli understand that this was a heavenly voice. In the interval Eli had made a point of listening closely, and when he noted that Samuel had heard a voice which he himself had not heard, he realised that an angel had called to Samuel. This is the meaning of “Eli understood that G’d called to the lad” (3,8). Just as we find that voices heard by the prophet addressed by G’d or His angel are not heard by those whom G’d does not address, the same is true of visions which prophets are shown. G’d may show something to a person whom He has selected for that purpose, whereas others standing at the same spot will not experience the vision at all. We have clear proof of this in Daniel 10,7 where Daniel reports a vision he saw (obviously while awake and in the company of others) which the people next to him did not experience. This explains why the plagues inflicted by G’d upon the Egyptians were not noticed by the Israelites as affecting them at all. This was particularly true of the plague of darkness where the Torah states that the Israelites could even see in the very houses in which the Egyptians felt a palpable darkness so that they were unable to move (Exodus 10,23). Rabbi Saadyah Gaon, in his Emunot Ve-deyot describes the matter in approx. these words: “it is clear that the sound (voice) which the prophet hears is a sort of new creation by the Lord. Whereas ordinary prophets heard this voice of G’d through an angel who was the intermediary, Moses heard it without needing recourse to an angel as his intermediary. In other words, Moses himself took the place of the angel. This is what the Torah meant when it wrote that G’d spoke to Moses “face to face.” This is also what the Torah meant when it reported about Moses אשר ידעו ה', “with whom G’d was on intimate terms.” To remind us of this for all times, the Torah wrote (Deut. 34,10) that “never again did there arise a prophet of the unique qualities of Moses.” Moses was in a class by himself as prophets go through three distinctive features: 1) his prophetic insights were received without intermediary. 2) He was able to respond to prophetic visions immediately, without trepidation, without feeling physically weakened by the mere fact that he had experienced a call from G’d or a vision. Even great prophets such as Isaiah and Ezekiel describe that they were overwhelmed by their visions (Isaiah 6,1, and Ezekiel 1,28). Moses could immediately involve G’d in a dialogue as we know from Exodus 18,19: “Moses would speak and G’d would respond.” 3) Moses saw his prophetic visions by means of a single מחיצה, “screen, or filter, ”whereas other prophets’ visions had been filtered through no fewer than 9 such screens (based on Vayikra Rabbah 1,14). The fact that Moses did not need multiple “screens” or “mirrors” making such visions into riddles is spelled out in Numbers 12,8. On the other hand, Ezekiel and Daniel, for instance, needed 9 such “filters.” (They are quoted as using these words “such as the vision which I have seen no fewer than nine times for the same vision.” (Ezekiel 43,3). The word “vision” is in the plural on one occasion). The same is true in Daniel 10,5, 10,7-8. What Ezekiel and Daniel saw as מחיצות, barriers or filters, is described in the Torah by the word חידות in the verse from Numbers 12 which we quoted earlier. Thus far Rabbi Saadyah gaon.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:7",
    "he": "ומעתה צריך שתתבונן כי תשע מראות הללו הם תשע אספקלריאות, ואין הכונה על תשע ספירות כי אין נבואת הנביאים כלן זולתי משה אלא מתוך העשירית, ועל כן האספקלריאות הללו הם מדרגות של נבואה זו, למעלה מזו, כענין האמור (ביחזקאל א׳:ד׳) רוח סערה באה מן הצפון ענן גדול ואש מתלקחת ונוגה לו סביב ומתוכה כעין החשמל, אופנים וחיות רקיע שעל ראשי החיות, דמות כסא, דמות כמראה אדם, הנה בכאן תשע מראות שהזכיר עליהם תחלה וארא מראות אלהים, ואחר התשע משיגים העשירית שהיא כמראה אדם. אבל נבואתו של משה רבינו ע\"ה היה מתוך אספקלריא המאירה, ומעתה צא ולמד מה בין נבואתו של משה לשאר הנביאים כלם, והבן זה. ועוד אגיד לך כי יש מן החכמים הסוברים כי תשע מראות האלה הן תשע מראות של חיות הקדש בתשעת הגלגלים, כי הנביא יחזקאל ע\"ה נפתחו לו השמים והם תשעה הגלגלים וראה בגלגל התשע המקיף ארבע חיות המרכבה אשר שם הקרובים לכבוד, ומתוך זוהר שלהן התקיף והעצום נראה בכל רקיע ורקיע דמות ארבע חיות גם כן, ועל זה דרשו רז\"ל בבריאה של מעשה בראשית, הארץ התחתונה יש בה חיות הקדש ואופנים וכסא הכבוד והיא הדום רגליו של הקב\"ה, שנאמר (ישעיהו ס״ו:א׳) והארץ הדום רגלי, ואמרו זה על רצפת גלגל הלבנה, ועל זה כתוב (יחזקאל א׳:ט״ו) והנה אופן אחד מארץ, ותרגם יונתן מלרע לרום שמיא, כי ראה מראה זו גם בשטח גלגל הלבנה, וכן בכל גלגל וגלגל מכל התשעה יש דמות ארבע חיות, ומתוך זוהר ארבע חיות העליונים שבגלגל העליון המקיף, ומפני תוקף זוהר המראות שהשמונת הגלגלים לא היה כח לנביא להסתכל ולראות בדמות ארבע חיות המרכבה שבתשיעי המקיף הקרובות לכבוד, לא בפני אדם ולא בחשמל המקיף את הכסא ולא בענן המבדיל בין הכבוד ובינו, לפי שאור המראות שבשמונת הגלגלים מונע אותו מלהשיג זה. וכדי לרמוז על תשע מראות האלו שבתשעת הגלגלים שהמציאם הקב\"ה לכבוד יעקב החקוק במרכבה, נכתב בכל המקרא תשע פעמים עבדי יעקב, ודבר זה מרמזי התורה.",
    "en": "You will have to appreciate now that the nine filters mentioned by Rabbi Saadyah gaon are not nine different emanations through which these prophetic visions are filtered to the average prophet. Except for Moses, every prophet received his visions only via the tenth (lowest) of the ten emanations. The so-called אספקלריאות, “window-panes,” therefore are merely different levels of prophecy. Ezekiel already referred to this when he said (Ezekiel 1,4) “I looked, and lo a stormy wind came sweeping out of the north- a huge cloud and flashing fire, surrounded by a radiance; and in the centre of it, in the centre of the fire, a gleam as of amber. In the centre of it were also the figures of four creatures.” In verse 26 of the same chapter, the prophet describes that above the expanse over their heads was the semblance of a throne as well as a human-like figure. Altogether the prophet described 9 different “semblances.” רוח סערה, ענן גדול, אש מתלקחת, נוגה, חשמל, אופנים, חיותת רקיע, ראשי החיות, דמות כסא. We have here 9 separate “visions” which form the details of what the prophet had first described as מראות אלוהים, as “visions of G’d,” in verse one of the first chapter of his book. Having concluded these nine “visions” he reports about seeing something resembling מראה אדם, “the appearance of a man.” Moses’ prophetic visions did not have to be filtered through all these stages in order to result in a message to the people whom the prophet is meant to address. All the foregoing gives you an idea of the difference between the quality of Moses’ prophetic insights and those of any other prophet after him. There are scholars who understand the “nine visions” enumerated by Ezekiel as allegorical descriptions of ever higher emanations, these emanations being paraphrased as the various planets, each one closer to the celestial centre. The ninth (highest) is perceived as the one that surrounds the attribute of G’d we know as כבוד. The powerful radiations of ever purer forms of light which the prophet saw appeared to him in the form of the respective four chayot. According to these scholars the meaning of our sages’ statement in the Midrash dealing with the story of the creation that there are chayot in our terrestrial world, i.e. holy beings on earth described by the prophet as chayot hakodesh, ophanim and kisseh hakavod, means that this is the meaning of Isaiah saying in Isaiah 66,1 that “the whole of earth is G’d’s footstool.” What they had in mind specifically was the surface of the moon. [The author continues further in this vein. As I am not certain of his meaning, I have omitted translating those lines. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1:8",
    "he": "ובמדרש ויקרא אל משה, זה שאמר הכתוב (משלי כ״ה:ו׳-ז׳) אל תתהדר לפני מלך ובמקום גדולים אל תעמוד כי טוב אמור לך עלה הנה, אף משה לא עלה עד שקראו הקב\"ה שנאמר ויקרא אל משה. זהו שאמר הכתוב (שם כט) גאות אדם תשפילנו ושפל רוח יתמוך כבוד, כל מי שרודף אחר השררה השררה בורחת ממנו וכל מי שבורח מהשררה השררה רודפת אחריו, שאול ברח מן השררה בשעה שבא למלוך שנאמר (שמואל א י׳:כ״ב) הנה הוא נחבא אל הכלים, החביא עצמו עד ששאלו באורים ותומים, השררה רדפה אחריו, שנאמר (שם) הראיתם אשר בחר בו ה'. אבימלך בן ירובעל רדף אחר השררה וברחה ממנו, שנאמר (שופטים ט׳:א׳) וילך אבימלך בן ירובעל שכמה אל אחי אמו, (שם) דברו נא באזני כל בעלי שכם וגו', (שם) וישלח אלהים רוח רעה בין אבימלך ובין בעלי שכם. משה ברח מן השררה, שנאמר (שמות ד׳:י״ג) לא איש דברים אנכי וגו', ואמר (שם) שלח נא ביד תשלח, השררה רדפה אחריו, שנאמר ויקרא אל משה, וכתיב (תהילים ח׳:ו׳) ותחסרהו מעט מאלהים וכבוד והדר תעטרהו.",
    "en": "A Midrashic approach (Tanchuma Vayikra 1-2): The words “He called to Moses,” teach you the meaning of Proverbs 25,6-7: “do not be boastful in the presence of a king, do not stand in the place of great men; for it is better to be told: ‘come up here,’ than to be shamed in the presence of the great.’” Even Moses did not ascend until he had been specifically asked to do so. Our verse also reflects the practical meaning of Proverbs 29,23: “a man’s pride will humiliate him, but the humble in spirit will retain honour.” Anyone who pursues an office because of the authority over others which this will give him, will find that the very authority he was so keen on will escape him. On the other hand, people who try to escape the burden of having authority over others will find that this very opportunity will pursue them. One of the best known examples in Jewish history of humble people who tried to avoid having to wear the mantle of authority was King Saul who “hid amongst the vessels” (Samuel I 10,22) in order not to have to become king. He could not be found until the High Priest consulted his breastplate asking G’d’s help to locate him. The meaning of “the authority runs after him” was proven when in verse 24 of the same chapter in Samuel, the prophet is quoted as asking the people: “have you seen the one whom G’d has chosen (as king)?” On the other hand, Avimelech, son of Gideon was so anxious to establish himself as ruler that his quest escaped him as we know from Judges 9,1: “Avimelech son of Jerubaal (Gideon) went to his mother’s brothers in Shechem and spoke to them and to the whole clan of his mother’s family. He put this question to all the citizens of Shechem: ‘which is better for you, to be ruled by seventy men — all the sons of Jerubaal — or to be ruled by one man?” Some time later after he had murdered his brothers (verse 24) “G’d sent a spirit of discord between Avimelech and the citizens of Shechem, and they broke faith with Avimelech, etc.” Moses tried to escape the position of leadership of the Jewish people saying to G’d: “I am not a man of words, etc.” (Exodus 4,10). He even asked G’d to appoint another (Exodus 4,13). In the end, the position of authority pursued him as we see from our verse where the Torah reports that “G’d called to him.” When David (Psalms 8,6) describes man as “You (G’d) have made him little less than divine, and adorned him with glory and majesty,” he had in mind Moses to whom such adjectives could be applied. [Although generally, commentators use this verse to describe Adam before the fall, our author’s interpretation is more plausible as no one had ever seen Adam in his glory. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.2:1",
    "he": "ונפש כי תקריב קרבן מנחה. הקרבן הזה סולת ושמן ולבונה, כענין שכתוב סולת יהיה קרבנו ויצק עליה שמן ונתן עליה לבונה, והיה הכהן קומץ ממנה מלא קומצו והיה נותנו לאש ומקטירו על גבי המזבח, והנשאר היה שלו, כי כן כתוב והנותרת מן המנחה לאהרן ולבניו קדש קדשים מאשי ה'. והזכיר כאן מלא קמצו, והזכיר במקום אחר בקמצו, שלא יעשה מדה לקומץ. מלא קמצו, יכול מבורץ, תלמוד לומר בקומצו. יכול אפילו בראשי אצבעותיו, ת\"ל מלא קומצו, הא כיצד חופה שלש אצבעותיו על פסת ידו וקומץ במחבת ומרחשת ומוחק בגודלו מלמעלה ובאצבע קטנה מלמטה, וזו היא עבודה קשה מהעבודות הקשות שבמקדש עד כאן, ופירש רש\"י ז\"ל וזהו קומץ במשמע לשון העברית, ופירוש הדבר כי מלת קומץ הוא תרגום של חור, וחור הוא לשון עברי, תרגום (נחום ב׳:י״ג) וימלא טרף חוריו, בקומצא. ואם כן מלת וקמץ מבוארת שעיקר המצוה בקמיצה והוא מה שבתוך החור. ולא נאמר נפש בכל הקרבנות אלא במנחה, מי דרכו להתנדב מנחה עני אמר הקב\"ה מעלה אני עליו כאלו הקריב נפשו. והזכיר כאן אשה ריח ניחוח לה', כשם שנאמר בעוף כך נאמר בבהמה, ובכולן נאמר כן, ודרשו, רז\"ל לומר לך אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.",
    "en": "ונפש כי תקריב קרבן מנחה “When a person offers a meal-offering, etc.” This offering consists of fine flour, oil, and frankincense, as spelled out at the end of our verse. The priest squeezes a fistful in his hand and burns it on the altar whereas the remainder belongs to him personally as stated in verse 3: “the remnant of the meal-offering belongs to Aaron and his sons, it is of the most sacred category of the fire-offerings of Hashem.” In our verse the Torah speaks of the priest taking מלא קמצו, “a whole fistful” in order to burn it on the altar, whereas in 6,8 the Torah omits the word מלא, writing only בקמצו. What is the difference? The reason that the Torah varies the description of what is a “fistful” is to teach that there is no objective measurement for what constitutes a קומץ, “fistful.” The priest is not to employ one of the measuring cups used in the Temple to determine weight and measure. The word בקומצו refers to the manner in which he arrives at the correct amount, i.e. he covers the mixture with the middle three fingers of his hand when forming a fist. Seeing that I could have assumed that even the fingertips of the priest are to be used in forming this “fistful,” the Torah writes מלא קמצו, “what fits comfortably into the palm of his hand.” Menachot 11 describes that the priest wipes the excess mixture from the palm of his hand with his thumb and little finger respectively. The procedure is described as very difficult to perform, in fact one of the procedures requiring extreme dexterity by the priest performing it. Rashi comments that the Hebrew word קמץ describes the lair of an animal (based on Nachum 2,13 and the Targum there of the words וימלא טרף חוריו, ”he filled his lair with prey”). When following this approach the word קמץ symbolizes the precious prey in an animal’s lair. It is remarkable that the Torah introduces the subject of the meal-offering by writing נפש כי תקריב. What kind of person volunteers a meal-offering, i.e. a very inexpensive offering? It is the poor. By introducing the subject of the meal-offering with the word נפש, the Torah teaches that in the eyes of G’d a poor man who offers a meal-offering is considered as if he had offered his very life, i.e. נפשו. The Torah also describes this offering here as “a fire-offering of sweet smelling odor for the Lord.” This expression occurs with all kinds of offerings to teach that quantity does not determine the value of an offering in the eyes of the Lord. All that matters is the intention of the donor to dedicate it to G’d. (Compare Menachot 110, אחד המרבה ואחד ההמעיט, “both the one who offers a great quantity and the one who offers a small quantity, etc.”)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.5:1",
    "he": "נפש כי תחטא ושמעה קול אלה. אמרו במדרש בוא וראה כי כשנבראו העליונים והתחתונים בחצי השם נבראו, שנאמר (ישעיהו כ״ו:ד׳) כי ביה ה' צור עולמים, אל תקרי צור אלא צר, ולמה לא נבראו בכל השם כלו כדי שלא להזכיר בו את השם שלם, אוי להם לרשעים שמחרפין שמו של הקב\"ה ומזכירין אותו תמיד חנם, ראה מה כתיב בקרבנות אדם כי יקריב מכם קרבן לה', אינו אומר לה' קרבן, לה' עולה, ובני אדם מחרפין שמו חנם, זהו שאמר שלמה ע\"ה (קהלת ה׳:א׳) אל תבהל על פיך ולבך אל ימהר להוציא דבר לפני האלהים. שנו רז\"ל לא יהא אדם בישראל פרוץ בנדרים ואין לו להתמיד בשבועות אפילו על האמת, ומעשה בהר המלך שהיו שם שני אלפים עיירות וכלן חרבו על שבועת האמת, כיצד היה אדם אומר לחברו בשבועה שאני הולך למקום פלוני ואוכל ואשתה, והולכין ועושין ומקיימים שבועתן, ומה הנשבע באמת כך, הנשבע לשקר על אחת כמה וכמה. כשיבא הקב\"ה לדון את הבריות הרי הוא דן הנשבעים בשקר עם המכשפים והמנאפים, הוא שכתוב (מלאכי ג׳:ה׳) וקרבתי אליכם למשפט והייתי עד ממהר במכשפים ובמנאפים ובנשבעים לשקר, אמר הקדוש ב\"ה פה שנתתי לכם להיות מהללים ומשבחים אותי בו אתם מחרפים ומגדפים ונשבעים בשמי לשקר שכל הבריות לקלוסי בראתי, שנאמר (משלי ט״ז:ד׳) כל פעל ה' למענהו, ולא די לכם שאין אתם מקלסים אותי אלא שאתם מחרפים אותי, וזהו שכתוב (ישעיהו נ״ז:כ׳) והרשעים כים נגרש כי השקט לא יוכל ויגרשו מימיו רפש וטיט, מה הים הזה הגלים שבתוכו מתגאים ועולין וכיון שהגיע כל אחד מהם לחול הוא נשבר, וחברו רואה אותו שנשבר ונתגאה גם הוא ועולה ואינו חוזר בו, כך הרשעים רואין אלו את אלו מתגאין ואינן חוזרים, לפיכך נמשלו לים ואין להם נוח בעולם כי השקט לא יוכל, אבל הצדיקים יש להם השקט שנאמר (ירמיהו ל׳:י׳) ושב יעקב ושקט ושאנן ואין מחריד.",
    "en": "נפש כי תחטא ושמעה קול אלה, “If a person will sin, having heard a sound (demand) for an oath, etc.” Tanchuma Vayikra 7, commenting on this introduction writes as follows: “take note that when both the creatures in the celestial regions and the ones in the terrestrial regions were created their creation was the result of G’d employing only one half of His name, i.e. Isaiah 26,4 כי ביה ה' צור עולמים, ‘that the Lord employed only the letters י-ה of His name when creating the universe.’ He did so in order that the sinners should not become guilty of desecrating His entire name when sinning.” Observe the sequence of the wording of the Torah in our verse. Instead of the Torah writing אדם כי יקריב מכם לה’ קרבן, the Torah writes אדם כי יקריב מכם קרבן לה'. The reason that the name “for the Lord” appears only at the end is to prevent the possibility of someone dying after having uttered the words “for the Lord” without his being able to complete the sentence. This is how careful one has to be not to utter the name of the Lord in vain. This attitude is reflected in Solomon writing in Kohelet 5,1 “be not rash with your mouth, and let not your heart be hasty to utter a word before G’d.” Our sages (Tanchuma Vayikra 7) said that Jews should not be rash with offering vows and they should not make a practice of uttering oaths (even true ones). .hey tell of a king called Har in whose time 2,000 towns were destroyed all because of a true oath, because the oath was not called for. What was the oath all about? A person (not just one) swore an oath to his friend that he would go to a certain place and eat and drink there. He completed the journey and kept his oath. All the towns in which they confirmed all their intentions by phrasing them as an oath were ruined. If this is what happened to towns whose inhabitants honoured their oaths, how much worse is in store for people who do not honour their oaths! When in the future, G’d will judge people, the ones who will be accused for swearing a false oath will be put in the same company as the witches, sorcerers, and adulterers. This is all based on Maleachi 3,5: “But I will step forward to contend against you and I will act as a relentless accuser against those who have no fear of Me; who practice sorcery, commit adultery, who swear falsely, who cheat labourers of their hire and who subvert the cause of the widow.” G’d said: “the mouth which I gave you was meant to be used to sing My praises. Instead you use it to defame Me.” This is what is meant by Solomon in Proverbs 16,4: “the Lord made everything for a purpose, for His sake.” Another verse commenting on this subject is found in Isaiah 57,20: “but the wicked are like the troubled sea which cannot rest, whose waters toss up mire and mud.” Just as the waves of the sea in their arrogance rise higher and higher only to collapse upon themselves and be broken as soon as they hit the sand along the shore and the wave following it does not learn a lesson from the fate of the preceding wave, so the wicked do not learn from the fate which has befallen other wicked people before by becoming penitents. This is why they are compared to the waves of the sea which do not know the meaning of ever coming to rest in the world. The righteous, on the other hand, do know the meaning of calm and quiet as testified by Jeremiah 30,10 who writes: “and Yaakov shall again have calm and quiet with none to trouble him.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.5:2",
    "he": "והוא עד או ראה או ידע. פירש הרמב\"ן ז\"ל שאינם שלשה ענינים, כי אין עד בלא ראיה ולא ידיעה, אבל יאמר אם שמע קול אלה שנשאו עליו להאלותו בדבר שהוא עד בין בידיעה בין בראיה, אם לא יגיד ישא עליו עון.",
    "en": "והוא עד או ראה או ידע, “and he was a witness who either saw or knew, etc.” According to Nachmanides we are not dealing with three separate subjects here. There cannot be someone who is a witness unless he has seen and knows. The meaning of the verse is that if the witness in question has been appealed to by an injured party to come forward and to testify to what he has seen and what he knows of, he will bear guilt if he fails to come forward.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.5:3",
    "he": "והאמת כי בגוף הממון אי אפשר שיהיה עד בלא ראיה ובלא ידיעה, אבל אפשר להבין מלשון הכתוב שלשה ענינים כל אחד זה בלא זה עדות בפני עצמו, ראיה בלא ידיעה וידיעה בלא ראיה ועדות בלא ראיה ובלא ידיעה. ראיה בלא ידיעה, כגון שנתן לו מנה בפניו אבל לא ידע אם הוא הלואה או פרעון או פקדון שהיה שליח בשביל אחר שיקבל ממנו. ידיעה בלא ראיה, כגון שהודה פלוני בפניו שהלוה מנה אבל לא ראה הממון. עדות בלא ראיה ובלא ידיעה, זו חתימת העדים שזה מכיר חתימתן, ועדותו של זה תועיל לבעל דין אע\"פ שאין בו לא ראיה ולא ידיעה, ועל פי עדותו של זה מוציאין הממון מתחת ידו של זה, וזהו והוא עד או ראה או ידע, ודרשו רז\"ל אם לוא יגיד, במקום הראוי להגיד, כלומר בבית דין, שאם כבש לו עדותו בינו לבינו אינו נענש בזה אלא כשיכבוש עדותו בבית דין, דומיא דעכן אצל יהושע שלא היה מתחייב באותו הגדה אלא בבית דינו של יהושע, וזהו שכתוב (יהושע ז׳:י״ט) והגד נא לי מה עשית, שני בעלי דינין ועד אחד ושלשה ב\"ד הרי ששה, ולכך הוסיף בו וא\"ו, והגד נא לי, ולא אמר הגד נא לי. וכן בכאן כתיב אם לוא יגיד מלא בוא\"ו, כלומר אם לא יגיד בב\"ד, ונשא עונו, למדך שההגדה צריכה שתהיה בב\"ד כי עמהם הם ששה.",
    "en": "In fact, if one speaks of money which is under dispute it is impossible to be a witness unless one has seen and has knowledge of what has been agreed upon. However, it is possible to understand the verse in such a way that it does speak of three separate situations. Each of the situations would be a testimony all by itself. There is such a thing as having witnessed something with one’s eyes without one understanding the meaning of what one has seen. Similarly, it is possible to have knowledge of something even if one has not seen it with one’s eyes. There can even be testimony involving neither seeing nor having knowledge. Let me illustrate: If someone observed Reuven handing over money to Shimon but he did not know whether this money was a loan, a repayment of a loan, or a deposit for safe-keeping, or even if the recipient was a messenger taking possession of the money on behalf of the person who had asked him to do so; in all these cases merely seeing something is not sufficient basis for relevant testimony. The reverse, i.e. knowledge of something without having witnessed the truth of the statement with one’s eyes could be that Reuven heard Shimon admit that he had borrowed money from him. Since at the time he admitted it he did not make repayment, Reuven is in no position to testify to a transaction. The testimony of such a witness may still be of benefit to the plaintiff even when there is neither knowledge of a transaction or the transaction having been witnessed in cases where the person called upon to testify knows the signature of the party or parties concerned and can affirm or deny them. His testimony may help the plaintiff recover his money on the basis of the debtor’s signature to a document being independently confirmed. You could therefore justify the meaning of the word או as meaning “or” in the words והוא עד או ראה או ידע “and he is (either) a witness, or saw, or knew, etc.” On the words: אם לוא יגיד ונשא עונו, “if he fails to testify he shall bear his iniquity,” our sages (Sifra Vayikra 11,5) comment that the meaning is that he fails to testify in a place where he is duty-bound to testify, i.e. at court. If such a witness withholds his testimony in private conversation with either of the litigant parties he is not guilty of anything. The Torah’s warning applies to him only if he fails to testify in a legitimate court. A Biblical example is Achan who was not obligated to reveal his misdemeanor before Joshua took him to court. This is why Joshua pleaded with him: (Joshua 7,19) “please tell me what you have done (i.e. confess).” Seeing that there have to be at least 2 litigants, one witness, and three members of the court, the letter ו in the word והגד, in that verse was added to allude to the 6 people involved. In our verse too the word לוא instead of being spelled לא as is customary, had the letter ו added in order to make the same point. It suggests that “if not,” the party concerned will be guilty of the penalty implied in the words ונשא עונו, “he will bear his guilt.” The allusion is that he is guilty only if he fails to testify in the presence of the 6 people represented by that letter ו.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.5:4",
    "he": "ויתכן לפרש עוד והוא עד, כי באור הכתוב הוא שאם הוא כובש עדותו ולא יגיד זה בב\"ד לא יאמר ומי יודע בדבר אם כובש עדות זה, לכך נאמר והוא עד שמו של הקב\"ה עד, שכן מצינו לשון הוא שהוא שמו של הקב\"ה ממה שכתוב (ישעיהו מ״ב:ח׳) אני ה' הוא שמי, וכתיב (תהלים ק) הוא עשנו ולו אנחנו, וכתיב (שם יט) והוא כחתן יוצא מחופתו, וכתיב (במדבר י״ח:כ״ג) ועבד הלוי הוא, ורבים כן, ולכך יאמר והוא עד, שמו של הקב\"ה עד, כי הוא בוחן לבות וכליות ויענישנו על זאת.",
    "en": "One may also see in the words והוא עד, “and he is a witness,” that the meaning of the whole verse is that if he withholds his testimony by not testifying before a court thinking that he can get away with it seeing no one will ever know that he suppressed evidence so how could he be convicted of something? The letters in the words והוא עד refer to G’d being a witness to suppressed evidence even if there is no such evidence in a human court. This would not be the first time that the word הוא is used to describe G’d. One such appearance is in Isaiah 42,8 אני ה' הוא שמי, or Psalms 100,3 הוא עשנו ולו אנחנו, “He has made us and we belong to Him.” A third example is Psalms 19,6 והוא כחתן יוצא מחופתו, “and He (G’d) is like a bridegroom emerging from His wedding canopy.” Still another example of the word הוא meaning “G’d” is Numbers 18,23 ועבד הלוי הוא, “and the Levite will serve G’d.” There are many other examples to confirm what we have said. It is therefore appropriate to translate the words והוא עד in our verse as “and He (G’d) is a witness.” He examines all of man’s motivations, thoughts, etc., and administers punishment based on what He discovers.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.5:5",
    "he": "ויתכן עוד לומר כי תוספת הוא\"ו במלת לוא ירמוז על ששת ימי בראשית, ובא להורות כי מי שכובש עדות לחברו מעלה עליו הכתוב כאלו כבש להקב\"ה עדות של חדוש העולם שנברא בששת ימים, כי מתוך שאדם רגיל להכשל בעון קל יבא לסוף שיכשל בעון חמור.",
    "en": "There is yet another possibility that the additional letter ו in the word לוא is an allusion to the six days of creation and that it is meant to teach us that he who suppresses testimony on behalf of his friend is considered as if he suppressed testifying to the fact that G’d had initiated the universe all by Himself in the space of six days. When a person becomes guilty of committing relatively minor sins he will eventually commit major sins such as heresy.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.9:1",
    "he": "חכמות בנתה ביתה חצבה עמודיה שבעה, טבחה טבחה מסכה יינה אף ערכה שלחנה, שלחה נערותיה תקרא על גפי מרומי קרת (משלי ט, א)",
    "en": "חכמות בנתה ביתה חצבה עמודיה שבעה. טבחה טבחה מסכה יינה אף ערכה שלחנה. שלחה נערותיה תקרא, על גפי מרמי קרת., “Wisdom has built her house, when she has hewn seven pillars. She has slaughtered the meat, mixed her wine; she has also set her table. She has sent out her maids, she cries out from the highest places in the town.” (Proverbs 9,1-3).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.9:2",
    "he": "שלמה בפסוקי פרשה זו (משלי ט׳:ד׳) בא לדבר על אמונתנו ועל אמונת עובדי אלילים, והמשיל אמונתנו לאשה חכמה, והמשיל אמונת עובדי אלילים לאשת כסילות הומיה. המשיל אמונתנו לאשה חכמה, הוא שאמר חכמות בנתה ביתה, יכנה חכמת תורתנו במלת חכמות על שם שכוללת כל החכמות, ואמר כי חכמת התורה כאשה שבנתה ביתה על עמודים רבים כדי שיהיה חזק לא ימוט לעולם, וחשבון שבעה לאו דוקא, אבל הוא כעין (שם כד) כי שבע יפול צדיק וקם. והנה היא משתדלת לטבוח טבח והכן ולמסוך היין והיא בעצמה עורכת השלחן לא בצווי, וזה טעם אף ערכה. ועוד תקרא לקרואיה והם הנשים אשר כגילה, גם לפתי ולחסר לב. והנה זה משל על חכמת תורתנו שהיא שלמה בכל מיני שלמיות, שנאמר (דברים ח׳:ט׳) לא תחסר כל בה, והיא המורה דרך היחוד, וכשיתבונן בה האדם היטב שם ימצא תשובה לכל החולקין עליה עד שהתורה היא ערוכה ומסודרת לפני כל מבין כשלחן ערוך המזומן לפני הרעב שיאכל, והתורה הזאת היא הנותנת חכמה בפתאים כענין שכתוב (תהילים י״ט:ח׳) עדות ה' נאמנה מחכימת פתי. ותזהיר את הבריות שיתעסקו בה ושיעזבו פתיותם, והוא שכתוב (משלי ט) מי פתי יסור הנה חסר לב אמרה לו, ומה היא אומרת לפתי ולחסר לב (שם) לכו לחמו בלחמי ושתו ביין מסכתי, עזבו פתאים וחיו ואשרו בדרך בינה, כי בי ירבו ימיך וגו'. והמשיל אמונת העו\"א לאשת כסילות הומיה הנותנת עצה להכשיל הרבים והמחזקת ידי עוברי עבירה והמשבחת פתיות והמעשים הרעים, הוא שכתוב (שם) אשת כסילות הומיה פתיות ובל ידעה מה, וישבה לפתח ביתה על כסא מרומי קרת. באר הכתוב כי האשה הזאת הפך הראשונה, כי הראשונה חכמה וזו אשת כסילות, הראשונה בנתה וטבחה ומסכה וערכה והיא שותקת, וזו אינו יודעת לעשות אחת מאלה והיא הומיה, זהו ובל ידעה מה, וכשם שהאשה הראשונה שלמה בכל מיני שלימות וזריזות, כן זאת חסרה מכולן שאינו יודעת לעשות דבר רק שהיא יושבת לפתח הבית, זהו וישבה לפתח, כי זהו במקום מגולה שאינה נכנסת לפנים, ואיך תכנס ואין שם דבר מתוקן, כן העו\"א אינן רוצים להתכסות בצלו של הקב\"ה אבל הם יוצאין מתחת רשותו ולא זכו להכנס בפנים, זהו וישבה לפתח ביתה במקום מגולה שאינה נכנסת לפנים. וכן השיב ר' יהושע בן חנניה לאנדרינוס, אלוהות שאתם עובדין אם תרצו לעובדם עבדו אותם חוץ מן העולם שברא הקב\"ה, בעולם שתעשו לכם, כי אין ראוי שתעבדום ברשות שלו. והודיענו הכתוב כי העו\"א עם היותם חסרים מכל השלמיות הם מתגאים במעשיהם הרעים, וזהו שאמר על כסא מרומי קרת, כי למעלה הזכיר על גפי וכאן על כסא, וכתיב לקרוא לעוברי דרך המישרים אורחותם, מי פתי יסור הנה חסר לב ואמרה לו, ומה היא אומרת מים גנובים ימתקו ולחם סתרים ינעם, כי כשם שהראשונה החכמה תוכיח הפתאים לעזוב פתיותם, כן זו שהיא אשת כסילות מלמדת אותם להחזיק בפתיותם, וכשם שהראשונה מלמדת דרך החיים ואומרת (שם) כי בי ירבו ימיך, כן זו מלמדת דרך המות, זהו שכתוב (שם) ולא ידע כי רפאים שם בעמקי שאול קרואיה, הפך מקרואי הראשונה.",
    "en": "In these verses Solomon draws a comparison between our faith and that of the idolaters. He compares our faith to a wise woman, whereas he compares the idolaters to a foolish woman (verse 4 and onward). The words חכמות בנתה ביתה, are a reference to the wisdom contained in the Torah. The reason that the word appears in the plural is to remind us that all manner of wisdom extant are contained in the Torah. This is why he describes the house built by such a woman (faith) as based on seven different pillars. The number seven is a simile for \"many pillars.” Any structure built on numerous pillars, foundations, is bound to endure. The number “seven” is not to be considered as literally seven, just as in Proverbs 24,16 the word “seven” in the line: “for the righteous will rise even if he falls seven times,” is not to be taken literally. The wise woman endeavours to prepare the food herself, mix the wine herself, and set the table herself instead of relying on others to do all this for her. This is implied in the words אף ערכה, i.e. she also does this herself. The wise woman, i.e. the Torah, also calls out to the women of her age, the foolish ones, trying to convince them that our faith is the only one which has substance. [This is the meaning of “she sends out her maids” Ed.] The paragraph is a parable describing the perfection of Torah in all its aspects, the Torah of which it is written לא תחסר כל בו, “it does not lack anything at all” (Deut. 8,9).Torah is a guide for the individual leading him to His Creator. Anyone who immerses himself in Torah thoroughly will find answers to all its detractors, i.e. to people who believe in the Trinity (the Catholics) or those who believe in other power-sharing by G’d and other deities. When he has studied Torah thoroughly he will feel that the table is set for him and all the food and drink has been served ready to eat. Torah can fill the needs of the mind of the foolish just as food and drink can serve the needs of our stomachs. This is what David had in mind when he wrote in Psalms 19,8 “The teaching of the Lord is perfect, renewing life; the decrees of the Lord are enduring, making the simple wise.” Solomon warns all people to preoccupy themselves with Torah and to abandon their previous foolish pursuits. This is the meaning of Proverbs 9,4: ”Who is a fool let him enter here; to the person who is devoid of sense she says.” What does Torah (the wise woman) have to say to such people devoid of sense? “Come and eat my bread, drink the wine which I have mixed, Forsake foolishness and live!, Walk in the way of understanding.” As a result (verse 11) “your days will be multiplied; you will experience added years of life.” Solomon compares the belief in idolatry to a foolish woman who offers the kind of advice which makes the multitude stumble and fall; she strengthens those who indulge in a sinful life style; she praises the foolish practices perpetrated by the sinners, the wicked deeds performed by them. This is the meaning of Proverbs 9,13-14: “a foolish woman makes a lot of noise, she is full of foolishness, knows nothing. For she sits at the entrance of her house or on a chair in the highest place in town.” The meaning of this verse is that the woman described here is the reverse of the one described in verses 3-4 of the same chapter. The meaning of the verse is that the woman mentioned made herself the foremost, the highest in rank. Normally, the highest ranking position is accorded to wisdom; in this instance the woman occupying pride of place is a foolish woman. The truly foremost woman, the one mentioned in verses 3-4 built her house with wisdom, while preparing everything in her household she kept silent. The foolish woman, who is unable to do what the wise woman has done, substitutes for her failure with noise. This is the meaning of the words: “she does not know anything.” To the degree that the woman in verses 3-4 is accomplished with all degrees of perfections, the one mentioned in verses 13-14 is without any of these accomplishments. All she knows how to do is “sit in the entrance of her house.” This expression is a simile for the way such a woman, i.e. philosophy, is unproductive and a waste of time. The “woman” sitting perennially at the entrance to her house indicates by her conduct that there is nothing worthwhile inside her house. The idolaters are in a similar position. Although totally devoid of accomplishments they can point to, they are unwilling to enter the shadow of G’d’s House, or the protection of his wings, preferring to remain on the “outside.” Rabbi Joshua ben Chananyah answered the Roman Emperor in a similar vein when he said to him that whereas he and his colleagues were at liberty to worship any philosophy they desired, they would forever remain outside the fold, (Judaism) even if they wanted to. Our verse points out the audacity of idolaters who, though not able to boast of any true accomplishments, boast of the efficacy of their faith, extolling their evil deeds. This is what Solomon meant here with the words על כסא מרומי קרת, as opposed to על גפי מרומי קרת in verse 3. The difference is that the maids of the wise woman call to people warning them not to enter the house of the foolish woman, the foolish woman by way of contrast praises “the sweetness of stolen waters, and the tastiness of bread eaten in secret” (verse 17 there). This is an example of how the foolish woman (philosophy) entices her followers to become enmeshed in further sin. The former woman gives advice which results in added years of life, whereas the foolish woman’s advice hastens the onset of decay and death. (compare verse 18 at the end of that chapter).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.9:3",
    "he": "ובמדרש חכמות בנתה ביתה, זאת התורה שבנתה כל העולמות. חצבה עמודיה שבעה, שנחצבה משבעה רקיעים, זכה אדם והתעסק בה נוחל שבעה ארצות, ואם לאו מסתלק משבעה ארצות. באור שבעה ארצות העולם הזה שהוא נחלק לשבע אקלימים, וכאלו אמרו נוחל העולם הזה ומסתלק מן העולם הבא.",
    "en": "A Midrashic approach to the verses in question: The words “she built her house with multiple wisdom” refer to the Torah which was the blueprint with which all the various worlds were built. The words חצבה עמודיה שבעה, mean that the world is hewn out of seven heavens, רקיעים. If man accumulates merits by busying himself with Torah he will inherit seven different “earths.” If not, he will be expelled from seven earths, i.e. worlds. The expression שבעה ארצות, “seven earths,” refers to our terrestrial world which consists of seven regions each with a different climate. Promising us “seven earths” is equivalent to promising us that we will inherit this earth, whereas the people ignoring Torah are told that they will lose their life in the hereafter, the region of seven heavens.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.9:4",
    "he": "והמדרש הזה עשה חשבון שבעה דוקא לפי שהוא החשבון המכוון הכולל העליונים והשפלים והוא החשבון הנמצא בהרבה מצות שבתורה שהן סובבות על חשבון שבעה כמצות השבת והשמטה והיובל, כי השביעי מקודש בימים שהוא השבת, ובשנים והיא השמיטה, ובשמטות והוא היובל, גם ימי הפסח שבעה וימי הסכות שבעה, וארבעה מינין שבלולב חוזרין לשבעה, גם ימי האבלות שבעה כימי השמחה, והכל ענין אחד, ירמוז לשבעת ימי בראשית. גם בלעם הקריב בשבעה מזבחות ואמר (במדבר כ״ג:ד׳) את שבעת המזבחות ערכתי, גם ימי המלואים שבעה, כי כן נתפרש בכתוב (ויקרא ח׳:ל״ג) כי שבעת ימים ימלא את ידכם, וכל הדברים האלה הסובבים על שבעה עקרן ושרשן ממקום אחד ומוצאן ממעין אחד. ומה שלא נתחנך אהרן בכהונה גדולה ביום שביעי עצמו כי אם למחרתו ביום שמיני, לפי שהכהן הגדול מיוחד בבית המקדש לעבודת אל אחד, וחשבון שמונה אחר השבעה הנה הוא במעלת האחד, על כן צוה הכתוב להיות תחלת כהונתו של אהרן הכהן וחנוך עבודתו ביום השמיני, וזהו שכתוב.",
    "en": "This Midrash (Midrash Mishley chapter 9) interpreted the word שבעה, “seven,” which Solomon mentioned in verse one literally. The reason is that the number seven has equal significance in the celestial regions and the terrestrial regions. There are many commandments in the Torah where the number “seven” plays a significant role. The Sabbath is the seventh day; the Jubilee year is the conclusion of seven cycles of seven years, שמטה. Both the festival of Passover and Tabernacles consist of seven days. The components of the four species of plants used on the festival of Sukkot total seven, (1 lulav, 1 etrog, 2 willow-branches, and 3 branches of the myrtle). We observe a period of seven days of mourning for close relatives who have died; we observe seven days of celebration when a couple get married. The common denominator of all these commandments or practices involving the number seven is that they somehow symbolise the seven days in which G’d created and completed the universe. Even a Gentile prophet such as Bileam built seven altars for G’d before embarking on his nefarious scheme of cursing the Jewish people (which was thwarted by G’d). He told G’d specifically that he had erected seven altars (Numbers 23,4). It is not surprising therefore that there were seven days of inauguration for the Tabernacle. G’d Himself referred to them as such (Leviticus 8,33). The spiritual origin of these rites involving the number seven is one and the same. If Aaron did not get consecrated on the seventh day itself but only on the morrow, the eighth day, this was because of the special nature of performing service in the Sanctuary of the Lord. Seeing G’d is essentially “One,” this is symbolized by the fact that Aaron did not commence his duties until the “first” day after the seven days of his consecration, i.e. the day of the “One.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.9:5",
    "he": "ויהי ביום השמיני קרא משה לאהרן ולבניו ולזקני ישראל. חנוך כהונה גדולה ביום שמיני כולל עוד טעם אחר, והוא שמצינו שרוב עניני המשכן והמקדש סובבים על חשבון שמונה, שהרי בגדי כהן גדול היו שמונה, ואלו הן, ציץ וחשן ואפוד ומעיל וכתונת תשבץ מצנפת ואבנט ומכנסי בד. בושמי שמן המשחה והקטרת היו ג\"כ שמונה, בשמן המשחה ארבעה מור וקנמון וקנה וקדה, ובקטורת ארבעה נטף ושחלת וחלבנה ולבונה. גם הבדים היו שמונה, שני בדי הארון, ושנים לשלחן, ושנים למזבח הזהב, ושנים למזבח העולה. גם הקרבנות שהיו מקריבים לא הוכשרו ליקרב כי אם אחר שמונה ימים, הוא שכתוב (ויקרא כ״ב:כ״ז) ומיום השמיני והלאה ירצה, גם השיר שהיו הלוים אומרים על הקרבנות היו שמונה לחנין (ר\"ל שמונה מיני כלי זמר) למנצח על נגינות, על מחלת, על עלמות, על הנחילות, על השושנים, על הגתית, על השמינית. היום השמיני הזה ר\"ח ניסן היה שבו הוקם המשכן ונטל עשרה עטרות, כלומר עשר מיני כבוד ומעלה נתקבצו באותו יום, היה ראשון לשנת צאתם ממצרים, ראשון לכהונת אהרן שבו נתחנך ובו היה תחלת כהונתו, ראשון לקרבנות, ראשון שנתברכו ישראל ברכת כהנים, ראשון לירידת אש מן השמים על המזבח הנחשת, ראשון לשעיר ראש חדש, ראשון לשחוטי חוץ שבו נאסרו הקרבנות להקריב אלא אם כן הביאום תחלה אל פתח אהל מועד, ראשון להשראת שכינה, ראשון לקרבנות הנשיאים שבו הקריב נחשון בן עמינדב את קרבנו, ראשון לשלוח טמאים ממחנה ישראל. וכן לשון תורת כהנים אותו היום נטל עשר עטרות, ראשון למעשה בראשית, ראשון לנשיאים, ראשון לכהונה, ראשון לעבודה, ראשון לירידת האש, ראשון לאכילת קדשים, ראשון לראשי חדשים, ראשון לשכון שכינה בישראל, ראשון לברך את ישראל.",
    "en": "ויהי ביום השמיני קרא משה לאהרן ולבניו ולזקני ישראל , “It was on the eighth day; Moses called upon Aaron, his sons, and the elders of Israel.” The reason that the office of the High Priest began functioning on the eighth day was due to yet another cause in addition to what we have mentioned. We observe that in connection with the Tabernacle and the Temple the number eight plays a very significant role. The High Priest wore eight garments. The number of fragrances consisting of anointing oil, and incense was eight. The anointing oil contained four such fragrances, i.e. מר, קנמון, קנה, קדה, (Exodus 30,23-24) whereas there were four additional fragrances which made up the incense. They were נטף, שחלת, חלבנה, לבונה (30,34). The number of staves used to carry the furnishings of the Tabernacle also amounted to eight; 2 each for the Holy Ark, 2 for the golden Altar, 2 for the table, and two for transporting the copper Altar. Animals which were basically fit as sacrifices on the Altar had to be at least eight days old (Leviticus 22,27). The musical instruments used when the Levites sang the daily hymn during the service numbered eight as we know from Psalms 4,1 and others. In this instance the eighth day was the first day of Nissan, a day when the Tabernacle was not only erected but remained standing. The day was distinguished with “ten crowns” in the language of our sages (Rashi). In other words, it was distinguished, honored in ten different ways. 1) It was the beginning of the second year since the Exodus. 2) It was the first day on which Aaron functioned as High Priest. 3) It was the first day on which sacrifices were offered in the Tabernacle. 4) It was the first time the people of Israel received the priestly blessings. 5) It was the first day on which heavenly fire descended onto the copper altar. 6) It was the first time the male goat of the New Moon offering was ever offered. 7) It was the first time that animals which had been slaughtered without previously having been designated as a sacrifice were no longer permitted to be eaten. 8) It was the first day when the Shechinah took up residence on earth. 9) It was the first of the twelve days on which the princes offered their respective offerings. Nachshon ben Aminadav, prince of the tribe of Yehudah, was the first to offer same. 10) It was the first day on which people who had contracted certain types of ritual impurity had to leave the camp, i.e. a testimony to the sanctity of the encampment of the whole people. We find a similar description in Torat Kohanim describing the day as “taking” ten crowns, i.e. it was first in order of the creation. [There are two views as to whether the world was created (completed) on the first of Tishrey or the first of Nissan; this is the latter view. Ed.]. It was the first day of the offerings by the princes; the first day when the institution of the Priesthood began to function; the first day that service on the Altar in the Tabernacle was performed; the first day on which heavenly fire descended; the first day when sacrificial meat could be eaten; [incompatible with the view that Yitro arrived before then. Ed.] the first of the first of the months. It was the first day on which the Shechinah rested over the Jewish people on a permanent basis. It was the first day on which the Israelites received the priestly blessings.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.9:6",
    "he": "ובמדרש ויהי ביום השמיני זהו שאמר הכתוב (תהילים ע״ה:ה׳) אמרתי להוללים אל תהולו, לחוללים אל תחולו, ענין מחולות (שיר השירים ז׳:א׳) כמחולת המחנים (שופטים כ״א:כ״א) לחול במחולות, לפי שהשמחה אינה ממתנת לאדם בעוה\"ז, לא כל מי ששמח היום שמח למחר ולא כל מי שמצר היום מצר למחר, זהו שאמר שלמה ע\"ה (קהלת ב׳:ב׳) לשחוק אמרתי מהולל. תדע לך שהוא כן שהרי בבריאת העולם היתה שמחה גדולה לפני הקב\"ה, שנאמר (תהילים ק״ד:ל״א) יהי כבוד ה' לעולם ישמח ה' במעשיו, וכתיב (בראשית א׳:ל״א) וירא אלהים את כל אשר עשה והנה טוב מאד, מה כתיב בסוף (שם ו) וינחם ה' וגו' ויתעצב אל לבו, לכך נאמר (תהילים ע״ה:ה׳) אמרתי להוללים אל תהלו, אמרתי לחוללים. ומה אם הקב\"ה לא המתין בשמחתו, בני אדם על אחת כמה וכמה, אברהם שמח שמחה גדולה, נתגדל והרג כמה מלכים, ונתן לו הקב\"ה בן לזקנתו, ולבסוף אמר לו (בראשית כ״ב:ב׳) קח נא את בנך את יחידך וגו', חזר מהר המוריה לקבור את שרה ובקש מקום לקבורה ולא מצא עד שקנאהו בארבע מאות שקל כסף. יצחק שמח שמחה גדולה, אמרו לו (שם כו) ראה ראינו כי היה ה' עמך, נצל מן החרב ומאנשי גרר, ולבסוף (שם כז) ותכהין עיניו. ומה יצחק שהוא עולתו של הקב\"ה לא המתין בשמחתו, בני אדם עאכ\"ו. יעקב שמח שמחה גדולה, ראה סלם ומלאכי אלהים עולים ויורדים בו והנה ה' נצב עליו, ולבסוף אירעוהו כמה צרות, צרת לבן צרת עשו צרת יוסף צרת דינה, ומה יעקב הצדיק שאמר לו הקב\"ה (ישעיהו מ״ט:ג׳) ישראל אשר בך אתפאר, לא המתין בשמחתו, בני אדם עאכ\"ו. יהושע שמח שמחה גדולה, הנחיל לישראל את הארץ הרג שלשים ואחד מלכים ונתנו לו כל ישראל כבוד ואמרו לו (יהושע א׳:י״ח) כל איש אשר ימרה את פיך ולא ישמע את דבריך לכל אשר תצונו יומת, ולבסוף (לא) הזקין [ולא זכה] ומת בלא בנים ומה יהושע שלא זכה (ל)הזקין ומת בלא בנים, הצדיקים כך, הרשעים על אחת כמה וכמה. עלי הכהן שמח שמחה גדולה שהיה מלך וכהן ואב ב\"ד, שנאמר (שמואל א א׳:ט׳) ועלי הכהן יושב על הכסא על מזוזת היכל ה', ראה מה כתיב (שם ד) ויהי כהזכירו את ארון האלהים ויפול מעל הכסא אחורנית ותשבר מפרקתו וימות, וכתיב ושני בני עלי מתו חפני ופנחס, ומה עלי הצדיק כך, הרשעים על אחת כמה וכמה. אלישבע בת עמינדב אין לך איש ואשה בעולם שראתה שמחות גדולות כמותה, שראתה בעלה כהן גדול ומשה אחי בעלה מלך ונביא ושני בניה סגני כהונה ואחיה נחשון בן עמינדב ראש כל נשיאי ישראל, ולא המתינה בשמחתה אלא נכנסו שני בניה להקריב קרבן ויצאו שרופים, לכך נאמר אמרתי להוללים אל תהולו.",
    "en": "A Midrashic approach to the words: “it was on the eighth day” (based on Tanchuma Shemini 2) David says in Psalms 75,5: אמרתי להוללים אל תהולו, “I said to the frivolous men: ‘do not be frivolous!’” Instead of reading אל תהולו, read אל תחולו, “do not break out in dance.” The reason is that true joy does not linger with man in this world but only in the world to come. Many people who rejoice and are happy today may find that on the morrow they have no such cause for happiness and exuberance. This is why Solomon, [using the same expression as David, מהולל, Ed.] said: (Kohelet 2,2) לשחוק אמרתי מהולל, “of revelry I said: ‘it is mad!’” If you require proof of the truth of both statements take a look at what happened at the creation. When G’d completed His handiwork at the end of 6 days and He reviewed it (Genesis 1,31) He was very pleased as we know from Psalms 104,31: “may the glory of the Lord endure forever, may the Lord rejoice in His works!” In the verse from Genesis we are told that “G’d looked at His entire handiwork and behold, it was very good!” Only a few chapters later (Genesis 6,6) the Torah reports וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו, “Hashem had to comfort Himself that He had made man on earth, and it caused Him sadness in His heart.” Keeping this verse in mind, Assaph said in Psalms 75,5 not to indulge in frivolous merriment. If even G’d’s joy did not endure, how much less is the chance that man’s joy on earth will endure! Avraham progressed in his life and became exceedingly great and wealthy killing the most powerful kings on earth in the process. In his old age G’d gave him a son from Sarah. His joy was unbounded. A few years later G’d commanded him to take his son and to offer him up as a sacrifice. Even after having mastered that trial and being commended by G’d (Genesis 22,16-17), he went back from Moriah and had to bury his beloved wife Sarah. His joy had been short-lived. He even had trouble being given a suitable plot where to bury Sarah. In the end, he was literally fleeced, having to pay an astronomical sum of 400 shekel for a hole in the ground. Yitzchak who enjoyed phenomenal success in Gerar, seeing his investment returned one hundred-fold, (Genesis 26,12) faced expulsion shortly thereafter as the Philistines became jealous of his wealth. His joy had been very short-lived. After Avimelech realized that he had wronged him and apologized and made a treaty with him (Genesis 26,28) and he surely thought that “he had it made,” we read that his eyesight failed him and that he almost made a fatal error bestowing the blessing on a son whom he had considered worthy but who in the event had been unworthy all along. His joy had proven to be short-lived. If a Yitzchak who had been a living example of what it means to be a “total-offering, i.e. burnt-offering,” was not allowed permanent joy on earth, i.e. the fruits of his total dedication to G’d’s command, how much less may we ordinary mortals expect joy on earth to be enduring. Yaakov experienced great joy when he had the dream with the ladder, seeing angels ascending and descending, a promise from G’d that He would be with him, etc. (Genesis 28, 12-13). Not long afterwards he experienced a whole string of misfortunes, beginning with being tricked out of his chosen wife Rachel, the rape of Dinah, and concluding with the disappearance of Joseph. If Yaakov the righteous, of whom G’d had said that He would boast of such a man (Isaiah 49,3), could not hold on to his joy in this life, what can we lesser individuals expect in the way of enduring joy on earth? Joshua experienced great joy in his time, he settled the Jewish people on their land, killed 31 Kings, was promised by G’d that no one would rise against him successfully, and enjoyed unchallenged authority by his people (compare Joshua 1,18) but died without leaving behind any children. Surely, this must have dimmed his joy on earth. If this was his lot, how much less joy can the righteous in our time expect to enjoy while on earth! The High Priest Eli who did have sons had to experience the loss of the Holy Ark, the curse on his children who had disgraced him. When he died at a ripe old age the immediate cause of his death was the news that both his sons had been killed in battle (compare Samuel I 1,9; 1,10). If this happened to a righteous person such as the High Priest Eli, what sort of joy can there be in store in this world for the wicked? Consider the fact that on this day, Elisheva, daughter of Aminadav experienced greater joy than any man or woman before her. She saw her husband begin his career as High Priest; Her brother-in-law, Moses, became king of Israel. Two of her sons became deputy High Priests. Her brother Nachshon became the first of the princes to be honoured with bringing the sacrifices by laymen. Even she did not long remain in such a blissful state of joy seeing that two of her sons, Nadav and Avihu, died on the very same day at the hands of G’d. Considering all these examples we need not be surprised at Solomon’s warning not to be frivolous, not to dance with joy, as such joy is apt to be all too brief.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.9:7",
    "he": "קרא משה לאהרן ולבניו. דרשו רז\"ל קריאה זו לגדולה, שכך אמר לו משה לאהרן, אחי הקב\"ה רוצה למנותך כהן גדול א\"ל אתה יגעת במשכן ואני נעשה כהן גדול אמר לו אע\"פ שאתה נעשה כהן גדול שמח אני כאלו נעשיתי אני, שכשם ששמחת בגדולתי כך אני שמח בגדולתך. ואימתי בשעה שאמר לו הקב\"ה (שמות ג׳:י׳) ועתה לכה ואשלחך אל פרעה, אמרתי לו שלח נא ביד תשלח, תעביר מעלי השליחות שאחי גדול ממני, אמר לו אעפ\"כ, וראך ושמח בלבו. אמר רבי שמעון בן יוחאי הלב ששמח בגדולתו של אחיו ילבש אורים ותומים, שנאמר (שמות כ״ח:ל׳) ונשא אהרן את משפט בני ישראל על לבו, לפיכך כל שבעת הימים שהיה משה מתעסק במשכן היה זורק את הדם ומקטיר קטרת, אמר הקב\"ה משה מה אתה סבור שאתה נעשה כהן גדול, קרא לאהרן שישמש בכהונה גדולה, וזהו שכתוב קרא משה לאהרן ולבניו וגו'. למה קרא לזקני ישראל, לגדלו בפניהם. אמר לו הקב\"ה קום קרא לזקנים ומנה אותו בפניהם כדי שלא יאמרו מעצמו נעשה כהן גדול.",
    "en": "קרא משה לאהרן ולבניו, “Moses called out to Aaron and his sons.” Our sages (Tanchuma Shemini 3) comment that the word קרא ל.. means that Moses called upon Aaron to wear the mantle of the position of High Priest. When told that he was to be the High Priest, Aaron said to his brother: “seeing you have worked tirelessly to make the Tabernacle a reality, it does not seem fair that I should be the High Priest.” Moses answered him that although Aaron had been appointed to this position by G’d, He, Moses, was as happy for him as if he himself had been appointed to that position. He added that just as Aaron had rejoiced at the time when Moses was appointed the leader of the people, although he was the older of the two, now it was his turn to rejoice in Aaron’s promotion. The occasion when Aaron had rejoiced at Moses’ appointment is recorded in Exodus 4,14 where G’d told Moses that his brother Aaron would rejoice in his appointment. One of the reasons Moses had not wanted to accept the position was that he was afraid that Aaron who had been the people’s spokesman up until then would be offended. This is what Moses had meant when he said to G’d: “appoint (send) the one whom You are in the habit of sending on such missions” (Exodus 4,13). Rabbi Shimon ben Yochai said that the heart which had been able to sincerely rejoice at the promotion of his younger brother was the most suitable one to wear the urim vetumim, as is written “he shall carry the judgment of the Children of Israel on his heart” (Exodus 25,30). This is why during the seven days that Moses performed the sprinkling of the blood on the Altar, offering incense, etc., G’d said to him: “Moses in case you think that you are going to be the High Priest, call in Aaron and appoint him to the position.” Why did Moses also have to call in the elders of the people? G’d told him to appoint Aaron in their presence in order that later on no one could claim that Aaron had appointed himself to this position.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.10:1",
    "he": "ויתנו בהן אש וישימו עליה קטורת. על דרך הפשט החטא שנענשו בו נדב ואביהוא הוא שהביאו אש זרה מן החוץ, כי משפט הקטרת היה לקחת אש מן המזבח ולהקטיר בו את הסממנין, שנאמר (ויקרא ט״ז:י״ב) ולקח מלא המחתה גחלי אש מעל המזבח, והם חשבו שהאש של מזבח היה צריך לעצמו לכלות הקרבן, ועל כן הביאו אש מן החוץ, והיה זה עבירה בידם, כי היה נראה מעוט אמונה שהרי האש יורדת מן השמים, ועל שהחלישו בלבם כח הנס ובעיני רואיהם נענשו, כי היה קצת חלול השם בדבר, כך פירש הראב\"ד ז\"ל.",
    "en": "ויתנו בהן אש וישימו עליה קטורת, “they put fire in them (the censers) and placed incense in them.” According to the plain meaning of the text Nadav and Avihu’s sin consisted in that they introduced alien, i.e. man-made, fire into the sacred precincts. The regulations pertaining to the incense offering required that the fire be taken from the Altar and that the incense be burned up by that fire. The Torah had spelled this out in Leviticus 16,12: ”he shall take a shovelful of fiery coals from atop the Altar that is before Hashem.” Nadav and Avihu thought that the actual fire from the Altar was required to totally consume the animal sacrifices. This was a sin as they demonstrated a lack of faith, not trusting G’d to make heavenly fire descend on the sacrifices and able to consume the sacrifices; this is why they brought additional fire to consume the incense. By bringing their own fire they made the miracle of heavenly fire descending seem less relevant, thereby causing a desecration of the name of the Lord in the eyes of all those who had observed what they did. This is why their punishment fitted their sin, as that same heavenly fire they did not trust to materialise consumed their own insides. This is the explanation of Raavad of what happened .",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.10:2",
    "he": "וע\"ד המדרש שתויי יין נכנסו למקדש, ולכך סמך לו מיד יין ושכר אל תשת וגו', אמר להן הקב\"ה אני אכבד אתכם יותר ממה שכבדתם אותי, אתם הקרבתם לפני אש טמאה אני אשרוף אתכם באש טהורה, כיצד היתה מיתתן, שני חוטין של אש יצאו מבית קדש הקדשים ונחלקו לארבעה, שנים נכנסו בחוטמו של זה ושנים בחוטמו של זה.",
    "en": "A Midrashic approach (Tanchuma Acharey Mot 6). They entered the Sanctuary while in a state of intoxication. This accounts for the fact that the Torah spells out the prohibition of priests entering the Sanctuary while drunk immediately after having reported this incident (compare 10,8-11). The Sifra Shemini Miluim 22-23 writes as follows: “G’d said to them: ‘I have honoured you more than you honoured Me. You introduced impure fire into My holy Place, whereas I will burn you with pure, heavenly fire.’” How exactly did they die? Two threads of fire came out of the Holy of Holies and entered their nostrils becoming divided into four “threads.” Two entered the nostrils of Nadav and the other two entered the nostrils of Avihu.’”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.10:3",
    "he": "וע\"ד הקבלה תבין חטאם ממה שאמר הכתוב וישימו עליה ולא אמר וישימו עליהם כשם שאמר בענין קרח (במדבר ט״ז:י״ח) ויתנו עליהם אש וישימו עליהם קטרת, וכן הזכיר עוד (שם) ונתתם עליהם קטרת, כי מלת עליה תרמוז למדת הדין, והכתוב הודיענו מחשבתם בזה, וידוע כי הקטרת למדת הדין, שנאמר (דברים ל״ג:י׳) ישימו קטורה באפך, ולשון קטרת התקשרות הרוח במדות, תרגום (בראשית לח) ותקשור, וקטרת. ומתוך ההתקשרות ההוא בא שפע ההמשכה ממעלה למדת הדין, וממדת הדין יבא שפע הברכה על המקטיר, והמקטיר למדת הדין אין ראוי לו שיכוון אלא לשם המיוחד לבדו, נדב ואביהוא טעו בכאן אחרי מדת הדין ולא כוונו אל השם המיוחד אלא למדת הדין בלבד, ולכך לא היה אשה ריח ניחוח לה', ומדת הדין עצמה פגעה בהם, הוא שכתוב ותצא אש מלפני ה' ותאכל אותם.",
    "en": "A kabbalistic approach: We can gain a clearer picture of the sin of these sons of Aaron when noting that the Torah wrote: וישימו עליה, instead of writing וישימו עליהם, “they placed on it” instead of: “they placed on them.” [There had been two censers, each brother having entered with his own censer. Ed.] When you compare what the Torah writes in connection with the 250 men who offered incense (Numbers 16,18) you will find that the fire and incense is described with the words “they placed it on them, (the censers, plural). When the instructions as to the correct procedure is issued in the Torah (Numbers 16,17) Moses had told these men ונתתם עליהם קטורת “place on them incense.” (No mention had been made of fire although the 250 men added their own fire) The word עליה as distinct from עליהם is an allusion to the attribute of Justice. The Torah is trying to give us an insight into the thinking of Nadav and Avihu at that time. They knew that incense was intended to counter, to stop the attribute of Justice in its tracks, as we know from Moses in Deuteronomy 33,10: “they place incense to placate Your anger.” The word קטורת itself means התקשרות רוח במדות, “establishing a spiritual affinity.” The Aramaic translation of the word ותקשור, (Genesis 38,25) “she tied” is וקטרת. The spiritual affinity established by means of the incense is meant to draw down an abundance of heavenly blessings by means of the attribute of Justice, which in turn will confer these blessings on the person burning up the incense. The sin of the person offering incense with such considerations consists in the fact that it is not permissible to direct one’s offering to any other attribute of G’d than the tetragram, i.e. Hashem. Seeing that Nadav and Avihu erred in the address to which the offered their incense, we do not find it described as אשה ריח ניחוח לה', “as a fire-offering of pleasing fragrance to the Lord,” but the very attribute of Justice to whom they addressed their offering smote them. This is the meaning of the words ותצא אש מלפני ה' ותאכל אותם, “fire came forth from the presence of the Lord and consumed them so that they died” (verse 2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.10:4",
    "he": "ולדעת רוב המפרשים ז\"ל הכניסו קטרת זה לפני ולפנים, וראייתם על זה פרשת אחרי מות, כי שם הוזהר אהרן שלא יכנס לפנים אלא בקטרת שלא ימות כדרך שמתו בניו, וזה דעת רש\"י והחכם רבי אברהם בן עזרא ז\"ל.",
    "en": "Most of the commentators claim that Nadav and Avihu brought their incense into the Holy of Holies. As proof for their opinion they offer what is written in Leviticus 16,2 that even Aaron must not enter the Holy of Holies on any day other than the Day of Atonement on pain of death. The only occasion on which the High Priest is allowed to enter the Holy of Holies, equipped with incense, is the Day of Atonement. The warning of the death penalty there is linked to the death of the two sons of Aaron, suggesting that this is precisely what they had been guilty of. This is also the opinion of Rashi. Rabbi Avraham Ibn Ezra (on Leviticus 16,1) agrees.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.10:5",
    "he": "אבל דעת הרמב\"ן ז\"ל כי לא הכניסו לפני ולפנים אלא באהל מועד, וכן כתב בתחלת פרשת אחרי מות, איך יעלה על דעתם לבוא היום אל המקום אשר לא נכנס שם אביהם, ולמה יכניסו שם הקטרת שלהם לפנים משלו, כי אהרן לא הקטיר קטרת על מזבח הפנימי אלא באהל מועד, שכן כתיב ויבא משה ואהרן אל אהל מועד, וביאה זו ללמדו מעשה הקטורת.",
    "en": "However, Nachmanides (Leviticus 16,2) does not believe that Nadav and Avihu entered the Holy of Holies but that they only entered the outer Sanctuary. He finds it impossible to believe that these sons would be arrogant enough to enter holy precincts which even their father and Moses had not entered. Why should they offer their own incense in a place holier than where their father had offered his own? The Torah mentions specifically that Aaron presented his incense in the Sanctuary; (compare 9,23: “Moses and Aaron entered the Tent of Meeting).” The expression ויבא in that verse refers to the preparation and offering of the incense.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:1",
    "he": "עקב ענוה יראת ה' עושר וכבוד וחיים (משלי כב, ד)",
    "en": "עקב ענוה יראת ה' עושר וכבוד וחיים, “the result of humility is fear of the Lord, wealth, honour and life.” (Prov.22,4)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:2",
    "he": "שלמה המלך ע\"ה הודיענו בפסוק הזה (משלי כב) שבמדת הענוה יש כמה מעלות טובות נקשרות עמה, וע\"ד הפשט באור הכתוב כי השכר והתועלת המגיע מן הענוה בעוה\"ז הוא ארבעה דברים והן יראה ועושר וכבוד וחיים, כי מדת הענוה היא מדה גופנית בחברת הבריות והוא שיהיה האדם ביישן וסבלן מכבד הבריות ומדבר בטובתן ויהיה שומע עלבונו ושותק, ומתוך המדה הזאת הגופנית יעלה האדם למדת היראה שהיא מדה שכלית ויבא גם כן לידי עושר, כי בעל הענוה הוא שמח בחלקו, וידוע כי הון עתק ימעט בעיני האדם עם הגאוה ויספיק לו מעט עם הענוה, וכיון שהוא מסתפק במועט ואיננו מתאוה אל היתרונות והוא שמח בחלקו הנה זה עושר, וכמו שדרשו רז\"ל איזהו עשיר השמח בחלקו, ויבא גם כן לידי כבוד כי כשהוא נמנע מהתאוות והוא שפל רוח ושיספיק לו מה שעלה לחלקו הנה זה לו כבוד, והוא שכתוב (משלי כ״ט:כ״ג) ושפל רוח יתמוך כבוד, וכתיב (שם יח) ולפני כבוד ענוה, כי מי שיש לו כבוד מדת הענוה קדמה לו כבר, ויבא לידי חיים כי המתאוה אל היתרונות הנה הוא דואג כאשר לא יעשיר ולא יקום חילו כתאות נפשו וחייו חיי צער על שלא השיג כל חפצו, והדאגה מקצרת החיים נמצא מצטער על עולם שאינו שלו, אבל השמח בחלקו לא ידאג על מה שלא קנה וימלט מן הדאגה ויחיה חיי שלוה.",
    "en": "Solomon informed us in this verse that the virtue of humility brings in its wake a number of other virtues. The plain meaning of the text is that the reward to be reaped in this life by people who practice the virtue of humility is four-fold. It consists of 1) fear of the Lord; 2) wealth; 3) honour; 4) long life. The virtue of humility is a virtue practiced with one’s body, a virtue practiced in man’s capacity as an active member of human society. [A hermit, though undemanding, does not practice this virtue. Ed.]. Practice of this virtue is demonstrated by the owner being reticent and patient, suffering what others would consider insults, etc., without protest. A person who is humble shows respect and honour to other creatures (humans), and speaks well of them and for their benefit. Having trained himself to acquire this virtue it is only a small step to acquiring fear of the Lord. This virtue is an intellectual virtue. A person who has acquired both the virtue of humility and fear of the Lord will automatically acquire wealth, as wealth is defined by our sages as the ability to be happy with what G’d has seen fit to grant one, without being envious of others who appear to have more (compare Avot 4,1). He will also reap honour; this is the meaning of Proverbs 29,23: “the humble in spirit will retain honour.” We have another verse on that subject in Proverbs 18,12 where Solomon writes: “humility goes before honour.” The author meant that the honour bestowed on a person was preceded by his demonstrating true humility. Finally, the words: “he will acquire life,” have to be under-stood. He who desires and longs for material wealth is obviously worried all the time he has not yet achieved his objective. When he does achieve part of his desire he is worried that he should not lose it. People who have these kinds of worries contribute to their lives becoming shorter as their worries undermine their health. He who enjoys what he has and is grateful for it will live longer as his peace of mind helps him maintain his physical well-being.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:3",
    "he": "וע\"ד המדרש עקב ענוה יראת ה' מה שעשתה חכמה עטרה לראשה עשתה ענוה עקב לסוליתה דכתיב (תהילים קי״א:י׳) ראשית חכמה יראת ה' וכתיב (משלי כ״ב:ד׳) עקב ענוה יראת ה', עשו מלת עקב מלשון עקב ולמדנו מזה כי מדת הענוה גדולה מן החכמה, כי היראה שהיא בראש החכמה הלא היא עקב לרגלי הענוה, וידוע כי לכל מדה שבמדות יש שתי קצוות קצה ראשון וקצה אחרון, ועוד יש שלישי והוא המצוע, ומדת הענוה היא ממוצעת כי היא אמצעית בין הקצה הראשון שהוא הגאוה והקצה השני שהוא השפלות, והנה המצוע בכל המדות הוא הדבר הבינוני והטוב לאדם שיבור לו ושיתנהג בו ושלא יטה לאחד מהקצוות שהוא דבר רע ומר, ועל זה אמר שלמה המלך ע\"ה (שם ד) פלס מעגל רגלך וכל דרכיך יכונו, כיון בזה להזהיר את האדם שידריך את עצמו במצוע ב' הקצוות כלשון הפלס שהוא ממוצע בין שתי הכפות שוה בשוה ואינו יוצא לחוץ ואז יכונו כל מדותיו כי הוא דרך הישר ללכת בו, וזה שהוסיף באור ואמר אל תט ימין ושמאל, כלומר שילך באמצע ולא יטה לאחת מהקצוות, אבל במדת הענוה הוזהרנו בה שיטה האדם את עצמו אל הקצה האחרון שהוא מדת השפלות ולא יבחר להשאר בדרך המצוע פן יתקרב לגבול הגאוה שהיא המדה המגונה המזקת האדם והמטרדת אותו בגוף ובנפש מן החיים המקריים ומן החיים הנצחיים, ועל זה אמרו ז\"ל במוסרם מאד מאד הוי שפל רוח, וכפלו המלה באמרם מאד מאד ללמד דעת את העם שיטה עצמו אל הקצה האחרון שהוא השפלות לפי שמדת הענוה מפוארה ומעולה ומעלתה עצומה ומפורסמת לעין, לכך הזכיר דוד המלך ע\"ה על עצמו (תהילים נ״א:י״ט) לב נשבר ונדכה, ואע\"פ שהיה מלך גדול ונביא, וגדול שבשבעים זקנים וכענין שכתוב (שמואל ב כ״ג:ח׳) יושב בשבת תחכמוני, הפליג על מדת הענוה וקרא עצמו לב נשבר ונדכה. וכן מצינו במשה רבינו ע\"ה שהיה ראש הנביאים כלם ולא שבחו הכתוב בשאר המדות העליונות שהיו בו רק במדת הענוה והוא מה שאמר (במדבר י״ב:ג׳) והאיש משה עניו מאד, והזכיר מאד לבאר כי משה רבינו ע\"ה לא רצה לעמוד על המצוע בלבד שהוא לשון ענו אבל הטה עצמו מן המצוע אל צד השפלות ועל כן הזכיר מאד, ומכלל ענותנותו ושפלותו מה שמצינו שלא רצה לבא אל אהל מועד בעוד שהיה האהל טמון ומכוסה בענן הכבוד כענין שכתוב (שמות מ׳:ל״ד) ויכס הענן את אהל מועד וכבוד ה' מלא את המשכן, ואע\"פ שכבר נאמר לו מפי הגבורה ונועדתי לך שם ודברתי אתך מעל הכפורת מבין שני הכרובים לא ערב את לבו לבא אל אהל מועד לא להתנבא בתוכו ולא להתפלל ולהקריב קרבן עד שנתן לו הקב\"ה רשות וקראו, וזהו שכתוב.",
    "en": "A Midrashic approach (Jerusalem Talmud Shabbat 1,9): the words עקב ענוה יראת ה' mean that whereas wisdom is considered the crown, humility is considered the heel of one’s shoe. On the one hand, we are told by David (Psalms 111,10) ראשית חכמה יראת ה', normally translated as “the beginning of all wisdom is fear of the Lord,” on the other hand, Solomon (his son) told us that עקב ענוה יראת ה', that the fear of the Lord is a product of humility. The author wanted to teach us by using the word עקב in connection with humility that this virtue is greater than wisdom as it is the product of fear of the Lord. A product is the result of something more primitive preceding it, hence it is more advanced, superior to the ingredients which contributed to it. It is well known that all virtues manifest themselves in opposite extremes. [If I understand the author correctly he means that one can be described as “the most humble,” or as “the least humble;” “the wisest” or “the one most lacking in wisdom,” etc. I suppose that the word “virtue” must then be divided between “positive” virtues and “negative” virtues. The correct translation of the word מדה used by the author then is not “virtue,” but “characteristic.” Ed.] However, in addition to possessing any such characteristic (virtue) in either of these extremes one may also possess it in a degree which is ממוצע, “average,” i.e. somewhere between the extremes we mentioned. The characteristic (virtue) of humility is such a virtue. The reason that this is so is that it is somewhere in between pride and self-abasement. As a general rule, man should strive to possess these characteristics which are at neither end of the extremes as everything that is extreme is usually something negative. (compare Maimonides Hilchot Deyot 2,2). Concerning this subject Solomon said (Proverbs 4,26) “survey the course your feet will take so that all your ways will be prosperous.” With this warning Solomon wanted to exhort man to pursue paths which lie between two extremes. The very word פלס which he used and which we translated as “survey” is derived from the noun peless, meaning “ balance,” as in the balance of a set of scales. It is in the centre. When keeping this advice in mind, a person will be able to plan his activities properly, giving due weight to all the pros and cons of a situation. Solomon made this crystal clear in the verse following where he said: “do not turn to the right or the left; remove your feet from evil.” The message is that he who veers neither to the right nor to the left of the true path will avoid evil. The exception to all this is the manner in which the virtue of humility is to be practiced (compare Maimonides HiIchot Deyot 2,3). When training oneself to acquire this virtue one must endeavour to practice it to the greatest extreme possible. In fact, the extreme of the virtue ענוה is called שפלות, “a kind of debasement practiced relative to one’s posture in the presence of one’s king.” Any attempt to practice the virtue of humility by applying the yardstick of sticking to the middle of the road might give rise to people thinking that one is somewhat overbearing, arrogant. Seeing that arrogance is the very worst of all negative virtues it is clear that one has to make every effort to steer clear of that characteristic. People guilty of arrogance put their afterlife at risk . Concerning this whole subject our sages in Avot 4,4 said: “be exceedingly humble in spirit.” The reason they repeated the word מאד, i.e. “very much,” was to teach the people to practice this virtue in the extreme, as opposed to the other virtues. The reason is also that this is the greatest virtue and it is one which is evident to people with whom one comes into contact. This is why David described himself as possessing לב נשבר ונדכה, “a contrite and crushed heart” (Psalms 51,19), in spite of the fact that he was a powerful king as well as a prophet. He was also the head of the seventy elders who were the Supreme Court of his generation. (this is based on Samuel II 23,8: where our sages (Moed Katan 16) interpret the words יושב בשבת תחכמוני, to mean that when David took his seat amongst the sages he did not sit on a cushion but on the ground. G’d said to him: “seeing you have humbled yourself you are like Me,” a play on the second part of the word תח-כמוני). Moses also, although the most outstanding of the prophets who ever lived, is described by G’d as the “most humble person” (Numbers 12,3). [This editor has always felt that the virtue of humility is reserved for outstanding people as these have something to be proud of. If the likes of us appear humble it only reflects the fact that we have nothing to boast about. This is hardly a positive virtue.] When the Torah also used the adjective מאד to describe the level of Moses’ humility, this was to tell us that he deliberately tried to practice this virtue in the extreme. Anyone who contents himself with practicing the virtue of humility just as he practices other virtues, i.e. following the middle path between arrogance and total self abasement, may quality for the description ענו, but not for the description ענו מאד. Seeing that Moses was so humble, he did not want to enter the Tabernacle until G’d had invited him to do so seeing the Tabernacle was still enveloped in a cloud housing G’d’s attribute כבוד. Even though Moses had been told by G’d that He would meet with him in that Tent and speak to him inside from above the kapporet, from “between the cherubs” (Exodus 25,22), he was afraid to enter; he was afraid to prophecy inside, to pray inside, or to offer sacrifices inside until G’d would give him express permission by calling him and inviting him inside. This invitation was tendered when the Torah writes: “He called to Moses and Hashem spoke to him from the Tent of Meeting, to say.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:4",
    "he": "ויקרא אל משה לשון קריאה הוא לשון כבוד לשון שמלאכי השרת משתמשין בו שנאמר (ישעיה ו) וקרא זה אל זה ואמר, ומצינו שמתוך קריאתו של הקב\"ה לנביא תתברר אמתת ג' ענינים שהם שרשי התורה ופנת האמונה, ואלו הם חדוש העולם, וענין מתן תורה לישראל, וענין תחיית המתים. ושלשה ענינים אלה הראשון בראשית הזמן והשני באמצעות הזמן והשלישי בסופו, וכל אחד ואחד מחייב לחברו, כי נבואת הנביא עדות ברורה על ההשגחה, וההשגחה מופת על חדוש העולם, וכיון שהעולם מחודש וההשגחה שופעת שם ראוי שתנתן בו תורה שבה יזכו הבריות לתחיית המתים שהוא סוף התענוג ותכלית השכר בתכלית הזמן, ובכל אחד מג' ענינים אלו מצינו לשון קריאה, מתן תורה הוא שהזכיר ישעיה הנביא (שם מח) שמע אלי יעקב וישראל מקוראי אני הוא אני ראשון אף אני אחרון, הזכיר בכאן שלש הויות הוה והיה ויהיה.",
    "en": "ויקרא אל משה, “He called to Moses, etc.” The word קריאה denotes honor, i.e. the manner in which G’d called out to Moses reflected His fondness of him. The expression is also used when the prophet describes the angels as calling out to each other such as Isaiah 6,3 (compare Rashi.) The very fact that G’d calls out to a prophet establishes the truth of three fundamental tenets of Judaism. They are: 1) the belief in the creation of the universe out of nothing by G’d the Creator. 2) The giving of the Torah to the Jewish people. 3) the belief in the resurrection of the dead. These three tenets of Judaism are connected to the beginning of time (as we know it), to a date within the accepted framework of “Time,” and, finally, an event which will occur at the conclusion of the accepted meaning of the concept of “Time.” Each one of these tenets has a decisive influence on the next one. Prophecy, i.e. the predictions made by a prophet testify to the existence of a G’d who supervises the universe. Such supervision (and control which is an implied part of the term “supervision”) proves that the universe had a beginning, did not precede the Supervisor.” [How could the “supervisor” control something he had not made himself and therefore been privy to its essence? Ed.] Seeing that the universe was created by a Creator who keeps supervising it, it makes sense that the Torah should be given to the people at some point in time in order for the Torah and its observance to guarantee that at the end of time the people could receive the reward for observing its precepts. A period of ultimate and undisturbed delight will be ushered in when the dead are resurrected. We find the expression קריאה being used in connection with each of these three tenets. The prophet Isaiah 48,12 writes: “listen to Me Yaakov and Israel whom I have called (מקראי) I am He- I am the first, and I am the last as well.” In this verse the prophet referred to three separate existences, i.e. “the present, the past, and the future.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:5",
    "he": "והנה הכתוב הזה מדבר במתן תורה וידוע כי באותו מעמד נתפרסם הקב\"ה שהוא ראשון ואחרון והווה בכל הזמנים כלן, ומזה אמר וישראל מקוראי כי הוא המקורא בסיני בשני שמות אלה יעקב וישראל הוא שכתוב (שמות י״ט:ג׳) כה תאמר לבית יעקב ותגיד לבני ישראל, הרי שהזכיר בענין מתן תורה לשון קריאה. חדוש העולם הוא שהזכיר בכתוב שאחריו (ישעיהו מ״ח:י״ג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו, להורות כי חלקי המציאות כלם והם מעלה ומטה נקשרים זה בזה א\"א להמצא זה בלא זה. תחיית המתים מצינו בו גם כן לשון קריאה הוא שאמר דוד המלך ע\"ה (תהילים נ׳:א׳) אל אלהים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו, וכתיב (שם) יקרא אל השמים מעל ואל הארץ לדין עמו, ודרז\"ל יקרא אל השמים מעל זו נשמה, ואל הארץ לדין עמו זו הגוף, והכוונה כדי לתת דין וחשבון לזמן תחיית המתים, הא למדת שקריאתו של הקב\"ה לנביא כוללת שלשה ענינים אלה שהם עקרי התורה ויש בכל אחד ואחד מהם לשון קריאה ולכן התחיל הספר השלישי הזה בל' קריאה, חדוש העולם הזכירו בספר בראשית, מתן תורה בספר ואלה שמות, תחיית המתים בספר ויקרא הרי לשון ויקרא כולל את שלשתם.",
    "en": "In this verse Isaiah referred to the giving of the Torah. It is quite evident that on that occasion G’d manifested Himself as being all these three “existences” mentioned by the prophet (compare Mechilta 20,2). This is why the prophet referred to מקראי, “the ones upon whom I have called,” i.e. the people at Mount Sinai. Both the names Yaakov and Israel were mentioned during that revelation when G’d’s instructions were preceded by the words ויקרא אליו ה' מן ההר לאמר כה תאמר לבית יעקב ותגיד לבני ישראל, “G’d called to him from the mountain saying: ‘thus you shall say to the house of Yaakov and tell (at length) to the Children of Israel’” (Exodus 19,3).In other words, G’d “called” to the people during the episode of giving them the Torah. The reference to the creation of the world ex nihilo is mentioned by Isaiah in the very next verse where he writes: אף ידי יסדה ארץ וימיני טפחה שמים אני קורא אליהם יעמדו יחדיו, “My own hand founded the earth, My right hand spread out the skies. I call unto them, let them stand up.” The prophet describes that all parts of the universe are connected to each other integrally by the fact that G’d has created them. Finally, the expression קריאה occurs in connection with the resurrection when David says in Psalms 50,1 and Psalms 50,4 אל אלו-הים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו as well as יקרא אל השמים מעל ואל הארץ לדין עמו, “G’d the Lord spoke and summoned the world from east to west; and He summoned the heavens above, and the earth, for the trial of His people.” Our sages in Sanhedrin 91 commented on this that the words “He called on the heavens above” refer to the soul, whereas the words “and the earth, for trial of His people” refer to the body. David meant that they will have to give an accounting in preparation for the time of the resurrection. At any rate, you have seen from the above that the call by G’d to His prophet includes references to the three basic tenets of Judaism which we have mentioned earlier. This is the deeper reason why the third Book of the Torah commences with the word ויקרא. The creation of the universe had been the subject of the opening chapters of the first Book of the Torah; the giving of the Torah had occupied a central section of the Book of Exodus. The subject matter of resurrection is introduced-albeit obliquely- in the Book of Leviticus. The Book of ויקרא includes a reference to the third of these tenets. [The author will elaborate on this when explaining Leviticus 18,5 וחי בהם. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:6",
    "he": "ודע כי היה הכתוב ראוי לומר ויקרא ה' אל משה וידבר אליו, ומה שאמר ויקרא אל משה סתם להורות כי אע\"פ שספר ויקרא הוא ספר בפני עצמו הכל מחובר ודבק עם מה שכתוב למעלה, כי כל התורה כולה בנין אחד וקשר אחד, ומלת ויקרא חוזרת אל הכבוד הנזכר וכבוד ה' מלא את המשכן והכבוד הקורא הוא הה\"א של בהבראם שהיא זעירא, ולכך האל\"ף של ויקרא היא זעירא, וזה מבואר. ומה שאמר מאהל מועד דרשו רבותינו ז\"ל בתורת כהנים שהיה הקול נפסק ולא היה יוצא חוץ לאהל, יכול מפני שהקול נמוך, ת\"ל את הקול, מהו הקול, המתפרש בכתובים (תהילים כ״ט:ד׳-ה׳) קול ה' בכח קול ה' בהדר קול ה' שובר ארזים, א\"כ למה נאמר מאהל מועד מלמד שהיה הקול נפסק, כיוצא בו (יחזקאל י׳:ה׳) וקול כנפי הכרובים נשמע עד החצר החיצונה כקול אל שדי בדברו, יכול מפני שהקול נמוך, ת\"ל כקול אל שדי בדברו, וכתיב (שם א) ואשמע את קול כנפיהם כקול מים רבים כקול שדי בלכתם קול המולה כקול מחנה. ובאור זה, כי המשיל הנביא את הקול לארבעה ענינים, המשילו למים רבים להתמדת הקולות, לקול שדי להשואת הקולות, קול המולה לרבוי הקולות, קול מחנה לקבוץ תנועת הקולות, והקול הנפלא המרעיש הזה היה נגבל תוך החצר ולא היה נשמע חוצה לו. ובאור כקול אל שדי בדברו, כלומר בדברו בהר סיני, ממה שכתוב שם (דברים ה׳:י״ט) קול גדול ולא יסף, וכתיב (שיר השירים ה׳:ו׳) נפשי יצאה בדברו, ולא היה נשמע חוץ למחנה ישראל, וכן בכאן קול כנפי הכרובים לא היה נשמע חוץ לחצר. מצורף לזה תמצא בענין שמואל הנביא שהרי בתחלת נבואתו כשהלך אצל עלי פעם ראשונה השיב לו עלי (שמואל א ג׳:ו׳) לא קראתי בני שוב שכב, לפי שחשב עלי אולי לא קראו שום אדם ושמואל הוא שטעה בכח המדמה אשר בו, וכאשר חזר אליו שנית אז ידע בברור כי קראוהו, אבל לא ידע מי הקורא אם היה אדם או מלאך, ועל כן השיבו לא קראתי שוב שכב, ועדיין לא היה יכול לדון בעצמו שיהיה הקורא מלאך, וכאשר הלך שמואל מלפניו היו אזני עלי קשובות אולי ישמע קול הקורא כמוהו וידע בזה כי הקורא בן אדם, ואם לא ישמע עלי וישמע שמואל יתבאר לו מזה כי הקורא מלאך, כי כן משפט הנבואה, וכאשר הוסיף לקרוא שמואל בפעם השלישית ועלי לא שמע כלום, אז הוברר הדבר אצל עלי כי קול הקורא מלאך, וזהו שכתוב (שם) ויבן עלי כי ה' קורא לנער. וכשם שמצינו זה שהוא ממשפטי הנבואה בפעולות השמע, כן מצינו בפעולות הראות, כי הקדוש ב\"ה יראה ענין אחד למי שירצה ויסתירנו ויעלימנו ממי שירצה, והכל בזמן אחד ובמקום אחד, הוא שכתוב (בדניאל י׳:ז׳) וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה. וכן מצינו באותות ובמופתים שעשה הקדוש ב\"ה במצרים שהיתה המכה למצרים וההצלה לישראל, וכן היה החושך למצרים שלשה ימים ולכל בני ישראל היה אור במושבותם, והכל במקום אחד ובזמן אחד. וזה לשון הגאון רבינו סעדיה ז\"ל, דבר ברור הוא כי קול הדבור הנשמע לנביא הוא דבר מחודש ופעולה מפעולות השי\"ת, והנה נבואת שאר הנביאים היתה באמצעות מלאך, כי המלאך היה שומע הקול הנפלא והיה מודיעו אל הנביא, ומשה רבינו ע\"ה היה ממלא מקומו של מלאך כי הוא היה שומע קול הדבור הנפלא בעצמו בלא אמצעי, וזהו שכתוב בו (דברים ל״ד:י׳) פנים אל פנים, ואמר אשר ידעו ה', וזאת מעלת משה ויתרונו על שאר הנביאים, ועל זה העיד עליו הכתוב (שם) ולא קם נביא עוד בישראל כמשה, כי היה נבדל מהם ומעולה עליהם בשלשה ענינים, האחד שהיתה נבואתו בלא אמצעי. והשני בענין התשובה, כי כל שאר הנביאים בעת הנבואה היו חרדים ונרתעים ואין מענה בפיהם ולא היו יכולין להשיב עד שיסתלק מהם כבוד השכינה, כידוע מישעיה ויחזקאל, אבל משה רבינו ע\"ה יפה כחו ונתעלה ענינו והיה משיב במקום ההוא בעצמו, כענין שכתוב (שמות י״ח:י״ב) משה ידבר והאלהים יעננו בקול. והשלישית בענין מדרגות הנבואה, כי שאר הנביאים תבא להם הנבואה מתוך תשע מחיצות, והוא מה שמצינו ביחזקאל תשע מראות, שנאמר (יחזקאל מ״ג:ג׳) וכמראה המראה אשר ראיתי כמראה אשר ראיתי בבואי לשחת את העיר ומראות כמראה אשר ראיתי על נהר כבר ואפול על פני, וכן מצינו בדניאל תשע מראות, הוא שכתוב (דניאל י׳:ה׳) ואשא את עיני וארא וגו', וכתיב (שם) ופניו כמראה ברק, וכתיב (שם) וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה, ואני נשארתי לבדי ואראה את המראה הגדולה הזאת, ואמר תחלה ובינה לו במראה, הרי תשע מראות. אבל משה רבינו ע\"ה מתוך מחיצה אחת, מתוך מראה אחת, הוא שכתוב (במדבר י״ב:ח׳) ומראה ולא בחידות, עכ\"ל ז\"ל.",
    "en": "Know that actually the Torah should have written ויקרא ה' אל משה ויאמר אליו; the fact that the subject of who was speaking i.e. the Lord, was not mentioned indicates that although the Book of Leviticus is a Book in its own right, it is an integral part of what came before it; the entire Torah is one continuous document, a single structure. The word ויקרא is simply a reference to the attribute of כבוד which was last mentioned in Exodus 40,35 when the Torah wrote that this attribute filled the Tabernacle. The attribute which called to Moses was the “small” letter א in the word בהבראם In Genesis 2,4. In order to make this clear the letter א in the word ויקרא here is also written small. When the Torah continues with מאהל מועד, “from the Tent of Meeting,” our sages in Torat Kohanim 1-2,10 state that the voice of G’d reached only the walls of the Sanctuary and was not audible outside. In order that we should not think that this was due to the voice of G’d being weak, close to a whisper, the Torah wrote הקול with the letter ה in front to teach us that the voice was powerful but that G’d deliberately restricted the sound waves to the inside of the Tabernacle. We have other verses in Scriptures where the word קול ה' occurs, such as in Psalms 29,4-5 קול ה' בכח, קול ה' בהדר, קול ה' שובר ארזים “the sound of G’d’s voice is power; the sound of the Lord’s voice is majesty; the sound of the Lord’s voice breaks cedars, etc. etc.” The letter ה in our verse before the word קול, while referring to a voice which is familiar to us from other occasions, did not mean that the voice of G’d was especially overpowering such as at Mount Sinai, but it simply meant that it was neither weak nor eardrum-shattering. If this is so, why did the Torah write מאהל מועד, “from the Tent of Meeting,” if the voice was not actually heard beyond the walls of the Tabernacle? The fact is that we encounter something similar in Ezekiel 10,5 where the prophet writes: “and the sound of the wings of the cherubs was heard up to the outer courtyard as the voice of El Shaddai when He speaks.” Another verse in which the voice of G’d is mentioned is in Ezekiel 1,24: “Then I heard the sound of their wings like the sound of great waters, like the sound of Shaddai as they moved, the sound of the words like the sound of the company; when they halt they release their wings.” The meaning of these verses is that the prophet Ezekiel compared the heavenly voice to four different phenomena; 1) he compared it to large bodies of waters the sound of which is steady, continuous; 2) he compared it to the voice of Shaddai, a voice which is neither too loud nor too weak. 3) The words “to the sound of a company (of angels) when they halt they release their wings,” describes the variety of sounds. 4) “The sound of a camp,” describes the sounds of the trumpets when the people in the camp are being alerted to break camp, etc. The remarkable thing was that this voice did not penetrate beyond the walls of the Temple’s courtyard. The meaning of כקול אל שדי בדברו in Ezekiel 10,5 is: “similar to the voice of the G’d Shaddai when He was speaking,” It is a reference to the voice of G’d speaking during the revelation at Mount Sinai. That voice had been described as קול גדול ולא יסף, “a great sound which would not be repeated,” in Deut. 5,19, and as נפשי יצאה בדברו, “my soul departed when He spoke” in Song of Songs 5,6. At the time of the revelation G’d’s voice was inaudible beyond the confines of the camp of the Israelites, whereas here it was inaudible beyond the confines of the Tabernacle. The sound of the wings of the cherubs in Ezekiel’s vision were not audible beyond the walls of the courtyard of the Temple. When you study the beginning of the Book of Samuel where Samuel is described as being called and the High Priest Eli had not heard the voice which called Samuel, he answered him: “go back to sleep” as he had thought that Samuel had mistakenly though that he, Eli, had called him (Samuel I 3,4). Eli thought hat Samuel’s imagination had played a trick on him. When Samuel experienced a second call Eli realized that Samuel had not imagined the call, but Eli was still not certain whether Samuel had heard a human voice or a divine call. In either event, he, Eli, had not heard any voice. This is why he told Samuel again to lie down and to continue sleeping. Only when Samuel reported hearing a voice calling him a third time did Eli understand that this was a heavenly voice. In the interval Eli had made a point of listening closely, and when he noted that Samuel had heard a voice which he himself had not heard, he realised that an angel had called to Samuel. This is the meaning of “Eli understood that G’d called to the lad” (3,8). Just as we find that voices heard by the prophet addressed by G’d or His angel are not heard by those whom G’d does not address, the same is true of visions which prophets are shown. G’d may show something to a person whom He has selected for that purpose, whereas others standing at the same spot will not experience the vision at all. We have clear proof of this in Daniel 10,7 where Daniel reports a vision he saw (obviously while awake and in the company of others) which the people next to him did not experience. This explains why the plagues inflicted by G’d upon the Egyptians were not noticed by the Israelites as affecting them at all. This was particularly true of the plague of darkness where the Torah states that the Israelites could even see in the very houses in which the Egyptians felt a palpable darkness so that they were unable to move (Exodus 10,23). Rabbi Saadyah Gaon, in his Emunot Ve-deyot describes the matter in approx. these words: “it is clear that the sound (voice) which the prophet hears is a sort of new creation by the Lord. Whereas ordinary prophets heard this voice of G’d through an angel who was the intermediary, Moses heard it without needing recourse to an angel as his intermediary. In other words, Moses himself took the place of the angel. This is what the Torah meant when it wrote that G’d spoke to Moses “face to face.” This is also what the Torah meant when it reported about Moses אשר ידעו ה', “with whom G’d was on intimate terms.” To remind us of this for all times, the Torah wrote (Deut. 34,10) that “never again did there arise a prophet of the unique qualities of Moses.” Moses was in a class by himself as prophets go through three distinctive features: 1) his prophetic insights were received without intermediary. 2) He was able to respond to prophetic visions immediately, without trepidation, without feeling physically weakened by the mere fact that he had experienced a call from G’d or a vision. Even great prophets such as Isaiah and Ezekiel describe that they were overwhelmed by their visions (Isaiah 6,1, and Ezekiel 1,28). Moses could immediately involve G’d in a dialogue as we know from Exodus 18,19: “Moses would speak and G’d would respond.” 3) Moses saw his prophetic visions by means of a single מחיצה, “screen, or filter, ”whereas other prophets’ visions had been filtered through no fewer than 9 such screens (based on Vayikra Rabbah 1,14). The fact that Moses did not need multiple “screens” or “mirrors” making such visions into riddles is spelled out in Numbers 12,8. On the other hand, Ezekiel and Daniel, for instance, needed 9 such “filters.” (They are quoted as using these words “such as the vision which I have seen no fewer than nine times for the same vision.” (Ezekiel 43,3). The word “vision” is in the plural on one occasion). The same is true in Daniel 10,5, 10,7-8. What Ezekiel and Daniel saw as מחיצות, barriers or filters, is described in the Torah by the word חידות in the verse from Numbers 12 which we quoted earlier. Thus far Rabbi Saadyah gaon.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:7",
    "he": "ומעתה צריך שתתבונן כי תשע מראות הללו הם תשע אספקלריאות, ואין הכונה על תשע ספירות כי אין נבואת הנביאים כלן זולתי משה אלא מתוך העשירית, ועל כן האספקלריאות הללו הם מדרגות של נבואה זו, למעלה מזו, כענין האמור (ביחזקאל א׳:ד׳) רוח סערה באה מן הצפון ענן גדול ואש מתלקחת ונוגה לו סביב ומתוכה כעין החשמל, אופנים וחיות רקיע שעל ראשי החיות, דמות כסא, דמות כמראה אדם, הנה בכאן תשע מראות שהזכיר עליהם תחלה וארא מראות אלהים, ואחר התשע משיגים העשירית שהיא כמראה אדם. אבל נבואתו של משה רבינו ע\"ה היה מתוך אספקלריא המאירה, ומעתה צא ולמד מה בין נבואתו של משה לשאר הנביאים כלם, והבן זה. ועוד אגיד לך כי יש מן החכמים הסוברים כי תשע מראות האלה הן תשע מראות של חיות הקדש בתשעת הגלגלים, כי הנביא יחזקאל ע\"ה נפתחו לו השמים והם תשעה הגלגלים וראה בגלגל התשע המקיף ארבע חיות המרכבה אשר שם הקרובים לכבוד, ומתוך זוהר שלהן התקיף והעצום נראה בכל רקיע ורקיע דמות ארבע חיות גם כן, ועל זה דרשו רז\"ל בבריאה של מעשה בראשית, הארץ התחתונה יש בה חיות הקדש ואופנים וכסא הכבוד והיא הדום רגליו של הקב\"ה, שנאמר (ישעיהו ס״ו:א׳) והארץ הדום רגלי, ואמרו זה על רצפת גלגל הלבנה, ועל זה כתוב (יחזקאל א׳:ט״ו) והנה אופן אחד מארץ, ותרגם יונתן מלרע לרום שמיא, כי ראה מראה זו גם בשטח גלגל הלבנה, וכן בכל גלגל וגלגל מכל התשעה יש דמות ארבע חיות, ומתוך זוהר ארבע חיות העליונים שבגלגל העליון המקיף, ומפני תוקף זוהר המראות שהשמונת הגלגלים לא היה כח לנביא להסתכל ולראות בדמות ארבע חיות המרכבה שבתשיעי המקיף הקרובות לכבוד, לא בפני אדם ולא בחשמל המקיף את הכסא ולא בענן המבדיל בין הכבוד ובינו, לפי שאור המראות שבשמונת הגלגלים מונע אותו מלהשיג זה. וכדי לרמוז על תשע מראות האלו שבתשעת הגלגלים שהמציאם הקב\"ה לכבוד יעקב החקוק במרכבה, נכתב בכל המקרא תשע פעמים עבדי יעקב, ודבר זה מרמזי התורה.",
    "en": "You will have to appreciate now that the nine filters mentioned by Rabbi Saadyah gaon are not nine different emanations through which these prophetic visions are filtered to the average prophet. Except for Moses, every prophet received his visions only via the tenth (lowest) of the ten emanations. The so-called אספקלריאות, “window-panes,” therefore are merely different levels of prophecy. Ezekiel already referred to this when he said (Ezekiel 1,4) “I looked, and lo a stormy wind came sweeping out of the north- a huge cloud and flashing fire, surrounded by a radiance; and in the centre of it, in the centre of the fire, a gleam as of amber. In the centre of it were also the figures of four creatures.” In verse 26 of the same chapter, the prophet describes that above the expanse over their heads was the semblance of a throne as well as a human-like figure. Altogether the prophet described 9 different “semblances.” רוח סערה, ענן גדול, אש מתלקחת, נוגה, חשמל, אופנים, חיותת רקיע, ראשי החיות, דמות כסא. We have here 9 separate “visions” which form the details of what the prophet had first described as מראות אלוהים, as “visions of G’d,” in verse one of the first chapter of his book. Having concluded these nine “visions” he reports about seeing something resembling מראה אדם, “the appearance of a man.” Moses’ prophetic visions did not have to be filtered through all these stages in order to result in a message to the people whom the prophet is meant to address. All the foregoing gives you an idea of the difference between the quality of Moses’ prophetic insights and those of any other prophet after him. There are scholars who understand the “nine visions” enumerated by Ezekiel as allegorical descriptions of ever higher emanations, these emanations being paraphrased as the various planets, each one closer to the celestial centre. The ninth (highest) is perceived as the one that surrounds the attribute of G’d we know as כבוד. The powerful radiations of ever purer forms of light which the prophet saw appeared to him in the form of the respective four chayot. According to these scholars the meaning of our sages’ statement in the Midrash dealing with the story of the creation that there are chayot in our terrestrial world, i.e. holy beings on earth described by the prophet as chayot hakodesh, ophanim and kisseh hakavod, means that this is the meaning of Isaiah saying in Isaiah 66,1 that “the whole of earth is G’d’s footstool.” What they had in mind specifically was the surface of the moon. [The author continues further in this vein. As I am not certain of his meaning, I have omitted translating those lines. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.1:8",
    "he": "ובמדרש ויקרא אל משה, זה שאמר הכתוב (משלי כ״ה:ו׳-ז׳) אל תתהדר לפני מלך ובמקום גדולים אל תעמוד כי טוב אמור לך עלה הנה, אף משה לא עלה עד שקראו הקב\"ה שנאמר ויקרא אל משה. זהו שאמר הכתוב (שם כט) גאות אדם תשפילנו ושפל רוח יתמוך כבוד, כל מי שרודף אחר השררה השררה בורחת ממנו וכל מי שבורח מהשררה השררה רודפת אחריו, שאול ברח מן השררה בשעה שבא למלוך שנאמר (שמואל א י׳:כ״ב) הנה הוא נחבא אל הכלים, החביא עצמו עד ששאלו באורים ותומים, השררה רדפה אחריו, שנאמר (שם) הראיתם אשר בחר בו ה'. אבימלך בן ירובעל רדף אחר השררה וברחה ממנו, שנאמר (שופטים ט׳:א׳) וילך אבימלך בן ירובעל שכמה אל אחי אמו, (שם) דברו נא באזני כל בעלי שכם וגו', (שם) וישלח אלהים רוח רעה בין אבימלך ובין בעלי שכם. משה ברח מן השררה, שנאמר (שמות ד׳:י״ג) לא איש דברים אנכי וגו', ואמר (שם) שלח נא ביד תשלח, השררה רדפה אחריו, שנאמר ויקרא אל משה, וכתיב (תהילים ח׳:ו׳) ותחסרהו מעט מאלהים וכבוד והדר תעטרהו.",
    "en": "A Midrashic approach (Tanchuma Vayikra 1-2): The words “He called to Moses,” teach you the meaning of Proverbs 25,6-7: “do not be boastful in the presence of a king, do not stand in the place of great men; for it is better to be told: ‘come up here,’ than to be shamed in the presence of the great.’” Even Moses did not ascend until he had been specifically asked to do so. Our verse also reflects the practical meaning of Proverbs 29,23: “a man’s pride will humiliate him, but the humble in spirit will retain honour.” Anyone who pursues an office because of the authority over others which this will give him, will find that the very authority he was so keen on will escape him. On the other hand, people who try to escape the burden of having authority over others will find that this very opportunity will pursue them. One of the best known examples in Jewish history of humble people who tried to avoid having to wear the mantle of authority was King Saul who “hid amongst the vessels” (Samuel I 10,22) in order not to have to become king. He could not be found until the High Priest consulted his breastplate asking G’d’s help to locate him. The meaning of “the authority runs after him” was proven when in verse 24 of the same chapter in Samuel, the prophet is quoted as asking the people: “have you seen the one whom G’d has chosen (as king)?” On the other hand, Avimelech, son of Gideon was so anxious to establish himself as ruler that his quest escaped him as we know from Judges 9,1: “Avimelech son of Jerubaal (Gideon) went to his mother’s brothers in Shechem and spoke to them and to the whole clan of his mother’s family. He put this question to all the citizens of Shechem: ‘which is better for you, to be ruled by seventy men — all the sons of Jerubaal — or to be ruled by one man?” Some time later after he had murdered his brothers (verse 24) “G’d sent a spirit of discord between Avimelech and the citizens of Shechem, and they broke faith with Avimelech, etc.” Moses tried to escape the position of leadership of the Jewish people saying to G’d: “I am not a man of words, etc.” (Exodus 4,10). He even asked G’d to appoint another (Exodus 4,13). In the end, the position of authority pursued him as we see from our verse where the Torah reports that “G’d called to him.” When David (Psalms 8,6) describes man as “You (G’d) have made him little less than divine, and adorned him with glory and majesty,” he had in mind Moses to whom such adjectives could be applied. [Although generally, commentators use this verse to describe Adam before the fall, our author’s interpretation is more plausible as no one had ever seen Adam in his glory. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.2:1",
    "he": "דבר אל בני ישראל. צוהו שיודיעם ענין קרבן העולה בכלל. ואמרת אליהם. בפרט, שיודיעם פרטי הפעולות שבקרבן העולה, והוא שיהא מפשיט ומנתח, וענין השחיטה שתהיה בצפון ולא בשאר הרוחות, וכן שיודיעם מי השוחט, והעצים שהם כשרים לקרבן, וזה באור דבר אל בני ישראל ואמרת אליהם, בכל מקומות שבתורה הדבור על כלל המצוה והאמירה על פרטיה, וכן (במדבר טו) דבר אל בני ישראל שבמצות ציצית, שיודיעם תחלה מצות ציצית בכלל, ואמרת אליהם בפרט, והפרט הוא מה שבא בקבלה, שמשמונת חוטין בכל כנף שהם ל\"ב על ארבעה רבעיו לכונה ידועה, וחמשה קשרים גם כן, כל זה נכלל במה שאמר ואמרת אליהם כי פרטי המצות לא יתבארו מהכתובים כלל.",
    "en": "דבר אל בני ישראל, “speak to the Children of Israel, etc.” He told him to tell the Israelites about the rules of the burnt-offering in general terms. ואמרת אליהם, “and say to them, etc.” This refers to the details of this legislation. Moses was to inform the people of specific procedures in preparing the burnt-offering, such as removing the skin and cutting the animal into certain parts after slaughtering it and before burning it on the altar. He told them that the slaughtering had to take place north of the altar and the wood pile. He told them who was entitled to slaughter the animal and which kind of wood was permitted to be used to construct the pile keeping fire going around the clock on the altar. In all instances where the Torah uses the sequence דבר ואמרת, the meaning is that Moses was to tell the people the commandment in general terms followed by teaching them the details of the legislation. Examples are to be found in Numbers 15,38 where the Torah introduces the subject of the ציצית, fringes, and then proceeds to give some details about this commandment. The details, which are spelled out in the oral Torah include rules about the number of threads, the way they are to be attached, how many are to be of blue wool, etc., etc. All this is alluded to in the introductory words “and say to them.” Details of the commandments are hardly ever spelled out in the written Torah.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.2:2",
    "he": "אדם כי יקריב מכם. מתוך הלשון הזה נראה כי אפשר להקריב קרבן מן האדם לפי שהיה לו לומר אדם מכם כי יקריב קרבן, אבל הכתוב הוא מונעו ואוסרו, ובאורו, אדם כשירצה להקריב מכם קרבן לה' מן הבהמה מן הבקר ומן הצאן תקריבו, לא מן האדם, וזהו מאמר הנביא (ירמיהו י״ט:ה׳) אשר לא צויתי ולא דברתי ולא עלתה על לבי. ומפני זה התחילה פרשת הקרבנות במלת אדם, לומר כי אדם יהיה המקריב ולא הקרבן. והמדקדקים אמרו כי משפט הכתוב הזה, אדם מכם כי יקריב. וכמוהו (ישעיהו כ״ו:י״א) אף אש צריך תאכלם, משפטו, אף צריך אש תאכלם, וכן (הושע ח׳:ב׳) לי יזעקו אלהי ידענוך ישראל, משפטו לי יזעקו ישראל אלהי ידענוך, וכן (שמות כב) אשר יאמר כי הוא זה, משפטו, כי זה הוא, ורבים כן על דרך קדימה ואחור.",
    "en": "אדם כי יקריב מכם, “when a man amongst you wants to bring an offering, etc.” According to the grammar of our verse it could be inferred that a human sacrifice is theoretically permissible. If G’d had wanted to rule out such a possibility the Torah should have written אדם מכם שיקריב קרבן, “a man amongst you who wants to offer a sacrifice.” [We have already precluded the suggestion made by the author when we translated the text as we did. Ed.] A closer look at the text will convince even the doubter that such a translation (and meaning) would have been quite impossible. The meaning of the verse is: “if someone amongst yourselves feels the urge to sacrifice himself to the Lord, you are to do this by means of offering a domestic animal such as a specimen from the cattle or the flock. You are not to take a human being as a sacrifice to the Lord.” In the event that anyone entertained a doubt about this, this is spelled out beyond the possibility of any doubt in Jeremiah 19,5: where the prophet chastises the people for offering human sacrifices including their children to the Baal, something G’d says: “I have never commanded, never decreed, and which never came to My mind.” In view of all that we have said, the Torah was careful to commence the legislation with the word אדם כי יקריב, “a man who will offer an offering,” as opposed to; “becoming the victim of a sacrifice.” Grammarians (such as Ibn Ezra) have viewed the meter of the verse as follows: “אדם מכם שיקריב,“ ”a man amongst you who offers a sacrifice.” We would have a parallel verse in Isaiah 26,11: אף אש צריך תאכלם, “fire will also consume Your adversaries.” Here too one might have imagined that the subject was “Your adversaries” rather than G’d. The correct translation reverses the relative position of the words אש and צריך. Another example of a similar construction is found in Hoseah 8,2 לי יזעקו אלו-הי ידענוך ישראל, the correct meaning of which is “Israel cries out to Me: ‘O my G’d we are devoted to You.’” The translation assumes that the prophet had meant: לי יזעקו ישראל אלו-הי ידענוך, the prophet refers to the impudence of the Jewish people, who, though unrepentant, claim that they were devoted to the Lord. A similar inverted verse is found in Exodus 22,8 אשר יאמר כי הוא זה, “concerning which one party says ‘this is it.’” Instead of writing כי זה הוא, the Torah in its wisdom chose to write כי הוא זה. There are numerous other examples in Scripture of what appear to be inverted constructions.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.2:3",
    "he": "ובמדרש אדם כי יקריב מכם, למה נאמר אדם, מה אדם הראשון לא הקריב מן הגזל שהכל היה שלו, אף אתם לא תקריבו מן הגזל, וכן הוא אומר (ישעיהו ס״א:ח׳) שונא גזל בעולה.",
    "en": "Tanchuma Tzav 1 comments on this verse that the reason that the Torah chose the word אדם [rather than איש as is usual, Ed.] is to teach that just as when Adam offered a sacrifice he used an animal which was his, was not illegally acquired (seeing he owned all of the earth), so any offering to G’d must be legally owned by the person offering it else it is not only not pleasing to the Lord but displeasing. Isaiah 61,8 spells this out more precisely when he quotes G’d as שונא גזל בעולה, “I hate robbery with a burnt-offering.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.2:4",
    "he": "קרבן לה'. כל מקום שנאמר קרבן לה' אומר ביו\"ד ה\"א, שלא ליתן פתחון פה למינים לרדות. לא אמר הכתוב לה' קרבן אלא קרבן לה', ומזה דרשו רז\"ל מנין שלא יאמר אדם לה' עולה, לה' מנחה, לה' שלמים, אלא עולה לה', מנחה לה', שלמים לה', ת\"ל קרבן לה', והרי הדברים ק\"ו ומה אם מי שהוא עתיד להקריב אמרה תורה לא יחול שמי אלא על הקרבן, על אחת כמה וכמה המזכיר שם שמים לבטלה.",
    "en": "קרבן לה, “an offering to the Lord.” Whenever the expression קרבן לי-ה-ו-ה is written, the name of the Lord used is the Tetragrammaton to make certain we do not offer heathens an excuse to rebel against G’d and the word קרבן precedes the word לה' so as to preclude the idea that first one would offer a sacrifice to one of the attributes of G’d, i.e. the attribute of Mercy, in order to subsequently offer a second offering to the attribute of Justice believing it to be an independent power (compare Sifra Vayikra 2,5). Our sages in Sifra Vayikra 2,4 conclude from the wording of the Torah here that when a person sanctifies, i.e. donates an animal as a sacrifice, he is not to say לה' עולה, or לה' מנחה, “for the Lord a burnt-offering”, or “for the Lord a meal-offering,” but he is to use the formula עולה לה', or מנחה לה' “a burnt-offering for the Lord,” or “a meal-offering for the Lord,” as the case may be. Actually they arrived at this ruling using simple logic. If a person who is about to present G’d with an offering is warned not to utter the Lord’s name in vain [before specifying what it is all about, in the event he never gets to complete the sentence, Ed.] then how much more so must one be careful not to use the name of the Lord in vain or even frivolously when one does not do so in connection with sanctifying something for the Lord.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.2:5",
    "he": "מן הבהמה. ולא מן החיה, הכשיר הכתוב לצורך קרבן הבהמות שהן נרדפות ופסל החיות שהן רודפות. ומזה דרשו רז\"ל הוי מן העלובין ולא מן העולבין מן הנרדפין ולא מן הרודפין, שהרי אין לך נרדפים בעופות כתורים ובני יונה והכשירן הכתוב לגבי מזבח, וא\"כ בין בבהמות בין בעופות לא הכשירה תורה למזבח אלא הנרדפין, וזהו שאמרו הוי מן העלובין ולא מן העולבין, מן הנרדפין ולא מן הרודפין, הוכיחו אותו רז\"ל מן הפסוק שאמר (שופטים ה׳:ל״א) ואוהביו כצאת השמש בגבורתו, וענין הכתוב כי קרא הכתוב העלובים אוהביו והמשילם כשמש, לפי שהשמש היה עלוב כשקטרגה הלבנה ואמרה אי אפשר לשני מלכים שישתמשו בכתר אחד, וכשם שהמשיל עלבונם לעלבון השמש כן המשיל שכרם וזכות אור נפשם לזכות אור השמש, כצאת השמש בגבורתו.",
    "en": "מן הבהמה, “from the domestic animals.” The word בהמה is restrictive and excludes free-roaming animals known as חיות from being suitable as offerings on G’d’s altar. One of the reasons for this is that whereas the domesticated animals are victims by definition, the majority of the free-roaming animals are the hunters, the pursuers, the ones which victimise their prey (Tanchuma Emor 9). The rule that free-roaming animals are not fit for the altar prompted our sages (Shabbat 88) to say: “it is better to belong to the category of people suffering insults than to be part of the group of people insulting others.” No bird suffers more pursuit than the turtle-doves and the pigeons, yet the Torah has included these birds amongst those fit for the altar. It is therefore established that both amongst the mammals and the fowl the Torah stipulated that only species which are prone to suffer persecution are permitted as sacrifices on the altar of the Lord. Our sages brought also scriptural proof for their statement when they quoted Judges 5,31 ואוהביו כצאת השמש בגבורתו, “but may those who love Him be as the sun’s rising might.” The thrust of this whole verse (conclusion of Devorah’s song of thanksgiving and victory) is that she referred to the ones who had suffered insults as the ones beloved of G’d and compared them to the sun. The sun was the first creation of the Lord to endure insult when (according to Chulin 60) the moon complained that it could not share prominence with it. [The sun is not on record as responding to this complaint. Ed.] Seeing that the light of the sun is so superior to that of the moon, -considered its reward for suffering in silence- these suffering animals too were elevated in being allowed to give their lives on the altar of the Lord, making what would have been an inevitable death anyway a meaningful death.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Vayikra.1.2:6",
    "he": "עוד יש לפרש שהכשיר הכתוב הבהמות אצל המזבח כדי להורות על מדת התמימות ובה ראוי שיתנהג האדם, כי מין הבהמות תם, ומשכנם בישוב, ובהם בחר יעקב אבינו שאמרה לו אמו (בראשית כ״ז:ט׳) לך נא אל הצאן, והוא היה בוחר במדת השלום ונקרא איש תם שתרגומו גבר שלים, והתורה שנתנה לזרעו כולה שלום שנאמר (משלי ג׳:י״ז) דרכיה דרכי נועם וכל נתיבותיה שלום, וכן ישראל נקראו שולמית שנאמר (שיר השירים ז׳:א׳) שובי שובי השולמית, לפי שהם אומה ששלום העולמים דר בתוכה, לפיכך בחר הקב\"ה המין הזה לקרבן כי הקרבנות הם שלום בעולם. ופסל את החיות, כי עשו הרשע המרוחק ממזרח השמש בגבורתו היה איש שעיר איש מדברי, כענין שנאמר (בראשית כ״ה:כ״ז) יודע ציד איש שדה, ובחר המין ההוא של חיות אשר משכנם במדבר מקום החרבן והשממון, והנה זה בהפך מדת השלום, ומטעם זה תרחיק התורה הגזית מהמזבח, מפני הברזל שהוא החרב המחריב העולם, והוא ירושה לעשו וזה שכתוב (שמות כ׳:כ״ב) כי חרבך הנפת עליה ותחללה, ומפני שהמזבח מאריך הימים והחרב מקצר אותם דרשו רז\"ל בזה אינו דין שיונף המקצר על המאריך. ודרשו רז\"ל מן הבהמה מן הבקר ומן הצאן, מן הבהמה למעוטי רובע ונרבע, מן הבקר למעוטי נעבד, מן הצאן למעוטי מוקצה, וי\"ו יתירה למעט הנוגח שהמית.",
    "en": "It is incumbent upon man to learn from this legislation concerning who is chosen as fit to be a sacrifice. It is interesting that whereas Yitzchak sent Esau to hunt game, Rivkah sent Yaakov to the sheep to select a domesticated animal as food for her husband. These animals share the characteristic of תמימות, being flawless in character, with Yaakov whom the Torah described as תמים, flawless. This characteristic is described by Onkelos as שלים, “peaceful, harmonious,” in Genesis 25,28 where the Torah describes the difference between Esau and Yaakov. This תמימות, flawlessness, is the hallmark of Torah which is described as תורת ה' תמימה, “the Torah of the Lord is flawless,” and its paths are described as harmonious, שלום, (Proverbs 3,17).” The word שלום as a proper name for the Jewish people occurs in Song of Songs 7,1 where Solomon calls on Israel saying שובה שובה השולמית, “turn back, turn back O Shulamit!” The reason Israel has been accorded this title is that the eventual everlasting peace will be ushered in in the land of Israel. For the above-mentioned reasons G’d selected the domesticated pure mammals as suitable for His altar whereas He rejected the free-roaming beasts, even the ones which are permissible for us to eat such as deer, etc. Esau was considered as far removed from the sun (the horoscope of the sun) being a hairy man, a man who made his home in the desert, as already characterized by his father Yitzchak who described him as יודע ציד איש שדה, “familiar with hunting, a man of the field” (Genesis 25,27). He showed a preference for the free-roaming animals that live in uncivilized areas, signifying destruction and desolation. Such an environment is the opposite of the environment which bespeaks peace and harmony. This is also the reason the Torah forbade that stones which had been treated with iron (metal) tools should form part of the altar as such tools are reminiscent of the sword, of causing death instead of ushering in peace, the purpose of the altar. (compare author’s comments on Exodus 20,22). The sword became the inheritance of Esau and his descendants. This is the mystical dimension of Exodus 20,22: “for you have swung your sword over it and desecrated it.” [The author has a different count for the number of verses in the Ten Commandments due to the tone-signs which are used when reading the text, so that in his commentary Exodus 20,22 is referred to as 20,25. Ed.] Seeing that it is the function of the altar to help man live longer whereas the function of the sword is to shorten the life span of those who come in contact with it, it is only logical that such an instrument or one which symbolises it should not be used in constructing the altar. Our sages also derive from the words מן הבהמה, מן הבקר, ומן הצאן, “from the domesticated animals such as cattle or flocks,” that the word בהמה excludes any animal which has been mated with a human being; the word מן הבקר is meant to exclude any cow or ox which has been used in idolatrous rites; the words מן הצאן exclude even animals which have been designated for idolatrous service though none such has as yet been performed with them. The extra letter ו in the words ומן הצאן, excludes animals which have gored a human being to death but against which there is not enough evidence to carry out the penalty of stoning prescribed by the Torah (compare Sifra 2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:1",
    "he": "פלס ומאזני משפט לה' מעשהו כל אבני כיס (משלי טז, יא)",
    "en": "פלס ומאזני משפט לה' מעשהו כל אבני כיס, “Honest scales and weights are the Lord’s; all the weights in the bag (pocket) are His work” (Proverbs 16,11).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:2",
    "he": "שלמה המלך ע\"ה כוון בכתוב הזה (משלי טז) כי כל מעשיו של אדם נשקלים, וכל המשקלות כולן הם לשם יתעלה, המשקל הגדול היחידי הוא הפלס, גם המשקל הקטן שהם שנים, ועל כן נקראים מאזנים בכפל הלשון, כענין התיבות הנמצאות בכתובים בענין זה שהם מורות על שנים, והנה הוא יתעלה שוקל פרטי המעשים כלן בכל אבני כיס, והכוונה בזה כי כשם שיש לו כל המשקלות מהגדול ועד הקטן, יש לו כל האבנים מהגדול ועד הקטן שבכולן, כגון שתאמר מן הככר שהוא שעור המשקל הגדול עד האונקיא וחצי האונקיא ושלישיתה ורביעיתה, וכן עד סוף השעור הקטן בתכלית. וכל זה משל להבין ולהורות כי הוא יתעלה שוקל העברות כולן, החמורות הקלות, ומעניש עליהן כפי גודל העברה החמורה וכפי קטנות העברה הקלה, ואין שכחה לפניו יתעלה. וראיה שהוא יתברך חוזר לשקול העברות הקלות אחר ששקל העברות החמורות מה שאמר הנביא בשם הקב\"ה (ירמיהו ט״ז:ט״ז) הנני שולח לדיגים רבים נאם ה' ודיגום ואחרי כן אשלח לרבים צידים וצדום, הזכיר לשון צידה אחר לשון דיגה, כאדם המפנה כלי הבית וחוזר ושונה עוד עליהם אם נשאר עוד מהם שם. ובאור הכתוב כי הפלס והמאזנים וכל אבני כיס אשר לה' הכל משפט, כלומר דין אמת. ומה שהזכיר לשון כיס לפי שהמנהג הוא לתת האבנים בתוך הכיס כדי שישארו בנקיותן ולא יקבלו שום לכלוך ולא יהיו נשחקים ברוב ההתמדה שהאדם משתמש בהן וכדי שיהיו מכוונים במשקלן.",
    "en": "Solomon wanted to tell us in this verse that all of man’s deeds are carefully weighed and that all the weights (by which they are evaluated) belong to G’d. The single most heavy weight is called פלס; also, a much smaller weight of which there are two are called מאזנים. The word is derived from אזן, i.e. when there are two weights each called אזן, the scale is called מאזנים to indicate that equal weights are on opposite sides. There are many words in Scripture which appear in the plural, especially when in order to make full use of what these words represent one requires two of them. Examples are נעלים, shoes, רחים, millstones, etc. G’d is described as “weighing” each of our actions using small weights known as “pocket weights, weights small enough to be carried in one’s pocket. The largest weight known in the Torah is called ככר, whereas the smaller weights known as אונקיה are usually divided into אונקיה, and half or quarter “ounces.” [This is not the “ounce” we are familiar with but a weight of about 4 regular shekalim or about 29 grams]. Solomon only wanted to illustrate that when “weighing” our sins in the scales of merits and demerits respectively, even the smallest sin (or merit) is taken into account. Reward and punishment is meted out according to G’d’s yardsticks as to the relative “weight” of such deeds we have performed. If you need proof that after G’d has first weighed the “heavy” sins He proceeds to also weigh the “light” sins look at Jeremiah 16,16 where the prophet says: הנני שולח לדיגים רבים נאום ה' ודיגום ואחרי כן אשלח לרבים צידים וצדום, “Lo, I am sending for many fishermen--declares the Lord--and they shall haul them out; and after that I shall send the hunters and they shall hunt them.” The prophet employed the verb צידה, hunt, after the expression “fishing.” It is similar to a person who moves out of a house and first removes the larger pieces of furniture, returning to pick up the smaller items he has left behind. The meaning of the whole verse quoted above is: the large weight stone called peles, the smaller ones, i.e. moznayim, as well as weights carried in one’s pocket; all of them are at the disposal of the Lord and He makes use of them.” In other words, the justice dispensed by the Lord will be true justice having taken into account all factors relevant to arriving at a verdict. The reason Solomon refers to small weights as אבני כיס is because people are in the habit of carrying them in a pocket, a small bag. This is in order to keep them clean and not exposed to erosion.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:3",
    "he": "ויתכן לפרש שיכלול עוד לשון כיס לפי שאבנים נחבאים ונסתרים בתוך הכיס ואין אדם יודע מה בתוכו כי הם טמונים ונעלמים שם, כן המשפט אשר לה' באבני משקלו נסתר ונעלם מן הבריות, אי אפשר לו לאדם לדעת זה, כי כח השכל האנושי הוא דל ואין ידו משגת איך הוא יתעלה שוקל מעשי הצדיקים והרשעים, והוא שאמר דוד ע\"ה (תהילים ל״ו:ז׳) צדקתך כהררי אל משפטיך תהום רבה, באר הכתוב כי צדקת ה' וחסדיו ורחמיו גבוהים ומפורסמים כהררי אל המפורסמים והנגלים לעין כל, אבל משפטיו נסתרים ונעלמים הם כתהום רבה שאין אדם יודע לו סוף. וזהו שאמר במדרש צדקתך כהררי אל משפטיך תהום רבה, כשאתה מביא צדקה בעולם מפורסמת היא כהרים הללו, אבל המשפטים הם נסתרים כתהום רבה. כיצד כשחרבה ירושלים בתשעה באב חרבה, וכשהראה לו יחזקאל הפורענות הראוהו בעשירי בחמשה לחדש, אבל כשבא לגדל את ישראל הוא מפרסם את ישראל, באיזה מקום במדבר סיני, באיזה יום באחד לחדש, לאיזה חדש לחדש השני, באיזו שנה בשנה השנית, לאיזה דבר לצאתם מארץ מצרים. וזהו שכתוב.",
    "en": "It is possible that an additional dimension contained in the expression אבני כיס is an allusion to the fact that G’d’s verdict remains hidden from us similar to these little weights a person carries in his pocket being concealed from others. Man’s intelligence and knowledge is very limited and it is impossible for us to have access to all the factors which combine to make G’d arrive at a fair verdict concerning man’s deeds. This is why, when describing G’d’s superior way of judging, David says in Psalms 36,7: “Your beneficence is like high mountains; Your justice like the great deep;” David means that G’d’s righteousness and His deeds of loving kindness are so far above us as are high mountains and the bottom of the deep sea; both are inaccessible to us. However, there is a difference between the high mountains and the depth of the ocean. High mountains can be seen though they may be inaccessible, where the bottom of the deep is something we cannot even see. Similarly, G’d’s righteousness is well known throughout the world though we may not be able to explore it; the justice of G’d, however, is totally beyond our ability to assess. Let me illustrate what I mean. Jerusalem was destroyed on the ninth day of the month of Av. When Ezekiel was told of this G’d is described as having sent a messenger who arrived on the tenth day of the fifth month. (Ezekiel 33,21 describes the arrival of an escaped citizen of Jerusalem as having occurred on the fifth of the tenth month). Examination of the verse in Ezekiel both in chapter 33 and chapter 24 poses obvious contradictions. We are forced to conclude that G’d wanted to conceal the true dates and that therefore incomplete information is recorded in the Book of Ezekiel. You may contrast this with extremely precise information given by the Torah in the opening chapter of the Book of Bamidbar, (when the subject was not destruction, i.e. meting out of justice). Here the Torah gives a) the day of the month; b) the name of the month; 3) the year in which this occurred; 4) in relation to which previous event, i.e. the Exodus from Egypt.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:4",
    "he": "וידבר ה' אל משה במדבר סיני באהל מועד באחד לחדש השני בשנה השנית לצאתם מארץ מצרים לאמר. במדבר סיני, שבו היה הר סיני.",
    "en": "וידבר ה' אל משה במדבר סיני באהל מועד באחד לחודש השני בשנה השנית לצאתם מארץ מצרים, לאמור, “The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month of the second year after the Exodus from Egypt, saying:” The wilderness of Sinai (so called for in it) Mount Sinai is located.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:5",
    "he": "ובמדרש במדבר סיני בשלשה דברים נתנה תורה, באש במים במדבר, באש דכתיב (שמות י״ט:י״ז-י״ח) והר סיני עשן כלו מפני אשר ירד עליו ה' באש, במים דכתיב (שופטים ה׳:ד׳) ה' בצאתך משעיר בצעדך משדה אדום ארץ רעשה גם שמים נטפו גם עבים נטפו מים, במדבר דכתיב וידבר ה' אל משה במדבר סיני. ולמה נתנה בשלשה דברים הללו, לומר לך מה אלו חנם לכל באי עולם אף התורה חנם לכל באי עולם, וכה\"א (ישעיהו נ״ה:א׳) הוי כל צמא לכו למים, ולמה במדבר לומר לך שאין אדם קונה התורה עד שיעשה עצמו הפקר כמדבר.",
    "en": "Bamidbar Rabbah 1,6 comments that the reference to the “wilderness of Sinai” is to remind us that the giving of the Torah comprised three elements: 1) fire; 2) water; 3) the desert. We know that fire was a factor in the giving of the Torah from Exodus 19,18: “the whole Mountain of Sinai was smoking on account of the Lord having descended upon it in fire.” We know that water was also a crucial factor from Judges 5,4 (Devorah’s song) “O Lord when You came forth from Seir, advanced from the country of Edom, the earth trembled, the heavens dripped, yea, the clouds of water, the mountains quaked before the Lord, Him of Sinai, before the Lord G’d of Israel.” Finally, we know that the desert was a factor in the giving of the Torah from the reference to the desert of Sinai in our verse.” Why were these three elements an integral part of the giving of the Torah? To tell you that just as three basic phenomena on earth are available for free to everyone, so Torah is to be taught without charge. Isaiah 55,1 spelled this out clearly when he proclaimed: “Ho, all who are thirsty, come for water!” Why was it important to give the Torah in the desert? To teach that one cannot truly acquire Torah except after one has made oneself הפקר, “ownerless like the desert.” [One must not allow oneself to be dominated by other philosophies or the evil urge if one wants to absorb Torah in its undiluted form. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:6",
    "he": "באהל מועד הוא המשכן, ומשעה שקראו משם שנאמר (ויקרא א׳:א׳-ב׳) ויקרא אל משה וידבר ה' אליו מאהל מועד, לא דבר עמו אלא משם, לפי שהכבוד שהיה בהר סיני הועתק שם, ועל כן יצוה בכאן להגביל את המשכן שיהיו הלוים חונים סביביו והזר הקרב יומת, כשם שהגביל את ההר ואמר (שמות י״ט:י״ג) לא תגע בו יד, והזהיר על המשכן (במדבר י״ח:ה׳) ושמרתם את משמרת הקדש ואת משמרת המזבח, כשם שהזהיר בהר סיני (שמות י״ט:כ״ד) והכהנים והעם אל יהרסו, וצוה עליו ולא יבאו לראות כשם שצוה בהר סיני (שם יט) והכהנים והעם אל יהרסו לעלות אל ה'. ועוד יצוה שיחנו הלוים סביב לאהל מועד, והיו כ\"ב אלף לוים כשם שירדו עמו בהר סיני עשרים ושנים אלף של מלאכי השרת, הוא שכתוב (תהילים ס״ח:י״ח) רכב אלהים רבותים וגו', והיו ישראל ארבעה דגלים כשם שראו בהר סיני ארבע מחנות שכינה.",
    "en": "באהל מועד, “in the Tent of Meeting, etc.;” this is the Tabernacle. Once G’d called Moses from the Tabernacle, i.e. from Leviticus 1,1 on where the words “He called to Moses from the Tent of Meeting” occurred for the first time, G’d always spoke to Moses out of the Tent of Meeting seeing that the attribute כבוד which had addressed Moses at the Mountain had moved to the Tabernacle as soon as it had been inaugurated. This is why at this time the instructions had to be issued to the Levites whose camp was around the Tabernacle not to trespass and enter the Sanctuary as any non-priest who entered the Sanctuary was bound to die (verse 51). The warning not to enter the Sanctuary was of the same type as the warning before the revelation not to step beyond the fenced off section of Mount Sinai (Exodus 19,13). The warning is spelled out in detail in Numbers 18,5 after the rebellion of Korach and parts of the senior members of the tribe of Levite. At that time even the priests were included in the warning (Exodus 19,24), and in Numbers 4,20 the Torah warns the Kehatites, the senior group of Levites, not to “look” when the “holy” is inserted or they would die. Even though they carried these “holy” items such as the Ark, they were not to look at it until the Ark had been covered. Furthermore, the Torah does command that the 22,000 Levites encamp around the Tabernacle (compare Numbers 3,43) seeing that their numbers corresponded to that of the angels who had accompanied G’d when He took up residence in the Tabernacle. We have this information from Psalms 68,18 where the psalmist speaks about רכב אלוהים רבותים, “G’d’s entourage amounting to 22.000.” The Israelites’ camp was composed of four flags, corresponding to their having observed at Mount Sinai that the angels grouped themselves into four camps with a flag each. [Some say each angel had a flag of his own, compare Rabbi Avdimi in Pesikta Rabbati on Asseret Hadibrot. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:7",
    "he": "ובמדרש באהל מועד, עד שלא עמד אהל מועד דבר עמו בסנה, שנאמר (שמות ג׳:ד׳) ויקרא אליו אלהים מתוך הסנה, אח\"כ דבר עמו במצרים שנאמר (שם יב) ויאמר אל משה ואל אהרן בארץ מצרים, ואחר כך דבר עמו במדין שנאמר (שם ד) ויאמר ה' אל משה במדין, ואחר כך דבר עמו בסיני שנאמר (ויקרא כ״ה:א׳) וידבר ה' אל משה בהר סיני לאמר, כיון שעמד אהל מועד אמר יפה הוא הצניעות שנאמר (מיכה ו׳:ח׳) והצנע לכת עם אלהיך התחיל מדבר עמו באהל מועד, וכן אמר דוד (תהילים מ״ה:י״ד) כל כבודה בת מלך פנימה ממשבצות זהב לבושה, בת מלך זה משה, שנאמר (ישעיהו י״ט:ד׳) וסכרתי את מצרים ביד אדנים קשה, אלו המכות שבאו על המצריים, ומלך עז ימשל בם, זה משה שהיה מלכה של תורה שנקראת עוז, שנאמר (תהילים כ״ט:י״א) ה' עוז לעמו יתן, וכתיב (משלי ח׳:ט״ו) בי מלכים ימלוכו, לפיכך כל כבודה בת מלך פנימה. מכאן אמרו רז\"ל כל אשה שהיא מצנעת עצמה אפילו ישראלית ראויה שתנשא לכהן גדול ויעמיד ממנה כהנים גדולים שנאמר (תהילים מ״ה:י״ד) ממשבצות זהב לבושה, אמר הקב\"ה זהו כבודה שיהא מדבר בפניה שנאמר (במדבר ז׳:פ״ט) ובבא משה אל אהל מועד לדבר אתו וישמע את הקול. אמר רבי יהושע בן לוי אלו היו יודעין אומות העולם מה ביהמ\"ק מועיל להן היו מקיפין אותו חיילות כדי לשמרו, שהיה יפה להן יותר ממה שהיה יפה לישראל, שגם שלמה סדר בתפלתו (דברי הימים ב ו׳:ל״ב) וגם אל הנכרי אשר לא מעמך ישראל הוא וגו', ואתה תשמע מן השמים ועשית ככל אשר יקרא אליך הנכרי, ובישראל כתיב (שם) ונתת לאיש ככל דרכיו אשר תדע את לבבו, אמר שלמה ע\"ה רבון העולמים אם הוא ראוי תן לו ואם אינו ראוי אל תתן לו, לפי שישראל מכיר הקב\"ה ויודע שהיכולת בידו, ואם אין תפלתו נשמעת תולה בעצמו ובחטאו, אבל הנכרי קורא תגר ואומר בית ששמו הולך מסוף העולם ועד סופו נתיגעתי בכמה דרכים ובאתי והתפללתי בתוכו ולא מצאתי בו ממש כמו שאין ממש בעבודה זרה לפיכך ועשית ככל אשר יקרא אליך הנכרי. ולא תאמר בהמ\"ק בלבד יפה להן אלא אפילו ישראל, שאלמלא ישראל לא היה מטר יורד לעולם ולא השמש זורחת אם לא בשבילן, שנאמר (ירמיה לג) אם לא בריתי וגו', ולעתיד לבא יראו האומות שהקב\"ה מדבר עם ישראל ובאים גם הם להדבק בהם, שנאמר (זכריה ח׳:כ״ג) נלכה עמכם כי שמענו אלהים עמכם.",
    "en": "Another Midrashic comment in Tanchuma 3 remarks on the words באהל מועד, that previously G’d had spoken to Moses at the burning bush, as we know from Exodus 3,4. Later He spoke to him in Midian (Exodus 4,19). Subsequently, He had spoken to him in Egypt (compare Exodus 12,1). Still later He spoke to him at Sinai (Leviticus 25,1). As soon as the Tabernacle had been erected G’d changed the venue, preferring the privacy of the Tabernacle to any of the other locations from which He had addressed Moses previously. This concept is reflected in the words of Micah 6,8 that the Lord desires that we relate to Him “by walking modestly with your G’d.” As of now, G’d began to converse with Moses in the Tent of Meeting. When David said in Psalms 45,14 that “the honour and glory of a king’s daughter is observed only within the home,” he merely used a metaphor to describe that matters between the Lord and man are to be conducted in private. The fancy garments worn by the princess are not meant for show. In that verse the בת מלך is a reference to Moses as we know from Isaiah 19,4: “I will place the Egyptians at the mercy of a harsh master.” This was a reference to the Ten Plagues they were to endure. Isaiah continues: “and a ruthless king shall rule them.” This refers to Moses who represented the Kingdom of Torah known as עוז, the same word used by Isaiah in that verse. We know that Torah is called עוז, from ה' עוז לעמו יתן “the Lord gives עוז to His people” (Psalms 29,11). It is also written in Proverbs 8,15: “Kings reign through Me.” He who realizes that all mortal authority is dependent on G’d’s approval will be modest. Our sages (Tanchuma Bamidbar 3) say that any woman who practices modesty is entitled to marry a High Priest even if she is not of priestly or Levitic descent; she is fit to bear children who in turn will become High Priests. They base this on the end of the verse in Psalms 45,14 where the psalmist says: “her dress is embroidered with golden mountings.” The words “golden mountings” are also used in the garments of the High Priest (compare Exodus 28,11). It is the mark of the modest woman not to display her fancy garments outside her home. When Moses entered the Tent of Meeting to speak to G’d he would hear the heavenly voice (Numbers 7,89). Rabbi Joshua son of Levi said: “if the Gentiles would realise how much benefit they derive from the existence of the Temple (ours) they would place armed guards around it in order to protect it. In fact it is of greater benefit to them than it is to the Jewish people. Even Solomon included the importance to the Gentiles of his Temple when he prayed to G’d to respond favourably to the prayers offered by them in the Jewish Temple (Kings I 8, 41-42). He asked for outright acceptance of the prayers of the Gentiles whereas he asked only for qualified acceptance of prayers offered by Jews, i.e. deserving Jews only. As a result of this it is clear that seeing a Jew is aware of G’d and His power, he will search his heart for sins he may have committed when he finds that G’d did not respond to his prayer. A Gentile, who does not know G’d, would react angrily if he finds his prayer rejected. He would point to the fact that after having taken all the trouble to cross the seas in order to pray at such a world-famous shrine, he had wasted his time and money. As a result he would cause G’d’s image to become tarnished among other human beings. Not only is the Temple (of the Jews) more beneficial to them than to the Jews, but even the Jewish people’s existence is of great importance to them. Were it not for the Jewish people they would not be the beneficiaries of rain and dew at the appropriate times of the year. Even the sun dispenses its light and warmth only for the sake of the Jewish people as we know from Jeremiah 33,25: “Were it not for My covenant day and night, I would not have set the statutes of heaven and earth”. The message is that destruction of the Jewish people would make the continued existence of mankind pointless. In the future the Gentiles will see that the Lord G’d speaks to the Jewish people and as a result of this they will come and flock to establish close ties with Israel. This is what Zecharyah 8,23 spoke about when he said (the Gentiles speaking) “let us go with you for we have heard that G’d is with you.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.1:8",
    "he": "באחד לחדש השני. צוהו בתקון הדגלים ואיך יסעו ואיך יחנו, כי לא נסעו אלא עד עשרים יום לחדש השני. ומה שנסמכה פרשה זו של חומש הפקודים לפרשת תמורה של מעלה, אמרו במדרש ללמדך מה הקב\"ה יחיד ואין לו תמורה שנאמר (שמואל א ב׳:ב׳) אין קדוש כה' כי אין בלתך, כך לא ימיר ישראל באומה אחרת, וזהו שכתוב (שיר השירים ב׳:ט״ז) דודי לי ואני לו, אני קדוש ואתם קדושים, אל תמירוני כשם שאין אני ממיר אתכם, אתם קרויין צאן, כשם שאין ממירין בהמה בבהמה כך איני ממיר אתכם.",
    "en": "באחד לחודש השני, “on the first of the second month.” The subject matter of G’d’s conversation with Moses at that time was the details of the encampment, the positioning of the flags, in which order the people should break camp and in which order they should make camp. (this needs elaboration as a) our portion does not contain any of the 613 commandments, b) the Jewish people did not start journeying until the twenty-second of that month). The reason why this portion follows the chapter dealing with the laws about exchanging the objects of vows made (Leviticus 27), is to remind us that G’d is One, is Unique, and there are no substitutes for Him. Just as there are no substitutes for G’d, so there is no substitute for the unique Jewish people and He will never exchange us for any other nation. We have this on the authority of Song of Songs 2,16 דודי לי ואני לו, “My beloved belongs to me and I to Him.” We also have a verse spelling out the other half of this relationship when we read in Samuel I 2,3 (Chanah speaking) אין קדוש כה' ואין בלתך, “there is none as holy as G’d and there is none beside You.” Furthermore, we find that the Jewish people are referred to as G’d’s “flock” in Ezekiel 34,31. Just as we learned in the last chapter of Leviticus that no member of the flock once it has been sanctified must be exchanged, so we may rest assured that G’d will never exchange His flock, i.e. the Jewish people.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.3:1",
    "he": "ואלה תולדות אהרן ומשה. הזכיר משה לפי שלמדם תורה, כי תלמידיו של אדם הן הן תולדותיו העקריות, והיו תולדות אהרן בהולדה ותולדות משה בלמוד התורה, ולזה הזכיר הר סיני שבו נתנה תורה, ואמר ביום דבר ה' את משה בהר סיני. וכן דרשו רז\"ל כל המלמד את בן חברו תורה מעלה עליו הכתוב כאלו ילדו. ואחרי כן הזכיר ואלה שמות בני אהרן לבאר שהיו בנים לאהרן לבדו, ולזה הזכיר ארבעתם בשמותם. ואחרי כן הזכיר שלישית אלה שמות בני אהרן הכהנים המשוחים אשר מלא וגו'.",
    "en": "ואלה תולדת אהרן ומשה, “and these are the descendants of Aaron and Moses: The reason the Torah mentions the name of Moses here although it does not tell us anything about his sons is that the person who teaches someone else Torah is considered as if he had fathered him. Seeing that Moses taught the sons of Aaron Torah he was included in the people considered as their progenitors. This is also why our verse mentions Mount Sinai, as the Torah had been given at Mount Sinai. ביום דבר ה' את משה בהר סיני, “on the day the Lord had spoken to Moses at Mount Sinai.” Seeing that the Talmud Sanhedrin 19 makes the point we just made that anyone who teaches the son of his friend Torah is considered as if he had fathered him, the Torah here repeats: “these are the sons of Aaron,” to make sure we understand that biologically speaking the sons now enumerated were fathered only by Aaron. This is also why all four of them are mentioned by name. Later on (verse 3) they are mentioned once more as the ones who had been anointed with sacred oil.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.3:2",
    "he": "ויתכן לפרש על דרך הפשט כי הוצרך זה ללמדך שהקב\"ה מדקדק עם הצדיקים כחוט השערה, שנאמר (תהילים נ׳:ג׳) וסביביו נשערה מאד, ועל כן הוסיף הכהנים המשוחים ולומר כי אפילו אנשים גדולים כאלו הכהנים המשוחים אשר מלא ידם לכהן לא נשא פניהם כשחטאו לפניו אבל הענישם מיד בעונש מיתה, וזהו שכתוב (דברים כ״ח:נ׳) אשר לא ישא פנים לזקן וכתיב (איוב ל״ד:י״ט) אשר לא נשא פני שרים ולא נכר שוע לפני דל כי מעשה ידיו כלם.",
    "en": "According to the plain meaning of the text we can explain this apparent duplication of information already supplied by the Torah as proof that G’d is very meticulous when dealing with even the slightest error committed by socially and spiritually eminent people such as the sons of Aaron (and of course Aaron himself as well as Moses). We have a verse to this effect in Psalms 50,3: ”those around Him are judged fiercely.” By adding the words: “the priests who had been anointed,” the Torah explains in advance why even highly esteemed people like Nadav and Avihu do not have their mistakes overlooked; not only is G’d not indulgent with people of such stature, but, on the contrary, He is more demanding of them in light of their representing not only themselves but G’d and His image. When the Torah describes the enemies of Israel who will invade the country as part of G’d’s retribution for Israel’s private and collective sins, it mentions a people who will show no respect for the elderly (Deut. 28,50). The reason this is mentioned is because normally one indulges the elderly, crediting them with wisdom, etc. G’d had to make plain that in His system of justice the more rarefied the spiritual atmosphere in which a person moves the more is he prone to retributive action by G’d if he fails to live up to G’d’s and the people’s expectations. We find the same point being made in Job 34,19 when Elihu tells his friend Job that “he is not partial to princes; the noble are not preferred to the wretched, for all are the work of His hands.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.3:3",
    "he": "ויתכן עוד שיהיה בכתוב סוד, כי בני אהרן יחזור לנדב ואביהוא בלבד שכבר מתו, והוא שהזכיר וימת נדב ואביהוא לפני ה', ואמר הכהנים המשוחים ומפני שארבעתם היו משוחים לכך הוצרך לפרש אשר מלא ידם לכהן קרי ביה לכהן, כלומר אותם אשר מלא ידם לכהן אחר, והוא פינחס בן אלעזר, והוא שכתוב (שמות ו׳:כ״ה) ותלד לו את פינחס אלה וגו', וזהו שהזכירה תורה מיתת נדב ואביהוא בפרשת פינחס, וזהו שכתוב בתחלת פרשת פינחס בן אלעזר בן אהרן, כי כל התורה כולה רמזים והערות, ועל כן הזכיר בכאן שלשה פעמים אלה לרמוז על שלש הויות, הראשונה הויה שכלית כלפי משה, והשניה גופנית כלפי אהרן, והשלישית הויה מחודשת כפי מדותיו של הקב\"ה. ומפני ששתי הויות היו בזמן אחד לכך הזכיר בהן ואלה בקשור וא\"ו, מה שאין כן בהויה מחודשת שבה הזכיר אלה בלא וא\"ו. והואיל והזכירם פירש מיתתם וחטאם שמתו בו.",
    "en": "Another approach: There is a mystical element here when the Torah writes of the four sons of Aaron, two of whom had already died and who certainly were not part of this census anymore. The Torah had described Nadav and Avihu as having died “before the Lord” (verse 4). It is reasonable then to understand the words “these are the sons of Aaron” as referring only to Nadav and Avihu whose death is being repeated in verse 4. Seeing that all four of Aaron’s sons had been anointed with sacred oil, we would have to understand the word לכהן at the end of verse 3, normally translated as: “to function as priest,” as meaning לכוהן, “to be priests,” a reference to someone who would function as priest after his father had died, i.e. Pinchas son of Eleazar. This would also account for Exodus 6,25: “she bore for him Pinchas the heads of the Levites according to their families.” This is also why again at the beginning of Parshat Pinchas (Numbers 26,60-61) the birth and death of Nadav and Avihu is once again mentioned. This is also why in Numbers 25,11 the Torah troubled itself to again trace Pinchas’ genealogy back to his grandfather Aaron. Seeing that the entire Torah is full of hints with profound meanings the Torah here saw fit to refer to these sons of Aaron three times. The first mention covers the intellectual relationship of these sons to their uncle Moses. The second time their existence is mentioned is a reference to their physical existence. The third time they are mentioned was to reveal to us something about the nature of G’d’s system of Justice, how instead of indulging the great it does the reverse and measures each one of their actions minutely. Seeing that two of these insights into G’d’s mind were revealed at the same time, the Torah used the conjunctive letter ו in introducing chapter three with the word ואלה. Seeing that the sons of Aaron had to be mentioned, the Torah also had to repeat what happened to them and why.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.7:1",
    "he": "ויהי ביום כלות משה. נכתב זה אחר ברכת כהנים כי כן היה, שהרי ביום שנשא אהרן את ידיו אל העם התחילה חנוכת המזבח. ופסוק זה מורה כדברי רז\"ל שהיה משה סותר את המשכן בשבעת ימי המלואים.",
    "en": "ויהי ביום כלות משה להקים את המשכן, “It was on the day Moses completed erecting the Tabernacle, etc.” This chapter was written after the priests had bestowed their blessing on the people, i.e. in chronological order. On the day Aaron raised his hands over the people in blessing them the inauguration of the Altar commenced. This verse is proof of the opinion expressed in Sifri Nasso 43 that during the seven preceding days Moses erected and dismantled the Tabernacle each day.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.7:2",
    "he": "וימשחם, בשמן המשחה.",
    "en": "וימשחם, “he anointed them,” i.e. with oil.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.7:3",
    "he": "ויקדש אותם, בהזאה.",
    "en": "ויקדש אותם, “he sanctified them.” This was by means of sprinkling blood on the Tabernacle’s furnishings including the Altar (compare Ibn Ezra).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.7:4",
    "he": "ובמדרש ויהי ביום כלות משה, זהו שאמר הכתוב (משלי כ״ז:י״ח) נוצר תאנה יאכל פריה ושומר אדוניו יכובד, אין הקב\"ה מקפח שכר כל בריה, אלא בכל מה שהאדם יגע ונותן נפשו על הדבר אין הקב\"ה מקפח שכרו, לכך נאמר נוצר תאנה וגו'. תדע לך ששלמה בנה בית המקדש ובשביל שנתן דוד נפשו עליו נקרא על שמו שנאמר (תהילים ל׳:א׳) מזמור שיר חנוכת הבית לדוד, לשלמה אין כתיב כאן אלא לדוד. וכן אתה מוצא במשכן שבשביל שנתן משה נפשו על המשכן אמר הקב\"ה איני כותבו אלא על שמו שנאמר ויהי ביום כלות משה, הוי אומר נוצר תאנה יאכל פריה. דבר אחר ויהי ביום כלות משה, זהו שאמר הכתוב (שם נא) היטיבה ברצונך את ציון תבנה חומות ירושלים אז תחפוץ זבחי צדק עולה וכליל, לפי שבעוה\"ז הקריבו קמעא שנאמר ויהי המקריב ביום הראשון את קרבנו נחשון וגו' קרבנו קערת כסף אחת עשרה זהב שעיר עזים אחד ולזבח השלמים בקר שנים, הרי כל הקרבן, למה הדבר דומה למלך שיצא לדרך והיו מביאין לפניו סעודה לפי הדרך ולפי הפונדק, אמר להן המלך כך אתם מכבדים אותי וכך אתם נותנין לי ואני מלך ושליט בעולם, אמרו אדוננו בדרך אנו ונותנין לפי הדרך, ולפי הפונדק הכנסנו לך, אלא הכנס למדינה וכשתכנס לפלטרין שלך אתה רואה כמה אנו מכבדין אותך. כך כשהוקם המשכן הקריבו כל הנשיאים דורון, קערה אחת כף אחת פר אחד שעיר עזים אחד איל אחד, אמר להן הקב\"ה כך הוא כבודי, אמרו לפניו רבש\"ע במדבר אנו ולפי המדבר הקרבנו לך, אלא כשתכנס לפלטרין שלך אתה רואה כמה פרים וכמה קרבנות נקריב לפניך שנאמר (שם) היטיבה ברצונך את ציון וגו' אז תחפוץ זבחי צדק עולה וכליל אז יעלו על מזבחך פרים, ולא פר אחד. וכן אתה מוצא בשלמה כשבנה בית המקדש (מלכים א ח׳:ס״ג) ויזבח שלמה את זבח השלמים אשר זבח לה' בקר עשרים ושנים אלף וצאן מאה ועשרים אלף ויחנכו את בית ה' המלך וכל בני ישראל. וכן בימי עזרא מה כתיב (עזרא ו׳:י״ז) והקריבו לחנוכת בית אלהי דנא תורין מאה דכרין מאתין אמרין ארבע מאה וצפירי עזים לחטאת על כל ישראל תרי עשר למנין שבטי ישראל. דבר אחר ויהי ביום כלות משה אמר רבי יוחנן כלת לשון כלה הוא, שעד שלא הוקם המשכן המזיקין מצוין בעולם, כשהיה משה עולה להר היה אומר המזמור (תהילים צ״א:א׳) יושב בסתר עליון בצל שדי יתלונן, מי שיושב בסתרו של עולם בצלו יתלונן, שלן שם מאה ועשרים יום כמנין צ\"ל, אומר לה' מחסי ומצודתי אלהי אבטח בו, אמר לו הקב\"ה בי בטחת אני עומד. כי הוא יצילך מפח יקוש, במצודתו של דוד שנתפש ליהרג, שנאמר (שמואל א כ״ג:כ״ו) ושאול ואנשיו עוטרים אל דוד ואל אנשיו לתפשם. ותחת כנפיו תחסה צנה וסוחרה אמתו, אמר רבי שמעון בן לקיש צנה אני עושה לך וכל מי שסוחר בתורה. לא תירא מפחד לילה מחץ יעוף יומם, יש מזיק שהוא פורח כעוף. מקטב ישוד צהרים, זהו קטב מרירי שכל מי שרואה אותו אין לו חיים בעולם בין אדם בין בהמה וחיה. כיצד עשוי, ראשו דומה לעגל וקרן אחת יוצא מתחת מצחו ושולט מי\"ז בתמוז ועד תשעה באב. לא תאונה אליך רעה ונגע לא יקרב באהלך, זה אוהל מועד, עד שהוקם המשכן היו המזיקין מצויין וביום שהוקם כלו.",
    "en": "A Midrashic approach: the words: “It was on the day Moses completed the erecting of the Tabernacle” are reminiscent of Proverbs 27,18: “He who tends the fig tree will eat its fruit; he who waits on his master will be honoured.” G’d does not withhold the appropriate reward for any creature. If man has toiled and devoted his best efforts to something worthy he will be rewarded. The Midrash illustrates this with the example of David, his son Solomon, and the Temple. It is well known that the scheme to build the Temple originated with David. Not only did he amass most of the funds and materials for the project but he had drawn up detailed blue prints. This is why we find that psalm 30,1 credits the Temple to David rather than to his son Solomon who had spent seven years building it. At the inauguration the hymn commences with the words מזמור שיר חנוכת הבית לדוד, “a psalm for David. A song for the dedication of the House.” You will observe a similar phenomenon with the Tabernacle. Seeing that Moses had devoted so much effort to see the Tabernacle built, had assembled it, erected it, etc., we find here that though Betzalel was the chief architect and executive carrying out the construction, that the Torah speaks about the day “Moses completed the Tabernacle.” This is the way the Torah expresses its recognition of the contribution by people whose efforts is likened to those who plant a fig tree. Another Midrashic insight: the words: “it was on the day Moses completed the Tabernacle,” are reminiscent of another part of Psalms 51,2--21 “May it please You to make Zion prosper; rebuild the walls of Jerusalem. Then You will want sacrifices offered in righteousness, burnt and whole offerings; the bulls will be offered on Your altar.” Seeing that in this world, at the inauguration of the Tabernacle the sacrifices were quantitatively minuscule, as described in verse 12, G’d could have reacted to such measly offerings with some degree of indignation. The Jewish people, forestalling such a complaint explained that seeing they were not in Jerusalem, did not yet have a home of their own, were traveling through the desert, they only presented a token of their esteem for their king G’d. They hinted in this psalm that as soon as their king would lead them to their permanent home they would reciprocate by presenting the King with sacrifices more in keeping with his stature. In fact when you will study the report of the inauguration of Solomon’s Temple and compare it with the inauguration of the Tabernacle you will be amazed at the quantitative difference. The courtyard of the Temple had to be enlarged (the sanctified area) in order to accommodate all the animals being slaughtered on that occasion. Kings I 8,63 tells of 22,000 oxen, 120,0000 sheep. being sacrificed at that time. Even during the days of Ezra, at the inauguration of the second Temple, when the economic and numerical condition of the Jewish people was a far cry from the glorious days of Solomon, we read that 100 bulls, 200 rams, 400 lambs, and 12 goats were offered on that occasion (Ezra 6,17). Another interpretation: The choice of the word כלות in the verse ויהי ביום כלות משה להקים את המשכן causes Rabbi Yochanan to understand the meaning of the word in the same sense as in Genesis 18,21 where it referred to total extinction of the people of Sodom. As long as the Tabernacle had not been erected the various destructive forces commonly known as demons had free reign on earth. When Moses had ascended Mount Sinai he recited Psalms 91,1 יושב בסתר עליון בצל שדי יתלונן, extolling “the Jewish people who had been allowed to reside in the shelter of the Most High and abide in the protection of Shaddai.” Tanchuma Nasso 23 understands these words slightly differently i.e. the word צל, shadow, has a numerical value of 120. This is the combined number of days (3 times 40) which Moses spent in that “hideout” near G’d on the mountain. In verse two of that hymn Moses says to G’d: “my refuge and stronghold, my G’d in whom I trust.” G’d responded: “seeing you placed your trust in Me, I will indeed stand by you.” This is why the following verses dealing with miraculous rescues refer particularly to David whom G’d rescued from certain death at the hands of King Shaul (compare Samuel I 23,26). On the words ותחת כנפיו תחסה צנה וסוחרה אמתו, “and under His wings you will find refuge; His fidelity is an encircling shield (verse 4),” Rabbi Shimon ben Lakish comments in that same Midrash that G’d promises to act in the fashion described for all who are true students of Torah. The next verse in the psalm, speaking of there being no need to fear the terror by night or the arrow that flies by day, is a reference to destructive forces on earth known by Moses in the psalm, i.e. the ones who fly around by day. The term קטב מרירי mentioned in verse six is a destructive agent whose sighting the victim is not likely to survive at all. It kills man and beast alike without direct contact. To help identify this creature, our author describes its head as similar to the head of a calf, it sprouts one horn on the middle of its forehead; the time of year when it is rampant is between the 17th of Tammuz and the ninth of Av, i.e. the period when the city of Jerusalem and at the end the Temple were captured and destroyed. When the psalmist (Moses) continues in verse 10 with: “no harm will befall you, no disease will touch your tent,” this is a reference to the Tent of Meeting, the Tabernacle. As long as the Tabernacle had not become functional these various destructive forces were commonplace; from the day described in our verse they ceased to exist.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.7:5",
    "he": "ונראה לפי המדרש הזה כי מה שאומר על שחל ופתן, וכפיר ותנין, הם הם ארבע כתות שהשדים נחלקים להם מארבעה אנשים, וכמו שהזכרתי בפסוק (בראשית ד׳:כ״ב) ואחות תובל קין נעמה. וכן לדורות בירושלים היו אומרים השיר הזה, וכן הזכירו בתחלת מסכת שבועות אין מוסיפין על העיר ועל העזרות אלא במלך ונביא וכהן וסנהדרין של שבעים ואחד ואורים ותומים ושתי תודות ושיר, וכן אמר הכתוב (שמות כ״ה:ח׳) ועשו לי מקדש, כלומר כענין זה שכל דברים אלו היו בימי משה, וכן תעשו לדורות. והשיר הוא שיר של פגעים, זהו שהיו אומרים אותו בירושלים להגן מן המזיקין כשם שאמרו משה בהר במעשה המשכן. אמר רבי שמעון בן לקיש מה לי ללמוד מספר תהלים נלמוד ממקומו, שנאמר יברכך ה' וישמרך, ישמור אותך מכל רע, אימתי ביום שהוקם המשכן. אמר רבי יהודה ברבי סימון יום שהוקם המשכן נכנס משה והיה שומע קול הדר קול נאה קול משובח, אמר משה (תהלים פה) אשמעה מה ידבר האל ה', א\"ל הקב\"ה, משה שלום, אני מדבר להן שאין לי על בני כלום, שנאמר (שם) כי ידבר שלום אל עמו ואל חסידיו ואל ישובו לכסלה אך קרוב ליראיו ישעו, אימתי ביום שהוקם המשכן, שעד שלא הוקם היתה תחרות בין הקב\"ה לישראל, אמר ריש לקיש מה לי ללמוד מספר תהלים, אפילו במקומה אינה חסרה כלום, מה כתיב למעלה מן הענין ישא ה' פניו אליך וישם לך שלום.",
    "en": "According to this Midrash it appears that what Moses said about על שחל ופתן תדרוך, תרמוס כפיר ותנין, “you will tread on cubs and vipers; you will trample lions and asps,” (verse 13) refers to 4 distinct groups of demons which are the outgrowths of four specific human beings. I have already referred to this in my commentary on Genesis 4,22 that the sister of Tubal-Kayin was Naamah. This hymn would be recited throughout the ages in Jerusalem. It is mentioned in Tractate Shevuot folios 14 and 15 where we are told that it was not permitted to expand the boundaries (walls) or the holy precincts except with the consent of the king, prophet of the generation, and the High Priest. In addition the Sanhedrin of 71 members had to give its consent and the Urim Vetumim had to be consulted by the High Priest. Two thanksgiving offerings had to be offered to make the changes effective and the Levites had to play their instruments when these offerings were presented and to recite a hymn [psalm 30 and the hymn in which David gives thanks for having escaped the pursuit of his sons Avshalom. Apparently these hymns were obligatory. Ed.] This is also the meaning of Exodus 25,8: “they shall make for Me a Sanctuary. When the Torah adds the apparently redundant words וכן תעשו, “and so you shall do,” at the end of this verse, the meaning is that whereas at the time the instructions were issued they applied to the construction of the Tabernacle, i.e. ועשו לי, the words וכן תעשו mean that the same rules are to be in effect when it would be time to construct the permanent Temple. The song mentioned in the Mishnah in Shevuot is the one dealing with the damage inflicted by demons (Psalms 91). They would recite this in Jerusalem to ward off these negative and destructive forces just as Moses had recited it at the time he had supervised construction of the Tabernacle. Tanchuma Nasso 25 has Rabbi Shimon query why we need to resort to the Book of Psalms to learn all this when we could learn it simply from our verses (the priestly blessings) where surely the words of that blessing address such dangers when the priests ask G’d to “bless and protect the recipients.” Surely, he reasons the word וישמרך means: “to protect you against all dangers!” Clearly, this blessing had to be effective on the day the Tabernacle was being erected! Rabbi Yehudah son of Rabbi Simon commented that on the day the Tabernacle was erected Moses entered and heard a beautiful voice. He decided to go closer to hear what G’d had to say. G’d then said to him: “Moses, welcome; I will speak to them and tell them that I harbor no resentment against them at all and that I am at peace with them, etc.” G’d quoted Psalms 85,11 to this effect. Up until the day of the Tabernacle being erected there had still been a tug of war between G’d and the people dating back to the golden calf episode. Concerning this interpretation, also Rabbi Shimon ben Lakish said there was no need to search the Book of Psalms for such insights as the priestly blessing in our passage already concluded with the promise of peace for the Jewish people, and that blessing had been bestowed on the people on that day.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.7:6",
    "he": "להקים את המשכן. נכתבה ההקמה על שמו אבל מעצמו הוקם בידי שמים, שנאמר (שמות מ׳:י״ז-י״ח) הוקם את המשכן. ובמדרש להקים את המשכן, זהו שאמר הכתוב (במדבר כ״ד:ה׳) מה טובו אהליך יעקב משכנותיך ישראל, אם אהליך למה משכנותיך ואם משכנותיך למה אהליך, אלא אהליך אלו האהלים, משכנותיך אל תקרי משכנותיך אלא משכונותיך, א\"ל הקב\"ה למשה שיעשו לו משכן שאם יחטאו יהא מתמשכן על ידיהם, תדע לך שהוא כן שכיון שחטאו מה כתיב (תהילים ע״ח:כ״א) לכן שמע אלהים ויתעבר ואש נשקה ביעקב ויטוש משכן שילו, זה המשכן שלא נעשה אלא שאם חטאו יהא מתמשכן על ידיהם. דבר אחר להקים את המשכן, א\"ר סימון בשעה שאמר הקב\"ה לישראל להקים את המשכן רמז למלאכי השרת שיעשו אף הם את המשכן, ובעת שהוקם למטה הוקם למעלה, והוא משכן הנער ששמו מטטרון שבו מקריב נפשותיהם של צדיקים לכפר על ישראל בימי גלותם, ולכך כתיב את המשכן, שמשכן אחר הוקם עמו, וכן הוא אומר (שמות ט״ו:י״ז) מכון לשבתך פעלת ה', עד כאן במדרש.",
    "en": "להקים את המשכן, “to erect the Tabernacle.” Although the erection of the Tabernacle is credited by the Torah to Moses, the fact is that it erected itself, as we know from Exodus 40,17 הוקם המשכן, “the Tabernacle had been erected.” The Torah had not attributed this to any human being or combination of human beings. A Midrashic comment based on Tanchuma Nasso 14: the words “to erect the Tabernacle,” are reminiscent of Numbers 24,5 \"how goodly are you tents o Yaakov, your sanctuaries, o Israel.” If Bileam mentioned אהליך “your tents,” why did he also have to mention משכנותיך, “your sanctuaries?” The answer given is that the \"tents” Bileam referred to were the various locations commencing in the desert where the temporary structure, the Tabernacle would be located. The word משכנותיך, is to be read slightly differently, i.e. משכונותיך, from the word משכון, “pledge, collateral.” The presence of the Tabernacle (containing the Shechinah) in the midst of the Jewish people was to be their pledge that they would be loyal to G’d. Remember that history bears out that this is exactly what happened. When the Jewish people sinned we experienced retribution as described already in Psalms 78,21 and 60. The forsaking of the Tabernacle in Shiloh in that latter verse was a direct consequence of the people’s failure to live up to their part of the bargain. Another meaning of the words: “to erect the Tabernacle.” According to Rabbi Simon, at the time G’d gave instructions to the Jewish people to erect the Tabernacle, He instructed the angels in the celestial spheres to do something commensurate so that a celestial Sanctuary was established at the same time as the Tabernacle on earth. The celestial Sanctuary is the Tabernacle of the נער whose name is Mattatron. In that Sanctuary the souls of the righteous are being offered in order for them to atone for their errant brethren, the sinners of the Jewish people during the period the latter are in exile. This is why the Torah wrote את המשכן the word את alluding to the other Sanctuary which had been erected simultaneously. This is also the reason for the words מכון לשבתך פעלת ה',”the foundation of Your dwelling-place Hashem” (Exodus 15,17). Thus far the Midrash.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.11:1",
    "he": "ויהי העם כמתאוננים. מלשון (איכה ג׳:ל״ט) מה יתאונן אדם חי, כי היו כואבים ומצטערים בהכנסם עתה במדבר, והתאוננות זה היה רע באזני השם לפי שלא היו הולכים שמחים אלא מוכרחים ודואגים. ואמר כמתאוננים בכ\"ף הדמיון להורות שהיו מגמגמין זה ולא היו מפרשין אותו מפני פחד משה כדי שלא ישמע, ולכך אמר וישמע ה' כלומר ולא משה.",
    "en": "ויהי העם כמתאוננים, “The people were as if looking for a pretext to complain.” The word מתאונן occurs in Lamentations 3,39 where it means “complain.” As the people entered the desert they experienced a variety of uncomfortable sensations. These complaints were very displeasing in the ears of the Lord, seeing they were caused by the fact that instead of marching joyfully towards their destiny and the Holy Land, the people marched only grudgingly. The reason the word מתאוננים is spelled with the prefix כ i.e. a preposition describing something in relative terms, i.e. “as if,” is because at that stage they did not yet dare verbalize their feelings of discontent. They did not want Moses to hear their complaint. This is why the Torah describes G’d as “hearing” unspoken complaints by the people. Moses had not heard these complaints.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.12:1",
    "he": "ותדבר מרים. היא דברה ועל כן נענשה היא, ואהרן הודה או החריש, ומצינו שנענש גם כן, שנאמר ויחר אף ה' בם, כלל את שניהם בחרון אף, וכל מקום שנאמר חרון אף אצל המקום עושה רושם, אבל במרים שהתחילה בלה\"ר נתפרסם העונש ובאהרן לא נתפרסם לכבודו.",
    "en": "ותדבר מרים, “Miriam spoke out.” She spoke and that is why she was punished; Aaron remained silent or agreed with her and we find that he was punished also. This is the meaning of verse 9 ויחר אף ה' בם, “G’d was angry at them.” Wherever the Torah reports that G’d became angry at someone this is followed by a noticeable phenomenon. Seeing that Miriam had commen-ced speaking לשון הרע, “unseemly comments,” the Torah spelled out her punishment. In Aaron’s case the Torah did not spell out his punishment out of regard for him.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.12:2",
    "he": "על אודות האשה הכושית. היא צפורה שהיא מדינית, ומדינים הם ישמעאלים והם דרים באהלים, כדכתיב (חבקוק ג׳:ז׳-ח׳) ירגזו יריעות ארץ מדין, ואין ביניהם לבן מפני תוקף חמימות השמש. והטעם כי אשה כושית לקח הוא הדבור שדברה מרים, והיו חושבים שלא נמנע משה מהיות עם צפורה אלא בשביל שאינה יפה. ואונקלוס שתרגם אתתא שפירתא, כנוי הוא דרך כבוד, כמו שקורין לעור סגי נהור. ולכך הזכיר והאיש משה ענו מאד כי הכתוב יעיד על ענותנותו שלא ידע בה אם היתה יפה אם לאו כענין הנזכר באברהם אבינו.",
    "en": "על אודות האשה הכושית, “on account of the woman of Cushite origin.” The woman in question was Tzipporah who was a Midianite. Midianites were descendants of the Ishmaelites, nomads, dwelling in tents. We base this on Chabakuk 3,7: “the tents of Cushan, shaken at the pavilions of the land of Midian.” There were no white-skinned people among the Midianites due to the sun being very hot in that country. The reason Miriam spoke out was because Moses had married a “black-skinned woman.” Miriam thought that the reason Moses had separated from Tzipporah was because he did not consider her attractive looking on account of the colour of her skin. If Onkelos translates the word כושית as שפירתא, “beautiful,” this is not to be taken at face value but is meant to save her embarrassment much as we call a blind person “as possessed of a good eyesight,” in order to save that person embarrassment. When the Torah writes immediately that Moses was very humble, this is the answer to Miriam’s suspicion, i.e. that Moses did not even know whether Tzipporah was beautiful or not. It is similar to Avraham who did not become aware of Sarah’s being physically attractive until they were at the boundary of Egypt (Genesis 12,11) [when he had been married to her for decades already. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.12:3",
    "he": "ורש\"י ז\"ל פירש אשה כושית אשה יפה, ועל שם נויה נקראת כושית, כאדם הקורא לבתו נאה כושית שלא תשלוט בה עין הרע. ויהיה פירוש על אודות האשה הכושית על אודות גרושיה, כי אשה כושית לקח ועכשיו גרשה, וכן כושית בגימטריא יפת מראה.",
    "en": "Rashi, on the other hand, considers that Tzipporah was indeed beautiful but that the term כושית which implies the opposite was meant to ward off the evil eye, to make sure people would not be jealous of her beauty and want to harm her. Now Moses had divorced her. Incidentally, the numerical value of the word כושית (736) is the same as יפת מראה, “of beautiful appearance.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.14:1",
    "he": "ותשא כל העדה ויתנו את קולם. על דרך הפשט נתנו קול בבכי גדול לעת ערב, הוא סוף יום שבאו המרגלים אליהם, כי בערב באו והביאו חשך לעולם, וזהו שכתוב ויבכו העם בלילה ההוא, הוא שכתוב (איכה א) בכה תבכה בלילה, וליל תשעה באב היה. כיצד, כך אמרו ז\"ל, שנה ראשונה עשה משה את המשכן, שניה הקימו ושלח מרגלים, דכתיב (במדבר י) ויהי בשנה השנית בחדש השני בעשרים בחדש נעלה הענן, נשארו תשעה מאייר שהוא חסר לעולם, וכתיב (שם) ויסעו מהר ה' דרך שלשת ימים, ויום ראשון מהני תלתא לא חשבינן שהוא יום עשרים לעלית הענן ואמר רבי חמא ברבי חנינא אותו יום סרו מאחרי ה' דכתיב (שם יא) והאספסוף אשר בקרבו התאוו תאוה וישובו ויבכו גם בני ישראל, הלכך הוו להו כ\"ב באייר, וכתיב (שם) עד חדש ימים, הוו להו כ\"ב בסיון, וכתיב (שם יב) ותסגר מרים שבעת ימים הרי כ\"ט בסיון, ותניא בכ\"ט בסיון שלח משה מרגלים וכתיב וישובו מתור הארץ מקץ ארבעים יום, נמצאו כלין בתשעה באב, יום שלשים לסיון שהוא מלא וכ\"ט לתמוז שהוא חסר לעולם הרי שלשים, ותשעה באב הרי ל\"ט. לכך הקשו בגמרא א\"כ בציר חד יומא, כלומר מן הארבעים, ומשני, תמוז דההיא שתא עבורי עברוה, כלומר תמוז של שנת המרגלים מלא היה, דכתיב (איכה א) קרא עלי מועד לשבור בחורי, זמן עלי מועד לשבירת בחורי בתשעה באב, וכתיב ותשא כל העדה ויתנו את קולם ויבכו, אמר רבי יוחנן אותו היום תשעה באב היה, אמר הקב\"ה אתם בכיתם בכיה של חנם אני אקבע אותו לכם בכיה לדורות, שחרב בו הבית בראשונה ובשניה, ולכן כפל הנביא לשון בכה תבכה, ודרשו רז\"ל בכה בחורבן ראשון תבכה בחורבן שני. ועוד דרשו בו בכה תבכה, בכה על ממלכת ישראל תבכה על ממלכת בית יהודה, בכה על ירושלים תבכה על ציון, בכה על עשרת השבטים תבכה על יהודה ובנימן. ומצינו חורבן בית ראשון שהיה בלילה, שכן כתוב מפורש (ירמיה לט) ויהי כאשר ראם צדקיהו מלך יהודה וכל אנשי המלחמה ויברחו ויצאו לילה מן העיר דרך גן המלך, וכן התנבא ירמיה עוד ואמר (שם ו) קומו ונעלה בלילה, חורבן בית שני היה ג\"כ בלילה שכן כתוב (שם) אוי נא לנו כי פנה היום כי ינטו צללי ערב. וכשבא טיטוס הרשע והחריב ירושלים והצית האש בתוכה יצאו ישראל וגלו מירושלים ובאו במחנה טיטוס והיו שם בני ישמעאל וערב ולקחו ארבע מאות ילדים וילדות ופרשו לים בלילה והוליכום בשבי לארצם, והילדים אמרו נשליך עצמנו לים, אמרו אלו לאלו מתיראין אנו אם יהיה לנו חלק לעוה\"ב, והיו משיבין אלו לאלו והלא מקרא כתוב (תהלים סח) אמר ה' מבשן אשיב אשיב ממצולות ים, שמעו הילדות והשליכו עצמן, נשאו הילדים ק\"ו בעצמן ומה אלו שדרכן בכך כך, אנו על אחת כמה וכמה. וכל המאורעות האלה לישראל היו בלילה בעונש הבכיה שעשו בלילה הזה. ועוד מצינו שבלילה הזה נגזר החורבן והפזור לישראל בגלות, הוא שכתוב (שם קו) וירגנו באהליהם לא שמעו בקול ה' וישא ידו להם להפיל אותם במדבר ולהפיל זרעם בגוים ולזרותם בארצות, וכן כתיב ביחזקאל (כ) גם אני נשאתי את ידי להם במדבר להפיץ אותם בגוים ולזרות אותם בארצות. הרי לך מפורש מן התורה ומן הנביאים ומן הכתובים שבכיה זו הוקבעה לדורות שיהיו מפוזרין בין האומות.",
    "en": "ותשא כל העדה ויתנו את קולם, “The entire assembly raised its voice,“ According to the plain meaning of these words the people commenced crying in the evening and kept crying all night long. We know that the spies had returned close to nightfall bringing with them a special kind of darkness, similar to the one we experience on the night of the ninth of Av when we mourn the destruction of the Temple. The prophet Jeremiah (Lamentations 1,2) refers to the repeated crying of the Jewish people on that night. Midrash Eicha Rabbati (1,28) points out that the dates when the people cried mentioned by Jeremiah coincided with the date they cried on this occasion. How is the date of this occurrence arrived at? According to Taanit 29 Moses constructed the Tabernacle during the first year of the Exodus and put it together during the second year when he also sent out the spies. The cloud lifted off the Tabernacle on the twentieth of the second month in that year. The month of Iyar is always only 29 days long. The Torah testifies (10,11) that the people commenced their journey away from Mount Sinai on the twentieth of that month and that they traveled for three days in the first instance. The first of these three days does not count in the calendar as it was identical with the day on which the cloud had lifted. According to Rabbi Chama in the name of Rabbi Chanina this (the third) was the day on which the people already departed from their obedience to G’d, as the Torah mentions in Numbers 11,4 that the rabble among them lusted after various cravings, which in turn caused even the elite (בני ישראל) to commence crying from discontent. This occurred on the 22nd day of Iyar. The meat provided by G’d as a result of this rebellion lasted for 30 days (11,20) which brings us to the 22nd day of Sivan. The Torah then mentions that further travel was delayed while Miriam was isolated for seven days (12,15) which brings us to the 29th day of Sivan. This is the day when Moses dispatched the spies who returned after 40 days, i.e. the 9th day of the month of Av. The month of Sivan had thirty days whereas the month of Tammuz had 29 days. This would mean that the spies actually stayed away only thirty nine days if they returned on the ninth of Av. The Talmud raises this point. The answer given is that during that particular year the month of Tammuz had thirty days so that the ninth of Av occurred on the fortieth day of the spies’ departure. The scriptural reference to this unusual length of the month of Tammuz is provided by Lamentations 1,15: “He proclaimed a set time against me to crush my young men.” This “time” was the thirtieth day of Tammuz which caused the spies’ return to occur on the fateful ninth of Av. When the Torah wrote in our verse that the entire congregation raised their collective voice in weeping, the reference is to the calendar date, the ninth day of Av. Rabbi Yochanan quotes G’d as saying that seeing that on the occasion of the spies’ report the people spent the night weeping without cause, He would give them cause to weep on a future occasion on that same date, i.e. the night of the destruction of the Temple. Starting from that night, the people would have many occasions to weep; this accounts for the repetition of the words בכה תבכה,“you will weep repeatedly, in Lamentations 1,2. Our sages in that connection also understand the repetition of these two words as referring to the weeping for the destruction of the first Temple as well as the weeping for the destruction of the second Temple. Midrash Eicha Rabbati 1,24 also comments that the repetition refers to weeping for the destruction of the Northern Kingdom (10 tribes which preceded the destruction of the Kingdom of Yehudah) and that for the destruction of the latter kingdom. Similarly, the words refer to separate weeping for Jerusalem and Zion respectively, i.e. the loss of our physical and our spiritual capital respectively. We have evidence that the destruction of the first Temple occurred at night as this is mentioned explicitly in Jeremiah 39,4: “When King Tzidkiyahu of Yehudah saw them, he and all the soldiers fled. They left the city at night through the gate between the double walls.” Jeremiah had already prophesied (Jeremiah 6,5) “up, let us attack by night, and wreck her fortress!” The destruction of the second Temple also occurred at night as the Talmud Taanit 29 interprets Jeremiah 6,4: “alas for us! For the day is declining, the shadows of the evening grow long,” as a reference to the destruction of the second Temple. When the wicked Titus destroyed Jerusalem and set it ablaze the Jews fled to the camp of Titus’ army and were exiled from their city. There were a number of Arabs in that army and they kidnapped 400 Jewish children and carried them to the sea at night and shipped them to their homeland as prisoners. (Gittin 57). The children debated among themselves if to commit suicide by jumping ship. They were afraid to lose their share in the world to come if they would commit suicide. To this argument other boys replied that there is a verse (Psalms 68,23):”The Lord said: ‘I will retrieve from Bashan, I will retrieve from the depth of the sea.’” [They meant that their share in the world to come would not be forfeited. Ed.] When the girls heard this they immediately jumped overboard drowning themselves. When the boys observed this they said to themselves that if even the girls who are no strangers to being sexually abused prefer death to being violated, they, the boys, who are not usually exposed to sodomy [an Arab specialty, Ed.] must certainly prefer death to such indignities being perpetrated upon them. All these tragic events occurred at night as a punishment for the weeping of the children of Israel on the night after the return of the spies. Even the eventual destruction of the Temples and the dispersion of the Jewish people was decreed on the night mentioned in our verse. This is the meaning of Psalms 106,25-27: “they grumbled in their tents and disobeyed the Lord. So He raised His hand in oath to make them fall in the wilderness. To disperse their offspring among the nations and scatter them through the lands.” The prophet Ezekiel also refers to this when he says in Ezekiel 20,23: “However, I swore to them in the wilderness that I would scatter them among the nations and disperse them through the lands.” So you have clear proof from all three parts of the Bible that this night was predetermined to become a night of weeping for the Jewish people throughout the generations.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.14:2",
    "he": "ובמדרש ותשא כל העדה ויתנו את קולם, זה שאמר הכתוב (ירמיהו י״ב:ח׳) נתנה עלי בקולה על כן שנאתיה, אותו קול שבכיתם גרם לכם ללקות, ועל אותו הדור אמר ישעיה ע\"ה (ישעיהו י״ז:י״א) ביום נטעך תשגשגי ובבקר זרעך תפריחי נד קציר ביום נחלה וכאב אנוש, עד שלא בא השרב פרחתם, נד קציר ביום נחלה, ביום שעברתי ליתן לכם נחלת אבותיכם נעשיתם כרוז בעולם, וכאב אנוש, הפורענות שנטלתם ירושה לדורות שבכו כל העדה בליל תשעה באב, אמר הקב\"ה אתם בכיתם בכיה של חנם אני אקבע לכם בכיה לדורות, ומאותה שעה נגזרה גזרה על ביהמ\"ק שיחרב, שכן הוא אומר וישא ידו להם להפיל אותם במדבר, נשיאות יד כנגד נשיאות קול, ולנשיאות קול זה רמז ירמיה שאמר (ירמיהו י״א:ט״ז) זית רענן יפה פרי תאר קרא ה' שמך לקול המולה גדולה הצית אש עליה, יאמר כי בעון קול המולה שנשאו ישראל במדבר בבכי הצית הקב\"ה אש בעלי הזית שהזכיר בראש הכתוב.",
    "en": "A Midrashic approach to our verse (Tanchuma Shlach 12): The wording of our verse corresponds to Jeremiah 12,8: ”My own people acted toward Me like a lion in the forest; she raised her voice against Me, therefore I have rejected her.” The voice they raised against G’d at that time became the cause of their future disasters. Concerning this generation Isaiah 17,11 says: “On the day that you plant, you see it grow, on the morning you sow you see it bud, but the branches wither away on a day of sickness and mortal agony.” The prophet describes that while in the process of attaining their goal as a people, the Jewish people’s budding future was cut short by the tragic events of the ninth of Av of the second year of their wandering. The Midrash continues that on that night the decree that the Temples were going to be destroyed was already decreed by G’d as retribution for the unjustifiable weeping which occurred on the night described in our verse here. The verse in Psalms 106 we quoted is understood by the Midrash as equating the raising of Israel’s voice to the raising of G’d’s hand (oath) in a gesture decreeing reason for weeping in the future. Jeremiah 11,17: “verdant olive tree, fair, with choice fruit. But with great roaring sound He has set it on fire, and its boughs are broken.” The prophet means that the sound of the multitude in weeping on that night precipitated the eventual destruction of the Temples alluded to as olive leaves in the beginning of the verse.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.14:3",
    "he": "וע\"ד הקבלה ותשא כל העדה כנסת ישראל שכתוב בה (הושע י״ד:ג׳) כל תשא עון וקח טוב, ומזה לא אמר וישאו כל העדה.",
    "en": "A kabbalistic approach: The words כל העדה in our verse refer to the כנסת ישראל, the Jewish people as a spiritual concept, a spiritual entity.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.14:4",
    "he": "וכן רמזו חכמי האמת במדרשם באיכה רבתי בכה תבכה בלילה, קרי ביה בכה תְבַכֶה. פירוש שהוא לשון יוצא, בכה ומבכה כנסת ישראל עמה, שנאמר ותשא כל העדה. ויהיה רמז הכתוב ותשא כל העדה, כנסת ישראל שהיא כל העדה, ויתנו את קולם מלאכי השרת, ויבכו העם אלו ישראל, בלילה ההוא כלומר כל זה נגזר בלילה ההוא.",
    "en": "This approach is also alluded to in Midrash Eicha Rabbati where the author suggests that the word tivkeh is understood as capable of being vowelized so that it be read as tevakkeh, a transitive form of the verb בכה, to weep. It would then mean that the spiritual counterpart of the Jewish people will have cause to weep at the conduct of its people on earth. The additional words ויתנו את קולם, they raised their voices, would refer to the ministering angels joining in that weeping, whereas the words ויבכו העם, refer to the Jewish people in the desert weeping. The words בלילה ההוא, in that night, are to tell us that all these decrees were formulated during that night.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:1",
    "he": "שוחר טוב יבקש רצון ודורש רעה תבואנו, בוטח בעשרו הוא יפול וכעלה צדיקים יפרחו (משלי יא, כז)",
    "en": "שוחר טוב יבקש רצון ודורש רעה תבואנו, בוטח בעשרו הוא יפול וכעלה צדיקים יפרחו “He who diligently strives for good will find favor; but he who seeks evil, it will come to him. He who relies on his wealth will fall; but the righteous will sprout forth like foliage.” (Proverbs 11,27-28).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:2",
    "he": "שלמה המלך עליו השלום יזהיר בכאן האדם שישתדל בטובת חבירו ואל ישתדל ברעתו ונזקו, לפי שהוא מעותד שיאכל פרי מעשיו וישתלם לו ככל אשר יעשה מדה כנגד מדה, וכל אחד ואחד יאכל מה שזרע וילקוט פרי מה שנטע בין צדיק בין רשע, הוא שכתוב בצדיק (ישעיהו ג׳:י׳-י״א) אמרו צדיק כי טוב כי פרי מעלליהם יאכלו, וכתיב ברשע (שם) אוי לרשע רע כי גמול ידיו יעשה לו. ולשון שוחר מענין תפלה, כלשון (משלי ח׳:י״ז) ומשחרי ימצאוני. ועל כן יאמר שוחר טוב יבקש רצון, מי שהוא דורש טובת חברו ומתפלל עליו הנה הוא מבקש רצון השם יתעלה, וכן רז\"ל הזהירו על זה ובארו לנו התועלת, הוא שאמרו המתפלל על חבירו והוא צריך לאותו דבר הוא נענה תחלה, שנאמר (איוב מ״ב:י׳) וה' שב את שבות איוב בהתפללו בעד רעהו. וכן מי שהוא פרנס ויחיד בדורו שחייב להתפלל על בני דורו, ואם לא התפלל הוא נענש בכך, שכך דרשו רז\"ל ברוצח שוגג שגולה לערי מקלט (במדבר ל״ה:כ״ה) וישב שם עד מות הכהן הגדול, מפני מה תלה הענין במיתתו של כהן גדול לפי שהיה לו לבקש רחמים על בני דורו ולא בקש, כלומר היה חייב שיתפלל בעדם שיהיו זכאין עד שלא יארע בימיו עון הרציחה ההיא. וכל מי שנמנע מלהתפלל נקרא חוטא, שכן מצינו בשמואל הנביא ע\"ה שאמר (שמואל א י״ב:כ״ג) חלילה לי מחטוא לה' מחדול להתפלל בעדכם, קרא מניעת התפלה חטא. וכן מצינו בדוד ע\"ה שהיה מתפלל על הבריות על מקריהם ועל חלייהם, הוא שאמר (תהילים ל״ה:י״ג) ואני בחלותם לבושי שק עניתי בצום נפשי ותפלתי על חיקי תשוב, ואמר עוד (שם קמא) כי עוד ותפלתי ברעותיהם, כלומר בעוד שאני בחיים אתפלל עליהם בשביל רעותיהם. ומתוך מה שכתוב ותפלתי על חיקי תשוב למדנו שהמתפלל בעד חברו שהתועלת חוזר עליו מדה כנגד מדה, וזהו שאמר שוחר טוב יבקש רצון. והוא הדין בהפך שאם השתדל בדבר כנגד חבירו ומסבב לו רעות שהנזק חוזר אליו, וזהו שאמר ודורש רעה תבואנו, כי לא די שאינו דורש שלומו וטובתו אלא שהוא דורש רעתו לכך תבואנו מדה כנגד מדה. בוטח בעשרו הוא יפול, רוב הדורשים רעה הם הבוטחים בעשרם כי העושר סבה שיתגבר לב האדם על הבריות להנקם ולהרע להם, ועל כן סמך לו בוטח בעשרו כי מלת הוא תחזור לבוטח. והנה גם זה הוא מדה כנגד מדה, הוא בוטח בעשרו ועל כן יפול בסבת עשרו, וכענין שכתוב (קהלת ה׳:י״ב) עושר שמור לבעליו לרעתו. או מלת הוא תחזור לעושר, כי בעונש שבטח בעשרו יפול עשרו, כענין שכתוב (שם) ואבד העושר ההוא בענין רע, ואמר בעושר (משלי כ״ג:ה׳) התעיף עיניך בו ואיננו כי עשה יעשה לו כנפים כנשר יעוף השמים. וכעלה צדיקים יפרחו, מהירות הצלתו של צדיק המשילו לפריחת העלה הממהר לפרוח וקדם לפרי, והנה הוא בהפך בוטח בעשרו כי הבוטח בעשרו יפול מהרה, והצדיק הבוטח בהקב\"ה יפרח מהרה, כענין שכתוב (תהילים צ״ב:י״ג) צדיק כתמר יפרח, זהו על דרך הפשט.",
    "en": "In these verses Solomon warns man to endeavor to further the interests of his fellow and not to try and cause him any harm; he should do so as he can expect to reap the fruits of his activities, i.e. if he is helpful he will succeed, whereas if he is the reverse he will inevitably fail. Solomon espouses the principle of מדה כנגד מדה, that sooner or later he will be measured by the yardstick he applied to others. He bases himself on Isaiah 3,10: “hail the just man, for he shall fare well, he shall eat the fruit of his works.” Concerning the wicked person the same prophet writes in verse 11 of the same chapter: “woe to the wicked man, for he shall fare ill; as his hands have dealt, so it shall be done to him. The expression שוחר used by Solomon here is a reference to prayer. The word appears in a similar sense in Proverbs 8,17: ומשחרי ימצאונני, “those who seek Me out diligently (in prayer) will find Me.” In our opening verse too Solomon speaks of people who are so concerned with the well being of their fellow that they pray on his behalf. Such people are considered as if concerned with the securing of G’d’s goodwill. This is why our sages said in Baba Kama 92 that if someone prays for G’d to grant a particular request to a third party and he himself is in need of having that same request granted by G’d for his own needs, not only will his prayer concerning the third party be granted but his own unspoken prayer will also be granted. Proof is found in Job 42,10: “The Lord restored Job’s fortunes when he prayed on behalf of his friends, and the Lord gave Job twice what he had before.” We learn from this that if someone is the leading member of the congregation and in a unique position he is obligated to offer prayers on behalf of the other members of the community who are less fortunate than he is. If he fails to do so he will punished for this omission as we know from what our sages explained in connection with someone who committed involuntary murder and who must remain in a city of refuge until the death of the High Priest (Numbers 35,25). The Talmud Makkot 11 explained why the length of time such a man has to remain in the city of refuge is tied to the death of the High Priest. The High Priest should have prayed on behalf of the people of his generation that no one should become guilty of killing anyone even unintentionally. Seeing he had failed to do so he is punished in that presumably all the people in cities of refuge will wish for his speedy death so that they may leave that city. We find that anyone who fails to offer a prayer which he should have offered is called “a sinner,” as we know from Samuel I 12,23: “far be it from me to become guilty against the Lord by refraining from praying on your behalf.” [G’d had sent lightning, thunder, and rain in the middle of the summer to indicate that He had been displeased with the people’s request to be ruled over by a king. The people became scared at these unusual phenomena at that time of year. Ed.] We find a similar occurrence with David who prayed on behalf of others, their sicknesses, etc., when he said (Psalms 38,5,13) “yet when they were ill my dress was sackcloth, I kept a fast — may what I prayed for happen to me!” He added in Psalms 141,5: “my prayers are still against their evil deeds.” He meant: “while I am still alive I pray on their behalf as they have committed evil deeds.” At any rate from David’s statement that what he prayed for others he should also himself be granted we learn that praying for others has positive results for oneself, i.e. a form of מדה כנגד מדה, that it is appropriate to entreat G’d on behalf of others who need to be cured or otherwise helped. It stands to reason that if one prays that evil befall others that G’d will let such evil befall the petitioner. This is much worse than not praying on behalf of one’s fellow. Not only did one fail to pray on behalf of one’s fellow one even engaged in prayer to G’d to victimize him! Most of those who wish evil on others are the ones who rely on their material wealth to protect them against harm. Wealth is the principal reason why one individual lords it over his neighbour who is less affluent. Such people arrogate to themselves the right to revenge themselves for any slight they think has been inflicted upon them. The word הוא in the line בוטח בעשרו הוא יפול, refers to the word בוטח. This is another facet of the principle of מדה כנגד מדה i.e. that the very wealth which someone put his trust in will be the cause of his fall. It is similar to Kohelet 5,12: עושר שמור בעליו לרעתו, “riches hoarded by their owner (lead) to his misfortune.” Alternatively, the word הוא in the verse quoted at the opening refers to the word עושר, wealth, meaning that as a result of the fact that the wealthy made his wealth the source of his faith he is punished by losing it. Concerning wealth Solomon also said (Proverbs 23,5) “you see it then it is gone, it grows wings and flies away like an eagle, heavenward.” We also have a verse in Psalms 92,13: “the righteous bloom like a date-palm; they thrive like a cedar in Lebanon.” The speed with which the righteous may be rescued is compared to the blossoming of a development of a leaf, making way for the development of the fruit. What happens to the righteous is the exact reverse of what happens to the wealthy who makes his wealth the object he puts his trust in instead of putting his trust in the Lord. This is the plain meaning of the verses quoted.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:3",
    "he": "וע\"ד המדרש שוחר טוב יבקש רצון זה מרדכי, ודורש רעה תבואנו זה המן, בוטח בעשרו הוא יפול זה קרח, כלומר שאבד הוא גם עשרו שנאמר ואת כל הרכוש, וכעלה צדיקים יפרחו זה משה ואהרן שכתוב בו והנה פרח מטה אהרן לבית לוי. שני עשירים גדולים היו בעולם אחד בישראל ואחד באומות, קרח בישראל המן באומות, שניהם שמעו לנשותיהם ונפלו, המן שמע לעצת אשתו ונפל שנאמר (אסתר ה׳:י״ד) ותאמר לו זרש אשתו וכל אוהביו יעשו עץ גבוה חמשים אמה וגו', ועשה כן ונתהפכה מחשבתו עליו, קרח שמע לעצת אשתו ונפל, כשבא מבהמ\"ד אמרה לו מה הלכה חדש לכם משה היום בבהמ\"ד, אמר לה פירש לנו מעשה תכלת, אמרה לו מהו מעשה תכלת, אמר לה כך דרש משה נאמר לי מפי הגבורה שתעשו לכם ציצית על ארבע כנפי בגדיכם ושיהא בו חוט אחת של תכלת שנאמר (במדבר ט״ו:ל״ח) ונתנו על ציצית הכנף פתיל תכלת, אמרה לו כמה הוא משחק בכם אני אעשה לך טלית שכולה תכלת. עמדה ועשתה לו טלית שכולה תכלת, מה עשה, כנס מאתים וחמשים ראשי סנהדראות רובן משבט ראובן, מה עשה, הלבישן כולן טליתות של תכלת אף הוא לקח טלית של תכלת ובא לו אצל משה. וזהו שכתוב.",
    "en": "A Midrashic approach to the verses from Proverbs we quoted at the beginning of this introduction to Parshat Korach understands Solomon as referring to Mordechai when he wrote שוחר טוב יבקש רצון. The opposite is true of Haman who is characterized by Solomon as a person who set all his faith in his immense material wealth. Another person who set his faith in his personal wealth was Korach who also wound up losing all his possessions within seconds. The Torah spells out that not only he but his possessions went down into the earth (Numbers 16,32). On the other hand, the people described in the latter half of the verses quoted by Solomon are Moses and Aaron who represent the righteous “who will sprout forth like foliage.” Of Aaron we are told specifically that his staff sprouted, representing the house of Levi (Numbers 17,23). There were two outstandingly wealthy men in the world, one A Jew the other a Gentile. They were Korach and Haman respectively. Both listened to their wives and as a result they came to an evil end. Haman had listened to his wife’s advice to build a gallows and ask the King’s permission to hang Mordechai from it (Esther 5,14). As a result of accepting his wife’s advice he himself was hung on that gallows. Korach had also listened to the advice of his wife and as a result lost his life and all his wealth. His wife had asked him what new halachah he had heard from Moses on a certain day. He told her that Moses had expounded on that day on the laws of techelet for the tzitzit. When his wife wanted to know details, Korach explained to her that Moses had said that they had been commanded by G’d to put the tzitziyot on the four corners of their garments and that one of the threads should be blue wool, seeing that it is written in the Torah: “they shall put on the tzitzit a thread of blue wool.” Korach’s wife responded that surely Moses was making fun of them. She would make him a talit which was all blue wool. She proceeded to do so. Thereupon most of the elders from the tribe of Reuven, a total of 250 men all dressed up in such a talit completely made of blue wool and came to Moses asking if such a talit required tzitziyot. This is the meaning of:",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:4",
    "he": "ויקח קרח בן יצהר בן קהת בן לוי. מה לקח, לקח טליתו ובא לו אצל משה, ולזה נסמכה למעלה פרשת ציצית.",
    "en": "ויקח קרח בן יצהר בן קהת בן לוי, “Korach son of Yitzhar, son of Kehat took, etc.” The question arises here “what was it that Korach took?” Answer: he took his talit, the one made of all blue wool, and presented it to Moses asking if such a talit required tzitziyot. This is the reason that this paragraph follows immediately after the paragraph detailing laws about tzitzit.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:5",
    "he": "וע\"ד הפשט ויקח קרח, באור ויקח החזיק במחלוקתו, וכן תרגומו ואתפליג.",
    "en": "According to the plain meaning of the text, the words “Korach took” mean that he persisted in his quarrel with Moses and Aaron. This is also the view of Onkelos who translates the word ויקח as ואתפליג, “he separated from the assembly.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:6",
    "he": "והחכם רבי אברהם פירש כי מקרא קצר הוא, ושיעורו לקח אנשים. או יאמר ויקח קרח דתן ואבירם ואון, ולפי זה וא\"ו ודתן תהיה נוספת.",
    "en": "Ibn Ezra understands the verse as abbreviated and suggests that the noun in that verse, i.e. “men” is missing. The complete verse would be “Korach took men.” Alternatively, it may refer specifically to three men mentioned by name, i.e. Datan, Aviram, and On. In that event the letter ו at the beginning of the word ודתן would be superfluous as he had the same reason as Korach. It is more likely that he was prompted by a different reason hinted at by the letter ו.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:7",
    "he": "והנה דתן ואבירם ואון שלקח קרח לעצמו החזיקו במחלוקת הזה ואחזו דרכו ותמכו אשורו ונתרצו בה מפני שחשבו כי משה רבינו ע\"ה הסיר הבכורה מראובן אביהם ונתנה ליוסף, וחשדו למשה שעשה כן בעבור יהושע משרתו שהיה משבט אפרים ועשה לו דגל בפני עצמו, ולפי שהיה קרח בכור כענין שכתוב (שמות ו׳:כ״א) ובני יצהר קרח ונפג וזכרי, וכן חמשים ומאתים נשיאי העדה היו גם כן בכורות, ועבודת הקרבנות היתה בבכורות גם הקטרת קטרת מימים רבים, ועל כן לקחם קרח לחבורתו לטעון כנגד משה רבינו ע\"ה בחליפי הבכורות.",
    "en": "Datan, Aviram, as well as On whom Korach took with him in his confrontation with Moses supported him in his quarrel as they viewed the fact that the birthright had been transferred from their tribe [Reuven, Yaakov’s oldest son] to Joseph as a grave injustice and insult to their tribe. They suspected Moses of having done this in order to justify the elevation of Joshua who was from the tribe of Joseph (Ephrayim) as his personal valet. The fact that Ephrayim had a flag of its own, i.e. that the tribe of Joseph possessed two flags enraged them. Both On as well as the two hundred and fifty men who joined Korach were all firstborn sons who had an axe to grind considering themselves deprived of the honour due to them from birth. Seeing that in the time before the Levites had been appointed the firstborn had performed the priestly functions all these people felt keenly disadvantaged. Korach himself was also a firstborn as we know from Exodus 6,21.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:8",
    "he": "והסבה לקרח במחלוקת הזה שני דברים, האחת שהתלבש במדת הקנאה, והיא מדה רעה ומכה שאין לה רפואה, והשנית שטעה בשלשלת העתידה לצאת ממנו, מדת הקנאה הוא שידוע כי כאשר יקנא האדם במי שהשיג עושר ונכסים יוסיף דאגה על דאגה עד שישיג כמוהו, ואם השיג יגיע מזה אל אהבת הכבוד ובקשת מיני הממשלה בקניני העוה\"ז, ומאהבת הכבוד יעלה אל השררה, ומהשררה יגיע מזה לעבוד ע\"ז, ואם לא השיג יהיו כל ימיו מכאובים וחיי צער יחיה וסוף שימית את עצמו או את חברו. את עצמו, שכן אמר שלמה (משלי י״ד:ל׳) ורקב עצמות קנאה, וכן אמר אליפז (איוב ה׳:ב׳) ופותה תמית קנאה, מי שמתפתה אחר מדת הקנאה תמיתנו, וכן דרשו רז\"ל הקנאה והתאוה והכבוד מוציאין את האדם מן העולם. את חבירו, שהרי מתוך הקנאה יבא לידי שנאה ומן השנאה לידי רציחה, שכן כתוב (דברים י״ט:י״א) וכי יהיה איש שונא לרעהו וארב לו וקם עליו והכהו נפש ומת, ומזה אמר שלמה ע\"ה (קהלת ד׳:ד׳) וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו גם זה הבל ורעות רוח, הזכיר כל עמל הם קניני הגוף כגון עושר ונכסים וכבוד ושאר מעלות השררה, כל כשרון המעשה תורה ותשובה ומעשים טובים, כי היא קנאת איש מרעהו בין בעושר בין בחכמה או איזו מעלה שתהיה הלא הקנאה מצויה בין איש לחבירו, גם זה הבל גם בחטא זה נכשל הבל שנתקנא בקין אחיו כשהביא מנחה לה', ועמד הוא ונתדמה בקרבנו לאביו שהביא בעל חי, ומתוך הקנאה באו לידי שנאה והיתה מריבה ביניהם על ירושת הארץ עד שנהרג, והנה המדה הזו חורבן העולם. גם מלאכי השרת נתקנאו בו באדם הראשון עד שהחטיאוהו והפשיטוהו בגדי השכל ולבש בגדים אחרים בגד בוגדים עד שנטרד מגדולתו ונסתלקה שכינה מן התחתונים. וכן קנאתו של קרח הטרידתו מן העולם. וקנאתו זאת לקרח ולכל האוחזים דרכו והסרים אל משמעתו היתה בחלוק המנוין והמעלות בישראל, והיו חושבים כי משה היה עושה זה מדעתו, שהרי ממה שאמר להם משה כי לא מלבי נוכל ללמוד כוונתם הרעה שהיו אומרים כי מלבו עשה, והיו טוענים כי מה שהחליף הלוים תחת הבכורות לא עשה אלא כדי לתת גדולה ומעלה לבני לוי שהם ממשפחתו, גם בני קהת שהגדיל מעלתם על כל שאר הלוים לשאת הדברים המקודשין לפי שהם הקרבים אליו יותר כי קהת היה זקנו. ומה שקשרו עליו הלוים לפי שהיו נתונין לאהרן ולבניו, וחשבו החולקים כי עשה זאת לתת גדולה לאהרן ולבניו, גם אליצפן בן עוזיאל מנה אותו נשיא, ולפי שהיה עוזיאל אחד מאחי אביו של משה והקטן שבכלם לפיכך הוקשה לקרח על נשיאות אליצפן בנו ונתקנא על זאת, וזה הוא שדרשו רז\"ל מה ראה קרח לחלוק עם משה, נתקנא בנשיאותו של אליצפן בן עוזיאל, אמר קרח, אחי אבא ארבעה היו עמרם ויצהר וחברון ועוזיאל, עמרם נטל הבכורה ושני בניו נטלו גדולה, אחד מלך ואחד כהן גדול, מי ראוי ליטול את השניה לא אני שאני בן יצהר שהוא שני לעמרם, והוא מנה את הנשיאות ע\"י אחיו הקטן מכלן הריני חולק עליו ומבטל את דבריו, מה עשה כנס מאתים וחמשים ראשי סנהדראות רובן משבט ראובן, מה עשה הלבישן כולן טליתות של תכלת, וזהו שאמרו ויקח קרח מה לקח לקח טליתו ובא אצל משה, וכן כלן, אמרו לו טלית שכלה תכלת חייבת בציצית, אמר להן חייבת, התחילו לשחק עליו אמרו אפשר טלית של מין אחר חוט אחד של תכלת פוטרתה, טלית שכלה תכלת לא כל שכן. בית מלא ספרים מה הוא שיהא פטור מן המזוזה, אמר להן חייב, אמרו לו התורה כלה מאתים ושבעים וחמש פרשיות וכלן אין פוטרות את הבית, ושתי פרשיות שבמזוזה פוטרת את הבית, דברים אלו לא נצטוית עליהם ומלבך אתה בודאם. וקרח מרוב חכמתו שאל שאלות אלו והיו מעין המחלוקת. ויש בכללם עוד רמז משל על ישראל כי המשילם לטלית שכלה תכלת ובית מלא ספרים, וכיון בזה לומר כי ישראל שכלם קדושים וכלם חשובים מלאים מן המעלות למה יצטרכו למשתררים ולמתנשאים עליהם, והמשיל המשתררים לחוט של תכלת ולמזוזה. והשנית שטעה בשלשלת העתידה לצאת ממנו, שכן דרשו רז\"ל עינו הטעתו ראה שלשלת גדולה שיוצאת ממנו שמואל ששקול כמשה ואהרן, שנאמר (תהילים צ״ט:ו׳) משה ואהרן בכהניו ושמואל בקוראי שמו, אמר בשבילו אני נמלט, ועשרים וארבעה משמרות יוצאין מבניו ומתנבאין ברוח הקדש מבני הימן, אמר אפשר כל הגדולה הזאת יוצאה ממני ואני אדום, ולכך נשתתף לבא בחזקה ששמע מפי משה שכלן אובדין ואחד נמלט, שנאמר אשר יבחר ה' הוא הקדוש, טעה ותלה בעצמו.",
    "en": "Korach’s personal grievance was twofold. 1) He was “dressed” in jealousy, a negative character trait, a disease for which there is no known therapy. 2) He misinterpreted the meaning of the vision in which he had foreseen that his descendants would achieve outstanding greatness. Concerning the first reason, i.e. his jealousy, this is a very vicious disease. One starts by scheming until one achieves whatever it is that his fellow owns and he does not. Even if one achieves this goal and therefore should cease to be jealous, one has in the meantime become addicted to the craving for personal honour, a desire to lord it over others, a craving for power, until eventually all this becomes similar to עבודה זרה, a form of idolatry. On the other hand, if the jealous person fails in his attempt to equal the one he is jealous of, his whole life is one of frustration and it may, G’d forbid, result in his murdering the object of his jealousy. Solomon already referred to this phenomenon in Proverbs 14,30 when he said: “envy is like rottenness of the bones.” Also Eliphaz is quoted in Job 5,2 as saying: ”jealousy kills the fool.” If someone allows himself to be seduced by jealousy it will eventually kill him. Our sages in Avot 4,28 have said that the three traits “jealousy, greed, and the thirst for personal honour” contribute to man’s premature demise.” When one displays jealousy of one’s fellow one will eventually hate him and possibly become guilty of murder. The Torah describes this graphically in Deut. 19,11: “if someone hates his fellow, sets an ambush for him, and rises up and slays him.” Concerning such saddening phenomena Solomon commented in Kohelet 4,4: וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו, גם זה הבל ורעות רוח, “I have also noted that all labor and skillful enterprise come from men’s envy of each other — another futility and pursuit of the wind.” When Solomon speaks of עמל, labor, he refers to the material possessions, honor, and the other exterior paraphernalia denoting personal power. When he speaks of כל כשרון המעשה, he refers to Torah, repentance, and good deeds.” The word “Hevel” is a reference to Kayin’s brother who had observed his older brother offer a sacrifice and wanted to outdo him as he was jealous of his having preceded him with a good deed. He therefore emulated his father Adam and offered a living creature (as opposed to Kayin who had only offered vegetable matter. compare Tanchuma Bereshit 9 and Bereshit Rabbah 22,15) [This is based on the Torah reporting Kayin as being the first of the brothers to offer the sacrifice, Genesis 4,4. It helps explain why G’d tolerated Hevel being murdered. Ed.] The jealousy led to Kayin and Hevel developing mutual hatred until Kayin murdered his brother. This character trait contains within it the potential destruction of the universe. The trait of jealousy is not limited to human beings. Even the ministering angels are reported as having been jealous of Adam until they succeeded in seducing him into sinning and he was forced to exchange the “garments” of intelligence for garments made of inferior materials (Pirke de Rabbi Eliezer chapter 13). The word בגד “garment,” is related to בגד, “betray.” In other words man’s clothing may betray him. Adam’s superior “garments” were the cause of the angels’ jealousy. The result of this was that the Shechinah departed from him and therefore from mankind on earth. Korach’s jealousy also resulted in his being expelled from the universe. The immediate focus of Korach’s jealousy and that of his sympathizers was the manner in which Israelites had been appointed to high office. He saw in this high-handed action by Moses, nepotism of a kind. When Moses, in answering Korach’s accusations, says כי לא מלבי, “I did not do these things arbitrarily” (verse 25), it is clear that this was his response to Korach’s accusation. Korach and company had even suggested that the appointment of all the Levites to their position and their replacing the function of the firstborn had only been a device by Moses to elevate members of his own tribe to a higher social status. If even Levites also took part in that uprising it was because they perceived that Aaron and his family, Moses’ closest relatives, had been given the highest rank of all. Korach also believed that Moses had appointed Elitzafan ben Uzziel as prince of the tribe of Levi seeing that Uzziel had been one of Moses’ uncles, though the most junior in age (Numbers 3,19). Korach was particularly irked by the fact that he felt he had been passed over in the sharing out of honors though he was senior to Uzziel, being a son of Yitzhar who was older than Uzziel. In his mind, Amram, Moses’ father had been the firstborn (an honor), whereas his two sons had taken for themselves the highest positions, King and High Priest. Korach felt that the second of these honors should have been his, seeing that he was the son of Yizhar, who was next in line to Amram. When he found that the next highest honour had been given to Elitzafan, son of the younger Uzziel instead, he started the uprising. How did Korach secure support for his demagoguery? He assembled 250 heads of the respective tribal supreme courts, most of them from the tribe of Reuven; he clothed all of them in talitot made completely of blue wool, תכלת; this is the meaning of “Korach took”, i.e. he took his talit and came to Moses wearing it. The other 250 men did the same. They all asked Moses whether such a talit required tzitziyot in order for it to be fit to wear. When Moses said that indeed even a talit made exclusively of blue wool required tzitziyot these people all started laughing, saying: “if a white talit can be converted into an halachically sound garment by means of a single thread of תכלת, blue wool, surely a talit which is completely of blue wool does not need an additional blue thread in order for it to be fit to be worn!” They then asked a similar question pertaining to the affixing of a mezuzah on a house filled with sacred texts. Moses ruled that such a house too is not absolved from the need to have a mezuzah affixed to its entrance. Thereupon the rebels said that if affixing two paragraphs out of a total of the 275 paragraphs contained in the Torah can make such a house fit to live in, surely when the house contains all 275 paragraphs, seeing that there is a Torah scroll inside, this must be enough to absolve such a house from the need to affix another two of these paragraphs to its door post! They concluded that Moses’ ruling was arbitrary and could not represent instructions he had received from G’d. Korach had asked these questions using his intelligence to make Moses look ridiculous. There is another nuance contained in these questions, i.e. Korach used the simile of the house full of sacred texts and the talit made completely of blue wool as a parable describing the Jewish people. He meant that seeing the Jewish people are all holy, there was no need to appoint a High Priest who would perform the function for the people which the tzitzit performed for the talit. He compared all the fringes to the religious dignitaries who are part of the oligarchy of the Jewish people. He implied that a nation such as the Jewish nation should be a totally egalitarian society with no special duties or privileges for anyone, especially no hereditary ones. Korach’s second mistake, one which led him to vent his jealousy, was that he erred in interpreting the chain of prominent people who would be descended from him. Our sages (Tanchuma Korach 5 and quoted by Rashi), say. He was deceived by foreseeing that the prophet Samuel would be descended from him, a prophet who has been described as equal to Moses and Aaron combined, as we know from Psalms 99,6: “Moses and Aaron among His priests and Samuel among those who call upon His name.” He reasoned that he had to be saved as otherwise this prophecy could not be fulfilled. He also foresaw that 24 groups of Levites would be descended from him all of whom prophets, sons of Heiman (Chronicles I 6,18). Seeing that he foresaw such a brilliant future for his descendants he said to himself: “how can I remain silent and not challenge the present hierarchy?” He thought that his speaking up would ensure that the future he foresaw would materialise. This is why he tried to force the issue. He had heard from Moses that everyone of the present hierarchy would perish and only one would be saved. This is how he interpreted Moses’ words אשר יבחר ה' הוא הקדוש, “the one whom the Lord will choose he is the holy one (verse 9).” He thought there would remain only a single person fit for the description “holy,” i.e. himself.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.16:9",
    "he": "ובמדרש ויקח קרח בן קהת בן לוי, אמר ר' לוי קרח שעשה קרחה בישראל, בן יצהר בן שהרתיח כל העולם כצהרים, בן קהת בן שקהה שני מולידיו, בן לוי בן שעשה לויה לגיהנם, ודתן שעבר על דת אל, ואבירם שאיבר לבו מלעשות תשובה, ואון שישב באנינות, בן פלת שנעשה בו פלא, בן ראובן בן שראה והבין, קריאי מועד שהיו נקראים אל אהל מועד, אנשי שם קודם צאתם מצרים. ומכלל חמשים ומאתים אלו היו שנים עשר הנשיאים שהקריבו בחנוכת מזבח, וכן דרשו רז\"ל מגזרה שוה קריאי קריאי, כתיב הכא נשיאי עדה קריאי מועד וכתיב במדבר סיני (במדבר א׳:ט״ז) אלה קריאי העדה נשיאי מטות אבותם, וכן פירש\"י ז\"ל אליצור בן שדיאור וחביריו, האנשים אשר נקבו בשמות. ואע\"פ שלא פרסמן הכתוב, נתן סימניהן, ומתוך המקומות אתה מבין אותם, משל לבן טובים שגנב כלים מבית המרחץ ולא רצה בעל הגנבה לפרסמו, התחיל נותן סימנין, אמרו לו מי גנב את כליך, אמר להם אותו בן טובים בעל קומה שניו נאות שערו שחור חוטמו נאה, משנתן סימניו ידעו מי הוא, אף כאן אע\"פ שלא פרסמן ולא פירש שמותם מתוך סימניהם אתה יודע מי הם, עד כאן. והנה זה מדרכי התורה שכל דרכיה דרכי נועם שפרסמן אצל המצוה והזכות בחנוכת המזבח, וכאן אצל הפורענות הסתירן. ואפשר לומר כי מלבד הסימנין יש רמז בשם האנשים, הראשון שנקרא אליצור בן שדיאור כי מאת הצור הושלך עליהם אש, וכענין שכתוב ואש יצאה מאת ה'.",
    "en": "The Talmud in Sanhedrin 109 views the words: “Korach the son of Yitzhar, son of Kehat, son of Levi took,” as a string of allusions that Korach, i.e. “the bald one” made a bald spot in Israel (by his and his followers’ disappearance). He was the son of Yitzhar, i.e. a son who managed to arouse the anger of the whole world against him publicly, in broad daylight as if it were noon; “the son of Kehat,” i.e. his conduct blunted the teeth of his father and grandfather, i.e. they were ashamed of this offspring; “the son of Levi,” a “son” who wound up” i.e. was escorted, לויה, to purgatory. The same Midrash sees in the name דתן a hint at “violating the דת אל, G’d’s law.” In the name אבירם, this Midrash sees a reference to a refusal to repent, i.e. maintaining a defiant posture, רם, upright. The name און is understood there as a reference to אנינות, someone who sat disconsolate, seeing he had first made common cause with Korach until his wife blocked his way so that he was prevented by miraculous ways, פלא, from becoming enmeshed in that guilt. The word בן ראובן is seen as an allusion to this son “seeing,” ראו, the error of his ways and understanding the abyss he was facing. The expression קריאי מועד is understood as a reference to these people having been called by Moses to assemble at the entrance to the Tabernacle. The words אנשי שם, men of distinction, are a reference to their status prior to the Exodus. The twelve princes of the various tribes were part of the total of 250 men Korach had been able to attract to his uprising. Our sages in Bamidbar Rabbah 18 arrive at the same conclusion basing themselves on the use of the words קריאי מועד both here and in Numbers 1,16. Rashi also supports this theory in his commentary on the appointment of the prince of Reuven, Elitzur ben Shede-ur and his colleagues described as נקבו בשמות (Numbers 1,17) “designated by their names,” i.e. the reputation they had acquired for themselves. Even though the Torah did not spell out the fact that all of these tribal leaders joined in Korach’s rebellion the Torah threw out sufficient hints that this was so. It is similar to the owner of a bath house whose well reputed son had stolen a number of valuable trinkets from that bath house. Seeing that the son had enjoyed a fine reputation up until then, the owner did not want to accuse him outright of being a thief, but he threw out hints, such as when asked who the thief was he would describe the thief as possessing certain features which were common knowledge as belonging to his son. Nonetheless, he refused to name the person to whom these features belonged. Similarly here. Although the Torah hinted in various ways that the 12 princes were part of the uprising it did not mention any names other than those of Korach, Datan, and Aviram (and On). This is merely part of the ways of the Torah which have been described as דרכיה דרכי נועם, “its ways are ways of loveliness,” i.e. the Torah avoids embarrassment to people unless absolutely unavoidable as a way of ensuring others do not become guilty of the crimes of the people named.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.18:1",
    "he": "תשאו את עון כהונתכם. אם לא תשמרו הכהונה העון עליכם. ואתה ובניך אתך לפני אהל העדות, כלומר אתם תהיו לפני תמיד. ודרשו בספרי, הכהנים היו מבפנים והלוים מבחוץ, כלומר לשמור אותו וללכת בלילות סביבותיו דרך כבוד ומעלה.",
    "en": "תשאו את עון כהונתכם, “you shall bear any guilt connected with your priesthood.” The meaning of the verse is: “if you do not carefully guard the priesthood any guilt arising from negligence will be borne by you. The reason the Torah adds: “you and your sons with you in front of the Tent of Testimony” (verse 2), is that both you and your sons are always perceived as being in My (G’d’s) presence all the time. Sifri Korach 116 explains that the priests are responsible for what occurs inside the Sanctuary whereas the Levites are responsible for what occurs around it outside in the sacred precincts. Each group was expected to mount guards at night, etc.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.20:1",
    "he": "כל העדה מדבר צן. עדה שלמה, שכבר מתו דור המדבר ועתה באו הבנים אל ארץ כנען בחדש הראשון, ושנת הארבעים היה. ודע שאין בתורה כלל שום מעשה או שום נבואה רק בשנה ראשונה ובשנת הארבעים.",
    "en": "כל העדה מדבר צן, “the entire congregation to the desert of Tzin.” The reason the Torah speaks of כל העדה, “the whole congregation,” is because in the interval all the people who had to die in the desert had already died and the congregation was “whole” again. Now, in the first month of the fortieth year since the Exodus the new generation was about to enter the land of the Canaanites. You should remember that the Torah basically reports only what had transpired during the first year and during the last year of the Israelites’ wanderings.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.20:2",
    "he": "וישב העם בקדש. קדש הוא שם עיר והוא מדבר צין, וכן כתוב במסעות בסדר אלה מסעי(במדבר לג) ויחנו במדבר צן היא קדש, ואין זה קדש ברנע כי קדש ברנע מדבר הוא, שכן כתיב (תהלים כט) יחיל ה' מדבר קדש. ומדבר צן אינו מדבר סין הכתוב בסמ\"ך, כי אותו הכתוב בסמ\"ך הוא מדבר אחר בין אילים ובין סיני, והוא שכתוב (שמות טז) ויסעו מאילים ויבאו וגו' אל מדבר סין אשר בין אילים ובין סיני, וזה יורה כי מדבר סין בסמ\"ך מדבר בפני עצמו, אינו מדבר צן הכתוב בצד\"י, וגם אינו מדבר סיני שכן כתוב באלה מסעי (במדבר לג) ויסעו מים סוף ויחנו במדבר סין, וכתיב (שם) ויסעו מרפידים ויחנו במדבר סיני, ומונה והולך חמש מסעות בין מדבר סין ומדבר סיני.",
    "en": "וישב העם בקדש, ‘the people settled in Kadesh.” Kadesh is the name of a town. The desert Tzin mentioned in our verse is also referred to in the list of all the points where the Israelites made camp in Parshat Massey. (33,36). The “Kadesh” mentioned here is not the same as the “Kadesh-Barneiah” mentioned there. We must not confuse the desert of Tzin with the desert Sin, a word spelled with the letter ס. That wilderness is situated between Eylim and Mount Sinai. Psalms 29,8 mentions יחיל ה' מדבר קדש, “the Lord convulses the wilderness of Kadesh.” Numbers 33,11-15 enumerates 5 way stations between the desert of Sin and the desert of Sinai.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.20:3",
    "he": "ודע כי ימים רבים ישבו בני ישראל בעיר הזאת ששמה קדש, הוא שכתוב (דברים א׳:מ״ו) ותשבו בקדש ימים רבים. ודרשו רז\"ל כל מקום שנאמר וישב אינו אלא לשון צער, ולפיכך כתיב ותמת שם מרים, וסמך מיד ענין הסלע שהיה סבה למיתת משה ואהרן במדבר ולא זכו ליכנס לארץ.",
    "en": "The Jewish people remained in the town called Kadesh for many years as we know from Deut. 1,46. Our sages (Tanchuma Vayeshev 1) have stated that whenever the Torah speaks of וישב, “he settled,” this is an introduction to the people concerned experiencing something painful. This is why the Torah follows the report of the Israelites settling in Kadesh with the report of the death of Miriam. Her death and its ramifications became the direct cause of Moses and Aaron not being allowed to enter the Holy Land.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.21:1",
    "he": "וישמע הכנעני מלך ערד יושב הנגב. הוא עמלק, שנאמר (במדבר יג) עמלק יושב בארץ הנגב, ושנה לשונו לדבר בלשון כנען, שאם יתפללו ישראל לשם יתברך שיתן בידם הכנעניים לא יהא הוא בכללם. והנה ישראל נשמרו מזה שהתפללו סתם אם נתון תתן את העם הזה, ולא אמרו הכנעניים.",
    "en": "וישמע הכנעני מלך ערד יושב הנגב, The Canaanite, i.e. the King of Arad who dwelled in the south heard, etc.” Actually, this was not a Canaanite tribe but Amalek (Tanchuma Chukat 18). The King is described as a Canaanite as he decided to speak the Canaanite dialect in order to deceive the people about his identity. He hoped to thereby make the Israelites pray for deliverance from the Canaanite attack whereas they had not been attacked by Canaanites at all. If G’d would deliver them from the Canaanites he, Amalek, would remain unscathed. Israel were not taking chances as they appealed to G’d to be delivered from the attacker without specifying his nationality. They simply said: “if You will deliver us from this nation, etc.” (verse 2).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Bamidbar.21:2",
    "he": "דרך האתרים. ע\"ד הפשט, המרגלים. ורוצה לומר כי כאשר באו המרגלים ועלו בנגב הרגישו בהם יושבי הארץ, ושמע בהם הכנעני הזה שהיה יושב הנגב ובא בדרך שהלכו הם עד שהגיעו למחנה ישראל, והוא דעת המתרגם.",
    "en": "דרך האתרים, “by the route of the spies.” According to the plain meaning of the text the meaning of this expression is “the spies.” The Torah means that the Amalekites had heard that the Israelites now were moving along the same route that the spies had traveled 38 years earlier. This is also Onkelos’ understanding of these words.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.1:1",
    "he": "מוכיח אדם אחרי חן ימצא ממחליק לשון (משלי כח, כג)",
    "en": "מוכיח אדם אחרי חן ימצא ממחליק לשון, “He who rebukes a man (after me) will ultimately find favor; [more so] than he who flatters with his tongue.” (Proverbs 28,23)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.1:2",
    "he": "שלמה המלך ע\"ה היה מוכיח לכל בני העולם והיה מזהיר לכל מי שראוי להוכיח שיוכיח אחריו וימלא מקומו, וממנו יראו וכן יעשו, ומפני שהנוכח נטה לתולדות האדמה כשעשה דבר שהוצרך לתוכחת, לכך אמר מוכיח אדם ולא אמר מוכיח איש. וידוע כי רוב התוכחות הוא להמון העם, והמון העם דעותיהם משתנות, ואלו היו דעותיהם מכוונות ושוות ומתאימות יחד היו נקראים יחידים לא המון, ולפי שדעותיהן משתנות וחלוקות זו מזו לכך אינן מקבלין תוכחת, כי הדבר האהוב לזה ישנא זה ומה שיערב לזה ינזק בו זה, וכן אמרו ז\"ל אמר ר' טרפון תמה אני אם יש בדור מי שמקבל תוכחות, אומר לו טול קיסם מבין שניך יאמר לו טול קורה מבין עיניך, וכל אחד ואחד יאמר למוכיח טליתי טהורה משלך. ולכך אין המוכיח מקובל ומרוצה לכלם, כי קצת מהם ישנאוהו על שיודיע להם האמת במעשיהם, והמחליק להם לשון הוא המקובל והמרוצה אצלם ומוצא חן בעיניהם, וכמו שאמרו רז\"ל האי צורבא מרבנן דרחמי ליה בני מאתא משום דלא מוכח להו במלי דשמיא. ועל כן אמר שלמה ע\"ה בכאן מוכיח אדם אחרי חן ימצא ממחליק לשון, יאמר, המוכיח הבא אחרי והאוחז דרכי כאשר ידבר המוכיח קשות אע\"פ שאינו מוצא חן בעיני הנוכח ימצא חן בעיני השם יתעלה כשיקבל התוכחת, כי דברי התוכחת כשהם קשים הם המביאין את האדם אל הצלחת הנפש שהוא מציאות החן בעיני השם יתעלה כשיקבל התוכחת, ואם המוכיח יחליק לשון לנוכח ויודה על דבריו ומעשיו הרעים, הנה הוא מחזק את ידיו והנוכח אינו מוצא חן בזה כי יאבד את נפשו. וכן מצינו בישראל שהיו נוכחים מפי משה רבינו ע\"ה והיו מעלין חן לפני הקב\"ה לרוב תוכחותיו של משה שהיה מוכיחם תמיד בדברים קשים, כמו שמצינו במי מריבת קדש שאמר להם (במדבר כ) שמעו נא המורים, וכן בענין המן שאמר להם (שמות טז) ונחנו מה כי תלינו עלינו.",
    "en": "Solomon was in the habit of rebuking everybody (through his writings) and he warned everybody who was fit to rebuke others to follow in his footsteps and to take his place. Seeing that the person who has been so rebuked had tended to relate to earth (rather than heaven) when he committed deeds which provoked the rebuke, Solomon uses the expression מוכיח אדם instead of מוכיח איש, i.e. that the rebuke was provoked through the rebuked person having identified too closely with אדמה. It is well known that most rebukes are directed at the average person, the masses; the masses have different views, are not homogeneous. If they would all be of one mind and had similar outlooks they would be known as יחידים and not masses (common people). [I believe that our author distinguished between people who have a mind of their own whom he calls יחידים, individuals, i.e. people with a mind of their own, whereas he calls the people to whom we attribute a herd instinct המון עם, masses. Ed.]. Seeing that all these people do have minds of their own they do not easily accept rebukes seeing that what one person likes another dislikes. What is pleasing to one person is unacceptable to others. This is what prompted Rabbi Tarfon to say (in Erchin 16) “I am convinced that there is hardly a person nowadays willing to respond positively to rebukes. If one tells one person to remove the splinter in his own teeth the person told this would retort that the rebuker should first remove the wooden beams which blocked his own vision.” It was typical of the people of his time that if one pointed out that someone wore a soiled garment, he would respond that the rebuker’s garment was even dirtier. People like to be flattered and not to be criticized. This recalls a statement in Ketuvot 105 according to which the reason that young scholars enjoy more popularity than their senior colleagues is the fact that the former refrain from rebuking people’s religious misconduct. Keeping all this in mind, Solomon said that, eventually, he who rebukes a man will find favor more so than the flatterer. Solomon was not unaware of the psychology of the people enduring rebukes; rather he spoke in terms of what is favored by G’d. He meant that the fact that people do not like to be rebuked is not decisive in the eyes of the Lord. He wanted to encourage people, especially leaders, who would live after him not to commit the error attributed to the young scholars in Ketuvot 105 by complimenting their parishioners rather than pointing out areas in which they should improve. Ultimately, only severe rebukes will have an effect on habitual sinners and save them from the results of their errors. G’d appreciates people who respond positively to rebukes; He accepts repentant sinners seeing that these people responded to rebukes and changed their ways. Ultimately, even the person who has been rebuked realizes that this is preferable to losing his life or even his soul by not being called to order and continuing in his wicked ways. When Moses rebuked the Jewish people with harsh words, he found a favorable echo in the eyes of G’d. Moses invariably used tough language when rebuking the people as we know already from Kadesh (Numbers 20,10) when he called the people “rebellious.” Even as early as Exodus 16,7 Moses criticized the people for accusing Aaron and himself for leading them into the desert as if it had been Moses’ idea to do so.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.1:3",
    "he": "ובמדרש מוכיח אדם אחרי חן ימצא ממחליק לשון, מוכיח זה משה, אדם אלו ישראל, שנאמר (יחזקאל לד) ואתן צאני צאן מרעיתי אדם אתם, הוכיחן להביאם אחריו, לפיכך חן ימצא, שנאמר (שמות לג) כי מצאת חן בעיני, ממחליק לשון זה בלעם, שהחליק בלשונו לישראל בברכות שהרבה להם וגבה לבם ונפלו בשטים כ\"ד אלף, ועל זה נאמר (משלי כז) נאמנים פצעי אוהב ונעתרות נשיקות שונא, כי כל מה שהיו ישראל מרבים לחטוא היה משה מרבה להוכיחם ומתפלל עליהם עד שהיו מתרצין אצל הקב\"ה והיו מוצאין חן בעיניו. וכן מצינו עוד שהוכיחם בעבר הירדן ודבר אתם קשות והיה מגלגל להם בתוך דבריו קצת עבירות שעשאום כבר, והיה מזכיר להם בשמם המקומות שחטאו בהם להקב\"ה, והם ערבות מואב בשטים ובים סוף ובמדבר פארן ומעשה העגל וכיוצא בהן, וזהו שכתוב.",
    "en": "We are told in Devarim Rabbah 2 that when Solomon above spoke of the flatterers he referred especially to Bileam (who had flattered the Jewish people as opposed to himself) and pointing out that as a direct consequence of Bileam’s flattery the Israelites suffered 24,000 dead at Shittim. Solomon portrayed Moses as the opposite of Bileam when he encouraged leaders to rebuke people for their shortcomings. This is what prompted him to say in Proverbs 27,6: “wounds inflicted by a loved one are long lasting; the kisses of an enemy are profuse.” He meant that discipline administered by a well-meaning father is effective, whereas the compliments of someone who hates you evaporate into thin air. Moses would rebuke the people every time they sinned and would pray for them thus endearing them to their father in heaven for tolerating the rebukes. This is why now, a few weeks before leaving the people permanently, he recalls to them all the sins they had committed while under his care. Moses listed some of the names where the more fateful sins had been committed.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.1:4",
    "he": "אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן במדבר בערבה מול סוף בין פארן ובין תפל ולבן וחצרות ודי זהב. במדבר, הוכיחן על מה שעשו במדבר שנאמר (תהילים ע״ח:מ׳) כמה ימרוהו במדבר יעציבוהו בישימון. בערבה, פירש רש\"י בשביל הערבה שחטאו בבעל פעור בשטים בערבות מואב. מול סוף, בשביל מה שאמרו בים סוף (שמות י״ד:י״א) המבלי אין קברים במצרים, וכן בנסעם מים סוף שנאמר (תהילים ק״ו:ז׳) וימרו על ים בים סוף. בין פארן, על מה שעשו בפארן על ידי המרגלים. ובין תפל ולבן, הוכיחן על דברי תפלות שהוציאו על המן שהיה לבן שאמרו (במדבר כ״א:ה׳) ונפשנו קצה בלחם הקלוקל. וחצרות, זהו מחלקותו של קרח ודבתה של מרים. ודי זהב, הוכיחן על העגל שעשו להם בשביל די זהב שהיה להם שנאמר (הושע ב׳:י׳-י״א) וכסף הרביתי להם וזהב עשו לבעל, עד כאן.",
    "en": "אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן במדבר בערבה מול סוף בין פארן ובין תפל ולבן וחצרות ודי זהב, “These are the words which Moses addressed to the whole of the people of Israel, on the east bank of the Jordan, in the desert, in the wilderness of Moav, opposite Suf, between Paran and Tafel; at Lavan, Chatzerot, and Dee Zahav.” The reason the Torah writes the word במדבר, is not to repeat that the people were in the desert, but to tell us that Moses rebuked the people for sins committed in the desert. Compare Psalms 78,40: “How often did they defy Him in the wilderness, did they grieve Him in the wasteland!” Concerning the expression בערבה, Rashi comments that the word is to be understood as בשביל הערבה, that on account of being in the wilderness they sinned at Baal Peor, Shittim, sins which occurred in the area described as ערבות מואב. The word מול סוף was meant as a reminder of the Israelites having said sarcastically at the ים סוף, the Sea of Reeds: “did you take us here to die because there was a shortage of burial places in Egypt?” The people again complained when moving away from the Sea of Reeds as we know from Psalms 106,7: “they rebelled at the sea, at the Sea of Reeds.” The words בין פארן is an oblique reference to the episode of the spies; the words ובין תפל ולבן are references to the complaints uttered against the manna (Numbers 21,5) and the word חצרות is a reference to what occurred when Korach and his supporters rebelled, as well as to the inappropriate comments made by Miriam against her brother Moses. The words די זהב are a reference to the sin of the golden calf, a sin which was possible because they had a surfeit of gold. Compare Hoseah 2,10 who attributes sin to excess material wealth, “I who lavished silver on her and gold, which they used for the Baal.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.1:5",
    "he": "ובאלה הדברים רבה דרשו ודי זהב, מהו ודי זהב, אמרו יכול הוא לברוא עולם בששה ימים ולפרוש אותו לארבע רוחותיו וליתן לנו עשרת הדברות, זהו וד\"י זהב, עד כאן. הנה המלות הללו כלן תוכחותיו של משה בחטאות של ישראל כי אינם מקומות המדבר, כי כבר יצאו מן המדבר ונכנסו בערבות מואב, גם לא מצינו תפל ולבן ודי זהב בכלל המסעות, וא\"כ הכל נאמר על עניני עבירות והכעסות שהכעיסוהו ישראל במדבר לשעבר, וזהו דעת אונקלוס שפירש ענין המלות כן, כי משה סתם דבריו ולכבודן של ישראל הזכירן ברמז.",
    "en": "Midrash Devarim Rabbah (an edition by Lieberman, according to Rabbi Chavell) concerning the meaning of the words ודי זהב, says that the word ודי is an acrostic of the 6 days in which G’d created the world, the four directions of the globe, and the Ten Commandments. Moses meant that if the comments of the Israelites had been restricted to these three subjects they would not have been guilty of any misdemeanor, they would have been as pure as gold. All the words mentioned in this verse, which appear as if relating to locations, are only allusions to occurrences as these places do not exist (are never mentioned by these names). At the time when Moses made the speeches which form a large part of the Book of Deuteronomy, the people had already left the desert and were encamped on the fringe of civilisation near the banks of the Jordan. It follows that these descriptions must refer to sins committed in the desert. This is the opinion of Onkelos who explains these names as being oblique references to where the Israelites sinned, i.e. Moses was concerned with the image of the people and did not want to sound too harsh.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.1:6",
    "he": "ומפני שהספר הזה הוא החמישי והאחרון לכל חומשי התורה על כן רציתי להשכילך בכאן סדור חמשה חומשי התורה למה נתיחדו זה אחר זה בסדור הזה שהם מסודרים בתורה, ודבר ידוע שאע\"פ שהספרים חמשה לענין מכוון ורמוז בספר בראשית, הכל קשר אחד ובנין אחד, ומה שפתח תחלה בספר בראשית מפני שחדוש העולם הוא שרש האמונה ומתוך אמונת החדוש תתבאר ההשגחה, ומתוך ההשגחה יתבאר עונש ושכר, ולפי שהענינים האלה הם עקרי התורה לכך נתיחד ספר בראשית בחדוש עולם ובהשגחה על האדם שנמסרו בידו מצות עשה ומצות לא תעשה ולענין השכר כשהניחוהו בגן עדן ובענין העונש כשגרש אותו משם, גם ספור המבול מופת גדול ועדות ברורה על החדוש ועל ההשגחה ועל העונש והשכר, כי נח הצדיק ובניו נמלטו לזכותם ובני הדור נאבדו לענשם. ואחר ספר בראשית נתיחד ואלה שמות, שבו ספור האבות אברהם יצחק ויעקב שהחזיקו באמונה והיו שרש היחוד, ועל כן נסמכה יחד בראשית ואלה שמות, כי אמונת החדוש תביא האדם לאמונת היחוד. ואחריו ספר ויקרא שהוא ספור הקרבנות, וידוע כי עיקר היחוד הם הקרבנות שהם קרוב הכחות זה בזה עד הסבה הראשונה יתעלה, כי הצדיק ע\"י הקרבן מיחד לאותו המחדש יתעלה. ואחר ספר ויקרא נתיחד ספר במדבר סיני שבו הספור בענין ארץ ישראל, ונסמכה זה לזה לבאר כי אין הקרבנות כי אם בארץ ישראל, כי תיכף שקבלו ישראל התורה בסיני היו ראוים להכנס לארץ ולולא חטא המרגלים שעכבם במדבר ארבעים שנה. ואחר ספר במדבר סיני נתיחד הספר הזה שהוא אלה הדברים, ולפי שאין עיקר ישובן של ישראל בא\"י בשני המקדשים שעברו כי אם בגאולה אחרונה שאין אחריה גלות, לכך רצה לחתום בספר הזה שמדבר בסופו בגאולה אחרונה שהיא כענין חדוש העולם והוא תכלית בריאת העולם, מעין ספר בראשית שפתח בו על דרך נעוץ סופן בתחלתן בכל קשור חמשה חומשי תורה זה אחר זה, כי החדוש סבת היחוד, והיחוד ע\"י הקרבנות, והקרבנות אין עקרן אלא בא\"י, וישראל אין להם שלמות בכל הזמנים כי אם בגאולה אחרונה שאין אחריה גלות.",
    "en": "Seeing that this Book is the fifth and last of the five Books of the Torah I want to explain to you the reason why the Torah has been divided into 5 separate Books and why the sequence is that which we find in front of us. You are aware already that although this fact has already been alluded to (Midrash on Genesis 1,3 on the words “let there be light”) these “Books” are essentially all closely tied to one another. The reason that the Torah commenced with the Book of Bereshit is that the record of the world coming into existence is a basic foundation of our faith. Without this knowledge the concept of G’d supervising and taking an interest in all life on earth would not exist and all of us would consider ourselves as being no more than “accidents” on earth. Once we have established that G’d the Creator takes an interest in what He has created, and especially in the human beings, it follows that there is such a thing as “reward and punishment.” Seeing that these concepts are critical to the Torah they have all become part of the Book of Genesis. The Book of Bereshit therefore had to include some basic commandments, else, the fact that a system of reward and punishment for obedience to the Creator exists could not be demonstrated. These commandments must include positive as well as negative commandments. As far as the reward for observing the commandments is concerned, the expulsion of Adam from Gan Eden illustrates punishment on a personal level, whereas the deluge demonstrates punishment on a collective level. Noach’s being saved demonstrates reward on a personal level. The prediction of both this reward and punishment demonstrated to both the victims and the survivors that G’d must be Master of the universe, i.e. of nature, ergo its Creator. What befell the people concerned proved that He (unlike a painter who completes a painting) did not sit back and leave His universe to self-destruct but made sure that it would endure (even while allowing man free will). After conclusion of the Book of Bereshit, the second Book of the Torah commencing with the names of the sons of Yaakov is the corollary of the story of the patriarchs who imbued their descendants with this faith in G’d and His Justice. Once a person possesses faith in the fact that G’d was the Creator, it is only a small step to believe that He is Unique, and the Only G’d. The second Book of the Torah which contains so many examples of the Uniqueness of the Creator, and His revealing Himself to the people of Israel is a natural sequence to the Book of Bereshit. The Book Vayikra, the Book dealing with the sacrificial service, follows next seeing that the sacrifices represent the bringing closer together and unifying the various forces in this universe until they ultimately reach the Original Cause. The righteous person succeeds in unifying these apparently different and heterogeneous forces through his devotions. Once the unifying force of these sacrifices has been demonstrated the next Book is that of Bamidbar Sinai which contains the story of Eretz Yisrael. It is the logical corollary of the Book of Vayikra, to point out that the sacrificial legislation applies only to the land of Israel. As soon as the Israelites had received the Torah, and the legislation concerning the sacrifices, they were meant to proceed directly to the land of Israel. Had it not been for the sin committed by the spies (and the people who accepted their estimate of their situation), the people’s progress would not have been delayed for 40 years by their wandering in the desert. After the Book of Bamidbar has been concluded and the people’s unity with G’d had been restored we come to the fifth Book, אלה הדברים. Seeing that the principal residence of the Jewish people in Eretz Yisrael was not the period during which the two Temples stood, but commences only with the final redemption which is not followed by another period of exile, the Torah wanted to conclude with a Book in which the ultimate redemption is discussed or alluded to. This will be an event comparable to a renewal of the universe itself (compare author’s comments on Deut. 30,3). This event will represent the true purpose and culmination of the creation of the universe, i.e. essentially another Book of Bereshit.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.1:7",
    "he": "ויש לך להתבונן עוד למה התחיל הספר הזה במלת אלה ולא אמר ואלה הדברים כיון שהכל קשור אחד בוא\"ו, אבל זה יורה כי הספר החמישי הזה אע\"פ שהוא מיוחד עם הארבעה הראשונים והכל קשר אחד ובנין אחד, הנה הוא ענין בפני עצמו, כענין האתרוג שהוא מיוחד עם מיניו שאין מצותו אלא עמהם אבל הוא בפני עצמו שאין לאגדו באגד שלהם, וכן ה\"א שניה שבשם שהיא מדת הדין רפה המיסרת לישראל על שבע עבירות, ולכך נקרא ספר החמישי הזה משנה תורה, לכך התחיל משה בדברי תוכחות לדבר עם ישראל קשות ומערב בתוך דבריו רכות, ועל כן הזכיר להם מהעבירות שבע ואלו הן, תלונות המדבר, וחטא פעור, והמרתם על ים סוף, וחטא המרגלים, ודבת המן, ומחלקותו של קרח, ועון העגל. והנה תפל ולבן דבר אחד הם, ועל כן הם שבעה, על שם שכתוב (ויקרא כו) ויספתי ליסרה אתכם שבע על חטאתיכם. ועל הטעם הזה ינהוג משה להזכיר תמיד בספר הזה ה' אלהינו ה' אלהיך מה שלא תמצא כן בשאר הספרים הקודמים, והכוונה על מדת הדין, ואב לכלן (דברים ד) כי ה' אלהיך אש אוכלה הוא, ואמר אש אוכלה, כלומר ממה שראית בראש ההר, והבן זה.",
    "en": "We need to understand still why this Book opens with the words אלה הדברים, [traditionally a term which separates from the foregoing. Ed.] instead of ואלה הדברים, just as the Book of Shemot had commenced with the words ואלה שמות in order to demonstrate that it was the logical continuation of the Book of Bereshit. The reason is that although the fifth Book is a continuation in the sequence of the five Books, it is at the same time something unique, just as the etrog, although part of the four species over which we recite benedictions on the festival of Tabernacles is in a class by itself and therefore not bound together with the other three plants, the lulav, the hadass and the aravah. The second letter ה in the tetragrammaton, i.e. the name י-ה-ו-ה, although part of that name, is nonetheless not quite an integral part of the name which basically represents the attribute of Mercy, as this very letter ה at that point represents the element of Justice. We have explained many times that neither attribute ever appears in a pure form, i.e. the attribute of Justice is always accompanied by at least a small proportion of the attribute of Mercy, and vice versa, the attribute of Mercy is always accompanied by a small proportion of the attribute of Justice. The letter ה at the end of the tetragrammaton represents that portion of the attribute of Justice. It is described by Kabbalists as the “weak,” i.e. diluted form of the attribute of Justice. It is perceived as disciplining Israel for seven specific sins. In our case, the Book of Devarim, the fifth Book of the Torah, is better known as משנה תורה, “a second” version, repetition, of the Torah. This is why Moses commences with severe words of rebuke, recalling seven sins committed by the people under his stewardship of them. The seven sins are: the complaints in the desert, the sin of Baal Peor, the rebellion at the Sea of Reeds, the sin of the spies, the belittling of the heavenly food, the manna; the revolt of Korach, and the sin of the golden calf. “Tofel and Lavan,” are two references to the same sin. The seven sins are also alluded to in the Tochachah in Leviticus 26,18: “therefore I will punish you further seven ways for your sins.” Keeping this in mind, you will find that Moses, instead of speaking in the name of Hashem, as he did generally in the other Books, uses the attribute ה' אלו-הינו, i.e. a deliberate combination of the attribute of Mercy and the attribute of Justice when he refers to what G’d has commanded in this Book. The most pronounced example of this is Devarim 4,24: כי ה' אלו-היך אש אכלה הוא א-ל קנא, “for the Lord your G’d, He is a consuming fire, a jealous G’d.” This is a reminder of the manifestation of G’d’s Presence the people had experienced at Mount Sinai.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.4:1",
    "he": "ועתה ישראל שמע אל החקים ואל המשפטים אשר אנכי מלמד אתכם לעשות למען תחיו. למדנו מכאן שהלמוד אינו עיקר רק עם המעשה, וכן דרשו רז\"ל לא המדרש הוא העיקר אלא המעשה. ולמדנו עוד שעם המעשה יחיה האדם, לא זולתו.",
    "en": "ועתה ישראל שמע אל החוקים ואל המשפטים אשר אנכי מלמד אתכם לעשות למען תחיו; “and now Israel hearken to the statutes and social laws I will teach you to perform in order that you shall live.” This verse teaches that learning, studying the Torah is not the main purpose of the Torah but performing the commandments one has studied. Our sages in Avot 1,17 stated this succinctly when they taught לא המדרש הוא העיקר אלא המעשה, “not the study is of the essence but the performance, the deed.” Only performance of deeds is a guarantee of life (both here and in the hereafter).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.5:1",
    "he": "ויקרא משה אל כל ישראל. הם הבנים שקראן משה עכשיו להשמיעם עשרת הדברות שקבלו האבות ושמעו אותם מפי הגבורה. ואמר להן לא את אבותינו כרת ה' את הברית הזאת, כלומר לא את אבותינו בלבד שקבלו ושמעו.",
    "en": "ויקרא משה אל כל ישראל, “Moses called all of Israel;” this refers to the children i.e. the generation which had not heard the Ten Commandments first-hand at Mount Sinai. This is why in verse three Moses makes the point that the covenant made between G’d and the people at the time did not only include the generation which was an eye-witness to the revelation but that it included all the subsequent generations of Jews throughout the ages.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.8:1",
    "he": "כל המצוה אשר אנכי מצוך היום. סמך כל המצוה לענין ע\"ז שהזכיר. כי חרם הוא, ללמדך שכל המשקץ ע\"ז כאילו קיים כל המצות. ודרשו רז\"ל כל הכופר בע\"ז כאילו מודה בכל התורה כלה וכל המודה בע\"ז ככופר בכל התורה כלה.",
    "en": "כל המצוה אשר אנכי מצוך היום, “the whole (set) of commandments which I command you this day, etc.;” The placing in apposition of the words כל המצוה, to the paragraph teaching us how we are to relate to paganism is meant to convey that he who takes the instructions of the previous chapter to heart is considered as if he had fulfilled כל המצוה, “all the commandments.” Our sages reinforced this when they said anyone who denies paganism is as if he had expressly acknowledged the entire Torah; conversely, if someone acknowledges any aspect of idolatry as true he is considered as if he had denied the totality of Torah and Judaism.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.8:2",
    "he": "ובמדרש אלה הדברים רבה, כל המצוה כלה מצוה, עד שתכלה כל המצוה. ובאור זה שאם התחיל במצוה שיגמור אותה. ועוד דרשו כל המצוה אשר אנכי מצוך היום, אם התחלת במצוה גמור אותה, שאינה נקראת אלא על שם הגומרה, שנאמר (יהושע כ״ד:ל״ב) ואת עצמות יוסף אשר העלו בני ישראל ממצרים קברו בשכם, והלא משה לבדו נתעסק בהם שנאמר (שמות י״ג:י״ט) ויקח משה את עצמות יוסף עמו, אלא לפי שלא הספיק לגמרה וגמרה ישראל נקראת על שמם.",
    "en": "We find the following comment in Devarim Rabbah (Lieberman edition Nitzavim page 14): the words כל המצוה are to be understood as “fulfill the commandment to its nth degree, completely;” the author means that if you have commenced to fulfill a certain commandment make every effort to complete that commandment. Do not content yourself with half-measures. (compare also Tanchuma Eykev 6) where the Midrash states that the credit for fulfilling a commandment goes to the person who completes it. Although for 40 years only Moses was preoccupied with transporting the remains of Joseph through the desert as we know from Exodus 13,19, the Book of Joshua 24,32 credits the Children of Israel who reburied Joseph’s remains in Shechem with that mitzvah. This is because Moses had not been able to complete carrying out the entire mitzvah and it was completed by the Children of Israel.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.10:1",
    "he": "בעת ההיא. בסוף ארבעים יום שהזכיר נתרצה לו ואמר פסל לך.",
    "en": "בעת ההיא, “at that time,” at the end of the forty days when G’d was finally mollified and said: “carve for yourself!”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.10:2",
    "he": "ועשית לך ארון עץ. ואעש ארון תחלה ואח\"כ ואפסל שני לוחות אבנים, כדי שיהיה לי מקום מזומן להניח כשארד עם הלוחות, שאם איני עושה ארון תחלה היכן אניחם. וקבלו ז\"ל בארון זה שהוא הארון שעשה משה ולא הארון שעשה בצלאל במלאכת המשכן. הארון זה שעשה משה היה לשעה כדי שיהא מזומן לתת הלוחות לתוכו מיד כשירד מן ההר עד שנעשה ארון בצלאל הנעשה לדורות, זה של משה היה יוצא עמהם למלחמה, של בצלאל לא היו מוציאין אותו כלל אלא בימי יהושע בלבד הוא שהוציאוהו על פי הדבור, וכשהוציאוהו מעצמם בימי עלי לקראת פלשתים נענשו עליו ונשבה, ועליו חרדו פלשתים ואמרו (שמואל א ד׳:ח׳) מי יצילנו מיד האלהים האדירים האלה, כי לא היתה כזאת תמול שלשום. בארון זה של משה היו מונחין לוחות ושברי לוחות עד שנעשה הארון של בצלאל שנתן בו לוחות אחרונות בלבד, הוא שכתוב (שמות כ״ה:ט״ז) ונתת אל הארון את העדות אשר אתן אליך, ומה שאמרו בבבא בתרא פרק קמא אין בארון רק שני לוחות וגו', אין מעוט אחר מעוט אלא לרבות שברי לוחות שמונחין בארון, זה היה אחר שנבנה ביהמ\"ק, שהרי בביהמ\"ק לוחות ושברי לוחות מונחין בארון שעשה בצלאל.",
    "en": "ועשית לך ארון עץ, “and make a wooden ark for yourself!”. Moses reports that he first made the ark (compare verse 3) and only after that did he carve out the Tablets. He followed this sequence in order to have a “home” ready for the Tablets when he would return with them from the mountain. If he had not first made the ark where would he put the Tablets when he arrived among the people with them? Our sages have a tradition that the “ark” mentioned by Moses in verse 5 was the one that he had made immediately after receiving the instructions to carve out the second set of Tablets. In other words, this was not the same Ark which Betzalel was instructed to make for the Tabernacle in Exodus 25,10 (based on Tanchuma Eikev 10). The ark which Moses made was strictly temporary in order to have a place for the Tablets to be put pending the instructions to build the Tabernacle and to make a permanent home for the Tablets. The wooden ark made by Moses was the ones the people would take with them when they went to war. The Ark made by Betzalel was removed from the Tabernacle (except during the journeys when the Tabernacle itself was dismantled) only at the express command of G’d when the people marched around Jericho with the priests carrying the Holy Ark in front of them (Joshua 6,12). When, several hundreds of years later, the sons of the High Priest Eli took it upon themselves to take the Holy Ark to war with them against the Philistines, the Ark was captured and the sons of Eli died as a punishment for their high handed action. (Samuel I 4,8 describes that although, initially the Philistines were frightened of the Ark, they fought the Israelites and were victorious, capturing the Ark). The ark (box) made by Moses contained (initially) both the Tablets and the broken pieces of the original Tablets which Moses had smashed. After Betzalel made the Holy Ark for the Tabernacle the contents of Moses’ ark were transferred to it. This is the meaning of Exodus 25,16: “you will place inside the Ark the testimony which I shall give you.” Even though the Talmud in Baba Batra 14 states: “there was nothing inside the Holy Ark except the two Tablets,” this is not to exclude the broken pieces of the first Tablets, as whenever two restrictive clauses are employed consecutively, the meaning is that something additional is meant, in this case the remnants of the first Tablets. This was after the Temple of Solomon had been built. As long as the Tabernacle of Betzalel functioned as the Temple, the Holy Ark contained the second set of Tablets whereas Moses’ ark contained the broken pieces of the first set of Tablets. (Compare Tosafot Eyruvin 63. Tosafot base themselves on the verse quoted by the Talmud in Baba Batra which appears in Kings I 8,9.)",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.10:3",
    "he": "וכבר כתבתי בסדר ויהי בשלח שהארון הזה שעשה בצלאל נגנז שם בביהמ\"ק עם צנצנת המן ושאר הדברים, ויאשיה המלך צוה לגנזם תחת מחילות ההיכל. והסבה ליאשיהו שגנז הארון יותר משאר כלי הקדש לשני ענינים, האחד לעילוי קדושתו שאין לך מקודש ומעולה בכל הכלים כמוהו, וכשם שהוא קודם לכלן במעשה כך הוא מקודש מכלן, שהוא דוגמא לכסא הכבוד ומעון לשכינה, והשכינה דבקה לעולם עם הארון, ולכך בבית שני לא היה בו ארון, וכשחסר ארון חסרה שכינה, ולפי שהיה יאשיהו יודע שהבית עתיד ליחרב ע\"י נבוכדנצר, והנביאים שבימיו מתנבאין וצווחין כן, והיה דבר ברור אצלו שכל הכלים יגלו לבבל, לפיכך חס על כבוד הארון לעלויו ורצה לגנזו. והשני, שראה בארון סימן הנסיעה והוא שהבדים שהאריכו בימי שלמה נתקצרו בימיו וחזרו לאותה מדה שהיו בימי משה, וכשהיו ישראל נכנסין במקדש והיו רואין הפרוכת ושני בדי הארון היו ראשיהן נראין מחוץ לפרוכת כשני דדי אשה שנראין מתחת בגדיה, ועל שני בדין אלו הזכיר שלמה ע\"ה (שיר השירים ד׳:ה׳) שני שדיך כשני עפרים וגו', וכשנתקצרו עתה בימי יאשיהו וחזרו כלפי פנים היו ישראל נכנסין ולא היו רואין אותן יוצאין ובולטין מן הפרוכת כמנהג, לפי שחזרו לאותה מדה שהיו בימי משה, והכיר יאשיהו בזה שהארון מזומן לנסיעה ומתכנס והולך. ועוד ראה כשנכנס חלקיה הכהן לעבוד עבודה בהיכל שמצא שם ספר תורה שהוא מצד הארון ברית ה' שיצא לתוך ההיכל, והכיר בזה שזה אות לגלות ולחורבן ביהמ\"ק. וזה שתרגם יונתן (יחזקאל א׳:א׳) ויהי בשלשים שנה, והוה בתלתין שנין בזמן דאשכח חלקיה כהנא רבא ספרא דאורייתא בבי מקדשא בעזרתא תחות אולמא בפלגות ליליא בתר מעלני סהרא בימי יאשיהו בן אמון. ומתוך שראה סימנין אלו ראה לגנזו. והא למדת שעיקר הקדושה לארון זה של בצלאל היה, לא לארון שעשה משה לשעה, ועל ארון זה של בצלאל אמרו רז\"ל במסכת עירובין פרק הדר, כל זמן שארון ושכינה שלא במקומן ישראל אסורין בתשמיש המטה. שאם תאמר על ארון שעשה משה שהיה יוצא עמהם במלחמותיהן, היאך אפשר לומר כן, דשבעה חדשים שישב הארון בשדה פלשתים שיהיו ישראל אסורין בתשמיש המטה ונמנעים מפריה ורביה וכן דוד שאמר לאוריה (שמואל ב י״א:ח׳) רד לביתך, אלא על ארון של בצלאל אמרו כן שהוא עיקר הקדושה משא\"כ בארון של משה שאין קדושתו כל כך.",
    "en": "I have already mentioned in connection with Exodus 16,32 that the Ark constructed by Betzalel was secreted inside the Temple (of Solomon) together with the bottle of manna and certain other sacred vessels at the instruction of King Yoshiah who hid them under an area of the Sanctuary known as מחילה. There was a special reason why these specific vessels were selected for hiding rather than others. The reason that King Yoshiah hid the Ark rather than most other sacred vessels was twofold; one reason was its superior holy status unmatched by other sacred vessels. Seeing that it was the first of the holy vessels to be constructed, its holiness was greater than the vessels fashioned later. It was perceived as a symbol of the celestial throne. As a result of such considerations it was feared that loss of the Ark would be equivalent to a departure of G’d’s presence from the land of Israel. The king knew that the state of Israel was going to be destroyed by Nevuchadnezzar as the prophets of his time had been threatening this if the people did not return to G’d wholeheartedly. It was clear to him that the conquerors would capture and take with them the holy vessels of the Temple to Babylon; this is why he was so concerned with the honour of the Holy Ark that he preferred to bury it and hide it. The second reason was that the Holy Ark symbolized for him the journeys of the Jewish people. He experienced that the staves of the Holy Ark which protruded a long distance beyond either corner to enable it to be carried. [It was very heavy due to the outer and inner layer of solid gold plus the weight of the Stone Tablets. I have seen a calculation of the total weight of the Ark complete with contents in Eliyahu Ki Tov’s commentary on Parshat Terumah or Tetzaveh. If my memory does not deceive me the weight approximated 3 tons. (76,000 lbs) Ed.] During the reign of King Yoshiah these staves became visibly shorter, making transportation by means of them impossible. They reverted to the size they had been in Moses’ time. The king viewed this as a bad omen. Originally, the staves could be seen protruding through the dividing curtain of the Sanctuary from the Holy of Holies by causing the curtain to protrude into the airspace of the Sanctuary where it was pushed by these staves. The retraction in the length of these staves meant for King Yoshiah that the Ark was once more destined to travel, just as in the days of Moses. The Israelites, when looking into the open doors of the Sanctuary, could no longer perceive the curtain bulge at the point they were used to see it do so. The king also saw that when the High Priest Chilkiyah came to perform the service in the Sanctuary (Kings II 22,8) that he found a Torah scroll on the side of the Holy Ark which had rolled into the Sanctuary instead of remaining in its assigned place in the Holy of Holies on top of the Ark (compare Deut. 31,26 and Talmud Baba Batra 14). These occurrences meant for him that the Temple would be destroyed. This is the reason why Targum Yonathan renders Ezekiel 1,1 “it was in the thirtieth year” as a reference to the year that Chilkiyah found the Torah scroll we mentioned. When considering these various omens King Yoshiah decided to hide the Holy Ark so that it would not have to travel into captivity. We have established that the sanctity associated with the Ark applied to the Ark made by Betzalel, not the box made by Moses to accommodate the Tablets when he would come down from the mountain many months before the Tabernacle had been erected. Moses’ “ark” was strictly a temporary housing for the Tablets pending the construction of the Tabernacle. Concerning the Ark constructed by Betzalel, the Talmud in Eiruvin 63 taught that whenever the Ark and therefore the Presence of the Shechinah were not in their assigned abodes the Israelites were forbidden to engage in marital relations with their wives. It is totally impossible to understand this statement of the Talmud as applying to the ark made by Moses, i.e. the ark that went to war with the people. Seeing that the Holy Ark was held in captivity by the Philistines for seven months (Samuel I 6,1), we cannot assume that during all this time the people did not practice the commandment to be fruitful and to multiply. [I do not understand the author here. He had previously accused the sons of Eli of taking Betzalel’s Ark to war without G’d’s authorization although normally only Moses’ ark would be taken to war. Moreover, note that in Samuel I 4, it is clear that it was not Moses’ ark the people took to war on that occasion. Ed.] David is also reported to tell Uriah (Bat Sheva’s first husband) to go home and engage in marital relations, all of this while war was in progress (Samuel II 11,8). Surely the prohibition mentioned in the Talmud could have applied only to the Ark of Betzalel. The lesson the sages taught must have been “When the HOLY ARK was not ‘at home,’ i.e. G’d was not at home, how could the people feel “at home,” by indulging in marital relations and carry on “business as usual!”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.14:1",
    "he": "בנים אתם לה' אלהיכם. נסמכה פרשה זו לעיר הנדחת להורות שאסור להתאבל על מתי עיר הנדחת איש על בנו ועל אחיו, ואסר על המתים גדידה בבשר, זהו שאמר לא תתגודדו. ומנהג האמוריים היה לפי שהיו עושין מן העולם הזה עיקר וכאשר ימות להם מת ויאבד מביניהם הנה הוא אבודו לעולם, אבל אתם אינכם כן כי בנים אתם לה' אלהיכם ודרך האב להוריש לבנו מנה יפה שיש לו, ולפיכך העוה\"ב שבראתי הוא מעותד לכם, ועל כן אי אתם רשאין להתגודד על המת ולא למרט שער הראש כי בטוחים אתם שאם יאבד הגוף בעוה\"ז שתירשו חיי העוה\"ב שהוא העיקר, וזהו שאמר כי עם קדוש אתה לה' אלהיך, וענין \"קדוש\" נבדל, יאמר לפי שאתם בדלים משאר בני נח, כענין (ויקרא כ׳:כ״ו) ואבדיל אתכם מן העמים להיות לי. ויכלול עוד באמרו כי עם קדוש אתה לה' אלהיך, ענין שכר העוה\"ב, יאמר לפי שאתם עם דבק באל הקדוש ואתם מעותדים למעלה זאת היא מעלת העוה\"ב אין ראוי לכם לעשות מה שהם עושים.",
    "en": "בנים אתם לה' אלוקיך”You are children to the Lord your G’d.” The reason this paragraph follows immediately after the paragraph dealing with the עיר הנדחת is that it is forbidden to observe rites of mourning on behalf of any of the people of that city that have been executed, just as it is forbidden to observe mourning for anyone executed judicially by the court. The Torah continues to describe mourning rites which are forbidden to observe even for people for whom it is incumbent upon us to observe mourning under normal circumstances. The Torah forbids incisions in one’s flesh, לא תתגודדו, as a pagan rite of mourning practiced by the Emorites. They did this because they considered life on earth as the principal life of a person; therefore, they had no reason to consider his departure from earth as a promotion to a higher form of life in the celestial regions. Emorites were therefore correct to mourn their family members as losses never to be restored. The Torah tells us here that our whole outlook on life is so radically different that we have nothing in common with them seeing that “you are children of the Lord your G’d.” It is customary for a father to leave his son as a bequest something which was very dear to him. Seeing that we are G’d’s children and He is our father, He leaves us the bequest of the world to come as His portion for us. Seeing Jews who die have such a bright future to look forward to in the hereafter it would be most inappropriate to overreact to our loss and ignore their promotion by making painful incisions on our flesh. Pulling out one’s hair and other such symbols of our grief are equally out of the question. The Torah adds: “for you are a holy nation;” the meaning of קדוש is “separate, apart,” i.e. of all the nations of the world you have been set apart in that we receive the reward for good deeds performed in this life in another life, a life which commences with the death of our bodies.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.15:1",
    "he": "מקץ שבע שנים תעשה שמטה. אמרו המפרשים כי לשון מקץ מתחלת שבע שנים, לפי שכל דבר יש לו שתי קצוות, כענין שכתוב (שמות כ״ו:כ״ח) מן הקצה אל הקצה, והתחלה והסוף כל אחד יקרא קצה. ואין זה דעת רז\"ל, אלא מקץ שבע שנים, בסוף שבע שנים כי לא אמר הכתוב מקץ השנה השביעית שאלו אמר כן היה ענינו התחלה אבל עתה שאמר מקץ שבע שנים ענינו הקצה האחרון, והוא סוף שבע שנים. וכן אמרו רז\"ל שביעית אינה משמטת כספים אלא בסופה, וכן תרגם אונקלוס בסוף. וקבלו רז\"ל שהבית חרב במוצאי שביעית שכן דרשו בערכין מגלגלין זכות ליום זכאי וחובה ליום חייב, כשחרב הבית בראשונה מוצאי שבת היה ומוצאי שביעית היה וערב תשעה באב היה. וכן בשניה אמרו קע\"ב שנה אחר חורבן הבית נשלמו ד' אלפים, שבשנת תכ\"א חרב הבית לדברי רבינו תם ז\"ל שהם עיקר, ואע\"פ שרוב השנה יצא בבנין כיון שבאותה שנה חרב הבית משנות חרבן אנו מונין אותה. ויש לנו היום נ\"א שנה לפרט היצירה, צרף קע\"ב עם נ\"א והם רכ\"ג, שקול מכל מאה תרתי וכדאמרינן בגמרא דעבודה זרה, לפי שכל השאר הם שמטות, יבאו מן האלף ומאתים כ\"ד, ושנת נ' עולה הוא לכאן ולכאן למנין יובל ולמנין שמטה, צרף כ\"ד אלו עם כ\"ג הנשארים ויהיו מ\"ז, עשה מהם שמטות, נשארו ה', נמצאת אומר לשתי שנים תהיה שמטה, וזה היה בשנה נ\"ג, וכן בשנת ס', ואחריו ס\"ז, ואחריו ע\"ד. ולדעת רש\"י ז\"ל שבשנת ת\"ך חרב הבית, תהיה השמטה שנת נ\"ב ואחריה נ\"ט ואחריה ס\"ו ואחריה ע\"ג.",
    "en": "מקץ שבע שנים תעשה שמיטה, “At the end of seven years you will institute a remission.” Several commentators including Kimchi and Ibn Ezra understand the word מקץ as “at the beginning of a seven year cycle.” They base themselves on the fact that everything has two extremities, i.e. קצוות. They cite as proof for such a meaning of the word Exodus 26,28 מן הקצה אל הקצה, “from one extremity to the other extremity.” This proves that the word קץ is applicable both to “beginning” and to “end.” Our sages in Sifri Re'ey 111 do not agree with their view and claim that the verse means “at the end of a seven year cycle.” Had the Torah written מקץ השנה השביעית, we could have understood our verse as speaking of the beginning of a cycle, i.e. at the first extremity. The wording being what it is, however, it is clear that the last extremity, i.e. the end of the cycle is meant. This is also what our sages in Erchin 28 said when they ruled that the remission of debts occurs only at the end of the seventh year. This is also how Onkelos renders our verse when he translates the word as מסוף. Our sages in Erchin 11 have a tradition that the destruction of the (1st) Temple occurred at the conclusion of the last year of the Shemittah cycle. They invoke the principle of מגלגלין זכות ליום זכאי וחובה ליום חייב, “if a day has a tradition of being a harbinger of evil tidings one arranges disasters to occur on such a day, whereas when a day has a tradition of being a day well remembered for fortuitous events, such a day is chosen to be the day on which other fortuitous events will occur. The destruction occurred on the eve of the ninth of Av. About the destruction of the second Temple we learned in Avodah Zarah 9 that this occurred 172 years before the end of the fourth millennium, seeing that the first Temple was destroyed in 3421 after the creation. (The second Temple stood 420 years.) This is the opinion of Rabbeinu Tam whose view is best supported. Even though the greater part of the year was spent in building the Temple we count the year as belonging to the period when the Temple was destroyed seeing that this was the cataclysmic event during that year. [The author now switches to the time he lived in. Ed.]. Today we are in the 52nd year of the sixth millennium. If we add these 52 years to the 172 prior to the conclusion of the fourth millennium, we have 1223 years that have elapsed since the destruction of the second Temple. If you deduct 24 Yovel years from that total, i.e. 2 years per century, seeing that this year is counted double, i.e. as belonging both to the just concluded cycle and as the first year of the new cycle, the number 23 will be expanded to 47 years resulting in the fact that 2 years from the time of writing will be a Shemittah year i.e. in the year 5053. According to the view held by Rashi that the Temple was destroyed in the year 420 (of its existence) the next Shemittah year will be in the year 5052.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.15:2",
    "he": "ולשון תעשה שמטה כלשון לעשות את יום השבת, והכונה שתשבות כאן וכאן, ביום השבת ממלאכה ובשנת השמטה מעבודת קרקע, והענין אחד בקדושת השביעיות, זה בימים וזה בשנים, והיובל בשמטות, וכבר נתבאר זה בסדר בהר סיני.",
    "en": "The expression תעשה שמטה, “make a remission,” refers to the soil which should be permitted to have a rest. The concept of Shemittah is the same whether applied to years or to the Sabbath day. The Sabbath day is a “shemittah” of days, whereas the seventh year is a Shemittah of years. I have already explained this on Leviticus 25,2",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.16:1",
    "he": "שמור את חדש האביב. הוא חדש ניסן שהיה בו אביב כשיצאו ממצרים. ודרשו רז\"ל שמרהו לפני בואו שיהא ראוי לאביב לקרב בו את העומר, ואם לאו עבר את השנה.",
    "en": "שמור את חדש האביב, “you shall observe the month of spring.” This is the month of Nissan during which the Exodus from Egypt took place. Our sages (Sifri) elaborate that the exhortation of the Torah means that we must make preparations for this month beforehand so that its arrival should coincide with the arrival of spring, a time when the offering of the first ripe barley is to take place on the 16th of that month. If this does not (at least) coincide with the spring solstice, the sages are to insert an extra month so that the spring solstice occurs before the 16th of Nissan",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.16:2",
    "he": "ממצרים לילה. ההוצאה ביום היתה שנאמר (במדבר לג) ממחרת הפסח יצאו בני ישראל וגו', וכתיב (שמות יב) בעצם היום הזה יצאו. אבל משעה שהורשו לצאת בלילה תקרא הוצאה. ולכך לא אמר הכתוב בלילה אלא לילה לרמוז על שעה שהורשו שנאמר (שם) ויקרא למשה ולאהרן לילה ויאמר קומו צאו, ולכך תרגם אונקלוס ועבד לך נסין בליליא, כדי שלא תבין כי ההוצאה היתה בלילה.",
    "en": "ממצרים לילה, “from Egypt at night.” The actual departure was by day as we know from Numbers 33,3 that “the Israelites left on the morrow after the Passover.” Moreover, the Torah adds in Exodus 12,41 that בעצם היום הזה יצאו, “they departed on that very day,” i.e. during the hours of daylight of the 15th of Nissan. Why then does the Torah speak here about the Israelites departing at night? The answer is that seeing that permission had been given for them to depart they are considered as having left the state of enslavement already. Exodus 12,31 reported that Pharaoh called upon Moses and Aaron during the night and told them: “arise and leave!” Onkelos translates our verse here ועבד לך נסין בלילה, “and He performed miracles for you at night,” so that you should not be misled into thinking that the departure took place at night.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.20:1",
    "he": "כי תצא למלחמה על איבך. במלחמת מצוה הכתוב מדבר. וסמך יציאת מלחמה לפסוק של מעלה, נפש בנפש עין בעין, ללמדך שאין מחוסר אבר יוצא למלחמה. ועוד לומר לך שאם עשית משפט וצדקה מובטח אתה שאם תצא למלחמה אתה נוצח, וכן דוד אומר (תהילים קי״ט:קכ״א) עשיתי משפט וצדק בל תניחני לעושקי.",
    "en": "כי תצא למלחמה על אויבך, “when you go out to war against your enemies;“ this verse speaks of what is known as מלחמת מצוה, an obligatory war, usually a defensive war against invaders. The paragraph follows one which demands from us not to display pity, detailing “eye for eye, tooth for tooth, or leg for leg.” The message of the Torah writing this sequence is that people who are minus a leg or eye, etc., do not go to war (compare Rashi). [In this instance the definition of מלחמת רשות would apply only to expansionary wars such as the ones conducted by David. Campaigns designed to forestall invasions threatened by enemies, even if waged outside the boundaries of Eretz Yisrael would come under the heading of מלחמת מצוה. The difference is who has to be mobilised. (Compare Malbim on our verse). Ed.] Another message implied by the sequence of what is written here is: “if you will practice righteousness and justice, then, if you have to go to war you will certainly be victorious.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.20:2",
    "he": "לא תירא מהם כי ה' אלהיך עמך. וראוי שתגבר יראת הש\"י על יראת העם. והוסיף עוד אל תיראו ואל תחפזו, כי כל הירא מבשר ודם כאלו שוכח הש\"י, שכן אמר הנביא (ישעיהו נ״א:י״ב) מי את ותיראי מאנוש ימות וגו', ותשכח ה' עושך, ואמר שלמה ע\"ה (משלי כ״ט:כ״ה) חרדת אדם יתן מוקש ובוטח בה' ישוגב.",
    "en": "לא תירא מהם כי ה' אלו-היך עמך, “do not be afraid of them for the Lord your G’d is with you.” It is important that the fear of G’d should be stronger than the fear of the enemy nation. The Torah elaborates on this fear of opposing nations in verse 3 when we read: ‘do not be afraid and do not panic.’ Anyone fearing creatures of flesh and blood is considered as having forgotten the Almighty. This is what the prophet Isaiah 51,12-13 had in mind when he said: “what ails you that you fear man who must die, mortals who fare like grass? You have forgotten the Lord your Maker, etc.” Solomon is also on record on this subject when he says in Proverbs 29,25: “a man’s fears become a trap for him, but he who trusts in the Lord will be safeguarded.”",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.21:1",
    "he": "כי ימצא חלל באדמה. על דרך הפשט עריפת העגלה בנחל איתן תחבולה גדולה כדי להיות סבה שימצא הרוצח, והוא דעת הרמב\"ם ז\"ל, וזה לשונו, בעבור שברוב הפעמים יהיה הרוצח מן העיר אשר סביבות החלל, וכשיצאו הזקנים ויעסקו במדידה ההיא וזקני העיר יעידו לפני הבורא יתברך שלא התרשלו בתקון הדרכים ושמירתם ושאינם יודעים מי הרג את זה, וכשיחקר הענין ויאספו הזקנים ויביאו העגלה ירבו בני האדם לדבר בו ויגלה הדבר, וכבר אמרו שאפילו תבא שפחה ותאמר פלוני הוא הרוצח לא תערף. ואם יודע הרוצח ויחרישו ממנו ויעידו לפני הבורא על נפשותם כי לא ידעוהו, יהיה בזה סבה וזדון גדול, וכל השומע שמץ דבר בענין יבא ויגיד ויתפרסם הדבר, ויהרג או ע\"י ב\"ד או המלך או גואל הדם, ויתחזק הענין בהיות המקום אשר תערף העגלה לא יעבד בו ולא יזרע לעולם, ויכירו בו רואיו וידברו בו, עכ\"ל הרב ז\"ל. ולשון וערפו יסירו עורף העגלה. וטעם העיר הקרובה אל החלל, לפי שבאמד הדעת משם היה הרוצח, או עשו עברה כיוצא בהן שאלמלא כן לא היה נזדמן שיהרג אדם קרוב לה.",
    "en": "כי ימצא חלל באדמה, “If a slain person is found lying on the earth, etc.” According to the plain meaning of the text the legislation about breaking the neck of the עגלה ערופה, the calf the Torah commands to be killed publicly and to be thrown into a virgin valley, is supposed to be a great trick designed to reveal the identity of the murderer. Maimonides in Moreh Nevuchim 3,40 writes as follows: “the people killing this calf are from the town nearest where the murdered person has been found. In most instances the murderer is a local resident. The elders of that town testify that they had not been negligent in maintaining all the services which are part of a civilised town. It is hoped that the publicity which this procedure attracts will lead to information disclosing the identity of the culprit.” The sages are already on record that even an unsubstantiated statement by a lowly slave-woman claiming that a certain person is the murderer is sufficient to halt these proceedings (Jerusalem Talmud Sotah 9,1). If the identity of the murderer was known but the townspeople were part of a conspiracy of silence, and they have the audacity to testify in front of their Creator that they did not know the identity of the murderer, this is a great sin and anyone (from outside) who acquires knowledge is called upon to make public what he knows, so that the guilty party will be dealt with either by a court of law, the king, or the relative who is the blood-avenger. The whole incident assumes additional significance in that the site where the calf was killed will forever have to remain virgin earth so that people who observe that this earth is not being used for anything will make inquiries about this. Thus far Maimonides. The expression וערפו means that they are to remove the neck of this calf (Ibn Ezra). The reason why all of this has to take place in the town nearest the slain person is that in our estimation the murderer comes from that city, or that people of that town had been guilty of a similar crime; otherwise such a disaster would not have happened near their town.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.21:2",
    "he": "ויש שפירש נחל איתן, מקום דשן ושמן, אשר לא יעבד בו ולא יזרע מכאן ואילך, וכן דרשו רז\"ל אשר לא יעבד בו ולא יזרע,להבא, ואמרו במשנה ומקומו אסור לזרוע ומותר לסרוק שם פשתן או לנקר בהן אבנים, שאין עבודה זו בגופו של קרקע. ולפי פירוש זה כל אחד ואחד ירבה בשמירת הדרכים שלא יזדמן מכשול רציחה בשום אחוזה, שהרי יודעים שיפסידו אחוזתם לגמרי ותהיה אסורה בהנאה לעולם בגופו של קרקע.",
    "en": "Some explain the words נחל איתן, as a place of דשן ושמן, a very fertile valley. Now that this tragedy has occurred, the Torah forbids us to again make use of that land. Our sages in Sotah 15 also understand the words אשר לא יעבד בו ולא יזרע as referring to the future; after the calf has been killed there, this site is to be treated as if out of bounds completely. The Mishnah in Sotah 45 says that although this site is forbidden to be sown, one is allowed to comb flax on that site or to chisel stones there seeing that these activities are not performed with the actual soil. According to this latter explanation every one of us must be careful to maintain roads in such a condition including security patrols, so that murder cannot occur and the murderer escape. Once a property owner knows that if such a murder has occurred nearby they may all forfeit use of their property as a result he will cooperate in supervising his town and what is around it (Based on the father of R' David Kimchi in the Sefer Hashoroshim).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.21:3",
    "he": "ועל דרך המדרש בעגלה ערופה, אמר הקב\"ה תבא עגלה בת שנתה ותערף במקום שאינו עושה פירות לכפר על הריגתו שלא הניחו לעשות פירות. דורשי חמורות אמרו, לכך הצריכה תורה עגלה שלא נעשה בה מלאכה והנחל שלא נעבד ולא נזרע, כדי שלא תכיר העגלה אותו, ושלא יהיה שם דרך סלולה ולא תרצה לצאת מן הנחל, והיו הכהנים מכין אותה על ערפה כדי שתצא מן הנחל, זהו שכתוב וערפו שם את העגלה בנחל, ומתחלה היו זקני העיר רוחצין ידיהן על העגלה ואומרים ידינו לא שפכו, והיו הכהנים אומרים כפר לעמך ישראל, וכפר לשון גלוי הוא, שיגלה להם הרוצח. אם היו ישראל שבאותו הדור זכאין היתה העגלה הולכת עד בית הרוצח והורגים אותו שם, זהו ונכפר להם הדם, כלומר מתגלה להם הרוצח, ואם לא היו זכאין והעגלה לא היתה הולכת מכין אותה בקופיץ ממול ערפה ועורפין אותה שם, והכהנים אומרים כפר, לשון כפרה, ואז הקב\"ה מכפר, זהו ונכפר להם הדם.",
    "en": "A Midrashic approach to the subject of עגלה ערופה, based on Sotah 46: G’d said: “let the yearling calf whose neck is broken serve as a symbol and have her neck broken in a place which will not produce fruit (any produce) in order to atone for the slain person whose life has been cut short so that he will no longer be able to produce “fruit.” Other commentators dealing with the legislation surrounding the עגלה ערופה claim that the reason the calf in question must be one that has never born a yoke or performed labor for man, and that it has to be brought to a valley which has no traces of ever having been worked by man is so the calf will not recognize the site. There is to be no paved path through that valley so that the calf is not tempted to leave that area. The priests would hit it on its neck in order to encourage it to escape that valley and show us the way to the murderer. This is the meaning of the words (verse 4) וערפו שם את העגלה בנחל. Prior to that the elders of the town washed their hands over the calf, saying: ”our hands have not spilled this blood.” The priests would then respond: “grant atonement for Your people Israel.” The expression כפר in this instance includes a request for the facts to come to light, for the murderer to be found. If the Israelites of that generation were generally Torah-observant, the calf would walk to the house of the murderer, stop, and the priests would proceed to kill the calf at that spot. This is the meaning of the words: “and the blood shall be atoned for them.” If the people of that generation were generally not Torah-observant, and therefore entitled to identify and deal with the murderer, and as a result the calf would not seek out a specific house before coming to a halt, the priests would hit the neck of the calf with an axe, severing the neck. This is the meaning of ונכפר להם הדם, “the blood (guilt) will be atoned for them.” G’d would have to do the atoning then.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.21:4",
    "he": "ועל דרך השכל ענין עגלה ערופה בנחל איתן שהוא מקום חורבן כענין צפורי מצורע על פני השדה או השעיר במדבר, כי צפורי מצורע הצפור החיה טבולה בדם הצפור השחוטה היתה משתלחת על פני השדה לפורחות השדה וצפור החיה תשא את עונו והוא יטהר, וכן השעיר המדברה נושא עונותיהן של ישראל עליו שנאמר (ויקרא ט״ז:כ״ב) ונשא השעיר עליו את כל עונותם, וכן בכאן בעגלה ערופה בנחל איתן קשה שמעולם לא נעבד ולא נזרע היה הענין לשר הנחל, והוא נושא עליו עון הרציחה. והיה מספיק שיאמר אשר לא יעבד ולא יזרע, ואמר בו, לבאר שצריך שלא יהא נעבד בגופו, כי בזה בהיותו בלתי נעבד בגופו הוא מקומו וחלקו של שר הנחל ואז, וערפו שם את העגלה בנחל. באותו נחל שהוא שלו, וזהו לשון איתן כי נחל איתן כולל שיהיה הנחל תקיף, וכולל ג\"כ נחל של איתן, והוא השר הממונה עליו שהוא כח תקיף וחזק. ואמר ידינו לא שפכה, בה\"א, אולי בא לרמוז כי שופך דם האדם בטל ממנו חמשה חושיו והחרים העולם כולו שנברא בה\"א שהרי אדם נברא יחיד וממנו יצאו כל התולדות. ואמר כפר לעמך ישראל אשר פדית ה', כי כיון שנהנה הכח המקטרג בעריפת עגלה זו צריך לשאול כפרה מאת הש\"י, ועם זה יתכפר להם, זהו שאמר ונכפר להם הדם, וכן בשעיר המשתלח אחר שנשתלח לעזאזל המדברה וקבל המקטרג חלקו אז היה הקב\"ה מכפר, הוא שכתוב (שם) וכפר את מקדש הקדש וגו'.",
    "en": "A rational approach to this legislation: the calf which is being killed, עגלה ערופה, is a similar phenomenon to the שעיר לעזאזל, the scape-goat, which is killed after it (symbolically) carries the sins of the entire Jewish people (Leviticus 16,10). Both wind up in a totally barren environment. Something similar happens to one of the birds offered by the person who has been declared cured of the dreaded skin disease tzoraat. It is released into the air after its partner has been slaughtered and the surviving bird’s blood has been dipped in the blood of the bird which has been slaughtered (Leviticus 14,51-53). The surviving bird is perceived as carrying the guilt of the person for whom it atones into certain nether regions inhabited by demons and the like. All of the three phenomena we listed have as their purpose to blunt possible accusations by spiritually negative forces which abound in the world and which look for any excuse to assume the role of prosecuting attorney against the Jewish people. From a technical point of view it would have been enough for the Torah to write that the valley in question should be one which has neither been worked nor sown, i.e. לא יעבד ולא יזרע. Why did the Torah add the extra word בו (verse 4)? The Torah wanted to make clear that not only the valley but also the calf itself must not have performed any kind of work. By being so totally undomesticated, the animal is perceived as (still) belonging to the domain of the forces appointed by G’d to rule in the desert and similar inhospitable places (as we explained on other occasions). When the calf’s neck is broken then it occurs in the domain of these demonic forces. The very word איתן implies that the valley is very harsh, hard, tough. The reason that the Torah spelled the word שפכה with the letter ה at the end, instead of the letter ו which we would have expected, may be an allusion to the fact that if one kills a person one deprives him of his five senses. By doing so, the murderer has destroyed an entire world. The world had been created with the last letter ה of the tetragrammaton (Bereshit Rabbah 12,9). The reason for this somewhat exaggerated sounding description of the murder of a single individual is the fact that G’d created only a single human being at the beginning. If he had been killed prematurely, the human race would have been exterminated as the result of such a single act of killing. The reason for the words כפר לעמך ישראל אשר פדית ה', “provide atonement for Your people Israel, whom You have redeemed o Lord” (verse 8), is simple. The procedure of killing this calf resulted in our providing these demonic forces with a delight. This enhances the power of these forces to act as advocates for the prosecution against Israel. As a result, we have to ask forgiveness, כפרה, from Hashem for having been forced to make use of this legislation. Similar considerations are valid in connection with the שעיר לעזאזל. In Leviticus 16,33, at the conclusion of the whole procedure, the Torah writes: “He shall bring atonement upon the Holy of Holies, and upon the Tent of meeting and the Altar; he will bring atonement for the priests and all the people.” In other words, after the whole Yom Kippur service has been dealt with the Torah had to write these words to show that having somehow caused satisfaction to the Azzazel, the people and all concerned are in need of atonement for this.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.21:5",
    "he": "ועוד יש בענין עגלה ערופה התעוררות גדולה להודיע מהות החלל, בראותנו כי צוה הכתוב לכפרת הרציחה שלשה ענינים, האחד עריפת העגלה, והשני שיהיה המקום נחל איתן אשר לא יעבד בו ולא יזרע, והשלישי ודוי דברים והוא שיאמרו הכהנים בני לוי ידינו לא שפכה את הדם הזה כפר לעמך ישראל. ומן הידוע לכל משכיל כי הרוצח לא שלט כי אם על פי פרוד החבור שהפריד מן החלל הזה שלש נפשות, נפש הבהמית והנפש הצומחת והנפש השכלית, ודבר ידוע כי הנפש המסתלקת ממנו תחלה היא הנפש הבהמית, ולכך צוה עגלת בקר שהיא הנפש הבהמית, כנגד מה שהפריד ממנו תחלה הנפש הבהמית. ומה שצוה שיהיה המקום אשר לא יעבד בו ולא יזרע, הנה זה כנגד מה שהפריד ממנו הנפש הצומחת. ומה שצוה בודוי דברים לומר ידינו לא שפכו כפר לעמך ישראל, כנגד מה שהפריד ממנו הנפש השכלית שהיא המדברת, וענין הפרשה מבאר ליחידים מהות החלל, ועם המעשה הזה ונכפר להם הדם. ושמעתי כי בנבלת גוף העגלה נעשה תולעת בדרך הטבע שהולך והורג הרוצח באשר הוא שם, והנה זה מאצילות שר הנחל, והיא מנפלאות סתרי הטבע.",
    "en": "There is yet another aspect embodied in the procedures of the עגלה ערופה, and that is that the procedures teach us something about the nature of a murdered person. The procedures leading to atonement of this crime comprise three elements. 1) the breaking of the calf’s neck; 2) the location where this has to take place, i.e. a totally barren area, one which has never been useful. 3) the recital of a confession by the priests: “our hands did not spill this blood. Please atone for Your people of Israel.” Every intelligent person realizes that the murderer achieved his objective only by means of separating, detaching his victim from three “souls,” life-forces. He separated him from the animalistic soul, from the soul which enables vegetable matter to grow, and, finally, he separated him from the נפש השכלית, the abstract life-force we call “soul.” We know that the first soul which departs from the slain person is the animalistic soul. This is why the Torah selected a calf for this procedure, seeing that it (the mother) symbolizes animalism. Killing it removes that “soul.” The location, i.e. one that does not produce any growth, symbolizes the “vegetable” soul, i.e. its absence. Finally, the confession and request for atonement symbolise the loss of the abstract soul of the slain person. I have heard that the carcass of the calf generates worms which will attack the murderer wherever he is. This is a mystery of nature related to the barren valley, the domain of the demons we mentioned.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.21:6",
    "he": "וע\"ד הקבלה ענין עגלה ערופה היו מקריבין אותה למדת הדין הקשה שלא תהא מתוחה כנגדו ושלא תשלוט בנו, ומה שהיה מן העורף ירמוז לענין קושי, כענין (דברים ל״א:כ״ז) ואת ערפך הקשה, ועל שם שהפך השם יתעלה אלינו עורף ולא פנים כשאירע ענין כזה בארץ הקדושה. וזהו שאמר עגלת בקר, והוסיף בקר על שם שפניה פני שור מהשמאל, ושם נעשה לפעמים השמאל ימין והימין שמאל. לא עבד בה ולא משכה בעול, אבל היא מושכת עול על אחרים. ומלת והורידו שימשיכוה אל נחל איתן, וערפו שם שיעשוה רפה, מלשון (בראשית מ״ט:כ״ד) משם רועה אבן ישראל, את העגלה בנחל לטבול אותה במים הנקראין נחלי אל, והן המדות. וקרא הכתוב את ההרוג חלל מלשון חלול, לפי שהוא חלול מן הנפש שהיתה בו, ועוד מלשון חולין שחללו רוח הטומאה מחוץ לעיר בשדה, זהו שאמר נופל בשדה, ועל שם שהחלל הזה כבר היה וחזר חלילה ונתגלגל בו לאור באור החיים אשר על פני האדמה, וזהו שאמר חלל באדמה ולא אמר בארץ. ועבודה זו ע\"י בני לוי היתה כי כן ראוי, לפי שעל פיהם יהיה כל ריב וכל נגע למטה ולמעלה, וזקני העיר ירחצו את ידיהם במי החסד שהם למעלה מעגלה זו כדי שלא תשלוט בהם מדת הדין.",
    "en": "A Kabbalistic approach: the whole procedure of “sacrificing” the עגלה ערופה to the attribute of Justice in its most severe manifestation aims at preventing this attribute which is poised to strike the community in whose proximity the murder occurred from causing harm. The reason the neck of the animal was chosen as the point of death is that it represents the “hardest,” most unbending part of the personality. Seeing that at this time G’d, as it were, turns His back (neck) on us, this calf does not have its throat slit as do the animals which are ritually slaughtered. The reason why this whole legislation is described in such detail is that the murder has occurred in Eretz Yisrael, on holy soil. The reason the Torah added the word בקר to the word עגלת בקר (a calf is always a junior בקר) is that this animal symbolises the חיה with the face of an ox in the prophet’s vision in Ezekiel 1,10. Sometimes the חיה described there as on the ”left,” does appear on the right, i.e. represents the attribute of Mercy. Although the calf must not have been worked, borne a yoke, it may impose such a yoke, burden on others (symbolically speaking). As to the words והורדו, “they shall bring it (the calf) down” (verse 4), this means that the elders shall drag the calf down to that valley. The words וערפו שם, reminds us of Genesis 49,24 משם רועה אבן ישראל, [if I understand correctly a reference to Joseph dragging down his family to Egypt, Joseph representing the “ox,” בכור שורו. Ed.]. The words את העגלה בנחל, mean that the calf is to be submerged in the waters of the brook of that valley. These waters are called נחלי אל, a reference to the emanations. The reason the Torah refers to the murdered person as חלל, usually understood as an empty space, is that he has been deprived of his souls, thus effectively making him “empty,” חלול. The word is also related to חולין, something profane, devoid of sanctity. The procedure is designed to eliminate the spirit of impurity outside the town in the field. This is why the Torah emphasizes נופל בשדה, “fallen in the field” (verse 1). The word חלל is an allusion to orbit, i.e. the revolving planets in their orbits; the slain person is perceived as having been on earth before in a different body. This may be the reason the Torah speaks of חלל באדמה instead of חלל בארץ. This whole procedure was performed by the priests, the Levites, seeing it is their function to settle strife and plague (verse 5). The words ריב and נגע refer to strife both in the terrestrial regions and in the celestial regions. The waters with which the elders wash their hands (verse 6) represent the waters of the attribute חסד which have their origin in a domain above that of the עגלה. The washing of the hands is to ensure that the elders will not be harmed by the attribute of Justice.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.22:1",
    "he": "השב תשיבם לאחיך. תצוה התורה שנהיה זהירים בהשבת אבדה לבעלים. ומכפל ההשבה דרשו רז\"ל אפילו מאה פעמים, וכל זה מדרכי החסד והרחמים, ללמד שכלנו עם אחד ראוים שיהיה לנו אב אחד ושירצה כל אחד בתועלת חברו ושיחמול על ממונו, ובין שתהיה האבדה בעל חי בין שלא תהיה בעל חי חייב הוא להחזירה לרשותו, וזהו שאמר וכן תעשה לחמורו, שהוא בעל חי ובהמה טמאה, וכן תעשה לשמלתו אע\"פ שאינו חשוב כבעל חי וכן תעשה לכל אבדת אחיך, אחד משאר כלים אע\"פ שאינן חשובין כשמלה, לא תוכל להתעלם, שלא תחזירו לידו. וזה שאמר לא תוכל להתעלם אין להבין אותו בהשבת אבדה בלבד, אלא הוא הדין בשאר כל הפרטים ושאר כל התועלות שביד האדם להביאם לחברו או להסיר ולדחות נזקו ממנו הרי הוא חייב בכלן, וכענין שאמר הכתוב (ויקרא י״ט:י״ח) ואהבת לרעך כמוך. ודרשו רז\"ל והתעלמת מהם וכתיב לא תוכל להתעלם, כיצד, זקן ואינו לפי כבודו והתעלמת, הא שאר בני אדם לא תוכל להתעלם.",
    "en": "השב תשיבם לאחיך, “be sure to restore them to your brother.” The Torah commands that we be very cautious to observe the commandment to restore lost property to its owners. Concerning the repetition of the words השב תשיבם, “be sure to restore,” our sages in Baba Metzia 30 explain that one has to keep doing this even 100 times if necessary. All of this is part of the paths of mercy and kindness which we are to practice vis-a-vis each other seeing we are all the sons of one father. As such each one of us is vitally interested in what is useful for his fellow. We express our pity for lost property of our brother in practical terms by restoring it to him whenever possible. It matters not whether our brother has lost inert possessions or livestock such as his ox or donkey. Any kind of lost property is included in the Torah’s directive to restore it to the loser. This wording refers to minor utensils worth less than a garment, livestock, etc., which we have found and which can be identified by the loser. The positive commandment is followed by the negative one not to try and escape this obligation by turning a blind eye and not picking up the lost object for oneself either. There is more to the commandment to restore lost property than merely the act of restoring it. If a person is in a position to perform a useful service for his fellow and to thereby protect his fellow against financial loss, this is all part of the commandment under discussion here. All of this is part of the “umbrella” commandment in Leviticus 19,18: “love what is your fellow’s as if it were your own!” Concerning the practical ramification of the words: “you must not hide yourself” (from your brother’s lost property), and the subsequent semi phrase (verse 4) “you may hide your self from them,” the sages in Sifri have this to say: if the finder is an aged individual, a scholar, and it is not in keeping with his dignity to carry a bulky object in order to fulfill the commandment (personally) to restore this object to its owner, the Torah permits such a person to turn a blind eye to the object he has found. Ordinary individuals, on the other hand, are not permitted to use this ruse.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.22:2",
    "he": "וע\"ד המדרש והתעלמת מהם מבני אדם, לא תוכל להתעלם מהקב\"ה, שהוא היודע את הכל, וכענין שכתוב (ירמיהו כ״ט:כ״ג) ואנכי היודע ועד נאם ה'.",
    "en": "A Midrashic approach. The words: “you will hide yourself from them,” refers to what you may succeed in doing vis-a-vis your brother, vis-a-vis human beings; the words: “you must not hide yourself from them,” refer to G’d who knows your motivation and whom you cannot fool by pretending not to have found the object or animal the return of which would cause you inconvenience or expense.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.22:3",
    "he": "ואם תשכיל עוד במצות השבת אבדה תמצא כי יש בה רמז והתעוררות לענין תחית המתים, שהקב\"ה מחזיר אבדה לבעליו באחרית הימים, שישוב כל אחד לגורלו הראשון ועם מי שיזכה בו ראשון, ואז יהיה האחרון מחזיר אבדה לבעליו אע\"פ שיש סוברים כי בעליו הוא האחרון, ושם תשוב לזמן התחיה, וזהו שכתוב (תהילים קל״ט:ט״ז) גלמי ראו עיניך, כלומר הכח המשכיל שלי ראו עיניך, ועל ספרך כל הגלמים יכתבו, והימים שנוצרו בהם ולאותו כח אחד בהם, והוא אחרון שתהיה חוזרת אל אישה הראשון או אל האחרון, או שתתחלק להם כהתחלק הנר, או שיתגבל עפרם אליה. ומפני שהזכיר כאן בענין האבדה לשון נדחים, לכך אמר וכן תעשה לכל אבדת אחיך אשר תאבד ממנו ומצאתה לא תוכל להתעלם, אינך רשאי להתעלם מהקב\"ה, לבלתי ידח ממנו נדח.",
    "en": "If you investigate this commandment still further you will derive from it encouragement regarding the subject of the resurrection. G’d will practice this commandment personally by restoring the souls of the departed bodies to their original owners in due course after the redemption and the arrival of the messiah. Each person will resume his or her original role in the universe. At that time “lost” property will truly be restored to its original owner. The most recent owner of that property will give it to the previous owner and so forth until it will be eventually restored to the very first owner [who had not deliberately abandoned it, Ed.]. This is what is alluded to in Psalms 139,16: ”your eyes saw my unformed limbs.” David describes that Adam’s mental eye had been shown every human being ever to be to be born. [G’d had shown him the history of mankind in capsule form prior to his sin. This is why he donated 70 years of his life to enable David to be born alive at all as he had been shown a stillborn David. Since G’d had foreseen it, it was included in the book of the descendants of Adam he showed to Adam. The entire verse in Psalms 139,16 deals with this phenomenon. I refer the reader to an analysis by Rabbi Moshe Alshich in his commentary on Tehillim, this editor’s translation page 1005. Ed.]. It is not clear whether at that time the original wife will be restored to her original husband [assuming she had remarried, or to her last husband on earth, or, whether G’d will add to such bodies by splitting the raw material much as we know that a light can be split]. All our sages are agreed that the commandment to restore lost property applies only to property belonging to Jews, not to that belonging to Gentiles. This is why the Torah stresses repeatedly אבדת אחיך, “lost property of your brother,” and “restore it to your brother.” Gentiles are perceived as part and parcel of אלו-הי נכר הארץ, part of the alien deities of “earth,” a system of life which does not know of an hereafter or resurrection, etc. The Jewish people who are “G’d’s share and inheritance,” have a claim to eternal life and therefore it is mandatory that seeing their property is not lost permanently, that it be restored in due course. Regarding the resurrection of the dead, the Jewish people have been told (Isaiah 26,19) “Oh, let your dead revive, let corpses arise!” whereas in verse 14 of that same chapter the prophet says “they are dead, they can never live; shades, they can never rise” (referring to the Gentiles). Seeing that in connection with lost objects or animals the Torah employed the expression נדחים, “cast off, rejected,” the Torah continues in verse 3 with the statement: “you must not hide yourself (if you found it). The moral lesson is: “do not hide yourself from the Lord, so that when the time comes He will not hide Himself from you,” i.e. become someone whom you have “lost” (compare Samuel II 14,13-14).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.23:1",
    "he": "לא יקח איש את אשת אביו. באנוסת אביו הכתוב מדבר, ולכך סמך פסוק זה לאנוסה.",
    "en": "לא יקח איש את אשת אביו, A man must not marry the wife of his father.” The reference is to a woman whom his father had once raped. This explains why this verse is appended to the subject of rape just discussed.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.23:2",
    "he": "ולא יגלה כנף אביו. בשומרת יבם של אביו הכתוב מדבר.",
    "en": "ולא יגלה כנף אביו, ”and he shall not uncover the robe of his father.” The reference is to a woman who is slated to become his father’s wife as she was widowed from a brother of his father who had no children.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.24:1",
    "he": "כי יקח איש אשה ובעלה. או בעלה. ושני דברים הם כסף וביאה, קדושי כסף אין קיחה אלא בכסף, שנאמר (בראשית כ״ג:י״ג) נתתי כסף השדה קח ממני. ועוד יש קניה אחרת בשטר ממה שכתוב בפרשה זו ויצאה מביתו והלכה והיתה לאיש אחר, ודרשו רז\"ל מקיש הויה ליציאה מה יציאה בשטר אף הויה בשטר. והרי שלשה דברים שהן שלש קניות שהאשה נקנית בהן, וכן שנינו האשה נקנית בשלש דרכים בכסף בשטר ובביאה. והנה גזרה שוה זו דקיחה קיחה אנו דנין עליה דיני נפשות, שהרי נערה אם זנתה פטורה, ואם היא מאורסה בכסף בלבד הרי היא בסקילה, ולפי שהגזרה שוה היא מדה משלש עשרה מדות שהתורה נדרשת בהן והיא מגופי תורה, אנו סומכין עליה לדון דיני נפשות, והכל בעדים, בין קדושי כסף בין קדושי ביאה.",
    "en": "כי יקח איש אשה ובעלה, When a man takes (marries) a woman and lives with her;” The Torah speaks of two methods of acquiring the woman; 1) money or equivalent. 2) marital intercourse. Whenever the Torah speaks of כי יקח, the meaning is not that someone simply “takes,” but that he acquires something with money (or equivalent). Examples of the relationship between קיחה and money are already found when Avraham wanted to purchase the cave of Machpelah (Genesis 23,13) נתתי כסף השדה קח ממני, “I have deposited the money for the field, take it from me.” There is yet a third way in which one can acquire a woman, i.e. by means of a document. The Torah alludes to this in the very next verse when a divorce is discussed. Just as a document is required to dissolve the husband-wife relationship, otherwise the woman cannot be remarried, so a marriage may be concluded by means of such a document. The words ויצאה והיתה, “she leaves and she remarries” next to one another are understood as comparing the process of leaving a marriage to that of entering a marriage (compare Kidushin 5). We therefore have three ways in which a woman can be acquired as pointed out at the beginning of Tractate Kidushin. The exegetical tool known as גזרה שוה, “identical expressions comparing different subject matter” is so strong that it enables the sages to treat as a capital crime violation of a law derived at only by a comparison of such wording. If a girl who has not been betrothed engages in sexual relations she is not sentenced to death by the court. If she had been betrothed only by receiving the equivalent of some money, she is considered as legally married for the purpose of being sentenced to death by stoning for adultery, even though she never lived with her betrothed. This shows that the גזרה שוה is an extremely powerful exegetical tool (compare Maimonides Hilchot Ishut 1,2 and the Talmud Kritut 5,1.) [In the Talmud there it is pointed out that although the subject of פגול, faulty intentions concerning the consumption of sacrifices, is a major part of the Torah, the penalty is arrived at only by means of a גזרה שוה. Ed.] All these ways of acquiring a woman have to be witnessed by two valid witnesses in order to be legal, although if the woman wants out of the marriage she may require a bill of divorce because her status had been in doubt (Maimonides Hilchot Ishut 4,6). [Witnesses to consummation of a marriage mean witnesses who testify that both parties had secreted themselves long enough for such consummation to be capable of having taken place. Ed.]",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.24:2",
    "he": "ספר כריתות. ע\"ד הפשט הספר הזה כורת בינו לבינה שלא תהא אגודה עמו בשום דבר כל ימי חייה, שאם אמר לה הרי זה גיטך על מנת שלא תשתי יין לעולם או כל ימי חייכי, אין זה כריתות, ואם אמר כל ימי חיי הרי זה כריתות, הואיל ואפשר שימות הוא תחלה ותהיה פטורה מתנאו, והוא הדין לכל התנאים, ובלבד שלא יהא שום תנאי כתוב בגט אלא שיאמר על פה או בשטר אחר.",
    "en": "ספר כריתות, “a book of dissolution.” According to the plain meaning of the text this “book” separates, divides, between the two parties that they will not have anything more in common with each other for all future time. A divorce cannot be limited to a certain time frame, must be absolute, not conditional. If the husband were to say to his wife: “this document of divorce is valid on condition that you will never drink any wine,” this is not a bill of divorce. Even if he said: “on condition that you will not drink wine for the rest of your life,“ this also is not a valid divorce. If her husband said that the bill of divorce would be valid if she would not drink wine during the remainder of his life, the divorce is valid, seeing it is entirely possible that he would die before her, so that the condition is capable of being fulfilled and she would then cease to be obligated by it (Maimonides Hilchot Gerushin 8,10). Similar rules apply to all the conditions attached to a bill of divorce as long as the condition is not part of the written bill of divorce but is oral or spelled out in a separate document (Hilchot Gerushin 8,3).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.24:3",
    "he": "וע\"ד המדרש ספר כריתות, צריך שיהא בו י\"ב שיטין כעין ספר תורה שבו צריך אדם לשייר בסוף בראשית ד' שטין ובסוף אלה שמות ד' שטין ובסוף ויקרא ד' שטין, ובסוף במדבר סיני אינו מן המנין שהוא חשוב ספר אחרון, לפי שאלה הדברים ענין חוזר הוא, ואם כן הרי י\"ב שיטין בספר תורה, ותרגם אנקלוס ספר כריתות, גט פטורין. ומפני שהגט דינו כספר לכך נקרא ספר וצריך י\"ב שיטין כמנין ג\"ט.",
    "en": "A Midrashic approach based on Tosafot Gittin 2, (dibur hamatchil “המביא”). The word ספר כריתות includes that there must be (at least) twelve lines; just as in the Torah scroll (known as the Book of the Torah) one needs to leave 4 lines empty at the end of the Book of Genesis before commencing to write the Book of Exodus, and the same at the end of the “book” of Exodus, and again at the end of the “book” of Leviticus,” (making a total of twelve lines), so the Get, i.e. bill of divorce, has to correspond in appearance to such a “book” of the Torah. [At the end of the Book of Numbers there are no mandatory empty four lines as this “book” is considered the last “book” of the Torah, Deuteronomy being known as Mishneh Torah, a review of the Torah]. Onkelos translates the words ספר כריתות as גט פטורין, “a document of release.” Seeing that this document is called ספר by the Torah, it requires that it be written in a similar manner to the Torah. The word גט has a numerical value of 12, i.e. alludes to the requirement to have 12 lines.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.24:4",
    "he": "ואם תשכיל בענין הגט הנקרא ספר תמצא כי חייבה חכמת התורה לגרש האיש את אשתו בספר, לפי שהקב\"ה ברא עולמו בכ\"ב אותיות מעלה ומטה וזווג האותיות ושקלן והמירן וצרפן וצר בהן את כל העולם ואת כל היצור ואת כל הדבור, ואין שקול אלא על ידי זווג, ועל ידי שקול האותיות שקל הקב\"ה את הנבראים כלם, זה ראוי להיותו בן זוגו של זה, וכיצד יהיו הנמצאין כלן זה לעומת זה בין בעליונים בין בתחתונים בין בנפשות בין בגופות, וכמו שדרשו רז\"ל בת פלוני לפלוני, ואפילו מעבר לים. וכיון שהיה חבור הנבראים וזווגן ע\"י אותיות, לכך צותה תורה שיהיה הפרידה באותיות להודיע ולפרסם שעקר הזווג והחבור מימי קדם בבריאת העולם באותיות היה.",
    "en": "If you will analyse the divorce bill called ספר, you will understand the logic of why the dissolution of a marriage has to involve the writing of a “book.” When the Lord created His universe He employed 22 letters (the aleph bet), refining each letter both in the heavens and on earth, matching them to each other, weighing each, etc., etc. He gave them the kind of shapes which contained elements of all that exists in the universe. It is impossible to weigh something except by “matching” it to something else, i.e. comparing it to something else. G’d did not only “weigh”, i.e. “match” the letters but each creature in order to determine who would be a suitable partner for whom. This is what the sages in Sotah 2 had in mind when they said that 40 days prior to the formation of the fetus as a viable embryo a heavenly voice announces who the suitable marriage partner will be for that creature to be. Even if the two human beings live across the ocean from each other G’d will arrange for them to meet and marry. Seeing that the letters of the aleph bet had been instrumental in making the match in the first place, letters of the aleph bet, i.e. a “book” has to be the instrument to dissolve that union (compare Commentary of Raavad on Sefer Yetzirah 2,2). This is a reminder that pairing off potential marriage partners has its origin in prehistoric times, antedating the universe.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.26:1",
    "he": "כבד את ה' מהונך ומראשית כל תבואתך, וימלאו אסמיך שבע ותירוש יקביך יפרוצו (משלי ג, ט)",
    "en": "כבד את ה' מהונך ומראשית כל תבואתך, וימלאו אסמיך שבע ותירוש יקביך יפרוצו, “Honor the Lord with your wealth, with the first fruits of all your harvests; so that your barns will be filled with plenty, and your vats will overflow with new wine.” (Proverbs 3, 9-10).",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.26:2",
    "he": "שלמה המלך ע\"ה הזהיר אותנו בכאן (משלי ג) על מדת הבטחון, ובא להודיע שיכבד האדם מהונו להקב\"ה ולא תרע עינו בו כי יפזר ויתן לאביונים, אבל יבטח בשי\"ת כי בגלל הדבר הזה יברכהו בכל מעשה ידיו, ואין לו לחשוב שבסבת הפזור הזה יחסר הונו, כי כן אמר שלמה (שם כח) נותן לרש אין מחסור, אך יש לו להאמין באמת כי ה' יתעלה יוסיף עליו, כי כן אמר (שם יא) יש מפזר ונוסף עוד, ועוד אמר (שם י) לא יועילו אוצרות רשע וצדקה תציל ממות. יאמר כי יתרון ההון המקובץ מן הגזל והחמס לא יועיל, והחסרון שיחסר לצדקה יועיל לו כי תצילנו מן המות, וזהו שאמרו ז\"ל מלח ממון חסר, ואמרי לה חסד. וכיון שכן ראוי לו לאדם שיחסר מממונו לכל דבר מצוה וקניני המעלות, ובפרט במצות הצדקה, כי הנותן צדקה לעני להקב\"ה נותנה, וכן הנותן להקב\"ה משלו הוא נותן לו, וכן אמר דוד ע\"ה (דברי הימים א כ״ט:י״ד) כי ממך הכל ומידך נתנו לך, ועל כן אמר שלמה בכאן כבד את ה' מהונך. ולשון הון כולל כל מיני הספוק שאוצרים באוצרות, והוא מלשון (תהילים קי״ט:י״ד) כעל כל הון, (משלי ל׳:ט״ז) ואש לא אמרה הון, כי לא תשבע האש מלשרוף כל זמן שתמצא גוף מקבל השרפה, או לפי המדרש על אשה של גיהנם, והכוונה שאין ליסורי הרשעים בגיהנם סוף ותכלית. ונראה ששני כתובים אלו ענינם נסיון, יזהיר שנכבד ה' מהוננו כדי שימלאו אסמינו שבע, ולכך סמך לו מיד וימלאו אסמיך שבע וגו', אמר וימלאו כנגד כבד, ואמר ותירוש יקביך יפרוצו כנגד ומראשית כל תבואתך, וכן כתוב (דברים כ״ב:ט׳) ותבואת הכרם. וכן כתוב בענין המעשר (מלאכי ג׳:י׳) ובחנוני נא בזאת. ואע\"פ שהנסיון אסור מדין התורה שאין לומר אעשה מצוה פלונית כדי שאצליח בנכסים שכן אמר הכתוב (דברים ו) לא תנסו, כבר אמרו רז\"ל חוץ מזו, שנאמר (מלאכי ג׳:י׳) הביאו את כל המעשר וגו', שהנסיון בו מותר. וכן בשני כתובים אלו שהם נסיון ולא תנאי, שלא אמר אם תכבד את ה' מהונך וימלאו וגו', הא למדת שהנסיון אע\"פ שהוא אסור מדין התורה, בענין הצדקה והמעשר הוא מותר.",
    "en": "With these words Solomon warned us to display faith in the Lord and in His ability and willingness to provide our needs for us. The practical way of demonstrating this faith is the setting aside of a portion of our harvests for the Lord or those whom he has appointed to be the recipient of these “gifts.” One should not begrudge the money or food given to the poor and destitute seeing in them something that impoverishes the giver. On the contrary, one should view such gifts as insuring that one will continue to be the beneficiary of G’d’s bounty. Solomon spells this out even more clearly in Proverbs 28,27 where we read: ”He who gives to the poor will not be in need.” We must truly believe that G’d will add to our resources as a result of our demonstrating this faith by sharing what we have with others. This is the meaning of Proverbs 11,24: יש מפזר ונוסף עוד, “one man gives generously (appears to waste) and winds up with more.” Solomon also said (Proverbs 10,2) ”the treasures of wickedness are useless; whereas charity saves from death.” The author of Proverbs means that the excess accumulated by means of robbery and extortion will prove ineffectual, whereas the very giving up of part of one’s fortune to assist the poor and needy is what will prove effective in determining the individual’s fate, so much so that it may save the donor from what otherwise would have been certain death. Our sages in Ketuvot 66 phrase it thus: מלח ממון חסר, “if someone wants to treat money as if it were salt, i.e. enduring forever, he will find that it decreases.” Others quote the proverb as ממון מלח חסד, “if someone wants his money to endure as does salt, he should use it to perform acts of loving kindness(with it).” Seeing that this is so it behooves a person to spend his money (part of it) on the performance of commandments which involve expense, especially the commandment to give charity. He who gives to the poor in fact gives to the Almighty. [I suppose the meaning is that thereby G’d will not have to trouble Himself to sustain that poor person. Ed]. Similarly, he who donates money for sacred purposes such as the Temple, etc., is only giving to G’d what belongs to G’d in the first place. David spelled this out in Chronicles I 29,14 when he said: “for everything emanated from You and that which comes from Your hand we have given to You.” All of these considerations prompted Solomon to say in the verse quoted above: “honour the Lord with your wealth.” The expression הון used by Solomon includes all kinds of things which a person accumulates in order to keep and preserve them. The word is derived from Psalms 119,14: כעל כל הון, “as over all riches.” Other examples of the word in the Bible occur in Proverbs 30,16 ואש לא אמרה הון, “and the fire never says ‘enough’”. Fire’s appetite to devour things is never satisfied. As long as an object subject to burning is available fire is anxious to devour it. According to a Midrashic explanation found in the Midrash Mishley on our verse, the word “fire” here refers to the fires of hell and Solomon means that there is no end to the sufferings which people who are in Gehinom have to endure. It would seem that the two verses quoted at the introduction to our Parshah both describe the need to be generous with one’s wealth in order to avoid paying for one’s miserliness by undergoing the afflictions of Gehinom. It is in order to “put G’d to the test” by fulfilling the obligation to be charitable, to give away some of one’s accumulated wealth in order to see whether indeed G’d will compensate one for doing so. This is why Solomon added at the outset: “so that the Lord will fill your barns with plenty.” The word וימלאו, “and they will be filled,” is to be understood as the result of one’s fulfilling the first half of verse 9, i.e. to honour the Lord from one’s wealth. The words: “and your vats will overflow with new wine,” are in response to the words: “from the first fruits of all your harvests” in verse 9 of that chapter. This is also why the Torah refers to “the harvest of the vineyard” in Deuteronomy 22,9. Concerning the giving of tithes, the prophet Maleachi 3,10 has stated that if someone were to test the Lord (His promises and if they come true), the only way he is allowed to do this is by means of performing the commandment of giving charity and observing if G’d indeed will enrich him thereby rather than make him poorer. The prophet describes this as an exception to the general rule not to put G’d to the test by saying: “I will perform a certain commandment in order to be enriched materially by the reward.” Compare Deut. 6.16: “you must not put the Lord to the test.” Our sages in Taanit 9,1 have stated that the verse quoted from Malachi represents the single and solitary exception to the prohibition spelled out in Deut. 6,16. They understand the prophet’s words: “bring your tithes, etc.,” as almost an invitation to prove that G’d does reward those who diminish their wealth by sharing the harvest with the poor, as resulting in an addition to those people’s material possessions forthwith. When Solomon spoke about the positive results accruing to the individual who honours the Lord from his wealth, he too meant this not as something given on condition that G’d would reward the individual forthwith but as a statement of fact, of what would ensue as a result of such conduct by those individuals. This is why he did not preface his comments with the words: “if you do such and such.” Basically, the lesson is that although putting the Lord to the test is forbidden, the subject of tithing is an exception to this rule.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.26:3",
    "he": "ובמדרש כבד את ה' מהונך ממה דהנייך, כלומר מכל מה שהוא מהנה אותך ונתן לך יתרון על שאר בני אדם יש לך להודות לפניו ולתת כבוד לשמו, כגון מי שראה בעצמו שיש לו קול ערב ראוי לו לכבד בו את הש\"י שינגן ויתפלל לפניו ונשמע קולו בבאו אל הקדש, ובלבד שיכוין בקולו לכבוד הש\"י לא לכבוד עצמו שישבחוהו בני אדם, שאם עשה לכבוד הש\"י עליו הכתוב אומר (שיר השירים ב׳:י״ד) השמיעני את קולך, ואם לכבוד עצמו עליו הכתוב אומר (ירמיהו י״ב:ח׳) נתנה עלי בקולה על כן שנאתיה. וכן אם היה סופר ראוי לו שיכתוב ספרים לכבוד הש\"י, ואם זכה לכתוב ספר תורה בידו הנה שכרו עד שמים יגיע, שכבר אמרו רז\"ל כתבו מעלה עליו הכתוב כאלו קבלו מהר סיני. וכן אם היה יודע לאמן את ידו במצות מילה ראוי לו שיתמיד במצוה הנכבדת הזו שנכרתו עליה (י\"ו) [שלש עשרה] בריתות, וכן בכיוצא באלה שכלן הן פעולות נבחרות ולכבוד הש\"י, חן ותפארת לעושיהן. ומראשית כל תבואתך, נקראו ישראל ראשית, שנאמר (שם ב) קדש ישראל לה' ראשית תבואתה, וראויין הם להכיר ולדעת את הש\"י שהוא ראשית כל ראשית, ולכבדו מראשית כל תבואותיהם, וזאת כוונת התורה במצות הבכורים שהם ראשית שהתורה חייבה לישראל שנקראו ראשית ללכת אל המקום שהוא ראשית שכלולו של עולם שנאמר (תהילים נ׳:ב׳) מציון מכלל יופי, מציון נשתכלל יפיו של עולם, ולתת אל הכהן שהוא ראשית העבודה, ראשון למשרתי הקדש, ולהביא אליו בכורים מראשית כל פרי האדמה. וזהו שכתוב",
    "en": "A Midrashic approach, based on Tanchuma Re'ey 12: the words: “honor the Lord from your wealth (הונך),” are interpreted as related to הנאה, something from which one derives satisfaction or profit. Solomon urges people who have received anything enjoyable from G’d over and above what the average person enjoys (not only their harvest) as obligated to “kick back” something to G’d and to thereby honour His name. As an example of the point just made, consider a person who has been endowed by G’d with an especially beautiful voice, a singer. It behooves such a person to place this gift in the service of the Lord by acting as Cantor in the Synagogue services during communal prayer, provided he does so in order to honor the Lord and not in order to receive personal applause by the congregants in his own honor. If such a person truly intends his vocal contribution to the Synagogue services to be in G’d’s honor, the words of Solomon in Song of Songs 2,15: “Let Me hear your voice for your voice is sweet,” may be applied to him. On the other hand, if such a well endowed person uses his gift to reap personal honor, Scripture applies to him the verse in Jeremiah 12,8: “She raised her voice against Me, therefore I have hated her.” A similar example would be someone endowed with the ability to be a calligrapher of especial talent. He should acknowledge having been granted this talent, by using it in the preparation of sacred texts, to write Torah scrolls, phylacteries, etc. If he does indeed write a Torah scroll from pure motives (not because he wants to sell it at a profit), he has acquired an outstanding merit. Our sages (Menachot 30) went as far as describing a person who wrote a Torah scroll from such motives as comparing him to someone who had literally received the Torah from heaven (at Mount Sinai). The same applies to people who possess exceptional skill in performing the art of circumcision. Such people should strive to use their skill regularly, seeing that the performance of that commandment is linked to 13 covenants between G’d and His people. All people endowed with exceptional skills or talents are duty bound to place it in the service of the Lord as a form of acknowledging that their talent is G’d-given. The words ומראשית כל תבואתך quoted in Proverbs 3,9 are reminiscent of the fact that the Jewish people are described by G’d as “His first harvest (ראשית),” such as in Jeremiah 2,2. It behooves them therefore more than any other nation to know and acknowledge the Lord Who is the First of all Firsts. They must therefore honor the Lord by offering Him the very first of their respective harvests. This is what the Torah had in mind with the commandment governing the bringing of Bikkurim to the Temple as spelled out already in Exodus 23,1. The Torah commanded the Jewish people who have been called ראשית to go to Jerusalem, a place which is known as the first in the universe, i.e. ranking first in beauty, as described in Psalms 50,2 and to offer these firstlings of their harvest to the First, i.e. to the Lord of the universe. They deliver these gifts to the priest who represents the “first” of the nation performing service to the Lord in that capacity, etc. This is the meaning of the opening verse of our Parshah,",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Rabbeinu Behaye, Devarim.26:4",
    "he": "והיה כי תבוא אל הארץ אשר ה' אלהיך נותן לך נחלה וירשתה וישבת בה, ולקחת מראשית כל פרי האדמה. מצות הבכורים אין החיוב שלה בכל הפירות אלא בשבעת המינין בלבד, כך קבלו רז\"ל, כתיב הכא אשר תביא מארצך, וכתיב התם (דברים ח׳:ח׳) ארץ חטה ושעורה וגפן ותאנה ורמון ארץ זית שמן ודבש. ולכך אין חיוב המצוה אלא בשבעת המינין, מן החטים והשעורים והענבים והתאנים והרמונים והזיתים והתמרים, שבהן נשתבחה ארץ ישראל והם עיקרי הפרנסה והמזון, ואינה נוהגת אלא בזמן שבית המקדש קיים. ומה שאמר וירשתה וישבת בה, זהו לאחר כבוש וחלוק.",
    "en": "והיה כי תבוא אל הארץ אשר ה' אלוקיך נותן לך נחלה וירשתה וישבת בה, ולקחת מראשית כל פרי האדמה, “it will come to pass when you arrive in the land which the Lord your G’d is about to give to you as an inheritance and you will inherit it and be settled in it, then you will bring of the first fruit of all the soil, etc.” The commandment to offer the bikkurim does not apply to all categories of harvest produced in the land of Israel. It is applicable only to the seven species for which the land of Israel is famous, This is the understanding of the sages in Sifri Ki Tavo item 297. This is arrived at by the fact that in our verse the Torah writes: “which you will bring from your land,” whereas in Deut. 8,8 the Torah wrote: “a land of wheat, barley, grape, fig and pomegranate; a land of oil-olives, and date-honey.” The seven species mentioned in that verse determine what is meant in our verse here. The seven species mentioned in Parshat Eykev represent the species of farm-products which serve as the staple foods of the Jewish people. The commandment is applicable only at times when the Temple is standing (Maimonides Hilchot Bikkurim 2,1). The reason that the Torah writes the words: “when you inherit it and dwell in it,” is to inform us that the commandment becomes effective only at that time, i.e. 14 years after the Israelites entered the Holy Land.",
    "category": "Tanakh Commentary"
  },
  {
    "ref": "Likutei Moharan.1:1",
    "he": "(תהלים קיט) אַשְׁרֵי תְמִימֵי דָרֶךְ, הַהוֹלְכִים בְּתוֹרַת ה':",
    "en": "“Ashrei T’mimei Darekh (Happy are those whose way is perfect), who walk with the Torah of God.” (Psalms 119:1)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.1:2",
    "he": "דַּע כִּי עַל יְדֵי הַתּוֹרָה נִתְקַבְּלִים כָּל הַתְּפִלּוֹת וְכָל הַבַּקָּשׁוֹת שֶׁאָנוּ מְבַקְּשִׁים וּמִתְפַּלְּלִים, וְהַחֵן וְהַחֲשִׁיבוּת שֶׁל יִשְׂרָאֵל נִתְעַלֶּה וְנִתְרוֹמֵם בִּפְנֵי כָּל מִי שֶׁצְּרִיכִין, הֵן בְּרוּחָנִי הֵן בְּגַשְׁמִי;",
    "en": "Know! by means of the Torah, all the prayers and all the requests that we request and pray are accepted. The grace and importance of the Jewish people are thus enhanced and elevated in the estimation of all of whom they may have need, whether in matters spiritual or physical.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.1:3",
    "he": "כִּי עַכְשָׁו בַּעֲווֹנוֹתֵינוּ הָרַבִּים חֵן וַחֲשִׁיבוּת הָאֲמִיתִּי שֶׁל יִשְׂרָאֵל נָפַל, כִּי עַכְשָׁו עִקַּר הַחֲשִׁיבוּת וְהַחֵן הוּא אֶצְלָם. אֲבָל עַל־יְדֵי הַתּוֹרָה נִתְעַלֶּה הַחֵן וְהַחֲשִׁיבוּת שֶׁל יִשְׂרָאֵל, כִּי הַתּוֹרָה נִקְרֵאת (משלי ה׳:י״ט): אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן, שֶׁמַּעֲלָה חֵן עַל לוֹמְדֶיהָ (ערובין נד:), וְעַל־יְדֵי־זֶה נִתְקַבְּלִין כָּל הַתְּפִלּוֹת וְהַבַּקָּשׁוֹת:",
    "en": "For presently, as a result of our many sins, the true grace and importance of the Jewish people have fallen. Now, most of the importance and grace are found with others. By means of the Torah, however, the Jewish people’s grace and importance are enhanced. For the Torah is called “a beloved doe and a yaALat chein (graceful gazelle)” (Proverbs 5:19) —she maALah chein (bestows grace) upon those who study her (Eruvin 54b). And through this, all prayers and requests are accepted.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.2:1",
    "he": "לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה: וַיֹּאמֶר ה' אֶל מֹשֶׁה, אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן, וְאָמַרְתָּ אֲלֵיהֶם, לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו: (ויקרא כ״א:א׳)",
    "en": "“God said to Moshe, ‘Emor El HaKohanim (Speak to the priests), the sons of Aharon, and say to them: Let no [priest] defile himself by [contact with] the dead among his people.’” (Leviticus 21:1)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.2:2",
    "he": "אִיתָא בְּסִפְרָא דִּצְנִיעוּתָא (זהר תרומה פרק ב דף קעז.): מִנּוּקְבָא דְּפַרְדַּשְׂקָא מָשַׁךְ רוּחָא דְּחַיֵּי לִמְשִׁיחָא.",
    "en": "In Siphra DeTzneuta we find: From Nukva DePardaska the breath of life is drawn to Mashiach (Zohar II, 177a).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.2:3",
    "he": "א כִּי עִקַּר כְּלֵי זֵינוֹ שֶׁל מָשִׁיחַ הוּא הַתְּפִלָּה, שֶׁהוּא בְּחִינַת חֹטֶם, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ח:ט׳): וּתְהִלָּתִי אֶחֱטָם לָךְ; וּמִשָּׁם עִקַּר חִיּוּתוֹ, וְכָל מִלְחַמְתּוֹ שֶׁיַּעֲשֶׂה וְכָל הַכְּבִישׁוֹת שֶׁיִּכְבֹּשׁ – הַכֹּל מִשָּׁם, כְּמוֹ שֶׁכָּתוּב (שם יא): וַהֲרִיחוֹ בְּיִרְאַת ה' וְכוּ' – זֶה בְּחִינַת חֹטֶם,",
    "en": "For the basic weapon of Mashiach is prayer. This is the aspect of ChoTeM (the nose), as is written (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) from you.” [Mashiach’s] main vitality is from [the nose]. All the wars he will wage, and all his conquests, will be from there, as is written (Isaiah 11:3), “He shall breathe of the fear of God.” This is the aspect of chotem .",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.2:4",
    "he": "וְזֶה עִקַּר כְּלֵי־זֵינוֹ, כְּמוֹ שֶׁכָּתוּב (בראשית מח): בְּחַרְבִּי וּבְקַשְׁתִּי. וּפֵרֵשׁ רַשִׁ\"י: תְּפִלָּה וּבַקָּשָׁה. וּכְמוֹ שֶׁכָּתוּב (תהילים מ״ד:ז׳): כִּי לֹא בְקַשְׁתִּי אֶבְטָח וְכוּ' בֵּאלֹהִים הִלַּלְנוּ, בְּחִינַת וּתְּהִלָּתִי אֶחֱטָם לָךְ:",
    "en": "And [prayer] is his essential weapon, as is written (Genesis 48:22), “with my sword and my bow.” <Onkelos renders this: “with my prayer and my supplication,” and likewise> Rashi explains: prayer and entreaty. The same idea is expressed in the verse (Psalms 44:7, 9), “For I trust not in my bow, nor shall my sword save me…[but rather,] in those who praise the Lord all day long.” This corresponds to “For My praise, echtom from you.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:1",
    "he": "אָמַר רַבָּה בַּר בַּר חָנָא: לְדִידִי חָזִי לִי הַהִיא אַקְרוּקְתָא דְּהֲוָה כִּי אַקְרָא דְּהַגְרוֹנְיָא, וְאַקְרָא דְּהַגְרוֹנְיָא כַּמָּה הֲוֵי, שִׁתִּין בָּתֵּי, אָתָא תַּנִּינָא בָּלְעָהּ, אָתָא פּוּשְׁקַנְצָא וּבָלְעָה לְתַנִּינָא, וּסְלִיק יָתִיב בְּאִילָנָא. תָּא חֲזִי כַּמָּה נָפִישׁ חֵילֵיהּ דְּאִילָנָא:",
    "en": "Rabbah bar bar Chanah recounted: I myself saw this akrukta that was as akra deHagrunia (the city of Hagrunia) . And how large was the city of Hagrunia? Sixty houses. A serpent came by and swallowed it. A pushkantza came by and swallowed the serpent. It ascended and perched on a tree. Come, see how great the strength of that tree is! (Bava Batra 73b).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:2",
    "he": "הִנֵּה מִי שֶׁשּׁוֹמֵעַ נְגִינָה מִמְּנַגֵּן רָשָׁע, קָשֶׁה לוֹ לַעֲבוֹדַת הַבּוֹרֵא, וּכְשֶׁשּׁוֹמֵעַ מִמְּנַגֵּן כָּשֵׁר וְהָגוּן, אֲזַי טוֹב לוֹ, כְּמוֹ שֶׁיִּתְבָּאֵר.",
    "en": "Behold! when someone listens to the singing of a singer who is wicked, it is detrimental to his serving the Creator. But when he listens to a singer who is virtuous and worthy, it helps him, as will be explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:3",
    "he": "כִּי הִנֵּה קוֹל הַנְּגִינָה נִמְשֶכֶת מִן הַצִּפֳּרִים, כִּדְאִיתָא בַּמִּדְרָשׁ (ויקרא פ' טז): מִפְּנֵי מָה מְצֹרָע טָהֳרָתוֹ תְּלוּיָה בִּשְׁתֵּי צִפֳּרִים חַיּוֹת טְהוֹרוֹת, יָבוֹא קַלַּנְיָא וִיכַפֵּר עַל קַלַּנְיָא. כִּי נִלְקָה מֵחֲמַת קוֹלוֹ, שֶׁדִּבֵּר לָשׁוֹן הָרָע.",
    "en": "The reason for this is that the voice of song is drawn from the birds. As we find in the Midrash: Why is the purification of a leper dependent upon two live pure birds? Let the chatterer come and atone for the chatterer (cf. Vayikra Rabbah 16:7). For he was stricken on account of his voice, which spoke lashon hara (slander).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:4",
    "he": "נִמְצָא, מִי שֶׁהוּא כָּשֵׁר, נִמְשֶׁכֶת הַנְּגִינָה שֶׁלּוֹ מִן הַשְּׁתֵּי צִפֳּרִים חַיּוֹת טְהוֹרוֹת. וְכָתוּב בַּזֹּהַר (ויקרא נג:), שֶׁהַשְּׁתֵּי צִפֳּרִים הַנַּ\"ל יוֹנְקִים מֵאֲתַר דִּנְבִיאִים יָנְקִין. לְכָךְ נִקְרָא הַמְּנַגֵּן חַזָּן, מִלְּשׁוֹן חָזוֹן, הַיְנוּ לְשׁוֹן נְבוּאָה, כִּי לוֹקֵחַ הַנְּגִינָה מֵאֲתַר דִּנְבִיאִים יָנְקִין.",
    "en": "We see, then, that the virtuous person draws his song from the two live pure birds. Thus it is written in the Zohar (III, 53b) that these two birds nurse from the same place that the prophets nurse. This is why a singer is called a ChaZaN, from the word ChaZoN, which connotes prophecy. [The chazan] takes his song from the same place that the prophets nurse.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:5",
    "he": "וּכְשֶׁהַמְּנַגֵּן הוּא רָשָׁע, אֲזַי הוּא לוֹקֵחַ הַנְּגִינָה שֶׁלּוֹ מִצִּפֳּרִים אֲחֵרוֹת שֶׁבַּקְּלִפָּה. וְכָתוּב בַּזֹּהַר, כִּי הַצִּפֳּרִים שֶׁבַּקְּלִפָּה יוֹנְקִין מִדַּדֵּי הַמַּלְכוּת, וְכַד אִתְפְּלֵג לֵילְיָא כְּדֵין כְּרוֹזָא כָּרֵז: כַּצִּפֳּרִים הָאֲחוּזוֹת בַּפָּח, כָּהֶם יוּקָשִׁים בְּנֵי־ אָדָם.",
    "en": "But when a singer is wicked, he takes his song from other birds, [from] those of the kelipah (evil forces). Thus it is written in the Zohar (I, 217b) that the birds of the kelipah nurse from the breasts of Malkhut (Kingship): When midnight comes, a cry goes out, “As birds are caught in a trap, so are the children of man ensnared” (Ecclesiastes 9:12).<And if the singer is wicked, then when a person hears him and is attracted by his singing, he, too, becomes trapped in that evil snare. As is written in the Zohar (ibid.): “… so are the children of man ensnared.”>",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:6",
    "he": "וְהַתִּקּוּן הוּא שֶׁיּוּכַל לִשְׁמֹעַ נְגִינָה מִכָּל אָדָם, הוּא עַל־יְדֵי שֶׁיִּלְמַד בַּלַּיְלָה תּוֹרָה שֶׁבְּעַל־פֶּה, הַיְנוּ גְּמָרָא שֶׁהִיא בְּחִינַת לַיְלָה, כִּדְאִיתָא בַּמִּדְרָשׁ: כְּשֶׁהָיָה מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, לֹא הָיָה יוֹדֵעַ מָתַי יוֹם ומָתַי לַיְלָה, רַק עַל־יְדֵי־זֶה כְּשֶׁהָיָה לוֹמֵד תּוֹרָה שֶׁבִּכְתָב הָיָה יוֹדֵעַ שֶׁהוּא יוֹם, וּכְשֶׁלָּמַד תּוֹרָה שֶׁבְּעַל־פֶּה הָיָה יוֹדֵעַ שֶׁהוּא לַיְלָה.",
    "en": "The remedy, which makes it possible to listen to the <voice> of any individual <without being harmed>, is studying the Oral Torah at night. This refers to the Talmud, which is an aspect of night. As is brought in the Midrash (Shochar Tov, 19): When Moshe was on Mount [Sinai] for forty days and forty nights, he had no way of knowing whether it was day or night. Except, that when he was taught the Written Torah, he knew it was day, and when he was taught the Oral Torah, he knew it was night.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:7",
    "he": "נִמְצָא, שֶׁתּוֹרָה שֶׁבְּעַל־פֶּה הִיא בְּחִינַת לַיְלָה, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין כד.): בְּמַּחְשַׁכִּים הוֹשִׁיבַנִי – זֶה תַּלְמוּד בַּבְלִי, וּכְתִיב (בראשית א): וְלַחֹשֶׁךְ קָרָא לַיְלָה.",
    "en": "We see, then, that the Oral Torah is an aspect of night. As our Sages taught: “He seated me in dark places” (Lamentations 3:6) —this is the Babylonian Talmud (Sanhedrin 24a). And it is written (Genesis 1:5), “and the darkness He called night.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:8",
    "he": "הַיְנוּ עַל־יְדֵי שֶׁיִּלְמַד שַׁ\"ס, יְתַקֵּן הַשִּׁית עִזְקָאִין שֶׁבַּקָּנֶה, שֶׁמֵּהֶם יוֹצֵא הַקּוֹל. וְזֶהוּ (איכה ב): קוּמִי רֹנִי בַלַּיְלָה, הַיְנוּ שֶׁתִּהְיֶה תְּקוּמָה לְהָרִנָּה, הַיְנוּ עַל־יְדֵי הַלַּיְלָה, שֶׁהִיא גְּמָרָא שַׁ\"ס.",
    "en": "By studying the six orders <of the Mishnah> a person rectifies the six rings of the windpipe, via which the voice emerges. This is (Lamentations 2:19), “Rise, sing out in the night.” Song is raised up by means of “the night”—i.e., the six orders of the Talmud.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.3:9",
    "he": "אַךְ כְּשֶׁלּוֹמֵד שֶׁלֹּא לִשְׁמָהּ, הַיְנוּ בִּשְׁבִיל שֶׁיִּתְקָרֵא רַבִּי, הַלִּמּוּד אֵינוֹ בַּחֲשִׁיבוּת כָּל כָּךְ, וּכְשֶׁלּוֹמֵד בַּלַּיְלָה חוּט שֶׁל חֶסֶד נִמְשָׁךְ עָלָיו וּמֵגֵן עָלָיו, שֶׁלֹּא יַזִּיק לוֹ הַמַּחֲשָׁבָה הַנַּ\"ל:",
    "en": "However, when a person studies not for learning’s own sake [but] in order to be called rabbi, <such> study is not all that meritorious. Yet if he studies at night, a thread of lovingkindness is drawn over him <during the day> (Chagigah 12b), and it protects him from being adversely affected by this intention.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.4:1",
    "he": "לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה אָנֹכִי יְיָ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים: (שמות כ)",
    "en": "“Anokhi YHVH Elohekha (I am God your Lord) Who brought you out of the land of Mitzrayim (Egypt), from the house of slavery.” (Exodus 20:2)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.4:2",
    "he": "א כְּשֶׁאָדָם יוֹדֵעַ שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ, זֹאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא, כְּמוֹ שֶׁכָּתוּב (תהילים נ״ו:י״א-י״ב): בַּה' אֲהַלֵּל דָּבָר, בֵּאלֹהִים אֲהַלֵּל דָּבָר;",
    "en": "When a person knows that everything that happens to him is for his benefit, this perception is a foretaste of the World to Come. As <King David> said, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word” (Psalms 56:11).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.4:3",
    "he": "וְזֹאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים נ.): בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וְכוּ'. וְהִקְשׁוּ: וְכִי הָאִידְנָא לָאו הוּא אֶחָד. וְתֵרְצוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: הָאִידְנָא מְבָרְכִין עַל הַטּוֹבָה הַטּוֹב וְהַמֵּטִיב, וְעַל הָרָעָה – דַּיָּן אֱמֶת; וּלֶעָתִיד – כֻּלּוֹ הַטּוֹב וְהַמֵּטִיב, שֶׁיִּהְיֶה שֵׁם ה' וְשֵׁם אֱלֹקִים אַחְדוּת אֶחָד:",
    "en": "And this perception is a foretaste of the World to Come, as our Sages taught: “On that day God shall be one and His Name one” (Zechariah 14:9). They asked: Is He now not one? And our Sages answered: At present, the blessing “Who is good and beneficent” is recited over good, whereas “the truthful Judge” is recited over bad. But in the Future, it will be entirely “Who is good and beneficent” (Pesachim 50a). The Holy Name YHVH and the Holy Name Elohim will be totally one.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.5:1",
    "he": "לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי וְכוּ': (תהילים צ״ח:ו׳)",
    "en": "“B’chatzotzrot (With trumpets) and the sound of the shofar shout out before God, the King.” (Psalms 98:6)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.5:2",
    "he": "א כִּי צָרִיךְ כָּל אָדָם לוֹמַר: כָּל הָעוֹלָם לֹא נִבְרָא אֶלָּא בִּשְׁבִילִי (סנהדרין לז). נִמְצָא, כְּשֶׁהָעוֹלָם נִבְרָא בִּשְׁבִילִי, צָרִיךְ אֲנִי לִרְאוֹת וּלְעַיֵּן בְּכָל עֵת בְּתִקּוּן הָעוֹלָם, וּלְמַלְּאוֹת חֶסְרוֹן הָעוֹלָם, וּלְהִתְפַּלֵּל בַּעֲבוּרָם.",
    "en": "Now, each person must say: “The entire world was created only for my sake” (Sanhedrin 37a). Consequently, because the world was created for my sake, I must constantly look into and consider ways of making the world better; to provide what is missing in the world and pray on its behalf.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.5:3",
    "he": "וְעִנְיַן הַתְּפִלָּה הֵן בִּשְׁנֵי פָּנִים, הַיְנוּ קֹדֶם גְּזַר דִּין מִתְפַּלְּלִין כְּסֵדֶר הַתְּפִלָּה, וְאֵין צָרִיךְ לְהַלְבִּישׁ הַתְּפִלָּה, אֲבָל לְאַחַר גְּזַר דִּין צָרִיךְ לְהַלְבִּישׁ הַתְּפִלָּה, כְּדֵי שֶׁלֹּא יָבִינוּ הַמַּלְאָכִים הָעוֹמְדִים לִשְׂמֹאל, וְלֹא יְקַטְרְגוּ, כְּמוֹ שֶׁכָּתוּב (דניאל ד׳:י״ד): בִּגְזֵרַת עִירִין פִּתְגָּמִין, הַיְנוּ לְאַחַר גְּזַר דִּין, אֲזַי: בְּמֵאמַר קַדִּישִׁין שְׁאֵלְתִּין, אֲזַי הַצַּדִּיקִים מַלְבִּישִׁים שְׁאֵלָתָם בְּמַאֲמָר:",
    "en": "{“The verdict is decreed by the destroying angels, and the request is through the maamar of the holy ones” (Daniel 4:14).} And in the matter of prayer, there are two approaches. Before the decree has been issued we follow the regular order of prayer and there is no need to veil the prayers. But after the decree has been issued our prayers have to be disguised <within stories>, so that the <accusing angels> standing to the left do not understand and protest. As is written, “The verdict is decreed by the destroying angels”—i.e., when it is after the decree has been issued—then, “the request is through the maamar of the holy ones”—then the tzaddikim disguise their requests in a maamar.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.6:1",
    "he": "לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וַיֹּאמֶר יְיָ אֶל משֶׁה קְרָא אֶת יְהוֹשֻׁעַ וְכוּ': (דברים לא)",
    "en": "“Then God said to Moshe, ‘The time is coming for you to die. Kra et Yehoshua (summon Yehoshua) and present yourselves in the Tent of Meeting, where I will appoint him.’” (Deuteronomy 31:14)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.6:2",
    "he": "א כִּי צָרִיךְ כָּל אָדָם לְמַעֵט בִּכְבוֹד עַצְמוֹ וּלְהַרְבּוֹת בִּכְבוֹד הַמָּקוֹם, כִּי מִי שֶׁרוֹדֵף אַחַר הַכָּבוֹד אֵינוֹ זוֹכֶה לִכְבוֹד אֱלֹקִים, אֶלָּא לְכָבוֹד שֶׁל מְלָכִים, שֶׁנֶּאֱמַר בּוֹ (משלי כ״ה:ב׳): כְּבֹד מְלָכִים חֲקֹר דָּבָר; וְהַכֹּל חוֹקְרִים אַחֲרָיו וְשׁוֹאֲלִים: מִי הוּא זֶה וְאֵיזֶהוּ, שֶׁחוֹלְקִים לוֹ כָּבוֹד הַזֶּה, וְחוֹלְקִים עָלָיו, שֶׁאוֹמְרִים שֶׁאֵינוֹ רָאוּי לַכָּבוֹד הַזֶּה.",
    "en": "Each person is required to minimize his own kavod (honor) and maximize the honor of the Omnipresent One. For anyone who pursues honor does not attain kavod Elohim (God’s glory), but kavod melakhim (glory of kings), of which it is said (Proverbs 25:2), “but the glory of kings is an investigated matter.” Everyone inquires about him <to see if he is deserving of such honor, asking,> “Who is he and what is he?” (Esther 7:5) that he is afforded such honor. And they oppose him, saying that he is not deserving of such kavod .",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.6:3",
    "he": "אֲבָל מִי שֶׁבּוֹרֵחַ מִן הַכָּבוֹד, שֶׁמְּמַעֵט בִּכְבוֹד עַצְמוֹ וּמַרְבֶּה בִּכְבוֹד הַמָּקוֹם – אֲזַי הוּא זוֹכֶה לְכָבוֹד אֱלֹהִי, וְאָז אֵין בְּנֵי־אָדָם חוֹקְרִים עַל כְּבוֹדוֹ, אִם הוּא רָאוּי אִם לָאו, וְעָלָיו נֶאֱמַר (שם): כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר; כִּי אָסוּר לַחֲקֹר עַל הַכָּבוֹד הַזֶּה:",
    "en": "However, the person who flees from glory—minimizing his own glory while maximizing the glory of God—attains kavod Elohim. Then, <they> do not investigate whether he is deserving of his glory or not. Of him it is said (Proverbs, ibid.), “The glory of the Lord is a concealed matter.” For it is forbidden to inquire into <this type of> glory.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:1",
    "he": "לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם: (שמות כ״א:א׳)",
    "en": "“V’eileh HaMishpatim (And these are the laws) that you must place before them.” (Exodus 21:1)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:2",
    "he": "אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין לה. ב\"ק טו.): הֻשְׁווּ אִשָּׁה לְאִישׁ. וְאִיתָא בִּמְכִילְתָּא: יָכוֹל יִהְיוּ הַתַּלְמִידִים לוֹמְדִין וְאֵינָם מְבִינִים – תַּלְמוּד לוֹמַר: אֲשֶׁר תָּשִׂים לִפְנֵיהֶם, עָרְכֵם לִפְנֵיהֶם כְּשֻׁלְחָן עָרוּךְ:",
    "en": "Our Sages taught: [The words “before them” indicate that in regard to all Torah laws,] woman is equated with man (Kiddushin 35a). The Mekhilta (21:1) comments: It might be that the students study but fail to comprehend. [Scripture] therefore states: “that you must place before them”—spread it out before them as a fully set table.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:3",
    "he": "א דַּע, כִּי עִקַּר הַגָּלוּת אֵינוֹ אֶלָּא בִּשְׁבִיל חֶסְרוֹן אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (שיר השירים ד׳:ח׳): תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה; וֶאֱמוּנָה הוּא בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שמות י״ז:י״ב): וַיְהִי יָדָיו אֱמוּנָה, וְתַרְגּוּמוֹ: פְּרִישָׂן בִּצְלוֹ.",
    "en": "Know! the essential reason for exile is nothing other than a lack of ÆMuNaH (faith), as is written (Song of Songs 4:8), “Come, gaze from the peak of AMaNaH.” And emunah is synonymous with prayer, as in (Exodus 17:12), “his hands were emunah,” which Onkelos renders: “[his hands] were spread out in prayer.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:4",
    "he": "וְזֶה בְּחִינַת נִסִּים לְמַעְלָה מֵהַטֶּבַע, כִּי הַתְּפִלָּה לְמַעְלָה מִטֶּבַע, כִּי הַטֶּבַע מְחַיֵּב כֵּן, וְהַתְּפִלָּה מְשַׁנָּה הַטֶּבַע, וְזֶה דְּבַר נֵס, וְלָזֶה צָרִיךְ אֱמוּנָה, שֶׁיַּאֲמִין שֶׁיֵּשׁ מְחַדֵּשׁ וּבְיָדוֹ לְחַדֵּשׁ דָּבָר כִּרְצוֹנוֹ.",
    "en": "And [prayer] corresponds to miracles, the supernatural. For prayer transcends nature; the natural course dictates a certain thing, but prayer changes nature’s course. This is a miracle. And for this, one needs faith. A person has to believe that there is a M’chadesh (an Originator) with the power to originate as He sees fit.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:5",
    "he": "וְעִקַּר אֱמוּנָה, בְּחִינַת תְּפִלָּה, בְּחִינַת נִסִּים, אֵינוֹ אֶלָּא בְּאֶרֶץ־יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ז:ג׳): שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה; וְשָׁם עִקַּר עֲלִיּוֹת הַתְּפִלּוֹת, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ח:י״ז): וְזֶה שַׁעַר הַשָּׁמָיִם.",
    "en": "Now, the quintessence of faith, and thus prayer and miracles, is only in the Land of Israel, as is written (Psalms 37:3), “Dwell in the Land and cultivate emunah.” The principal elevation of the prayers is there, as in (Genesis 28:17), “This is the gate of heaven.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:6",
    "he": "וּבִשְׁבִיל זֶה כְּשֶׁפָּגַם אַבְרָהָם בַּמָּה אֵדַע (שם טו), וּבָזֶה פָּגַם בִּירֻשַּׁת אֶרֶץ, שֶׁהִיא בְּחִינַת אֱמוּנָה, בְּחִינַת תְּפִלָּה, הָיָה גָּלוּת מִצְרַיִם. וְדַוְקָא יַעֲקֹב וּבָנָיו יָרְדוּ מִצְרַיִם, כִּי הֵם בְּחִינַת שְׁנֵים־עָשָׂר נֻסְחָאוֹת הַתְּפִלָּה, וְהוֹרִיד אוֹתָם בַּגָלוּת,",
    "en": "Because of this, when Avraham erred in saying (Genesis 15:8), “How shall I know [that I will inherit it]?”—thus blemishing his inheritance of the Land, which corresponds to faith/prayer—<he brought on> the exile in Egypt. And it was specifically “Yaakov and his [twelve] sons who descended into Egypt” (Joshua 24:4; see Genesis 46), for they correspond to the “twelve versions of prayer” (Zohar III, 170a).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:7",
    "he": "וּמִצְרַיִם הוּא הֶפֶךְ הַנִּסִּים, כְּמוֹ שֶׁכָּתוּב (שמות י״ד:כ״ז): וּמִצְרַיִם נָסִים לִקְרָאתוֹ – שֶׁאֵין שָׁם מְקוֹם הַנִּסִּים, וְאֵין שָׁם מְקוֹם הַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שם ט): וְהָיָה כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ אֶת כַּפַּי.",
    "en": "And, [God] exiled them <to Egypt, because> the Land of Egypt is the antithesis of [the Land of Israel, the place of] NiSiM (miracles), as is written (Exodus 14:27), “And the Egyptians NaSiM (were fleeing) against it.” For [Egypt] is not the place of miracles. It is also not the place of prayer, as in (Exodus 9:29), “When I go outside the city I will spread out my hands [in prayer].”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:8",
    "he": "וְכָל הַגָּלֻיּוֹת מְכֻנִּים בְּשֵׁם מִצְרַיִם, עַל שֵׁם שֶׁהֵם מְצֵרִים לְיִשְׂרָאֵל. וּכְשֶׁפּוֹגְמִין בֶּאֱמוּנָה, בִּתְפִלָּה, בְּאֶרֶץ־יִשְׂרָאֵל, הוּא יוֹרֵד לַגָלוּת.",
    "en": "[Our Sages taught:] All exiles are known as MiTZRayIM (Egypt), because they MeTZeiRIM (cause anguish and suffering) to the Jewish people (Bereishit Rabbah 16:4). Thus, when a person blemishes faith/<miracles>/prayer/the Land of Israel, he descends into <the depths of> exile.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:9",
    "he": "וְזֶה שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין צז.): אֵין מָשִׁיחַ בֶּן־דָּוִד בָּא אֶלָּא עַד שֶׁתִּכְלֶה פְּרוּטָה מִן הַכִּיס; הַיְנוּ שֶׁיִּכְלוּ הָאֶפִּיקוֹרְסִים שֶׁאֵין לָהֶם אֱמוּנָה בְּנִסִּים, וּמְכַסִּים כָּל הַנִּסִּים בְּדֶרֶךְ הַטֶּבַע, כִּי עִקַּר הַנִּסִּים בְּאֶרֶץ־יִשְׂרָאֵל, כִּי אֶרֶץ־יִשְׂרָאֵל שׁוֹתָה תְּחִלָּה (תענית י.), וּשְׁתִיָּתָהּ מֵהַתְּהוֹמוֹת, שֶׁהֵם לְשׁוֹן: וַתֵּהֹם כָּל הָעִיר (רות א׳:י״ט), שֶׁעַל דָּבָר נִסִּי תְּמֵהִין הָעוֹלָם.",
    "en": "This is the meaning of what our Sages taught: The Mashiach son of David will not come until the [last] penny is gone from the pocket (Sanhedrin 97a) —i.e., gone are the atheists who have no faith in miracles and explain away all miracles as natural phenomena. And the quintessence of miracles is in the Land of Israel, for the Land of Israel drinks first (Taanit 10a). Its drink is from the t’home (depths), which connotes [the miraculous and amazing, as in] (Ruth 1:19), “the entire city TeiHoMe (was amazed).” Something that is miraculous amazes everyone.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:10",
    "he": "וְזֶה (תהילים מ״ב:ח׳): תְּהוֹם אֶל תְּהוֹם קוֹרֵא; כִּי יֵשׁ נִסִּין עִלָּאִין, שֶׁהוּא בְּחִינַת תְּהוֹם עִלָּאָה, וְיֵשׁ נִסִּים תַּתָּאִין, שֶׁהֵם בְּחִינַת תְּהוֹמָא תַתָּאָה,",
    "en": "And this is (Psalms 42:8), “Deep calls to deep.” There are “upper miracles,” which correspond to the upper t’home, and there are “lower miracles,” which correspond to the lower t’home (Shemot Rabbah 5:9).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:11",
    "he": "וּמַלְאָךְ שֶׁכָּלוּל מִכָּל הַנִּסִּים, מִשְּׁנֵי הַתְּהוֹמוֹת, דָּמְיָא לְעֶגְלָא (תענית כה:), שֶׁהוּא בְּחִינַת עִגּוּלִים, בְּחִינַת אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (תהלים פט): וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ; וּפְרִיטָא שִׂפְוָתֵהּ, שֶׁהוּא בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שם נא): אֲדֹנָי שְׂפָתַי תִּפְתָּח, וְהוּא כְּלָלוּת הַנִּסִּים.",
    "en": "{I saw the Angel of Rain. It had the appearance of an egla (ox) and prita sifevatei (its lips were split open). It was standing between t’home (the deep) and t’home (Taanit 25b).} Encompassing all miracles, both t’home, is an angel that has “the appearance of an EGLa (ox).” This corresponds to EeGuLim (circles), which is an aspect of faith, as is written (Psalms 89:9), “Your faith encircles you.” “And its lips were split open” alludes to prayer, as in (Psalms 51:17), “Lord, open my lips.” Thus, [the angel] encompasses all miracles.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.7:12",
    "he": "וְזֶה פֵּרוּשׁ: עַד שֶׁתִּכְלֶה פְּרוּטָה מִן הַכִּיס – כִּי יֵשׁ בְּנֵי־אָדָם הַמְכַסִּים כְּלָלִיּוּת הַנִּסִּים, הַכְּלוּלִים בַּמַּלְאָךְ דִּפְרִיטָא שִׂפְוָתֵהּ, מְכַסִּים בְּדֶרֶךְ הַטֶּבַע; וּכְשֶׁתִּכְלֶה זֹאת וְתִתְרַבֶּה אֱמוּנָה בָּעוֹלָם – אָז יָבוֹא מָשִׁיחַ, כִּי עִקַּר הַגְּאֻלָּה תָּלוּי בָּזֶה, כְּמוֹ שֶׁכָּתוּב: תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה:",
    "en": "This is the meaning of, “until TiKhLeH PRuTaH min haKiS (the [last] penny is gone from the pocket).” For there are people who conceal all miracles, which are encompassed in the angel whose “lips were PRiTaH.” They m’KhaSim (conceal) [all miracles] with natural explanations. When this is TiKhLeH (gone), and there is abundant faith in the world, then Mashiach will come. For the redemption essentially depends upon this [abundant faith], as is written, “Come, gaze from the peak of Amanah.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.8:1",
    "he": "רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל רֹאשָׁהּ וְכוּ': (זכריה ד'",
    "en": "“Ra’iti menorat zahav (I looked, and behold a candelabrum all of gold) and a bowl on top of it.” (Zekhariah 4:2)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.8:2",
    "he": "והוא הפטרת שבת חנוכה) א הִנֵּה יָקָר גְּנּוּחֵי וְנֹהַ (שֶׁקּוֹרִין קְרֶעכְץ) מֵאִישׁ יִשְׂרְאֵלִי, כִּי הוּא שְׁלֵמוּת הַחֶסְרוֹנוֹת, כִּי עַל־יְדֵי בְּחִינַת הַנְּשִׁימָה, שֶׁהוּא הָרוּחַ חַיִּים, נִבְרָא הָעוֹלָם, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ג:ו׳): וּבְרוּחַ פִּיו כָּל צְבָאָם; וְחִדּוּשׁ הָעוֹלָם יִהְיֶה גַּם־כֵּן בִּבְחִינַת הָרוּחַ, כְּמוֹ שֶׁכָּתוּב (שם קד): תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה;",
    "en": "See how precious is the sigh and groan {the krekhtz } of a Jewish person. It provides wholeness [in place] of the lack. For through the breath, which is the ruach-of-life, the world was created. As is written (Psalms 33:6), “… and by the ruach of His mouth, their entire hosts [were created].” The renewal of the world will also come about by means of the ruach, as in (Psalms 104:30), “You will send Your ruach —they will be created; You renew the face of the earth.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Likutei Moharan.8:3",
    "he": "וְהוּא גַּם כֵּן חִיּוּת הָאָדָם, כִּי חִיּוּת הָאָדָם הוּא הַנְּשִׁימָה, כְּמוֹ שֶׁכָּתוּב (בראשית ב׳:ז׳): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים; וּכְתִיב (שם ז): כֹּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו; וּכְמוֹ שֶׁאָמְרוּ חֲכָמִים: אִם תֶּחְסַר הַנְּשִׁימָה – תֶּחְסַר הַחַיִּים.",
    "en": "This [ruach] is also the vital force of human life. This is because man’s breath is his life-force. As is written (Genesis 2:7), “He breathed into his nostrils nishmat (the breath of) life,” and (ibid. 7:22), “All in whose nostrils was a nishmat (breath of) ruach-of-life.” Regarding this, wise men said: To the extent breath is lacking, so is life (Maaseh Tuviah, Bayit Chadash 2; cf. Zohar II, 24b).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:1",
    "he": "האדם ראוי שיתדמה לקונו: הָאָדָם רָאוּי שֶׁיִּתְדַּמֶּה לְקוֹנוֹ וְאָז יִהְיֶה בְּסוֹד הַצּוּרָה הָעֶלְיוֹנָה צֶלֶם וּדְמוּת, שֶׁאִלּוּ יְדֻמֶּה בְּגוּפוֹ וְלֹא בִּפְעֻלּוֹת הֲרֵי הוּא מַכְזִיב הַצּוּרָה וְיֹאמְרוּ עָלָיו צוּרָה נָאָה וּמַעֲשִׂים כְּעוּרִים. שֶׁהֲרֵי עִיקָר הַצֶּלֶם וְהַדְּמוּת הָעֶלְיוֹן הֵן פְּעֻלּוֹתָיו, וּמַה יוֹעִיל לוֹ הֱיוֹתוֹ כְּצוּרָה הָעֶלְיוֹנָה דְּמוּת תַּבְנִית אֵבָרָיו וּבַפְּעֻלּוֹת לֹא יִתְדַמֶּה לְקוֹנוֹ. לְפִיכָךְ רָאוּי שֶׁיִּתְדַּמֶּה אֶל פְּעֻלּוֹת הַכֶּתֶר שֶׁהֵן י\"ג מִדּוֹת שֶׁל רַחֲמִים עֶלְיוֹנוֹת. וּרְמוּזוֹת בְּסוֹד הַפְּסוּקִים (מיכה ז, יח) מִי אֵל כָּמוֹךָ. יָשׁוּב יְרַחֲמֵנוּ. תִּתֵּן אֱמֶת. אִם כֵּן רָאוּי שֶׁתִּמְצָאֶנָּה בוֹ י\"ג מִדּוֹת אֵלּוּ. וְעַכְשָׁו נְפָרֵשׁ אוֹתָן הַפְּעֻלּוֹת י\"ג שֶׁרָאוּי שֶׁתִּהְיֶינָה בוֹ:",
    "en": "Chapter 1 - That it is fitting for a person to resemble his Creator: It is fitting for a person to resemble his Creator and then he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if he is alike in his body but not in his actions, he betrays the Form; and they will say about him, \"A lovely form, but ugly deeds.\" As behold, the essence of the Highest Image and Likeness is His actions. And what will it benefit him to have the structure of his limbs like the Highest Form, but not resemble his Creator in his actions? Therefore it is fitting that he should [make his actions] resemble the actions of the Crown (Keter), which are the thirteen highest traits of mercy. And they are hinted to in the secret of the verses (Michah 7:18-20), \"Who is a power like You; He will again have mercy on us; You shall give truth.\" If so, it is fitting that these thirteen traits [also] be found in man. And now we will explain these thirteen actions that are fitting to be with him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:2",
    "he": "הא' - מי אל כמוך - מוֹרֶה עַל הֱיוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ נֶעֱלַב, סוֹבֵל עֶלְבּוֹן מַה שֶׁלֹּא יְכִילֵהוּ רַעְיוֹן. הֲרֵי אֵין דָּבָר נִסְתָּר מֵהַשְׁגָּחָתוֹ בְּלִי סָפֵק, וְעוֹד אֵין רֶגַע שֶׁלֹּא יִהְיֶה הָאָדָם נִזּוֹן וּמִתְקַיֵּם מִכֹּחַ עֶלְיוֹן הַשּׁוֹפֵעַ עָלָיו, וַהֲרֵי תִּמְצָא שֶׁמֵּעוֹלָם לֹא חָטָא אָדָם נֶגְדּוֹ שֶׁלֹּא יִהְיֶה הוּא בְּאוֹתוֹ הָרֶגַע מַמָּשׁ שׁוֹפֵעַ שֶׁפַע קִיּוּמוֹ וּתְנוּעַת אֵבָרָיו, עִם הֱיוֹת שֶׁהָאָדָם חֹטֵא בַכֹּחַ הַהוּא לֹא מְנָעוֹ מִמֶּנּוּ כְּלָל אֶלָּא סוֹבֵל הַקָּדוֹשׁ בָּרוּךְ הוּא עֶלְבּוֹן כָּזֶה לִהְיוֹת מַשְׁפִּיעַ בּוֹ כֹּחַ תְּנוּעוֹת אֵבָרָיו, וְהוּא מוֹצִיא אוֹתוֹ כֹּחַ בְּאוֹתוֹ רֶגַע בְּחֵטְא וְעָוֹן וּמַכְעִיס וְהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹבֵל. וְלֹא תֹאמַר שֶׁאֵינוֹ יָכוֹל לִמְנוֹעַ מִמֶּנּוּ הַטּוֹב הַהוּא ח\"ו שֶׁהֲרֵי בְכֹחוֹ בְּרֶגַע כְּמֵימְרָא לְיַבֵּשׁ יָדָיו וְרַגְלָיו כְּעֵין שֶׁעָשָׂה לְיָרָבְעָם, וְעִם כָּל זֹאת שֶׁהַכֹּחַ בְּיָדוֹ לְהַחְזִיר הַכֹּחַ הַנִּשְׁפָּע הַהוּא וְהָיָה לוֹ לוֹמַר כֵּיוָן שֶׁאַתָּה חֹטֵא נֶגְדִּי תֶּחֱטָא בְּשֶׁלְּךָ לֹא בְשֶׁלִּי, לֹא מִפְּנֵי זֶה מָנַע טוּבוֹ מִן הָאָדָם אֶלָּא סָבַל עֶלְבּוֹן, וְהִשְׁפִּיעַ הַכֹּחַ וְהֵטִיב לְאָדָם טוּבוֹ. הֲרֵי זֶה עֶלְבּוֹן וְסַבְלָנוּת מַה שֶׁלֹּא יְסֻפָּר וְעַל זֶה קוֹרְאִים מַלְאֲכֵי הַשָּׁרֵת לְהַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ עָלוּב וְהַיְנוּ אוֹמְרוֹ מִי אֵל כָּמוֹךָ, אַתָּה אֵל בַּעַל חֶסֶד הַמֵּטִיב, אֵל בַּעַל כֹּחַ לִנְקֹם וְלֶאֱסֹף אֶת שֶׁלְּךָ, וְעִם כָּל זֹאת אַתָּה סוֹבֵל וְנֶעֱלָב עַד יָשׁוּב בִּתְשׁוּבָה.",
    "en": "‎The First: \"Who is a power like You\" instructs about the Holy One, blessed be He, being an insulted King [that] tolerates insult that is inconceivable. Behold, nothing is hidden from His oversight, without a doubt, and [yet] there is no moment ‎when a person is not nourished and preserved by the Highest force that flows upon him; and behold, you find that ‎there was never a person who sinned against God, without Him - at that very instant - [willing] the flow of his existence and the movement of his limbs. While this person sins with that force, He does not withhold it from him at all. Rather, the Holy One, blessed be He, tolerates such an insult - to flow the power for the movement of his ‎limbs into the person, and the person [uses] that power at that moment for sin and iniquity, and [to] anger ‎[Him]; and the Holy One, blessed be He, tolerates [it]. And you [should] not say that He is not able to withhold this goodness from him - God forbid. As behold, it is in His power to make his arms and legs rigid instantly, like His word - similar to what He did to Yerovam (I Kings 13:4). And even with all this, that He has the power in His hand to withdraw that flowing force, ‎and He could have said, \"Since you sin against Me, sin with your own [strength], not with Mine\" - He ‎does not withhold good from a person for this. Instead, He tolerates the insult, flows the force [to do this] ‎and gives the person of His goodness. Behold, this is insult and [its] toleration that cannot be told. And for this, the ministering angels call the Holy One, blessed be He, the insulted King. And this is [the meaning of] its stating, \"Who is a power like You\" - You ‎are a Power that is a Master of Kindness that benefits, a Power that is a Master of strength to take revenge and ‎take back what is Yours; and with all that, You tolerate [it] and are insulted until [the person] repents.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:3",
    "he": "הֲרֵי זוֹ מִדָּה שֶׁצָּרִיךְ הָאָדָם לְהִתְנַהֵג בָּהּ רְצוֹנִי הַסַּבְלָנוּת וְכֵן הֱיוֹתוֹ נֶעֱלַב אֲפִלּוּ לְמַדְרֵגָה זוֹ וְעִם כָּל זֹאת לֹא יֶאֱסֹף טוֹבָתוֹ מִן הַמְּקַבֵּל:",
    "en": "Behold, this is a ‎trait that a person must practice - I mean tolerance; and, so, to be insulted, even to this extent, and nonetheless not to ‎withhold one’s goodness from the recipient.‎",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:4",
    "he": "הב' - נושא עון - וַהֲרֵי זֶה גָּדוֹל מֵהַקֹּדֶם שֶׁהֲרֵי לֹא יַעֲשֶׂה הָאָדָם עָוֹן שֶׁלֹּא יִבָּרֵא מַשְׁחִית כְּדִתְנַן הָעוֹבֵר עֲבֵרָה אַחַת קֹנֶה לוֹ קָטֵגוֹר אֶחָד וַהֲרֵי אוֹתוֹ קַטֵּגוֹר עוֹמֵד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר פְּלוֹנִי עֲשָׂאַנִי, וְאֵין בְּרִיָּה מִתְקַיֶּמֶת בָּעוֹלָם אֶלָּא בְּשִׁפְעוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וַהֲרֵי הַמַּשְׁחִית הַזֶּה עוֹמֵד לְפָנָיו וּבַמֶּה מִתְקַיֵּם, הַדִּין נוֹתֵן שֶּׁיֹּאמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי זָן מַשְׁחִיתִים יֵלֵךְ אֵצֶל מִי שֶׁעֲשָׂאוֹ וְיִתְפַּרְנֵס מִמֶּנּוּ וְהָיָה הַמַּשְׁחִית יוֹרֵד מִיַּד וְנוֹטֵל נִשְׁמָתוֹ אוֹ כוֹרְתוֹ אוֹ נֶעֱנַשׁ עָלָיו כְּפִי עָנְשׁוֹ עַד שֶׁיִּתְבַּטֵּל הַמַּשְׁחִית הַהוּא, וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה כֵן אֶלָּא נוֹשֵׂא וְסוֹבֵל הֶעָוֹן וּכְמוֹ שֶׁהוּא זָן הָעוֹלָם כֻּלּוֹ זָן וּמְפַרְנֵס הַמַּשְׁחִית הַזֶּה עַד שֶׁיִּהְיֶה אֶחָד מִשְּׁלֹשָׁה דְּבָרִים, אוֹ שֶׁיָּשׁוּב הַחוֹטֵא בִּתְשׁוּבָה וִיכַלֵּהוּ וִיבַטְּלֵהוּ בְּסִגֻּפָיו, אוֹ יְבַטְּלֵהוּ שׁוֹפֵט צֶדֶק בְּיִסּוּרִים וּמִיתָה, אוֹ יֵלֵךְ בַּגֵּיהִנֹּם וְשָׁם יִפְרַע חוֹבוֹ. וְהַיְנוּ שֶׁאָמַר קַיִן גָּדוֹל עֲוֹנִי מִנְּשׂוֹא וּפֵרְשׁוּ חֲזַ\"ל כָּל הָעוֹלָם כֻּלּוֹ אַתָּה סוֹבֵל יֵרָצֶה זָן וּמְפַרְנֵס, וַעֲוֹנִי כָבֵד שֶׁאֵין אַתָּה יָכוֹל לְסוֹבְלוֹ פֵּרוּשׁ לְפַרְנְסוֹ עַד שֶׁאָשׁוּב וַאֲתַקֵּן, אִם כֵּן הֲרֵי זֶה מִדַּת סַבְלָנוּת גְּדוֹלָה שֶׁיָּזוּן וּמְפַרְנֵס בְּרִיָּה רָעָה שֶׁבָּרָא הַחוֹטֵא עַד שֶׁיָּשׁוּב.",
    "en": "The second: \"Who bears iniquity\" - and behold, this is greater than the previous. As behold, a man does not do an iniquity without creating a destructive spirit (mashchit); as it is learned (Avot 4:11), \"One who transgresses a single iniquity acquires a single prosecutor.\" And behold, this prosecutor stands in front of the Holy One, blessed be He, and says, \"X made me.\" And no creature exists in the world except from the flow of the Holy One, blessed be He - and behold, this destructive spirit that stands in front of the Holy One, blessed be He, from what does he exist? It would be logical that the Holy One, blessed be He, would say, \"I do not nourish destructive spirits - he should go to the one that made him and be sustained from him.\" And the destructive spirit would go down immediately and take his soul, excise him or have him punished according to his punishment - until this destructive spirit is nullified. But the Holy One, blessed be He, does not do this; but He rather bears and tolerates the iniquity - and [just] as He nourishes and sustains the whole world, [so too] does He nourish and sustain this destructive spirit until there be one of three things: Either the sinner repents and he finishes him and nullifies him with his mortifications; or that the righteous Judge nullifies him with afflictions and death; or [that the sinner] goes to Geihinom and he pays his debt there. And that is [the meaning of] that which Kain said (Genesis 4:13), \"Is my iniquity too great to bear?\" And the Sages, may their memory be blessed, explained it (Midrash Tanchuma, Bereshit 9), \"You tolerate the whole world\" - meaning nourish and sustain - \"and my iniquity is [so] heavy that you cannot tolerate it\" - meaning to sustain it until I repent and repair [it]. If so, behold this is a great trait of tolerance - that He nourishes and sustains an evil creature, that the sinner created, until he repents.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:5",
    "he": "יִלְמֹד הָאָדָם כַּמָּה צָרִיךְ שֶׁיִּהְיֶה סַבְלָן לִסְבֹּל עֹל חֲבֵרוֹ וְרָעוֹתָיו שֶׁהֵרִיעַ עַד שִׁעוּר כָּזֶה שֶׁעֲדַיִן רָעָתוֹ קַיֶּמֶת, שֶׁחָטָא נֶגְדּוֹ וְהוּא יִסְבֹּל עַד יְתַקֵּן חֲבֵרוֹ אוֹ עַד שֶׁיִּתְבַּטֵּל מֵאֵלָיו וְכַיּוֹצֵא:",
    "en": "A person [should] learn [from this] how much he needs to be tolerant, to carry the yoke of his fellow and his evils that he did against him; to the measure such that his evil that he sinned against him is still in existence - and he tolerates [it] until his fellow repairs [it], or that it is nullified by itself, and similar to it.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:6",
    "he": "הג'- ועובר על פשע - זוֹ מִדָּה גְּדוֹלָה שֶׁהֲרֵי אֵין הַמְּחִילָה עַל יְדֵי שָׁלִיחַ אֶלָּא עַל יָדוֹ מַמָּשׁ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדִכְתִיב (תהלים קל, ד) כִּי עִמְּךָ הַסְּלִיחָה וְגוֹ' וּמַה הִיא הַסְּלִיחָה שֶׁהוּא רוֹחֵץ הֶעָוֹן כְּדִכְתִיב (ישעיה ד, ד) אִם רָחַץ אֲדֹנָי אֵת צֹאַת בְּנוֹת צִיּוֹן וְגוֹ׳ וְכֵן כְּתִיב (יחזקאל לו, כה) וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וְגוֹ' וְהַיְנוּ וְעוֹבֵר עַל פֶּשַׁע שׁוֹלֵחַ מֵימֵי רְחִיצָה וְעוֹבֵר וְרוֹחֵץ הַפֶּשַׁע.",
    "en": "The third: \"And passes over transgression\" - this is a great trait. As behold, the pardon is not through an emissary but rather actually through the Holy One, blessed be He - as it is written (Psalm 130:4), \"For with You is forgiveness, etc.\" And what is that forgiveness? That He washes away the transgression, as it is written (Isaiah 4:4), \"When the Lord will have washed away the filth of the daughters of Zion, etc.\" And so [too,] is it written (Ezekiel 36:25), \"I will sprinkle upon you pure waters, etc.\" And this is [the meaning of] \"and passes over transgression\" - He sends forth waters of washing, and He passes and washes [away] the transgression.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:7",
    "he": "וְהִנֵּה מַמָּשׁ כִּדְמוּת זֶה צָרִיךְ לִהְיוֹת הָאָדָם שֶׁלֹּא יֹאמַר וְכִי אֲנִי מְתַקֵּן מַה שֶׁפְּלוֹנִי חָטָא אוֹ הִשְׁחִית, לֹא יֹאמַר כָּךְ שֶׁהֲרֵי הָאָדָם חֹטֵא וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ שֶׁלֹּא עַל יְדֵי שָׁלִיחַ מְתַקֵּן אֶת מְעֻוָּת וְרוֹחֵץ צֹאַת עֲוֹנוֹ.",
    "en": "And behold, just like this likeness must a person be - such that he not say, \"And shall I fix what x sinned or destroyed?\" He should not say like this; for behold, a person sins and the Holy One, blessed be He - Himself, and not through an emissary - 'fixes the twisted,' and washes away the filth of his transgression.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:8",
    "he": "וּמִכָּאן יִתְבַּיֵּשׁ הָאָדָם לָשׁוּב לַחֲטֹא שֶׁהֲרֵי הַמֶּלֶךְ בְּעַצְמוֹ רוֹחֵץ לִכְלוּךְ בְּגָדָיו:",
    "en": "And from here, the person will be ashamed to sin again; for behold, the King, Himself, washes the dirt of his clothes.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:9",
    "he": "הד' - לשארית נחלתו - הִנֵּה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג עִם יִשְׂרָאֵל בְּדֶרֶךְ זֶה לוֹמַר מַה אֶעֱשֶׂה לְיִשְׂרָאֵל וְהֵם קְרוֹבָי שְׁאֵר בָּשָׂר יֵשׁ לִי עִמָּהֶם שֶׁהֵם בַּת זוּג לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרֵא לָהּ בִּתִּי, אֲחוֹתִי, אִמִּי. כְּדְפֵרְשׁוּ ז\"ל וּכְתִיב יִשְׂרָאֵל עַם קְרוֹבוֹ מַמָּשׁ קֻרְבָה יֵשׁ לוֹ עִמָּהֶם וּבָנָיו הֵם. וְהַיְנוּ לִשְׁאֵרִית נַחֲלָתוֹ לָשׁוֹן שְׁאֵר בָּשָׂר וְסוֹף סוֹף הֵם נַחֲלָתוֹ. וּמַה אֹמַר, אִם אַעֲנִישֵׁם הֲרֵי הַכְּאֵב עָלַי כְּדִכְתִיב (יְשַׁעְיָה סג, ט) בְּכָל צָרָתָם לוֹ צָר. כְּתִיב בְּ'אַלֶף' לוֹמַר שֶׁצַּעֲרָם מַגִּיעַ לְפֶלֶא הָעֶלְיוֹן וְכָל שֶׁכֵּן לְדוּ פַּרְצוּפִין שֶׁבָּהֶן עִיקָר הַהַנְהָגָה וְקָרֵינַן בְּ'וָאו' לוֹ צָר. וּכְתִיב (שֹׁפְטִים, ז) וַתִּקְצַר נַפְשִׁי בַּעֲמַל יִשְׂרָאֵל לְפִי שֶׁאֵינוֹ סוֹבֵל צַעֲרָם וּקְלוֹנָם מִפְּנֵי שֶׁהֵם שְׁאֵרִית נַחֲלָתוֹ.",
    "en": "The fourth - \"To the remnant of His inheritance\" - behold, the Holy One, blessed be He, acts with His people in this way, to say, \"What can I do with Israel, [as] they are My relatives - relation of flesh do I have with them.\" As they are the spouse to the Holy One, blessed be He; and He calls them, \"My daughter\" and \"My sister,\" \"My Mother\" - as they, may their memory be blessed, explained (Shir HaShirim Rabbah 3:11:2). And it is written (Psalms 148:14), \"Israel, His close (kerovo) nation\" - He has actual closeness (kurvah) with them, and they are His children. And that is [the meaning of] the remnant of (she'erit) His inheritance\" - it is an expression of relation (she'er) of flesh; and in the end, they are His (literal) inheritance. \"And what shall I say? If I punish them, behold the pain is upon Me; as it is written (Isaiah 63:9), 'In all their distress, the distress (tsar) was to Him.'\" And [to Him (lo)] is written with a [letter,] alef, to say that their pain reached the Highest Wonder (Wonder, peleh, being composed of the same letters as the spelling of alef, and representing Keter) - and all the more so, the two Faces through which is the central running [of the world] - but it is written with a [letter,] vav, [to mean that] the distress is to Him. And it is written (Judges 10:16), \"and His soul could not bear the travail of Israel\" - as He does not bear their pain and their disgrace, because they are \"the she'erit [of] His inheritance.\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:10",
    "he": "כָּךְ הָאָדָם עִם חֲבֵרוֹ כָּל יִשְׂרָאֵל הֵם שְׁאֵר בָּשָׂר אֵלּוּ עִם אֵלּוּ מִפְּנֵי שֶׁהַנְּשָׁמוֹת כְּלוּלוֹת יַחַד יֵשׁ בָּזֶה חֵלֶק זֶה וּבָזֶה חֵלֶק זֶה, וּלְכָךְ אֵינוֹ דּוֹמֶה מְרֻבִּים הָעוֹשִׂים אֶת הַמִּצְוֹת וְכ\"ז מִפְּנֵי כְּלָלוּתָם, וּלְכָךְ פֵּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה עַל הַנִּמְנֶה מֵעֲשָׂרָה רִאשׁוֹנִים בְּבֵית הַכְּנֶסֶת אֲפִלּוּ מֵאָה בָּאִים אַחֲרָיו מְקַבֵּל שָׂכָר כְּנֶגֶד כֻּלָּם, מֵאָה מַמָּשׁ כְּמַשְׁמָעוֹ, מִפְּנֵי שֶׁהָעֲשָׂרָה הֵם כְּלוּלִים אֵלּוּ בְּאֵלּוּ הֲרֵי הֵם עֲשָׂרָה פְּעָמִים עֲשָׂרָה מֵאָה וְכָל אֶחָד מֵהֶם כָּלוּל מִמֵּאָה אִם כֵּן אֲפִלּוּ יָבוֹאוּ מֵאָה הוּא יֵשׁ לוֹ שְׂכַר מֵאָה, וְכֵן מִטַּעַם זֶה יִשְׂרָאֵל עֲרֵבִים זֶה לָזֶה מִפְּנֵי שֶׁמַּמָּשׁ יֵשׁ בְּכָל אֶחָד חֵלֶק אֶחָד מֵחֲבֵרוֹ וּכְשֶׁחוֹטֵא הָאֶחָד פּוֹגֵם אֶת עַצְמוֹ וּפוֹגֵם חֵלֶק אֲשֶׁר לַחֲבֵרוֹ בּוֹ, נִמְצָא מִצַּד הַחֵלֶק הַהוּא חֲבֵרוֹ עָרֵב עָלָיו. אִם כֵּן הֵם שְׁאֵר זֶה עִם זֶה וּלְכָךְ רָאוּי לְאָדָם לִהְיוֹתוֹ חָפֵץ בְּטוֹבָתוֹ שֶׁל חֲבֵרוֹ וְעֵינוֹ טוֹבָה עַל טוֹבַת חֲבֵרוֹ וּכְבוֹדוֹ יִהְיֶה חָבִיב עָלָיו כְּשֶׁלּוֹ שֶׁהֲרֵי הוּא הוּא מַמָּשׁ, וּמִטַּעַם זֶה נִצְטַוִּינוּ (וַיִּקְרָא, יט) וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ וְרָאוּי שֶׁיִּרְצֶה בְּכַשְׁרוּת חֲבֵרוֹ וְלֹא יְדַבֵּר בִּגְנוּתוֹ כְּלָל וְלֹא יִרְצֶה בוֹ כְּדֶרֶךְ שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בִּגְנוּתֵנוּ וְלֹא בְּצַעַרֵנוּ מִטַּעַם הַקֻּרְבָה, אַף הוּא לֹא יִרְצֶה בִּגְנוּת חֲבֵרוֹ וְלֹא בְּצַעֲרוֹ וְלֹא בְּקִלְקוּלוֹ וְיֵרַע לוֹ מִמֶּנּוּ כְּאִלּוּ הוּא מַמָּשׁ הָיָה שָׁרוּי בְּאוֹתוֹ צַעַר אוֹ בְּאוֹתוֹ טוֹבָה:",
    "en": "So is it [regarding] a man with his fellow: All Israel are relations of flesh, these with those. Since all of their souls are bound together, this one has a share in that and that one has a share in this. And hence it is not similar when the many do the commandments [to when they are only done by individuals]. And all of this is because of their being bound together. And our Rabbis, may their memory be blessed, thus explained (Berakhot 47b) about the one who is counted from the first ten in the synagogue - [that] even if a hundred come after him, he recieves the reward that corresponds to all of them. It is actually a hundred, as per its understanding. Since the ten are included - these in those - behold, they are ten times ten, one hundred. And [so] each one of them is composed of a hundred [parts]. If so, even if one hundred come [afterwards], he has the reward of a hundred. As so from this reason, Israel are guarantors for each other. Since each one actually has a part of his fellow - when the one sins, he damages himself and he damages the part that his fellow has in him. It comes out from the side of that part that his fellow is his guarantor. If so, they are the relation, one of the other. And hence it is fitting that a person be desiring of the good of his fellow and his eye be good towards the good of his fellow, and that his honor should be as beloved to him as his [own] - as he is literally him[self]. And from this reason were we commanded (Leviticus 19:18), \"you shall love your neighbor as yourself.\" And it is fitting that he desire the propriety of his fellow and not speak about his disgrace at all. And he [should] not want it, in the way that the Holy One, blessed be He, does not want our disgrace nor our pain - from the reason of relation. So too [should] he not want the disgrace of his fellow nor his pain, nor his corruption. And it [should] be bad for him on account of [his fellow], as if he was actually experiencing that pain, or [good for him from] that good [that he experiences].",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:11",
    "he": "הה' - לא החזיק לעד אפו - זוֹ מִדָּה אַחֶרֶת שֶׁאֲפִלּוּ שֶׁהָאָדָם מַחֲזִיק בְּחֵטְא אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִיק אַף, וְאִם מַחֲזִיק לֹא לָעַד אֶלָּא יְבַטֵּל כַּעֲסוֹ אֲפִלּוּ שֶׁלֹּא יָשׁוּב הָאָדָם, כְּמוֹ שֶׁמָּצִינוּ בִּימֵי יָרָבְעָם בֶּן יוֹאָשׁ שֶׁהֶחְזִיר הַקָּדוֹשׁ בָּרוּךְ הוּא גְּבוּל יִשְׂרָאֵל וְהֵם הָיוּ עוֹבְדִים עֲגָלִים וְרִחֵם עֲלֵיהֶם וְלֹא שָׁבוּ אִם כֵּן לָמָּה רִחֵם, בִּשְׁבִיל מִדָּה זוֹ שֶׁלֹּא הֶחֱזִיק לָעַד אַפּוֹ אַדְּרַבָּא מַחְלִישׁ אַפּוֹ עִם הֱיוֹת שֶׁעֲדַיִן הַחֵטְא קַיָּם אֵינוֹ מַעֲנִישׁ אֶלָּא מְצַפֶּה וּמְרַחֵם אוּלַי יָשׁוּבוּ, וְהַיְנוּ כִּי לֹא לָנֶצַח אָרִיב וְלֹא לְעוֹלָם אֶטּוֹר אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג בְּרַכּוֹת וּבַקָּשׁוֹת הַכֹּל לְטוֹבַת יִשְׂרָאֵל.",
    "en": "The fifth - \"He does not hold on to His fury forever\" - this is a different trait: that even if a person holds on to his sin, the Holy One, blessed be He, does not hold on to His fury. And if He holds on to it, not forever. Rather, He nullifies His anger, even if the person does not repent. As we found in the days of Yerovam the son of Yoash, that the Holy One, blessed be He, brought back the boundary of Israel [from occupation] and they were [still] worshipping calves - He had mercy upon them, but they did not repent. If so, why did He have mercy? For the sake of this trait, that He does not hold on to his fury forever. Just the opposite, His fury weakens - even as the sin is still in existence, He does not punish, but rather He expects and has mercy that they may repent. And that is [the meaning of] \"He will not contend forever, or begrudge for all time\" (Psalms 103:9). Rather, the Holy One, blessed be He, acts with softnesses and harshnesses, all for the good of Israel.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:12",
    "he": "וְזוֹ מִדָּה רְאוּיָה לְאָדָם לְהִתְנַהֵג בָּהּ עַל חֲבֵרוֹ אֲפִלּוּ שֶׁהוּא רַשַּׁאי לְהוֹכִיחַ בְּיִסּוּרִים אֶת חֲבֵרוֹ אוֹ אֶת בָּנָיו וְהֵם מִתְיַסְּרִים לֹא מִפְּנֵי זֶה יַרְבֶּה תּוֹכַחְתּוֹ וְלֹא יַחֲזִיק כַּעֲסוֹ אֲפִלּוּ שֶּׁכָּעַס אֶלָּא יְבַטְּלֶנּוּ וְלֹא יַחֲזִיק לָעַד אַפּוֹ, גַם אִם אַף הוּא הַמֻּתָּר לָאָדָם כְּעֵין שֶׁפֵּרְשׁוּ כִּי תִרְאֶה חֲמוֹר שֹׂנַאֲךָ וְגוֹ' וּפֵרְשׁוּ מַה הִיא הַשִּׂנְאָה הַזֹּאת שֶׁרָאָה אוֹתוֹ עוֹבֵר עֲבֵרָה וְהוּא יָחִיד אֵינוֹ יָכוֹל לְהָעִיד וְשֹׂנֵא אוֹתוֹ עַל דְּבַר עֲבֵרָה וַאֲפִלּוּ הָכִי אָמְרָה תּוֹרָה עָזֹב תַּעֲזֹב עִמּוֹ שְׁבוֹק יָת דִּבְלִבָּךְ אֶלָּא מִצְוָה לְקָרֵב אוֹתוֹ בְּאַהֲבָה אוּלַי יוֹעִיל בְּדֶרֶךְ זוֹ וְהַיְנוּ מַמָּשׁ מִדָּה זוֹ לֹא הֶחֱזִיק לָעַד אַפּוֹ:",
    "en": "And this is a trait that is fitting for a person to practice with his fellow. Even if he is permitted to rebuke his fellow or his sons with upbraiding and they [accept it], it is not because of this that he [should] increase his rebuke. And he [should] not hold on to his anger - even if he got angry - but rather nullify it. And he [should] not hold on to his rage forever, even if it is a [rage] that is permitted to a person, similar to that which they explained: \"When you see the donkey of your fellow, etc.\" (Exodus 23:5); and they explained (Pesachim 113b) what is this anger - that he saw him transgressing a sin, but [the one seeing] is [alone, such that] he may not testify; and [so] he hates him for the matter of the sin. And even so, the Torah states, \"you shall surely release with him\" - leave that which is in your heart; rather it is a commandment to bring him close with love. [As] perhaps it will be beneficial [to act] in this way. And this is exactly the trait of, \"He does not hold on to His fury forever.\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:13",
    "he": "הו' - כי חפץ חסד הוא - הֲלֹא כְּבָר פֵּרַשְׁנוּ בִּמְקוֹמוֹ שֶׁיֵּשׁ בַּהֵיכָל יָדוּעַ מַלְאָכִים מְמֻנִּים לְקַבֵּל גְּמִילוּת חֶסֶד שֶׁאָדָם עוֹשֶׂה בָּעוֹלָם הַזֶּה, וְכַאֲשֶׁר מִדַּת הַדִּין מְקַטְרֶגֶת עַל יִשְׂרָאֵל, מִיַּד אֹתָם הַמַּלְאָכִים מַרְאִים הַחֶסֶד הַהוּא וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֵם עַל יִשְׂרָאֵל מִפְּנֵי שֶׁהוּא חָפֵץ בְּחֶסֶד, וְעִם הֱיוֹת שֶׁהֵם חַיָּבִים אִם הֵם גּוֹמְלִים חֶסֶד זֶה לָזֶה - מְרַחֵם עֲלֵיהֶם, וּכְמוֹ שֶׁהָיָה בִּזְמַן הַחֻרְבָּן שֶׁנֶּאֱמַר לְגַבְרִיאֵל (יְחֶזְקֵאל י, ב) בֹּא אֶל בֵּינוֹת לַגַּלְגַּל וְגוֹ' כִּי הוּא שַׂר הַדִּין וְהַגְּבוּרָה וְנָתַן לוֹ רְשׁוּת לְקַבֵּל כֹּחוֹת הַדִּין בֵּינוֹת לַגַּלְגַּל מִתַּחַת לַכְּרוּבִים מֵאֵשׁ הַמִּזְבֵּחַ דְּהַיְנוּ דִּין גְּבוּרַת הַמַּלְכוּת וְהָיָה הַדִּין מִתְחַזֵּק עַד שֶׁבִּקֵּשׁ לְכַלּוֹת אֶת הַכֹּל לְקַעֲקֵעַ בֵּיצָתָן שֶׁל יִשְׂרָאֵל מִפְּנֵי שֶׁנִּתְחַיְּבוּ כְּלָיָה וּכְתִיב (שם, ח) וַיֵּרָא לַכְּרוּבִים תַּבְנִית יַד אָדָם תַּחַת כַּנְפֵיהֶם וְהַיְּנוּ שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַבְרִיאֵל הֵם גּוֹמְלִים חֲסָדִים אֵלּוּ עִם אֵלּוּ וְאַף אִם הֵם חַיָּבִים נִצּוֹלוּ וְהָיָה לָהֶם שְׁאֵרִית. וְהַטַּעַם מִפְּנֵי מִדָּה זוֹ כִּי חָפֵץ חֶסֶד הוּא רוֹצֶה בְּמַה שֶׁיִּשְׂרָאֵל גּוֹמְלִים חֶסֶד וְאוֹתוֹ צַד מַזְכִּיר לָהֶם עִם הֱיוֹת שֶׁאֵינָם כְּשֵׁרִים בְּצַד אַחֵר.",
    "en": "The sixth: \"For He is One that desires kindness\" - did we not already explain in its place that in the known chamber, there are angels appointed to receive the bestowing of kindness that a man does in this world? And when the trait of justice prosecutes against Israel, these angels immediately show this kindness, and the Holy One, blessed be He, has mercy upon Israel, since He desires kindness. And even with their being liable, if they bestow kindness - this one to that one - He has mercy upon them. And it is like it was at the time of the destruction [of the Temple]: That it was told to Gavriel (Ezekiel 10:2), \"Go inside the wheelwork, etc.\" - as he is the minister of judgement and power; and He gave him authority to receive powers of judgement, inside the wheelwork from under the cherubs, from the fire of the altar. This is the judgement of the power of kingship (malkhut). And the judgement was intensified until it sought to finish everything off - to uproot the seed of Israel, since they were liable for destruction. And it is written (Ezekiel 10:8), \"And by the cherubs there appeared the form of the hand of a man under their wings.\" And this is [meaning] that the Holy One, blessed be He, said to Gavriel, \"They are bestowing acts of kindness - these with those - and even if they are liable, they are saved and there shall be a remnant from them.\" And the reason is because of this trait - since He is One who desires kindness, He desires that which Israel does kindness. And He recalls that side for them, even as they are not fitting from another side.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:14",
    "he": "אִם כֵּן בְּסֵדֶר זוֹ רָאוּי לְאָדָם לְהִתְנַהֵג אַף אִם רָאָה שֶׁאָדָם עוֹשֶׂה לוֹ רַע וּמַכְעִיסוֹ אִם יֵשׁ בּוֹ צַד טוֹבָה שֶׁמֵּטִיב לַאֲחֵרִים אוֹ מִדָּה טוֹבָה שֶׁמִּתְנַהֵג כַּשּׁוּרָה יַסְפִּיק לוֹ צַד זֶה לְבַטֵּל כַּעֲסוֹ מֵעָלָיו וְיֵרָצֶה לִבּוֹ עִמּוֹ וְיַחְפֹּץ חֶסֶד וְיֹאמַר דַּי לִי בְּטוֹבָה זוֹ שֶׁיֵּשׁ לוֹ וְכָל שֶׁכֵּן בְּאִשְׁתּוֹ כִּדְפֵרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יְבָמוֹת סג, א) דַּיֵּנוּ שֶׁמְּגַּדְלוֹת אֶת בָּנֵינוּ וּמַצִּילוֹת אוֹתָנוּ מִן הַחֵטְא, כָּךְ יֹאמַר עַל כָּל אָדָם דֵּי לִי בְּטוֹבָה פְּלוֹנִית שֶׁעָשָׂה לִי אוֹ שֶׁעָשָׂה עִם פְּלוֹנִי אוֹ מִדָּה טוֹבָה פְּלוֹנִית שֶׁיֵּשׁ לוֹ יִהְיֶה חָפֵץ חֶסֶד:",
    "en": "If so, it is fitting for a person to practice this approach. If he sees a person doing evil to him and angering him - if there is a good side to [that person], that he does good to others or [has] a good trait that he practice appropriately, that side should suffice for him to nullify his anger from upon him. And his heart [should] be appeased about him; and he [should] desire kindness and say, \"It is enough for me with this goodness that he has.\" And all the more so [is this the case] with his wife; as our Rabbis explained (Yevamot 63a), \"It is enough that they raise our children, and save us from sin.\" So should he say about every person, \"It is enough for me with x goodness that he did for me,\" or \"that he did with y,\" or \"[with the] good trait z that he has.\" He will [hence] be desiring kindness.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:15",
    "he": "הז' - ישוב ירחמנו - הִנֵּה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג כְּמִדַּת בָּשָׂר וָדָם שֶׁאִם הִכְעִיסוֹ חֲבֵרוֹ כְּשֶׁהוּא מִתְרַצֶּה עִמּוֹ מִתְרַצֶּה מְעַט לֹא כְּאַהֲבָה הַקּוֹדֶמֶת. אֲבָל אִם חָטָא אָדָם וְעָשָׂה תְּשׁוּבָה, מַעֲלָתוֹ יוֹתֵר גְּדוֹלָה עִם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַיְּנוּ (בְּרָכוֹת לד:) \"בְּמָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִים אֵין צַדִּיקִים גְּמוּרִים יְכוֹלִין לַעֲמוֹד\". וְהַטַּעַם כִּדְפֵרְשׁוּ בְּפֶרֶק הַבּוֹנֶה (לְפָנֵינוּ הוּא במְנָחוֹת כט:) בְּעִנְיַן ה לָמָּה הִיא עֲשׂוּיָה כְּאַכְסַדְרָא שֶׁכָּל הָרוֹצֶה לָצֵאת מֵעוֹלָמוֹ יֵצֵא, פֵּרוּשׁ הָעוֹלָם נִבְרָא בַּה' וְהַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא הָעוֹלָם פָּתוֹחַ לְצַד הָרַע וְהַחֵטְא לִרְוָחָה אֵין צַד שֶׁאֵין חֹמֶר וְיֵצֶר הָרַע וּפְגָם כְּמִין אַכְסַדְרָא, אֵינוֹ בַּעַל גְּדָרִים אֶלָּא פִּרְצָה גְּדוֹלָה פְּרוּצָה לְצַד הָרַע לְצַד מַטָּה כָּל מִי שֶׁיִּרְצֶה לָצֵאת מֵעוֹלָמוֹ כַּמָּה פִתְחִין לוֹ לֹא יִפְנֶה לְצַד שֶׁלֹּא יִמְצָא צַד חֵטְא וְעָוֹן לִכָּנֵס אֶל הַחִצוֹנִים, וְהִיא פְתוּחָה מִלְּמַעְלָה שֶׁאִם יָשֻׁב יְקַבְּלוּהוּ. וְהִקְשׁוּ וּלְהַדְּרוּהוּ בְּהַאי, לֹא מִסְתַּיְּעָא מִלְּתָא, רָצוּ בָּזֶה שֶׁהַשָּׁב בִּתְשׁוּבָה לֹא יַסְפִּיק לוֹ שֶׁיִּהְיֶה נִגְדָר בֶּעָוֹן כְּגֶדֶר הַצַּדִּיקִים מִפְּנֵי שֶׁהַצַּדִּיקִים שֶׁלֹּא חָטְאוּ גָּדֵר מְעַט יַסְפִּיק אֲלֵיהֶם אָמְנָם הַחוֹטֵא שֶׁחָטָא וָשָׁב לֹא יַסְפִּיק לוֹ גָּדֵר מְעַט אֶלָּא צָרִיךְ לְהַגְדִּיר עַצְמוֹ כַּמָּה גְּדָרִים קָשִׁים מִפְּנֵי שֶׁאֹתוֹ הַגָּדֵר הַמְעַט כְּבַר נִפְרָץ פַּעַם אַחַת אִם יִתְקָרֵב שָׁם בְּקַל יְפַתֵּהוּ יִצְרוֹ אֶלָּא צָרִיךְ לְהִתְרַחֵק הֶרְחֵק גָּדוֹל מְאֹד, וְלָזֶה לֹא יִכָּנֵס דֶּרֶךְ פֶּתַח הָאַכְסַדְרָה שֶׁהַפִּרְצָה שָׁם אֶלָּא יִתְעַלֶּה וְיִכָּנֵס דֶּרֶךְ פֶּתַח צַר וַיַּעֲשֶׂה כַּמָּה צָרוֹת וְסִגּוּפִים לְעַצְמוֹ וְיִסְתֹּם הַפְּרָצוֹת.",
    "en": "The seventh: \"He will again have mercy on us\" - behold, the Holy One, blessed be He, does not follow the trait of flesh and blood. [That trait is that] if [someone] angers him - if he is appeased from him, he is a little appeased, [but] not like the previous love [he had for him]. But if a person sinned [to God] and he repents, his stature is greater with the Holy One, blessed be He, [than before]. And this is [the meaning of] \"In the place that penitents stand, [even] completely righteous ones cannot stand\" (Berakhot 34b). And the reason is like they explained in the chapter [entitled] HaBoneh (it is in Menachot 29b in our texts) regarding why [the letter,] hey is made like a portico: \"Such that the one that wants to exit from his world [may] exit.\" The explanation is that the world was created with a hey. And the Holy One, blessed be He, created the world widely open to the side of evil and sin. There is no side that does not have physicality, the evil impulse and defect - like a type of portico. It does not have fences but rather has a large breach, open towards the side of evil, to the bottom side. How many openings are there for anyone who wants to exit from his world - he cannot turn to a side that he will not find a side of sin and iniquity to go out to the external forces (chitsonim)! But it is [also] open from above; so that if he repents, he will be accepted. And they asked, \"Let him be taken back through [the bottom]!\" [They answered,] \"the matter will not help.\" They [meant] with this that one who repents will not suffice to be fenced from iniquity [with a fence] like the fence of the righteous ones, since they has did not sin - a small fence suffices for them. However a small fence will not suffice for the sinner that sinned and repented. Rather, he needs to fence himself with several difficult fences, since he already breached the small fence once. If he approaches there, his impulse seduces him easily. Rather he needs to distance himself with a very great distancing. And for this [reason], he does not enter through the opening of the portico, where the breach is there. Rather, he ascends and enters through the small opening, [such that] he makes several difficulties and mortifications for himself and [thereby] closes the breaches.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:16",
    "he": "וּמִטַּעַם זֶה בְּמָקוֹם שֶׁבַּעֲלֵי תְּשׁוּבָה עוֹמְדִים וְכוּ' מִפְּנֵי שֶׁלֹּא נִכְנְסוּ דֶּרֶךְ פֶּתַח הַצַּדִּיקִים כְּדֵי שֶׁיִּהְיוּ עִם הַצַּדִּיקִים, אֶלָּא נִצְטַעֲרוּ וְעָלוּ דֶּרֶךְ פֶּתַח הָעֶלְיוֹן וְסִגְּפוּ עַצְמָן וְנִבְדְּלוּ מִן הַחֵטְא יוֹתֵר וְיוֹתֵר מִן הַצַּדִּיקִים לְכָךְ עָלוּ וְעָמְדוּ בְּמַדְרֵגָה ה' הֵיכָל חֲמִישִׁי שֶׁבְּגַן עֵדֶן דְּהַיְנוּ גַּג הַהֵ\"א וְצַדִּיקִים בְּפֶתַח הַהֵ\"א בִּכְנִיסַת הָאַכְסַדְרָא וְלָזֶה כַּאֲשֶׁר הָאָדָם יַעֲשֶׂה תְּשׁוּבָה דְּהַיְנוּ תָּשׁוּב ה' אֶל מְקֹמָהּ, וְיַחְזִיר הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁכִינָתוֹ עָלָיו אֵינוֹ שָׁב כְּאַהֲבָה הָרִאשׁוֹנָה בִּלְבַד, אֶלָּא יוֹתֵר וְיוֹתֵר. וְהַיְּנוּ \"יָשׁוּב יְרַחֲמֵנוּ\" שֶׁיּוֹסִיף רַחֲמִים לְיִשְׂרָאֵל וִיתַקְּנֵם וִיקָרְבֵם יוֹתֵר.",
    "en": "And from this reason, \"In the place that penitents stand, etc.\" - because they do not enter through the opening of the righteous ones, so that they will be with the righteous ones. Rather, they trudge and climb through the higher opening, and mortify themselves and become much more separated from sin than the righteous ones. Hence they climbed and stood on the level (or acclivity) of hey (the numerical equivalent of which is five) - the fifth chamber in the Garden of Eden, that is to say the roof of the hey - whereas the righteous ones are at the opening of the hey, at the entrance of the portico. And accordingly, when a person undergoes repentance (teshuvah) - which is [that] hey returns (teshuv hey) to its place - and the Holy One, blessed be He, brings back His Presence upon him, He does not come back [with a love] only like the first love, but rather much more. And this is [the meaning of] \"He will again have mercy on us\" - that He will add to His mercy on Israel and refine them more and bring them closer.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:17",
    "he": "וְכָךְ הָאָדָם צָרִיךְ לְהִתְנַהֵג עִם חֲבֵרוֹ לֹא יִהְיֶה נוֹטֵר אֵיבָה מֵהַכַּעַס הַקּוֹדֵם אֶלָּא כְּשֶׁיִּרְאֶה שֶׁחֲבֵרוֹ מְבַקֵּשׁ אַהֲבָתוֹ יִהְיֶה לוֹ בְּמַדְרֵגַת רַחֲמִים וְאַהֲבָה יוֹתֵר וְיוֹתֵר מִקֹּדֶם וְיֹאמַר הֲרֵי הוּא לִי כְּבַעֲלֵי תְּשׁוּבָה שֶּׁאֵין צַדִּיקִים גְּמוּרִים יְכוֹלִים לַעֲמֹד אֶצְלָם וִיקָרְבֵהוּ תַּכְלִית קֻרְבָה יוֹתֵר מִמַּה שֶׁמְּקָרֵב אֹתָם שֶׁהֵם צַדִּיקִים גְּמוּרִים עִמּוֹ שֶׁלֹּא חָטְאוּ אֶצְלוֹ:",
    "en": "And so must a person act towards his fellow. He should not begrudge enmity from the earlier anger. But rather when he sees that his fellow seeks his love, he should have a level of mercy and love [that is] much more than before. And he should say, \"Behold, for me he is like penitents, that the completely righteous cannot stand next to them.\" And he [should] bring him the closest - closer than he brings those that are completely righteous with him, that have not sinned towards him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:18",
    "he": "הח' - יכבש עונותינו - הֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג עִם יִשְׂרָאֵל בְּמִדָּה זוֹ וְהִיא סוֹד כְּבִישַׁת הֶעָוֹן. כִּי הִנֵּה הַמִּצְוֹת הִיא כְפֹרַחַת עָלָתָה נִצָּהּ וּבוֹקֵעַ וְעוֹלֶה עַד אֵין תַּכְלִית לִכְנֹס לְפָנָיו יִתְבָּרַךְ אָמְנָם הָעֲוֹנוֹת אֵין לָהֶם כְּנִיסָה שָׁם ח\"ו אֶלָּא כֹּבְשָׁם שֶׁלֹּא יִכָּנְסוּ כְּדִכְתִיב (תְּהִלִּים ה, ה) \"לֹא יְגֻרְךָ רָע\" - לֹא יָגוּר בִּמְגוּרְךָ רָע אִם כֵּן אֵין הֶעָוֹן נִכְנָס פְּנִימָה. וּמִטַּעַם זֶה \"שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא\" (קִדּוּשִׁין לט.) מִפְּנֵי שֶׁהֵם לְפָנָיו יִתְבָּרַךְ וְהַאֵיךְ יִתֵּן לוֹ מִמַּה שֶׁלְּפָנָיו שָׂכָר רוּחָנִי בָּעוֹלָם גַּשְׁמִי וַהֲרֵי כָּל הָעוֹלָם אֵינוֹ כְּדַאי לְמִצְוָה אַחַת וּלְקוֹרַת רוּחַ אֲשֶׁר לְפָנָיו. וּמִטַּעַם זֶה לֹא יִקַּח שֹׁחַד שֶׁל מִצְוֹת, הַמָּשָׁל בָּזֶה, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר עָשָׂה אַרְבָּעִים מִצְוֹת וְעֶשֶׂר עֲבֵרוֹת נִשְׁאֲרוּ שְׁלֹשִׁים מִצְוֹת וְיֵלְכוּ עֶשֶׂר בְּעֶשֶׂר חַס וְשָׁלוֹם אֶלָּא אֲפִלּוּ צַדִּיק גָּמוּר וְעָשָׂה עֲבֵרָה אַחַת דּוֹמֶה לְפָנָיו כְּאִלּוּ שָׂרַף אֶת הַתּוֹרָה עַד שֶׁיְּרַצֶּה חֹבוֹ וְאַחַר כָּךְ יְקַבֵּל שְׂכַר כָּל מִצְוֹתָיו. וְזֶה חֶסֶד גָּדוֹל שֶׁעוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם הַצַּדִּיקִים שֶׁאֵינוֹ מְנַכֶּה מִפְּנֵי שֶׁהַמִּצְוֹת חֲשׁוּבוֹת מְאֹד וּמִתְעַלּוֹת עַד לְפָנָיו יִתְבָּרַךְ, וְהַאֵיךְ יְנַכֶּה מֵהֶן בִּשְׁבִיל הָעֲבֵרוֹת כִּי שְׂכַר הָעֲבֵרָה הוּא מֵחֵלֶק הַגֵּיהִנֹּם - מֵהַנִּבְזֶה, וְהַמִּצְוֹת שְׂכָרָן מֵהַנִּכְבָּד זִיו שְׁכִינָה, הַאֵיךְ יְנַכֶּה אֵלּוּ בְּצַד אֵלּוּ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹבֶה חוֹב הָעֲבֵרוֹת וּמַשְׂכִּיר שְׂכַר כָּל הַמִּצְוֹת. וְהַיְּנוּ יִכְבֹּשׁ עֲוֹנוֹתֵינוּ שֶׁאֵין הָעֲוֹנוֹת מִתְגַּבְּרִים לְפָנָיו כְּמִצְוֹת אֶלָּא כּוֹבֵשׁ אֹתָם שֶׁלֹּא יִתְעַלּוּ וְלֹא יִכָּנְסוּ עִם הֱיוֹת שֶׁהוּא מַשְׁגִּיחַ עַל דַּרְכֵי אִישׁ הַטּוֹב וְהָרָע עִם כָּל זֶה הַטּוֹב אֵינוֹ כּוֹבְשׁוֹ אֶלָּא פּוֹרֵחַ וְעוֹלֶה עַד לִמְאֹד וְנִכְלָל מִצְוָה בְּמִצְוָה וְנִבְנֶה מִמֶּנּוּ בִּנְיָן וּלְבוּשׁ נִכְבָּד וַעֲוֹנוֹת אֵין לָהֶם סְגֻלָּה זוֹ אֶלָּא כּוֹבֵשׁ אֹתָם שֶׁלֹּא יַצְלִיחוּ הַצְלָחָה זוֹ וְלֹא יִכָּנְסוּ פְּנִימָה.",
    "en": "The eighth: \"He suppresses our iniquities\" - behold, the Holy One, blessed be He, acts with Israel with this trait, and that is the secret of the suppression of iniquities. As behold the commandment, 'it is like when it blossoms, its bud arises' and it pierces and climbs until no end, to enter in front of Him, may He be blessed. But the iniquities, however, do not have passage there, God forbid. Rather, He suppresses them, such that they not enter - as it is written (Psalms 5:5), \"evil does not dwell [with] You (yegurcha)\"; evil shall not dwell in Your domicile (megurcha). If so, the iniquity does not enter inside. And from this reason, \"There is no reward for a commandment in this world\" (Kiddushin 39a) - as [the commandments] are in front of Him, may He be blessed. And how can He give him from that which is in front of Him - a spiritual reward - in the world that is physical? And behold, the entire world is not worth one commandment and the satisfaction [from it] in front of Him. And for this reason, He does not take the bribe of commandments. The metaphor for this is that the Holy One, blessed be He, does not say, \"He did forty commandments and ten sins; there remain thirty and the [other] ten go [away] with the ten\" - God forbid! Rather, even if he was a completely righteous one and he committed one sin, it is similar in front of Him as if he burned the entire Torah, until he satisfies his debt. And afterwards, he can receive the reward for all of his commandments. And this is a great kindness that the Holy One, blessed be He, does with the righteous ones - that he does not reduce [the reward], as the commandments are very important and climb until [they reach] in front of Him, may He be blessed. And how could He reduce from them on account of sins - as the repayment of sins is from the share of Geihinom, from that which is disdained; whereas the reward of the commandments is from the honored, the radiance of the Divine Presence. How could these be reduced [on account of] those? Rather, the Holy One, blessed be He, collects the debt of the sins and pays the reward of all of the commandments. And this is [the meaning of] \"He suppresses our iniquities\" - that the iniquities do not intensify in front of Him, like the commandments. Rather He suppresses them that they should not rise and not enter - even as He is supervising over the ways of a man, good and bad. Nonetheless, He does not suppress the good, but rather it blossoms and climbs until [it grows] very much. And [so] one commandment is grouped together with [another] commandment and a great edifice is built, and a fine suit [is formed]. But iniquities do not have this special quality, but He rather suppresses them, that they should not have this success, and [not] enter inside [in front of Him].",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:19",
    "he": "אַף מִדָּה זוֹ צָרִיךְ הָאָדָם לְהִתְנַהֵג בָּהּ שֶׁלֹּא יִכְבֹּשׁ טוֹבַת חֲבֵרוֹ וַיִּזְכּוֹר רָעָתוֹ שֶׁגְמָלָהוּ אֶלָּא אַדְּרַבָּה יִכְבֹּשׁ הֵרַע וַיִּשְׁכָּחֵהוּ וְיַזְנִיחֵהוּ וְלֹא יָגוּר בִּמְגוּרוֹ רָע וְתִהְיֶה הַטּוֹבָה סְדוּרָה תָּמִיד לְפָנָיו וְיִזְכֹּר לוֹ הַטּוֹבָה וְיַגְבִּיר לוֹ עַל כָּל הַמַּעֲשִׂים שֶׁעָשָׂה לוֹ וְלֹא יְנַכֶּה בְּלִבּוֹ וְיֹאמַר אִם עָשָׂה לִי טוֹבָה הֲרֵי עָשָׂה לִי רָעָה וְיִשְׁכַּח הַטּוֹבָה לֹא יַעֲשֶׂה כֵן אֶלָּא בְּרָעָה יִתְרַצֶּה כָּל דֶּרֶךְ רִצּוּי שֶׁיּוּכַל וְהַטּוֹבָה אֶל יַזְנִיחָהּ לְעוֹלָם מִבֵּין עֵינָיו וְיַעֲלִים עֵינוֹ מִן הָרָעָה כָּל מַה שֶׁיּוּכַל כְּדֶרֶךְ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹבֵשׁ עֲוֹנוֹת כִּדְפֵרַשְׁתִּי:",
    "en": "A man needs to also practice this trait - to not suppress the good of his fellow and remember his evil that he did to him. Rather, just the opposite - he [should] suppress the evil, forget it and neglect it, and 'evil shall not dwell in his domicile.' And the good [should] always be ordered in front of him, and he [should] remember [his fellow's] good. And he [should] intensify it over all of the deeds that he has done to him. And he [should] not reduce [that] in his heart, and say, \"If he did me good, behold he [also] did me evil,\" and forget the good. He should not do this. Rather, he [should] be appeased in any way of appeasement [possible]. And he [should] never neglect the good from [being] between his eyes; and avert his eye from the evil as much as he can, in the way that the Holy One, blessed be He, suppresses His iniquities, as I have explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:20",
    "he": "הט' - ותשליך במצלות ים כל חטאותם - זוֹ מִדָּה טוֹבָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֲרֵי יִשְׂרָאֵל חָטְאוּ מְסָרָם בְּיַד פַּרְעֹה וְשָׁבוּ בִּתְשׁוּבָה לָמָּה יַעֲנִישׁ פַּרְעֹה וְכֵן סַנְחֵרִיב וְכֵן הָמָן וְדוֹמֵיהֶם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַחֵם בִּלְבַד לוֹמַר שָׁבוּ בִּתְשׁוּבָה אִם כֵּן לֹא יִהְיֶה לָהֶם עוֹד רָעָה אִם כֵּן יִסְתַּלֵּק הָמָן מֵעֲלֵיהֶם אוֹ פַרְעֹה אוֹ סַנְחֵרִיב זֶה לֹא יַסְפִּיק אֶלָּא יָשׁוּב עֲמַל הָמָן עַל רֹאשׁוֹ וְכֵן פַּרְעֹה וְכֵן סַנְחֵרִיב וְהַטַּעַם לְהַנְהָגָה זוֹ הִיא בְּסוֹד (וַיִּקְרָא טז, כב): \"וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם אֶל אֶרֶץ גְּזֵרָה\" וּפֵרוּשׁוֹ שֶׁהַשָּׂעִיר נוֹשֵׂא עֲוֹנוֹת מַמָּשׁ, וְזֶה קָשֶׁה מְאֹד וְכִי יִשְׂרָאֵל חָטְאוּ וְהַשָּׂעִיר נוֹשֵׂא. אֶלָּא הַמִּדָּה הִיא כָּךְ הָאָדָם מִתְוַדֶּה וְכַוָּנָתוֹ בַּוִּדּוּי לְקַבֵּל עָלָיו טָהֳרָה כְּעִנְיָן שֶׁאָמַר דָּוִד (תְּהִלִּים נא, ד): \"הֶרֶב כַּבְּסֵנִי מֵעֲוֹנִי\" וְכֵן הוּא אֲמָרֵנוּ \"מְחוֹק בְּרַחֲמֶיךָ הָרַבִּים\" אֵינוֹ מִתְפַּלֵּל אֶלָּא שֶׁיִּהְיוּ יִסּוּרִים קַלִּים שֶׁלֹּא יִהְיֶה בָּהֶם בִּטּוּל תּוֹרָה. וְזֶה שֶׁאוֹמְרִים \"אֲבָל לֹא עַל יְדֵי יִסּוּרִים רָעִים\" וְכָךְ הוּא מְכַוֵּן בִּהְיוֹתוֹ אוֹמֵר \"וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלַי\" מַמָּשׁ הוּא מְקַבֵּל יִסּוּרִים בְּסֵבֶר פָּנִים יָפוֹת לְהִתְכַּפֵּר מִפְּנֵי שֶׁיֵּשׁ עֲוֹנוֹת שֶׁיִּסּוּרִים מְמָרְקִים אוֹ מִיתָה מְמָרֶקֶת. וְכָךְ הִיא הַמִּדָּה מִיַּד שֶׁזֶּה מִתְוַדֶּה בִּתְפִלָּתוֹ וּפֵרְשׁוּ בַּזֹּהַר בְּפָרָשַׁת פְּקוּדֵי (דַּף רסב:) שֶׁהוּא חֵלֶק סמא\"ל כְּעֵין הַשָּׂעִיר, מַהוּ חֶלְקוֹ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר עָלָיו יִסּוּרִים וּמִיַּד מִזְדַּמֵּן שָׁם סמא\"ל וְהוֹלֵךְ וְגוֹבֶה חוֹבוֹ וַהֲרֵי נוֹשֵׂא הַשָּׂעִיר הָעֲוֹנוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ רְשׁוּת לִגְבּוֹת חוֹבוֹ וְיִשְׂרָאֵל מִתְטַהֲרִים וְהִנֵּה הַכֹּל יִתְגַּלְגֵּל עַל סמא\"ל, וְהַטַּעַם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גָּזַר עַל עוֹלָמוֹ שֶׁכָּל מִי שֶׁיַּעֲשֶׂה כֵן יִתְבַּטֵּל, וְזֶה טַעַם \"וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ\" (וַיִּקְרָא כ, טו) וְכֵן הָאֶבֶן שֶׁל מִצְוַת הַנִּסְקָלִין וְהַסַּיִף שֶׁל מִצְוַת הַנֶּהֱרָגִין טְעוּנִין קְבוּרָה (סַנְהֶדְרִין מה:) לְבַטֵּל מְצִיאוּתָם וְכֹחָם אַחַר שֶׁיִּגְמֹר דִּינָם.",
    "en": "The ninth: \"And You will hurl into the depths of the sea all of their sins\" - this is a good trait of the Holy One, blessed be He. As behold, Israel sinned; He delivered them into the hand of Pharaoh, and they repented. Why [should] he punish Pharaoh? And likewise Sancheriv; and likewise Haman and those similar to them. The Holy One, blessed be He, is not only assuaged to say, \"They have repented. If so, let them not have any more evil. If so, let Haman withdraw from them,\" or Pharaoh, or Sancheriv. This does not suffice. Rather, he puts the travail of Haman back on his head; and likewise Pharaoh; and likewise Sancheriv. And the reason for this practice is the secret of \"And the goat carries upon him all of their iniquities to a desolate land\" (Leviticus 16:22). And its explanation is that it carries the actual sins. But this is very difficult: And shall Israel sin and the goat carry [it]? Rather [this] trait is like this: A person confesses [sins], and his intention in the confession is to receive purification upon himself; like the matter that David stated (Psalms 51:4), \"Wash me thoroughly from my iniquity.\" And so, in our saying, \"Purge [me] in Your great mercy,\" [one] is only praying that the afflictions be light, such that there not be a hindrance of Torah [study]; and this [is also the intention of] that which we say, \"But not through bad (harsh) afflictions.\" And so, in his saying, \"And You are righteous about all that happens to me\" - he intends to truly accept afflictions with a pleasant countenance, in order to atone; as there are iniquities that [only] afflictions purge or that [only] death purges. And such is the trait: As soon as this one confesses in his prayer - they explained in the Zohar in Parshat Pekudei (p. 262b) that this is the portion of Samael, similar to the goat. What is his portion that the Holy One, blessed be He, decreed for him? Afflictions. And [so] Samael immediately arrives there and goes and collects his debt. And behold, [this is] the goat carrying the iniquities - that the Holy One, blessed be He, gives him authority to collect his debt, and Israel is [thus] purified. But, behold, it all devolves upon Samael. And the reason is because the Holy One, blessed be He, decreed upon His world, that anyone who does this, will be nullified. And this is the reason of, \"and you shall kill the beast\" (Leviticus 20:15). And likewise the stone of the commandment of those stoned; and the sword of the commandment of those killed, require burial (Sanhedrin 45b) to nullify their existence and power after their judgement is finished.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:21",
    "he": "וַהֲרֵי בָזֶה מַמָּשׁ סוֹד הַצֶּלֶם שֶׁל נְבוּכַדְנֶאצַּר נִמְסְרוּ יִשְׂרָאֵל בְּיַד מֶלֶךְ בָּבֶל \"רֵישָׁא דִּי דַהֲבָא\" (דָּנִיֵּאל ב, לב) נִכְנַע הַהוּא רֵישָׁא וְנִמְסְרוּ בְּיַד פָּרַס שֶׁהֵן \"חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף\" וְכֵן נִדְחוּ אֵלּוּ מִפְּנֵי אֵלּוּ עַד שֶׁיָּרְדוּ יִשְׂרָאֵל לְ\"רַגְלוֹהִי מִנְּהֵון דִּי פַרְזֶל וּמִנְּהֵון דִּי חֲסַף\" (שָׁם, לג) וּמַה יִהְיֶה תַּכְלִית הַטּוֹב בַּסּוֹף הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִידָם וְעוֹשֶׂה בָּהֶם דִּין כְּדִכְתִיב (דְּבָרִים לב, כג): \"חִצַּי אֲכַלֶּה בָם\" חִצַּי כָּלִים וְיִשְׂרָאֵל אֵינָם כָּלִים \"בֵּאדַיִן דָּקוּ כַּחֲדָא דַהֲבָא כַּסְפָּא וּנְחָשָׁא וְכוּ'\" (שָׁם, לה) הִנֵּה בַּהַתְחָלָה כְּתִיב (שם, לד) \"וּמְחָת לְצַלְמָא עַל רַגְלוֹהִי\" אֵין מִכָּל הַצֶּלֶם אֶלָּא רַגְלָיו שֶׁכְּבָר נִתְבַּטֵּל כֹּחָם וְעָבְרוּ רֹאשׁ וּדְרָעוֹהִי וּמְעוֹהִי וְעִם כָּל זֶה בַּסּוֹף דָּקוּ כַּחֲדָא, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲמִיד סמא\"ל וְהָרְשָׁעִים עוֹשֵׂי מַעֲשָׂיו וּפְעֻלּוֹתָיו וַיַּעֲשֶׂה בָהֶם הַדִּין. וְהַיְּנוּ \" וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל חַטֹּאותָם \" , יֵרָצֶה הִשְׁלִיךְ כֹּחַ הַדִּין לְהַפִּיל עַל יְדֵי אֵלּוּ שֶׁהֵם מְצוּלוֹת יָם \"וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיְגָרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט\" (יְשַׁעְיָה נז, כ) אֵלּוּ הֵם הָעוֹשִׂים דִּין בְּיִשְׂרָאֵל שֶׁיָּשׁוּב אַחַר כָּךְ כָּל גְּמוּלָם בְּרֹאשָׁם, וְהַטַּעַם מִפְּנֵי שֶׁאַחַר שֶׁיִּשְׂרָאֵל קִבְּלוּ הַדִּין הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַחֵם אֲפִלּוּ עַל מַה שֶׁקָּדַם וְתוֹבֵעַ עֶלְבּוֹנָם וְלֹא דַּי אֶלָּא \"אֲנִי קָצַפְתִּי מְעָט וְהֵמָּה עָזְרוּ לְרָעָה\" (זְכַרְיָה א, טו).",
    "en": "And behold, there is actually the secret of the image of Nevuchadnetsar in this: Israel was given over to the hand of the king of Babylonia, \"the head of gold\" (Daniel 2:32). That head was humbled and given over to the hand of Persia, who are \"the chest and the arms of silver.\" And likewise, these were pushed off for those, until Israel descended to \"their feet, some of them were iron and some of them were clay\" (Daniel 2:33). And what is the good finish? In the end, the Holy One, blessed be He, stands them up and carries out judgement upon them, as it is written (Deuteronomy 32:23), \"I will finish My arrows upon them\" - My arrows end, but Israel does not end (Sotah 9a). \"All at once, the (bronze, silver, gold, etc.) were crushed\" (Daniel 2:35). Behold at the beginning, it is written (Daniel 2:34), \"and struck the image on its feet\" - there is nothing of the image besides its feet, as the power of the head, its arms and its belly had already been nullified. And nonetheless at the end, it was crushed [entirely] as one. In the future, the Holy One, blessed be He, will stand up Samael and the evildoers that do his deeds and acts, and carry out the judgement upon them. And that is [the meaning of] \"and You will hurl into the depths of the sea all of their sins\" - it wants [to say], He will hurl the power of judgement to bring [it] down on the hands of these, who are \"the depths of the sea.\" [As it is stated (Isaiah 57:20),] \"But the wicked are like the troubled sea which cannot rest, whose waters toss up mire and mud\" - these are the ones that enact judgement upon Israel, all the payment of whom falls back on their heads. And the reason is because after Israel has received their judgement, the Holy One, blessed be He, regrets even about what preceded, and He [avenges] their insult. And it is not enough [that they carried out the judgement on Israel], but rather, \"I was a little mad, but they assisted for the bad\" (Zechariah 1:15).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:22",
    "he": "גַּם בְּמִדָּה זוֹ צָרִיךְ לְהִתְנַהֵג הָאָדָם עִם חֲבֵרוֹ, אֲפִלּוּ שֶׁיִּהְיֶה רָשָׁע מְדֻכָּא בְּיִסּוּרִין אַל יִשְׂנָאֵהוּ שֶׁאַחַר שֶׁנִּקְלָה הֲרֵי הוּא כְּאָחִיךָ (מַכּוֹת כג.) וִיקָרֵב הַמְּרוּדִים וְהַנֶּעֱנָשִׁים וִירַחֵם עֲלֵיהֶם וְאַדְרַבָּה יַצִּילֵם מִיַּד אוֹיֵב וְאַל יֹאמַר עֲוֹנוֹ גָּרַם לוֹ אֶלָּא יְרַחֲמֵהוּ בְּמִדָּה זוֹ כִּדְפֵרַשְׁתִּי:",
    "en": "Also this trait must a person practice with his fellow. Even if he is an evildoer that is plagued with afflictions, he shall not hate him - as once he has been debased, behold he is like your brother (Makkot 23a). And he [should] bring close the downtrodden and punished and have mercy upon them. And just the opposite, he should save them from the hand of the enemy, and he should not say, \"It is his iniquity that caused it to him.\" But rather, he should have mercy upon him with this trait, as I have explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:23",
    "he": "הי' - תתן אמת ליעקב - מִדָּה זוֹ הִיא, שֶׁיֵּשׁ בְּיִשְׂרָאֵל מַעֲלָה, אֹתָם הַבֵּינוֹנִיִּים שֶׁאֵינָם יוֹדְעִים לְהִתְנַהֵג לִפְנִים מִשּׁוּרַת הַדִּין וְהֵם נִקְרָאִים יַעֲקֹב מִפְּנֵי שֶׁאֵינָם מִתְנַהֲגִים אֶלָּא עִם הַנְהָגוֹת אֲמִתִּיּוֹת גַּם הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ לוֹ מִדַּת אֱמֶת שֶׁהוּא עַל צַד מְצִיאוּת הַמִּשְׁפָּט הַיֹּשֶׁר, וְאֵלּוּ הֵם הַמִּתְנַהֲגִים בָּעוֹלָם בְּיֹשֶׁר וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג עִמָּהֶם בֶּאֱמֶת מְרַחֵם עֲלֵיהֶם עַל צַד הַיֹּשֶׁר וְהַמִּשְׁפָּט.",
    "en": "The tenth: \"You shall give truth to Yaakov\" - this trait is that Israel has a virtue. Those average people that do not know how to act beyond the [letter] of the law - and they are called Yaakov, since they only act with true behavior; and also the Holy One, blessed be He, has a trait of truth, which is from the angle of the existence of straight judgement. And with these who act with straightness in the world, the Holy One, blessed be He, acts with truth. He has mercy upon them from the angle of straightness and judgement.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:24",
    "he": "גַּם כֵּן הָאָדָם צָרִיךְ לְהִתְנַהֵג עִם חֲבֵרוֹ עַל צַד הַיֹּשֶׁר וְהָאֱמֶת בְּלִי לְהַטּוֹת מִשְׁפַּט חֲבֵרוֹ לְרַחֵם עָלָיו בֶּאֱמֶת כְּמוֹ שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַחֵם עַל הַבְּרִיּוֹת הַבֵּינוֹנִיִּים בְּמִדַּת אֱמֶת לְתַקֵּן אֹתָם:",
    "en": "A person must also behave with his fellow from the angle of straightness and truth, without inclining the judgement of his fellow - to have mercy upon him in truth; [just] like God, may He be blessed, has mercy upon the average creatures with the trait of truth [in order] to refine them.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:25",
    "he": "הי\"א - חסד לאברהם - הֵם הַמִּתְנַהֲגִים בָּעוֹלָם לִפְנִים מִשּׁוּרַת הַדִּין כְּאַבְרָהָם אָבִינוּ גַּם הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג עִמָּהֶם לִפְנִים מִשּׁוּרַת הַדִּין, אֵינוֹ מַעֲמִיד עִמָּהֶם הַדִּין עַל תּוֹקְפוֹ אַף לֹא כְּדֶרֶךְ הַיֹּשֶׁר אֶלָּא נִכְנַס עִמָּהֶם לִפְנִים מִן הַיֹּשֶׁר כְּמוֹ שֶׁהֵם מִתְנַהֲגִים, וְהַיְּנוּ \" חֶסֶד לְאַבְרָהָם \" הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג בְּמִדַּת חֶסֶד עִם אֹתָם שֶׁהֵם כְּמוֹ אַבְרָהָם בְּהִתְנַהֲגוּת.",
    "en": "The eleventh: \"Kindness to Avraham\" - these are the ones that act beyond the [letter] of the law in the world, like Avraham, our father; also the Holy One, blessed be He, acts with them beyond the [letter] of the law. He does not take the law (judgement) to its [full] force, even in the way of straightness. Rather, He [seeks to] go beyond straightness with them, [just] like they act. And that is [the meaning of] \"kindness to Avraham\" - the Holy One, blessed be He, practices the trait of kindness with those that are like Avraham in their behavior.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:26",
    "he": "גַּם הָאָדָם עִם הֱיוֹת שֶׁעִם כָּל אָדָם יִהְיֶה מִתְנַהֵג בְּצֶדֶק וּבְיֹשֶׁר וּבְמִשְׁפָּט, עִם הַטּוֹבִים וְהַחֲסִידִים תִּהְיֶה הַנְהָגָתוֹ לְפָנִים מִשּׁוּרַת הַדִּין. וְאִם לִשְׁאָר הָאָדָם הָיָה סַבְלָן קְצָת לְאֵלּוּ יוֹתֵר וְיוֹתֵר, וִירַחֵם עֲלֵיהֶם לִכָּנֵס עִמָּהֶם לִפְנִים מִשּׁוּרַת הַדִּין שֶׁהוּא מִתְנַהֵג בָּהּ עִם שְׁאָר הָאָדָם וְצָרִיךְ שֶׁיִּהְיוּ אֵלּוּ חֲשׁוּבִים לְפָנָיו מְאֹד מְאֹד וַחֲבִיבִים לוֹ וְהֵם יִהְיוּ מֵאַנְשֵׁי חֶבְרָתוֹ:",
    "en": "Also a person - even as he acts with righteousness, straightness and justice towards every person - his behavior towards the best and the pious [should] be beyond the [letter] of the law. And if he was a little patient with other people - towards these [he should be] much more [patient], and have mercy upon them; to go with them beyond the [letter] of the law that he follows with all other people. And these must be very, very important in front of him and [be] beloved to him. And they [should] be from the people of his entourage.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:27",
    "he": "הי\"ב - אשר נשבעת לאבתינו - יֵשׁ בְּנֵי אָדָם שֶׁאֵינָם הֲגוּנִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֵם עַל כֻּלָּם וּפֵרְשׁוּ בַּגְּמָרָא (בְּרָכוֹת ז.) \"וְחַנֹּתִי אֵת אֲשֶׁר אָחֹן\" (שְׁמוֹת לג, יט) אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹצָר זֶה לְאוֹתָם שֶׁאֵינָם הֲגוּנִים יֵשׁ אוֹצַר חִנּוּנִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹנֵן וְנוֹתֵן לָהֶם מַתְּנַת חִנָּם לְפִי שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי יֵשׁ לָהֶם זְכוּת אָבוֹת, אֲנִי נִשְׁבַּעְתִּי לָאָבוֹת אִם כֵּן עִם הֱיוֹת שֶׁאֵינָם הֲגוּנִים יִזְכּוּ בִּשְׁבִיל שֶׁהֵם מִזֶּרַע הָאָבוֹת שֶׁנִּשְׁבַּעְתִּי לָהֶם לְפִיכָךְ אַנְהִילֵם וְאַנְהִיגֵם עַד שֶׁיְּתֻקְּנוּ.",
    "en": "The twelfth: \"Which You swore to our fathers\" - there are people that are not proper, and the Holy One, blessed be He, has mercy on all of them. And they explained in the Gemara (Berakhot 7a), \"and I will give grace to the one that I give grace\" (Exodus 33:19) - \"The Holy One, blessed be He, said, 'This storehouse is for those that are not proper.'\" There is a storehouse of those given grace that the Holy One, blessed be He, graces and gives them [as] a free present. As the Holy One, blessed be He, said, \"Behold, they have the merit of the fathers - I swore to the fathers. Therefore, even if they are not proper, they shall merit because they are from the seed of the fathers to whom I swore. Hence, I will lead them and guide them until they are refined.\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:28",
    "he": "וְכָךְ יִהְיֶה הָאָדָם אַף אִם יִפְגַּע בָּרְשָׁעִים אַל יִתְאַכְזֵר כְּנֶגְדָּם אוֹ יְחָרְפֵם וְכַיּוֹצֵא, אֶלָּא יְרַחֵם עֲלֵיהֶם, וְיֹאמַר סוֹף סוֹף הֵם בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב, אִם הֵם אֵינָם כְּשֵׁרִים, אֲבוֹתֵיהֶם כְּשֵׁרִים וַהֲגוּנִים, וְהַמְּבַזֶּה הַבָּנִים מְבַזֶּה הָאָבוֹת, אֵין רְצוֹנִי שֶׁיִּתְבַּזּוּ אֲבוֹתֵיהֶם עַל יָדִי, וּמְכַסֶּה עֶלְבּוֹנָם וּמְתַקְּנָם כְּפִי כֹחוֹ.",
    "en": "And so should a person be if he meets evildoers: He should not be cruel towards them or curse them and similar [to these things]. Rather, he should have mercy upon them and say, \"In the end, they are the children of Avraham, Yitschak and Yaakov. If they are not fit, their fathers were fit and proper. And one who disgraces the children, disgraces the fathers. [Hence] I do not desire that they be disgraced through me.\" And he covers their insult and refines them according to his ability.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:29",
    "he": "הי\"ג - מימי קדם - הֲרֵי מִדָּה שֶׁיֵּשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא עִם יִשְׂרָאֵל כְּשֶׁתַּמָּה זְכוּת וְכַיּוֹצֵא מַה יַעֲשֶׂה וַהֲרֵי הֵם מִצַּד עַצְמָם אֵינָם הֲגוּנִים, כְּתִיב (יִרְמִיָה ב, ב): \"זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ\" מַמָּשׁ זוֹכֵר הַקָּדוֹשׁ בָּרוּךְ הוּא יְמֵי קַדְמוֹנִים, אַהֲבָה שֶׁהָיָה מִקֹּדֶם וּמְרַחֵם עַל יִשְׂרָאֵל וּבָזֶה יַזְכִּיר לָהֶם כָּל הַמִּצְוֹת שֶׁעָשׂוּ מִיּוֹם שֶׁנּוֹלְדוּ וְכָל מִדּוֹת טוֹבוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַנְהִיג בָּהֶם עוֹלָמוֹ וּמִכֻּלָּם עוֹשֶׂה סְגֻלָּה לְרַחֵם בִּשְׁבִילָם, וַהֲרֵי זוֹ הַמִּדָּה כּוֹלֶלֶת כָּל הַמִּדּוֹת כֻּלָּם כִּדְפֵרְשׁוּ בָּאִדְרָא (זֹהַר נָשֹׂא קלד:).",
    "en": "The thirteenth: \"From days of yore\" - behold [this is] the trait that the Holy One, blessed be He, has with Israel when their merit and similar [to it] ends. What shall He do - behold, they are not proper in their own right? It is written (Jeremiah 2:2), \"I remembered for you the kindness of your youth, your love as a bride\" - the Holy One, blessed be He, actually remembers the days of the early ones, the love that He had from before, and has mercy upon Israel. And through this, He remembers for them all the commandments that they did from the day they were born and all of the good traits with which the Holy One, blessed be He, runs His world. And from all of them, He produces a special quality to have mercy for them. And behold, this trait includes all of the traits entirely, as they explained in the Idra (Zohar, Nasso, p. 134b).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:30",
    "he": "כָּךְ הָאָדָם יְתַקֵּן הַנְהָגָתוֹ עִם בְּנֵי אָדָם שֶׁאֲפִלּוּ שֶׁלֹּא יִמְצָא טַעֲנָה מֵאֵלּוּ הַנִּזְכָּרוֹת יֹאמַר כְּבָר הָיוּ שָׁעָה קֹדֶם שֶׁלֹּא חָטְאוּ וַהֲרֵי אֹתָהּ שָׁעָה אוֹ בְּיָמִים קַדְמוֹנִים הָיוּ כְּשֵׁרִים וְיִזְכֹּר לָהֶם הַטּוֹבָה שֶׁעָשׂוּ בְּקַטְנוּתָם וְיִזְכֹּר לָהֶם אַהֲבַת גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם וּבָזֶה לֹא יִמָּצֵא אָדָם שֶׁאֵינוֹ רָאוּי לְהֵטִיבוֹ וּלְהִתְפַּלֵּל עַל שְׁלוֹמוֹ וּלְרַחֵם עָלָיו.",
    "en": "So [should] a person refine his behavior with people, such that even if he does not find an argument from those mentioned [in the other traits], he should say, \"There were already times when they did not sin. And behold, that time, or those earlier days, they were fit.\" And he [should] remember for them that good that they did in their childhood, and remember for them the love of the 'ones weaned from milk, removed from the breasts.' And through this, there will not be a man who will not be fit to benefit, to pray for his welfare and to have mercy upon him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.1:31",
    "he": "עַד כַּאן הִגִּיעַ שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁבָּהֶן יִהְיֶה הָאָדָם דּוֹמֶה אֶל קוֹנוֹ שֶׁהֵן מִדּוֹת שֶׁל רַחֲמִים עֶלְיוֹנוֹת וּסְגֻלָּתָן כְּמוֹ שֶׁיִּהְיֶה הָאָדָם מִתְנַהֵג לְמַטָּה כָּךְ יִּזְכֶּה לִפְתֹּחַ לוֹ מִדָּה עֶלְיוֹנָה מִלְמַעְלָה מַמָּשׁ כְּפִי מַה שֶּׁיִּתְנַהֵג כָּךְ מַשְׁפִּיעַ מִלְמַעְלָה וְגוֹרֵם שֶׁאוֹתָהּ הַמִּדָּה תָּאִיר בָּעוֹלָם. וּלְכָךְ אַל יָלֻזוּ מֵעֵינֵי הַשֵּׂכֶל שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת אֵלּוּ וְהַפָּסוּק לֹא יָסוּף מִפִּיו כְּדֵי שֶׁיִּהְיֶה לוֹ לְמַזְכֶּרֶת כַּאֲשֶׁר יָבֹא לוֹ מַעֲשֵׂה שֶׁיִּצְטָרֵךְ לְהִשְׁתַּמֵּשׁ בְּמִדָּה אַחַת מֵהֶן יִזְכֹּר וְיֹאמַר הֲרֵי דָּבָר זֶה תָּלוּי בְּמִדָּה פְּלוֹנִית אֵינִי רוֹצֶה לָזוּז מִמֶּנָּה שֶׁלֹּא תִתְעַלֵּם וְתִסְתַּלֵּק הַמִּדָּה הַהִיא מִן הָעוֹלָם:",
    "en": "To now [we] have reached the thirteen traits though which a person should resemble his Creator, which are the highest traits of mercy. And their special quality is that [just] as a person acts below, so [too] will he merit to open for himself the highest trait above - exactly as he acts, so will there be a flow from above. And he will cause that trait to shine in the world. And so he should not have these thirteen traits escape from the eyes of [his] mind. And he [should] not stop the verse from his mouth, so that it will be a reminder - when a situation comes to him that he needs to uses one of the traits, he will remember and say, \"Behold, that thing depends upon trait x; I do not want to move from it, so that this trait does not disappear and retreat from the world.\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:1",
    "he": "כמה גופי פעולות שהם עיקר ההנהגה: עוֹד, לִהְיוֹת הָאָדָם דּוֹמֶה לְקוֹנוֹ בְּסוֹד מִדַּת הַכֶּתֶר צָרִיךְ שֶׁיִּהְיוּ בוֹ כַּמָּה גּוּפֵי פְּעֻלּוֹת שֶׁהֵם עִיקָר הַהַנְהָגָה:",
    "en": "Chapter 2 - Some major activities that are the main governance: Further for a person to resemble his Creator from the secret of the trait of the Crown (Keter), he must [do] some major activities - which are the main governance.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:2",
    "he": "הָרִאשׁוֹנָה - הַכּוֹלֶלֶת הַכֹּל הִיא מִדַּת הָעֲנָוָה מִפְּנֵי שֶׁהִיא תְּלוּיָה בַּכֶּתֶר שֶׁהֲרֵי הִיא מִדָּה עַל כָּל הַמִּדּוֹת וְאֵינָהּ מִתְעַלִּית וּמִתְגָּאָה לְמַעְלָה אָמְנָם יוֹרֶדֶת וּמִסְתַּכֶּלֶת לְמַטָּה תָּדִיר, וְזֶה מִשְּׁנֵי טְעָמִים: הָאֶחָד שֶׁהוּא בּוֹשׁ לְהִסְתַּכֵּל בְּסִבָּתוֹ אֶלָּא מַאֲצִילוֹ מַבִּיט בּוֹ תָּמִיד לְהֵטִיבוֹ וְהוּא מַבִּיט בַּתַּחְתּוֹנִים. כָּךְ הָאָדָם צָרִיךְ שֶׁיֵּבוֹשׁ מִלְּהִסְתַּכֵּל לְצַד מַעְלָה לְהִתְגָּאוֹת אֶלָּא תָּדִיר יִסְתַּכֵּל לְצַד מַטָּה לְהַפְחִית עַצְמוֹ כָּל מַה שֶׁיּוּכַל. וַהֲרֵי הַמִּדָּה הַזֹּאת הִיא תְּלוּיָה דֶּרֶךְ כְּלָל בָּרֹאשׁ שֶּׁאֵין הָאָדָם מִתְגָּאֶה אֶלָּא בַּהֲרָמַת רֹאשׁוֹ כְּלַפֵּי מַעְלָה וְהֶעָנִי מַשְׁפִּיל רֹאשׁוֹ לְמַטָּה. וַהֲרֵי אֵין סַבְלָן וְעָנָו כֵּאלֹהֵינוּ בְּמִדַּת הַכֶּתֶר שֶׁהוּא תַּכְלִית הָרַחֲמִים וְלֹא יִכָּנֵס לְפָנָיו שׁוּם פְּגַם וְלֹא עָוֹן וְלֹא דִּין וְלֹא שׁוּם מִדָּה מוֹנַעַת מִלְּהַשְׁגִּיחַ וּלְהַשְׁפִּיעַ וּלְהֵיטִיב תָּדִיר. כָּךְ צָרִיךְ הָאָדָם שֶׁשּׁוּם סִבָּה שֶׁבָּעוֹלָם לֹא תִּמְנָעֵהוּ מִלְּהֵטִיב וְשׂוּם עָוֹן אוֹ מַעֲשֵׂה בְּנֵי אָדָם בִּלְתִּי הָגוּן לֹא יִכָּנֵס לְפָנָיו כְּדֵי שֶׁיְּעַכְּבֵהוּ מִלְּהֵיטִיב לְאוֹתָם הַצְּרִיכִים טוֹבָתוֹ בְּכָל עֵת וּבְכָל רֶגַע. וּכְמוֹ שֶׁהוּא יֹשֵׁב וְזָן מִקַּרְנֵי רְאֵמִים וְעַד בֵּיצֵי כִנִּים וְאֵינוֹ מְבַזֶּה שׁוּם בְּרִיָּה שֶׁאִלּוּ יְבַזֶּה הַבְּרוּאִים מִפְּנֵי פְחִיתוּתָם לֹא יִתְקַיְּמוּ בָעוֹלָם אֲפִלּוּ רֶגַע, אֶלָּא מַשְׁגִּיחַ וְנוֹתֵן רַחֲמָיו עַל כֻּלָּם. כָּךְ צָרִיךְ שֶׁיִּהְיֶה הָאָדָם מֵטִיב לַכֹּל וְלֹא יִתְבַּזֶּה שׁוּם נִבְרָא לְפָנָיו אֶלָּא אֲפִלּוּ בְּרִיָּה קֹלָהּ שֶׁבַּקַּלִּים תִּהְיֶה מְאֹד חֲשׁוּבָה בְעֵינָיו וְיִתֵּן דַּעְתּוֹ עָלֶיהָ וְיֵיטִיב לְכָל הַמִּצְטָרֵךְ אֶל טוֹבָתוֹ, וְזוֹ מִדָּה תְּלוּיָה בַּכֶּתֶר בְּסוֹד הָרֹאשׁ דֶּרֶךְ כְּלָל:",
    "en": "The first: The trait of humility - which includes everything - because it is dependent on the Crown. As behold, It is a trait over all of the Traits, but it does not raise itself and become proud above [the others]. Indeed, It goes down and always looks downwards. And that is from two reasons: The one is that It is embarrassed to look at Its Cause, rather Its Emanator always looks down upon It to benefit It; and It looks down to the lower ones. So [too,] must a person be embarrassed from staring upwards, to be proud. Rather, he must always stare downwards, to diminish himself all that he can. And behold, this trait is generally dependent upon the head of a man. As a man only shows his pride with the lifting of his head upwards, whereas the poor person lowers his head downwards. And behold, there is none as tolerant and humble as our God with the trait of the Crown, such that He is the epitome of mercy. And there is no defect nor iniquity nor judgement nor any other trait that intervenes in front of Him, that prevents [Him] from surveying, flowing and bestowing good constantly. So must a person [be], that no cause in the world prevent him from bestowing good; and that no iniquity or improper act of people intervene in front of him in order to impede him from bestowing good from those that need his good at any time and at any instant. And [just] like He sits and nourishes 'from the antelope's horns to the lice's eggs,' and does not disgrace any creature - as if He were to disgrace the creatures because of their smallness, they would not exist in the world even for an instant - but [He] rather supervises and gives His mercies upon them all; so must a man be, to bestow good to all and not to have any creature disgraced in front of him. Rather, even the puniest of the puny creatures [should] be very important in his eyes, and he [should] put his mind to it; and bestow good to all that need his good. And this trait is dependent on the Crown, in the secret of the Head as a whole.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:3",
    "he": "הַשְּׁנִיָּה - מַחְשַׁבְתּוֹ תִדְמֶה לְמַחְשֶׁבֶת הַכֶּתֶר. כְּמוֹ שֶׁאוֹתָהּ הַחָכְמָה לֹא תִּפְסֹק תָּמִיד לַחְשֹׁב מַחֲשָׁבוֹת טוֹבוֹת, וְהָרַע לֹא יִכָּנֵס בָּהּ מִפְּנֵי שֶׁהִיא רַחֲמִים גְּמוּרִים, וְאֵין שָׁם דִּין וְלֹא שׁוּם קֹשִׁי כְּלָל, כָּךְ הָאָדָם תָּמִיד תִּהְיֶה מַחְשַׁבְתּוֹ פְּנוּיָה מִכָּל דָּבָר מְכֹעָר. וּכְמוֹ שֶׁהִיא סוֹד חָכְמָה תּוֹרָה קְדוּמָה, וְלֹא יֶחְסַר שָׁם סוֹד תּוֹרָה, כָּךְ לֹא יִפְנֶה אֶל שׁוּם פְּנִיָּה חוּץ מִמַּחְשֶׁבֶת הַתּוֹרָה וְלַחְשֹׁב בְּגַדְלוּת הָאֵל וּפְעֻלּוֹתָיו הַטּוֹבוֹת וּלְהֵיטִיב וְכַיּוֹצֵא.",
    "en": "The second: That his thought resemble the thought of the Crown. [Just] as that Wisdom (Chochmah) does not ever cease to think good thoughts and evil does not intervene - as It is complete mercy, and there is no judgment there, nor any hardness at all - so [should] a man's thought be always free from anything ugly. And [just] as It is the secret of the Wisdom of the primordial Torah and It is never lacking the secret of the Torah; so must he not divert himself to any diversion from the thought of Torah and [from] thinking about the greatness of God and His good actions, bestowing good, and similar to this.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:4",
    "he": "כְּלָלוֹ שֶׁל דָּבָר - לֹא יִכָּנֵס זָר וּבָטֵל בְּמַחֲשַׁבְתּוֹ, וְזוֹ הָיְתָה מַעֲלַת רַבִּי שִׁמְעוֹן וַחֲבֵרָיו. וְהִנֵּה כְּשֶׁהִפְרִיד רַבִּי יוֹסֵי מַחֲשַׁבְתּוֹ מְעָט, כַּמָּה הוֹכִיחוֹ רַבִּי שִׁמְעוֹן בַּזֹהַר בְּפָרָשַׁת וַיַּקְהֵל:",
    "en": "The principle of the thing is that no foreign or idle thing should intervene in his thought. And this was the virtue of Rabbi Shimon (bar Yochai) and his colleagues - and behold in the Zohar in Parshat Vayakhel, how much Rabbi Shimon chastised Rabbi Yose when he diverted his thought a little.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:5",
    "he": "הַשְּׁלִישִׁית - מִצְחוֹ לֹא יִהְיֶה בוֹ קֹשִׁי כְּלָל, אֶלָּא יִדְמֶה תָּמִיד לְמֵצַח הָרָצוֹן שֶׁיְּרַצֶּה אֶת הַכֹּל אֲפִלּוּ שֶׁיִּמְצָא בְּנֵי אָדָם כּוֹעֲסִים יְרַצֵּם וְיַשְׁקִיטֵם בִּרְצוֹנוֹ הַטּוֹב, שֶׁכֵּן מֵצַח הָרָצוֹן הוּא תָּמִיד רוֹצֶה וּמְרַצֶּה הַגְּבוּרוֹת וּמְתַקְּנָם, אַף הוּא יְרַצֶּה הַגִּבּוֹרִים הַמִּתְגַּבְּרִים כַּעֲסָם, וְהוּא יְנַהֲלֵם בְּרָצוֹן טוֹב וִישַׁתֵּף שָׁם חָכְמָה גְּדוֹלָה לְהַשְׁבִּית הַכַּעַס, שֶׁלֹּא יַעֲבֹר הַגְּבוּל וִיקַלְקֵל חַס וְשָׁלוֹם, וְיֵעָשֶׂה דֻּגְמָא לְרָצוֹן הָעֶלְיוֹן שֶׁהוּא נִמְשָׁךְ מִן הַחָכְמָה הַנִּפְלָאָה בְּמִצְחָא דְעַתִּיקָא וּמִשָּׁם מְרַצֶּה הַכֹּל.",
    "en": "The third: That there not be any hardness in his forehead at all, but it rather resemble the Forehead of will, that wills everything. Even if he finds people angering [him], he [should] appease them and quiet them with his good will. As so is the will of the Forehead - always willing, appeasing the severities (gevurot) and refining them. So [too, should] he appease the powerful ones (geeborim) that intensify their anger; and he [should] lead them with good will and engulf [them] with great wisdom to quiet the anger - so that it not pass the limit and be destructive, God forbid. And he [should] use the model of the Higher Will, which is drawn from the wondrous Wisdom of the Forehead of the Ancient One (Aatika), and appeases all from there.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:6",
    "he": "וְזֶה יִמָּשֵׁךְ לִהְיוֹתוֹ תָּמִיד נֹחַ לַבְּרִיּוֹת, שֶׁאִם מִדּוֹתָיו קָשׁוֹת מִצַּד אֶחָד עִם בְּנֵי אָדָם, לֹא יִתְרַצּוּ מִמֶּנּוּ. וְזֶה טַעַם הַמִּשְׁנֶה כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ:",
    "en": "And he [should] draw [on this] to always be agreeable towards the creatures; as if his traits are hard with people from a [particular] angle, they will not be appeased by him. And this is the explanation of the mishnah (Avot 3:10), \"Anyone from whom the spirit of creations find pleasure, from him the spirit of the Omnipresent finds pleasure.\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:7",
    "he": "הָרְבִיעִית - שֶׁיִּהְיוּ אָזְנָיו נוֹטוֹת תָּמִיד לִשְׁמֹעַ הַטּוֹב, אָמְנָם שֵׁמַע שָׁוְא אוֹ הַמְּגֻנֶּה לֹא יִכָּנֵס בָּהֶם כְּלָל, כְּדֶרֶךְ שֶׁסּוֹד הַאֲזָנָה הָעֶלְיוֹנָה אֵין שׁוּם צַעֲקַת דִּין וְלֹא פְּגַם לָשׁוֹן הָרָע נִכְנָס שָׁם, כָּךְ לֹא יַאֲזִין אֶלָּא הַטּוֹבוֹת וְהַדְּבָרִים הַמּוֹעִילִים, וּשְׁאָר דְּבָרִים הַמַּגְבִּירִים כַּעַס לֹא יַאֲזִין אֲלֵיהֶם כְּלָל, וּכְמוֹ שֶׁהַנָּחָשׁ וְדִבּוּרוֹ וּלְשׁוֹנוֹ אֵינוֹ נִכְנָס לְמַעְלָה, כָּךְ לֹא יִכָּנֵס אֵלָיו שׁוּם דָּבָר מְגֻנֶּה. וְהַיְּנוּ \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" (שְׁמוֹת כג, א) כָּל שֶׁכֵּן שְׁאָר הַמְּגֻנֶּה שֶׁלֹּא יִכָּנֵס לְאָזְנוֹ כְּלָל, וְלֹא תִהְיֶה קַשֶּׁבֶת אֶלָּא אֶל הַדְּבָרִים הַטּוֹבִים.",
    "en": "The fourth: That his ears are always inclined to hear the good. Indeed, a useless or disgraceful report [should] not enter them at all. In the way that no yelling of judgement nor defect of evil speech enters the Highest Listening, so [should] he only listen to goodnesses and beneficial things. And he [should] not listen to the other things that intensify anger at all. And [just] like the snake, his speech and his expression do not enter Above, so [too,] must no disgraceful thing enter to him. And that is [the meaning of]: \"You shall not raise a false report\" (Exodus 23:1) - all the more so, [should] the other disgraceful things not enter his ear at all. And it [should] only listen to good things.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:8",
    "he": "הַחֲמִישִׁית - עֵינָיו לֹא יִסְתַּכֵּל בָּהֶן כְּלָל בְּשׁוּם דָּבָר מְגֻנֶּה. אָמְנָם תִּהְיֶינָה תָמִיד פְקֻחוֹת לְהַשְׁגִּיחַ וּלְרַחֵם עַל הָאֻמְלָלִים כְּפִי כֹחוֹ, וּכְשֶׁיִּרְאֶה בְּצָרַת עָנִי לֹא יַעֲצִים עֵינָיו כְּלָל, אֶלָּא יִתְבּוֹנֵן בְּדַעְתּוֹ עָלָיו כְּפִי כֹחוֹ וִיעוֹרֵר רַחֲמִים עָלָיו בִּפְנֵי שָׁמַיִם וּבִפְנֵי הַבְּרִיּוֹת. וְיִתְרַחֵק מִכָּל הַשְׁגָּחָה רָעָה, כְּדֶרֶךְ שֶׁהָעַיִן הָעֶלְיוֹנָה פְּקוּחָה וּמִסְתַּכֶּלֶת מִיַּד אֶל הַטּוֹב:",
    "en": "The fifth: His eyes [should] not gaze at any disgraceful thing at all. Indeed, they [should] always be open to survey and have mercy upon all the despondent, according to his ability. And when he sees the distress of a poor person, he [should] not shut his eyes at all. Rather, he [should] contemplate about him in his mind - according to his ability - and arouse mercy upon him in front of the Heavens and in front of the creatures. And he [should] distance himself from all observation of evil, in the way that the Highest Eye is open and gazes immediately at the good.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Tomer Devorah.2:9",
    "he": "הַשִּׁשִּׁית - בְּחֹטְמוֹ מֵעוֹלָם לֹא יִמָּצֵא בוֹ חֲרוֹן אַף כְּלָל, אֶלָּא תָמִיד בְּאַפּוֹ חַיִּים וְרָצוֹן טוֹב וַאֲרִיכוּת אַף, אֲפִלּוּ לְאוֹתָם שֶׁאֵינָם הֲגוּנִים. וְתָמִיד רוֹצֶה לְמַלְּאוֹת רָצוֹן וּלְהָפִיק כָּל שְׁאֵלָה וּלְהַחֲיוֹת כָּל נִדְכֶּה, וּמוֹצִיא מֵחֹטְמוֹ תָמִיד מְחִילַת עָוֹן (וְהַעֲצָרַת) [וְהַעֲבָרַת] פָּשַׁע, וְאֵינוֹ כּוֹעֵס בַּחֹטֵא לוֹ, אֶלָּא מִתְרַצֶּה תָּמִיד וְחָפֵץ חֶסֶד לַעֲשׂוֹת נַחַת רוּחַ לַכֹּל:",
    "en": "The sixth: That there [should] never be burning fury (literally, fury of the nose) from his nostril at all. Rather, that there always be life, good will and patience (literally, duration of nose) in his nose. And he [should] always want to fulfill the will [of others], to satisfy every request and to sustain every downtrodden one; and always extract forgiveness of iniquity and (stopping) [passing over] of transgression from his [breath]. And he [should] not get angry with one who sins against him, but rather always be appeased and desire kindness, to create a pleasantness of spirit for all.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:1",
    "he": "ראינו המתרחקים מחכמה זו, מתחלקים לשלשה חלקים, החלק הראשון, הם אותם שיתרחקו ממנה לאמרם כי אין הכרח להאמין בנעלם התורה לסבות רבות, אם לחשבם הדברים בפשוטן ובנעלם אין להם חפץ, כי מי יכריחם להאמין בעשר ספירות ושאר חלקים אשר לחכמה זו.",
    "en": "Those who shun this science [of Kabbalah] can be divided into three classes. The first [class comprises] those who shun it because they think that there is no need to believe [in the existence] of an esoteric meaning of Torah. There are a number of reasons [for their opinion]. Some believe that the words [of the Torah] must be understood literally. Hence they have no desire [to comprehend] the esoteric. Who, indeed, can force them to believe in the ten sefirot and the other aspects of this science?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:2",
    "he": "ואין רצונם להאמין אלא באחדות הנפלא. וכאשר יגיעם קצת מחכמה זו, ומה גם בשמעם אין סוף וצורת התורה, יפערו פיהם לבלי חק בדופי המשכילים, וכמעט יהיו בעיניהם ככופרים. ויש אשר ישים נפשו בכפו, ויתכסה בשלמה זו וישלים פחיתות נפשו בסברה זו בלי שיאמינהו בלבו אמונה שלימה, ויש שתתקיים אמונה זו בלבו באמת ובלבב שלם: והנה, בהרחקת בעלי סברות אלו כמעט אסור משום הלעיטהו (ב״ק סט.), אבל ראוי לחוש על כבוד תורתינו להקהות שיניו ולבטל דעתו.",
    "en": "Furthermore, they have no desire to transcend their belief in [God’s] wondrous unity. When some aspect of this discipline comes before them, whether it concerns Eyn Sof or the form of the Torah, they begin to denounce the enlightened [Kabbalists], who appear to them as little short of heretics. Some of them take up this argument—to the deficiency of their souls—without believing it entirely. Others sincerely believe it to be true. To argue against such people is nearly forbidden because of the embitterment [it causes]. Nonetheless the honor of the Torah must be upheld and this opinion must be refuted.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:3",
    "he": "אין ספק שעל אלו וכיוצא בהם אמר שלמה המלך ע״ה (משלי יח, ב), \"לא יחפץ כסיל בתבונה כי אם בהתגלות לבו\". ירצה, כי מי שימשך אחר התאוות ומעוט ההשכלה בתורה וסודותיה יקרא כסיל, מפני היותו נמשך אחר הכסילות והפתיות ושכרון עולם השפל הנופל. ויאמר כי הכסיל הזה לא יחפוץ בתבונה, פירוש, בדברים הנעלמים והם סתומים בתוך הדבר הנגלה, כי זה גדר התבונה כמאמרם ז״ל (חגיגה יד. סנהדרין צג) מבין דבר מתוך דבר.",
    "en": "Without doubt it is concerning these men and their like that King Solomon, peace upon him, said, The fool does not desire understanding, but only to air his thoughts (Prov. 18:2). It is apparent that one who follows his desires and spurns enlightenment in the mysteries of the Torah can be called a fool, since he continues his folly and his intoxication with this lowly world. [The verse] states, The fool does not desire understanding—these are the esoteric subjects hidden within the exoteric matter. This definition of understanding is the one which [the sages], their memory be a blessing, [used when they] said, “He who understands one thing from another.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:4",
    "he": "והנה הכסיל לא יחפוץ בדברים הנעלמים הצריכים תבונה לדלותם, כאומרו (משלי כ, ה) ואיש תבונה ידלנה, \"כי אם בהתגלות לבו\", פירוש, בדברים הנגלים שהם לבוש אל הנעלמים, והם הנראים לכאורה פשוטן של דברים. והם לכאורה נגלים אל הלב, ולא אל לבות המשכילים, אלא אל לבות הכסילים שכמותו, וזהו שאמר, בהתגלות לבו, פירוש גלוי דעתו הקצר:",
    "en": "The fool, then, has no desire [to comprehend] the hidden things which require understanding to discover. Thus [Solomon] said, A man of understanding can draw them out (Prov. 20:5). [The fool] only [desires] to air his thoughts [with regard to] the revealed matters which serve as a garment [concealing] the esoteric aspects and which appear to constitute the plain meaning of the subject. These matters are indeed revealed to the heart, but they are not [revealed] to the hearts of the enlightened—only to the hearts of fools like him. This is the meaning of to air his thoughts: It refers to his limited mental capacity.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:5",
    "he": "ועל אלו וכיוצא בהם אמר הרשב״י ע״ה בתקונים תקונא מ״ג וזה לשונו,",
    "en": "Of these men and their like, Rabbi Simeon bar Yoḥai, peace upon him, said in the Tikkunim [no. 43]:",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:7",
    "he": "תמן את״ר יב״ש ודא איהו ונהר יחרב ויבש.",
    "en": "There it is dry, and here the river dries up and is parched (Job14:11).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:8",
    "he": "בההוא זמנא דאיהו יבש ואיהי יבשה, בנין צווחין לתתא ביחודא ואומרים שמע ישראל,",
    "en": "At that time when he is dry and she is dry, sons cry out below in unification and say, Hear, O Israel (Deut. 6:4).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:9",
    "he": "ואין קול ואין עונה,",
    "en": "And there is no voice in response (I Kings 18:26).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:10",
    "he": "הדא הוא דכתיב אז יקראנני ולא אענה.",
    "en": "Thus it is written, Then they will call to Me, and I will not answer (Prov. 1:28).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:11",
    "he": "והכי מאן דגרים דאסתלק קבלה וחכמתא מאורייתא דבעל פה ומאורייתא דבכתב, וגרים דלא ישתדלון בהון ואמר דלא אית אלא פשט באורייתא ובתלמודא,",
    "en": "This concerns one who removes Kabbalah and wisdom from the oral Torah and the written Torah, who causes that they should not attempt [to acquire] them, and who asserts that there is nothing beyond the plain meaning of the Torah and the Talmud.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:12",
    "he": "בודאי כאילו הוא יסלק נביעו מההוא נהר ומההוא גן.",
    "en": "Certainly it is as if he removed the flow from that river and that garden.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:14",
    "he": "טב ליה דלא אברי בעלמא, ולא יוליף ההיא אורייתא דבכתב וההיא אורייתא דבעל פה, דאתחשב ליה כאילו חזר עלמא לתהו ובהו, וגרים עניות לעלמא, ואורך גלותא\". עכ״ל:",
    "en": "It were better for him had he never been created in the world, and had he never taught the written Torah and oral Torah, for it is considered as if he had returned the world to formlessness and void (Gen. 1:2) and bequeathed poverty and length of exile to the world.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:15",
    "he": "ומה שיש לי לדקדק במאמר זה הוא:",
    "en": "There are several points to be made with regard to this passage.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:16",
    "he": "א) דפתח בההוא יבש, וסליק בההיא יבשה:",
    "en": "1. The passage begins with he is dry and continues with she is dry.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:17",
    "he": "ב) אמר, בנין צווחין וכו׳‎, מה ענין זה הנה, ומה הכוונה בו, ודאי דהכי הוא דכד לא אתיא לעילא ברכאן ושפע אינם נשפעים למטה, ואין זה חדוש, ומה הכוונה בו:",
    "en": "2. Sons cry out. Why does this belong here, and what does it mean? It is certainly true that when blessings do not rise on high, there is no flow of emanation to influence the lower [world], but this is nothing new. What is it doing here?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:18",
    "he": "ג) אמר, צווחין לתתא ביחודא, אמאי נקט הכא יחודא דשמע ישראל, דלכאורה אינה שאלת ברכה ושפע, לימא צלותא שהם קריאת הברכות:",
    "en": "3. “They cry out below in unification.” Why was the unification of Hear, O Israel singled out, for it would seem that [such a statement] requests neither blessing nor emanation? Let them, rather, recite a prayer consisting of blessings.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:19",
    "he": "ד) אמר, בנין צווחין לתתא וכו׳‎, אי בנין אנון וצדיקים הם אמאי אין קול ואין עונה זה אין ראוי, ולא הוה ליה למימר בנין אלא צווחין לתתא לבד, והם אותם שגרמו הסלוק והיובש:",
    "en": "4. Sons cry out below. Which “sons” are these? If they are righteous, then why is there no answer? [Such an absence of response] would not be worthy of them. It would have been better to say “they” cry out below rather than “sons” [to indicate] that these are the ones who have caused the “removal” and the “dryness.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:20",
    "he": "ה) אמרו, והכי מאן דגרים דאסתלק, משמע שאין ענשו אלא אז יקראנני, ולא נפיק הכי אלא דגרים וכו׳‎:",
    "en": "5. “This concerns one who removes.” The implication is that his punishment is nothing other than Then they will call to Me [and I will not answer], whereas [that punishment] does not stem from [this] but rather [from the sin of the one] “who causes [that they should not attempt to acquire them].”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:21",
    "he": "ו) אמרו, מאן דגרים דאסתלק קבלה וחכמתא, הם כפל לשון:",
    "en": "6. “Who removes Kabbalah and wisdom.” This is redundant.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:22",
    "he": "ז) אמרו, דגרים דלא ישתדלון וגו׳‎ ואמר וכו׳‎, מה ענין כפל זה ואריכותו, וכי אם יאמין כך יספיק או לא יספיק, ואם לא יאמין אם יאמר או לא יאמר מאי איכפת לן, הענין הזה ודאי אומר דרשני:",
    "en": "7. “Who causes that they should not attempt.” Why this lengthy repetition? If he believes this, then either it does or does not suffice. If he does not believe this, either he will assert it or not. What is the difference? This matter surely cries out for investigation.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:23",
    "he": "ח) אמרו, כאלו הוה אסתלק וכו׳‎, למה הענין הזה גורם כן אחר שכוונתו לשמים כפי מה שנראה לו מפשוטן של דברים אם לא יזכה יותר, מה התלות יש לו אל הסתלקות השפע, ומה יחוסו שם:",
    "en": "8. “It is as if he removed.” Why does the text read this way, since [the man’s] intention is praiseworthy and in accordance with what appears to him to be the plain meaning of the text? Even if he is not to be praised, how is he responsible for the removal of the flow?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:24",
    "he": "ט) אמר, ארבעה דברים שגורם, מה יחוסם ומהיכא נפקא ליה, והם, תהו – אחד, בהו – שנים, והעניות – שלש, ואורך הגלות – ארבע:",
    "en": "9. The passage enumerates four things that [this man] causes. They are formlessness and void, poverty and length of exile. How are they connected, and how do they emanate from him?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:25",
    "he": "י) אמר, \"כאלו\" משמע דלאו הוי הכי ממש, אם כן מה ענינו. ואגב אורחין גם כן יקשה, כל מקום שימצא כן בדברי רבותינו ז״ל אומרים (עיין שבת פח.), \"כאלו חזר עולם תהו ובהו\", מה הנרצה בו:",
    "en": "10. The passage does not seem to be presenting a real incident. If so, what is its purpose? Also, while we are on the subject, we may ask this question of each passage in the words of our sages where they state “It is as if the world had returned to formlessness and void.” What is the purpose [of this phrase]?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:26",
    "he": "ואמנם הכוונה בזה הוא, כי מלת בראשית תצטרף אר״ת יב״ש, ואין ספק היות מלת ארת לשון נהר, כענין אריתא דדלאי שפירשו רבותינו ז״ל (ב״ק נ), וירצה נהר יבש. ולהיות שבפסוק לא נזכר אלא אחד, דהיינו הסתלקות השפע מהנהר לבד, לא מן הבריכה, לזה אמר, \"ודא איהו ונהר יחרב ויבש\", ירצה, כי הכתוב גלה כי אחר שאין שפע בנהר גם אינו בים, דכתיב (איוב יד, יא), \"אזלו מים מני ים ונהר יחרב ויבש\", וטעם שהלך השפע מהמלכות, משום דההוא נהר יחרב ויבש, ויובשו של נהר גרים יובש הים, ואם כן אחר שנאמר בכתוב יובש הנהר ממילא משתמע יובש הים, דהא בהא תליא כנודע, שאין מים בים אלא מהנהר:",
    "en": "Certainly the intention of [the passage] is that the letters of the word in the beginning (br’syt) should be rearranged to make the words ‘rt ybs (“dry river”). There is no doubt that the word ‘rt means “river,” similar to the word ‘ryt’, which signifies “irrigation ditch,” and which our sages have taken to mean a dry river. Since the verse mentions only one removal of the overflow—from the “river” and not from the “pool”—[the passage] states, “Here the river dries up and is parched.” The verse indicates that since there is no flow in the “river,” there is also none in the “sea.” Thus it is written, The waters of the sea fail, and the river dries up and is parched. The reason that the flow of emanation left Malkhut is because that “‘river’ dries up and is parched.” The dryness of the “river” causes the drying up of the “sea.” Thus once Scripture indicates the dryness of the “river,” the dryness of the “sea” is understood as a matter of course, for the two are interconnected, since it is known that there is no water in the “sea” except from the “river.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:27",
    "he": "ובההוא זמנא וכו׳‎, הכוונה לבאר סיפיה דקרא, דקאמר ברא אלהים וכו׳‎. ואמר, בההוא זמנא דאיהו יבש ואיהי יבשה, פירוש, אחר שכבר השפיע השפע המופקד אתה, ואין שפע נשפע לה דהא נהר נמי יחרב ויבש, והיינו דאיהו יבש ואיהי יבשה,",
    "en": "At that time. The intention is to explain the end of the verse [In the beginning] God created [heaven and earth] (Gen. 1:1). The passage states, “At that time when he is dry and she is dry.” This indicates that after the emanation which had been deposited with it has been expended and no [further] emanation reaches it, the “river” will also be dry and parched. Thus “he is dry and she is dry.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:28",
    "he": "ונודע היות נהר סוד וא״ו ומשך וא״ו, ונודע שהתפארת שהוא הוא״ו השפע מסתלק ממנו ולא כל כך, ולכן לא שייך ביה יובש ממש אלא חורב, שיש בו לחות קצת אבל לא מים, וביסוד שהוא למטה שם שייך יובש, וזהו שאמר, ונהר יחרב – מצד התפארת, ויבש – מצד היסוד:",
    "en": "It is known that “river” signifies the mystery and continuity of vav. It is also known that [in this manner] emanation is removed from [the sefirah] Tiferet, which is [identified with] vav, though [it is] not completely [removed]. Thus [Tiferet] does not experience an absolute dryness but rather one in which there still remains some moisture, though no water. In [the sefirah] Yesod, which is below [Tiferet], there may be [absolute] dryness. That is why [the passage] states the river dries up—from the perspective of Tiferet—and is parched—from the perspective of Yesod.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:29",
    "he": "ואפשר, שעל יובש שלשתם אמר, בראשית ברא אלהים, ומלת אלהים זו יהיה הכונה במלכות, וכן פירש הרשב״י ע״ה פעמים רבות. והשתא אדכר בקרא יובש היסוד והתפארת והמלכות. ואר״ת יב״ש היינו יסוד,",
    "en": "Possibly [the verse] In the beginning God created refers to the dryness of all three [sefirot], with the word God [‘Elohim] signifying Malkhut. Rabbi Simeon bar Yoḥai, peace upon him, often stated this. Now the dryness of Tiferet, Yesod, and Malkhut is mentioned in the verse, with “dry river” referring to Yesod.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:30",
    "he": "או ירצה תאר יבש, והיינו ויהי יוסף יפה תאר, ויפה מראה \"ברא\" היינו הת״ת, שהוא ברא עלאה, וכדפירש הרשב״י פעמים רבות. \"אלהים\" מלכות. ואז בהיות היובש הזה, \"את השמים ואת הארץ\" דהיינו היחוד, צווחין יחודא ואין קול ואין עונה כאשר נבאר בס״ד, והיינו והארץ דהיינו נהר וים יחרב ויבש, וזהו \"היתה תהו ובהו\" כאשר נבאר:",
    "en": "Alternatively it is possible that [the word br’syt can be rearranged] as t’r ybs (“dry form”) as in [the verse] Joseph was well formed [t’r] and handsome (Gen. 39:6). Created [in the verse would thus] refer to Tiferet, which “created” on high. And, as Rabbi Simeon bar Yoḥai explained many times, ‘Elohim signifies Malkhut. Therefore heaven and earth, experiencing this dryness, together cry out the unification [of the Shema] and there is no voice in response, as we will explain with God’s help. Thus [returning to the verse] and the earth, which refers to the river and the sea will be dry and parched, was formless and void, as we will explain.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:31",
    "he": "או ירצה \"ברא אלהים\" פירוש צדיקייא, דאינון בנין. ברא אלהים, בני שכינתא נשמתין קדישין, צווחין לתתא, את השמים ואת הארץ, דהיינו יחודא, ולית דמשגח ח״ו, ולזה ניחא מלת בנין צווחין לתתא.",
    "en": "Alternatively, God [‘Elohim] created signifies the righteous, for they are the sons which God created, the sons of the Shekhinah. These holy souls cry out below. Heaven and earth refers to the unification [of the Shema Yisrael]—and is there no one listening? God forbid! In this way it is easy [to comprehend] the phrase “sons cry out below.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:32",
    "he": "ועם כל זה לא קשיא, כי חוטא אחד יאבד טובה הרבה. והנה דקדק באמרו \"שמע ישראל\" דהיינו ת״ת ומלכות את השמים ואת הארץ, והיינו ייחודא ממש, והכוונה, כי אפילו יבאו ליחד שלכאורה הוא תיקון הפרוד, עם כל זה אי אפשר לתקן, כל שכן בתפילה. וזהו שדקדק באמרו, את השמים ואת הארץ דהיינו יחודא, ועם כל זה ואין קול דהיינו קב״ה, ואין עונה דהיינו שכינתיה. וזהו שאמר, \"והארץ היתה תהו ובהו\", והארץ – קב״ה ושכינתיה, היתה – תהו ובהו, דהיינו יחרב ויבש. ומפני שזה דוחק גדול לומר כי אפילו שיבואו לתקן וליחד לא יתקנו, הכריח הענין מן הכתוב באמרו אז יקראנני וכו׳‎ , משמע שממש קראן שמע ישראל, דקראן להו לגבייהו ולא אענה ח״ו.",
    "en": "If [you were to say] that all this is no problem, seeing that one sinner can destroy much good, nonetheless [the passage] carefully stated Hear, O Israel, referring to Tiferet and Malkhut. Heaven and earth indicates an actual unification. Thus the passage would mean that even if they came to perform a unification, [an action] which seemingly rectifies the [sefirotic] separation, this [rectification] is nonetheless impossible to accomplish, particularly through prayer. This is why heaven and earth was specifically mentioned, for it signifies unification. Despite this there is no voice, referring to the Holy One, blessed be He, and no answer, referring to His Shekhinah. This is why [Scripture] states, The earth was formless and void. The earth—the Holy One, blessed be He, and His Shekhinah—was formless and void, or, in other words, dry and parched. Since it might seem farfetched to say that they would not succeed if they come to effect a reparation and unification, he proved the matter from the verse, Then they will call upon Me [and I will not answer]. This indicates that they actually recited Hear, O Israel, calling upon them, [Tiferet and Malkhut, to unify,] and [the result was that] I will not answer—God forbid.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:33",
    "he": "ומשום דההוא קרא לאו גבי הכי כתיב, ועוד דאפילו תימא קרא קשיא אמאי לא אענה אחר שכבר הם מיחדים הפרוד, לזה באר עונם היותו למעלה, ואין להם תקנה בזה. וזהו שאמר, \"והכי מאן דגרים דאסתלק\" וכו׳‎ דהיינו קרא דאז יקראנני,",
    "en": "The verse is not [ostensibly] written concerning this. Moreover, it is possible to say that [this interpretation of] the verse presents a difficulty, for why would God not answer after the rectification of the separation? Therefore the verse [must be] interpreted [to mean] that their sin affects the upper spheres and thus they have no means to rectify it. This is why [the passage] states “This concerns one who removes [Kabbalah and wisdom],” which relates to the verse Then they will call upon Me [and I will not answer].",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:34",
    "he": "דלעיל מניה כתיב (משלי א, כ) חכמות בחוץ וכו׳‎, דהיינו סודות הנעלמים בתורתינו הקדושה. והיא אומרת, \"עד מתי פתים תאהבו פתי\", ירצה, אתם נמשכים אחר הפשט, ואתם מפתים את עצמכם בפתיות, ותאהבון פתי זה חלק שהם מאמינים בתורה שאין בה אלא פשט. \"ולצים לצון\" וכו׳‎ זה כגון מנשה וכו׳‎ שהיה דורש וכו׳‎ (סנהדרין צט).",
    "en": "The preceding verse states, Wisdom [cries out] in the streets (Prov. 1:20). This verse refers to the recondite secrets of our holy Torah. [Wisdom] states, How long will you simple ones love simplicity? (Prov. 1:22). In other words, you who follow after the simple meaning deceive yourselves with your love of simplicity—the part of the Torah you do believe in—which contains nothing beyond the simple meaning. And scoffers [be eager] to scoff. This has reference to [King] Manasseh [son of Hezekiah], who would expound [difficult haggadot and say, “Did Moses have only to write The sister of Lotan was Timna (Gen. 36:22)]?”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:35",
    "he": "ומי גרם זה, רודפן אחר פשוטן של דברים ולא יביטו אל נסתרם. והיינו \"וכסילים ישנאו דעת\" דהיינו ידיעת הנעלמות, ובתריה מאי כתיב \"תשובו לתוכחתי הנה אביעה לכם רוחי\", פירוש, הנשמה המתלבשת בתוך הפשט, אביעה לכם רוחי, אודיעה דברי אתכם בנסתר שיש בי, ותפרעו וכו׳‎ אז יקראנני וכו׳‎, וזה שאמר, והכי למאן דגרים דאסתלק קבלה וחכמתא וכו׳‎, הכוונה כי התורה שבכתב היא הת״ת ותורה שבעל פה היא המלכות, והיינו סוד ו״ה, ונסתרות בתוכם י״ה, דכתיב (דברים כט, כח), \"הנסתרות לה׳‎ אלהינו\" שם סוד י״ה, \"וה-נגלות לנו ולבנינו עד עולם\".",
    "en": "Who has caused these people to chase after the simple meaning [of Scripture] and ignore the esoteric portions? It is you dullards [who] hate knowledge (Prov. 1:23), meaning the knowledge of hidden things. What is written [in the verse] after that? You are indifferent to my rebuke, I will now speak my mind to you. This means that the soul which is enwrapped in the simple meaning [is now addressed]: I will now speak my mind to you and let you know my thoughts concerning the secrets which I possess. And you spurned [my counsel](Prov: 1:25) … Then they will call upon me [but I will not answer (Prov. 1:28). This is why [the passage] states, “This concerns one who removes Kabbalah and wisdom. [Kabbalah] means the written Torah, [which symbolizes] Tiferet, and [wisdom] refers to the oral Torah, which is Malkhut. This is the mystery of the vav heh in which the yod heh is concealed, as it is written, The hidden things are for the Lord our God. There the secret of God is revealed—to us and our children forever (Deut. 29:28).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:36",
    "he": "ולכן המכחיש בסודות התורה ובנסתר שלה גורם להסתלק חכמה כמשמעה דהיינו יו״ד, וקבלה דהיינו ה״א, מהתפארת והמלכות דהיינו ו״ה, דהיינו תורה שבעל פה ואורייתא דבכתב: ומשום דקשיא ליה, וכי מפני שיאמין העני לפי ראות עיניו בזה יחטא עונש כזה, הסתלק י״ה מו״ה חס ושלום. לזה אמר, דלא עסקינן אלא במי שדורש כן לרבים, ועושה מעשה על פי הוראתו. וזהו שאמר, דגרים דלא ישתדלון בהון ואמר דלא אית אלא פשט באורייתא דהיינו תורה שבכתב, ובגמרא דהיינו תורה שבעל פה, האיש שעשה זאת ודאי דגרים יובש למעלה, כאלו היה עושה עבירה בידים ממש, זה שאמר, כאלו הוה אסתלק נביעו מההוא נהר דהיינו וא״ו, ומההוא גן דהיינו ה״א, שהם תורה שבכתב ותורה שבעל פה,",
    "en": "Thus one who denies the mysteries of the Torah and its esoteric lore causes the “removal of wisdom,” yod, “and Kabbalah,” heh, from Tiferet and Malkhut, vav and heh, referring to the written and oral Torah. Since it is difficult for one [to understand] how the poor man, who can only believe what his eyes see, could sin [so grievously] as to be punished by having the yod heh removed from the vav heh [in the divine Name], [the passage] states that we are dealing only with one who teaches this publicly and acts according to his teaching. This is the reason that [the passage] states “[He] who causes that they should not attempt [to acquire] them and who asserts that there is nothing beyond the plain meaning of the Torah”—the written Torah—“and Talmud”—the oral Torah. The man who has done this has caused a “dryness” above as surely as if he had sinned with his very hands. This is why [the passage] states, “It is as if he removed the flow from that river,” i.e., vav, “and that garden,” i.e., heh, which constitute the written and oral Torahs.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:37",
    "he": "ווי ליה טב ליה דלא אברי, אחר שפוגם למעלה: ולא יוליף וכו׳‎, כי מה שלומד התורה שבכתב ותורה שבעל פה הוא אוחז בת״ת ובמלכות, ומסלק מהם סוד י״ה, הרי ממש בעסק תורתו מפסיד ומפריד, והתורה אליו עבירה. ובלי ספק עליו נאמר, (תהלים נ, טז) ולרשע אמר אלהים וגו׳‎: דאתחשיב ליה וכו׳‎, הענין כי יש תהו ובהו טוב, ותהו ובהו בקליפה. תהו היינו חכמה, שהוא דבר תוהא מקום תמיהה. בהו, דבר המלביש את התהו, דהיינו הבינה. והנה, על ידי שתים אלו בטול התהו והבהו שהם הקליפות, ולכן כל מי שמסלק שתי מדות אלו ומשליט אלו החיצונות, זה ודאי כאלו חזר עלמא לתהו ובהו, כי העולם שבו משכן תהו ובהו דקוב״ה זה מסלקן ומשליט החיצונות, הרי העולם מתלבש בקליפה שהיא התהו והבהו הקודם. וזה שאמר, \"והארץ היתה תהו ובהו\" כי אין שפע התהו ובהו העליון, כדפירשתי.",
    "en": "“Woe to him. It were better for him had he never been created,” since he has caused harm on high, “and had never taught,” for through his “study” of the written and oral Torah he takes Tiferet and Malkhut and removes from them the mystery of yod and heh. Thus in his very Torah study he causes loss and division, so that the study becomes a sin. It is doubtless concerning him that [the verse] states, And to the wicked God says (Ps. 50:16), for it is considered as if he [had returned the world to formlessness and void]. In truth there exists formlessness and void [on the side of] good and formlessness and void of the kelipah. “Formlessness” (tohu) signifies [the sefirah] Ḥokhmah, which is a place of astonishment (toheh). “Void” (bohu) is that which clothes the formlessness. It signifies [the sefirah] Binah. By means of these [two sefirot] the formlessness and void of the kelipah are nullified. Thus everyone who removes these two [sefirotic] qualities and causes the “outer ones” to prevail can surely [be considered] as if [he had caused] the world to return to formlessness and void. He removes the world which is the dwelling place of the formlessness and void of the Holy One, blessed be He, and causes the “outer ones” to rule. Thus the world is clothed in the kelipah, which constitutes the primordial formlessness and void. This is why [Scripture] states, And the earth was formless and void, for there was no emanation from the supernal formlessness and void, as I have explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:38",
    "he": "הנה פגם זה הוא בסוד י״ה, דהיינו חכמה וקבלה שהוא מסלק. \"וגרים עניות\" היינו במקום העושר הנשפע מהתפארת, שהוא סוד הנהר הנזכר לעילא, \"ואורך גלות\" היינו סוד אזלו מים מני ים. \"ושכינתא אזלא בגלותא\", והענין כמו שפירש רבי שמעון בן יוחאי ע״ה במקום אחר, כי סוד והארץ היתה תהו ובהו היינו אחר שנחרב הבית הראשון ושני, ויאמר אלהים יהי אור זהו סוד הגאולה העתידה, ופירשתי עניינו בספר אור יקר בחלק א׳‎ בשער א׳‎,",
    "en": "This defect, therefore, is the mystery of yod heh, which refers to wisdom and Kabbalah. This he removes, causing “poverty” in place of the “riches” emanating from Tiferet, which is the mystery of the river mentioned previously. “Length of exile” is the mystery of the “waters” left the “sea” [signifying that] the Shekhinah left for exile. This was explained by Rabbi Simeon bar Yoḥai, peace upon him, in another place. [He stated] that the mystery of the earth was formless and void [refers to the period] after the destruction of the First and Second Temples. And God said, “Let there be light” (Gen. 1:3)—this [refers] to the mystery of the future redemption. I dealt with this matter in my book, Or Yakar.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.1:39",
    "he": "ובזה נתבאר המאמר הזה. ונמצינו למדין בעון בעלי סברא זו, ראשונה הסתלקות השפע והחכמה והבינה מהתפארת והמלכות. שנית, כאלו חזר עלמא לתהו ובהו. שלישית, גורם עניות. רביעית, אורך גלות, וכדפירשתי עניינם:",
    "en": "With this the passage has been explained and we have uncovered the sin of those who hold this opinion. First of all, [the sin] involves the removal of emanation and [the separation of] Ḥokhmah and Binah from Tiferet and Malkhut. Secondly, it is as if the world had returned to formlessness and void. Thirdly, it causes “poverty”. Fourthly, [it causes] “length of exile,” as I have explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.2:1",
    "he": "ועוד בזה בענין זה",
    "en": "More on This Matter",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.2:2",
    "he": "בפרשת בהעלותך זה לשונו,",
    "en": "In [the Zohar], section Be-ha’alotekha [III, 152a], it states:",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART I.2:3",
    "he": "\"רבי שמעון אמר",
    "en": "Rabbi Simeon said;",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:1",
    "he": "אין ספק כי אחד מן הדברים שצותה עליו התורה היא היות האדם מכיר את בוראו כפי השגתו, כמו שנאמר אנכי ה׳‎ אלהיך וגו׳‎. והנה בפירוש מצוה זו פירש הרמב״ם ריש ספרו,",
    "en": "There is no doubt that one of the things the Torah commands is for man to understand his Creator according to his intellectual level, as it is written, I am the Lord your God (Exod. 20:2, Deut. 5:6). Rabbi Moses ben Maimon dealt with this commandment at the beginning of his book (Mishneh Torah, Yesodei ha-Torah 1.1):",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:2",
    "he": "יסוד היסודות ועמוד החכמות לידע שיש שם מצוי ראשון והוא ממציא כל הנמצאים, וכל הנמצאים משמים וארץ וכו׳‎",
    "en": "The foundation of foundations and the pillar of the sciences is to know that there exists a First Cause which brought into being all that exists in heaven and earth.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:3",
    "he": "עכ״ל לכוונותינו. ואין ספק היות כונת הרב כי בכלל המצוה הזו הוא להשיג סדר הנמצאים ממנו כפי השגת האדם. וראיה לדבר זה אריכות לשונו בביאור הענין כל שני הפרקים, וכן כלל בלשונו הקצר באמרו לידע שיש שם מצוי ראשון והוא ממציא כל הנמצאים, ירצה, כי בכלל מצוה זו צריך לידע גם כן סדר המצאת הנמצאים. וכן דייק לישנא דקרא, אנכי ה׳‎ אלהיך, ירצה גם כן צריך שתשיג ממני ה׳‎ עד אלהיך, פירוש, עד ההשגחה בך, שהוא מראש הנמצאים עד מציאות האדם השפל. ובזה אין ספק כי איך אפשר לפרש מלת לידע היות הכונה להאמין מציאות האלהות, שאם כן הוה ליה למימר מצות עשה להאמין שיש שם אלוה, ולא אמר כן אלא לידע שיש וכו׳‎, משמע שצריך ידיעה ממש והשגת האלהות כפי כח דעת האנושי: וכן אמר הכתוב (ד״ה א׳‎ כח ט׳‎), \"דע את אלהי אביך ועבדהו\", הורה כי לעבוד כראוי צריך ידיעה בו, והיינו ידיעת ספירותיו והנהגתו בהם וייחודו בהם, והיינו העבודה הנכונה יחוד קוב״ה ושכינתיה, וזהו שדקדק \"ועבדהו\" פירוש, ועבד- ה״ו דהיינו קוב״ה ושכינתיה,",
    "en": "We need cite no farther. There can be no doubt that the intention of Rabbi [Moses] was to include in this commandment [the command] to understand the order of being [stemming] from Him [as far as] human understanding [can comprehend]. This can be proven from the length of his explanation of this matter, [which encompasses] two entire paragraphs. It is also included in his brief statement. When he said, “to know that there exists a First Cause which brought into being all that exists,” [he indicated that] one needs to know as well the order of the bringing of the existents into being. He also specified the scriptural verse I am the Lord your God, meaning, “you must ascertain concerning Me, the Lord, [that I am] your God.” This refers to Providence, which [extends] from the highest beings to the creation of lowly man. There is no doubt about this, for how is it possible to understand the word to know [except to assert] that it indicates belief in the existence of God? This being so, he should have stated, “[It is] a positive commandment to believe that God exists.” [However,] he did not state this, but rather [utilized the wording] to know that there exists. Evidently, [then, this commandment] requires the acquisition of actual knowledge concerning God according to the power of the human intellect. Thus Scripture states, Know the God of your father and serve Him (I Chron. 28:9). [This verse] teaches that in order to serve [God] properly one needs [to acquire] knowledge concerning Him—that is, knowledge of His sefirot, His conduct with them, and His unification with them. That is proper worship, [which causes] the unification of the Holy One, blessed be He, and His Shekhinah. That is why [the verse] specifies and serve him (va-’avadahu), which signifies and serve hu [i.e., heh vav, indicating] the Holy One, blessed be He, and His Shekhinah.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:4",
    "he": "וזה שאמר, \"דע\" – כענין והאדם ידע את חוה אשתו, אלהי אביך – היינו מלכות נפש דוד. או ירצה, \"אלהי אביך\" אלהי – מלכות אביך – יעקב, אביו של שלמה שהוא ביסוד, ולכן ועבדהו כדפירשנו.",
    "en": "When [Scripture] states know, it is similar to [its use in] Adam knew Eve, his wife (Gen. 4:1). The God of your father refers to [the sefirah] Malkhut, the soul of David. Alternatively, God refers to Malkhut [and] your father [to] Jacob, father of Solomon, who is in Yesod. Thus and serve him, as has been explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:5",
    "he": "וכן פירש הכתוב ואמר (ירמיהו כב ט״ו), \"אביך הלוא אכל ושתה ועשה משפט וצדקה אז טוב לו, דן דין עני ואביון אז טוב, הלא היא הדעת אותי נאם ה׳‎\". ירצה, כי יחוד קוב״ה ושכינתיה דהיינו מה שעשה דוד וכל שאר המלכים הכשרים והיינו משפט וצדקה כנודע, אז טוב לו, פירוש טוב – יסוד. וכן דן דין עני ואביון שהוא במדרגת היסוד והמלכות שהוא עני ואביון, ובהיות האדם דן דינם בעולם הזה השפל מהפך אותם לרחמים בעולם העליון, הלא היא הדעת אותי נאם ה׳‎ כי בזה מתייחד קוב״ה ושכינתיה:",
    "en": "He thus explained this verse: Did your father not eat and drink and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy. Then it was well. Is this not to know Me? says the Lord (Jer. 22:15-16). It means that the unification of the Holy One, blessed be He, and His Shekhinah—which is what David and the other proper kings did—is signified [by the terms] justice and righteousness. Naturally, then it was well with him. Well signifies [the sefirah Yesod]. Similarly, he judged the cause of the poor and needy [refers] to the [sefirotic] levels of Yesod and Malkhut, which are [termed] “poor and needy.” When man judges their cause in this lowly world, He changes them to mercy in the upper world. This is [the significance of] Is not this to know Me? says the Lord, for by this the Holy One, blessed be He, achieves union with His Shekhinah.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:6",
    "he": "והנה תיקונים אלה אי אפשר אלא בלימוד החכמה וההתמדה בכונה הראויה במעשה המצוה והתורה ותפלה, ואז ודאי יתייחד קוב״ה ושכינתיה וישלים עבודתו. וידיעת הדברים האלה הם הידיעה הנכונה,",
    "en": "Now these reparations [cannot come about] except through the persistent study of [Kabbalistic] science with the proper intent [as well as] the observance of the commandments, Torah [study], and prayer. Then, certainly, the Holy One, blessed be He, and His Shekhinah will unite and perfect [man’s] worship and [his] grasp of these matters which [truly] constitute knowledge.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:7",
    "he": "וקרוב לדבר זה כוונת הקודמים אלא שלא דרכו סדר הנהגתו בספירות אלא בגלגלים כפי ידיעתם: וכן פירש הרמב״ם עצמו בפרק הנזכר ואמר,",
    "en": "The intent of our [non-Kabbalist] predecessors is [partially] correct and near to this subject, except that they did not take the path of the sefirot [but rather dealt with God’s] providence over the spheres according to their understanding. Rabbi Moses ben Maimon himself stated this in the previously mentioned chapter.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:8",
    "he": "\"המצוה הזה הוא אלהי העולם אדון כל הארץ, והוא המנהיג הגלגל בכח שאין לו קץ ותכלית בכח שאין לו הפסק, שהגלגל סובב תמיד ואי אפשר שיסוב בלא מסבב, והוא ברוך הוא המסבב אותו בלא יד ובלא גוף, וידיעת דבר זה מצות עשה שנאמר אנכי ה׳‎ אלהיך\".",
    "en": "This existent is the God of the universe, Lord over all the world. It is He who conducts [the motion of the] sphere with a force which has no end or limit or interruption. For the sphere turns continually, and it is impossible that it should turn without a turner. He, blessed be He, turns it with neither hand nor body. Knowledge of this matter is a positive commandment, as it is written, I am the Lord your God.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1:9",
    "he": "הנה פירש כי ידיעת סבוב הגלגלים בכחו והנהגתו על ידו הוא מצות עשה זו, ואם כן אין ראוי להתרשל שום אחד מישראל מהשגת מצוה זו על מתכונתה כל אחד ואחד כפי כחו. והנה תחלת הידיעה בכלל המציאיות האלה, ואחרי כן כפי גודל הדעת והידיעה כן יגדיל קיום מצוה זו:",
    "en": "Here he explained that the knowledge of the motion of the spheres with divine force and direction constitutes this positive commandment. If this is so, then no Israelite should neglect to acquire this [knowledge] according to its fundamentals, each according to his capacity. The beginning of knowledge in these matters [consists] in general in these findings. Afterwards one may increase his observance of this commandment according to the greatness of his intelligence and knowledge.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2:1",
    "he": "בזולת זה יש עוד מצות שאי אפשר לקיימן על תקונם אם לא בידיעת התורה והחכמה הנפלאה הזאת, והן, אהבת ה׳‎ ויראתו, שהם שתי מצות המצוות אלינו בתורה, אהבה דכתיב ואהבת את ה׳‎ אלהיך. יראה דכתיב את ה׳‎ אלהיך תירא. ואם לא ידע גודל רוממות אלהותו והבדלו משאר הנמצאים ומציאות הנמצאים ממנו וכמה הן המעלות הנמצאות עד הגיע ההשגחה אל העולם השפל איך יירא ממנו:",
    "en": "Beside this there are other commandments which cannot be properly fulfilled without knowledge of Torah and of this wondrous science. These [commandments] are the love and fear of God. They are commandments addressed to us in the Torah. [Concerning] love, it is written, You will love the Lord your God (Deut. 6:5). [Of] fear it is written, You will fear the Lord your God (Deut. 6:13, 10:20). If one does not comprehend the awesome majesty of His divinity, His separation from the rest of the existents, the origin of all that exists from Him as well as the number of degrees which exist until [His] providence reaches this lowly world, how can one fear Him?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2:2",
    "he": "והנה העני חושב כי האלוה הוא זקן כאמרו (דניאל ז׳‎), \"ועתיק יומין יתיב\", ויש בו שערות לבנות מרוב זקנותו כדכתיב שער רישיה כעמר נקי, והוא יושב על כסא נפלא של עץ מתנוצץ לכמה נצוצות כדכתיב כורסייא שביבין די נור, ומראהו כאש כדכתיב כי ה׳‎ אלהיך אש אוכלה וגו׳‎, וכיוצא בזה מן הדמיונות שהפתי חושב בדעתו עד שיגשים האלוה והוא נופל באחד מן הפחתים המאבדים האמונה ולא יוסיף יראתו אלא כפי דמיונו:",
    "en": "The poor man thinks that God is an old man, as it is written, the ancient of days sits, that he has white hair because of His great age, as it is written, the hair of his head like pure wool; and [that] He sits on a marvelous throne of fire which gives off flashes, as it is written, His throne was fiery flames (Dan. 7:9). [He thinks that] His appearance is similar to fire, as it is written, For the Lord your God is a consuming fire (Deut. 4:24, 9:3). There are other, similar fantasies which the fool believes in his mind, so that he anthropomorphizes God and [thus] falls into one of the traps which destroy [one’s] faith. His fear [of God] increases only on account of his imagination.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2:3",
    "he": "אבל המשכיל החכם ידע אחדותו והיותו משולל מגדרי הגוף ולא יתייחסו אליו חלילה וחס, ואפילו אחד ממשרתיו הקטנים לא יתיחסו אליהם ענינים אלו, כי הגלגל התשיעי אפיסת הגשם, וכן מזה יפלא וישתומם ויאמר וכי מי אני כגרגיר חרדל בתוך גלגל הירח, והוא כגרגיר חרדל בתוך הגלגל השני, וכן גלגל שני וכן מה שבתוכו בתוך גלגל שלישי, וכן כולם זה בתוך זה וכלם גרגיר חרדל בתוך שאר הרקיעים המתבארים בפרקי מעשה בראשית אשר לרבותינו ז״ל, וכלם כגרגר חרדל בתוך אותם הרקיעים המתבארים בפרקי מרכבה אשר לרבותינו ז״ל.",
    "en": "In contradistinction [to this fool], the enlightened sage will know God’s unity and complete separation from bodily categories. He would not, God forbid, ascribe these to Him. He would not even ascribe such things to the least of His attendants, for the ninth sphere marks the cessation of corporeality. He would be amazed and astonished [at this fool] and say, “Who am I? I am as a mustard seed in relation to the sphere of the moon, and that is as a mustard seed in relation to the second sphere. This is also the relationship of the second sphere and all it contains in relation to the third sphere. This [is the relationship] of all of them—one inside the other—like a mustard seed in relation to the rest of the firmaments, as is explained in the chapters on the Account of Creation [composed] by our rabbis, their memory be a blessing. And all of these are like a mustard seed in relation to the firmaments described in the Chapters of the [Account of the] Chariot [composed] by our rabbis, their memory be a blessing.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2:4",
    "he": "ומשם יוסיף אומץ ביראתו וימציא עצמו שפל ואפל, ויאמר בלבו וכי מי אני לפני המשרתים האלה הגדולים אשר לבוראי, עד יפחד מרוממותו תכלית הפחד, ובזה יוסיף אהבה גדולה בנפשו וימות באחדותו. וגם נפשו לו לשלל בזכרו אומרו אהבתי אתכם אמר ה׳‎. והנה בזה ישלים מצות האהבה והיראה, ובלא זה לא יוכל להשלים עצמו במצות אלו. וכיוצא בהם פירשו בזהר פרשת בראשית (הקדמת הזהר ח״א דף י״א ע״ב):",
    "en": "From this [realization], his fear [of God] will strengthen. He will feel himself to be lowly and obscure, and will say to himself, “Who am I before these great servants of my Creator?” Thus he will utterly fear [God’s] majesty. With this, great love [of God] will be added to his soul, and he will die in communion [with God]. His soul, too, will be negated when he remembers [God’s] statement: I loved you, says the Lord (Mal. 1:2). Thus he will perfect the commandment of love and fear [of God]. Without this, he will be unable to perfect himself [in the observance] of these commandments. In the Zohar, section Bereshit, similar things are explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.1:1",
    "he": "אין ספק כי אחד מן הדברים שצותה עליו התורה היא היות האדם מכיר את בוראו כפי השגתו, כמו שנאמר אנכי ה׳‎ אלהיך וגו׳‎. והנה בפירוש מצוה זו פירש הרמב״ם ריש ספרו,",
    "en": "There is no doubt that one of the things the Torah commands is for man to understand his Creator according to his intellectual level, as it is written, I am the Lord your God (Exod. 20:2, Deut. 5:6). Rabbi Moses ben Maimon dealt with this commandment at the beginning of his book (Mishneh Torah, Yesodei ha-Torah 1.1):",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.2:1",
    "he": "יסוד היסודות ועמוד החכמות לידע שיש שם מצוי ראשון והוא ממציא כל הנמצאים, וכל הנמצאים משמים וארץ וכו׳‎",
    "en": "The foundation of foundations and the pillar of the sciences is to know that there exists a First Cause which brought into being all that exists in heaven and earth.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.3:1",
    "he": "עכ״ל לכוונותינו. ואין ספק היות כונת הרב כי בכלל המצוה הזו הוא להשיג סדר הנמצאים ממנו כפי השגת האדם. וראיה לדבר זה אריכות לשונו בביאור הענין כל שני הפרקים, וכן כלל בלשונו הקצר באמרו לידע שיש שם מצוי ראשון והוא ממציא כל הנמצאים, ירצה, כי בכלל מצוה זו צריך לידע גם כן סדר המצאת הנמצאים. וכן דייק לישנא דקרא, אנכי ה׳‎ אלהיך, ירצה גם כן צריך שתשיג ממני ה׳‎ עד אלהיך, פירוש, עד ההשגחה בך, שהוא מראש הנמצאים עד מציאות האדם השפל. ובזה אין ספק כי איך אפשר לפרש מלת לידע היות הכונה להאמין מציאות האלהות, שאם כן הוה ליה למימר מצות עשה להאמין שיש שם אלוה, ולא אמר כן אלא לידע שיש וכו׳‎, משמע שצריך ידיעה ממש והשגת האלהות כפי כח דעת האנושי: וכן אמר הכתוב (ד״ה א׳‎ כח ט׳‎), \"דע את אלהי אביך ועבדהו\", הורה כי לעבוד כראוי צריך ידיעה בו, והיינו ידיעת ספירותיו והנהגתו בהם וייחודו בהם, והיינו העבודה הנכונה יחוד קוב״ה ושכינתיה, וזהו שדקדק \"ועבדהו\" פירוש, ועבד- ה״ו דהיינו קוב״ה ושכינתיה,",
    "en": "We need cite no farther. There can be no doubt that the intention of Rabbi [Moses] was to include in this commandment [the command] to understand the order of being [stemming] from Him [as far as] human understanding [can comprehend]. This can be proven from the length of his explanation of this matter, [which encompasses] two entire paragraphs. It is also included in his brief statement. When he said, “to know that there exists a First Cause which brought into being all that exists,” [he indicated that] one needs to know as well the order of the bringing of the existents into being. He also specified the scriptural verse I am the Lord your God, meaning, “you must ascertain concerning Me, the Lord, [that I am] your God.” This refers to Providence, which [extends] from the highest beings to the creation of lowly man. There is no doubt about this, for how is it possible to understand the word to know [except to assert] that it indicates belief in the existence of God? This being so, he should have stated, “[It is] a positive commandment to believe that God exists.” [However,] he did not state this, but rather [utilized the wording] to know that there exists. Evidently, [then, this commandment] requires the acquisition of actual knowledge concerning God according to the power of the human intellect. Thus Scripture states, Know the God of your father and serve Him (I Chron. 28:9). [This verse] teaches that in order to serve [God] properly one needs [to acquire] knowledge concerning Him—that is, knowledge of His sefirot, His conduct with them, and His unification with them. That is proper worship, [which causes] the unification of the Holy One, blessed be He, and His Shekhinah. That is why [the verse] specifies and serve him (va-’avadahu), which signifies and serve hu [i.e., heh vav, indicating] the Holy One, blessed be He, and His Shekhinah.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.4:1",
    "he": "וזה שאמר, \"דע\" – כענין והאדם ידע את חוה אשתו, אלהי אביך – היינו מלכות נפש דוד. או ירצה, \"אלהי אביך\" אלהי – מלכות אביך – יעקב, אביו של שלמה שהוא ביסוד, ולכן ועבדהו כדפירשנו.",
    "en": "When [Scripture] states know, it is similar to [its use in] Adam knew Eve, his wife (Gen. 4:1). The God of your father refers to [the sefirah] Malkhut, the soul of David. Alternatively, God refers to Malkhut [and] your father [to] Jacob, father of Solomon, who is in Yesod. Thus and serve him, as has been explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.5:1",
    "he": "וכן פירש הכתוב ואמר (ירמיהו כב ט״ו), \"אביך הלוא אכל ושתה ועשה משפט וצדקה אז טוב לו, דן דין עני ואביון אז טוב, הלא היא הדעת אותי נאם ה׳‎\". ירצה, כי יחוד קוב״ה ושכינתיה דהיינו מה שעשה דוד וכל שאר המלכים הכשרים והיינו משפט וצדקה כנודע, אז טוב לו, פירוש טוב – יסוד. וכן דן דין עני ואביון שהוא במדרגת היסוד והמלכות שהוא עני ואביון, ובהיות האדם דן דינם בעולם הזה השפל מהפך אותם לרחמים בעולם העליון, הלא היא הדעת אותי נאם ה׳‎ כי בזה מתייחד קוב״ה ושכינתיה:",
    "en": "He thus explained this verse: Did your father not eat and drink and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy. Then it was well. Is this not to know Me? says the Lord (Jer. 22:15-16). It means that the unification of the Holy One, blessed be He, and His Shekhinah—which is what David and the other proper kings did—is signified [by the terms] justice and righteousness. Naturally, then it was well with him. Well signifies [the sefirah Yesod]. Similarly, he judged the cause of the poor and needy [refers] to the [sefirotic] levels of Yesod and Malkhut, which are [termed] “poor and needy.” When man judges their cause in this lowly world, He changes them to mercy in the upper world. This is [the significance of] Is not this to know Me? says the Lord, for by this the Holy One, blessed be He, achieves union with His Shekhinah.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.6:1",
    "he": "והנה תיקונים אלה אי אפשר אלא בלימוד החכמה וההתמדה בכונה הראויה במעשה המצוה והתורה ותפלה, ואז ודאי יתייחד קוב״ה ושכינתיה וישלים עבודתו. וידיעת הדברים האלה הם הידיעה הנכונה,",
    "en": "Now these reparations [cannot come about] except through the persistent study of [Kabbalistic] science with the proper intent [as well as] the observance of the commandments, Torah [study], and prayer. Then, certainly, the Holy One, blessed be He, and His Shekhinah will unite and perfect [man’s] worship and [his] grasp of these matters which [truly] constitute knowledge.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.7:1",
    "he": "וקרוב לדבר זה כוונת הקודמים אלא שלא דרכו סדר הנהגתו בספירות אלא בגלגלים כפי ידיעתם: וכן פירש הרמב״ם עצמו בפרק הנזכר ואמר,",
    "en": "The intent of our [non-Kabbalist] predecessors is [partially] correct and near to this subject, except that they did not take the path of the sefirot [but rather dealt with God’s] providence over the spheres according to their understanding. Rabbi Moses ben Maimon himself stated this in the previously mentioned chapter.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.8:1",
    "he": "\"המצוה הזה הוא אלהי העולם אדון כל הארץ, והוא המנהיג הגלגל בכח שאין לו קץ ותכלית בכח שאין לו הפסק, שהגלגל סובב תמיד ואי אפשר שיסוב בלא מסבב, והוא ברוך הוא המסבב אותו בלא יד ובלא גוף, וידיעת דבר זה מצות עשה שנאמר אנכי ה׳‎ אלהיך\".",
    "en": "This existent is the God of the universe, Lord over all the world. It is He who conducts [the motion of the] sphere with a force which has no end or limit or interruption. For the sphere turns continually, and it is impossible that it should turn without a turner. He, blessed be He, turns it with neither hand nor body. Knowledge of this matter is a positive commandment, as it is written, I am the Lord your God.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.1.9:1",
    "he": "הנה פירש כי ידיעת סבוב הגלגלים בכחו והנהגתו על ידו הוא מצות עשה זו, ואם כן אין ראוי להתרשל שום אחד מישראל מהשגת מצוה זו על מתכונתה כל אחד ואחד כפי כחו. והנה תחלת הידיעה בכלל המציאיות האלה, ואחרי כן כפי גודל הדעת והידיעה כן יגדיל קיום מצוה זו:",
    "en": "Here he explained that the knowledge of the motion of the spheres with divine force and direction constitutes this positive commandment. If this is so, then no Israelite should neglect to acquire this [knowledge] according to its fundamentals, each according to his capacity. The beginning of knowledge in these matters [consists] in general in these findings. Afterwards one may increase his observance of this commandment according to the greatness of his intelligence and knowledge.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2.1:1",
    "he": "בזולת זה יש עוד מצות שאי אפשר לקיימן על תקונם אם לא בידיעת התורה והחכמה הנפלאה הזאת, והן, אהבת ה׳‎ ויראתו, שהם שתי מצות המצוות אלינו בתורה, אהבה דכתיב ואהבת את ה׳‎ אלהיך. יראה דכתיב את ה׳‎ אלהיך תירא. ואם לא ידע גודל רוממות אלהותו והבדלו משאר הנמצאים ומציאות הנמצאים ממנו וכמה הן המעלות הנמצאות עד הגיע ההשגחה אל העולם השפל איך יירא ממנו:",
    "en": "Beside this there are other commandments which cannot be properly fulfilled without knowledge of Torah and of this wondrous science. These [commandments] are the love and fear of God. They are commandments addressed to us in the Torah. [Concerning] love, it is written, You will love the Lord your God (Deut. 6:5). [Of] fear it is written, You will fear the Lord your God (Deut. 6:13, 10:20). If one does not comprehend the awesome majesty of His divinity, His separation from the rest of the existents, the origin of all that exists from Him as well as the number of degrees which exist until [His] providence reaches this lowly world, how can one fear Him?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2.2:1",
    "he": "והנה העני חושב כי האלוה הוא זקן כאמרו (דניאל ז׳‎), \"ועתיק יומין יתיב\", ויש בו שערות לבנות מרוב זקנותו כדכתיב שער רישיה כעמר נקי, והוא יושב על כסא נפלא של עץ מתנוצץ לכמה נצוצות כדכתיב כורסייא שביבין די נור, ומראהו כאש כדכתיב כי ה׳‎ אלהיך אש אוכלה וגו׳‎, וכיוצא בזה מן הדמיונות שהפתי חושב בדעתו עד שיגשים האלוה והוא נופל באחד מן הפחתים המאבדים האמונה ולא יוסיף יראתו אלא כפי דמיונו:",
    "en": "The poor man thinks that God is an old man, as it is written, the ancient of days sits, that he has white hair because of His great age, as it is written, the hair of his head like pure wool; and [that] He sits on a marvelous throne of fire which gives off flashes, as it is written, His throne was fiery flames (Dan. 7:9). [He thinks that] His appearance is similar to fire, as it is written, For the Lord your God is a consuming fire (Deut. 4:24, 9:3). There are other, similar fantasies which the fool believes in his mind, so that he anthropomorphizes God and [thus] falls into one of the traps which destroy [one’s] faith. His fear [of God] increases only on account of his imagination.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2.3:1",
    "he": "אבל המשכיל החכם ידע אחדותו והיותו משולל מגדרי הגוף ולא יתייחסו אליו חלילה וחס, ואפילו אחד ממשרתיו הקטנים לא יתיחסו אליהם ענינים אלו, כי הגלגל התשיעי אפיסת הגשם, וכן מזה יפלא וישתומם ויאמר וכי מי אני כגרגיר חרדל בתוך גלגל הירח, והוא כגרגיר חרדל בתוך הגלגל השני, וכן גלגל שני וכן מה שבתוכו בתוך גלגל שלישי, וכן כולם זה בתוך זה וכלם גרגיר חרדל בתוך שאר הרקיעים המתבארים בפרקי מעשה בראשית אשר לרבותינו ז״ל, וכלם כגרגר חרדל בתוך אותם הרקיעים המתבארים בפרקי מרכבה אשר לרבותינו ז״ל.",
    "en": "In contradistinction [to this fool], the enlightened sage will know God’s unity and complete separation from bodily categories. He would not, God forbid, ascribe these to Him. He would not even ascribe such things to the least of His attendants, for the ninth sphere marks the cessation of corporeality. He would be amazed and astonished [at this fool] and say, “Who am I? I am as a mustard seed in relation to the sphere of the moon, and that is as a mustard seed in relation to the second sphere. This is also the relationship of the second sphere and all it contains in relation to the third sphere. This [is the relationship] of all of them—one inside the other—like a mustard seed in relation to the rest of the firmaments, as is explained in the chapters on the Account of Creation [composed] by our rabbis, their memory be a blessing. And all of these are like a mustard seed in relation to the firmaments described in the Chapters of the [Account of the] Chariot [composed] by our rabbis, their memory be a blessing.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART II.2.4:1",
    "he": "ומשם יוסיף אומץ ביראתו וימציא עצמו שפל ואפל, ויאמר בלבו וכי מי אני לפני המשרתים האלה הגדולים אשר לבוראי, עד יפחד מרוממותו תכלית הפחד, ובזה יוסיף אהבה גדולה בנפשו וימות באחדותו. וגם נפשו לו לשלל בזכרו אומרו אהבתי אתכם אמר ה׳‎. והנה בזה ישלים מצות האהבה והיראה, ובלא זה לא יוכל להשלים עצמו במצות אלו. וכיוצא בהם פירשו בזהר פרשת בראשית (הקדמת הזהר ח״א דף י״א ע״ב):",
    "en": "From this [realization], his fear [of God] will strengthen. He will feel himself to be lowly and obscure, and will say to himself, “Who am I before these great servants of my Creator?” Thus he will utterly fear [God’s] majesty. With this, great love [of God] will be added to his soul, and he will die in communion [with God]. His soul, too, will be negated when he remembers [God’s] statement: I loved you, says the Lord (Mal. 1:2). Thus he will perfect the commandment of love and fear [of God]. Without this, he will be unable to perfect himself [in the observance] of these commandments. In the Zohar, section Bereshit, similar things are explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:1",
    "he": "בזמן הלמוד:",
    "en": "The Time of Study",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:2",
    "he": "ראיתי ענין זה מתחלק אל שלשה חלקים: האחד בהכנת עצמו להיותו ראוי ליכנס אל ההיכל הזה. והן אמת אין ראוי לכל הבא למלא את ידו, ללבוש את בגדי השרד לשרת בקדש יבא וילבש ח״ו, אלא ראוי ראשונה להפשיט מעליו קליפת הגאוה הגסה המונעת אותו מלהשיג האמת, ויכוין לבו לשמים כדי שלא יכשל, ולא ימנה חלקו מהכת החוטאת שספרנו בחלק א׳‎ בפרק ו׳‎:",
    "en": "I have seen fit to divide this subject into three parts. The first concerns a person’s preparation in order to be worthy to enter the palace. For it is improper for anyone “who comes to fill his hands … and dress in the priestly vestments to serve in the place of holiness” [cf. Exod. 29:29] to come and dress himself, God forbid. On the contrary, it is fitting for him to first strip from himself the shell of gross pride which prevents him from attaining the truth. He should [then] direct his heart to heaven [to pray] that he should not fail and be counted among the sinners referred to in chapter 6 of part I.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:3",
    "he": "שנית, צריך שיהיה מורגל בפלפול בעומק, כדי שיהיה מורגל ויוכל להפשיט המאמרים מהמשלים ובזה יגיע אל המכוון בחכמה זו:",
    "en": "Secondly, he must be accustomed to engaging in profound pilpul so that he might be ready and able to separate [relevant] matters from parables. Then he will reach the desired goal in this science.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:4",
    "he": "שלישית ידבק עצמו למלא כריסו בדיני הגמרא ופירוש המצות על דרך הפשט בפירוש הרמב״ם ביד החזקה:",
    "en": "Thirdly, he must apply himself to fill his belly with [the study of] the laws of the Gemara and the explanation of the commandments on the literal level in the work of Rabbi Moses ben Maimon, the Yad.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:5",
    "he": "רביעית ידריך עצמו גם במקרא הן רב הן מעט, כדי שיהיה שלם במקרא ומשנה ובידיעה נכונה ואל יכשל, ולא יהיה מהכת הטועה שפירשנו בפרק ו׳‎:",
    "en": "Fourthly, he should also guide himself [in the study of] Scripture, whether [it be] much or little, in order to complete [his mastery of] Scripture, Mishnah, and correct knowledge. [Then] he will not fail and be [counted with] the erring group I discussed in [part I] chapter 6.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:6",
    "he": "ואחר יטהר מחשבתו מהבלי הזמן ותענוגותיו כפי האפשר בזמננו זה, ואז ודאי יפתחו לו שערי חכמה.",
    "en": "Afterwards he should purify his thoughts from the vanities and pleasures of the moment to the extent that this is possible in our time. Then, surely, the gates of wisdom will be opened for him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:7",
    "he": "ואל יחשוב המעיין דברים אלו אליו דרך עצה ויפרע עצתנו, כי דברינו נכונים ונכוחים ומיוסדים על אדני פז דברי רבותינו ז״ל בכמה מקומות:",
    "en": "Let the reader not think that these instructions are [mere] advice and spurn them, for they are correct and relevant, and based upon foundations of pure gold—the words of our rabbis, their memory be a blessing, in several places.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:8",
    "he": "השני בהגעת הזמן. אין ספק שאין ראוי לאדם ליכנס בחכמה זו אם לא נשא אשה ויטהר מחשבתו. ואל תשיבני מכמה שלמדו קודם לזמן זה כי לא כל הדעות שוות:",
    "en": "The second [division of this subject] concerns the proper time [for study]. There is no doubt that it is improper for one to commence [the study of] this science if he has not married a woman and purified his thoughts. Do not answer me [with examples of] some who have studied [esoteric lore] in previous times, for not all minds are equal.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:9",
    "he": "עוד צריך להגיעו לפחות לשנת העשרים כדי שיגיע לפחות לחצי ימי הבינה, ואף אם יש שפירשו עד שיגיע האדם לשנת הארבעים אין דעתינו מסכמת בזה עמהם, והרבה עשו כדעתינו והצליחו.",
    "en": "Also, [the student] has to have reached at least [his] twentieth year in order to have achieved at least half the age of “understanding.” Though some have stated [that this study should not be undertaken] until he reaches his fortieth year, we disagree. Many have acted in accordance with our opinion and succeeded.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:10",
    "he": "ועם כל זה הכל לפי טהר הלב כדפירשנו וכפי טוב העצה הנכונה, ויש לזה רמז בזהר בכמה מקומות אמרם (זהר ח״ב כט) עד לא תבשל בשולך וכו׳‎:",
    "en": "All this having been said, everything depends upon [one’s] purity of heart, as I have mentioned, and upon the quality of the advice [received]. This is hinted at in several places in the Zohar, where they stated, “Until you have cooked your cooking.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.1:11",
    "he": "השלישי בזמן הראוי ללמוד. ודאי כי בכל יום נקל אל האדם ללמוד, אמנם הזמנים היותר מוכנים להשכיל בעומק הן בלילות ארוכות מחצות ואילך, או ביומא דשבתא דיומא גרים, וכן בערב שבת מחצות ואילך, ובימים טובים, ומה גם בעצרת כי זה נסיתי פעמים רבות ומצאתיו יום הצלחה דרך פלא, וביומי סוכות בסכה כי שם יש הצלחה גדולה. ושעות אלה הנזכרות הן מנוסות אצלי ודרך נסיון אני מדבר:",
    "en": "The third [division] concerns the proper time for learning. It is certainly easy for a person to study throughout the day. However, the optimum time for gaining profound wisdom is the long night, from midnight on, or on the Sabbath day, which is [itself] a factor. Thus also the eve of the Sabbath commencing at noontime and on holidays, particularly on ‘Aẓeret. I have tried this many times and found it to be a marvelously successful day. Also, there is great success [in studying] on Sukkot in the sukkah. These times [I have] mentioned I have tried. I am speaking from experience.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:1",
    "he": "בדרך הלימוד.",
    "en": "The Manner of Study",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:2",
    "he": "צריך שתשתתפנה אל הלומד היראה והשמחה יחד כדכתיב וגילו ברעדה, ותשתתף אל שתי מדות אלה הענוה. אמנם טעם אל שלש מדות אלה יחד הוא, כי היראה צריכה אליו פן יטעה ויחטא, ועוד שהוא עוסק במקום להבת שלהבת. השמחה דשמעתא בעיא צלותא, ועוד בחדוה תליא אורייתא ודאי.",
    "en": "[In his study,] the student must combine fear and joy, as it is written, rejoice with trembling (Ps. 2.11). [He must] add modesty to these two virtues. The reason for the combination of these three virtues [is this]: He requires [the virtue of] fear lest he err and sin. Moreover, he is delving [in his studies] in the place of the flame of the fire of joy, which matter, I have heard, requires prayer [for success]. Also, the Torah certainly depends upon [the virtue of] joy.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:3",
    "he": "והענוה עולה על הכל, לומר מי אני מה חיי לעסוק ברזי התורה האלהית כבשים ללבושך, שהעלים הקב״ה מבשר ודם, ומי ידבר במדות המלך והמלך שומע ולא יתבייש.",
    "en": "Modesty is most important. [The student] should say, “Who am I? What is my life that I should pursue the mysteries of the divine Torah which the Holy One, blessed be He, has hidden from flesh and blood?” Moreover, who can speak of the qualities of the king, while the king is listening, and not be ashamed?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:4",
    "he": "וקרוב בעיני שצריך גם להצטרף אל שלש אלה הדאגה מזמן הנעורים הפגום, וגם החרטה מהפעולות החולפות שהם מסך קצת מבדיל. ובפירוש אמרו בספר התקונים כי העבירה קליפה אל השכל מהשכיל בנעלם, וכאשר תתעלם מן המשכיל ההלכה יעסוק במצות שהן מימין ואז ישיג הסוד, עד כאן כונתם במלות שונות. ומה שהורגלנו ולמדנו שם, כי בזמן שיקיים האדם מצוה או כיוצא לעסוק בנסתר אז מתגלה המסופק.",
    "en": "I almost believe that one must add to these three [qualities] regret for one’s spoiled youth and for the various activities which constitute a divisive barrier [to esoteric knowledge]. In the book of Tikkunim they stated explicitly that sin is a shell [which prevents] the intellect from comprehending the esoteric. [Thus] when a halakhah escapes the enlightened [Kabbalist], he must occupy himself with the commandments, which are from the right [side], and then he will grasp the mystery. This is the essence of their statement. We have learned from this and are accustomed [to the practice] that when one fulfills a commandment and then goes to pursue the esoteric, that which had been difficult becomes revealed.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:5",
    "he": "עוד יתמיד האדם בלב נשבר להתודות על העון ובודאי מועיל נגד הקליפה: ואל קצת הדברים מצאנו מבואר בפרשת נשא בריש האדרא זו לשונו,",
    "en": "Also, a man should continually confess [his] sins with a broken heart. This certainly helps overcome the kelipah. We have found a discussion of some of these matters [in the Zohar,] section Naso at the beginning of the ‘Idra (Zohar III, 127b-128a).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:6",
    "he": "\"תניא, אמר רבי שמעון לחברייא עד מתי ניתיב בקיימא דסמכא חד דכתיב עת לעשות לה׳‎, יומין זעירין אינון ומארי דחובא דחוק כרוזא כל יומא קארי ומחצדי חקלא זעירין אינון ואינון בשולי כרמא לא אשגחן ולא ידעין לאן הוא אתר כמה דיאות. אתכנשו חברייא לבי אדרא מלבשין שריין ורמחין, אזדרזו בתקוניכון בעיטא בחכמתא בסוכלתנו בדיעותא בחיזו בידין ברגלין. אמליכו עליכון למאן דברשותיה חיי ומותא למגזר מילין דקשוט, מילין דקדישי עליונים צייתין להו וחדאן למשמע להו ולמנדע להו:",
    "en": "It was taught: Rabbi Simeon said to the colleagues: “How long will we sit in a place of one pillar? As it is written: It is time to act for the Lord (Ps. 119:126). ‘The days are short and the lender presses’ (Avot 5:9). All day the [divine] decree cries out, and they that harvest the field are few. They are the ‘ripe’ [grapes] of the vineyard, and they do not look and do not know properly where they are going. Enter, O colleagues, into the threshing floor (‘idra), dressed in armor and [bearing] spears. Hurry your preparations in counsel, in wisdom, in understanding, and in knowledge, with sight, with [strength] of hands and feet. Make king over you He who has life and death in His power. [That He may] decree words of truth, words which the higher holy ones hear and are glad to hear and know.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:7",
    "he": "יתיב רבי שמעון ובכה ואמר, ווי אי גלינא ווי אי לא גלינא, חברייא דהוו תמן אשתיקו,",
    "en": "Rabbi Simeon sat and wept and said: “Woe [to me] if I reveal [this], and woe [to me] if I do not reveal.” The colleagues who were present were silent.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:8",
    "he": "קם רבי אבא ואמר, אי ניחא קמיה דמר הא כתיב סוד ה׳‎ ליראיו, והא חברייא אלין דחילין דקוב״ה, וכבר עאלו באדרא דבי משכנא מנהון עאלו מנהון נפקו:",
    "en": "Rabbi Abba arose and said “If it pleases you, sir, [to reveal this matter] it is written, The secret of the Lord is to those who fear Him (Ps. 25:14). Now the colleagues do fear the Holy One, blessed be He. They have already entered the ‘idra concerning the Tabernacle. Some entered and some left.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:9",
    "he": "תנא אתמנון חברייא קמי דרבי שמעון, ואשתכחו רבי אלעזר בריה, ורבי אבא, ורבי יהודה, ורבי יוסי בר יעקב, ורבי יצחק, ורבי חזקיה בר רב, ורבי חייא, ורבי יוסי, ורבי ייסא,",
    "en": "It was taught: The colleagues were numbered in front of Rabbi Simeon. Present were his son, Rabbi Eleazar, Rabbi Abba, Rabbi Judah, Rabbi Yose bar Jacob, Rabbi Isaac bar Hezekiah bar Rav, Rabbi Yose, and Rabbi Yessa.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:10",
    "he": "ידין יהבו לרבי שמעון ואצבעין זקפו, עאלו בחקלא ביני אילני ויתבו:",
    "en": "They presented their hands to Rabbi Simeon and straightened their fingers. They entered a field among trees and sat.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:11",
    "he": "קם רבי שמעון וצלי צלותיה, יתיב בגווייהו, אמר, כל חד ישוי ידוי בתוקפי, שוו ידייהו ונסיב לון.",
    "en": "Rabbi Simeon arose and said: “Let everyone place his hand on my breast.” They placed their hands, and he took them.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:12",
    "he": "פתח ואמר, (דברים כ״ז) \"ארור האיש אשר יעשה פסל ומסכה\". פתח רבי שמעון ואמר, (תהילים קי״ט:קכ״ו) \"עת לעשות לה׳‎ הפרו תורתך\",",
    "en": "He commenced: “Cursed be the man who will make an idol and a graven image (Deut. 27:15).” Rabbi Simeon opened [his discourse]: “It is time to act for the Lord. They have made void your Torah. Why is it time to act for the Lord? Because they have made void your Torah.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:13",
    "he": "מאי עת לעשות לה׳‎, משום דהפרו תורתך תורה דלעילא דאיהי מתבטלא, אי לא אתעביד בתיקונא ‎",
    "en": "What is [the meaning of] they have made void your Torah? It refers to the upper Torah, which is voided if it is not observed properly.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:14",
    "he": "דא ולעתיק יומין אתמר (דברים ל״ג) \"אשריך ישראל מי כמוך\", וכתיב (שמות ט״ו) \"מי כמכה באלים ה׳‎\":",
    "en": "Of the ancient of days it was said: Happy are you, O Israel, who is like you? (Deut. 33:29). It is further written: Who is like you, O Lord? (Exod. 15:11).”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:15",
    "he": "קרא לרבי אלעזר בריה אותביה קמיה, ולרבי אבא מסטרא אחרא, ואמר, אנן כללא דכלא, עד כאן (נ״א עד השתא) אתתקנו קיימין.",
    "en": "He called Rabbi Eleazar, his son, and seated him in front of him. Rabbi Abba was on the other side. He said: “We are the sum of all. Up to now, the pillars have been established.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:16",
    "he": "אשתיקו שמעו חד קלא וארכובן נקשן דא לדא, מאי קלא קלא דכנופי עלאה דמתכנפי:",
    "en": "They were silent. They heard a sound, and their knees knocked together. What was that sound? It was the sound of the Assembly on High gathering.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:17",
    "he": "חדי רבי שמעון ואמר, (חבקוק ג׳‎) \"ה׳‎ שמעתי שמעך יראתי\", אמר, התם יאות הוא למהוי דחיל, אנן בחביבותא תליא מילתא דכתיב (ויקרא י״ט) ואהבת לרעך כמוך (דברים ו׳‎) ואהבת את ה׳‎ אלהיך, וכתיב (מלאכי א׳‎) אהבתי אתכם אמר ה׳‎\", עכ״ל:",
    "en": "Rabbi Simeon rejoiced and said: “O Lord, I have heard your report and am afraid (Hab. 3:2). There it is proper to be fearful. We [, however,] depend upon love. Thus it is written: You will love your fellow as yourself (Lev. 19:18). You will love the Lord your God (Deut. 6:5, 11:1). And I have loved you, says the Lord (Mal. 1:2).”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:18",
    "he": "והנה מתוך המאמר הזה מבואר כי צריך יראה גדולה אל החכמה הזאת, ומה גם בהיותו עוסק בשעור קומה, וגם צריך אהבה. ושמעתי כי הקדמונים היו נוהגים לישב על גבי קרקע כשהיו מלמדים חכמה זו לתלמידים כדי להכניעם ולאיימם, והכי מוכח בסודות הזקן ושעריו:",
    "en": "From this passage it is clear that one requires great fear [of God to pursue] this science, particularly when one deals with the shi’ur komah. One also requires love [of God]. I have heard that the ancients used to sit upon the earth when teaching this science to students in order to make them [feel] humility and awe. This is proven in “The Secret of the Beard and Its Hair.”",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:19",
    "he": "וגם בזהר מצאתי קצת סמך לזה בפרשת אחרי מות דקאמר רבי שמעון וחברייא אזלו לגבי רבי פנחס, וזו לשונו, \"אזלו עד דמטו לבי רבי פנחס,",
    "en": "I have also found some support for this in the Zohar, section Aḥarei Mot [III, 59b]. Rabbi Simeon and the colleagues went to the house of Rabbi Pinḥas. They went until they arrived at the house of Rabbi Pinḥas.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.2:20",
    "he": "נפק רבי פנחס ונשקיה אמר, זכינא לנשקא שכינתא זכאה חולקי, אתקין ליה תקלו דערסיה קפטורי דקילטא, אמר רבי שמעון אורייתא לא בעיא הכי, אעבר לון ויתבו\" עכ״ל, ומתוכו קרוב אל הנאמר:",
    "en": "Rabbi Pinḥas went out and kissed him. He said, “We have merited to kiss the Shekhinah. Goodly is my portion!” He entered his house and made couches with awnings. Rabbi Simeon said, “The Torah does not require this.” He removed them and they sat. This is close to what has been said.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:2",
    "he": "בזולת מה שקדם אלינו בענין התורה שאין ללמוד אותה אלא ממלאך ה׳‎ צבאות כדפירשו רבותינו ז״ל (מו״ק יז.), וגם אמרו שלא ילמוד אדם מן האמגושי (שבת עה.), עוד צריך צווי פרטי אל המתחילים בחכמה זו",
    "en": "Previous [indications] in this matter [are] that one may not study Torah except from a messenger of the Lord of Hosts (Mal. 2:7), as our rabbis, their memory be a blessing, have taught. They have also said that one should not learn from a magus. Besides that, there are two rules [to be followed] by those beginning in this science.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:3",
    "he": "שלא ילמודו אלא ממי שנהג במדות הקודמות אלינו מריש ועד כען, לאפוקי כת הטועות או כת החוטאת שלא ילמד מהם, כי אני מבטיחו שלא ימצא בידם כלל, וקרוב הוא לבא אל הסכנה הרבה והיא סכנת האמונות הנשחתות, כאשר ראינו רבים טועים בדברים רבים, והיה סבת זה להם המשכם אחר הכתות הנזכר:",
    "en": "[The first is] that they should not study except with one who has conducted himself according to the principles I have outlined up to this point. This excludes [members of] the “erring” and “sinning” groups. One should not learn from them, for I guarantee that [this science] will not be found among them at all. Moreover, [the student] would be [placing himself] in grave danger of losing his faith, for we have seen many men erring in many [of these] matters because they followed [the opinions of] these groups.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:4",
    "he": "גם ישתדל ללמוד ממי שנהג בדרכי יושר כפי האפשר כי בידו מסורים גנזי רבו, ואל ירדוף אחר המתגאים בידיעתם כי קולם יהמה כגלי הים ואין להם כדי רביעית, וזה נסיתי אני פעמים הרבה:",
    "en": "[Secondly,] he should attempt to study with one who has conducted himself as uprightly as possible, for in his hands are entrusted the treasuries of his Master. Let [the student] not chase after those who boast of their knowledge, for while their voices sound like the waves of the sea, they [actually] contain not even a fourth [of a log of wisdom]. I have experienced this many times.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:5",
    "he": "וקרה גם ענין זה לקצת מחברים יחברו ספריהם בחידות ומליצות וחרוזים עד יבאו דבריהם ברב ענין, ולא נכניס ראשנו בזה ח״ו, שאין ראוי להטיל מום בקדשים.",
    "en": "The same [caveat] applies to some authors who compose their books with riddles and metaphors and rhymes so that their message is encumbered by much [extraneous] matter. We ourselves would not do this, God forbid. It is improper to place a blemish on sanctified things.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:6",
    "he": "אמנם הספרים שידבק בהם האדם להשגיח בהם, הם, חבורי הרשב״י ע״ה כמו הזהר והתקונים ורעיא מהימנא ושה״ש וסבא וינוקא. ומהקודמים אליו, ספר יצירה, וספר הבהיר, ומדרש רות, ומדרש איכה מהזהר. ומהמאוחרים, מדרש מגלת אסתר מהזהר. וגם ספר מעין החכמה, ופרקי מרכבה, ופרקי מעשה בראשית, וכיוצא, וקצת פקודין הנמצאים להרשב״י ע״ה. בהם ידבק האדם לאהבה ויצליח בחכמה זו, ובתנאי שיעמיק בהם בעיון נמרץ ואז ימצא מבואר רוב מה שנמצא בספרי המפרשים האחרונים ולא יצטרך אליהם, ולא ח״ו כונתנו לפסול אלא לבחור אל המעיין הדרך הקצרה עם היותה ארוכה:",
    "en": "These are the books which one should stick to; [reading] them is praiseworthy. They are the compositions of Rabbi Simeon bar Yoḥai, peace upon him, such as the Zohar, the Tikkunim, Ra’aya Mehemna, Shir ha-Shirim, Sabba, and Yanuka. [Of the books of Rabbi Simeon’s] predecessors, [one can find] Sefer Yeẓirah, the Bahir, Midrash Ruth and Midrash Lamentations from the Zohar. From [his] successors [one can find] the Midrash of the Scroll of Esther from the Zohar. Also [there is] the book Ma’ayan ha-Ḥokhmah, the Chapters of the Chariot, the Chapters of the Account of Creation, and similar works, [as well as] a few minor works of Rabbi Simeon bar Yoḥai, peace upon him. [The student] should stick with these works lovingly, and he will [then] succeed in [mastering] this science on condition that he delve deeply into them and [devote to them] exceptional study. He will then find explanations for most of what is to be found in the books of the latter commentators, which he need not consult. It is not our intention to declare these [latter works] unfit, God forbid, but rather to indicate for the [would-be] student the path which is short, though it seems to be long.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:7",
    "he": "והנה אל המעיין בספרים אלה צריך שני דרכים, האחד, לשנן לשונו פעמים הרבה, ולציין לו ציונים כדי שיזכור הבקיאות, ואל יעמיק ראשונה הרבה. והשני ילמוד במקום שני בעיון רב כפי כחו. נמצא אל המעיין שתי הלכות בקביעות, האחד בעיון בשעות הנזכרים בפרק א׳‎, השני בבקיאות כפי כחו, פעמים ירבה בזה פעמים ימעט בזה הכל לפי צורך השעה והשקט השכל, ובזה בריא לו כי ילך לבטח דרכו וישיג הדרך הישרה.",
    "en": "The reader should approach these books in two ways. First of all, he should review the texts many times, making notes in order to remember [his] studies fluently. He should not delve too deeply at first. Secondly, he should study the material with great concentration according to his ability. Thus the reader should have two permanent rules: (1) [To study] with concentration at the times mentioned in [part III] chapter 1. (2) [To study] with fluency according to his ability. At times [the proportions] should be increased and sometimes lessened, all according to the need of the hour and the [degree of] peace of mind. Thus [the student] shall go on his way confident of attaining the straight path.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:8",
    "he": "ואף אם יראה אל המעיין שאינו מבין, עם כל זה לא יפסיק גרסתם מפומיה, כי נאמן בעל מלאכתו להמציאו נסתר החכמה, כי כאשר ירגיל איש את בנו כן הקב״ה מזכה לעוסק בחכמה זו מעט מעט, ודבר זה נסיתיו פעמים אין מספר. ויש ראיה אל העצה הזו ממה שהעתקנו מהזהר בחלק א׳‎ בפרק חמישי בס״ד:",
    "en": "Though it may seem to the student that he does not understand [the material], he should nevertheless not cease studying, for his Master will faithfully cause him to discover esoteric wisdom. For just as a father trains his son, so does the Holy One, blessed be He, grant merit to one who pursues this science bit by bit. I have experienced this innumerable times. There is proof for this course [of action] from the Zohar [passage] I cited in part I, chapter 5, with God’s help.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:9",
    "he": "ואם יסתפק לו ענין בחכמה הזאת ימתין כי במשך הימים יתגלה לו הענין, ועיקר שכר חכמה זאת היא המתנת הסודות שיתגלו לו בהמשך הזמן. וכן מוכח בכמה מקומות מהזהר שפעמים הרבה היה מתחדש להם דבר שנסתפק להם זמן הרבה, ומשל בפיהם על מלה דא רדיפנא כל יומאי, וכן מוכח בפרשת חיי שרה כי על זה נאמר יעשה למחכה לו כאשר נעתיק לקמן בחלק ד׳‎ פרק ג׳‎. ונוסף על זה פעמים הרבה כשימשכו הימים יתוסף לו הדעת בדרושים המוקדמים לו, וכיוצא נמצא בזהר",
    "en": "Should any subject in this science seem doubtful for [the student], he should wait, for in the course of time the matter will be revealed to him. The essential reward [for the study] of this science is [derived from] waiting for [the revelation of] the mysteries which will be revealed to him in the course of time. In several passages in the Zohar it is proven that oftentimes something which had been doubtful for them for a long time would come to them. Their saying was “We have searched all day for this word.” This is [also proven] in [Zohar,] section Ḥayyei Sarah, [where it states that the verse who works] for Him waits for Him (Isa. 64:3) was written for this [context]. We will cite [this] further on in part IV, chapter 3. Moreover, often [the student’s] knowledge of the treatises he previously [studied] will increase with the passage of time. [Something] similar is to be found in the Zohar.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Or Neerav, PART III.3:10",
    "he": "ויקרה לעומדים בחכמה זו כי בהפכם בדרושים פעמים הרבה יוסיפו בהם דעת ותוספת בעקר, ועל כזה נאמר אין מדרש בלא חדוש (חגיגה ג. ירושלמי שם א׳‎ א׳‎. במ״ר י״ד י״א):",
    "en": "It occurs to those who succeed in this science, that when they search these treatises many times, their knowledge will increase. In a similar context we say, There is no investigation without new [knowledge resulting].",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.1:1",
    "he": "אמר אין האנוש מכעיס אלהיו כי אם בחשק עולם ומה שבו,אם תזבחה אותו תהי קרב לכבוד אלהיך ואל טובו.",
    "en": "To be too fond of this world and of that which is therein, provoketh the wrath of Heaven. If thou sacrifice this fondness, thou shalt be sure of the glory and grace of thy God.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.2:1",
    "he": "מה הוא אשר אדם דורש בעולמו כי אם כבוד עושר ומנוחה.כי כל מאהב עולמו מאד נפרד מהם וידבק אל יגון ואנחה.",
    "en": "All man's striving in this world is but for honour, riches, and ease; and yet he who loveth this life too much is often far removed from them, and more closely bound to sorrow and sighing.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.3:1",
    "he": "לא יפחד אדם עלי עושר הלך לפניו וצידתו,שיגזלו אותו בני אדם אם יגזל עושרו והון ביתו,עזוב מה אינך צריך / והצורך קחה בלבד,יאספך כבוד האל / וזבד טוב לך יזבד.",
    "en": "Fret not for the store laid up, for the riches heaped of yore, fearing lest men rob thee of them, when they steal thy substance and wealth.Leave that which thou requirest not, seize but that which thou dost need; then shall the glory of God be thy rereward, and good fortune shall be thy meed.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.4:1",
    "he": "ביום טובה ראה רעה / ויום רעה לאל קוה,ויציל אותך מצוק / וממכאוב וממדוה.",
    "en": "In the day of happiness, think of sorrow, and in the day of evil, hope in God, that He may deliver thee from the oppression of anguish and sickness.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.5:1",
    "he": "הבט ביתרון רש עלי עושר, השכיל והכלם והתבושש,כי אין אנוש ממרה דבר האל כי אם להעשיר ולא להתרושש.",
    "en": "See the advantage of poverty over riches! Be wise, and feel thyself abashed and ashamed; for no man rebels against God's Word in attempting to get poor, but he doth so in the endeavour to grow rich.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.6:1",
    "he": "אמור אל איש הרבה מזוניו, היש לו די להוציאו לשניו.",
    "en": "Say unto the man who hath much provision: \"Have sufficient years been granted thee wherein to spend thy hoard?\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.7:1",
    "he": "אל כל אדם קנה הונים, אמר(ו) לו אם קנה שנים.",
    "en": "Enquire of the man who hath gotten himself wealth, if he hath also assured himself of the years of his life.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.8:1",
    "he": "בארבעה יגונות / ידבק אדם בעולמו,בריש אין בו להעשיר / און ולא כחל הצמיתו,וטרדה אין פנאי עמה / והטרדה תהי עמו,וחמודו לאין תכלית / ואין יוכל להשלימו,ובדאגה ואין סוף לה / בתכליתו עד תומו.",
    "en": "There are four causes of sorrow which affect men in this world: When poverty cannot extricate itself, so as to become strong by reason of wealth; when occupation leaveth no time for leisure, and is ever engaging a man; when there is no end to a man's longing for a thing which he can never obtain; and when there is unceasing care, which goeth on to the very end and finish.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.9:1",
    "he": "אנוש בין יקרה נפשו בעיניו, מאד יקטן יקר עולם בפניו.",
    "en": "A man of understanding who esteemeth himself will think little of this world's splendour.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.10:1",
    "he": "פרי אילן אנוש דומה בעולם, באבו הוא ומוצאיו ילקטוהו,והנה כאשר יהיה מבושל, לתאוה הוא ורואיו יאכלהו,ואם לא ילקטו אותו בני איש, יהי נופל וחיות ירמסוהו.",
    "en": "Man in this world may be likened to the fruit of a tree; whilst ripening, it is gathered by those who find it; when matured, it is longed for, and enjoyed by thsoe who see it; while if it be not gathered, it falleth, and the beasts trample it underfoot.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.11:1",
    "he": "בימי נעורים ירא יום מיתה וסור מחטאים,כי על גמלים זקנים עורות ככרים נשואים,ברעות כבשים ואלים הרבה ימותון טלאים,תיבות נערים לקבר שבים מביאים ונושאים.",
    "en": "In the days of youth fear the day of death, and depart from sin; for upon old camels the skins of young sheep are borne. When the lambs and the rams are in grazing, many of the young ones perish, and so on the shoulders of the old are the caskets of many young lives carried to the grave.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.12:1",
    "he": "בני אלים יבקשו יום תמותת בני אדם ומה הוליד לפניו,ויושבי האדמה ישאלו איש לרעהו ומה הנחיל לבניו.",
    "en": "When a mortal passeth from this world, men of worth will ask, What life did he lead? But they who only think of earth enquire, How much did he bequeath to his children?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.13:1",
    "he": "הלא אדם בעולמו / במקרהו ומולדתיו,כמו אדם סבבוהו / נחשים כל סביבותיו,במוצאיו ומובאיו / משנאים כל נתיבותיו,ופחדתו מאד מאל / ומאלה מגורותיו.",
    "en": "Is not man in this world, by accident and birth, as a creature e'er surrounded by serpents at every turn? Where'er he goeth, whene'er he cometh, they endanger his every path; in constant fear, he dreadeth lest now, by this one or by that, he be suddenly attacked.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.14:1",
    "he": "מי שימותת את / נפשו והוא חפצותמיד באחריתו / לעד יחיינהאך אם יחיינה / על תאות עולםידע ויתבונן / כי אז ימיתנה.",
    "en": "He who mortifieth himself, ever thinking with delight of his latter end, will preserve his life unto eternity; while if he keepeth it alive for the pleasure of this world alone, let him know and understand that in this way he killeth the life that is within him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.15:1",
    "he": "בכה ודאג / לאנשי התמותותואל תשמח / לאנשי הנעימות.",
    "en": "Have a care and weep for man's mortality, and rejoice not at life's pleasantries!",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.16:1",
    "he": "תקרא ליום ויום לעם יושב משתק ואין עונה ואין קשב,ויעננו קול לרמותם מאכל ..... יוכלו השב,ולמעמד הדין יקומון עוד לעמוד פני יוצרם להתחשב.",
    "en": "Proclaim unto people day after day the message; there they sit in silence, they answer not, nor give ear…. But when the Day of Judgment cometh, they will perforce rise up and stand in the presence of their Maker, called upon to give account of their wrong-doings.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.17:1",
    "he": "אדם באהבת עולם רצונו, / דומה לכלב מוצץ גרמות,דם משפתיו מוצץ ודומה / כי הוא מוצץ דם העצמות.",
    "en": "The man whose sole delight is in this world, may be likened to a dog sucking bones; thinking that it is sucking blood from the bone, it sucketh the blood of its own lips.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.18:1",
    "he": "אנוש יחשק עולם / ולא יעבוד האל,בכל עת יהי מפסיד / ויחשוב אשר יקנה,הכי עוד יהי נקבע / עלי כל אשר פעל,ביום יחליף סותו / ויום כל לבוש ישנה.",
    "en": "The man who doteth on this life, and serveth not his God, will ever be the loser, though he think that he doth gain. Indeed, he will be stripped of all that he hath done in the day when he doth change his garb, and putteth other raiment on.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.19:1",
    "he": "בעת תחשוב לעולמך, / חשוב כי תחיה לעד,ועת תחשוב לאחריתו, / חשוב כי מחר תתמעד.",
    "en": "When thou dwellest upon this thy world, think that thou wilt live for aye; when thou thinkest of this life's end, think that to-morrow it may slip from thee.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.20:1",
    "he": "רפאות נשמות אמת הצדקות,ומות הנפשות הכי מעשקות.",
    "en": "Righteousness is, in truth, the health of the soul; wickedness is its death.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.21:1",
    "he": "כל מתאבל על עולמו, קוצף על צור רואה גלמו.",
    "en": "Whosoever pineth at his fortune in life showeth he is angry with his Maker who formed him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.22:1",
    "he": "אנוש ישיש באחת דאגתו, כבר השלים אלהיו תאותו.",
    "en": "The man who can laugh away a single care may be said to have had life's desire accomplished by Heaven.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.23:1",
    "he": "אנוש בפני בני אדם יקר הודו מאד יקטן,יהי נצול ונמלט מאנוש מזיק ומשטן.",
    "en": "The man who, though the world esteem him highly, thinketh very little of himself, is sure to be delivered and released from the grasp of that which harmeth and hindereth.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.24:1",
    "he": "התעלסה על הון אשר התקדמת,תתחרטה על כל אשר הנחת.",
    "en": "Pride thyself upon the gain which thou hast already obtained; have remorse for those things which thou hast wilfully neglected.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.25:1",
    "he": "עזוב כל הון אשר חסר וחדל,וקח ממון אשר הולך וגדל,",
    "en": "Leave all gain that diminisheth and ceaseth, and take thou hold of the kind that goeth on and increaseth.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.26:1",
    "he": "אדם בעוד חי בריא בשלותו,יכיר וידע כי גדול כים שברו,כי איך יהי שלם או איך יהי בריא,אדם, והמות תלוי בצוארו.",
    "en": "Let man in life, while in health and at ease, recognise and know that the breach may come great as the sea; for how can man remain whole and strong, seeing that Death is ever hanging at his neck?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.27:1",
    "he": "חכם אר ראה אנוש דואג, שאל אמור מה מחשבותיך,אם הם לעולמך מעט תוחיל, תפרדה מהם במותך,אם דאגתך באחריתך, האל ירבה דאגתיך.",
    "en": "A Sage, on observing a man full of care, enquired of him thus: \"Why in such deep thought? If thou art concerned with earthly things, thou hast little to hope, for at death thou shalt be parted from them. But if thou art anxious concerning thy latter end, then I say, may God increase thy care!\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.28:1",
    "he": "אם תבחנה עולמך משכיל, ותתחשב חוקרו וגם דורשו,אז תמצאה אותו כמו אויב, עוטה מעיל אוהב ומלבושו.",
    "en": "If, in true wisdom, thou dost test the world in which thou livest, reflecting on it, proving it, and searching it, thou wilt indeed find it like unto an enemy, wearing the mask and cloak of a friend.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.29:1",
    "he": "הלא תירא אנוש מועד להלך בלא צידה אלי ארץ רחוקה,ומאין כל יהי יורד לתוך בור ובית שחת מקום צרה וצוקה,ויעמוד אל פני בוראו ביום דין, לעוברו על דבר מצוה וחוקה.",
    "en": "Shouldst thou not fear, O man forewarned, when, without due provision, thou settest forth for the distant country, and lacking all things, thou descendest into the pit of destruction—the place of trouble and affliction, doomed to stand before thy Creator on the Judgment Day, to answer for the transgression of precept and command?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.30:1",
    "he": "אל תחמוד עושר אישים וקנינים, מתוך ומחמם שמו בכליהם,כמה בני אדם שאספו עושר אל אויביהם ולבעלי נשותיהם.",
    "en": "Covet not the wealth of men and their possessions, filled as their vessels are through oppression and violence. How many men gather riches that goeth to their foes, even to the lovers of their wives!",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.31:1",
    "he": "מחסר נדבותיו וממעיט צדקתו,מאסף ומקבץ לאוצר זולתו.",
    "en": "He who his freewill offerings doth reduce, and giveth ever less in charity, is but gathering and collecting wealth to swell the treasures of another.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.32:1",
    "he": "ירא פן תאסוף לך העונות,ותנחיל יורשיך הממונות.",
    "en": "Fear lest thou heap up for thyself the sins, and bequeath unto thy heirs the monies.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.33:1",
    "he": "מצוקות תולדות ימים ואידם ומקריהם חשוב אותם חלומות,ושים אותם כלא היו והכן מזון נפש וצידת הנשמות.",
    "en": "As for the worries and calamities which Time bringeth with it, and all the occurrences of life, regard thou them as dreams, and think of them as though they had never been; but fail thou not to prepare food for the soul and some provision for the spirit.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.34:1",
    "he": "אנוש אינו בבטחה על מזונו, לעולמים יהי ארוך יגונו.",
    "en": "No man is sure of his livelihood, and he is therefore never free from concern.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.35:1",
    "he": "מרדף אחר הבלי ימותיו, ולא השיג רצונו בו וחפצו,רצונו איך משיג בעולם אשר אין אחריו חושו ורוצו.",
    "en": "If in all his days here pursuing vain toil, man doth not obtain his will and desire, how can he attain his will in that world for which he had no feeling, and after which he never did run?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.36:1",
    "he": "אשר מומו יגל לכל, כבוד נפשו ישכח,וסר מאהבת עולם אמת רוחו ישבח.",
    "en": "The man who revealeth his blemish to all forgetteth the honour of his own soul; but he who turneth from the love of this world, may truly be said to glorify the spirit within him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.37:1",
    "he": "אדם מתקן סתריו / בוראו יתקן גלוייו,אם אחריתו מתוקן / יאריך שנותיו וחייו.",
    "en": "Let man but establish his secret things, and his Creator will regulate the things revealed. If he attend to his latter end, He on high will lengthen the years of his life.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Abstinence.38:1",
    "he": "שומר נפשו יזכור מותו, / ובעוד יומו יפחד לילו,זה השער ליי' / מספר בתיו כספר ל י ל ו.",
    "en": "He who would preserve his life should call to mind the hour of death; and while he be yet in his day, let him fear the coming of his night.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.1:1",
    "he": "חכמה תחיה את בעליה / לשלם גמול אל ועבודתו,בה יהיה קונה ימי חייו / שם טוב וכבוד אחרי מותו.",
    "en": "Wisdom giveth life to its possessor, paying the reward of God for His service. By wisdom doth man acquire the days of this life, a goodly name, and honour after death.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.2:1",
    "he": "מטר שחק יחיה הזרעים / בעת ירד ואם ירבה ימיתם,והחכמה תחיה לב חכמים, / ואם תרבה לחיי עד תשיתם.",
    "en": "The rain of Heaven reviveth the seed in the hour in which it falleth; but if it fall too heavily, it will surely kill the seed. Wisdom, too, the wise man's heart reviveth; but the more it groweth, the surer 'twill lead to eternal life.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.3:1",
    "he": "אל תדאגה אם עשרך אבד, אם שכלך נשאר והודך,כי איך תהי דואג עלי תער חרב והחרב בידך.",
    "en": "Grieve not when thy wealth doth perish, if thy sense and honour remain; for why shouldst thou pine for the scabbard, when thy hand the sword doth retain?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.4:1",
    "he": "מי הוא אשר נאה / למלוך עלי תבל,או על אוני שיט / מלח ורב חובל,חכם בכל עניין / מבין בכל פשר,אם לא אנוש ידרוש / חכמה מאד סובל.",
    "en": "Who is meet to be king o'er the world, the ship as mariner or captain to guide? He who in all things is wise, is alert in deciding, enduring much in the search after wisdom.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.5:1",
    "he": "למה יהי ירא אשר אוסף חכמה, וידו באמת מחזיק,מדוב ומאריה ומשחל או מחמת תנין וכל מזיק.התיאשה אם שכלך אבד כי זאת אבדה לא תהי מוצא,על כן שמור את שכלך לעד, כי לא יהי שב אם יהי יוצא.",
    "en": "Why should he who wisdom gathereth, he whose hand layeth hold of truth, fear the bear, the lion, or adder, the poison of dragon, or aught that doeth harm? Despond thou, if thy good sense doth fail, such loss will never be regained; wherefore keep thy sense for aye; once gone it will not come again.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.6:1",
    "he": "כל איש חננו אל מאד דיעה, אל ידאגה על הון ועל קנייןהן אחרית חכמה לאיש שלום, גם אחרית הון מר ורע עניין.הקור בינה דרוש חכמה, והתייאש בתכליתה, וחפש את צפוניה וגנזכה ומשכיתה.",
    "en": "The man whom God with much knowledge hath graced, need have no care for wealth or possessions; 'tis peace that marketh the wise man's end; the end of wealth is bitter, and sad remorse.Search thou for understanding, seek wisdom, and regard not the issue; investigate her hidden worth, her treasure-store, and beauty.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.7:1",
    "he": "אמת, יראה בלא חכמה / כמו בעל בלא אשה,עם חכמה בלי יראה / כאשה מבלי בעל.ושכל מבלי חכמה / כקשת מבלי יתר,וכל אדם שניהם בו / בכל עת מעלה יעל.",
    "en": "Verily, as a man without a wife is fear without wisdom; but wisdom without fear is as a woman without a spouse. Understanding without wisdom is as a bow without a string; but the man in whom these two are found will ever \"rise from high to higher.\"",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.8:1",
    "he": "אין איש לגודל גוף ידובר, כי להוד חכמה והשכל והתושיה,ואינו חסר לחם מחוסר, כי חסר חכמה מאד חסר ואין לו מחיה.",
    "en": "No man is accounted great by reason of his body's strength, but according to the brilliance of his mind, his wisdom, and his prudence. Not he who wanteth bread doth want; who wisdom wanteth, wanteth much, he lacketh that which sustaineth life.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.9:1",
    "he": "ראה חכמה ברוב עוני ודלות, וחכם יש ברוב עושר וכח,כשדה יעשה חטה, ושדה בצדו יעשה קמוש וחוח.",
    "en": "Lo, wisdom may indeed be found in the poor and forlorn state, as well as in the abundance of this world's wealth and power; just as this field will produce all wheat, whilst the one adjoining will bring forth thorn and brier.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.10:1",
    "he": "אם תאהב חכמה בחר יושר המעשה ושנא מרי,התבוננה כי נמשלה חכמה אילן והמעשה פרי.חכמת אדם עם המעשה יום המות יוליכנה,אכן חכמה מאין מעשה לבני עולם יניחנה.",
    "en": "If 'tis wisdom which thou dost love, choose upright action, and hate rebellion. Know, wisdow is like a tree, action is its fruit. Wisdom (theory) to practice joined will lead a man to the day of his death; but knowledge, whence no actions flow (die with him), he leaveth no aftermath.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.11:1",
    "he": "בחר מושב חכמים כי לשכלך יהודוך וירבו בך שבחותוירוך בעת תסכל, ובכל עת תהי שוגה יבינוך נכוחות.",
    "en": "Choose the seat of the wise, and men will honour thee for thy good sense, and praise thee in full measure. When thou wouldst err, they will teach thee; and whensoever thou wouldst falter, they will make thee understand, and direct thee in the right way.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.12:1",
    "he": "תאומים נולדו חכמה ומעשה, וכל אחד יהי הודו חבירו,ומעשה מבלי בין איך יהי זך, ומאין מעשה בין מה שכרו.",
    "en": "Knowledge and action are twins by birth, one giving glory to the other. Action without understanding, how can it be pure? And where there is no action, what reward hath understanding?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.13:1",
    "he": "טוב לי לעזוב חכמה בעבור סכלות כי לא אדענה, משאניחנה ואני חכם בעבור אמאסנה.",
    "en": "I would rather leave wisdom through folly and lack of knowledge than, knowing what is right, forsake it in scorn.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.14:1",
    "he": "אמרו לחכם מבני דורו, / מה זה אשר חכמתך על כל,ענם בהוציאי בשמן נר, / שלא להוציא ביין אשכל.אמת גוף בלא חכמה / כמאין יסוד בית,בשדה אשר יצמח / מקום מענית שית.",
    "en": "A man, wise in his time, was once asked, \"How is it that thou excellest all others in wisdom?\" And he replied: \"I did not spend that which I had upon the juice of grape or wine,—upon the midnight oil it was spent.\"Truly man's body without wisdom is as a house without a base, as a field in which the thorn springeth forth in the furrow.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.15:1",
    "he": "התמצא מעלת רמה כמעלת אנוש מכיר במדת מעלתו,מפיהו ידבר רק בפיהו לכל אדם כמשפטו ודתו.",
    "en": "Canst thou find a quality in man higher than that which recogniseth the measure of his position, so that when he speaketh, he will but speak to all men according to his rule and regulation?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.16:1",
    "he": "אנוש חכם בעוד חכמה יבקש, ושואל בין בכל מושב ומשמר,ואין בער כמותו כאשר הוא מחשב כי כבר השלים וגמר.",
    "en": "A man of wisdom will continue in the search for wisdom, seeking knowledge wherever it may dwell or be kept. There is no fool equal to him who may think that he hath finished and completed his studies.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.17:1",
    "he": "קנה חכמה ואל תאמר אשר די לך אם מעלתך בה מכלכלודע כי הון בלי חכמה יבלע עדי תמו ומשאר חסר כל.אשר ייגע דרוש חכמה ונכנע לבקש פני מבין וידרוש,לרגלה יעלה מעלה למחר, ואם היה לזנב יהיה ראש.",
    "en": "Obtain wisdom, and say not that thou hast enough to sustain fully therewith the position thou dost hold; for know, that wealth without wisdom will be lost, so that it ceaseth to exist, and thou mayest remain bereft of all things; whilst he who laboureth in the search for wisdom, and stoopeth to search out and find one to enlighten him, may on the morrow be in the track of rising higher; and, having been the tail before, may rise to become the head.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.18:1",
    "he": "אם המלכים שופטי ארץ, הן החכמים ישפטו אותם,ורצון מביני עם בבינתם, ורצון כסילי עם בסכלותם.",
    "en": "Kings may rule the world, but the wise rule kings. Men of understanding find delight in their wisdom, but fools delight in their folly.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.19:1",
    "he": "עורון לבב הוא עורון, על כן להקשיב הט אזנים,כי איש לבו [יהי] סתום, לא יועיל פקוח העינים.",
    "en": "Blindness of heart is blindness indeed; therefore incline thou the ear to hearken; for what availeth the open eye, if the heart itself be closed?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.20:1",
    "he": "וכמה מבני אדם יבהלך במראיתו,ואמנם כאשר דבר לאלם תחשב אותו.",
    "en": "How many men there are in the world who, as they make their appearance, strike terror; but when they once begin to speak, they are thought to be no better than dumb?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.21:1",
    "he": "אנוש קומה מאד ארוך ובעל זרוע וחנית וסגור וירק,היש מועיל ודעת אין בקרבו ומשכל ומחכמה מאד ריק.",
    "en": "There are men of stature and height, men of muscle, able to brandish the spear and the lance; but of what avail are they without knowledge, being altogether lacking in understanding and wisdom?",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.22:1",
    "he": "דבר וטובו לעין, חכם אנוש ידבקה בו.דבר ונזקו לעין, יתרחקה מסביבו.דבר וטובו מסופק, ישלך עלי אל יהבו.",
    "en": "If a thing be clearly good, let the man of wisdom take hold of it; if it clearly doth harm, let him move away from it; if it be doubtful whether it be good or ill, let him cast his burden upon the Lord.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.23:1",
    "he": "אנוש חבר לחכמתו [ענוה], בכל המעלות רק היא גדולה,וכן יקר ונכבד המחבר בכל עת ליכולת המחילה.",
    "en": "A man who with wisdom humility doth join, will find that among all qualities it standeth pre-eminent. So also will he be respected and honoured, who at all times joineth forgiveness with power.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.24:1",
    "he": "איש יעסוק תמיד ויתאמץ ללמוד נתיב חכמה ויאמן,לא נתכנו להיות שני לו, תואר מאד עבה וגוף שמן.",
    "en": "The hard-working student whose constant aim it is to strengthen himself in his studies, even to tread in the path of wisdom, is not likely to be possessed of two things—a greasy face or portly body.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.25:1",
    "he": "בחר בארבעה, בחר לך בן משכיל, ומדבר אחד חמשי השמר,היה חכם, אם לא היה לומד או מאזין או אוהב דת ואל תרבה ממר.",
    "en": "My son, if thou wouldst be wise, choose four things, and beware lest thou neglect the fifth: be learned; if this cannot be, be a learner, a listener, be law-loving, and be not too much given to bitterness.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.26:1",
    "he": "אל תהי בישן, דרוש חכמה אם תדרשה מפי חכמיה,בוש אל תהי לא אדעה לאמר אם לא תהי מבין סתומיה.אם לא תהי בוש תהיה מחר נחשב ונכבד בין יקומיה.",
    "en": "In searching for wisdom at the hands of the wise, be not slow to ask questions. Be not ashamed to confess, \"I know not,\" if thou grasp not the depths of a matter. If thou dost overcome this sense of bashfulness, thou wilt in time be recognised and esteemed by those among whom thou dost move.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.27:1",
    "he": "אל תעלוז אם כבדוך עם על הון וממשלה בידך,כי כל כבודם יהפוך עורף עת יהפוך עורף כבודך.אך יערב לך אם תהי נכבד על הוד אשר ינוד בנודיך.",
    "en": "Exult not when men honour thee for thy wealth and power; for when thy honours flee from thee, then also will their flattery flee. Let it be most sweet to thee, if thou dost honour gain from that pre-eminence which moveth with thee, even when thou dost roam abroad.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.28:1",
    "he": "לשואל מי גדולי עם בתבל, חכמים או עשירים, תענהואשר הוליך בידו כל יקרו, ודרך ים ומדבר יסעדהו.",
    "en": "To him who enquireth, Who are the great ones of the world, the wise or the rich? Answer, He who carrieth about with him all that he hath, that which may sustain him, whether he cross the desert, or travel by sea.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.29:1",
    "he": "ואומר לך נוני עם בפתחי עשירי עם מצאתימו קרא לו,לסכלות העשירים החכם לב, וחוסר מעלת דעתם לשכלו.",
    "en": "Then say, Why dost thou find it is the way of the world for the wise to be knocking at the door of the rich? Because the wise of heart, knowing the folly of the rich, make allowance for their poverty in sense when compared with their own.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.30:1",
    "he": "חדש מדבר שוא ושפתי חלקות, ואל תתחרה עם פתלתול ועקש, ומה טוב באנוש יחליק את לשונו, בבואו תבונה וחכמה לבקש.",
    "en": "Cease from speaking vanity, and using smooth speech; and excite not thyself at the forward and crooked. Yet how good is it for man to have his tongue smooth, when he cometh to seek understanding and wisdom!",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.31:1",
    "he": "חמשה ספרום מתי בין ודעת, אשר הם תחלת תבונה וחכמה,שתיקה ושמע וזכרון ומעשה ולמוד הכי הם כמגדל וחומה.",
    "en": "Men of intelligence and understanding give five as the number of points from which knowledge and wisdom start, namely, Silence, Attention, Memory, Exercise, and Study; these form, as it were, the tower and wall of the edifice.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.32:1",
    "he": "שלשה נפלאו, אין איש מקורא חכם לב עד ישתלמו בו,בלי לבזות אנוש תחתיו בחכמה בעודו ידרשה עם טוב לבבו,ולא יהיה מקנה לאשר רב יקר ביתו ורוב אוצר זהבו,ולא ישאל מחיר חכמה ודיעה לכל דורש אשר לבו נדבו.",
    "en": "There are three things which distinguish a man, and without the full possession of which no one can be called \"wise of heart.\" They are as follows:—Never to despise the man below thee in knowledge while he be earnest in acquiring learning; never to be jealous of the man who can command a richer home and a wealth of golden treasure; and never to ask payment of one whose heart is fully turned to the search after wisdom and knowledge.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.33:1",
    "he": "שאלת השוטים שאל על החכמה,ושמרה כשמיר שבו וגם אחלמה.",
    "en": "In enquiring for knowledge, ask questions, even though they give evidence of folly; but in keeping knowledge, guard it as thou wouldst guard the diamond, agate, or amethyst.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.34:1",
    "he": "עוטה כסות בשת בעת חכמה יבקש יעטה מחר מעיל אולת,לכן קרע אותו ועמדה על מקום פתחי נבוני עם כדל על דלת.",
    "en": "He who is clothed in the garb of bashfulness while seeking wisdom, will on the morrow wrap himself in the cloak of folly; therefore rend this garment, and take thy stand at the door of the wise, as the pauper at the door (of the rich).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.35:1",
    "he": "אבדת מאמין חכמה ביד כל איש יבקשנה,ואפלו ביד כופרים אבידתו ישיבנה.",
    "en": "If a believer hath lost some form of knowledge, let him seek it at the hand of whomsoever it be; yea, even at the hand of the sceptic it is right that its loss be restored.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.36:1",
    "he": "לדרוש תבונה ותפוש חכמה, כל עיר וכל מקום היה סוחר,כי אם תהי קטן בעם אחד תהיה מאד יקר בעם אחר.",
    "en": "To seek knowledge and search out wisdom, travel every city and spot; for what may be regarded as of little account by some may be considered of value by others.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.37:1",
    "he": "למד תבונתך ללא ידע, ולמד אשר תסכל ולא תדע,אם תעשה זאת תהיה זוכר דעתך ותוסיף בין וכל מדע.",
    "en": "Impart thy knowledge to him that knoweth not, and learn that of which thou art ignorant, and which thou dost not know; by doing so, thou wilt keep up afresh the knowledge which thou hast, and wilt continue to acquire information and learning anew.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.38:1",
    "he": "חכמה כפתוח עלי אבן על לב נערים דורשי בינה,אך היא כפתוח עלי החול אם ילמדו אותה בעת זקנה.",
    "en": "Knowledge impressed upon the heart of the young is like engraving on stone; but if man take to learning in old age, it is like making an impression on sand.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.39:1",
    "he": "אל תחמסו חכמה בתת אותה ביד אישים אוילי עם לבל תחטאו,אכן תנו אותה ביד האוהבים דרכה ואז חיים וחן תמצאו.",
    "en": "Do not that violence to knowledge to place it in the hands of men who are the fools of society, lest thou commit a sin thereby; but put it in the hands of those who love its ways, and then life and grace thou shalt find.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Shekel HaKodesh, On Wisdom.40:1",
    "he": "רש לא יגנה איש חכם לב, גם תאוה לא תעבירהו,שכלו כמו כתר על ראשו, והוא על נתיב יושר יניחהו,הזהרה לשמור אשר צויתה בו וייגע את בשרך,וכפעלו אל תגמלה רשע פן יאבדה מאל שכרך.",
    "en": "As for the wise of heart, poverty will never debase him, nor will lust lead him astray; his knowledge is like unto a crown placed upon his head, and it draweth him along the path of right. Take heed thou observe that which thou hast been commanded, even though it be weariness to the flesh; furthermore, deal not with the wicked according to his deeds, lest thy reward from God be lost.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:1",
    "he": "גילוי היחוד וענין ההטבה - יסוד הבריאה [א -ד]:",
    "en": "The Revelation of Unity and Goodness: Foundation of the Creation (Openings 1-4)",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:2",
    "he": "יחוד רצונו ושליטתו ית':",
    "en": "Oneness: God’s existence, His will and control",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:3",
    "he": "יחוד האין סוף ב\"ה הוא - שרק רצונו ית' הוא הנמצא, ואין שום רצון אחר נמצא אלא ממנו, על כן הוא לבדו שולט, ולא שום רצון אחר. ועל יסוד זה בנוי כל הבנין:",
    "en": "The oneness of Eyn Sof – He who has “No End”, blessed be He – lies in the fact that only His Will exists, and no other will exists except through Him. Therefore He alone is in control and not any other will. The entire structure is built on this foundation.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:4",
    "he": "יסוד האמונה ועיקר החכמה הוא יחודו העליון ית\"ש, לפיכך זה מה שצריך לבאר ראשונה. וזה, כי כל חכמת האמת אינה אלא חכמה מראה אמיתת האמונה, להבין כל מה שנברא או שנעשה בעולם, איך יוצא מן הרצון העליון, ואיך מתנהג הכל בדרך נכון מן האל האחד ב\"ה, לגלגל הכל, להביאו אל השלמות הגמור באחרונה. ופרטות החכמה הזאת הוא רק פרטות ידיעת ההנהגה בכל חקותיה ומסיבותיה.",
    "en": "God’s supreme unity is the foundation of faith and the root of wisdom. Accordingly, this is what must be explained first. For the entire Wisdom of Truth (חכמת האמת, Chochmat HaEmet, the Kabbalah) comes only to demonstrate the truth of Faith (אמונה, Emunah). It comes to explain how all the created realms and beings and everything that happens in the universe all emerge from the Supreme Will (הרצון העליון, HaRatzon HaElyon). It shows how everything is governed in the right way by the One God, blessed be He, to bring the entire cycle of creation to complete perfection in the end. The component details of this wisdom provide detailed understanding of all the laws and processes by which the universe is governed.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:5",
    "he": "נמצא המונח הראשון של החכמה הזאת - שלכל מה שאנחנו רואים, בין בגופים הברואים ובין במקרים המתילדים בזמן, לכולם כאחד יש אדון אחד לבדו ב\"ש, שהוא העושה כל זה, המנהג כל זה, שדרכי מעשיו והנהגתיו הוא מה שאנו מבארים ומודיעים בחכמה הזאת. אם כן זהו מה שיש לנו לבאר בראשונה, כ\"ש שזה הענין עצמו הוא יסוד לבריאה עצמה, כמו שנבאר בעז\"ה. ובהביננו זה הענין, נבין בדרך עיקר ענין הבריאה - על מה היא מיוסדת. על כן זה ודאי ראוי לבאר ראשונה:",
    "en": "Thus the first axiom of this wisdom is that everything we see, including all created beings and all that occurs within time, is under only One Master, blessed be He. God alone makes and does all this, and He governs everything. The purpose of this wisdom is to explain the ways in which He acts to make and govern the creation. If so, the oneness of God is what we must explain first, since this is the very foundation of the creation, as will be explained. If we can understand this subject, we will have an understanding of the foundation of the creation, its root and purpose. Accordingly, it is certainly proper to explain this first.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:6",
    "he": "חלקי המאמר הזה ב'. ח\"א, יחוד הא\"ס ב\"ה וכו', והוא ענין יחוד העליון. ח\"ב, ועל יסוד זה כו', והוא שהיחוד הוא היסוד גם לנאצלים ונבראים עצמם:",
    "en": "The opening proposition consists of two parts: Part 1: The oneness of Eyn Sof… This introduces the subject of the supreme unity of God. Part 2: The entire structure… This unity is also the foundation of all the emanated realms and created beings.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:7",
    "he": "חלק א:יחוד הא\"ס ב\"ה הוא, כי כבר ידעת שעצמות המאציל ית' אין אנו מדברים ממנו כלל, והוא בעל הרצון. אך כל מה שאנו מדברים - אינו אלא מרצונו הכל -יכול והבלתי -תכלית, שזה מותר לנו יותר לדבר בו. וגם בזה יהיה לנו הגבול עד היכן נוכל להתבונן, וכדלקמן. אך על כל פנים, כיון שאין אנו עוסקים בעצמותו, אלא ברצונו - יותר מותר לנו להתבונן.",
    "en": "Part 1: The oneness of Eyn Sof… You already know that we are not talking at all about God in Himself, namely about the essential nature of the Owner of this Will. Everything that we discuss relates only to His Will, which is all-powerful and unlimited. Of this we are permitted to speak, yet even here there is a limit to how far our minds can reach, as will be discussed below. Nevertheless, since we are not dealing with His Essence but with His Will, it is more permissible for us to seek understanding.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:8",
    "he": "והנה המאציל העליון ב\"ה וית\"ש יש לנו להאמין שהוא יחיד בכל עניניו, פירוש, שהוא יחיד במציאות - שהוא לבדו מוכרח המציאות ואין אחר כלל, ושהוא יחיד בשליטה. וזה פשוט שהוא נמשך מן הקודם - כיון שהוא יחיד במציאותו, פשיטא שיהיה הוא לבדו שולט, שהרי כל אחד שיש עתה הוא רק עלול ממנו.",
    "en": "We must believe and have faith that the Supreme Emanator – blessed be He and blessed be His Name – is One alone, unified in all respects. This means that He alone exists, and only He exists of necessity: there is simply none other. And He alone controls everything. That He alone is in control is an obvious inference from the first proposition – that He alone exists. Since He alone exists, He alone is in control. This means that every other being that exists now is contingent upon Him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:9",
    "he": "אף על פי כן גם זאת היא ידיעת אמונה בפני עצמה, כי היו יכולים המינים לומר ח\"ו, שאמת הוא שבתחלה היה לבדו, והוא רצה וברא ברואים, אך כיון שברא ברואים בעלי רצון, היה אפשר, לולא יחודו השלם, שהרצונות האלה שברא יהיו מעכבים על יד רצונו. פירוש, כיון ששמם בעלי בחירה, הרי הם יכולים לבחור גם הפך מרצונו.",
    "en": "Nevertheless, the fact that He alone is in control is a separate item of faith. Otherwise the unbelievers might say that at first He may have been alone and that He chose to bring creatures into being. But they could argue that, nevertheless, as soon as He created independent creatures possessing their own will, it would be possible (were it not for the fact of His perfect unity) for these independent wills to set limits to His will. In other words, once He gave them free will, they became able to choose the opposite of His will.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:10",
    "he": "ולא זו בלבד, כי גם מהלך מקרי העולם לכאורה מראים כן, כי הוא ברא העולם לטובה, אך ברא הס\"א שהיא רעה, וברא האדם בעל בחירה, שיכולים להיות רשעים. בא האדם והרשיע לעשות, קילקל מעשיו, וחפצו של מקום ח\"ו לא הצליח. וישראל שחטאו אין ישועתה להם ח\"ו, אלא חטאו וחוטאים, על כן יהיו תמיד כך - גולים ומעונים. כי מאין להם הישועה, והרי הכתוב אומר, \"למרות עיני כבודו\", \"צור ילדך תשי\".",
    "en": "Moreover, the course of the history of the world makes it appear outwardly as if this is indeed the case. For He created the universe for good, but He created the Other Side (סטרא אחרא, Sitra Achra), which is evil, and He created man with free will, giving him the potential to do evil. Man chose to do evil, with the result that God’s desire was not accomplished. The unbelievers argue that now that the people of Israel have sinned, there is no salvation for them (God forbid) for they sinned and continue to sin. Accordingly they will always remain exiled and persecuted – for where could their salvation come from? Indeed it says explicitly: “For Jerusalem is ruined and Judah has fallen because their tongues and their doings are against God, to provoke the eyes of His glory” (Isaiah 3:8). It also says: “You forgot (or weakened) the Rock that gave birth to you” (Deuteronomy 32:18).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:11",
    "he": "על כן צריכה הידיעה הזאת, לדעת לבד מיחוד המציאות - גם יחוד השליטה. וזה יחוד רצונו ית\"ש - שאי אפשר שיהיה שום דבר מבטל רצונו בשום טעם שבעולם, אלא הוא לבדו השולט.",
    "en": "Accordingly we need to know that not only does God alone exist, but also that God alone is in control. This is what is meant by the oneness of his Will: that nothing in the world could ever negate His will, for He alone is in control.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:12",
    "he": "וכל זה שאנחנו רואים שלכאורה הוא הפך רצונו - אינו אלא שהוא מרשה כך על פי עצה עמוקה המושרשת במחשבתו, שסובבת והולכת עד שישלים הכל בתיקון גמור וכללי, שמניח עתה בחירה כל זמן שרוצה, אך בסוף הכל - או על ידי תשובה או על ידי עונש - הכל חוזר לתיקון גמור. וזה נקרא, \"יחוד הא\"ס ב\"ה\", שעתה ברצון אנו מדברים.",
    "en": "Everything we see that appears to be contrary to His will exists only because He allows it in accordance with His deep plan, which will continue unfolding until He brings everything to complete perfection. At present God leaves man with freedom of choice for as long as He wills. But in the end – whether through repentance or by means of punishment – everything will return to complete perfection. This is called “the oneness of Eyn Sof, blessed be He”. We are talking about the oneness of His Will (but not about Eyn Sof in His intrinsic Essence).",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:13",
    "he": "וזה: שרק רצונו ית\"ש - רצונו של המאציל ית\"ש, שהוא מה שהזכרנו - יחוד הא\"ס ב\"ה: הוא הנמצא, שיש לו מציאות מוכרח מעצמו. וזה, כי כמו שאנו צריכים להאמין היחוד במציאותו המוכרח, כך צריכין אנו להאמין היחוד בשליטתו ורצונו. שכמו שמציאותו מוכרח, ואי אפשר בלאו הכי, והוא לבדו עילה מוכרח, והשאר עלול ממנו - כן רצונו ושליטתו מוכרחת, שאי אפשר בלאו הכי, והיא לבדה שולטת, וכל שאר הרצונות אינם אלא לפי רצון זה. וזהו ואין שום רצון אחר נמצא אלא ממנו.",
    "en": "Thus …only His Will… – the Will of the Emanator, the unified Eyn Sof, blessed be His Name – …exists… because only God exists of necessity. In other words, just as we must believe in the oneness of God’s existence – that God alone exists of necessity – so we must believe in the oneness of His power and will. Just as His existence is necessary, and it cannot be otherwise – and He alone is the necessary cause, while everything else derives from Him – so too, His will and power are necessary, and it cannot be otherwise. His power alone holds sway, and all other wills exist only in accordance with this Will. Thus …no other will exists except through Him.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:14",
    "he": "ולא תאמר, אמת שכל הרצונות נמצאו ממנו, אך אחר שנמצאו הנה יש להם כח לרצות נגד רצונו ח\"ו - זה אינו. וזהו: על כן הוא לבדו שולט ולא שום רצון אחר, שליטה - רצה לומר שליטה שלמה, שאין שום מונע לה. והנה לרצון העליון שייך השליטה הזאת, והוא נקרא באמת רצון יחיד, רוצה כרצונו בלי שום מונע, ושאר הרצונות, אדרבא, אינם שולטים, כי הם עלולים מהרצון העליון, והרי הם משועבדים לו. ונמצא שאף על פי שגם הם רצונות, אינם בסוג עם הרצון העליון, כי אי אפשר להכחיש שהם עלולים ממנו, ועל כן לא יהיו שוים אליו, אף על פי שנקראים רצונות. כי מיד שנקראים עלולים מהרצון העליון, נבין בלשון -לוי זה - שאינם כמוהו שולטים לגמרי.",
    "en": "Accordingly you cannot argue that, “While it may be true that all wills exist through Him, now that they exist, they have the power to defy His will” (God forbid). This is not true. Therefore He alone is in control and not any other will. In other words, only He is in complete control, for nothing can limit His power. This power belongs to the Supreme Will, which can truthfully be said to be the one and only Will. God wills according to His Will, and nothing can limit Him. No other will is in complete control, for all other wills are contingent upon the Supreme Will and therefore subordinate to it. Accordingly, even though they are also wills, they are not in the same category as the Supreme Will. For it cannot be denied that they derive from it, and therefore they cannot be equal to it, even though they are called “wills”. As soon as we say they derive from the Supreme Will, we imply that, unlike the Supreme Will, they are not in complete control.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:15",
    "he": "כללו של דבר, כשאנו אומרים שיש מאציל אחד ית\"ש יחיד ומיוחד בכל עניניו - מיד צריך להבין שגם בשליטתו הוא יחיד. ולפי ששתי שליטות גמורות אי אפשר להיות, על כן נאמר שלא יש אלא רצון אחד שולט, והשאר אינם שולטים. וזה, כי אם נאמר שיש עכשיו נמצאים מלבד המצוי הראשון - זה טוב, כי לא יכחיש כח המצוי הראשון, כי הרי הוא מצוי וממציא, ואלה אינם אלא נמצאים ממנו. אך אם נאמר שיש רצון גמור מלבד הרצון העליון, אפילו שנאמר שאין מציאות רצונות אלה מוכרח, ושהם עלולים מן הרצון העליון - הרי זה מכחיש ח\"ו כח הרצון העליון, כי שתי שליטות אי אפשר לומר, וכשנאמר שהשליטה הראשונה עשתה שליטה אחרת, מעתה אין עוד שליטה, לא הראשונה ולא המחודשת.",
    "en": "Thus when we say that there is one Emanator, blessed be His Name, Who is oneness and unity in all respects, we must immediately understand that His power is also all one. Since it is impossible for two powers both to be in complete control, we must say that only one Will is in complete control, and all others are not in control. It is still legitimate to say that now, other beings exist besides the First Existent. For this does not negate the power of the First Existent. He exists and He creates, and these other beings exist only through Him. However, if we were to argue that an absolute will exists besides the Supreme Will, even while conceding that the existence of these other wills is not necessary and that they derive from the Supreme Will, this would be a denial of the absolute power of the Supreme Will. For it is impossible to say that two powers can both be in complete control. If we say that the first absolute power made another absolute power, neither the original power nor the new one are in complete control. Accordingly, when we say that the First Emanator alone has power, it is inconceivable that there is any other absolute power.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:16",
    "he": "על כן כשנאמר שהמאציל הראשון הוא לבדו שולט - אי אפשר להבין שום שליטה אחרת. ונמצא, כשנאמר שיש לעולם אלוה אחד, שרצה לומר מנהיג ושולט אחד - אי אפשר להבין שליטה אחרת, כי לא היה עוד שולט אחד, אלא רבים כפי הרצונות המחודשים, ובאמת שום אחד לא היה נקרא שולט. ומה שאנו צריכין להביא הכל אל שורש אחד שממנו הכל, לא היינו מגיעים לזה אלא לשעבר, פירוש, שבתחלה היה שורש אחד. אך עכשיו לא היינו יכולים להביא לזה, כיון שיש מי שיכול למנוע השליטה הראשונה, ואם תאמר, זה אינו נקרא שמונע השליטה הראשונה. אם השליטה הראשונה היא שרוצה כך, זה יתורץ לך במאמר שבא בס\"ד:",
    "en": "Accordingly, when we say the universe has One God, which means one absolute Ruler and Controller, it is inconceivable that there is any other absolute power. For if there were, there would no longer be one Ruler but as many as the number of independent wills that had been brought into being, and then none of them could truly be called “Ruler”. In that case it would be impossible to relate everything to one root – as we must – except in the past. We could say that at first there was one root, but now we could no longer relate everything to a single root, because we would be saying that a being exists who has the power to limit the initial Ruler. And if you object that if the initial Ruler wills it to be so, this is not called limiting the initial Ruler, the answer to this objection will be given in Opening 2.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:17",
    "he": "חלק ב:ועל יסוד זה - על ענין היחוד הזה שפירשנו:",
    "en": "Part 2: The entire structure is built on this foundation… namely on the oneness and unity that we have explained.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.1:18",
    "he": "בנוי כל הבנין - כל המציאות המחודשת, בין האורות, ובין הנמצאים הנפרדים. כי כללות תכנית כל זה הוא על היחוד, פירוש, שכל הבנין הזה הוא ענין אחד שלם, שמראה אמיתת היחוד הזה בחלקיו של הבנין עצמו, באורות שנראים בו, בגופים שנמצאים בו, בהנהגות, במדות, במקרים שלו, כל אלה עצמם עשוים בסדר אחד שרומז ומראה סוד היחוד הזה מגולה בפועל ממש, וכדלקמן:",
    "en": "The entire structure refers to all that was brought into existence by God, including both the lights (אורות, Orot, the Sefirot) and the separate realms and beings (נמצאים נפרדים, nimtza’im nifradim, the worlds and creatures that derive from and are governed by the Sefirot). This entire structure is founded on unity, in the sense that it is a single, complete entity that manifests the truth of this oneness and unity in the parts of the structure itself. The lights (Sefirot) that may be seen in it, the “bodies” (the created realms and beings) that exist in it, how they are governed and all that happens to them – all were made as parts of a single order which points to and actively reveals the underlying oneness.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:1",
    "he": "יחוד שליטתו - ברצון להטיב:",
    "en": "His desire is only to bestow good. Even evil is a means through which He bestows good. In this way His oneness is clearly revealed.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:2",
    "he": "רצונו של המאציל ית\"ש הוא רק טוב, ולכן לא יתקיים שום דבר אלא טובו. וכל מה שהוא רע בתחלה, אינו יוצא מרשות אחר ח\"ו, שיוכל להתקיים נגדו, אלא סופו הוא טוב ודאי. ואז נודע שלא יש רשות אחר אלא הוא:",
    "en": "The will of the Emanator, blessed be His Name, is only good, and therefore nothing will endure except His goodness. All that is initially evil does not arise from another domain that could endure against Him. In the end it will certainly be good, and then it will be revealed that there is no domain other than His.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:3",
    "he": "זה תשובה על השאלה שזכרתי למעלה, אימא שהרצון העליון רוצה שיהיו השליטות העלולות ממנו מונעות כביכול את כחו, ואין זה נגד הרצון העליון עצמו, כיון שהוא רוצה כך:",
    "en": "This is the answer to the objection posed above: If the Supreme Will wanted to bring into being powers capable of setting limits to His power (as if such a thing were possible) – this would not be contrary to the Supreme Will, since He willed it so.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:4",
    "he": "רצונו של המאציל ית\"ש הוא רק טוב - אי אפשר לומר שרצה הרצון העליון שיוכלו להיות רצונות אחרים, מונעים על ידו באיזה אופן שיהיה. כי הרצון העליון אינו רוצה רק טוב לבד, וזה אינו טוב ודאי - שלא יוכל טובו להתפשט בבריותיו. ואם תאמר, כך הוא טוב - להיטיב לצדיקים כמו להרע לרשעים, ורחמי רשעים אכזרי. הרי כתיב, \"וחנותי את אשר אחון - אף על פי שאינו הגון\", וכתיב, \"יבוקש את עון ישראל ואיננו ואת חטאת יהודה ולא תמצאנה\", הרי שרוצה להיטיב גם לרשעים.",
    "en": "The will of the Emanator, blessed be His Name, is only good… We cannot say that the Supreme Will desired the existence of other wills with the power to limit Him in any way whatever. For the Supreme Will wants only good, and it would certainly not be good if His goodness could not reach His creatures. If you say that such is the nature of goodness – to benefit the righteous and punish the wicked, while “showing compassion for the wicked is cruel” – the Torah says the opposite: “I will be gracious to whom I will be gracious” (Exodus 33:19) – “even though he may not be worthy” (Berachot 7a). It is also written that, “The sin of Israel will be sought but it will not exist, and the transgression of Judah will not be found” (Jeremiah 50:20). From here we see that it is God’s will to benefit even the wicked.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:5",
    "he": "שמא תאמר, כל זה הוא לאחר אורך הגלות וקבלת ענשם. אשיבך - היא הנותנת, אם כן הרי הרצון העליון מסבב דברים שאחריהם יזכו הכל, שמע מינה שהרצון הוא רק להיטיב ממש, אלא שצריך ללכת עם כל אחד כפי דרכו, והרשעים צריך להענישם כדי שימחול להם אחר כך. שאם הכונה היתה לדחות הרשעים, היה להם להיות אובדים ממש, ולא שיהיו נענשים לזכות אותם אחר כך. וזה ראיה ברורה, כי הרי סוף המעשה הוא הכונה התכליתית בכל חלקי המעשה ההוא. אך סוף המעשה בכל בני אדם, בין צדיקים בין רשעים, הוא לתת להם טוב, אם כן הכונה התכליתית הוא לתת טוב לכל. הרי שהרצון הוא רק טוב:",
    "en": "If you argue that all this applies only after the long exile and punishment – this is precisely what proves the point. For if so, we see that the Supreme Will ensures that eventually everyone benefits. From this we may infer that His will is only to benefit, quite literally. However, He has to deal with each one suitably according to his nature. It is necessary to punish the wicked in order to forgive them afterwards. If the intention was to reject the wicked, they should literally be destroyed instead of being punished in order to benefit them afterwards. The fact that they are punished to benefit them later is clear proof that His will is only for good. For the intended result of an action is the ultimate purpose that governs all parts of that action. In the end, all men, whether righteous or wicked, receive goodness. If so, the ultimate purpose is to bestow goodness on all. This proves that His will is only for good.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:6",
    "he": "ולכן לא יתקיים שום דבר אלא טובו, השתא דאתית להכי שהרצון הוא רק להיטיב, צריך שאפילו כך לא ילכו הדברים לבלי תכלית. פירוש, בשלמא אם לא היה הרצון מואס להאביד הרשעים, אז אמרנו אין העונש הזה דבר רע, אלא \"חטאים תרדף רעה\", וכך היא המדה, וכמש\"ל. אך כיון שאמרנו שאין הדרך כך, אלא כדי להחזיר החוטא שישוב ויטיב לו, אם כן העונש הוא רע, עד שצריך שיהיה כלה, ולא נצחי, כדי שיצא ממנו החוטא. ולפי שהוא רע - הוא נגד הרצון העליון. אך כיון שהוא נגד הרצון העליון, כמו שבפרטות לכל איש אי אפשר להיותו נצחי, כך בכלל העולם אי אפשר למציאותו שיהיה נצחי.",
    "en": "And therefore nothing will endure except His goodness. Seeing that His will is only to benefit, it must be that the present state will not continue endlessly. Granted, if He did not spurn the destruction of the wicked, we could have said that their punishment is not bad, but rather that, “Evil pursues sinners” (Proverbs 13:21) and their punishment is fair retribution, as discussed above. However, now that we have said this is not His way, but that he punishes the sinner in order to bring him to repent so as to benefit him, the punishment itself is bad. As such, it cannot continue forever. It must come to an end so that the sinner may be released. Since the punishment is bad, it is against the Supreme Will. And just as it cannot continue forever in each individual case, so it cannot continue forever in the world as a whole, for it is against the Supreme Will.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:7",
    "he": "ותראה עתה הדבר הזה במופתים חותכים, סוף כל המעשה הוא הכונה התכליתית בכל חלקי המעשה ההוא. הטוב הוא סוף כל הסיבוב העובר על כל איש בפרט, אפילו הוא רשע, אם כן הטוב הוא הכונה התכליתית בכל הסיבוב. הרי מופת ראשון שהכוונה התכליתית בכל הסיבוב הוא הטוב. אך הפועל בכל הסיבוב הוא הרצון העליון, אם כן הרצון העליון - כל תכליתו אינו אלא טוב. הרי מופת שני שהרצון העליון הוא רק טוב.",
    "en": "Let me now demonstrate conclusively that evil must come to an end in the world as a whole. For the intended result of any action is the ultimate purpose that governs all parts of that action. Now the end result of the complete cycle through which all people pass, including even the wicked, is good. If so, good is the ultimate purpose of the complete cycle in all its parts. Thus we have proof that the ultimate purpose of the entire cycle is good. But it is the Supreme Will that brings about the entire cycle. Since the ultimate purpose of the cycle is good, the whole purpose of the Supreme Will must also be only good. Thus we have proof that the entire purpose of the Supreme Will is only good.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:8",
    "he": "עתה נראה אם העונש שהוא קודם הסוף ברשעים, הוא טוב או לא. דבר שבסופו משתנה ממה שהיה בתחילתו - תחילתו וסופו אינו ממין אחד. הסיבוב שמסבב על הרשע הוא ישתנה בסופו ממה שהיה בתחילתו, אם כן תחילת הסיבוב הזה וסופו אינם ממין אחד. אך הסוף הוא טוב, והוא הנרצה בתחילה מן הרצון הפועל. האמצע, פירוש מה שקודם הסוף אינו ממין הזה. אם כן מה שקודם הסוף אינו טוב, ואינו הנרצה בתחילה מן הרצון הפועל. נאמר, אם כן למה ישנו? אלא לפי שאי אפשר להגיע אל הסוף בלתי זה. אבל אם היה אפשר להיות בלתי זה, לא היה ראוי לאמצע הזה להמצא.",
    "en": "Now let us consider whether the punishment which the wicked suffer before the end is good or not. When something ends up being different from what it was in the beginning, its beginning and end are not in the same category. The end of the cycle through which the wicked pass is different from what it was at the beginning. For in the end they attain good, while before the end, they suffer punishment. If so, the beginning and end of the cycle are not in the same category. The end is good – and this was the original intention of the Will that brings about the entire cycle. However, the intermediate stage or means – the punishment, which comes before the end – is not in the same category as the end. If so, that which comes before the end is not good: it is not what was initially desired by the Will that brings about the cycle. If we object: Then why does it exist? The answer is that it is not possible to attain the end without it. If it were possible to attain the end without this means, it would not be fitting for this intermediary to exist.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:9",
    "he": "נוציא מכל זה שהעונש הוא רע, והוא הפך המבוקש ומכוון ברצון העליון, אלא שהמצאו צריך לברייתא, כדי להגיע ממנו אל התכלית, ואם היה אפשר בלאו הכי - היה יותר טוב לפי הרצון. אמור מעתה, כמו שפעולת העונש בפרטים הוא מה שהוא הפך הרצון, שעל כן צריך להשתנות בסופו, היות ענין העונש בהנהגה - גם זה הוא נגד הרצון העליון, וצריך שישתנה בסופו. וזה פשוט, כי כמו שכיוון הרצון העליון שכל הפרטים יהיה להם טוב בסוף, כך צריך שיתכוון שכללות העולם בסוף יהיה רק טוב.",
    "en": "We may conclude from all this that the punishment is bad, and it is the opposite of what is desired and intended by the Supreme Will. However, it exists as a necessary means through which His creatures attain the end goal. If it were possible to attain the end goal without this means, it would have been better, given that His will is for good. Just as inflicting punishment in individual cases is the opposite of His will – which is why it must eventually come to an end – so too we may infer that punishment in general in the running of the world is also against the Supreme Will, and must change in the end.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:10",
    "he": "וכמו שהמציא העונשים שהם מספיקים לפרטים - שבסוף יקבלו טוב, כך יוכל להמציא מין עונש, או מה שיהיה, לכללות העולם גם כן, שבתחילה יהיה רע, ובסוף יהיה טוב. אלא ודאי כך הוא באמת, שאין רצונו ית' אלא טוב. וזה מה שצריך שיהיה קיים לעד, כי שליטת רצונו קיימת. ואם האמצעית לזה יהיה רע - אינו כלום, כי אדרבא, תראה כונתו הטובה ופעולת כונתו הקיימת - שהיוצא מכל הסיבוב לכל צד הוא רק הטוב שבחוקו ית':",
    "en": "Since the Supreme Will planned that all the individual components of creation will ultimately attain good, it must be His purpose to bring the entire world to attain only good in the end. Just as He created punishments sufficient to bring each individual to receive good in the end, so He has the power to create a kind of punishment, or whatever else it may be, for the entire world, that is evil at first but ends up being good. It is certainly true that His will is only for good, and this is what must endure forever. For His power is forever and only His will holds sway. If the means to accomplish this end is through evil, this does not undermine His intention to benefit everyone, for evil is the means to eventual good. On the contrary, His good purpose will eventually be revealed and the intended result will endure forever. For what comes out of the entire cycle on every side is only His essential goodness.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:11",
    "he": "וכל מה שהוא רע בתחילה, אינו יוצא מרשות אחר ח\"ו, שיוכל להתקיים נגדו, כיון שידענו שמה שהוא פועל - צריך שבסוף יהיה טוב, עתה צריך שנדע עוד אמת אחר, והוא שודאי אין יש אלא רשות אחת, לאפוקי מן הכופרים שאמרו שתי רשויות יש. והיינו כי כשאנו אומרים שאלקינו הוא אחד - צריך להבין בכאן שני דברים, שאף על פי שאנו רואים כל כך מקרים בעולם וכל כך מסיבות גדולות מתהפכות לכמה גוונים, אנו יודעים אף על פי כן שאין יש אלא מאציל אחד ית\"ש, ורצון אחד. לאפוקי - שאין שום רצון מונע על ידו אפילו עלול ממנו. ומכל שכן לאפוקי - שאין יש שתי רשויות ח\"ו, אחד פועל טוב ואחד פועל רע, אלא ה' אלקינו ה' אחד בכל מיני יחוד.",
    "en": "All that is initially evil does not arise from another domain that could endure against Him. Now that we understand that what He does must ultimately be good, we must understand another truth. This is that there is certainly only one domain, contrary to the claim of the unbelievers that there are two domains. When we say that our God is one, it is necessary to understand two things. The first is that even though we see such a multitude of diverse phenomena in the universe and so many different and opposing causal chains, we know that even so, there is only One God, blessed be His Name, and only one Will. The second thing that follows from saying that God is one is that no other will can limit Him, even one brought into being by Him. And it is certainly impossible that two powers or realms exist, one creating good and the other creating evil. “HaShem our God, HaShem is One” – with every kind of oneness and unity.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:12",
    "he": "ומה שנראה עכשיו כאילו הם פעולות נפעלות מזולתו, יהיה מעלול ממנו, או ח\"ו מרשות אחר - אינו כן, אלא הוא בחק טובו הוא הפועל כל זה. כי כבר נודע - כל מה שיש עכשיו מן הרע לא יתקיים נלל, אלא לבסוף יהיה הכל טוב, ונדע ונכיר למפרע שאין רשות אחר. כי מי שהוא רשות בפני עצמו - צריך להתקיים תמיד. וזה פשוט, כי אין רשות אלא מי שאין אחר יכול לו, אלא הוא כח ורשות קיים בפני עצמו, ומה שאינו מתקיים - אינו רשות. וכיון שידענו זאת, כן נדע שאין שום רצון, אפילו עלול ממנו, מונע לו. כי אדרבא, סיבוב שלו היה לגלות רשותו אחר כך, ולהשלים הכל ברשותו הטוב. וזהו מה שיש לנו להאמין באמונה שלמה.",
    "en": "If at the present time it appears as if events occur through a power other than God, be it a power that He created or another “independent” power, it is not so. God alone in His intrinsic goodness brings everything about. We have already discussed how everything evil that now exists will not endure forever. In the end, everything will be good, and we will know and retroactively understand that there never was any other power or domain. For an independent power or domain must by definition endure forever. This is obvious, for any power is independent only to the extent that nothing else has power over it. An independent power or domain is one that exists in and of itself. Whatever does not endure cannot be said to be an independent power or domain. Once we understand this, we see that no will – not even one that He brought into being – can limit Him. On the contrary, the purpose of the entire cycle is to reveal His dominion afterwards and to perfect all things through His goodness. This is what we must believe with perfect faith.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:13",
    "he": "ותועלת החכמה הזאת הוא שנבין זה בידיעה ברורה, שהוא מה שנצטוינו על זה, \"וידעת היום והשבות אל לבבך כי ה' הוא האלקים בשמים ממעל ועל הארץ מתחת אין עוד\". ואיך נבין זה? אלא כשנבין ההנהגה הזאת הסובבת מראש העולם עד סופו, אז יהיה דבר זה נראה לעינים שכך הוא, שהכל הוא רק מאתו ית\"ש להעמיד רק חפצו הטוב להיטיב, ולא בשום ענין אחר. ואותם הדברים שהיו מתקשים לעינינו, והמכשילים את הרשעים להיות פוקרים, הם עצמם יהיו המגלים לנו האמת הזה, והמודיעים לנו היחוד האמיתי הזה בכל דרכיו, כמ\"ש.",
    "en": "The benefit of studying the wisdom of the Kabbalah is that we can come to know and understand this clearly. We have been commanded to do so: “And you shall know this day and bring it into your heart, that HaShem is God in the heavens above and on the earth below: there is none other” (Deuteronomy 4:39). And how will we understand this? When we understand how the entire cycle of the universe is governed from beginning to end, we will then see clearly how it is that everything comes only from God, blessed be His Name. The purpose of everything is that only His good desire to benefit will endure forever, and nothing else. The very things that today perplex us and cause the wicked to stumble into heresy will in the end reveal this truth to us, showing us His true, unique oneness in all its ways.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:14",
    "he": "נמצא שתי הבחנות יש לנו בזה, פירוש, בענין הרע הנראה עתה בעולם. הא' הוא, שאינו יוצא מרשות אחר ח\"ו שיוכל להתקיים נגדו. והב' היא, שסופו יהיה טוב: אלא שסופו הוא טוב ודאי - שאינו נגד טובו אפילו בדרך אחר שפירשנו דהיינו שיהיה רצון עלול ממנו מעכב על ידו, אלא סופו הוא טוב.",
    "en": "From this discussion we may clarify two aspects of the evil that apparently exists in the world now. The first is that it does not emerge from another domain or power (God forbid) that could exist against Him. The second is that in the end it will be good. In the end it will certainly be good… for it cannot stand against His goodness, not even in the sense explained earlier whereby a will that He brought into being might limit Him. In the end, it will be good.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:15",
    "he": "והנה נראה שאדרבא, בדרך זה הא\"ס מודיע אמיתת יחודו באמת. וזה: ואז נודע שלא יש רשות אחר אלא הוא, וזה, כי אפילו היה נותן השגה לנמצאיו שישיגו שלמותו, הנה היו מכירים כל שלמותו זה שהיה מגלה להם, ומשיגים גודל יקרו וכבודו. אך הנה היתה הקדמה כוזבת למינים בדורות אחרים, שאי אפשר להשיג קצה אלא מקצה שכנגדו, ואמרו כשאומרים שיש אלוק אחד שהוא תכלית הטוב, אם כן ח\"ו שיהיה אחר תכלית הרע, שאם לא כן לא היתה הידיעה זאת בתכלית הטוב הזה.",
    "en": "Moreover, it is precisely in this way that Eyn Sof makes known to us His true oneness. And then it will be revealed that there is no other domain but His. Had He simply given His creatures an immediate understanding of His perfection, they might recognize His complete perfection (inasmuch as He revealed it to them) and understand His great majesty and glory. But this would not have refuted the doctrine of the unbelievers in earlier generations that it is impossible to understand a thing except from its opposite. They argued that if we say there is one God who is the ultimate good, there must (God forbid) be another who is the ultimate evil. For if it were not so, there could be no knowledge of the ultimate good.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:16",
    "he": "ועל כן גם להוציא מן הטעות הזה, רצה וברא רע, כדכתיב \"עושה שלום ובורא רע\". והנה ההפך נראה מיד, ומבינים הקצה הטוב. אך עוד נדע, שאפילו זה הרע לא היה רשות בפני עצמו, אלא שהוא ית\"ש, שהוא כל יכול, יכול לעשות גם זה מה שהוא כביכול הפכו, ונראה על ידו שלמותו הגדול.",
    "en": "In order to refute this claim, God willed and created evil, as it is written, “making peace and creating evil” (Isaiah 45:7). In this way, the opposite is immediately manifest, and then it is possible to understand the side of good. Moreover, we will also know that even this evil was not an independent domain in its own right. Only the omnipotent God, blessed be His Name, has the power to bring about what appears to be His very opposite. And through this we will see His great perfection.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.2:17",
    "he": "והרע אינו רשות אחר ח\"ו, אלא דבר נברא ממנו, עד שיראו הנמצאים את ההפך, ולא יחשבו שיש הפך אחר, כי אין הפך אלא מה שהוא הפך. וכשראו ההפך, וגם ראו שאינו כלום, אלא נברא ממנו ית\"ש, הרי ידעו השלמות והיחוד בברור, ונודע פתיות הרשעים הכופרים. כי בנבראים הוא כך - שאין נודע קצה אלא מהפכו. ודרך הבורא אינו נדרך הנבראים כלל, כי הרי לא יוכל נברא לעשות ההפך לו, והוא עשהו, ועוד בטלו, ונראה יחודו בשלמות:",
    "en": "Evil is not an independent domain God forbid. It is created by God in order for His creatures to see what is the opposite of good, so that they will not think that there is some other opposite. For the only opposite is that which is actually the opposite. And when they have seen the opposite, and have also seen that it is nothing but His creation, they will have clear knowledge of His perfection and oneness. Then the folly of the wicked and the unbelievers will be exposed. For in the created realms, it is indeed the case that one side can only be known through its opposite. But the way of the Creator is not the way of His creatures at all. For a creature cannot make the opposite of himself. But He made His opposite, and then He negates it – and His oneness is revealed to perfection!",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.3:1",
    "he": "תכלית הבריאה - ההטבה:",
    "en": "The ultimate goal of creation – to bestow the ultimate good on God’s creatures",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.3:2",
    "he": "תכלית בריאת העולם הוא להיות מיטיב כפי חשקו הטוב בתכלית הטוב:",
    "en": "The ultimate purpose of the creation of the world was for God, in accordance with His good desire, to bestow the ultimate good.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.3:3",
    "he": "אחר שבארנו אמונתנו בו ית\"ש, נבא עתה לבאר פעולותיו:",
    "en": "Having explained the meaning of faith in God, we will now discuss His works.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.3:4",
    "he": "תכלית בריאת העולם, זה פשוט, שכל פועל - פועל לתכלית: הוא להיות מיטיב, פירוש - לא לצרכו, כי הוא אינו צריך לבריותיו, אלא לברוא בריות להיטיב להם: כפי חשקו הטוב, אם תשאל - ומהיכן נולד זה התכלית? התשובה ברורה, כל טוב חשקו להיטיב, הרצון ב\"ה הוא תכלית הטוב, אם כן חשקו להיטיב: בתכלית הטוב, לפי שהוא תכלית הטוב, גם חשקו הוא להיטיב בתכלית הטוב. וזה הטעם למה עשה העולם בזה הדרך של בחירה ושכר ועונש, לפי שזהו הוא תכלית הטוב, וכדלקמן במאמר שלאחר זה:",
    "en": "The ultimate purpose of the creation of the world… For clearly, every actor acts for a purpose …was for God… to bestow… not for His own need, since He has no need for His creatures, but in order to benefit His creatures …in accordance with His good desire. In other words, if you ask, “Where did this purpose originate?” the answer is clear: That which is good desires to bestow good. The Supreme Will is the ultimate good. If so, His desire is to bestow good – the ultimate good, because He is the ultimate good, and therefore His desire is to bestow the ultimate good. This is why He made the world in this way, with free will, reward and punishment. For this is the means to bring His creatures to the ultimate good, as will be explained in the next Opening.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Kalach Pitchei Chokhmah.4:1",
    "he": "גילוי היחוד סדר ההנהגה ותכלית ההטבה:",
    "en": "His desire to bestow good to perfection through the revelation of His oneness is the cause of the deficiencies in the world, which create the conditions for man’s service. The revelation of His oneness is itself the reward.",
    "category": "Hasidic/Kabbalistic"
  },
  {
    "ref": "Sefer HaChinukh.1:1",
    "he": "מִצְוַת פְּרִיָּה וּרְבִיָּה – בְּרֵאשִׁית יֵשׁ בָּהּ מִצְוַת עֲשֵׂה אַחַת, וְהִיא מִצְוַת פְּרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר: (בראשית א כח) וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ.",
    "en": "The commandment of procreation: [Parashat] Bereshit has one positive commandment and that is the commandment of procreation, as it is stated (Genesis 1:28), “And God blessed them and told them to procreate.”",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.1:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, כְּדֵי שֶׁיִּהְיֶה הָעוֹלָם מְיֻשָּׁב (גיטין מא, ב במשנה), שֶׁהַשֵּׁם בָּרוּךְ הוּא חָפֵץ בְּיִשּׁוּבוֹ, כְּדִכְתִיב: (ישעיהו מה יח) לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ. וְהִיא מִצְוָה גְּדוֹלָה שֶׁבְּסִבָּתָהּ מִתְקַיְּמוֹת כָּל הַמִּצְוֹת בָּעוֹלָם, כִּי לִבְנֵי אָדָם נִתְּנוּ וְלֹא לְמַלְאֲכֵי הַשָּׁרֵת (ברכות כה, ב).",
    "en": "It is from the roots of this commandment (i.e. the reason behind this commandment) that the world should be settled (Gittin 41b) because God wants the world to be settled, as it says (Isaiah 45:18), “I did not create it for naught, but [rather] formed it for habitation.” This is a great commandment, through which all the commandments are observed, as [the Torah] was given to people and not to the ministering angels (Berakhot 25b).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.1:3",
    "he": "דִּינֵי הַמִּצְוָה, מָתַי חַיָּב אָדָם לַעֲסֹק בָּהּ, וְכַמָּה בָּנִים יִהְיֶה לוֹ וְיִפָּטֵר, וּמֵאֵיזוֹ מִצְוֹת הוּא פָּטוּר בְּעִסְקוֹ בָּזוֹ, וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בִּיבָמוֹת בְּפֶרֶק ו' (דף סא, ב וסב, ב) וּבִבְרָכוֹת (דף טז, א). (שו\"ע אבן העזר סימן א ואו\"ח סימן ע סעיף ג).",
    "en": "The laws of this commandment — when a man is obligated to be involved with it; how many sons he needs to have; what other commandments he is exempt from due to his involvement in procreation; and the rest of its details — are [all] explained in the sixth chapter of Yevamot and in Berachot. (See Shulchan Arukh, Even HaEzer 1 and Orach Chaim 70:3.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.1:4",
    "he": "וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן (קדושין לו, ב) וְחַיָּב אָדָם לְהִשְׁתַּדֵּל בָּהּ מִשֶּׁהוּא רָאוּי לָהּ, וְהוּא הַזְּמַן שֶׁנָּתְנוּ חֲכָמִים ז\"ל (אבות פ\"ה מכ\"א) לִשָּׂא אִשָּׁה. וּמִצְוָה זוֹ אֵינָהּ מֻטֶּלֶת עַל הַנָּשִׁים, וְהַמְּבַטְּלָה בִּטֵּל עֲשֵׂה וְעָנְשׁוֹ גָּדוֹל מְאֹד, (קדושין כט, ב) שֶׁמַּרְאֶה בְּעַצְמוֹ, שֶׁאֵינוֹ רוֹצֶה לְהַשְׁלִים חֵפֶץ הַשֵּׁם לְיַשֵּׁב עוֹלָמוֹ.",
    "en": "And [it] is practiced in every place and at all times (Kiddushin 36b), and a person is obligated to be involved with it from when it is fitting for him, and this is the age which the Sages (Avot 5:21) designated to marry a woman. And this commandment is not incumbent upon women. And one who negates it violates a positive commandment; and his punishment is very great (Kiddushin 29b), as he shows that he does not want to fulfill God’s will to settle His world.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.2:1",
    "he": "מִצְוַת מִילָה – לֶךְ לְךָ יֵשׁ בָּהּ מִצְוַת עֲשֵׂה אַחַת, וְהִיא מִצְוַת מִילָה, שֶׁנֶּאֱמַר (בראשית יז י) זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל זָכָר. וְנִכְפְּלָה בְּסֵדֶר אִשָּׁה כִּי תַזְרִיעַ, דִּכְתִיב (ויקרא יב ג), וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ. וְהַרְבֵּה מִצְוֹת נִכְפְּלוּ בִּמְקוֹמוֹת הַרְבֵּה בַּתּוֹרָה, וְכֻלָּן לְצֹרֶךְ כְּמוֹ שֶׁפֵּרְשׁוּם חֲכָמֵינוּ ז\"ל (שבת קלב, א קלה, א). וְעִנְיַן מִצְוָה זוֹ, הוּא שֶׁחוֹתְכִין הָעָרְלָה הַמְחַפָּה רֹאשׁ הַגְּוִיָּה וּפוֹרְעִין קְרוּם רַךְ שֶׁלְּמַטָּה מִמֶּנָּה, כְּדֵי שֶׁתִּתְגַּלֶּה רֹאשׁ הָעֲטָרָה שֶׁבְּאוֹתוֹ אֵבָר, כַּיָּדוּעַ לַמְּבִינִים שֶׁתַּשְׁלוּם צוּרַת הָאָדָם בְּהָסִיר מִמֶּנּוּ אוֹתָהּ עָרְלָה, שֶׁהִיא תּוֹסֶפֶת בּוֹ.",
    "en": "The commandment to circumcise: [Parashat] Lekh Lekha [has] one positive commandment, and that is the commandment to circumcise; as it is stated (Genesis 17:10), “This is My covenant which you shall keep, between you and Me, and with your descendants after you, circumcise all males.” And [the commandment] is repeated in the Order of Isha ki Tazria, as it is stated (Leviticus 12:3), “And on the eighth day circumcise the flesh of his foreskin.” There are many commandments which are repeated in many places in the Torah; and all of them are necessary as the Sages explained (Shabbat 132a and Shabbat 135a). And the content of this commandment is that we cut the foreskin that covers the head of the member and then tear the sorting skin which is below it so that the glans of the member will be exposed. As is known to those that understand, the completion of the form of man comes with the removal of this foreskin which is extraneous.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.2:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, לְפִי שֶׁרָצָה הַשֵּׁם יִתְבָּרַךְ לִקְבֹּעַ בָּעָם אֲשֶׁר הִבְדִּיל לִהְיוֹת נִקְרָא עַל שְׁמוֹ, אוֹת קָבוּעַ בְּגוּפָם, לְהַבְדִּילָם מִשְּׁאָר הָעַמִּים בְּצוּרַת גּוּפָם, כְּמוֹ שֶׁהֵם מֻבְדָּלִים מֵהֶם בְּצוּרַת נַפְשׁוֹתָם, אֲשֶׁר מוֹצָאָם וּמוֹבָאָם אֵינֶנּוּ שָׁוֶה. וְנִקְבַּע הַהֶבְדֵּל בְּגֻלַּת הַזָּהָב, לְפִי שֶׁהוּא סִבָּה לְקִיּוּם הַמִּין, מִלְּבַד שֶׁיֵּשׁ בּוֹ תַּשְׁלוּם צוּרַת הַגּוּף, כְּמוֹ שֶׁאָמַרְנוּ. וְהָעָם הַנִּבְחָר חָפַץ הַשֵּׁם יִתְבָּרַךְ לְהַשְׁלִים תְּכוּנָתוֹ, וְרָצָה לִהְיוֹת הַהַשְׁלָמָה עַל יְדֵי הָאָדָם וְלֹא בְּרָאוֹ שָׁלֵם מִבֶּטֶן, לְרַמֵּז אֵלָיו כִּי כַּאֲשֶׁר תַּשְׁלוּם צוּרַת גּוּפוֹ עַל יָדוֹ, כֵּן בְּיָדוֹ לְהַשְׁלִים צוּרַת נַפְשׁוֹ בְּהֶכְשֵׁר פְּעֻלּוֹתָיו.",
    "en": "It is from the roots of this commandment [that it is] because God wanted to establish in His nation, that He separated to be called by His name, a permanent sign on their body; to separate them from the other nations in the form of their bodies just like they are separated from them in the form of their souls, the going out and coming in of which are not similar. He established this difference in the “golden fountain,” because this is the reason for the existence of people, besides being a completion of the physical body as we mentioned. God wanted to complete His plan with the chosen nation. He wanted man to complete the creation of his body, as He did not create him complete from the womb; [so as] to hint to him that just like the completion of the form of his body is through him, so [too] is it in his hand to complete the form of his soul, by refining his actions.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.2:3",
    "he": "דִּינֵי הַמִּצְוָה עַל מִי מֻטֶּלֶת מִילַת הַקְּטַנִּים, וְכֵן מִילַת הָעֲבָדִים, יְלִיד בַּיִת (עֶבֶד כְּנַעֲנִי שֶׁיְּלָדַתּוּ הַשִּׁפְחָה בְּבֵית יִשְׂרָאֵל) וּמִקְנַת כֶּסֶף (פי' עֶבֶד כְּנַעֲנִי שֶׁקְּנָאוֹ מִשֶּׁנּוֹלַד), וְהַחִלּוּק שֶׁבֵּינֵיהֶם וּבְאֵיזֶה עִנְיָן דּוֹחִין בִּשְׁבִילָהּ שַׁבָּת וְיוֹם טוֹב, וְאֵיזֶה קָטָן מַשְׁהִין מִילָתוֹ יוֹתֵר מִשְּׁמוֹנָה יָמִים, וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּפֶרֶק י\"ט מִשַּׁבָּת (דף קלז, ב) וּבְפֶרֶק ד' מִיְּבָמוֹת (דף עא, א). וְשָׁם בְּשַׁבָּת נִתְבָּאֵר כִּי הַמָּל מְבָרֵךְ בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה. וַאֲבִי הַבֵּן אוֹ בֵּית דִּין בְּמָקוֹם שֶׁאֵין אָב מְבָרְכִין בָּרוּךְ אַתָּה יי, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְהָעוֹמְדִים שָׁם עוֹנִין, כְּשֵׁם שֶׁזָּכָה לַבְּרִית, כֵּן יְזַכֵּהוּ הָאֵל לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים. (י\"ד מסי' ר\"ס עַד רס\"ו).",
    "en": "The laws of the commandment — upon whom is the circumcision of infants incumbent, as well as the circumcision of slaves, the homeborn (a Canaanite slave that a maidservant gave birth to in the house of a Jew) and those acquired with money (which means a Canaanite slave that was acquired from when he was born), and the difference between them; in which way is Shabbat and holidays pushed off for it; which infant has his circumcision delayed for more than eight days; and its other details — are [all] elucidated in Chapter Nineteen of Shabbat and in Chapter Four of Yevamot. And there in Shabbat, it is elucidated that the one who circumcises recites the blessing, “Blessed are You, Lord our God, King of the universe, Who has sanctified us with Your commandments, and commanded us concerning the circumcision.” And the father of the child — or the court when there is no father [present] — recites the blessing, “Blessed are You, Lord our God, King of the universe, Who has sanctified us with Your commandments, and commanded us to bring him into the covenant of Avraham, our father.” And the ones standing there respond, “Just as he had merit for the circumcision, may God let have him merit for the wedding canopy and for good deeds.” (See Shulchan Arukh, Yoreh Deah 260-266.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.2:4",
    "he": "וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן. וְאֵין הַנָּשִׁים חַיָּבוֹת בְּמִילַת בְּנֵיהֶן, (קדושין כט, א) אֶלָּא הָאָב, אוֹ בֵּית דִּין בְּמָקוֹם שֶׁאֵין אָב. וְהָעוֹבֵר עַל מִצְוָה זוֹ וְלֹא מָל עַצְמוֹ מִשֶּׁהִגִּיעַ לִכְלַל עֳנָשִׁין, שֶׁהוּא שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד [בְּכָל יוֹם שֶׁיַּעֲבֹר עָלָיו מִשֶּׁיִּגְדַּל, וְלֹא יָמוּל עַצְמוֹ מְבַטֵּל מִצְוַת עֲשֵׂה. וְאִם מֵת וְהוּא עָרֵל, בְּמֵזִיד] חַיָּב כָּרֵת. אֲבָל אֵין לָאָב חִיּוּב כָּרֵת בְּמִילַת בְּנוֹ (שבת קלג, א), אֶלָּא שֶׁעוֹבֵר עַל מִצְוַת עֲשֵׂה. וְאֵין בְּכָל הַתּוֹרָה מִצְוַת עֲשֵׂה שֶׁחַיָּבִין עַל בִּטּוּלָהּ כָּרֵת. (כְּרִיתוּת ב, א), כִּי אִם זוֹ וּשְׁחִיטַת הַפֶּסַח.",
    "en": "And [it] is practiced in every place and at all times. And women are not obligated regarding the circumcision of their sons (Kiddushin 29a); just the father — or the court when there is no father [present]. And one who transgresses this commandment and does not circumcise himself when he reaches the category of [those who can receive] punishments — which is thirteen year and a day — [each day that he transgresses it from when he is grown and does not circumcise himself, violates a positive commandment. And if he dies and was uncircumcised by volition,] he is liable for excision. But the father is not liable for excision for the [lack of] circumcision of his son (Shabbat 133a), but he does transgress a positive commandment. And there is no positive commandment in all of the Torah the negation of which makes one liable for excision besides this and the slaughtering of the Pesach sacrifice (Keritot 2a).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.3:1",
    "he": "שֶׁלֹּא לֶאֱכֹל גִּיד הַנָּשֶׁה – וַיִּשְׁלַח יַעֲקֹב יֵשׁ בָּהּ מִצְוַת לֹא תַעֲשֶׂה אַחַת, וְהִיא אַזְהָרַת גִּיד הַנָּשֶׁה, שֶׁנֶּאֱמַר: (בראשית לב:לג) עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה. וְהַאי לֹא יֹאכְלוּ לֹא נֶאֱמַר עַל דֶּרֶךְ סִפּוּר, כְּלוֹמַר מִפְּנֵי שֶׁאֵרַע דָּבָר זֶה בָּאָב, נִמְנָעִים הַבָּנִים מִלֶּאֱכֹל אוֹתוֹ הַגִּיד, אֶלָּא אַזְהָרַת הַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא יֹאכְלוּהוּ.",
    "en": "Not to eat the sciatic nerve: [Parashat] Vayishlach has one negative commandment, and it is the prohibition of [eating] the sciatic nerve; as it is stated (Genesis 32:33), “Therefore the Children of Israel shall not eat the sciatic nerve.” And this [phrase] “they shall not eat” is not to be taken as part of the story, to mean that because this event occurred to [our] forefather, [we, his] descendants refrain from eating that nerve. Rather, it is a warning (prohibition) of God that they shall not eat it.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.3:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, כְּדֵי שֶׁתִּהְיֶה רֶמֶז לְיִשְׂרָאֵל, שֶׁאַף עַל פִּי שֶׁיִּסְבְּלוּ צָרוֹת רַבּוֹת בַּגָּלוּת מִיַּד הָעַמִּים וּמִיַּד בְּנֵי עֵשָׂו, יִהְיוּ בְּטוּחִים שֶׁלֹּא יֹאבְדוּ, אֶלָּא לְעוֹלָם יַעֲמֹד זַרְעָם וּשְׁמָם, וְיָבֹא לָהֶם גּוֹאֵל וְיִגְאָלֵם מִיַּד צָר. וּבְזָכְרָם תָּמִיד עִנְיָן זֶה עַל יַד הַמִּצְוָה שֶׁתִּהְיֶה לְזִכָּרוֹן, יַעַמְדוּ בֶּאֱמֻנָתָם וּבְצִדְקָתָם לְעוֹלָם. וְרֶמֶז זֶה הוּא לְפִי שֶׁאוֹתוֹ מַלְאָךְ שֶׁנִּלְחָם עִם יַעֲקֹב אָבִינוּ, שֶׁבָּא בַּקַּבָּלָה (בר\"ר עח) שֶׁהָיָה שָׂרוֹ שֶׁל עֵשָׂו, רָצָה לְעָקְרוֹ לְיַעֲקֹב מִן הָעוֹלָם הוּא וְזַרְעוֹ וְלֹא יָכוֹל לוֹ, (שם לב כו) וְצִעֲרוֹ בִּנְגִיעַת הַיָּרֵךְ. וְכֵן זֶרַע עֵשָׂו מְצַעֵר לְזֶרַע יַעֲקֹב, וּלְבַסּוֹף תִּהְיֶה לָהֶם תְּשׁוּעָה מֵהֶם. וּכְמוֹ שֶׁמָּצִינוּ (שם שם לב) בָּאָב שֶׁזָּרְחָה לוֹ הַשֶּׁמֶשׁ לְרַפּאֹתוֹ וְנוֹשָׁע מִן הַצַּעַר, כֵּן יִזְרַח לוֹ הַשֶּׁמֶשׁ שֶׁל מָשִׁיחַ וִירַפְּאֵנוּ מִצַּעֲרֵנוּ וְיִגְאָלֵנוּ בִּמְהֵרָה בְּיָמֵינוּ, אָמֵן.",
    "en": "It is from the roots of this commandment [that it is to serve as] a hint to Israel that though they will suffer many troubles in the exile by the hand of the nations and by the hand of the [descendants] of Esav (i.e. the Christians), [the Jews] should trust that they will not perish, but rather that their descendants and name will stand firm forever, and that their redeemer will come and redeem them from their oppressor. And in continually remembering this idea through the commandment that serves as a reminder, they will stand firm in their faith and righteousness forever. And this hint [stems from the fact that] that the angel who fought with Yaakov our forefather — who according to tradition (Bereshit Rabbah 78) was the guardian angel of Esav — wished to eliminate Yaakov from the world, he and his descendants; but he could not [get the better] of him, (Genesis 32:26) but anguished him in injuring his thigh. Likewise, Esav’s seed anguishes the seed of Yaakov; but in the end, [the latter] will be saved from them. As we find (Genesis 32:32) with respect to [our] forefather that the sun shone to heal him and he was saved from pain, so will the sun of the messiah shine and he will heal us from our pain and redeem us speedily in our days, amen!",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.3:3",
    "he": "דִּינֵי הַמִּצְוָה זוֹ מַהוּ הַגִּיד הָאָסוּר, וְהַחִטּוּט שֶׁאָנוּ חַיָּבִים לְחַטֵּט אַחֲרָיו, וּבְאֵי זוֹ בְּהֵמָה נוֹהֵג, וּמִי נֶאֱמָן עַל נִקּוּרוֹ וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּפֶרֶק ז' מֵחֻלִּין (פט, ב) (י\"ד סי' ס\"ה).",
    "en": "The laws of this commandment — which sinew is prohibited; the clearing out, that we are obligated to clear out [its area] after it; with regards to which beast it applies; who is trustworthy regarding its removal; and the rest of its details — are explained in the seventh chapter of Chullin. (See Tur, Yoreh Deah 65.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.3:4",
    "he": "וְנוֹהֶגֶת מִצְוָה זוֹ בְּכָל מָקוֹם וּבְכָל זְמַן, בִּזְכָרִים וּבִנְקֵבוֹת. וְהָעוֹבֵר עָלֶיהָ וְאָכַל גִּיד אֶחָד, אֲפִלּוּ הוּא פָּחוֹת מִכַּזַּיִת אוֹ שֶׁאָכַל כַּזַּיִת מִגִּיד הַנָּשֶׁה גָּדוֹל, לוֹקֶה. (עי' חולין צו, א)",
    "en": "And [it] is practiced in every place and at all times by males and by females. And one who transgresses it and eats a [whole sciatic nerve], even if it is less than an olive’s worth — or eats a kazayit (the size of a large olive) from a large sciatic nerve — is lashed. (See Chullin 96a.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.3:5",
    "he": "מִכָּאן עַד סוֹף סֵפֶר בְּרֵאשִׁית אֵין בּוֹ מִצְוָה. נִשְׁלַם סֵפֶר בְּרֵאשִׁית.",
    "en": "From here until the end of Genesis there are no commandments. The Book of Genesis is complete.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.4:1",
    "he": "מִצְוַת קִדּוּשׁ הַחֹדֶשׁ – לְקַדֵּשׁ חֳדָשִׁים וּלְעַבֵּר שָׁנִים בְּבֵית דִּין גָּדוֹל בְּחָכְמָה סָמוּךְ בָּאָרֶץ, וְלִקְבֹּעַ מוֹעֲדֵי הַשָּׁנָה עַל פִּי אוֹתוֹ קִדּוּשׁ, שֶׁנֶּאֱמַר (שמות יב ב) הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים, כְּלוֹמַר כְּשֶׁתִּרְאוּ חִדּוּשָׁהּ שֶׁל לְבָנָה, תִּקְבְּעוּ לָכֶם רֹאשׁ חֹדֶשׁ, אוֹ אֲפִלּוּ לֹא תִּרְאוּהָ, מִכֵּיוָן שֶׁהִיא רְאוּיָה לְהֵרָאוֹת עַל פִּי הַחֶשְׁבּוֹן הַמֻּקְבָּל. וְכֵן תִּכְלֹל מִצְוָה זוֹ מִצְוַת עִבּוּר הַשָּׁנָה, לְפִי שֶׁיְּסוֹד מִצְוַת קִדּוּשׁ הַחֹדֶשׁ, כְּדֵי שֶׁיַּעֲשׂוּ יִשְׂרָאֵל מוֹעֲדֵי הַשֵּׁם בְּמוֹעֲדָם. וּכְמוֹ כֵן מִצְוַת עִבּוּר הַשָּׁנָה מִזֶּה הַיְּסוֹד הִיא. וְאוּלָם מִלְּבַד זֶה הַמִּקְרָא בָּאוּ הֶעָרוֹת בִּכְתוּבֵי הַתּוֹרָה יוֹרוּ עַל מִצְוַת הָעִבּוּר, וְהוּא מָה שֶׁכָּתוּב (שם יג י) וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ. וְכֵן (דברים טז א) שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב.",
    "en": "The commandment of sanctifying the new month: To sanctify months and intercalate [months into] years in the court [whose members are] great in wisdom and ordained in the Land of Israel, and to establish the year’s holidays according to that sanctification; as it is stated (Exodus 12:2), “This month shall be to you the first of months.” This means, when you see the renewal of the moon, establish for yourselves the new month — or even if you do not see it, since it is appropriate for [the moon] to appear according to the accepted calculation. Likewise, this commandment includes the commandment of intercalation, since the basis of the commandment to sanctify the month is for Israel to observe God’s holidays at their appointed times. And the commandment of intercalation has the same basis. However, beyond this verse are more Torah passages concerning the commandment of intercalation, and that is what is written (Exodus 13:10), “You shall observe this commandment in its proper time”; and likewise, “Observe the month of Spring” (Deuteronomy 16:1).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.4:2",
    "he": "וְעִנְיַן הַמִּצְוָה, שֶׁבָּאִים שְׁנֵי יִשְׂרְאֵלִים כְּשֵׁרִים לִפְנֵי הַבֵּית דִּין וּמְעִידִים לִפְנֵיהֶם שֶׁרָאוּ הַלְּבָנָה בְּחִדּוּשָׁהּ, וְקוֹבְעִים רֹאשׁ חֹדֶשׁ עַל פִּיהֶם, שֶׁאוֹמְרִים, הַיּוֹם מְקֻדָּשׁ. וְטַעַם שֶׁאֵין מִצְוָה זוֹ אֶלָּא בִּסְמוּכִין, לְפִי שֶׁבָּא בְּפֵרוּשׁ הַחֹדֶשׁ הַזֶּה לָכֶם גְּדוֹלִים וּסְמוּכִין כְּמוֹתְכֶם, (ר\"ה כב, א) כִּי לְמֹשֶׁה וְאַהֲרֹן נֶאֱמַר. וְעוֹד דָּרְשׁוּ הַדָּבָר, מִדְּסָמַךְ לוֹ דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, כְּלוֹמַר שֶׁיְּהֵא לָהֶם לְאוֹתָן שֶׁיְּקַדְּשׁוּ הַחֹדֶשׁ, רְשׁוּת כָּל יִשְׂרָאֵל, כְּלוֹמַר חֲכָמִים גְּדוֹלִים שֶׁבְּיִשְׂרָאֵל, כְּגוֹן בֵּית דִּין הַגָּדוֹל. וְכֵן כָּל מִי שֶׁהוּא חָכָם גָּדוֹל בְּיִשְׂרָאֵל וְנִסְמַךְ בְּאֶרֶץ יִשְׂרָאֵל, וְהַסְּמִיכוּת יָדוּעַ אֵיךְ עוֹשִׂין אוֹתוֹ, יֵשׁ לוֹ רְשׁוּת לַעֲשׂוֹת מִצְוָה זוֹ אֲפִלּוּ בְּחוּצָה לָאָרֶץ, וְהוּא שֶׁלֹּא הִנִּיחַ כְּמוֹתוֹ בָּאָרֶץ, וְכֵן מָצִינוּ (ברכות סג, א) שֶׁעָשׂוּ כֵּן חֲנַנְיָה בֶּן אֲחִי רַבִּי יְהוֹשֻׁעַ וַעֲקִיבָא בֶּן יוֹסֵף שֶׁהָיוּ בְּעִנְיָן זֶה. אֲבָל בִּלְתִּי תְּנָאִים אֵלּוּ אֵין רְשׁוּת לְשׁוּם אָדָם מִיִּשְׂרָאֵל לִקְבֹּעַ חֳדָשִׁים וּלְעַבֵּר שָׁנִים. וְאִם תִּשְׁאַל, אִם כֵּן הֵיאַךְ אָנוּ עוֹשִׂין הַיּוֹם, שֶׁאֵין לָנוּ חֲכָמִים סְמוּכִין? דַּע שֶׁכָּךְ קִבַּלְנוּ שֶׁר' הִלֵּל הַנָּשִׂיא בְּנוֹ שֶׁל ר' יְהוּדָה הַנָּשִׂיא, שֶׁהָיָה גָּדוֹל בְּדוֹרוֹ וְנִסְמַךְ בָּאָרֶץ, וְהוּא הֶחָכָם שֶׁתִּקֵּן לָנוּ חֶשְׁבּוֹן הָעִבּוּר, הוּא קִדֵּשׁ חֳדָשִׁים וְעִבֵּר שָׁנִים הָעֲתִידִים לָבוֹא עַד שֶׁיָּבֹא אֵלִיָּה, וְעַל זֶה אָנוּ סוֹמְכִין הַיּוֹם. זֶה שֶׁאָמַרְנוּ הוּא עַל דַּעַת הָרַמְבַּ\"ם זַ\"ל. וְהָרַמְבַּ\"ן זַ\"ל (בספה\"מ מ\"ע קנג) יַחֲשֹׁב קִדּוּשׁ הַחֹדֶשׁ מִצְוָה אַחַת וְעִבּוּר שָׁנִים מִצְוָה אַחַת. וּרְאָיוֹתָיו בְּסֵפֶר הַמִּצְוֹת שֶׁלּוֹ. וְכֵן בַּעַל הֲלָכוֹת גַּם כֵּן. וְהַפָּסוּק הַמּוֹרֶה עַל מִצְוַת הָעִבּוּר, כְּלוֹמַר שֶׁנְּחַשֵּׁב הַתְּקוּפוֹת כְּדֵי שֶׁנַּעֲשֶׂה הַמּוֹעֲדִים בַּזְּמַן הַקָּבוּעַ לָהֶם, וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ (שמות יג י). וְכֵן שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב (דברים טז א). כְּמוֹ שֶׁכָּתַבְנוּ.",
    "en": "The content of the commandment is that two Jews fit to testify come before the court and testify before them that they saw the renewed moon. [The judges then] establish the new month on the basis of their [testimony] and say, “Today has been sanctified.” The reason why this commandment applies only with ordained judges is because it came with the explanation [of the verse], “This month shall be for you” — great [in Torah] and ordained, like you (Rosh Hashanah 22a), since it was said to Moshe and Aharon. This matter was further expounded, as it is juxtaposed to “speak to the entire congregation of the children of Israel,” meaning that they who sanctify the month must have the assent of all Israel, meaning the wisest men of Israel, such as the Great Court (the Sanhedrin). And so [too] any great sage in Israel who was ordained in the Land of Israel. And since ordination is no longer practiced, as is known, [the sage] has permission to perform this commandment even outside the Land of Israel, so long as there is no one of his stature in the Land of Israel. And so we find that Chananiah son of the brother of Rabbi Yehoshua, and Akiva ben Yosef did so in this regard (Berakhot 23a). But without these conditions, no one of Israel is permitted to establish the months or intercalate. And perhaps you will ask, “If so, how do we conduct ourselves today, when we lack ordained sages?” Know that so have we received it; since Rabbi Hillel the Prince, son of Rabbi Yehudah the Prince, who was the greatest of his generation and ordained in the Land of Israel — he was the sage who fixed for us the calculation of intercalation, sanctified future months, and intercalated future [months into] years until the coming of Eliyahu, and it is upon this that we rely today. That which we have said all follows the opinion of Rambam. However, Ramban (in the Sefer HaMitzvot, Positive Commandments 153), considers the sanctification of the month as one commandment and intercalation a separate commandment. His proofs (for dividing these into two separate commandments are) in his Book of Commandments. And so [too] the Baal Halakhot (considers these separate commandments). And the verse that teaches about the commandment of intercalation, that is, that we calculate the seasons in order to make the holidays in their (proper,) established times, is “You shall observe this commandment in its proper time” (Exodus 13:10), and so, “Observe the month of Spring” (Deuteronomy 16:1), as we have written.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.4:3",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, כְּדֵי שֶׁיַּעֲשׂוּ יִשְׂרָאֵל מוֹעֲדֵי הַשֵּׁם בִּזְמַנָּם, שֶׁהַשֵּׁם יִתְבָּרַךְ צִוָּה לַעֲשׂוֹת פֶּסַח בִּזְמַן שֶׁהַתְּבוּאָה בָּאָבִיב כְּמוֹ שֶׁכָּתוּב שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח. וְחַג הַסֻּכּוֹת בִּזְמַן הָאָסִיף, כְּמוֹ שֶׁכָּתוּב (שמות לד כב) וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה. וְאִלּוּלֵי עִבּוּר הַשָּׁנִים, יָבֹאוּ הַמּוֹעֲדִים שֶׁלֹּא בִּזְמַנִּים אֵלּוּ, לְפִי שֶׁיִּשְׂרָאֵל מְחַשְּׁבִים חָדְשֵׁיהֶם וּמוֹעֲדֵיהֶם לִימוֹת שְׁנַת הַלְּבָנָה, שֶׁהֵם שנ\"ד יוֹם ח' שָׁעוֹת תתעו חֲלָקִים, וְהִיא חֲסֵרָה מִשְּׁנַת הַחַמָּה י' יָמִים, כ\"א שָׁעוֹת, ר\"ד חֲלָקִים, סִימָן י' כ\"א ר\"ד. וּבִשּׁוּל הַתְּבוּאוֹת וְהַפֵּרוֹת בְּכֹחָהּ שֶׁל חַמָּה, נִמְצָא שֶׁאִלּוּלֵי הָעִבּוּר, שֶׁאָנוּ מַשְׁוִים בּוֹ שְׁנוֹת הַלְּבָנָה בִּשְׁנוֹת הַחַמָּה, לֹא יָבֹא הַפֶּסַח בִּזְמַן הָאָבִיב וְהַסֻּכּוֹת בִּזְמַן הָאָסִיף. וְנִתְקַן הַדָּבָר לְהֵעָשׂוֹת בִּגְדוֹלֵי הַדּוֹר, לְפִי שֶׁהוּא עִנְיַן חָכְמָה גְּדוֹלָה, גַּם יֹאמְרוּ כִּי מִמֶּנּוּ יִוָּדַע מִקְרֵה הַשָּׁנָה בַּתְּבוּאוֹת, וְאֵין רָאוּי לְמָסְרוֹ אֶלָּא לִגְדֹלִים וַחֲסִידִים.",
    "en": "It is from the roots of this commandment [that it is] so that Israel shall make God’s holidays in their (proper) times, as God commanded that we make Pesach in the time that the produce is in [bloom], as it is written (Deuteronomy 16:1), “Observe the month of Spring, and you shall offer the Pesach sacrifice.” And the holiday of Sukkot is [to fall] at the time of the harvest, as is written, “And the holiday of the harvest at the turn of the year” (Exodus 34:22). And were it not for intercalation, the holidays would come not at these times, since Israel calculates their months and festivals according to the lunar year, which has three hundred and fifty-four days, eight hours, and eight hundred and seventy-six parts, which is less than the solar year by ten days, twenty-one hours and two hundred and four parts — its mnemonic is ten, twenty-one, two hundred and four. Due to the ripening of the produce and fruit from the power of the sun, it turns out that but for intercalation — by which we align the lunar and solar years — Pesach would not come in the Spring, nor Sukkot at the time of the harvest. And this matter is to be fixed by the greatest [sages] of the generation, since it is a matter requiring great wisdom. And since it is also said that from this [calculation, one comes to know] the agricultural happenings of the year, it is appropriate to give [this task] only to great and pious men.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.4:4",
    "he": "דִּינֵי הַמִּצְוָה, כְּגוֹן חֲקִירַת עֵדוּת הַחֹדֶשׁ, וְאִיּוּם הָעֵדִים לִפְעָמִים, וְדִין חִלּוּל שַׁבָּת בְּעֵדוּת זוֹ כֵּיצַד, וְעַל מָה מְעַבְּרִין אֶת הַשָּׁנָה וְעַל מָה אֵין מְעַבְּרִין אוֹתָהּ, וְאֵי זֶה חֹדֶשׁ הָיוּ מְעַבְּרִין וְהוּא אֲדָר, וּכְמוֹ שֶׁדָּרְשׁוּ ז\"ל: וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ (שמות יג י) מְלַמֵּד, שֶׁאֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בַּפֶּרֶק הַסָּמוּךְ לַמּוֹעֵד. וְעוֹד דָּרְשׁוּ ז\"ל (סנהדרין י, ב) בְּפָסוּק זֶה מִנַּיִן שֶׁאֵין מְעַבְּרִין אֶת הַחֹדֶשׁ אֶלָּא בַּיּוֹם תַּלְמוּד לוֹמַר, מִיָּמִים יָמִימָה. וְעוֹד דָּרְשׁוּ ז\"ל (מגילה ה, א) לְחָדְשֵׁי הַשָּׁנָה חֳדָשִׁים אַתָּה מְחַשֵּׁב לַשָּׁנָה וְאִי אַתָּה מְחַשֵּׁב יָמִים. וְעוֹד אָמְרוּ בְּעִנְיָן זֶה (מגילה שם) חֹדֶשׁ יָמִים, יָמִים אַתָּה מְחַשֵּׁב לַחֹדֶשׁ וְאִי אַתָּה מְחַשֵּׁב שָׁעוֹת, וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה (כה, ב) וּבְפֶרֶק א' שֶׁל סַנְהֶדְרִין (יא, ב) וּבִבְרָכוֹת כְּמוֹ כֵן. (רמב\"ם פ\"א מהלכו' קדוש החדש).",
    "en": "The laws of the commandment — for example, interrogating [those who offer] testimony concerning the new month; instilling fear in the witnesses on occasion; the law concerning circumstances under which the Shabbat may be desecrated for this testimony; for what [considerations] we do or do not intercalate; which month they would intercalate, i.e. Adar, as they, may their memory be blessed, expounded, “‘You shall observe this commandment in its proper time’ (Exodus 13:10), this teaches that we only intercalate at the time near the holiday”; and they, may their memory be blessed, further expounded on this verse, “From where do we know that we only intercalate the month during daytime? [We learn this from the] verse, [which] states, ‘from year to year’ (yamim yemimah, literally ‘from day to day’)” (Sanhedrin 10b); and they, may their memory be blessed, further expounded, “‘For the months of the year’ (Exodus 12:2) — it is months you calculate towards the year, not days” (Megillah 5a); furthermore did they say on this matter, “‘A month of days’ (Numbers 11:20), it is days you calculate towards the month, not hours” (Megillah 5a); and the rest of its details —- are [all] elucidated in Tractate Rosh Hashanah, and in the first chapter of Sanhedrin, and similarly in Berakhot. (See Mishneh Torah, Laws of Sanctification of the New Month 1.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.4:5",
    "he": "וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן שֶׁיִּהְיוּ לָנוּ חֲכָמִים סְמוּכִים בַּתְּנָאִים שֶׁכָּתַבְנוּ, וְעוֹבֵר עָלֶיהָ וְלֹא עֲשָׂאָהּ, אִם הוּא חָכָם שֶׁרָאוּי לָהּ, בִּטֵּל עֲשֵׂה וְעָנְשׁוֹ גָּדוֹל מְאֹד, שֶׁגּוֹרֵם קִלְקוּל הַמּוֹעֲדוֹת, וְעַכְשָׁו, בַּעֲוֹנֹתֵינוּ, שֶׁאֵין אָנוּ מְעַבְּרִין שָׁנִים עַל פִּי סְמוּכִים, אָנוּ סוֹמְכִים בְּחֶשְׁבּוֹנֵנוּ עַל הַחֶשְׁבּוֹן הַמְקֻבָּל מֵרַבִּי הִלֵּל, כְּמוֹ שֶׁאָמַרְנוּ.",
    "en": "And [it] is practiced in every place and at all times when we have ordained sages, according to the aforementioned conditions. One who transgresses it and does not [sanctify the new month or intercalate the month] — if he be a sage for whom it is appropriate — has violated a positive commandment; and his punishment is very great since he causes the ruining of the holidays. And now that — due to our iniquities — we do not intercalate by ordained [sages], our calculation relies on the accepted calculation from Rabbi Hillel, as we have said.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.5:1",
    "he": "מִצְוַת שְׁחִיטַת הַפֶּסַח – לִשְׁחֹט בְּיוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן בֵּין הָעַרְבַּיִם שֶׂה תָמִים זָכָר בֶּן שָׁנָה, אוֹ גְּדִי בְּבֵית הַבְּחִירָה, וְזֶה נִקְרָא קָרְבַּן הַפֶּסַח, שֶׁנֶּאֱמַר (שמות יב ו) וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם. וְעִנְיַן הַמִּצְוָה הוּא, שֶׁמִּתְקַבְּצִים אֲנָשִׁים מִיִּשְׂרָאֵל לַחֲבוּרוֹת וְלוֹקְחִין מִן הַשּׁוּק אוֹ מִבֵּיתָם גְּדִי אֶחָד אוֹ שֶׂה תָמִים זָכָר בֶּן שָׁנָה, וְשׁוֹחֲטִין אוֹתוֹ בְּעֶזְרַת בֵּית הַמִּקְדָּשׁ בְּיוֹם י\"ד בְּנִיסָן בֵּין הָעַרְבַּיִם, וְאַחַר כָּךְ לָעֶרֶב אוֹכְלִין אוֹתוֹ בֵּין כֻּלָּם אַחַר מַאֲכָלָם, שֶׁמִּצְוָתוֹ לְאָכְלוֹ עַל הַשּׂבַע. (פסחים ע, א)",
    "en": "The commandment to slaughter the Pesach sacrifice: To slaughter on the day of the fourteenth of Nissan in the late afternoon an unblemished one-year-old male lamb, or kid, in the Chosen House (Temple), and this is called the Pesach (Passover) sacrifice, as it is stated (Exodus 12:6), “The entire assembly of the congregation of Israel shall slaughter it in the afternoon.” The content of this commandment is that all the people of Israel divide into assemblages, take from the market or from their houses an unblemished one-year-old male kid or lamb, and slaughter it in the courtyard of the Temple on the fourteenth day of Nissan in the afternoon. Afterwards in the evening, they eat it, [dividing it up] amongst themselves, after [eating their other] food; since its commandment is that it should be eaten while satiated (Pesachim 70a).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.5:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, כְּדֵי שֶׁיִּזְכְּרוּ הַיְּהוּדִים לְעוֹלָם הַנִּסִּים הַגְּדוֹלִים שֶׁעָשָׂה לָהֶם הַשֵּׁם יִתְבָּרַךְ בִּיצִיאַת מִצְרַיִם.",
    "en": "From the roots of this commandment are so that the Jews will remember forever the great miracles that God performed for them during the exodus from Egypt.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.5:3",
    "he": "דִּינֵי הַמִּצְוָה, כְּגוֹן זְמַן שְׁחִיטָתוֹ בַּיּוֹם אֵימַת, (שם נח, א) וְשֶׁהוּא נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת בָּעֲזָרָה, (שם סד, א) וְכִי דּוֹחִין שַׁבָּת עָלָיו, (שם סה, ב) וְדִינֵי מְנוּיָיו, וּקְרִיאַת הַהַלֵּל עָלָיו, וּתְקִיעַת חֲצוֹצְרוֹת, וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּמַסֶּכֶת פְּסָחִים. (עי' רמב\"ם הלכות קרבן פסח א יב).",
    "en": "The laws of this commandment — for example, the time of slaughter (Pesachim 58a); that it is slaughtered in three groups in the Temple courtyard (Pesachim 64a); that it supersedes the Sabbath (Pesachim 65b); the laws of its designating [the members of the assemblage]; the recitation of Hallel over it; the blowing of the trumpets; and the rest of its details — are explained in Tractate Pesachim. (See Mishneh Torah, Laws of Paschal Offering 1:12.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.5:4",
    "he": "וְנוֹהֶגֶת בִּזְכָרִים וּבִנְקֵבוֹת בִּזְמַן הַבַּיִת. וְהָעוֹבֵר עָלֶיהָ בְּמֵזִיד וְלֹא עָשָׂה פֶּסַח, חַיָּב כָּרֵת. בְּשׁוֹגֵג אֵינוֹ מֵבִיא קָרְבָּן, לְפִי שֶׁזֶּה הוּא אֶחָד מִשְּׁלֹשָׁה חֲטָאִים שֶׁבִּזְדוֹנָן כָּרֵת וְאֵין בְּשִׁגְגָתָן חַטָּאת, וְהֵן זֶה, מְגַדֵּף וּמְבַטֵּל מִילָה.",
    "en": "And [it] is practiced by males and by females at the time of the [Temple]. And one who transgresses it volitionally and does not offer the Pesach sacrifice is liable for excision. [One who transgresses] inadvertently does not bring a sacrifice, since this [commandment] is one of three sins whose volitional transgression is punishable by excision, but whose inadvertent transgression does not [mandate bringing] a sin-offering. And they are this one, one who blasphemes and one who negates circumcision.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.6:1",
    "he": "מִצְוַת אֲכִילַת בְּשַׂר הַפֶּסַח – לֶאֱכֹל בְּשַׂר הַפֶּסַח בְּלֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן עַל פִּי תְּנָאִים שֶׁבַּכָּתוּב, שֶׁנֶּאֱמַר (שמות יב ח) וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה.",
    "en": "The commandment of eating the meat of the Pesach sacrifice: To eat the meat of the Pesach sacrifice on the fifteenth night of Nissan, according to the specifications of the verse, as it is stated (Exodus 12:8), “And they shall eat the meat on this night.”",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.6:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, מָה שֶׁכָּתַבְנוּ בִּשְׁחִיטָתוֹ (מצוה ה) כְּדֵי לִזְכֹּר הַנִּסִּים הַגְּדוֹלִים שֶׁעָשָׂה לָנוּ הָאֵל שֶׁהוֹצִיאָנוּ מֵעַבְדוּת.",
    "en": "That which we wrote about its slaughtering (Sefer HaChinukh 5) is from the roots of this commandment — so as to remember the great miracles which God did for us when He took us out of slavery.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.6:3",
    "he": "דִּינֵי הַמִּצְוָה, כַּמָּה חַיָּב כָּל אֶחָד לֶאֱכֹל מִמֶּנּוּ לְכָל הַפָּחוֹת, (פסחים סט, א) וְהַנִּמְנִין עָלָיו אֵיךְ יִתְנַהֲגוּ עַד שֶׁיֹּאכְלוּהוּ, שֶׁלֹּא לָצֵאת מִן הַחֲבוּרָה (שם סו, א במשנה) וְשֶׁלֹּא יִשְׁנוּ (שם קכ, א) וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִים בִּפְסָחִים (הלכות קרבן פסח פרק א').",
    "en": "The laws of this commandment — what is the minimum amount required to be eaten by each person (Pesachim 69a); how he should act before he eats it; that he should not leave his assemblage (Pesachim 66b in the Mishnah); that he should not sleep (Pesachim 120a); and the rest of its details — are [all] explained in Pesachim. (See Mishneh Torah, Laws of Paschal Offering 1.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.6:4",
    "he": "וְנוֹהֶגֶת בִּזְכָרִים וּבִנְקֵבוֹת, וְהָעוֹבֵר עָלֶיהָ בִּטֵּל עֲשֵׂה. וּכְלָל גָּדוֹל בְּכָל הַתּוֹרָה לְכָל שֶׁאוֹמֵר שֶׁיְּבַטֵּל מִצְוַת עֲשֵׂה שֶׁכּוֹפִין אוֹתוֹ בֵּית דִּין, אִם יֵשׁ כֹּחַ בְּיָדָם, עַד שֶׁיְּקַיְּמֶנָּה. (כתובות פו, א חולין קלב, ב)",
    "en": "And [it] is practiced by males and females. One who transgresses it has negated a positive commandment. An important principle in the entire Torah about anyone who says that he will negate a positive commandment is that he is coerced by the court (a beit din) — if they have the power in their hands — until he fulfills it (Ketuvot 86a, Chullin 132b).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.7:1",
    "he": "שֶׁלֹּא לֶאֱכֹל הַפֶּסַח נָא וּמְבֻשָּׁל – שֶׁלֹּא לֶאֱכֹל מִבְּשַׂר הַפֶּסַח נָא וּבָשֵׁל כִּי אִם צְלִי אֵשׁ, שֶׁנֶּאֱמַר (שמות יב – ט) אַל תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם צְלִי אֵשׁ. הָעִנְיָן הַזֶּה, שֶׁלֹּא יֹאכַל אוֹתוֹ קֹדֶם גְּמַר בִּשּׁוּלוֹ אֲפִילּוּ בְּצָלִי, וְזֶהוּ פֵּרוּשׁ נָא, (פסחים מא, א) שֶׁהַבָּשָׂר שֶׁהִתְחִיל בּוֹ מַעֲשֵׂה הָאוּר וְנִצְלָה מְעַט וְאֵינוֹ רָאוּי לַאֲכִילַת אָדָם, עֲדַיִן נִקְרָא נָא. אֲבָל כְּשֶׁהוּא חַי לְגַמְרֵי שֶׁלֹּא הִתְחִיל בּוֹ הָאוּר כְּלָל, אֵין בִּכְלַל לָאו דְּנָא לִלְקוֹת עָלָיו מִשּׁוּם אַל תֹּאכְלוּ מִמֶּנּוּ נָא. אֲבָל אָסוּר מִדְּאוֹרַיְתָא, שֶׁכָּל שֶׁאֵינוֹ צְלִי אֵשׁ, אָסְרָה הַתּוֹרָה דֶּרֶךְ כְּלָל. וּפֵרוּשׁ בָּשֵׁל שֶׁבִּשְּׁלוֹ בְּמַיִם אוֹ בְּכָל מַשְׁקֶה אוֹ בְּמֵי פֵּרוֹת, שֶׁנֶּאֱמַר וּבָשֵׁל מְבֻשָּׁל, רִבָּה הַכֹּל.",
    "en": "To not eat the Pesach sacrifice uncooked or boiled: To not eat from the meat of the Pesach sacrifice uncooked or boiled, but rather roasted with fire, as it is stated (Exodus 12:9), “Do not eat any of it raw (na), or surely boiled with water, but only roasted with fire.” The content of this is not to eat it before it is completely cooked, even if roasted. And this is the explanation of na (Pesachim 41a) — as the meat that the process of heating has begun upon and is roasted a bit but is not [yet] fit for a person to eat is still called na. But when it is completely raw — whereby the heating process has not begun upon it at all — it is not included in the prohibition of na; such as to administer lashes, because of “Do not eat any of it na.” But [it] is [still] prohibited by the Torah, as the Torah prohibited more generally anything that is not roasted with fire. And the explanation of “boiled” (literally, cooked) is that it is boiled in water or in any liquid or fruit juice; as it is stated, “surely boiled” — [to] include all [of these].",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.7:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, מָה שֶׁכָּתוּב בִּשְׁחִיטָתוֹ, לִזְכֹּר נֵס יְצִיאַת מִצְרַיִם. וְזֶהוּ שֶׁנִּצְטַוֵּינוּ לְאָכְלוֹ צָלִי דַּוְקָא, לְפִי שֶׁכָּךְ דֶּרֶךְ בְּנֵי מְלָכִים וְשָׂרִים לֶאֱכֹל בָּשָׂר צָלִי, שֶׁהוּא מַאֲכָל טוֹב וּמֻטְעָם, אֲבָל שְׁאַר הָעָם אֵינָם יְכוֹלִים לֶאֱכֹל מְעַט בָּשָׂר שֶׁתַּשִּׂיג יָדָם, כִּי אִם מְבֻשָּׁל, כְּדֵי לְמַלֵּא בִּטְנָם. וְאָנוּ שֶׁאוֹכְלִים הַפֶּסַח לְזִכְרוֹן שֶׁיָּצָאנוּ לְחֵרוּת לִהְיוֹת מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ, וַדַּאי רָאוּי לָנוּ לְהִתְנַהֵג בַּאֲכִילָתוֹ דֶּרֶךְ חֵרוּת וְשֵׁרוּת, מִלְּבַד (עי' מורה נבוכים ח\"ג פמ\"ו) שֶׁאֲכִילַת הַצָּלִי יוֹרֶה עַל הַחִפָּזוֹן שֶׁיָּצְאוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לִשְׁהוֹת עַד שֶׁיִּתְבַּשֵּׁל בַּקְּדֵרָה.",
    "en": "That which we have written about its slaughtering (Sefer HaChinukh 5) is from the roots of this commandment — to remember the miracle of the exodus from Egypt. And that which we have been commanded to specifically eat it roasted is because such is the way of the children of kings and ministers, to eat roasted meat — as it is a good and tasty food. And the rest of the people only eat the little meat that they [are able to acquire] boiled, in order to fill their stomachs. And it is certainly fitting for us — that eat the Pesach sacrifice [to remember] that we went out into freedom to be a nation of priests and a holy nation — to behave in a manner of freedom and lordship in its eating. [This is] besides (Guide for the Perplexed 3:46) that the eating of roast indicates the haste [with] which they left Egypt and could not delay, that it should cook in a pot.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.7:3",
    "he": "דִּינֵי הַמִּצְוָה, כְּגוֹן אִם עָשָׂהוּ צְלִי קְדֵרָה, אוֹ סָכוֹ בְּמַשְׁקִים, אוֹ בְּמֵי פֵּרוֹת אוֹ בְּמַיִם, אוֹ בְּשֶׁמֶן תְּרוּמָה מָה דִּינוֹ וְיֶתֶר הַפְּרָטִים, מְבֹאָר בִּפְסָחִים (מ ב הל' קרבן פסח פ\"ח).",
    "en": "The laws of the commandment — for example, what is its law if one made it as a pot roast, or [roasted it basted] with fruit juices or water or with tithed oil; and the rest of its details — are elucidated in Pesachim. (See Mishneh Torah, Laws of Paschal Offering 8.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.7:4",
    "he": "וְנוֹהֶגֶת בִּזְכָרִים וּבִנְקֵבוֹת בִּזְמַן הַבַּיִת, וְהָעוֹבֵר עָלָיו וְאָכַל נָא אוֹ מְבֻשָּׁל לוֹקֶה. וְכֵן אִם אָכַל שְׁנֵיהֶם כְּאֶחָד לוֹקֶה מַלְקוּת אַחַת, שֶׁשְּׁנֵיהֶם לָאו אֶחָד לְדַעַת הָרַמְבָּ\"ם ז\"ל. (שם ה\"ד וסהמ\"צ שורש ט) וְהָרַמְבָּ\"ן ז\"ל (שם בשורש ט ד\"ה המין השלישי) מָנָה אוֹתָן שְׁנֵי לָאוִין וְכָתַב, שֶׁלּוֹקִין עֲלֵיהֶן עַל כָּל אֶחָד וְאֶחָד. דְּכֵיוָן דִּכְתִיב לֹא תֹּאכְלוּ כִּי אִם צְלִי אֵשׁ \"נָא וּמְבֻשָּׁל\" לָמָּה לִי ? שְׁמַע מִנַּהּ, לִלְקוֹת עַל כָּל אֶחָד וְאֶחָד מִן הַפְּרָטִים. וְאָמְרוּ זַ\"ל כִּי בְּכָל הַמִּצְוֹת יִהְיֶה הַמִּנְיָן כֵּן, שֶׁכָּל הַנִּפְרָטִים בַּתּוֹרָה אֶחָד אֶחָד וְהֵם דְּבָרִים חֲלוּקִים, נִמְנֶה כָּל אֶחָד לְמִצְוָה אַחַת בְּחֶשְׁבּוֹן הַמִּצְוֹת, כְּגוֹן זֶה דְּנָא וּמְבֻשָּׁל, וְכֵן אֶתְנָן וּמְחִיר וּשְׂאוֹר וּדְבַשׁ וְזוּלָתָם.",
    "en": "And [it] is practiced by males and females at the time of the [Temple]. And one who transgresses it and eats it uncooked or boiled is lashed. And so if he ate both of them, he is lashed one [set of] lashes — since both of them are [the same] negative prohibition, according to the opinion of Rambam (Mishneh Torah, Laws of Paschal Offering 8:4 and Sefer HaMitzvot, Shorashim 9). But Ramban, may his memory be blessed, (on Sefer HaMitzvot, Shorashim 9, s.v. hamin hashlishi) counted them as two [separate] negative commandments and wrote that one receives lashes for each one [of them]. As since it is written, “Do not eat [...] but only roasted with fire,” why do I [need] “raw and boiled?” It is understood from it that we should give lashes for each one of the components. And he, may he blessed, said that the count is like this with all of the commandments — that any that are specified individually, which are two separate things, are each counted in the tally of the commandments. [An] example is this of “uncooked and boiled”; and so [too], “the wage and the price”; and “leaven and honey,” and others [besides them].",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.7:5",
    "he": "וְאָמְנָם בְּעִנְיַן הַמַּלְקוֹת יֵשׁ חִלּוּק בָּהֶם, שֶׁכָּל הַנִּפְרָטִים בְּלָאו אֶחָד, אֵין לוֹקִין עֲלֵיהֶם אֶלָּא מַלְקוּת אֶחָד, כְּגוֹן אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב, וּשְׂאוֹר וּדְבַשׁ, מִשְׁפַּט גֵּר יָתוֹם וְכַיּוֹצֵא בָּהֶן כֻּלָּן. אֲבָל הַלָּאוִין שֶׁיֵּשׁ בָּהֶן כְּלָל וּפְרָטָן בַּתְּחִלָּה אוֹ בַּסּוֹף, כְּגוֹן זֶה הַלָּאו שֶׁפָּרַט נָא וּמְבֻשָּׁל וְכוֹלֵל אַל תֹּאכְלוּ כִּי אִם צְלִי אֵשׁ, וְכֵן בְּנָזִיר כּוֹלֵל (במדבר ו ד) מִכֹּל אֲשֶׁר יֵצֵא מִגֶּפֶן הַיַּיִן לֹא יֹאכַל, וְאַחַר כָּךְ פּוֹרֵט חַרְצַנִּים וְזָג וַעֲנָבִים לַחִים וִיבֵשִׁים, בְּאֵלּוּ וְכַיּוֹצֵא בָּהֶם לוֹקִין עֲלֵיהֶן עַל כָּל אֶחָד וְאֶחָד, כִּי רִבּוּי הַפְּרָט שֶׁלֹּא הָיָה צָרִיךְ, יוֹרֶה עַל הַמַּלְקוֹת עַל כָּל אֶחָד וְאֶחָד כְּמוֹ שֶׁאָמַרְנוּ. וְהִרְבָּה הָרַב רְאָיוֹתָיו עַל זֶה בָּעִקָּר הַתְּשִׁיעִי בְּסֵפֶר הַמִּצְוֹת שֶׁלּוֹ, שֶׁאֵין חֶשְׁבּוֹן הַלָּאוִין כְּחֶשְׁבּוֹן הַמַּלְקוֹת. וְזֶה שֶׁאָמַרְתִּי שֶׁהָרַמְבָּ\"ן ז\"ל יִמְנֶה כָּל הַנִּפְרָטִים בִּשְׁמָם אֶחָד אֶחָד מִצְוָה בִּפְנֵי עַצְמָהּ דַּוְקָא כְּשֶׁהֵם חֲלוּקִים בָּעִנְיָן כְּמוֹ שֶׁכָּתַבְנוּ, כְּגוֹן שְׂאוֹר וּדְבַשׁ, אֶתְנָן וּמְחִיר. אֲבָל בְּמָקוֹם שֶׁהָעִנְיָן אֶחָד, אַף עַל פִּי שֶׁנִּפְרָטִין בְּשֵׁמוֹת חֲלוּקִים, לֹא נִמְנֶה זֶה כִּי אִם מִצְוָה אַחַת, כְּגוֹן (דברים טו יט) כָּל הַבְּכוֹר אֲשֶׁר יִוָּלֵד בִּבְקָרְךָ וּבְצֹאנְךָ שֶׁאֵין זֶה אֶלָּא צִוּוּי אַחַת לְהַקְדִּישׁ כָּל הַבְּכוֹר, וְהַפְּרָט אֵינוֹ אֶלָּא צַוָּאָה אַחַת. וְכֵן (ויקרא כז לב) כָּל מַעְשַׂר בָּקָר וָצֹאן שֶׁאֵין זֶה אֶלָּא צִוּוּי אַחַת לְהַפְרִישׁ לָתֵת מַעֲשֵׂר מִבְּהֵמוֹת אֵלּוּ. וְכֵן (דברים טז יח) שׁוֹפְטִים וְשׁוֹטְרִים שֶׁאֵין זֶה אֶלָּא שֶׁנַּעֲשֶׂה דִּין עַל פִּי אֲנָשִׁים אֵלֶּה וְצִוּוּי אֶחָד הוּא. וְכֵן (ויקרא יט לו) מֹאזְנֵי צֶדֶק אַבְנֵי צֶדֶק אֵיפַת צֶדֶק וְהִין צֶדֶק. שֶׁהַכֹּל צִוּוּי אֶחָד, שֶׁלֹּא נְשַׁקֵּר הַמִּדּוֹת.",
    "en": "However, regarding the matter of lashes, there is a difference between [the examples]. As all those [simply] specified in one negative commandment only receive one [set of] lashes — for example, “the wage of a harlot and the price of a dog” (Deuteronomy 23:19); and “leaven and [...] honey” (Leviticus 2:11); “the case of a stranger [or] an orphan” (Deuteronomy 24:17), and all that is similar to them. But the negative commandments that [also] have a general category and are specified at the beginning or end [of the category] — for example, this negative commandment that specified “uncooked and boiled” and is [then] generalized, “Do not eat [...] but only roasted with fire”; and so [too], with a nazerite (Numbers 6:4), “from anything that is obtained from the grapevine [...] may he not eat,” and afterwards it specifies, “seeds [...] or skin,” (“and grapes wet and dry,” Numbers 6:3) — with these and those similar to them, we give lashes for each and every one. [This is] because the inclusion of the specification that was not needed indicates lashes for each one [of them], as we have said. And the teacher was prolific in his proofs about this in the ninth shoresh in his Book of the Commandments — that the calculation of commandments is not the same as the calculation of [which commandments require] lashes [independently]. And that which I have said that Ramban, may his memory be blessed, will count each of the ones specified by their names individually — each one by itself — only when they are separate in their content, as we have written; [it] is, for example, [in the case of] “leaven and honey,” [and] “the wage and the price.” But in a case where it is the same content — even if they are specified by different names — they are only counted as one commandment. For example, “All male firstborns that are born in your herd and in your flock” (Deuteronomy 15:19) is only one commandment to sanctify all of the firstborns; and the specification is [also] only one commandment. And so [too], “All tithes of the herd or flock” (Leviticus 27:32) is only one commandment to separate to give the tithes of these animals. And so [too], “Judges and officers” (Deuteronomy 16:18) is only that we should establish justice through these people and it is one commandment. And so [too], “An honest balance, honest weights, an honest ephah, and an honest hin” (Leviticus 19:36) is all one commandment, that we should not lie about measures.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.8:1",
    "he": "שֶׁלֹּא לְהוֹתִיר מִבְּשַׂר הַפֶּסַח – שֶׁלֹּא לְהוֹתִיר כְּלוּם מִבְּשַׂר הַפֶּסַח לְמָחֳרָתוֹ, שֶׁהוּא יוֹם חֲמִשָּׁה עָשָׂר בְּנִיסָן, שֶׁנֶּאֱמַר (שמות יב י) וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר.",
    "en": "To not leave from the meat of the Pesach sacrifice: To not leave any of the meat of the Pesach sacrifice to the next day (overnight), which is the fifteenth of Nissan, as it is stated (Exodus 12:10), “You shall not leave any of it over until morning.”",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.8:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, מָה שֶׁכָּתוּב בִּשְׁחִיטָתוֹ לְזֵכֶר נִסֵּי מִצְרַיִם. וְזֶה שֶׁנִּצְטַוֵּינוּ שֶׁלֹּא לְהוֹתִיר מִמֶּנּוּ, הָעִנְיָן הוּא כְּדֶרֶךְ מְלָכִים וְשָׂרִים, שֶׁאֵינָם צְרִיכִין לְהוֹתִיר מִתַּבְשִׁילִין מִיּוֹם אֶל יוֹם, וְעַל כֵּן אָמַר, שֶׁאִם יִוָּתֵר מִמֶּנּוּ, שֶׁיִּשָּׂרֵף כְּדָבָר שֶׁאֵין חֵפֶץ בּוֹ, כְּדֶרֶךְ מַלְכֵי אֲדָמָה. וְכָל זֶה לִזְכֹּר וְלִקְבֹּעַ בַּלֵּב, שֶׁבְּאוֹתוֹ זְמַן גְּאָלָנוּ הַשֵּׁם יִתְבָּרַךְ וְנַעֲשֵׂינוּ בְּנֵי חֹרִין וְזָכִינוּ לְמַלְכוּת וְלִגְדֻלָּה.",
    "en": "That which is written about its slaughter (Sefer HaChinukh 5) is from the roots of this commandment — to remember the miracles of Egypt. And the essence of that which we were commanded to not leave over from it, is that it is in the way of kings and ministers who do not need to leave over from their meals from one day to the next. And therefore it states that if there remains from it, one should burn it like something that he does not desire, in the way of the kings of the land. And all of this is to remember and establish in our hearts that at this time, God, may He be blessed, redeemed us and we became free and merited majesty and greatness.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.8:3",
    "he": "דִּין הַמִּצְוָה בִּפְסָחִים (הלכות קרבן פסח פרק ט')",
    "en": "The law of this commandment is in Pesachim. (See Mishneh Torah, Laws of Paschal Offering 9.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.8:4",
    "he": "וְנוֹהֶגֶת בִּזְכָרִים וּבִנְקֵבוֹת בִּזְמַן הַבַּיִת. וְהָעוֹבֵר עָלֶיהָ וְהוֹתִיר, עָבַר עַל לָאו. וְאֵין לוֹקִין עַל לָאו זֶה לְפִי שֶׁהוּא נִתָּק לַעֲשֵׂה (רמב\"ם שם י, יא), שֶׁנֶּאֱמַר (שם) וְהַנֹּתָר מִמֶּנּוּ עַד בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ. וַהֲלָכָה הִיא לָאו שֶׁנִּתָּק לַעֲשֵׂה אֵין לוֹקִין עָלָיו.",
    "en": "And [it] is practiced by males and females at the time of the [Temple]. And one who transgresses it and leaves [it] over violates a negative commandment. And we do not give lashes for this negative commandment, since it is rectifiable by a positive commandment (Mishneh Torah, Laws of Paschal Offering 10:11) — as it is stated (Exodus 12:10), “and that which remains until the morning, you shall burn with fire.” And it is a law that we do not give lashes for [the transgression of] a negative commandment that is rectifiable by a positive commandment.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.9:1",
    "he": "מִצְוַת הַשְׁבָּתַת הֶחָמֵץ – לְהָסִיר כָּל לֶחֶם חָמֵץ מִמִּשְׁכְּנוֹתֵינוּ בְּיוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן, שֶׁנֶּאֱמַר (שמות יב: טו) אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם. וּפֵרוּשׁוֹ \"הָרִאשׁוֹן\", קֹדֶם לְפֶסַח.",
    "en": "The commandment of disposing of chamets: To remove all leavened bread from our dwellings on the fourteenth day of Nissan, as it is stated (Exodus 12:15), “but on the first day, you shall dispose of leaven from your homes” — and the understanding of “first” is before Pesach.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.9:2",
    "he": "מִשָּׁרְשֵׁי מִצְוָה זוֹ, כְּדֵי שֶׁנִּזְכֹּר הַנִּסִּים בְּמִצְרַיִם, כְּמוֹ שֶׁכָּתוּב בְּקָרְבַּן פֶּסַח.",
    "en": "It is from the roots of this commandment [that it is] in order that we should remember the miracles in Egypt, as it is written with the Pesach sacrifice (Sefer HaChinukh 5).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.9:3",
    "he": "דִּינֵי הַמִּצְוָה, כְּגוֹן שְׁעַת בִּעוּרוֹ מִן הַיּוֹם מָתַי, וּמָה הִיא הַשְׁבָּתָתוֹ, (פסחים כא, א) וּבְאֵי זֶה מָקוֹם צָרִיךְ לְחַפְּשׂוֹ, (שם ה, א) וּבְאֵי זֶה מָקוֹם אֵינוֹ צָרִיךְ, וּמֵאֵימָתַי מֻטֶּלֶת הַמִּצְוָה עָלָיו אִם יוֹצֵא לַדֶּרֶךְ, (שם ו, א) וְאִם חָל אַרְבָּעָה עָשָׂר בְּנִיסָן בְּשַׁבָּת אֵיךְ יִהְיֶה דִּינוֹ, (שם מט, א) וְהַבִּטּוּל בַּפֶּה (שם ו, ב) שֶׁצָּרִיךְ לַעֲשׂוֹת נוֹסָף עַל הַבִּעוּר, וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִים בְּפֶסַח רִאשׁוֹן (או\"ח מסי' תל\"א עד ת\"מ).",
    "en": "The laws of this commandment — for example what time of the day is its destruction; what is its disposal (Pesachim 21a); in which place one needs to search for it (Pesachim 5a) and in which place one does not need; from when the commandment is incumbent upon him if he goes on the road (Pesachim 6a); how is its law if the fourteenth of Nissan falls out on Shabbat (Pesachim 49a); the oral negation that he needs to do in addition to the destruction (Pesachim 6b); and the rest of its details — are [all] elucidated in [the] first [section of] Pesach[im]. (See Tur, Orach Chaim 431-440.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.9:4",
    "he": "וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְעוֹבֵר עָלֶיהָ וְלֹא הִשְׁבִּיתוֹ, בִּטֵּל עֲשֵׂה דְּתַשְׁבִּיתוּ. וְאִם יֵשׁ חָמֵץ בְּמִשְׁכְּנוֹתָיו עוֹבֵר גַּם כֵּן עַל לֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם. אֲבָל אֵין לוֹקִין עַל לָאו זֶה, אִם לֹא עָשָׂה בּוֹ מַעֲשֶׂה, שֶׁהֲלָכָה הִיא, לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה, אֵין לוֹקִין עָלָיו.",
    "en": "And this commandment is practiced in every place and at all times by males and females. And one who transgresses it and does not dispose of [his chamets], has violated the commandment of “you shall dispose of [leaven].” And if there is chamets in his dwellings, he also transgresses a negative commandment — as it stated (Exodus 12:19), “leaven is not to be found in your homes.” But we do not administer lashes for this negative commandment, if he has not done an act — as it is the law that we do not administer lashes for a negative commandment that does not have an act [involved] with it.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaChinukh.10:1",
    "he": "מִצְוַת אֲכִילַת מַצָּה – לֶאֱכֹל לֶחֶם מַצָּה בְּלֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן הֶעָשׂוּי מִמִּין דָּגָן, (פסחים לה, א) שֶׁנֶּאֱמַר (שמות יב יח) בָּעֶרֶב תֹּאכְלוּ מַצּוֹת. וּפֵרוּשׁוֹ לֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן בֵּין בִּזְמַן שֶׁיִּהְיֶה שָׁם פֶּסַח, אוֹ בִּזְמַן שֶׁלֹּא יִהְיֶה שָׁם.",
    "en": "The commandment of eating matsah: To eat on the night of the fifteenth of Nissan matsah-bread that is made from a species of grain (Pesachim 35a), as it is stated (Exodus 12:18), “in the evening, you shall eat matsot.” And the understanding [of “evening”] is the night of the fifteenth of Nissan — whether it be at a time when the Pesach sacrifice is present or whether it be at a time that it is not present.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.1:1",
    "he": "אמר המחבר הקונטרס הזה חברתיהו בעודי בימי הילדות והשחרות ואבני פינותיו טרם היותי לאיש ירה יריתי ומאשר חסתי על מיטב ימי נעורי וחמלתי על רב טרחי ויגיעי בו בימים אלה גם כי פעמים הרבה אזכיר אזכירהו בקרב ספרי קצה\"ח ויעדתי להוציאו לאור עולם ומאשר יקר בעיני חבורי זה נעים לי מאד כי יבכר לחידושי וכי הוא ראשית בכורי פרי מזימות לבבי למען אלה הבאתיו אל הדפוס לשלמי נדרי היום דברי הקימותי הפעם אולם מאשר יגורתי מפני השגיאה אשר עלי נתיב מחקר בני הנעורים ומרשתי הטעות אשר לפעמיו פרושה יירא לבי וגם מפני שנתערבו בו הלכות רבות וענינים יתבוללו בו מאוד מעגלותיו נעו נפוצו על פני כל הש\"ס ולבלתי בלולים יעלו על מכבש הדפוס ויצא חצץ כולו ע\"כ לא קדמתי להעלותו לבית הדפוס עד יחקו מלי בספר הואלתי לפלס כל נתיבותיהם בפלס ומאזני המשפט ולתור ולחקור ולחפש כל חדריו מששתי כל כליו זקקתיו שבעתים ומכשוליו הרימותי צרפתיו ובחנתיו ואשר לא ישר בעיני הפעם הבדלתי מתוכו ועוד שתי עליו נוספות עתה הפעם פי שנים בה וכאשר מצאה ידי הוספתי וגרעתי וכל הענינים אשר נפזרו בקרבו עתה אקבצם אל מקום אחד יקוו וחצבתי עמודיהם שבעה ואם כי מצער הוא יאותו לאורו רבים בישע אלקים כי הוא בית נתיבות הש\"ס נצב כולל ענינים נצרכים כבירים נפגשים בהלכות עמוקות ועצומות והן ימצאו בעיני המשכילים בעזה\"י ואמרו ז\"ל בפסחים רבא פתח באגדתא כו' וכן הרימותי גם אני בפתיחתי וכפי פרושות השמים מקוה ישראל בשמך אשא כפי פרשתי ידי אליך ובקידה ובכריעה אתן הודאה לשעבר אשר עזרני עד כה ותפלתי להבא להוסיף לי כח ואומץ לעסוק בתורתו ויראתו ולהוציא לאור שאר חדושי הכמוסי' עמדי אל נושא היית בדור ודור מאז אותנו לעם לך קנה קנית רבה צבאך וצא לישע עמך לישע משיחך.",
    "en": "The Author says, I wrote this booklet while still in the days of my youth and the blackness [of my hair], I threw down its foundation stone before I attained manhood. And since I had compassion on the best years of my youth and pity upon my great toil and effort during those days – even if I frequently mention it in my book, Ketsot HaChoshen – I have decided to bring it out to the light of the day. And [that is] because this composition is so dear to me, this [venture] very pleasant; as [this work] is the blossom of my novella and the first fruits of my thoughts. For these [reasons], I have brought it to print today to fulfill my vows; to have my words realized at this time. However I was scared of the error that is to be found in the path of youthful research, and [so] my heart was afraid of mistakes that can ensnare its footsteps. And also because many laws are connected and topics mixed together, its path moves and extends throughout the entire Talmud. And [so] without the proper mixture, ‘it will go out [unsorted] in [its] formation’ on the ramp of print. Hence I did not rush to bring it up to the printing house. Before ‘my words were [properly] inscribed in a book,’ I began to measure the paths [of my words] with a plane and with the scales of justice, and to survey and examine and ‘search through all of its rooms.’ I ‘felt all of its vessels,’ I purified [the book] seven times over and removed its snares. I refined it and examined it. And at that time, I separated away what did not seem right to me. And I also now made additions to it – twice as much as was there. And according to what I found, I added and removed; all the topics that were scattered, I am now ‘gathering to one place.’ [From this material] I have fashioned ‘seven pillars.’ And even ‘if it is small’ – with the [help] of God – many will benefit from its light. For ‘it stands at the crossroads’ of the Talmud and includes weighty and essential topics that meet with profound and mighty laws. And with the Lord’s help, ‘they shall find grace in the eyes of’ the enlightened. And [the Sages], may their memory be blessed, said in Pesachim, “Rava opened with homiletical (non-legal) teachings, etc.” And so too have I begun in my Introduction. And my ‘palms are lifted to the Heavens,’ [to] the Purification Pool of Israel. In Your name do I raise my palms; I have lifted my hands to You. And in prostration and in bowing do I give thanks for the past in which You have aided me up until now. And my prayer for the future is that I be given additional strength and courage to be involved with His Torah and His awe, and so to bring out the rest of my unrevealed novella that are with me. ‘You have been a God that has lifted’ each and every generation from when You acquired us as a nation. Make Your legion numerous and ‘go out to save Your people, to save Your anointed one!’",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.2:1",
    "he": "ארי' ליב באאמ\"ו מוה' יוסף הכהן זלה\"ה.",
    "en": "Aryeh Leib, the son of my father, master and teacher, our master, Rabbi Yosef HaCohen – may his memory be blessed for life in the world to come.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.3:1",
    "he": "יתברך האחד וישתבח הבורא בחכמתו ורצונו כל צבא השמים ארץ וימים אלה ואלונים בהמת ארץ וחיתו שדי ויברא את האדם על הארץ ויפח באפיו נשמת חיים וימשילהו בכל מעשי ידיו וישת כל תחת רגליו והנה כל היצורים והנבראים אלה הם בכללם איש אחד וזה מופת על אחדותו ית\"ש כמ\"ש הרמב\"ם בספר המורה ח\"א פ' ע\"ב כי האחד אמנם ברא אחד והנה לזה ראוי לכל איש קודם כל מעשה טוב וכל לימוד לכוין לשם יחוד כו' ובשם כל ישראל ולקבל עליו מצות ואהבת לרעך כמוך וכמו שיבואר.",
    "en": "The One be blessed and praised be the One who created, by His wisdom and will, all of the host of the heavens, the earth and the seas – ‘the terebinth and the oak,’ ‘the beasts of the land’ and ‘the animals of the field.’ ‘And He created man upon the earth,’ ‘and He blew into his nostrils a living soul,’ and He made him rule over all the works of His hand, and He placed everything under his feet. And behold, all of these beings and creatures are all together one “man.” And this is a sign of His oneness, may His name be blessed. [For] it is like Rambam writes in the Guide for the Perplexed, Part 1:72, that the One has in fact created one. Hence it is fitting for each person to have intention before any good deed or any [Torah] study, [that it be] for the sake of the unification, etc., and for the sake of all Israel, and [also] to take upon himself the commandment of “you shall love your neighbor as yourself” (Lev. 19:18), as will be explained.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.4:1",
    "he": "אמרו חז\"ל בשעה שרצה הקב\"ה לברוא את האדם ברא כת מלאכים כו' אמרו מה אנוש כי תזכרנו כו' ולכאורה מה אכפת להו למלאכים בבריאת אדם אלא דעיקר בריאת האדם על הארץ אם כי הנשמה במחצבה נהנית מזיו התפארת וכלום חסר בבית המלך אולם גזרה חכמתו ית\"ש להורידה למטה לנסותה בקיום מצותיו ושמירת תורותיו וכאשר תצדק הרבה כן תרבה וכן תפרוץ ותגדל למעלה עד אשר תשוב אל האלהים אשר נתנה ביתר עוז ורב אונים וכתיב בזהר שתה מים מבורך ונוזלים מתוך בארך כי בהיות הנשמה למעלה אינה אלא בחינת בור שאינו נובע רק מתמלא מאחרים ומצד עצמו הוא ריק ובירידתה אל עולם השפל הזה והשיגה מה שעליה להשיג כגזירת חכמתו ית\"ש אזי היא בחינת באר הוא מעין המתגבר ונובע מעצמו ובזה לא יהיה נהמא דכסופא ועיקרא דמלתא דכל דלית ליה מגרמיה כלום עני חשוב כמת כמ\"ש בגור אריה דמי באר קרוין מים חיים לפי שהוא נובע מעצמו משא\"כ מי בור ולזה עני חשוב כמת ושונא מתנות יחיה ע\"ש וא\"כ כל זמן היות הנפש במקורה והיא בבחינת בור אין לה חיות, כי מעצמה ריקה היא רק מה שמשפיעין אותה עד רדתה הנה ונובעת מעצמה היא בבחינת באר ויש לה חיות לזה אמר ויפח באפיו נשמת חיים והיינו דעיקר בריאת אדם על הארץ בכדי שתהא הנפש בבחינת באר ותקרא נשמת חיים וזהו אלה המצות אשר יעשה אותם האדם וחי בהם.",
    "en": "(Aleph) The Rabbis said (Bereishit Rabbah 8:5), “At the time that the Holy One, blessed be He, wanted to create man, He created a group of angels, etc. And they said (Ps. 8:5), ‘What is man that you should consider him’ [and so, they opposed his creation].” At first glance, [we would wonder] why the angels would care about man’s creation. [To answer this, we must understand the nature of man:] As the essence of man’s creation is [that he be] upon the earth. Even though the [human] soul benefits from the radiance of the glory from [the One from] which it has been hewn, and there is nothing lacking in the house of the King; [nevertheless] the Divine Wisdom, may His name be blessed, decreed that [the human soul] should be brought down [to the world], in order to test it with the performance of His commandments and the keeping of His Torah. And when ‘it is very righteous,’ ‘so will it multiply and so will it expand’ and ‘grow upwards,’ until ‘it returns to God who gave it’ ‘with great strength’ and ‘with abundance of power.’ And it is written in the Zohar 1:60a [to explain the verse in Prov. 5:15], “Drink water from your own cistern, running water from your own well”; [that] when the soul is above, it only has the aspect of a cistern, which does not [produce its own water], but is rather filled from others. In of itself, however, it is empty. But when it comes down to this lowly world and achieves what it is supposed to achieve – like the wisdom of His decree, may His name be blessed – then it has the aspect of a well, which is an overflowing spring and is emanating from itself. And in this way it will not [acquire] the bread of shame. As the essence of the matter is that anyone who has nothing from himself is a poor person that is considered as if dead. This is as is written in Gur Aryeh, that the water of a well is called living waters because it [produces water] from itself (meaning, its underground spring) – which is not the case with the water of a cistern. And so this is why a poor person is considered as if dead. [Hence (as in Prov. 15:27)], “and the one who hates gifts, lives.” See there. And if so, the whole time that the soul is in its source, it has the aspect of a cistern that has no life; as it is empty from itself, besides from what is given to it. [This is] until it descends here and emanates from itself with the aspect of a well and has life. And this is why it states (Gen. 2:7), “He blew into his nostrils a living soul.” That is because the main aspect of the creation of man on the earth was so that the soul could have the aspect of “a living soul.” And this is [the meaning of], these are the commandments, “that a man should do and live through them” (Lev. 18:8).",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.5:1",
    "he": "בהאזינו ויאמר עליהם שימו לבבכם לכל הדברים אשר אנכי מעיד בכם היום לשמור ולעשות את כל דברי התורה הזאת כי לא דבר רק הוא מכם כי הוא חייכם והיינו שלא יאמרו שאין בידם לשמור ולעשות כל דברי התורה ע\"ד שאמר איוב על דעתך כי לא ארשע וכדאמרי' פ\"ק דב\"ב בראת צדיקים בראת רשעים ואין טובם בידם רק מה שנגזרה ממרום קדשו להשפיע טוב לטוב לזה אמר כי לא דבר ריק מכם פי' מעצמותיכם כבחינת בור שאינו מצד עצמו רק מתמלא מאחרים אבל בדבר הזה אתם בבחינת באר הנובע מעצמו בשמרכם את מצות ד' לזה אמר כי הוא חייכם רק בלשון אלא ופי' אלא הוא חייכם ובידכם בעצמותיכם ולזה היה עיקר הבריאה שתהיו חיים כלכם היום וזה כוונת מאמרם ז\"ל אין בור ירא חטא, דעל יראת שמים לא נגזר על הטפה כמו שאר המעלות שהם בבחינת בור והיא בבחינת באר ולזה אנו אומרים על התורה ועל העבודה כי הם חיינו פי' חיות עצמיות וגם זה כוונת מאמרם ז\"ל רשעים בחייהם קרואים מתים דלאדם אחד מאלף נברא כל העולם לצוות לזה ולאדם הצדיק הכל נברא כמ\"ש הרמב\"ם לולי כת המשתגעים ההולכים במדברות כו' ע\"ש לפ\"ז הרשע אין לו חיות עצמיות רק חיותו היא חיות הצדיק ולכן נקרא מת.",
    "en": "(Bet) In [Parashat] Haazinu (Deut. 32:46-47) it states, “He said to them, ‘Take to heart all the words that I am testifying to you this day […] that they may keep and do all the words of this Torah. For this is not a trifling thing for you, but it is your life.’” And this is that they should not say that they are not able “to keep and do all of the words of this Torah” – in the way that it is stated in Job 10:7, “It is Your knowledge that I am not guilty”; and as it is stated in the first chapter of Bava Batra, “You have created the righteous, You have created the evil”; but their goodness is not in their hands, but rather only that which has been decreed from His heights of holiness, to provide goodness to the good one. Hence it states, “For this is not a trifling thing for you,” – the understanding of [“not… for you”] is from yourselves, with the aspect of a cistern that is not from itself but is instead filled from others. Rather in this matter, you have the aspect of a well which emanates from itself when you keep the commandments of God. That is why it states, “but it is your life,” with the oppositional expression (“but”) – and its understanding is, but rather it is your life and it is in your hands, from yourselves. And so the essence of the creation was that you should ‘all be living today.’ And this is the intention of the statement of the [Sages], may their memory be blessed, “A boor (which can also be read as cistern) does not fear sin” (Avot 2:5). As the fear of Heaven is not decreed upon the drop [that will form the fetus], like other virtues that have the aspect of a cistern; as it has the aspect of a well [instead]. And this is why we say about the Torah and the service [to God], “As they are our lives” – the understanding of which is that they are our actual lives. And this is also the intention of their statement, may their memory be blessed, “The wicked are called dead even during their lives” (Berakhot 18b). As it is for one man in a thousand that the whole world was created, as company for this [one man]. And everything was created for the righteous. As Rambam writes, “Were it not for the group of crazies that travel in wildernesses, etc. [the world would not be settled for the righteous].” According to this, the evil person has no independent life – his life is only the life of the righteous one – and hence, he is called dead.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.6:1",
    "he": "גם מסר הקב\"ה לאדם ביום ברוא אותו כל הכחות מכל הברואים שנבראו מקדם תחתונים ועליונים ועליוני עליונים כולם נמסרו בידו אל אשר יחפוץ יטם ואם יצדק וימין אז זכו גם הם היצורים גדולים וקטנים להתעלס במעלתם ואם ישמאיל וירע מעשיו ח\"ו אז ירדו גם הם במורד אשר הכין להם וכן מצינו בדור המבול בחטאת וזדון אדם ירדו כל הכתות הנבראים והיצורים דרי מעלה ודרי מטה השחית כל בשר דרכו על הארץ אפילו בהמה וחיה כמאמרם ז\"ל מקצת המלאכים נפלו לארץ והורידו כבודן לעפר בפשעיהם ולזה מבואר ראשית מאמרינו אות א' בשעת הבריאה אמר הקב\"ה למלאכים נעשה אדם כו' והגיד להם כי שם בלל ד' כל כתות הברואים ומשם נפוצו על כל העולמות והיצורים ולאשר יהיה רוח האדם ללכת על אופניו יסבו בלכתן ברצונו יעלה וברצונו יורידם וגם סיפר להם איך הוסיף לו חלק עצמותו כמאמרם ז\"ל ע\"פ ויפח באפיו כל הנופח מעצמותו נופח ומבואר בכתבי האר\"י כשהאדם פוגם במצות ד' בחטאיו חלק האלהי ישוב למקומו הראשון ולא יתן כבודו לאחר וסר צלו מעליו ולזה כאשר אמר הקב\"ה למלאכים נעשה אדם היינו שיתנו לו כולם חלקם להתעלות בעלייתו אמרו לו מה מעשיו אמר להם כך וכך היינו המעלה והמוריד על ידו יסבו הכתות ומלאכי אלהים עולים ויורדים בו והשיבוהו מה אנוש כי תזכרנו ובן אדם כי תפקדנו פי' על חטאיו כי אז ותחסרהו מעט מאלהים פי' החלק האלהי אשר הפחת באפיו ישוב אליך ורק אנחנו נשאר ברעתו ברשתו נלכד תמשילהו במעשי ידיך כי נתת לו הממשלה להטות אותנו לרצונו הרע ולעשות עמנו כחפצו ורצונו כאדם העושה בשלו על כן לא הסכימו על בריאתו כי אמרו לא ייטיב לנו אף לא ירע עד שגזרה חכמתו ית' בבריאת האדם להחיות עם רב כיום הזה המוני מעלה ודרי מטה להטותם לתחיה עצמיית כי כל מעשה האדם למעשיהם יחשב כי בקרבו מצורפים כל הנבראים הנ\"ל וע\"כ גם הם בנתינת באר וזה עיקר הבריאה.",
    "en": "(Gimmel) On the day that He created him, the Holy One, blessed be He, also gave over to man all of the forces of all of the creatures that He created previously. The ones below, the ones above and the ones above the above were all given over into his hand. [Henceforth man] could move [these forces] to wherever he desired. If he was righteous and went to the right, then all of the creatures, big and small, would also merit to rise in their levels. But if he went to the left and made his actions evil – God forbid – then they would also descend down the slope that he prepared for them. And so we find with the generation of the flood that the sin and calumny of man brought down all the forces of the creatures. And those that dwelled above and those that dwelled below – “all flesh had corrupted its ways on the earth” (Gen. 6:12), even the beasts and the animals. It is like the statement of the Sages, may their memory be blessed, [that] some of the angels fell to earth and their glory descended to the dirt because of their sins. With this, the beginning of our statement in Paragraph Aleph is elucidated: “At the time that the Holy One, blessed be He, told the angels, ‘let us make man,’ etc.,” He said to them ‘that He mixed up all’ the powers of the creatures [in man], and ‘from there they would be scattered’ to all of the worlds and the creations. And according to how man’s spirit sought his way, [the angels would follow]. They would rise according to [man’s] will and they would descend according to his will. [God] also told them how He added a portion of His essence to them, as per their statement, may their memory be blessed, on the verse (Gen. 2:7), “And He blew”; “Anyone who blows, blows from his self.” And it is elucidated in the writings of Ari that when a man compromises the commandments of God with his sins, the divine portion that he has returns to its original source, and He does not give of [this part of] His glory to another, and ‘His [protective] shade is removed from him.’ And so when the Holy One, blessed be He, said to the angels, “Let us make man” – meaning, that they should all give their portion [to man] to be raised when he is raised – they said to Him, “What are his ways?” He [then] said to them, such and such – meaning, his ascent and decline will be the cause [of what happens] to all the forces, and the ‘angels will climb and descend because of him.’ [So] they answered him (Ps. 8:5), “‘What is man that you should consider him and the mortal that you should remember him,’ – which is to say, his sins. As then ‘You will remove him a little from God,’ which is to say, the divine portion that He blew into his nostrils will return to You. It is only us that remain trapped in his net because of his evil. You have given him power over the works of Your hands, to move us according to his evil will and to do to us that which is in accordance with his will and his desire – like a person acts with that which is his.” Therefore they did not agree to his creation, as they said, “Let him not do good or evil to us.” [But] His wisdom, may He be blessed, decreed the creation of man, ‘to make many people live as today’; [both] ‘the many above,’ ‘and those dwelling below’, so as to move [the angels] to an independent life. [This is] because every action of man will be considered like their action, since all of the creatures mentioned above are combined into man. And so they too are in [the category of] the giving of a well. And this is the essence of creation.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.7:1",
    "he": "דבר זה נתקשו בו רבים מדוע לא רצה ד' בתשובת אדם הראשון ולא השיב חרב המות אל נדנה ונ\"ל במ\"ש באות ג' בשם כתבי האר\"י דבחטא האדם הרוח האלהי ישוב אל האלהים וע\"י התשובה חוזר עליו וזה כוונת מאמרם ז\"ל בעל תשובה כקטן שנולד דמי ועליו נאמר ועם נברא יהלל יה לפ\"ז קודם חטא אדם הראשון היה הרכבתו מאתו ית' והיה יציר כפיו של הקב\"ה שנתן לו חלקו וראוי היה שלא יכלה ולהתקיים באיש אמנם לאחר החטא כשנסתלק חלק האלהי ואחר כך כשחזר בתשובה והחזיר החלק האלהי והרי הוא כאלו עשה את עצמו והיה בבחינת ועם נברא ומעשי אדם לא יוכלו להתקיים באיש רק במין ומאז עלה מות בחלונינו ובזה יובן הא דאיתא במדרש השיבנו ה' אליך ונשובה חדש ימינו כקדם כימי אדם הראשון והיינו שאנו רוצים שיהיה מקודם אתערותא דלעילא ויהיה התשובה ע\"י הקב\"ה ואת\"כ ונשובה ואז נהיה יציר כפיו של הקב\"ה ונחיה ולא נמות וזהו כימי אדם הראשון קודם חטאו אשר רק בשמרו לעשות מצות ד' יחזיק בקרבו החלק האלהי לעד ויהיה תמיד בבחינת באר וזהו כוונת מאמרם ז\"ל וצדיק באמונתו יחיה היינו בבטחונו שאינו בוטח ברוב חילו כי הכסף איננה עצמית כי אם בד' נכון לבו ובאמונתו יחיה והוא הנקרא חיות שנובע מעצמו.",
    "en": "(Dalet) [This also explains the following.] Many were troubled as to why the Lord did not accept the repentance of the first Adam and ‘return the sword of death to its sheave.’ But it appears to me like what I wrote in Paragraph Gimmel in the name of the writings of Ari, that with the sin of man, the divine spirit [blown into man] returns to God – [even if it] returns back to [man when he repents]. And this is the intention of the saying of the Sages, may their memory be blessed, [that] a penitent ‘is like a newly born infant’; and [that] about him is it stated (Ps. 102:19), “that a people created will praise the Lord” (Yalkut Shimoni on Nach 855:12). According to this – before the sin of the first Adam, his composition was [completely] from [God], may He be blessed. And [so] he was designed by the hands of the Holy One, blessed be He, who gave him a portion of [Himself. Hence] it was fitting that it not wither and that it should remain in a man. However after the sin when the divine portion withdrew and then – when he repented – [God] returned the divine portion, it was as if [man] made himself; and he [then] had the aspect of “a people created.” And the works of man cannot remain in a man (such that he would live forever), but rather only in the species [as a whole]. And from then, ‘death has arisen through our window.’ And with this, [we can] understand that which is found in the Midrash (Eichah Rabbah 5:21), “‘Bring us back O Lord to You and we shall repent, renew our days as of old’ (Lam. 5:21) – as the days of the first Adam.” [This is] meaning that we want there to be an arousal from above first, and that the repentance be from the Holy One blessed be He; and afterwards, “we shall repent.” And then we shall [again] be designed by the hands of the Holy One, blessed be He, ‘and we shall live and not die.’ And this is like the days of the first Adam before his sin, in which only by doing the commandments of the Lord can he preserve the divine portion within him forever. And he will [then] always have the aspect of a well. And this is the intention of their statement, may their memory be blessed, [that] “And the righteous shall live by his faith” (Hab. 2:4), is meaning in his trust [of God]. As he does not have trust in all of his wealth, since money is not independent. But rather, ‘his heart is set with the Lord,’ and “he will live by his faith.” And that is what is called life – that which emanates from himself.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.8:1",
    "he": "הגם שיש בני אדם שמוכרחין לעשות איזה מסחר צריך המו\"מ להיות באמונה וזה הוא תחלת דינו של אדם כמ\"ש פ\"ב דשבת אמר רב בשעה שמכניסין את האדם לדין אומרים לו נשאת ונתת באמונה והיינו על פי מה דאי' שם והיה אמונת עתיך חוסן אמונת זה סדר זרעים וכתבו התוס' בשם,הירושלמי שמאמין בחי עולמים וזורע והיינו שאינו כעוסקים במו\"מ ואומרים כחי ועוצם ידי כו' כי אם זורע משליך זרעותיו ישדד אדמתו ויכסם שם יאבדו יפסדו וירקבו עד ירחם ד' עליו יוריד טללים ישיב הרוח ברנה יקצור וישא אלומותיו ומש\"ה זרעים נקרא אמונה וכמו כן ראוי להיות כל מו\"מ באמונה היינו שיאמין שמה שהוא קונה או מוכר לוה או מלוה הוא כמשליך זרעותיו בתוך הארץ וע\"י חסד הבורא יושלם תפצו וזה פי' נשאת ונתת באמונה עוד שואלין אותו פלפלת בחכמה ומבואר בחובת הלבבות שער החשבון שיחשוב עם נפשו בהתאחרה מהבין ספר תורת אלהים ומנוחת נפשו מבלתי עמוד על עניניו ואינו עושה כן בספר שיגיעהו ממלך אם הוא מסופק בהבנתו מפני הדמות הכתיבה או המלות או לעומק ענינו כו' אבל היה נותן כל לבו ושכלו בו לעמוד על ענינו והיה מצטער צער גדול עד שיבין כוונתו בו כו' כמה הוא חייב לעשות מכפלי זה עד שיבין ספר תורת אלהיו אשר הוא חייו והצלתו כו', והאיך התרת לעצמך אחי להתעלם ממנו ולהסתפק לך ממנו מה שהוא קרוב מענינו ונגלה מפשוטו ותקל בזולתו ע\"ש ומזה יתעורר אדם מישראל כמה הוא חייב להשיב על השאלה הנזכרת פלפלת בחכמה ולא להסתפק בפשיטות אלא דהקדמונים ביושר שכלם האמיתי לא היו צריכים כל כך עומקי הפלפול כאשר אנחנו פה היום ואפי' בימי אמוראים אמרו אנן כאצבע בקירא לסברא ומכ\"ש אנן יתמי דיתמי כמה אנו צריכים זמן זמנים להבין סברא אחת מקדמונינו ז\"ל ולזה צריך פלפול רב.",
    "en": "(Hay) Even though there are people that are required to engage in some business, the give and take (purchasing and selling) must be done with faith. And this is the beginning of a person’s judgement [by God at the end of his life]. As [so] is it written in the second chapter of Shabbat, “Rav said, ‘When a person is brought to judgment, they say to him, “Did you give and take faithfully?’” And this is [understood] according to that which is found there, “‘And the faith of your times shall be a strength […]’ (Isaiah 33:6) – ‘Faith,’ that is [a reference to] the Order of Zera’im (Seeds).” And it is written there in Tosafot (s. v. emunat) in the name of the Talmud Yerushalmi, “[It is because] he has faith in the Life of the worlds, and sows [seeds].” And this is as opposed to those who engage in commerce and say, “It is my strength and the power of my hand, etc.” But rather one who plants [trustingly] flings his seeds, fixes his soil and covers them. [And] there they will be destroyed, lost and rot until the Lord has mercy upon him and ‘brings down the dews [and] makes the wind blow’ – [then] ‘he will reap with gladness and carry his sheaves.’ And that is why seeds are called faith. And it is likewise fitting that all [business] be with faith – meaning that he trusts that what he buys, sells, borrows or lends is like flinging his seeds into the ground; and that [only] through the kindness of God is his desire [to profit] accomplished. And this is the understanding of “Did you give and take faithfully?” [In the continuation of this passage in Shabbat 31a], they then also ask him, “Did you sharpen [matters of] wisdom?” And [this] is elucidated in the Duties of the Heart in the Section on the Reckoning of the Soul:He should reckon with his soul about his tarrying to understand God’s Torah and [about] his peace of mind about not mastering its contents; whereas he does not do this with a book that came to him from the king, if he is in doubt about its understanding because of similarities in the writing or the words, or the depth of the topic, etc. But rather he would put all of his heart and soul into mastering its contents, and he would be very distressed until he understood [the king’s] intention by it, etc. How much is he [then] obligated to expend multiple more efforts until he understands the Torah of his God, which is his life and his salvation, etc.? And how, my brother, did you permit yourself to excuse yourself from it, and to suffice yourself with what appears to be its content and that which is revealed from its simple meaning, and to be negligent with the rest? [See there.]And with this a Jewish man should be awakened to how greatly he is required to answer the aforementioned question, “Have you sharpened [matters of] wisdom” and not just sufficed with simple understandings. True, due to the actual lucidity of the earlier ones’ minds, they did not require so much deep sharpening, like ‘us here today.’ And even in the days of the Amoraim, they said (Eruvin 53a), “We are like a finger in wax with regard to logical reasoning.” And all the more so do we – who are orphans of orphans – require so much time to understand even one logical argument of the earlier ones, may their memory be blessed. And much sharpening is required for this.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.9:1",
    "he": "ומוהר\"ם אלמושנינו בביאורו לספר קהלת זבובי מות יבאיש יביע שמן רוקח יקר מחכמה ומכבוד סכלות מעט ע\"ש שכתב דהישרים בשכלם אינם חריפים כל כך והחריפות אינו אלא אגב שבשתא ולפי שאלו שאין שכלם ישר ויש להם מעכב בשכלם כאשר יגבר השכל עולה השכל בחריפות גדול כאשר אנו רואין בתבערת האש כאשר יוצק עליו מעט מים אז יתגבר ויתלהב האש ביתר שאת ויתר עז ממוקדה מקדם בלעדי מעט המים כן הדבר הזה אם יש לשכל קצת מנגד והוא הסכלות מעט ואז יתגבר עליו השכל ויהיה מחודד יותר ויותר ע\"ש ובזה נראה לפרש מאמרם ז\"ל והנה טוב מאד טוב זה יצר טוב מאד זה יצה\"ר והוא לפי שיצר הרע נקרא כסיל ויצר טוב נקרא חכם לזה כאשר יהיה התנגדות מצד הסכלות שהוא יצה\"ר אל צד החכמה שהוא יצ\"ט ויתגבר השכל שהוא יצ\"ט על הסכלות ויתעלה במעלות רבות מאשר היה מקדם משא\"כ אם לא היה יצה\"ר מנגד לא היה התגברות והיה טוב מצד עצמו אבל לא מאד וע\"י היצה\"ר המנגד מתגבר היצ\"ט ונעשה טוב מאוד וזה נראה כוונת מאמרם ז\"ל אשרי איש ירא את ה' אשרי איש ולא אשה אמר רב עמרם א\"ר אשרי שעושה תשובה כשהוא איש והיינו שיש לו התנגדות מצד היצה\"ר ויתגבר עליו ואז יהיה במצותיו חפץ מאד אבל אם הוא זקן וכלו תאוותיו ונחלש יצרו אע\"ג דחפץ במצות לא יהיה במאודיות כנ\"ל.",
    "en": "(Vav) And see that which our teacher Rabbi Moshe Almosnino (Greece, 16th century) [writes] in his commentary on the Book of Ecclesiastes (on Ecclesiastes 10:1), “Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom.” As he writes that those that have straight minds are not so incisive; as incisiveness comes as a result of confusion. [And] since those whose minds are not straight have limitations on their [thinking], when [they are therefore required to] push their minds, it brings great incisiveness. [This is] as we see with the burning of a fire – when a little water is poured upon it, the fire grows and has bigger flames; with ‘greater height and greater power’ [coming] from the bonfire than before, without the water. So is this thing: If the mind has a little bit opposing it – which is “the little folly” – then the mind will push against it and the mind will become more incisive. See there. And with this it appears that [we can] explain the statement of the Sages, may their memory be blessed, “‘And behold, it was very good’ (Gen. 1:31) – ‘good,’ that is the good impulse; ‘very good,’ that is the evil impulse” (Bereishit Rabbah 9:7). And that is because the evil impulse is called a fool and the good impulse is called a wise man. Therefore when there is opposition from the side of folly, which is the evil impulse, against the approach of wisdom, which is the good impulse; the mind, which is the good impulse, pushes against the folly and rises to much [higher] levels than it was before. [And this] would not be the case if there was no evil impulse opposing it – there would [then] not have been this overcoming. And [so] it would have only been good from the angle of itself, but not “very [good].” However through the opposing evil impulse, the good impulse pushes and becomes “very good.” And this appears to be the intention of the statement of the Sages, may their memory be blessed, “‘Happy is the man who fears the Lord’ (Ps. 112:1) – happy is the man, but not the woman? Rav Amram said that Rav said, ‘Happy is he if he repents when he is [still a] man’” (Avodah Zarah 19a). [This is] meaning, that [when he is still young enough], he has opposition from the side of the evil impulse and overcomes it. For then he will very much desire His commandments. (Hence, this is “very good.”) But if he is old and his desires have withered and his impulse has become weak – even though he desires the commandments, it will not be [in a state of “very”], as mentioned above.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.10:1",
    "he": "זאת ועוד אחרת כי צריך הלימוד להיות מאהבה לבלתי ישים מדתו זאת אל כל דבר מהדברים כי אם בתורת ה' חפצו וז\"ל מדרש תנחומא פ' נח לא קבלו ישראל את התורה עד שכפה עליהן הר כגיגית כו' וא\"ת על תורה שבכתב והלא משעה שאמר להם מקבלים אתם את התורה ענו כלם ואמרו נעשה ונשמע כו' אלא על תורה שבע\"פ אמר להם כו' וקשה כשאול קנאתה ואין לומד אותה אלא מי שאוהב הקב\"ה בכל לבו כו' שנאמר ואהבת כו' ומנין אתה לומד שאין אהבה זו אלא תלמוד ראה מה כתיב אחריו והיו הדברים האלה על לבבך ואיזה תלמוד שהוא על הלב הוי אומר ושננתם לבניך זו תלמוד שצריך שינון ללמדך שפרשה ראשונה שבק\"ש אין בה פי' מתן שכרה בעה\"ז כמו בפ' שניה והיה אם שמוע כו' ונתתי מטר ארצכם בעתו זו מתן שכר עוסקים במצות ואין עוסקים בתלמוד כו' שכל מי שאוהב עושר ותענוג אינו יכול ללמוד תורה שבע\"פ לפי שיש בה צער גדול ונידוד שינה ויש מכלה ומנבל עצמו עליה לפיכך מתן שכרה לעה\"ב שנאמר העם ההולכים בחשך ראו אור גדול כו' ולפיכך קבע הקב\"ה ב' ישיבות לישראל שיהיו הוגים בתורה יומם ולילה ומתקבצים ב' פעמים בשנה באדר ובאלול ונושאין ונותנין במלחמתה של תורה עד שמעמידין הדבר על בוריו והלכה לאמתתה עי\"ש שהאריך ובמדרש אמרו שהכריח הקב\"ה אותנו ע\"י כפיית ההר שלא תסור התורה ממנו לעולמים דבאונס כתיב לא יוכל לשלחה כל ימיו גם המן שאכלו במדבר היה לכונה זו כמ\"ש בס' המגיד לב\"י שהמן שאכלו ישראל היה הכרחי לקבל התורה בלי שום בחירה ובילקוט ראובני פ' בשלח וז\"ל יפיפיה גי' קצ\"ה הוא שר התורה הוא המטיר המן לישראל והם אמרו נפשנו קצ\"ה להודיע שקצו ומאסו במן ובתורה ע\"ש וזה היה להם הכרח לקבל התורה כי המן בא משר התורה והוא לחם אבירים שמלאכי השרת נזונין שוב לא היה להם שום נטיה ותאוה חומרית רק תקוע היה בלבם אהבת התורה והמצות וזה נשאר לדורות למשכילים אשר עליהם נאמר אדם כי ימות באהל.",
    "en": "(Zayin) There is still more. This [required] study must be from love, such that he not use this trait for anything else at all, ‘but rather his desire is for the Torah of the Lord.’ And these are the words of the Midrash Tanchuma, Noach 3:4-7:The Israelites did not accept the Torah until the Holy One, blessed be He, arched the mountain over them like a vessel, etc. If you should say it was because of the Written Law, isn’t it true that as soon as He said to them, “Will you accept the Torah,” they all responded (Exod. 24:7), “We will do and hear?” … But rather He said this to them because of the Oral Law, etc. And its jealousy is as harsh as Sheol. One does not study the Oral Law unless he loves the Holy One, blessed be He, with all his heart, etc., as it is stated (Deut. 6:5), “And you shall love, etc.” Whence do you learn that this word, “love,” refers only to studying the [Oral Law]? Observe what is written after this (Deut. 6:6): “And these words which I command you this day shall be upon your heart.” And what study is upon the heart? Scripture (Deut. 6:7) states [immediately thereafter], “And you shall review it to your children.” [Hence] this is the study that requires review (i.e. the Oral Law). We learn from these verses that the first part of the Shema (Deut. 6:4-9) does not mention a reward given in this world, while the second part does: “And if you shall hearken diligently, etc., I will give the rain of your land in its season” (Deut. 11:13). This reward is given to those who perform the commandments even though they neglect study [of the Oral Law], etc. As anyone who loves material riches and earthly pleasures is incapable of studying the Oral Law. [This is because] there is considerable anguish and sleeplessness in (store for him who studies) it; one wastes and neglects himself on its account. Therefore its reward is in the hereafter, as it is said (Isaiah 9:1), “The people that walk in darkness have seen a great light,” etc. Therefore the Holy One, blessed be He, established two academies (at Sura and Pumbeditha) for the Israelites where they studied the Torah day and night and where they assembled from all parts of the world twice each year – in the months of Adar and Elul. They came together to “battle” the problems encountered in the Torah until they had resolved them and reached a definitive decision concerning the law. [See there, as it is lengthy.]And [the Rabbis] said in the Midrash that the Holy One, blessed be He, forced us [to accept the Oral Law] by arching the mountain, such that the Torah would not be severed from us forever. As with a [woman] forced [to have sexual relations], it is written (Deut. 22:19), “he may not send her away all of his days.” Also the manna that they ate in the wilderness was [given] with this intention. As it is written in Maggid Mesharim of Beit Yosef (R. Yosef Karo), that the manna that the Israelites ate was necessary in order [for them] to receive the Torah without any choice. And these are the words in Yalkut Reuveni, Beshelach: [The angel named] Yafefiyah who is the one who rained down the manna upon Israel, is numerically equivalent (with the letters adding up to 197) to Katseh, who is the angelic minister of Torah; whereas they said (Num. 21:5), “and our souls are sick (katseh)” – to make known that they were sick and disgusted of the manna and of the Torah. See there. And this was forcing them to receive the Torah, as the manna was coming from the minister of the Torah, and it was the bread of mighty ones from which the ministering angels are sustained. [Hence] they no longer had any physical desire or inclination. Rather it was [therewith only] the love of the Torah and of the commandments that was implanted in their hearts. And this [love] remained for [future] generations among the enlightened ones about whom it is stated (Num. 19:14), “when a man dies in a tent.”",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.11:1",
    "he": "חזות קשות ראיתי הנה בפ' בהעלותך כתיב מקברות התאוה נסעו העם חצרות ויהיו בחצרות ותדבר מרים ואהרן במשה על אודות האשה הכושית אשר לקח והקשו בתוס' יבמות ד' ס\"א על מה זה אחרו לדבר במשה זמן רב אחר מתן תורה ותירצו לפי מאי דאיתא בירושלמי דבקברות התאוה שנבחרו ע' זקנים ואמרה מרים לצפורה אשרי לנשותיהם של אלו שנבחרו לגדולה אמרה צפורה אוי להם שהרי בעלי מיום שהתחיל הקב\"ה לדבר עמו פירש ממני ואז נתודע להם הדבר ע\"ש ונראה בזה דמצינו שם שהתאוו תאוה ואמרו מי יאכילנו בשר זכרנו את הדגה אשר נאכל במצרים חנם כו' ועתה נפשנו יבשה אין כל בלתי אל המן עינינו והמן כזרע גד הוא ועינו כעין הבדולח ופירש\"י מי שאמר זה לא אמר זה אלא הקב\"ה הכתיב בתורה והמן כזרע גד הוא וכתיב וישמע משה את העם בוכה למשפחותיו איש פתח אהלו ופירש\"י למשפחותיו על עסקי משפחות של עריות שנאסר להם ע\"ש והוא תמוה דמה ענין תרעומות המן עם עסקי עריות ונראה לפמ\"ש רז\"ל בהא דאי' בגמ' ויתיצבו בתחתית ההר מלמד שכפה עליהם הר כגיגית אם מקבלים אתם את התורה מוטב ואם לאו שם תהא קבורתכם והקשו דהא כבר נתרצו ואמרו נעשה ונשמע וכתוב בגור אריה דלא יתכן להיות קבלת התורה ע\"י בחירה אם ירצו יקבלו ואם לא ירצו לא יקבלו אלא מראה להם הקב\"ה שהתורה הוא הכרחי להם ודבר הכרחי יש לו קיום לעולם כדאיתא במדרש דבאונס כתיב לא יוכל לשלחה כל ימיו ע\"ש והנה מצינו שהתאוו תאוה והיינו שלא היה להם שום תאוה חומריית וכמ\"ש באלשיך שהתאוו שיהיה להם תאוה ע\"ש, ולפמ\"ש הטעם הוא משום דע\"י המן שהיה משר התורה ולחם אבירים היה כל חפצם ותשוקתם רק לתורה ונפשם יבשה וריק מכל תאות החומריות והם התאוו תאוה שיהיה להם קבלת התורה בחפצם ורצונם כמו שאמרו נעשה ונשמע כי אין אדם חפץ באהבה הכרחית לזאת התרעמו על המן והכרחתו לאהבת התורה ואמרו זכרנו את הדגה אשר נאכל במצרים חנם פי' בלי הכרח רק את אשר בחרנו ואשר מצא חן בעינינו כי כן פי' מלת חנם כמבואר בשרשי רד\"ק שרש חנן ועתה נפשינו יבשה אין כל בלתי אל המן הוכרחנו ואנחנו רוצים שיהיה הבחירה בידינו אמנם גם ע\"י הבחירה נאכל המן כי אם לא היה המן טוב למאכל ונחמד למראה היינו צריכין אל ההכרח אבל באמת המן כזרע גד הוא ועינו כעין הבדולח ובודאי נאכל ממנו אך לא יסור מאתנו כל התאוות ותהיה לנו קבלת התורה ברצון ובבחירה כמו שאמרו נעשה ונשמע.",
    "en": "(Chet) [Yet] I saw ‘difficult visions’: Behold, it is written in Parashat Behaalotecha (Num. 11:35-12:1), “Then the people set out from Kivrot-Hataavah to Hatserot and were in Hatserot. Miriam and Aharon spoke against Moshe because of the Cushite woman he had married.” And Tosafot on Yevamot 62a (s. v. dekhtiv emor lehem) asked why it is that they waited a long time after the giving of the Torah to speak about Moshe (since their problem was that he had separated from his wife earlier, from when the Torah was given). And they answered that – according to that which is found in the Talmud Yerushalmi – the seventy elders were chosen at Kivrot-Hataavah. And [at that time] Miriam said to Tsipporah, “Happy are the wives of these [men] that were chosen for greatness.” Tsipporah [however answered], “Woe to them, as behold my husband Moshe separated from me from the day that the Holy One, blessed be He, started speaking to him.” And then the matter became known to them. See there. And it appears [that this is connected to] that which we find there (Num. 11:4-7) that “they desired a desire […] and they said, ‘Who will feed us meat? We remember the fish that we used to eat free in Egypt, etc. Now our souls are dry; there is nothing at all but this manna in our eyes.’ And the manna was like coriander seed, and in color it was like bdellium.” And Rashi (Rashi on Numbers 11:7) explained, “He who said that (i.e. the previous verse) did not say this […]; but rather [it is] the Holy One, blessed be He, who had, ‘And the manna was like coriander seed,’ written in the Torah (even though no one said it).” And it is [further] written (Num. 11:10), “And Moshe heard the people weeping, each family apart, each person at the entrance of his tent.” And Rashi (on this verse) explained [that] “each family apart” [means], “because of family affairs – because of the sexual prohibitions [of blood-relatives] that had been forbidden to them.” See there. And that is astonishing; as what does the quarrel of the manna have to do with matters of sexual prohibitions? And it appears that it can be explained according to what the Rabbis, may their memory be blessed, said about that which is found in the Gemara (Shabbat 88a), “‘And they stood at the lowermost part of the mountain’ (Exod. 19:17) – […] teaches that the Holy One, Blessed be He, overturned the mountain above [the Jews] like a tub, [and said to them], ‘If you accept the Torah, excellent; but if not, there will be your burial.’” And it was asked [that] behold, they already assented and said (Exod. 24:7), “We will do and hear!” And it is written in Gur Aryeh that it is not possible for the Torah to be received by choice – that they would accept it if they wanted to, and not accept it if they did not want to – but rather the Holy One, blessed be He, is showing them that the Torah is imperative for them (that it had to be accepted by them). And something imperative exists permanently; as it is found in the Midrash, that concerning a [woman] forced [to have sexual relations], it is written (Deut. 22:19), “he may not send her away all of his days.” See there. And behold we have found that they desired a desire; meaning that they did not have any physical desire and – as is written by (Rabbi Moshe) Alshekh (on Num. 11:4) – they desired that they would have desire. See there. And according to what I have written, the reason is that on account of the manna – that was from the minister of the Torah, and was the bread of mighty ones – all of their wish and yearning was only for Torah. And ‘their souls were dry’ and empty from all physical desire. And [so] they desired desire, such that the receiving of the Torah could be of their wish and wanting, like [when] they said, “We will do and hear” – as no one wishes forced love. Therefore they quarreled about the manna and its forcing the love of Torah [upon them]. And [when] they said, “We remember the fish that we used to eat free (chinam) in Egypt,” its explanation is [that it was] without force, but rather that [it was that] which we chose and which appealed to us. As this is the understanding of the word chinam, as is elucidated in Radak’s Book of Roots under the root, chanan (graced). [And the meaning of] “Now our souls are dry; there is nothing at all but this manna,” is that we were forced, and we want that the choice be in our hands. However we would also eat the manna by choice. As if the manna were not ‘good to eat and appealing to the sight,’ we would have needed force; but in fact, “the manna was like coriander seed and in color it was like bdellium,” and we would certainly eat of it. However all of the desires would [then] not be removed from us and the receiving of the Torah would be with wanting and choice – as [when] they said, “We shall hear and do.”",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.12:1",
    "he": "טרם יקראו והנה נחשף קלונם, דכתיב וישמע העם בוכה למשפחותיו והיינו על עסקי עריות שנאסר להם והנה בספר גור אריה פרשת ויגש הקשה כיון דישראל במתן תורה דין גרים היה להם, וכדאיתא ביבמות דישראל היו צריכין מילה והזאה וטבילה כדין גרים, וקיי\"ל גר נושא אחותו משום דגר שנתגייר כקטן שנולד דמי, ואם כן לאותו הדור היה ראוי להתיר קרובות ערוה ותירץ דלא אמרינן גר שנתגייר כקטן שנולד דמי אלא בגר שנתגייר מדעתו וחפצו אז הוא כקטן שנולד, אבל בשעת מתן תורה שהוכרחו לקבלה שכפה עליהם הר כגיגית, בזה לא הוי כקטן שנולד ע\"ש לזה בכו למשפחותיהם על עסקי עריות כיון שהמן הכריחם לקבלת התורה, כמ\"ש אות ח' על כן נאסרו בקרובותיהם אבל אם לא היה על ידי הכרח רק ברצון ובבחירה, היו מותרים בקרובותיהם כמו שביארנו והנה ביבמות דף ס\"ו פליגי רבי יוחנן וריש לקיש בנכרי שהיה לו בנים ונתגייר, דר\"י סבר קיים פרו ורבו שהרי יש לו בנים, ור\"ל סבר גר שנתגייר כקטן שנולד דמי וצריך לקיים פרו ורבו ולכאורה תיקשי, הא דאמרו שם בש\"ס בפלוגתא דבית שמאי ובית הלל, ב\"ש סברי ב' זכרים, וב\"ה סברי זכר ונקבה וטעמא דב\"ש שם דילפי ממשה שהיה לו שני בנים ופירש מן האשה וב\"ה ילפי מברייתו של עולם זכר ונקבה ואמרינן ב\"ה לילפי ממשה ומשני משה מדעתו פירש והסכים הקב\"ה על ידו ע\"ש ואם כן לב\"ש דילפי ממשה נהי דקיים פרו ורבו בב' זכרים, הא בשעת מתן תורה דין גרים יש להם, ולר\"ל צריך לקיים פרו ורבו דהוי כקטן שנולד, אלא דלפי מ\"ש בגור אריה דעל ידי ההכרח אין הגר כקטן שנולד, ניחא גם לר\"ל ובזה יתיישב קושית התוס' שלא דברו אהרן ומרים במשה עד אחר קברות התאוה משום דקודם היו סבורים דגר שנתגייר כקטן שנולד וצריך לקיים פרו ורבו אף שהיו לו בנים מקודם, ואם כן ודאי לא ביטל משה המצוה מדעתו, ואמנם הקב\"ה ציוה עליו אולם אחרי רואם בקברות התאוה שנאסרו להם עריות, וזה מטעם דגר מוכרח לא הוי כקטן שנולד, כמ\"ש בספר גור אריה, וכבר קיים משה פרו ורבו בבניו הראשונים, ומצאו פתח לחשדו שמדעתו פירש כיון שאינו מבטל מצוה בזה, דגם לב\"ה קיים פרו ורבו בב' בנים, רק שהם מוסיפין דגם בזכר ונקבה סגי לדעת הירושלמי, ולזה התרעמו הלא גם בנו דבר ה' עד שהשיב להם הקב\"ה פה אל פה אדבר בו, אני הסכמתי לדבריו.",
    "en": "(Tet) [But even] ‘before they called,’ their disgrace was revealed, as it is written, (Num. 11:10), “And [Moshe] heard the people weeping, each family apart” – meaning, about the sexual prohibitions [of blood-relatives] that had been forbidden to them. And behold in Gur Aryeh on Parashat Vayigash, [its author] asks that since Israel had the status of converts with the receiving of the Torah – as it is found in Yevamot 46a-46b, that they required circumcision, sprinkling and immersing like the law for converts – and it is established for us that a convert [may] marry his sister, since “a convert that converts is like a newly born infant”; if so, it should have been appropriate to permit sexual relations between relatives in that generation. And he answers that we only say “a convert that converts is like a newly born infant” about a convert who converted on his own, from his own will – then he is as a newly born infant. But at the time of the giving of the Torah when they were forced to receive it – in that He overturned the mountain above them like a tub – they were accordingly not as a newly born infant. See there. Therefore “they cried for their families,” because of the affairs of the sexual prohibitions [of blood-relatives], since the manna had forced them to accept the Torah [and not have the leniency of the convert in this regard] – as I wrote in Paragraph Chet. Hence they were forbidden with their relatives. However if it had not been by force – but rather from [their own] will and from [their] choice – they would have been permitted with their relatives, as we elucidated. Yet behold in Yevamot 62b, Rabbi Yochanan and Resh Lakish disagree about a gentile who had children and [then] converted – as Rabbi Yochanan reasons that he fulfilled [the commandment of] “Be fruitful and multiply” (Gen. 1:28), as behold he has children; whereas Resh Lakish reasons that “a convert who converts is like a newly born infant,” and he [still] needs to fulfill “Be fruitful and multiply.” And at first glance you could ask [the following] difficulty: [In] that which they say there in the Talmud (Yevamot 61b-62a) in the argument between the School of Shammai and the School of Hillel, the School of Shammai reasons [that the requirement is] two male [offspring], and the School of Hillel reasons [that it is] a male and a female. And the reason of the School of Shammai there is that they learn from Moshe, as he had two sons and [then] separated from [his] wife; whereas the School of Hillel learns from the creation of the world, “male and female” (Gen. 1:27). And [the Talmud asks], “Let the School of Hillel learn from Moshe”; and answers, “Moshe separated on his own [and was not commanded by God], and [only afterward] did the Holy One, blessed be He, agree with him.” See there. But if so, according to the School of Shammai that learns from Moshe – granted that he fulfilled “Be fruitful and multiply” with two males; but behold, at the time of the giving of the Torah, they had the status of converts! And [though this is not a problem for Rabbi Yochanan], for Resh Lakish, [Moshe would still have] needed to fulfill “Be fruitful and multiply,” as he was like a newly born infant. However according to what is written in Gur Aryeh – that [when the conversion] is by force, the convert is not as a newly born infant – it is fine, even according to Resh Lakish. And with this, the question of Tosafot (at the beginning of Paragraph Chet) is resolved: As Aharon and Miriam did not speak against Moshe until after [they had been at] Kivrot-Hataavah; since before then, they had reasoned that [the principle of] “a convert that converts is like a newly born infant” [applied to them] – and [so Moshe] needed to fulfill, “Be fruitful and multiply,” even if he had sons from before. And if so, Moshe certainly would not have negated the commandment [by separating from his wife] on his own; and so it was the Holy One, blessed be He, who commanded him. However when they saw that sexual prohibitions [with blood-relatives] were forbidden to them at Kivrot-Hataavah – and that is from the reason that a forced convert is not as a newly born infant, as it is written in Gur Aryeh; and Moshe [accordingly] fulfilled “Be fruitful and multiply” with his earlier children – they found an opening to suspect [the correctness of his decision]. As he separated on his own, since he was not negating a commandment with this – as he fulfilled “Be fruitful and multiply’ with [his] two sons, even according to the School of Hillel, who only add that it is even sufficient with one male and one female according to the opinion of the Talmud Yerushalmi Yevamot 6:6, 7c. And hence they quarreled (Num. 12:2), “Has He not spoken through us as well?” [This was] until the Holy One, blessed be He, answered them (Num. 12:8), “I speak to him mouth to mouth” – I agreed to his words.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.13:1",
    "he": "ישוב העפר על הארץ כשהיה והרוח תשוב אל האלהים אשד נתנה וכתב מהרי\"ע בעקידה, שהורה לנו שתכלית האדם ושלימותו לעת קצו יפרדו שני חלקיו אלה זה מזה הפרדה גמורה כל אחד לעצמו, מבלי השאיר מהם שארית את רעהו כו', ואמנם זה שאמר החכם בהפרדתם הנה והנה יושלם אצלו בהיותו על תכלית הטוב בהיותו בחיים חיותו עד שלא תתערב נפשו ולא תתקשר עם תכונת חומרו ופחתיותיו להתעצם בהם כלל ואם נטה לזה בצד מה שישתדל שיהיו נפרדים עד שלבסוף ישוב העפר אל הארץ כשהיה מבלי ערוב נפשיי והרוח ישוב אל האלהים אשר נתנה, מבלי ערוב עפריי כמ\"ש תנה לו כמה שנתנה לך אמנם זה הענין ההפרדה על זה האופן הוא קשה אצל אנשים כי הנה יש לנפשם נטיה גדולה אצל חומרם בהתעסקם תמיד בעסקי החומר כו', עד שתקשר נפשם ותמסר בידם לכל מלאכת עבודה כו', עד שאהבה אותו אהבה עצומה בחייהם ובמותם לא נפרדו כו', ונשארו אצלה ממנו ענינים רעים ונפסדים כו', ולזה אמר שנפש רשעים קשה לצאת כצמר הנאחז באחד הקוצים כו', כי לא יקוים בהם וישוב העפר על הארץ ע\"ש ובספר המגיד לב\"י כתב גם כן שהוא ענין כף הקלע, שכחות הגופניות שנתקשרו עם הנפש עם תאוותיהם פעמים לעבירה זו ופעמים לעבירה זו, וכל עבירה יש לה כח ממונה להענישו, ולזה הוא כף הקלע, ומשליכין אותו זה לזה לכל הכחות הממונים ע\"ש בזה נראה לישב מ\"ש במדרש כי שם קברו את העם המתאוים יכול על שם המאורע תלמוד לומר שם קברו את העם המתאוים ע\"כ ועיין מ\"ש בעקידה שהיה לו לומר העם שהיו מתאוים ע\"ש וזה פירוש יכול על שם המאורע שאירע פעם אחת היה זה המעשה נתאוו לבשר ושוב הפסיק, אך השם נשאר להמקום מזמן ההוא, תלמוד לומר שם קברו את העם המתאוים, פירוש עדיין הם מתאוים, ואינו מאורע רק מתהוה בכל עת וכמ\"ש דכל שמתאווה בחייו נקשר בו אחר פרידת הנפש ועדיין הם מתאוים.",
    "en": "(Yod) “The dust returns to the ground as it was; and the spirit returns to God Who bestowed it” (Ecclesiastes 12:7). And our teacher Rabbi Yitschak Arama (Spain, 15th century) wrote in Akeidat Yitschak:[This] teaches us that the goal of man and his perfection is that that at the time of his end, his two components will completely split one from the other – each one for itself, without the one having any remnant of its companion, etc. However this which the wise one (Shlomo/Kohelet) said about their complete separation – to here and to there – is only accomplished in a [person] if he [has reached] the fullest good while he is alive, such that there not be any admixture in his soul and it not connect to physical traits and their lowliness to identify with them at all; and that he inclines to this, such that he makes efforts that they should be separated. Until, in the end, “the dust returns to the dust as it was,” without any soulful admixture; “and the spirit returns to God Who bestowed it,” without any dusty admixture. This is as they say (Shabbat 152b), “Give it to Him like He gave it to you.” However this matter of separation in this way is difficult for people, as behold, their souls have a great inclination towards their physicality because of their constantly dealing with the physical, etc., to the point where they love it with a powerful love during their lives. And [so] they do not separate in their deaths, etc. and there remains with [the soul] bad and destructive matters, etc.”And hence he says:It is as difficult for the soul of the evil to leave [the body], as it is for wool stuck in one of the thorns, etc. – since “the dust returns to the ground as it was,” is not fulfilled with them. [See there.]And in Maggid Mesharim of [R. Yosef Karo, he] also writes that it is [like the] the ‘hollow of a sling.’ As the bodily powers with their desires that have become connected to the soul – sometimes with this sin, and sometimes with that sin; and each sin has its designated power to punish him – is ‘the hollow of a sling.’ And [so] all the designated powers fling him one to the other. See there. And it appears that with this we can resolve that which is written in the Midrash (Sifrei Bamidbar 86) “‘And He called the name of that place Kivrot-Hataavah [because the people who desired were buried there.]’ (Num. 11:34). I might think that that was because of the name of an event; it is therefore written, ‘for there they buried (kavru) the people who desired (hamitavim).’” To here [is the midrash]. And see what is written in Akeidat Yitschak – that it should have stated, “the people who had desired.” See there. And this is the explanation: “I might think that it was because of the name of an event” that happened once – this story that they desired meat – and then it stopped; however the name of the place remained from that time. And the explanation of, “it is therefore written, ‘for there they buried the people who desired,’” is that they are still desiring and it is not [just a one-time] event; rather it is happening all the time. And [it] is as he wrote – that anyone who desires [the physical] in his lifetime is [still] connected to it after the separation of the soul; and [so] they are still desiring.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.14:1",
    "he": "כפעולות איש כן משכורתו ומצינו שאמרו חז\"ל בקברות התאוה שהיה להם תאוה זרה, שרואים שהבשר ממית ואעפ\"כ לא עמדו מתאוותם והוא לפי שהתרעמו על המן והכרחתו אל התורה, כי חפצם באהבה בחירי ומאסו באהבה הכרחי, ולכן כמדתם שילם להם, שגם התאוה זרה הניתנת להם הכרחית היתה, אף שהמיתה לא נטו מאחריה ומזה יוכל המשכיל להבין אם לתאוה זרה כח נפלא כזה להמית עצמו עליה, על אחת כמה וכמה לתורה ולמצוות שיתלהב לב האדם בחשק נפלא ונורא מאד, ולקיים בנפשו אדם כי ימות באהל, ולא יחוש לקמחיה ולהיות אכזרי על עצמו, ויהגה בתורתו יומם ולילה, ואז יהיה טוב לו בזה ובבא ולא ידבק מן החרם בידו לאחר פרידת הנפש, ויהיה חס ושלום בכף הקלע כמ\"ש ולזה אמרו בסוטה פ\"ב משל לאדם שהיה מהלך בדרך באישון לילה כו', כיון שהגיע לפרשת דרכים ניצל מכולם מאי פרשת דרכים אמר ר\"ח זה תלמיד חכם ויום המיתה דכיון שהוא תלמיד חכם התורה מוציאה את נפשו מטיט החומר, ועל ידי כן תשוב הרוח אל האלהים אשר נתנה וכמו שנתנה, והעפר ישוב על הארץ כשהיה וזה הוא פרשת דרכים, כל איש מאישיו פונה לדרכו, לא יפגשו זה בזה, ואז הוא מוצל מכל וכל.",
    "en": "(Kaf) ‘According to the actions of a man, so is his reward.’ And we found that the Sages, may their memory be blessed, said about Kivrot-Hataavah that they had a strange desire – as they saw that the meat killed and they nevertheless did not turn away from their desire. And that was because of their quarrel about the manna and its forcing the Torah [upon them]; as they wanted to choose love and they rejected forced love. And so He repaid them according to their trait, as this strange desire that was given to them was also forced (compulsive) – even though it killed, they did not veer from it. And from this, the enlightened one can understand [that] if there is such an amazing power in this strange desire that one should kill oneself for it, all the more so should the heart of a man be enthused with an amazing and very awesome yearning for the Torah and for the commandments, [such] that a man himself [thereby] fulfill “When a man dies in a tent.” And he should not be concerned with his flour; but rather he should be cruel to himself and ‘meditate about His Torah night and day.’ And then it will be good for him in this [world] and the next [world]; and ‘none of the anathema will cling to his hand,’ after the separation of his soul – that he should, God forbid, be in the hollow of the sling, as I have written. And in the second chapter of Sotah, they said about this, “A parable about a man who is walking [on the way] in the blackness of night, etc. When he arrives at a crossroads and recognizes the way, he is saved from all of them. […] What is the meaning of the crossroads? Rav Ḥisda said, ‘This is [referring to] a Torah scholar and the day of death.’” As since he is a Torah scholar, the Torah removes his soul from the mud of the physical. And through this, ‘the spirit returns to God Who bestowed it’ – and how he bestowed it – and ‘the dust returns to the ground as it was.’ And this is the crossroads – each one of his “men” turns to his path [and] will no [longer] meet one another; and then [his soul] will be completely saved.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.15:1",
    "he": "להשביע נפש הקורא משכיל בענין הפרידה הזאת, כי לכאורה יפול לב אדם על זה איך יתפרדו חברים כמוהם הקשורים בעבותות הרכבתם לבלתי ישאר אף שמץ מאיש ברעהו אומר שזה הענין ודוגמתו הראה הקב\"ה למשה תחילת דבר ה' בו דכתיב וירא והנה הסנה בוער באש והסנה איננו אוכל ויאמר משה אסורה נא ואראה כו' ויאמר אל תקרב הלום של נעליך מעל רגליך ע\"כ והרבו המפרשים לספר בטעם הרמז הזה ונראה לפי מה שכתב בספר המורה דבמאמר של נעליך הזהירו הקב\"ה למשה על הפשטת הגשמיות להסיר מעליו כל כחוות הגופניות ע\"ש, ומבואר בכתבי האר\"י ז\"ל הא דאש של מעלה אינו מכלה ואש של מטה מכלה כל אשר יפגע בו, והוא משום דאש של מעלה לא יתעצם ויתחבר בשום עצם חומרי ולא יתערב בחלקיו ולכן לא ישרפהו, מה שאין כן אש של מטה יתעצם ויתערב בכל החומרים, ויכנס בחלקי העץ ויתערב עמו ויכלהו ולזה הראה ה' למשה המחזה ההוא בתבערת הסנה ושלילת האיכול, אשר יבין כי כמעלת אש עליונה כן מעלת הנפש המשכלת, ואף אם ירדה לשכון בתוך בית חומר לא תתערב בחלקיו ולא תתעצם בו אך אם ישמרה בעליה תשאר במעלתה ועל ידי זה בכל עת יבא אל הקודש להפשיט בגדיה מעליה ואמר לו של נעליך וכמו שכתב המורה ובזה יובן הפירוד התכלית כמ\"ש.",
    "en": "(Lamed) In order to satisfy the soul of the enlightened reader about this matter of separation – as at first glance, the heart of a person will [wonder] how such friends, the connection of which is ‘bound with thick ropes,’ can separate without any trace of the one remaining in his neighbor – I will say that this topic and its illustration was shown by the Holy One, blessed be He, to Moshe at the beginning of the Lord’s speaking to him. As it is written (Exod. 3:2-5), “He gazed, and there was a bush all aflame, yet the bush was not consumed. And Moshe said, ‘I must turn aside to look, etc.’ […] And [the Lord] said, ‘Do not come closer; remove your sandals from your feet.’” To here [are the verses]. And the commentaries are many that [try] to explain this allusion. But it appears – according to that which is written in the Guide [for the Perplexed] – that with the statement, “remove your sandals,” the Holy One, blessed be He, was warning Moshe about the removal of physicality, such that he should remove all of the physical forces from himself. See there. And elucidated in the writing of Ari, may his memory be blessed, is [the idea] that supernal fire does not consume, whereas earthly fire consumes everything that encounters it. That is because supernal fire does not become embodied and attach itself to any physical body, nor mix into its parts. And therefore it does not burn it. This is not the case with earthly fire, [which is] embodied and mixes into all physical things. [So it] enters into the parts of a tree, mixes in with it and consumes it. Accordingly, the Lord showed Moshe this vision of the burning of the bush and [its] not being consumed, so that he would understand that the loftiness of the thinking soul is like the loftiness of the supernal fire. And even though it resides in a physical body, it [need] not mix into its parts and become embodied in it. Rather if its owner guards it, it will remain in its loftiness. And through this it ‘can come to the holy at any time,’ to remove its clothing from upon it. And [so] He said to him, “Remove your sandals,” and like is written in the Guide. And with this, the goal of separation about which I have written is understood.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.16:1",
    "he": "מלבד כל אלה שכתבנו נאמר כי בראשית בריאת האדם, כאשר הרכיב הבורא חלקיו ויעשהו שר צבאו על פקודי הנבראים, וישם הנפש המשכלת בתוך ביתו לגברת, על פיה יצאו ועל פיה יבואו כל הכוחות ולא התעצמה הנפש ההיא בקרב כוחותיה, כי אם מנגד עמדה הנפש לבדנה, וכוחות החומריות לבדנה רק יסורו למשמעתה אל אשר תצוה ואיננה בגוף רק הרכבה שכונית אולם האדם בהבראו כי לא שמר את נפשו ויסירה מגברת, אזי במעשיו הרעים יתערבו כוחות נפשיות עם כוחות גופניות, וממזג מזג חדש מעירוב הנפש עם החומר ונעשה בריאה חדשה לרעה וכמו שכתבו חכמי המחקר שהרכבה המזגיית לא תשאר במורכב צורה מצורת כל אחד מהנפרדים שהורכב זה המורכב מהם, אלא יש לו צורה חדשה ופנים חדשות באו לכאן, כהרכבת הסנגבן שאין בו מצורת הדבש והחומץ כלום אלא מזג חדש הוא נקנה, לפי שאין בו חלק יהיה כולו דבש וחלק יהיה כולו חומץ, אלא כל חלקיו הם מורכבים ולזה כאשר האדם הולך בתאוות יותר מדאי, אזי יצא מהם הרכבה חדשה וצורה חדשה יוצא, ואינו חציה אדם וחציה חומר אלא מזג חדש אבל הצדיק במעשיו ועל ידי התורה מוציא את הנפש מטיט החומר ואינו אלא הרכבה שכונית, וכמו האיברים הידים, והרגל, והעינים, והאזנים, וכיוצא שהם מורכבים מאיברים פשוטים, ויש לכל אחד טבעו ומזגו הראשון, ואין בו טבע הכלל ולא מזגו, שחלק מהיד אינו חלק מהרגל, ואעפ\"י שהם מורכבים, נקראים הרכבתם הרכבה שכונית ועיין בתשב\"ץ (חלק שני סימן ד') מה שכתב שהפרדה איננה כלאים, אע\"ג שבא מסוס וחמור, ומשום דהוי הרכבה מזגיית והוי צורה חדשה אבל חציו עבד וחציו בן חורין אינו יכול לישא מינו משום דאתי צד עבדות ומשתמש בצד בת חורין, וזה אינו רק הרכבה שכונית, וצד עבדות לחודא קיימא ע\"ש ותכלית הכוונה הוא שהנפש ישוב אל האלהים כאשר נתנה, והעפר ישוב כשהיה כמ\"ש באות י' בשם העקידה וזה כוונת מאמרם ז\"ל פ\"ק דחולין דכל היכא דכתיב אדם ובהמה למעליותא, היינו שיש לו צורת אדם ובהמה הניכרת כל אחת לעצמה אז טוב לו, כי הנה הוא כאשר נתנה, הנפש לעצמה וחומר לעצמו, משא\"כ אם נתערבו זה בזה, אז אין לו צורת אדם דהיינו הנפש, ולא צורת הנהמה הוא החומר, רק בריאה חדשה וזרה, ולא כן תכלית הבריאה וזהו אדם ובהמה תושיע ה', והוא למעליותא להחזירה כנתינתה והבן.",
    "en": "(Mem) Aside from all that we have written, we will [also] say that at the beginning of the creation of man – when the Creator assembled all of [the world’s] parts and made him the head of His legion to command all of the creatures – He placed his thinking soul in its house as the matron. All of [the body’s] forces would go out at its command and come at its command. And that soul did not become embodied in the midst of its forces. Rather the soul stood by itself across [from the body]; and the physical forces [were also] by themselves, except that they would heed its discipline according to that which it would command. And [the soul] was not in the body, but rather [man’s] composition was a neighborly [association]. However when man was created, he did not guard his soul and dislodged it from [its position of] being [the] matron. And then – through his evil deeds – the spiritual forces and the bodily forces mixed together. And a new constitution was created from the mixture of the soul with the physical, and he became a new lesser creature. And it is as the scientists have written, a reconstituted composite item will not retain the form of either one of the separate components in this [new] item that they formed. Rather there is a new form, ‘and new faces have come to here.’ It is like sangben (a honey-vinegar drink), which does not have the form of the honey or the vinegar at all, but rather a new constitution is acquired. As there is not one part that is all honey and one part that is all vinegar, but rather all of its parts become a composite item. And for this reason, when a man follows his desires more than is appropriate, a new composite item comes out and a new form results. And it is not half man (spiritual) and half physical, but rather [something with] a new constitution. Yet a righteous person is able – through his deeds and his Torah [study] – to extract the soul from the mud of physicality and [recalibrate himself to] only be composed of a neighborly [association. The latter] is like the hands, the foot, the eyes, the ears and that which is like them – such that their composition is [one of] individual limbs, each one having its original nature and its original constitution. And [the limb] does not have the nature of the whole, nor its constitution; as a part of the hand is not part of the foot. And even though they are composite, their composition is called a composition of neighborly [association]. And see that which is written in Tashbatz 2:4, that a mule is not a forbidden mixture (kilayaim), even though it comes from a horse and a donkey, because its composition is reconstituted and it is a new form; whereas a half slave and half free man may not marry his own type (a woman with the same status) because the slave side will come and have sexual relations with the side of the free woman – and that is [because] this is a composition of neighborly [association], and [so] the side of slavery stands by itself. See there. And the final intention is that ‘the spirit returns to God like He bestowed it and the dust returns as it was,’ as I have written in Paragraph Yod in the name of Akeidat Yitschak. And this is the intention of the statement of [the Sages], may their memory be blessed, in the first chapter of Chullin, that every place that “man and beast” is written positively, it is where the form of man and the form of beast are each distinct and separately recognizable; whereas this is not the case if they are mixed together with each other. Then he does not have the form of a man – meaning the soul – nor the form of a beast, which is the physical. Rather it is [then] a new and strange creature. And such is not the purpose of creation. And this is [the meaning of], “Man and beast do you save O Lord” (Ps. 36:7) – and that is positive, to ‘return it as it was bestowed.’ And understand [this].",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.17:1",
    "he": "נקטינן אריה אבי תרי לא נפל, והא חזינן דנפל, האי דאדמי להו כבהמה, שנאמר נמשל כבהמות נדמו ונ\"ל לפי מ\"ש בזוהר פ' בראשית פקודא תשיעאה למיתן למסכני כו', דכתיב נעשה אדם בצלמינו כדמותינו, נעשה אדם בשותפא כלול דכר ונוקבא בצלמינו עתירי, ומסטרא דנוקבא מסכני כו' הכי איצטריך ב\"נ לתתא למהוי עתירי ומסכני בחבורא חדא כו', רזא דכן חמינן בספרא דשלמה מלכא, דכל מאן דחס על מסכני ברעותא דלבא לא משתני דיוקניה לעלם מדיוקנא דאדם, וכיון דדיוקנא דאדם אתרשים ביה שליט על כל בריה, הה\"ד ומוראכם וחתכם יהיה על כל חית הארץ כו', מנ\"ל מנבוכדנצר אע\"ג דחלם האי חלמא כל זמן דהוי מיחן למסכני לא איענש וכד חב מה כתיב עוד מלתא בפום מלכא כו' מיד אשתני דיוקניה כו' ע\"ש וזהו אריה אבי תרי לא נפל פי' אם הוא בלול מתרין דכר ונוקבא עתירי ומסכני כחדא, דיוקניה דאדם קדמאה ושליט על כל בריה, אלא דהמקשה לא הבין לזה פריך והא חזינן דנפל, ומשני האי דאדמי ליה כבהמה, היינו דלא כלול דכר ונוקבא ואפי' מאה מהם כבהמה המה להם, אבל בי תרי בחבורא חדא בצלם ודמות מקויים בו ומוראכם כו' וזה כוונת המשורר תהלים אך בצלם יתהלך איש אך הבל יהמיון יצבור ולא ידע מי אוספם פירוש אם רק בצלם יתהלך האדם ולא כלול בדמות דהוא סטרא דנוקבא מסכני, אז אך הבל יהמיון יצבור ולא ידע מי אוספם ואינו דבר קיום לו.",
    "en": "(Nun) “We hold that a lion does not pounce upon two people. But [how is it that] we see that it [actually] pounces? [That only happens when they appear to the lion to be like beasts], as it is stated, ‘[But man does not abide in honor], he is like the beasts that perish’ (Ps. 49:13).” And it appears to me that this is according to that which is written in the Zohar, Parashat:The ninth commandment is to give to the poor, etc., as it is written (Gen 1:26), “Let Us make man in Our image, in Our likeness” – “Let Us make man,” a partnership that includes male and female (attributes); “in Our image,” wealthy, and from the side of the female, poor, etc. So must man below be rich and poor in one association, etc. It is a secret. As so do we see in the book of King Shlomo, that anyone who has pity on the poor with his heart’s desire never has his image transformed from being the image of man. And since the image of man is imprinted upon [such a man], he rules over every creature. This is what is written (Gen. 9:2), “The fear of you and the dread of you shall be upon all the beasts of the earth, etc.” From where do we [know this]? From Nevukhadnetsar – the whole time that he fed the poor, he was not punished, even though he dreamt that dream. And when he became liable [for punishment], what is written? “The word was still in the mouth of the king, etc.” (Dan. 4:28). Immediately, his image changed, etc. [See there].And this is [the understanding of] “a lion does not pounce upon two people” – its explanation is that if a man includes both male and female – poor and rich – together, [then] the face of man is in front of him and he will rule over every creature. But the questioner [in the Talmud] did not understand [this]. And for this reason, he asked, “But [how is it that] we see that it does pounce?” And it answers, “That is when he appears to it as a beast,” meaning that male and female are not included in him. [In that case], even a hundred of them are like a beast to them. But “two people” in one association (within one man) – in image and likeness – fulfills [the requirement for] “The fear of you, etc.” And this is the intention of the singer of the Psalms: “Man walks about only as an image; mere futility is his hustle and bustle, amassing and not knowing who will gather in” (Ps. 39:7). Its explanation is that if a man only walks about with the image; but the likeness – which is the side of the female, the destitute – is not included; then “mere futility is his hustle and bustle, amassing and not knowing who will gather in.” And [so] he has no permanence in him.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.18:1",
    "he": "סלולה אורת ישרים ההולכים דרך צדקה שהוא קיום העולם אשרי משכיל אל דל ובפרט ביום משתה ושמתה ויו\"ט, כמבואר בזוהר (ח\"ב פח, ב) וז\"ל, תא חזי דכולהו שאר זמנין וחגין בעי בר נש למחדי ולמחדי למסכני ואי הוא חדי בלחודואי ולא יהיב למסכני עונשיה סגי כו', עלי' כתיב וזריתי פרש על פניכם פרש חגיכם, ואי איהו בשבתא חדי אע\"ג דלא יהיב לאחרא לא יהיב ליה עונשא כשאר זמנין וחגין דכתיב פרש חגיכם ולא פרש שבתכם, וכתיב חדשיכם ומועדיכם שנאה נפשי ואלו שבת לא קאמר, ובגין כך כתיב ביני ובין בני ישראל עכ\"ל ובטעם הדבר דבחגין צריך יותר למחדי למסכני מבשבת גם להבין מה דכתיב חדשיכם ומועדיכם שנאה נפשי מה ענין חדשים לכאן ובזוהר לא הזכירו שצריך למחדי בחדשים גם מ\"ש הה\"ד ביני ובין בני ישראל נ\"ל דמקראי קודש אינון אושפיזין עילאין קדישין וצריך למחדי לאושפיזי, וזו היא שמחתם לשמח נפש העניים האומללים הם יקחו חלקם והנה להשגת תכלית הענין אמשול לך משל, למלך שלטון שנתארח לבית כפרי אחד אשר תחת ממשלתו ויכירהו, ולא שת לבו אליו לכבדו כראוי ויחר אף המלך בו, וישא עיניו והנה איש בא אליו והוא ציר שלוח מכפרי אחר לאמר אם על המלך טוב יבא אל המשתה אשר אעשה לו, ויבא המלך אל בית האיש ההוא והנה גם זה האיש לא שת לבו אל המלך ולא כבודו גם הוא, אדין מלכא בנס וקצף סגי ברגז וחמא, אמר הדמין יתעבד וביתיה נולי ישתוי, כי יותר רעה מעשה זה האיש מהראשון, כי אל הראשון מעצמו בא אליו המלך וזה שלח אחריו, גם על השליח קצף כי הוא היה הסבה לבושתו והנה בשבת דקביעי וקיימי ומעצמם באו האושפיזין לאו עונשיה סגי אבל בחגים ומועדים שהם ע\"י ישראל כמאמרם ז\"ל אלה מועדי ד' אשר תקראו אותם אל תקרא אותם אלא אתם, ואם אז אינו תכבד האושפיזין עונשיה סגי, לזה אמר חדשיכם ומועדיכם שנאה נפשי, כיון דהזמנים נקראים ע\"י החדשים, וגם על השליח כועס שהם החדשים, לזה אמר הה\"ד אות היא ביני ובין בני ישראל, משום דשבת קביעא וקיימא ואמרינן מקדש השבת וישראל והזמנים דשבת הוא אות בינו ובין בני ישראל וחגים בין ב\"י ובינו, ומשום דשבת קביעא וקיימא וזמנים ע\"י ישראל נקראים והבן וגם כיון שצריך להראות פני אלהים בחגים וזמנין שנאמר יראה כל זכורך, ע\"כ צריך שיהיה עכ\"פ בזמנים הללו בצלם ודמות עתירי ומסכני כחדא ולא יהיה ח\"ו כבהמה.",
    "en": "(Samekh) ‘Paved is the path of the straight’ that walk ‘in the way of charity,’ which is [what provides for] the maintenance of the world. ‘Happy is the one who reflects upon the destitute,’ and especially on the day of a joyful party and a holiday, as it is elucidated in the Zohar 2: 88b. And these are its words:Come see that on all the other times and festivals, a man must rejoice and make the poor rejoice. And if he rejoices alone and does not give to the poor, his punishment is great, etc. About him it is written (Mal. 2:3), “And I will strew dung upon your faces, the dung of your festivals.” But if he rejoices on Shabbat – even though he does not give to the other – He does not give him a punishment like the other times and festivals, as it is written, “the dung of your festivals,” and not “the dung of your Shabbats.” And it is [also] written (Isaiah 1:14), “Your new moons and your holidays My soul does hate,” but Shabbat is not mentioned. And for this reason, it is written (Exod. 31:17), “Between Me and between the Children of Israel.” To here [are its words].[However we need to understand] the reason that on festivals one needs to make the poor rejoice more then on Shabbat; and also what is the relevance of new moons here, such that it is written, “Your new moons and holidays My soul does hate,” whereas in the Zohar it is not mentioned that one needs to rejoice on new moons; and also that which it says, “And that is what is written, ‘Between Me and between the Children of Israel.’” It appears to me that the holy days are supernal guests, and one needs to make the guests rejoice. And this is their joy – to have the miserable poor rejoice. From this they take their portion. In order to grasp the point of the matter, I will tell you a parable about a king who visited a villager under his rulership. And [the villager] recognized him, but did not put his attention to honoring him properly. And [so] the king got angry with him. But when [the king] raised his eyes, a messenger came to him sent by another villager. [The message was], “If it would be good for the king, let him come to a party that I will make for him.” And [so] he came to the house of that man. But behold that man also did not pay attention to the king, and he also did not honor him. Then ‘the king broke out into a great anger.’ He said ‘with rage and fury,’ “[He] ‘shall be [torn by his] limbs and his home shall be a dunghill,’” as the act of this one was worse than the first man. [That is] because the king came to the first on his own, whereas this one sent for him. And the king also got angry at the messenger, as he was the [immediate] cause of his embarrassment. And behold, on Shabbat which is ‘fixed and standing’ and the [supernal] guests come on their own, He does not punish [those that do not share with the poor] much. But [this is not the case] on festivals and holidays which are [set] by Israel, like the statement of [the Sages], may their memory be blessed, “‘Which you shall proclaim them (otam)’ (Lev. 23:2) – [do not] read [‘them,’ but rather], ‘you (atem)’” (Rosh Hashanah 24a). And if one does not honor the guests then, his punishment is great. For this reason, it stated, “Your new moons and holidays My soul does hate” – since the [holidays] are [established by way] of the new moons, and He gets angry with the messenger as well. And for this reason, it said, “And that is what is written, ‘Between me and between the Children of Israel.’” [This is] since Shabbat is ‘fixed and standing,’ and we accordingly say (in the holiday prayers), “Who sanctifies the Shabbat, Israel and the [holidays]” – as Shabbat is a sign between Him and the Children of Israel, whereas the festivals are a sign between the Children of Israel and Him. And [it is also] because the Shabbat is ‘fixed and standing,’ whereas holidays are [established] by Israel. And understand [this]. And [it is] also because one needs to appear before the Lord on festivals and [holidays] – as it is stated (Deut. 16:16), “all your males shall appear” – [hence] at least at these times, he should be in the image and the likeness, the rich and the poor, together. And [he should then] not, God forbid, be like a beast.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.19:1",
    "he": "עתה ישכיל כל איש ויבין צורך האחדות עתירי ומסכני, ולעשות צדקה בכל עת, וביותר לעניים ת\"ח להחזיקם בתורת ה', ואמרו בש\"ס כמה טפשאי אינשי דקיימי מקמי ס\"ת ולא קיימי מקמי גברא רבא דאלו בס\"ת כתיב ארבעים יכנו ואתו רבנן ובצרי חדא והקשו מהא דאמרו בקידושין דף ל\"ג מהו לעמוד בפני ס\"ת, ואמרו מפני לומדיה עומדין מפניה לא כ\"ש, ומשמע מזה דכבוד התורה גדול משל לומדיה ונ\"ל לפמ\"ש בס' תפארת ישראל, דכאשר נתבונן במעשה הבורא כל הנבראים צריכין תיקון ועשיה, כדאיתא במדרש כל אשר נברא בששת ימי המעשה צריך תיקון ועשיה אחרת חטין צריכין לטחון החרדל צריכין למתק ומפני כי התורה ניתנה מהש\"י ע\"י נביא ומעלת השכל גדולה מנביאות, וכדאמרינן חכם עדיף מנביא, וכמו שפעולת השכל גדולה מהטבע כמו כן היא גדולה מנבואה, ולכך החכמים הם עיקר התורה והשלמתה, ומש\"ה אתו רבנן ובצרי לה חדא כו', והתורה בא לעולם כמו כל הטבעים שלא באו מבוררים רק האדם בשכלו מבררם והשכל מברר הנבואה כו' ובמדרש שאל טרנוסרופוס את ר\"ע איזה מעשים נאים כו', הרי שאפי' מעשה הש\"י צריך תיקון כו' ואל יפלא בעיניך איך יוכל האדם לברר בחכמה דברי הנבואה, וכמו כן איך החכמה מבררת הטבע שברא הש\"י, משום דהכל מהש\"י הטבע והחכמה והנבואה הבריאה והתיקון ע\"ש וזה כוונתם ז\"ל הני טפשאי דקיימי מקמי ס\"ת ולא קיימי מקמי רבנן, דעיקר תיקון והשלמת התורה ע\"י החכמים דבצרי חדא, והרי זה כמי שיש לו כרם מלא גפנים נטע שורק, ואדם אין לעבוד את אדמתה, הנה כרמו כלא היה, אולם אם ישכור פועלים ויעבדו עבודת הכרם ויעשו ענבים בקרן בן שמן, אז הידד הידד יקראו הדורכים, כרם חמד ענו לה, ומ\"מ לא יהיו הפועלים מיטב קנינו כי אם הכרם הוא העיקר, אך הוא צריך אל הפועלים ובלעדם לא יכון וכמו כן הוא בתורה אם אין ת\"ח לברר ולתקן והיה כדברי ספר החתום, שאין לך מצוה מפורשת בתורה, תפילין לא נודע כמה פרשיות ומה לכתוב, וכן ציצית, ומזוזה, ושעטנז, ורבות כהנה, ובמלקות בצרי תדא ובלעדי הת\"ח התורה כלא היתה, אבל אם כבר החזקנו ידי המחזיקים הת\"ח המתקנים אותה, וכבר אכלנו את לחמה ויינה שתינו אז היא העיקר ולא הפועלים, כמו המרגלית בתחילת מציאתה סתומה ומכוסה ואינה חשובה מאומה, וכשיש עבד נוקב מרגליות אז הוא יעשנה ויחשיבנה מאוד, אמנם לא יחשב העבד לעיקר כ\"א המרגליות וכן בתורה אם מפני לומדיה אנו עומדין שהם הפועלים וכבר תקנו אותה והשלימוה מפניה לא כ\"ש שהיא העיקר והבן.",
    "en": "(Ayin) And now let every man be enlightened and understand the need for the unity of the rich and the poor and give charity at all times – and especially to poor Torah scholars, to strengthen them in the Torah of the Lord. And they said in the Talmud (Makkot 22b), “How foolish are […] people who stand before a Torah scroll, and [yet] do not stand before a great man; as in a Torah scroll, it is written (Deut. 25:3), ‘[He shall strike him] forty,’ but the Sages came and subtracted one.” And it is asked from that which they said in Kiddushin 33b, “What is [the law] as to [whether one should] stand before a Torah scroll?” And they said, “One stands before those who study it; [is it] not all the more so [the case] before it?” And it is implied from this that the honor of the Torah is greater than that of those who study it. And it appears to me that [the solution to this apparent contradiction can be found] according to what is written in Tiferet Yisrael:As when we contemplate the creation of the Creator, [we see that] all created things require refinement and a different making – as it is [found] in the Midrash (Bereishit Rabbah 11:6), “Everything that was created in the six days of creation requires refinement and another making – wheat needs to be ground, mustard needs to be sweetened.” And since the Torah was given from God, may He be blessed, to a prophet, and the level of the intellect is greater than that of prophecy – and as we say (Bava Batra 12a), “A sage is greater than a prophet” – and just as the acts of the intellect are greater than the acts of nature, so too is [the intellect] greater than prophecy; and so, the sages are the essence of the Torah and its refinement. And because of that, “the Sages came and subtracted one, etc.” And the Torah came to the world like all [natural] things that are not refined, but are only refined by man through his intellect. And [so] the intellect refines the prophecy, etc. And in the Midrash (Tanchuma, Tazria 5), it is written, “Turnus Rufus asked Rabbi Akiva, ‘Which are the greater works, [those of the Holy One Blessed be He, or those of flesh and blood?’ [R. Akiva answered] him, ‘Those of flesh and blood are greater.’]” Behold, that even the acts of God, may He be blessed, require refinement, etc. And let it not be a wonder in your eyes how man refines the words of prophecy with his wisdom, and likewise how wisdom can refine nature, which was created by God, may He be blessed. As everything is from God, may He be blessed – nature, wisdom, creation and refinement. [See there.]And this was their intention, may their memory be blessed: “Foolish are the people who stand before a Torah scroll, and [yet] do not stand before the rabbis” – as the essential refinement and completion of the Torah is through the Sages, who “subtracted one.” And behold this is like one who has a vineyard [and] ‘planted a choice vine, ‘but there is no man to work its land.’ Behold his vineyard is as if it were not [in existence]. However, if he hires workers and they work on the ‘vineyard in the fruitful corner’ – then ‘the crushers will call out, “heidad, heidad”; they shall sing of it, “Vineyard of Delight.”’ And nevertheless, the workers will not be the best of his possessions. Rather the vineyard [remains] the main thing. Yet he needs the workers; and without them, it will not be established. So is it with the Torah: If there were no Torah scholars to clarify and refine [it], it would be like a ‘sealed book’ – as you do not have any commandment explained in the Torah. We would not know how many sections [to include] and what to write in tefillin; and so with fringes (tsitsit), mezuzah, forbidden mixtures of fabric (shaatnez) and many like these. And regarding lashes, they subtracted one. So without the Torah scholars, the Torah would be as if it were not [in existence]. But [in the case that] we have already strengthened the hands of those that strengthen [the Torah] – the Torah scholars that refine it – and we have already ‘eaten its bread and drank its wine,’ [the Torah] is the main thing and not its workers. This is like a pearl: At the beginning of its being found, it is sealed and covered and not worth anything. But when one has a servant that pierces pearls, he transforms it and gives it great value. Nevertheless, the servant is not the main thing, but rather the pearls. And so is it with Torah: “If we stand before those that study it” – who are its workers and have already refined it and completed it – “[is it] not all the more so [the case] before it,” as it is the main thing. And understand [this].",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.20:1",
    "he": "פדיון נפשו יתן איש בהטיבו לטובים הם ת\"ח שמהנה אותם מנכסיו כי מזה הוא זוכה להחיות נפשו בעת נבלתי יקומון, כמאמרם ז\"ל פ' הנושא אמר ר' אלעזר עמי הארץ אינן חיין לעתיד לבא א\"ל ר\"י לא ניחא ליה למרייהו דאמרת להו הכי א\"ל מקרא אני דורש כי טל אורות טליך כו' כיון דחזיה דהוה קא מצטער א\"ל רבי מצאתי להם רפואה מן התורה ואתם הדבקים בה' וכי אפשר לידבק בשכינה והא כתיב כי ד' אלהיך אש אוכלה, אלא כל העושה פרקמטיא לת\"ח והמהנה ת\"ח מנכסיו כאלו מדבק בשכינה, וכתיב חיים כולכם היום ע\"ש, הרי שתחיית המתים אינה אלא ע\"י טל של תורה, רק המהנה ת\"ח יש לו טלם, כענין יששכר וזבולן וזה כוונת מאמרם ז\"ל פ' חלק אלו שאין להם חלק לעה\"ב כו' והאומר אין תחיית המתים מן התורה, ואמרו בש\"ס הוא כפר בתחה\"מ לפיכך אין לו תחיה, פי' אף שמודה בעיקר התחיה אלא שאומר שאינה מסבת התורה והוא כופר בסבתה אין לו תחיה, כי סבה אחרת אין לה רק של תורה, דידיה או של אחרים הנהנים ממנו והוא כופר בה ולכך לא תחייהו, אמנם יאמין כל איש כי זה הוא עיקר התחיה ואז יזכה לקום עם ישיני חברון לשמוח בשמחת ציון תוב\"ב.",
    "en": "(Peh) A man shall give redemption for his soul by doing good to the good – which are the Torah scholars – when he benefits them with his property. As through this, he merits to give life to his soul at the time that ‘corpses will arise.’ It is like the statement of [the Sages], may their memory be blessed [in the] chapter [entitled] HaNoseh (Ketuvot 111b):Rabbi Elazar said, “The common, uneducated people (amei ha-arets) will not live [in the future to come].” Rabbi Yocḥanan said to him, “Their master, (i.e. God), is not pleased that you say this about them.” He said to him, ‘I expound it from a […] verse […] (Isaiah 26:19), ‘For Your dew is as the dew of light, etc.’” When he saw that [Rabbi Yocḥanan] was grieved, he said to him, “My teacher, I have found a remedy for them from the Torah, ‘But You who cleave to the Lord [your God, are alive every one of you this day]’ (Deut. 4:4). But is it possible to cleave to the Divine Presence? Isn’t it written, ‘For the Lord your God is a devouring fire’ (Deut. 4:24)? Rather, [it teaches] that anyone […] who conducts business on behalf of Torah scholars, and one who benefits Torah scholars with his property, [it is] as though he is cleaving to the Divine Presence, [and it is written, ‘are alive every one of you this day’].” [See there.]Behold that the revival of the dead is [dependent] only upon the dew of Torah – only one who [utilizes his wealth to] benefit Torah scholars has their dew, like the matter of Zevulun and Yissachar. And this is the intention of their statement, may their memory be blessed, in the chapter [entitled] Chelek (Sanhedrin 90a), “These are the ones that do not have a share in the world to come: One who says that the revival of the dead is not from the Torah.” And they say [further on the same page] in the Talmud, “He denied the revival of the dead; therefore he has no resurrection.” Its explanation is that even though he agrees with the principle of resurrection, he says that it is not caused by Torah and [so] denies its cause – [such a one] has no resurrection. [This is] since there is no cause for it besides Torah – his or that of others who benefit from him. And since he denies this, it will not resurrect him. Indeed, every man should believe that this is the essence of the resurrection; and then he will merit to arise with ‘the sleepers of Chevron,’ and rejoice in the joy of Zion, may it be built and established speedily in our days!",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.21:1",
    "he": "צרורות וקשורות ונאחזות נפשותינו אשה באחותה כי אין התחיה כ\"א ע\"י התורה ואם לא יתקשרו ההמון עם הת\"ח מאין יבא עזרם וממה יחיו עקבא דמשיחא אמרו שרי חכימיא למהוי כספריא כו' ועמא דארעא אזלי ומדלדלא ואין דורש כו' ואין לנו להשען אלא על אבינו שבשמים וי\"ל כוונתם כי עיקר הבריאה אינה רק עבור התורה, וכל ישראל כאיש אחד ובו אברים פנימים וחיצונים וכל חיתם הוא מהלב, וכשיש אבר מדולדל מגוף אז אין לו חיות מלב, וכמו כן ת\"ח שבדור הם הלב ובהם משכן החיות וכשמחוברים עמא דארעא עם הלב דהיינו לת\"ח ע\"י שמהנים אותם מנכסיהם, אז החיות מהלב וכל האברים אחד הם ירגישו איש בהרגשת רעהו, אבל אם פירשו עצמם מתורה ומת\"ח הם רק כאברים המדולדלים שאינם מרגישים איש ברעהו, ולכל הגוף בכללו הוא חסרון כשיש אבר אחד מדולדל וכן לכלל ישראל, וזהו עמא דארעא אזלא ומדלדלא ואין דורש ואין מבקש בפרנסת ת\"ח שיכולים להגות בתורת ה' ולכך אין לנו להשען אלא על אבינו שבשמים, וביותר יזהר האדם מגדר האהבה והאחוה לבלתי עשות רע איש לרעהו ואמרו ז\"ל יהי ממון חבירך חביב עליך כשלך וכ\"ש שלא יגזול אותו.",
    "en": "(Tsaddi) Our souls are tied, entwined and ‘bound – a woman to her sister’ – as there is no resurrection besides that which is through Torah. And if the masses of the people do not connect to the Torah scholars, ‘from where will their help come?’ And from what will they live [during the time of] the footsteps of the messiah? They said (Sotah 49), “Scholars have begun to become like scribes (teachers of children), etc. and uneducated people are increasingly diminished, and none ask, etc. And [there is none] upon whom to rely [besides] our Father in Heaven.” And one can understand that their intention was that the essence of creation is only for the Torah. And all of Israel is like one man with internal and external organs, but all of their life [force] comes from the heart. And when an organ comes loose from the body, it has no life [force] from the heart. And likewise the Torah scholars of the generation are the heart; and the sanctuary of life is with them. And when the uneducated are connected with the heart – meaning, to the Torah scholars, in that [the scholars] benefit them from their property – then the life of the heart and the limbs are one. [Then] each feels the feelings of his neighbor. But when they separate themselves from the Torah and from Torah scholars, they are only like limbs that have come loose, that do not feel the feelings of their neighbors. And it is a loss for the whole body when there is a limb that has come loose. And so is it with [the People] of Israel. And [so] this is [the understanding of the statement quoted above]: “Uneducated people are increasingly diminished, and none ask and seek” the sustenance of Torah scholars, who are able to meditate upon the Torah of the Lord. And therefore, “there is none upon whom to rely besides our Father in Heaven.” And a person should be very careful in the area of love and brotherhood, not to do anything bad to one’s neighbor. And the [Sages], may their memory be blessed, said (Avot 2:12), “Let the money of your friend be as beloved to you as your own” – all the more so, should he not steal from him.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.22:1",
    "he": "קשה גזל הדיוט מגזל גבוה שזה הקדים חטא למעילה וזה הקדים מעילה לחטא, בגזל הדיוט כתיב נפש כי תחטא ומעלה כו' ובגזל גבוה כתיב נפש כי תמעול מעל וחטאה כו' והוא מאמר ר' לוי פ' הספינה וצריך ביאור וכי משום דהקדים חטא למעילה הוא חמור כיון דבתרווייהו איכא חטא ומעילה ונ\"ל לפמ\"ש מהרי\"ע בעקידה פ' חקת כי האיש אפי' היותר שלם חוטא בשום דבר מהדברים כו', הנה הוא מוכרח מצד טבעו כמו שאמר הכתוב כי אדם אין צדיק בארץ כו', אמנם כאשר יהיה בזה האופן, מקלות החטא, או משלימות התשובה ודאי לא יענש, וכמו שאמרו חז\"ל אני הוא קודם שיחטא אני הוא לאחר שיחטא וישוב, אמנם מזה לא יקובל שכל חוטא לא יענש כי אם האדם הוא מוכרח לבלתי היותו אלוה לא הוכרח להיות מעמיק בחטא ומורגל בו ע\"ש ונתבאר שלא היה האדם ראוי ליענש על החטא כיון שהוא מוכרח בו ובפרט אם הוא מקלות החטא, אלא שעיקר העונש הוא על שמעמיק ומורגל בחטא ואינו עושה תשובה, וזה יוכל כל אדם, וכדכתיב לא נפלאת היא ולא רחוקה כו' ואמרו חז\"ל שהוא על מצות תשובה, ומשום דגוף המצות נפלאו מן האדם ורחוק הוא ממנו, בעבור שאדם אינו אלהי והוא מוכרח לחטוא, ובפרט בקלות החטא, אלא שהאדם אם הוא מוכרח על החטא לא הוכרח להיות מעמיק ומורגל בו, וצריך חרטה ותשובה, ומצות תשובה לא נפלאת ולא רחוקה ומש\"ה דן ר' לוי דקשה גזל הדיוט משל גבוה, דבגזל גבוה הקדים מעילה, משום דבעבור קלות החטא אינו נקרא חטא אל האדם כיון דאין צדיק בארץ שיעשה רק טוב, ועיקר החטא הוא מחמת שהעמיק בו ואינו מתחרט תיכף אחר עשותו, ומש\"ה הקדים מעילה לחטא, דהחטא הוא כשאינו מתחרט, לזה כתב והתוודו שיעשו תשובה, אבל המעילה בעצם אינה בגדר חטא כיון דמוכרח הוא על קלות החטא, משא\"כ גזל הדיוט שהוא יותר חמור, ויכול האדם לעמוד נגדו אם כי אינו אלוהי אינו מוכרח לגזול חבירו, שהוא מגדר הריעות והאחוה, לזה בגזל הדיוט המעילה עצמה היא החטא ומש\"ה הקדים חטא למעילה.",
    "en": "(Kof) “Robbing an ordinary person is more severe than robbing the Most High, (i.e., taking consecrated property). As with [robbing an ordinary person, the Torah] has sin precede me’ilah (trespass), [whereas with robbing the Most High], it has me’ilah preceding sin.” With robbing an ordinary person, it is written (Lev. 5:21), “If any one sin, and commit a trespass, etc.” But with one who misuses consecrated items, it is written (Lev. 5:15), “If any one trespasses in misuse (timol ma’al) and sins unwittingly, etc.” And this is a statement of Rabbi Levi in the chapter [entitled] HaSfina (Bava Batra ). And it requires explanation – as [just] because it had sin precede me’ilah, [does that mean] it is more severe? As both [terms] appear in both. And it appears to me that it can be explained according to that which is written by Rabbi Yitschak Arama in Parashat Chukkat of Akeidat Yitschak, that even the most complete person sins in something, etc. Indeed, he is compelled by his nature, as the verse states (Ecclesiastes 7:20), “For there is no man who is righteous in the world [… who does not sin].” But when it is in the manner of either being from the light sins or after complete repentance, he will certainly not be punished; as the Sages, may their memory be blessed, said (Rosh Hashanah 12b) “I am He before he sins, and I am He after he sins and repents.” However we do not understand from this that no sinner is ever punished. As even though – in his not being God – he is compelled to sin, he is not compelled to wallow in sin and have it become habitual. See there. And [so] it is elucidated that man is not fitting to be punished for sinning, since he is compelled to it – and especially if it is from the lighter sins. Rather the main punishment comes in his wallowing in it and making it habitual, and not repenting. As anyone [can repent]; as it is written (Deut. 30:11), “it is not a wonder […] and not distant, etc.” – and the Sages, may their memory be blessed, say this is referring to repentance. And that is because while the [fulfillment of all the] actual commandments [is] a wonder for man and distant from him since he is a man and not divine, and is [so] compelled to sin – especially with the lighter sins – he is not compelled to wallow in them and make them habitual. And he needs to regret and repent, [as] the commandment of repentance is not a wonder and distant. And it is because of this that Rabbi Levi decides that stealing from an ordinary person is more severe than from the Most High. For with stealing from the Most High, [the Torah] had trespass precede sin; as since it is from the lighter sins, it is not called a sin for a man, given that “there is no man who is righteous in the world who only does good.” And the main sin [here] is because he wallows in it and does not immediately regret [it] after doing it. And that is why it has trespass before sin; as the sin is [afterwards] when he does not regret [it]. For this reason, it is written (Num. 5:7), “and they shall confess,” such that they shall repent. But the trespass itself is not in the category of sin, since man is compelled to do such a light sin; which is not the case with robbing an ordinary person. [As] that is more severe, since a man can withstand [its temptation]. Even though he is not divine, he is not compelled to rob his fellow – [something that is] in the category of friendship and brotherhood. Hence with robbing an ordinary person, the trespass itself is the sin. And for this reason it had sin precede trespass.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.23:1",
    "he": "רבי שמעון ב\"א אומר כל מי שיש לו מעות ומלוה אותם שלא ברבית עליו הכתוב אומר כספו לא נתן בנשך וגו' עושה אלה לא ימוט לעולם, הא למדת שכל המלוה ברבית נכסיו מתמוטטין, והא קא חזינן דלא מוזפי וקא מתמוטטין, א\"ר אליעזר הללו מתמוטטין ועולין והללו מתמוטטין ואין עולין ופירש\"י ז\"ל והכי משמע קרא כל עושה אלה לא ימוט לעולם, כלומר אף אם ימוט אין מוטתו מוטת עולם, אבל המלוה ברבית ימוט לעולם ע\"ש ולכאורה יפלא דכשם שמקשה והא קא חזינן דלא מוזפי ומתמוטטין, ה\"נ הא חזינן דלא מוזפי ומתמוטטין ואין עולין ונ\"ל דאיתא במדרש פרשת מטות כי לא ממוצא וממערב ולא ממדבר הרים, לא ממה שאדם יוצא למזרח ופורש לים, ולא למי שיוצא למדבר הרים, אלא ה' משפיל אף מרומם, ואף שמשפיל לזה מרומם לזה וגלגל החוזר, אמרו שם מפני מה נקראים נכסים שנכסים מזה ונגלים לזה, מפני מה נקראים זוזים שזזים מזה לזה ע\"ש, לזה מי שמלוה ברבית נכסיו מתמוטטין ואין עולין בשום מקום, וזה פירש\"י והכי משמע קרא אין מוטתו מוטת עולם, היינו שיהיו עולים עכ\"פ לאיש אחר בעולם והנכסים נשארין בעולם, לא כן המלוה ברבית כספו אינו עולה כלל לשום אדם בעולם וכן מבואר במדרש כספם בחוצות השליכו וזהבם לנדה היתה אלו מלוי ברבית, עוד שם קראו כסף נמאס, משא\"כ בשאר יורדין אף שהם אין עולין הנכסים עולים.",
    "en": "(Reish) ”Rabbi Shimon ben Elazar says, ‘Anyone who has money and lends it without interest – the verse says about him (Ps. 15:5), “He who has not given his money with interest, etc., he who does these shall never collapse.” Behold, you learn about anyone who lends with interest, [that] his property does collapse.’ [It was asked about this], ‘But we see those who do not lend with interest and it [actually] collapses?’ Rabbi Eliezer [answered], ‘Those collapse but rise, whereas [the properties of those who lend with interest] collapse and do not rise again’” (Bava Metzia 71a). And Rashi, may his memory be blessed, explains, “Such is implied in the verse – ‘he who does these shall never (lo… leolam, which can also be translated as, not forever) collapse’ – meaning, even if he collapses, his collapse is not a permanent collapse. But one who lends with interest collapses forever.” See there. And ostensibly, it can be wondered [that] in the same way that it was asked, “But we see those who do not lend with interest and it collapses,” so too [could we ask], “But we see those who do not lend with interest and it collapses and it does not rise [again]?” And it appears to me [that the answer is from] that which is found in the Midrash on Parashat Matot (Bamidbar Rabbah 22:8), ‘For it is not from the east or the west or the wilderness of the mountains’ (Ps. 75:7) – [wealth] is not from that which man goes out to the east and casts out to sea, nor from the wilderness of the mountains. Rather, the Lord brings down and also raises. And even though He brings this one down, He raises that one up, and it is [like] a spinning wheel.” And they said there, “Why are [properties] called nekhasim? Because they are covered (nekhusim) from this one and revealed to that one. And why are [common coins] called zuzim? Because they move (zazim) from this one to that one.” See there. Hence the properties of the one who lends with interest collapse, and do not rise in any [other] place. And this is [the meaning of] Rashi’s explanation - “Such is implied in the verse […], his collapse is not a collapse in the world (another reading of leolam)” – meaning that [his properties] will nevertheless rise for another person someplace in the world. And so the properties will remain in the world. This is not the case with the one who lends with interest – his wealth does not rise at all for any man in the world. And so is it elucidated in the Midrash (Shemot Rabbah 31:4), “‘They shall throw their silver into the streets, and their gold shall be treated as something unclean’ (Ezek. 7:19) – [these are those who lend with interest].” And also there, “He called it (Jer. 6:30), ‘Rejected money.’” But this is not the case with other [people who lend without interest] that go down – even though they do not rise [again], their properties rise.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.24:1",
    "he": "שבתי זממתי מצאתי און לי שכל העולם כולו איש אחד, מהא דאמרו בפשיטות אין העולם נדון אלא אחר רובו, ואם היה כל אחד איש בפני עצמו מה ענין הרוב לזה, אלא ודאי הכל איש אחד ואיתא במדרש איכה השביעני במרורים הרוני לענה, מה שהשביעני במרורים בלילי פסח דכתיב על מצות ומרורים יאכלוהו, הרוני לענה בלילי ט\"ב ונ\"ל לפי מה מה דאיתא במדרש איכה בליל ט\"ב נכנס אברהם אבינו לבית קה\"ק, אחזו הקב\"ה בידו והיה מטייל עמו ארוכות וקצרות, א\"ל הקב\"ה מה לידידי בביתי, א\"ל רבוני בני היכן הם, א\"ל חטאו והגליתים בין האומות, א\"ל לא היה בהם צדיקים, א\"ל עשותה המזימתה, א\"ל היה לך להסתכל בטובים שבהם, א\"ל סוגיהן בישין דכתיב עשותה המזימתה הרבים, א\"ל היה לך להביט בברית מילה שבבשרם, א\"ל חייך כפרו בו שנאמר ובשר קודש יעברו מעליך ע\"ש וידוקדק לכאורה מעיקרא שאל לא היה בהם צדיקים, והשיבו הקב\"ה עשותה המזימתה, הוסיף לשאול היה לך להסתכל בטובים שבהם הרי לא היו ונ\"ל לפמ\"ש בדרשות מהר\"י מסקאטו בהא דעולם נידון אחר רובו, והיינו אם זה רוצח וזה גנב וזה מקבל שוחד וזה מלוה ברבית איסורין מבטלין זה את זה כדאמרינן פיגול נותר וטמא שבללן ואכלן פטור, וא\"כ כיון דרובם לאו לוקחי רבית ולא רוצחים הן מבטלין זא\"ז ע\"ש לפי זה בתחילה שאל אברהם אבינו אם יש בהם צדיקים ממש, והשיבו הקב\"ה עשותה וכו', לזה א\"ל היה לך להסתכל בטובים, היינו שבכל אחד אף שיש בידו כמה עבירות טובים הם זה נגד זה ומה שיש בזה אין בזה ויוכל להצטרף לבטל עבירות חבירו, וכן השני וכן השלישי וכן כולם, א\"ל הקב\"ה סוגיהן בישין ואין איסורין מבטלין זא\"ז אלא הכל הולך אחר הסוג הוא הכולל עבירות ואין עבירות מבטל עבירות, ואמרו בזבחים שם בהא דאיסורין מבטלין זא\"ז, ופליגא אדהלל דאמר כורך מצה ומרור ואוכלן ביחד, דס\"ל מצוות אין מבטלין זא\"ז, ואם מצוות אין מבטלין זא\"ז ה\"ה איסורין אין מבטלין זא\"ז ע\"ש וא\"כ שפיר קאמר מה שהשביעני במרורים בלילי פסח דכתיב על מצות ומרורים יאכלוהו, וא\"כ מוכח דאין מצוות מבטלין זא\"ז, בזה הרוני לענה בליל ט\"ב, משום דסוגיהן בישין אין העבירות מבטלין זא\"ז.",
    "en": "(Shin) ‘I have turned and planned,’ ‘I have found strength’ that the whole entire world is one man, from that which they took as obvious (Kiddushin 40b), that the world is only judged according to its majority. And if everyone was a man on his own, what does the majority have to do with this? Rather [we see] that it is all one man. And it is [found] in the Midrash (Eichah Rabbah 3:5), “‘He has filled me with bitterness, sated me with wormwood’ (Lam. 3:15) – with that which He has filled me with bitterness on the nights of Pesach, as it is written (Num. 9:11), ‘upon matsa and bitter herbs shall they eat it,’ He has filled me with wormwood on the nights of the Ninth of Av.” And it appears to me [that this can be explained] according to that which is [found] in Midrash Eichah Rabbah 1:20:On the night of the Ninth of Av, our father Avraham entered the chamber of the Holy of Holies. The Holy One, blessed be He, grabbed his hand and strolled with him up and down. The Holy One, blessed be He, said to him, “What is My friend [doing] in My house” (Jer. 11:15)? He said [back], “My Master, where are my children?” He said to him, “They sinned and I exiled them among the nations.” He said to Him, “Were there no righteous ones among them?” He said to him, “To do vile designs” (Jer. 11:15). He said to Him, “You should have observed the good ones among them.” He said to him, “Their many were bad, as it is written, ‘To do the many vile designs.’” He said to Him, “You should have looked at their circumcision in their flesh.” He said to him, “By your life, they refused it, as it is stated (Jer. 11:15), ‘they remove the holy flesh from upon you.’” [See there.]And at first glance, [this is] already implied earlier. As he asked Him, “Were there no righteous ones among them?” And the Holy One, blessed be He, answered him, “‘To do vile designs.’” And [yet] he continues to ask, “You should have observed the good ones among them.” Behold, there were none! And it appears to me that [this can be explained] according to what is written in the Derashot of Rabbi Yehudah Moscato (Italy, 16th century) about that which the world is judged according to its majority – that it means if one is a murderer, another is a thief, still another takes bribes and the last one lends with interest, their prohibitions nullify one another. [This is] as we say (Zevachim 78a), “If one mixes and eats [a combination of] pigul, notar and impure meat, he is exempt. And if so, since the majority are not ones who take interest nor murderers, they nullify each other. See there. According to this, our father Avraham first asked Him if there were truly righteous ones, and the Holy One, blessed be He, answered him, “‘To do vile designs.’” To this he said, “You should have observed the good ones,” meaning even though each one has several sins, they are good in relationship to each other; since [the transgressions] this one has, the other does not have – and [so] they can join together to nullify the transgressions of his fellow. And so with the second [individual], with the third and with all of them. [To this], the Holy One, blessed be He, said to him, “Their category (sugihon, which is more commonly rendered as, their many) is bad,” and prohibitions do not nullify one another (as opposed to what Avraham had thought, that people can be combined). Rather everything goes according to the category of transgressions as a whole. And [so] transgressions do not nullify one another. And they said there in Zevachim 79a about this – regarding prohibitions nullifying one another – that it is against Hillel. As he said [to] wrap the matsa and the bitter herbs and eat them together, as he holds that commandments do not nullify one another. And if commandments do not nullify one another, the same is true that prohibitions do not nullify one another. See there. And if so, it is well said that, “With that which He has filled me with bitterness on the nights of Pesach, as it is written (Num. 9:11), ‘upon matsa and bitter herbs shall they eat it’” – and if so, it is shown that commandments do not nullify one another – with this, “He has filled me with wormwood on the nights of the Ninth of Av.” Since their category is bad, the transgressions do not nullify one another.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.25:1",
    "he": "תרתי בלבי להבין מ\"ש בספרי, שופטים ושוטרים תתן לך בכל שעריך וגו', כדאי הוא מינוי הדיינין הכשרים להחיות את ישראל ולהושיבן על אדמתם ע\"ש ולשון כדאי הוא מינוי הדיינין להחיות כו' אינו מובן דודאי כדאי הוא ליותר ויותר, דמצינו שגוף התורה לא ניתנה לישראל רק על מנת שיקיימו את הדינין כדאיתא במדרש ואלה המשפטים הה\"ד ועוז מלך משפט אהב כו' ע\"ש ונ\"ל לפמ\"ש בעקידה פרשת וירא ז\"ל ועוד יש לי להפלא וכי משוא פנים יש בדבר מה נשתנו אנשי הגבעה מאנשי סדום כו', והנה הרמב\"ן ז\"ל הליץ בעדם וכ' אמנם פשט הכתובים משוה אותם לגמרי כו', ע\"ש שהאריך והעלה כי אם העיר מוקפת חומת החוקים וגזירות הטובות ודתות הישרות, אע\"פ שלפעמים יעלו שועלים יפרצו גדרים וישביתו חוקים, הנה נא העיר הזאת קרובה להרפא ולהתקן כי יקום אחד בעיר ושנים ממשפחה להוכיח את העם יעורו לבבם וישובו לאיתנם הראשון, אמנם אם אין לה שום גדר לא מתקנה ולא מנהג טוב, ומה גם שיש לה חומה גבוה מנחשים ועקרבים קוצים וברקנים חוקים לא טובים ומשפטים בל יחיו בם כו', והנה באמת זה היה חטאת סדום כו' עד אשר הקימו להם דברים רעים ומגונים לחוקים טובים וקבעו בהם מסמרות בקנסות שלא יעברו עליהם כו', אבל בגבעה היה להם חוקים טובים רק שעברו עליהם לשעה זה יוכל לתקן ע\"ש ואפשר שזהו כוונת ספרי כדאי הוא מינוי הדיינין, היינו המינוי בעצמו, אף אם לא ישמעו בעת מן העתים לקול המורים, קרובים הם להושע בתוכחת הזקנים כמ\"ש בעקידה על אנשי גבעה והמקיימים משפטי הדיינין הלא הם היושבים ראשונה במלכות נחלתם בלי מצרים, עין לא ראתה אלהים זולתך.",
    "en": "(Tav) ‘I have strolled in my heart to understand that which is written in Sifrei Devarim 144, “[‘You shall place officers and magistrates in all of your gates, etc.’ –] the appointment of proper judges is worthwhile to give life to Israel and to settle them on their land.” See there. And the language, “The appointment of proper judges is worthwhile to give life, etc.,” is not understood. As it is certainly worthwhile for far more [than only this], since we have found that the Torah itself was only given to Israel on condition that they would execute the laws. [That is] as it is [found] in the Midrash (Shemot Rabbah 31:1), “‘And these are the laws’ (Exod. 21:1) – and this is [the meaning of] that which is written (Ps. 99:4), ‘Mighty King who loves law,’ etc.” And it appears to me that [this can be understood] according to that which is written in Akeidat Yitschak, Parashat Vayera, and these are his words:And I also wonder, is there favoritism in the matter – in what way were the people of Giveah (from the tribe of Binyamin) different than the people of Sodom, etc.? And behold, Ramban, may his memory be blessed, defended them, etc. However the simple text equates them completely.See there, as he wrote at length. But he concludes:If a city is ‘surrounded by the walls’ of good laws and ordinances and proper precepts – even if ‘foxes’ will sometimes breach the fences and break the laws – such a city is close to healing and repair. As ‘one from a city and two from a family’ will rise up to reprove the people [of the city, such that] their hearts will be aroused and they will go back to the [earlier strength]. However if it has no fence – not from ordinances and not from proper customs – even if it has a tall wall of ‘snakes and scorpions,’ ‘thorns and thistles’; their laws are not good and their ‘judgements are not’ to live by, etc. And behold that, in truth, this was the sin of Sodom, etc. – to the point where they established bad and disgusting things to be [as if] good laws. And they [even] enforced them [strictly] with penalties, that they should not transgress them, etc. But in Giveah, they had good laws; however, they sometimes transgressed them, etc. This is possible to fix. [See there.]And it is possible that this is the intention of the Sifrei – “the appointment of judges is worthwhile,” meaning the appointment itself. [As] even if they do not listen to the voice of the instructors, they are close to being saved by the rebuke of the elders – as is written in Akeidat Yitschak about the people of Giveah. And were not the ones setting up the laws of the judges those who settled first in the country of a ‘boundless inheritance’ – ‘no eye has seen [them], O God, but You’?",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.26:1",
    "he": "אמר המשורר בתהלים סי' נ', אם ראית גנב ותירץ עמו ועם מנאפים חלקך תשב באחיך תדבר בבן אמך תתן דופי נ\"ל עפ\"י מה דאיתא בספר נצח ישראל פרק כ\"ה נשאלנו איך ישראל משתוקקים אל הרע תמיד כו', כי אותו אשר הוא עמיתו בתורה ובמצוות מבקש רעתו והתורה אמרה ואהבת לרעך כמוך כו', והשבתי כו', אמנם מדה זאת אינה בישראל מצד כי נפש רשע אותה רע, כי עם הקדוש הזה מצד עצמם ראויים לכל החשיבות והמעלות כו', והחשוב מצד הטבע עצמו יבקש המעלה, ולא תמצא כפרי יקנא בשר גדול כי אם חכם בחכם עשיר בעשיר גבור בגבור כו', אך הדבר הזה יוצא מתכונה טובה תכונת החשיבות, וראיה לזה כי נראה לחוש באשר ייצר לאחד מהם כולם כאח לצרה ניגש, וזה הוא מפני כי ישראל עם אחד כו' ואינו כמו מדות הזנות כו', ודבר זה מורה על פחיתות גדול כו', ויש בהם קושי עורף לחזור בתשובה כו', שהם רחוקים מן החומרם אינם מתפעלים רק עומדים בתכונתם כו' ע\"ש לזה אמר אם ראית גנב ותירץ עמו ועם מנאפים חלקך, והוא מצד החומר הגס והוא פחיתות, תשב באחיך תדבר כו', הוא מצד הצורה החשובה וכמ\"ש בנצח ישראל, והם שני הפכים בנושא אחד, ולא יהיה כזאת בישראל עם הקדוש הבאים מתכונה טובה ויבואר מזה בפרשת נצבים, ואמר הדור האחרון בניכם אשר יקומו מאחריכם והנכרי אשר יבא מארץ רחוקה וראו את מכות הארץ ההיא ואת תחלואיה אישר חלה ה' בה גפרית ומלח שרפה כל ארצה וגו' ואמרו כל הגויים על מה עשה ה' ככה לארץ הזאת מה חרי האף הגדול הזה ואמרו על אשר עזבו את ברית ה' וגו' וילכו ויעבדו אלהים אחרים וישתחוו להם אלהים אשר לא ידעום ולא חלק להם ויחר אף ה' בארץ ההיא כו' ופירש רש\"י אשר לא ידעום לא ידעו בהם גבורת אלהות ואונקלוס תרגם לא אוטבא להון, ואותו שבררו אלוה לא חלק להם שום נחלה וחלק ע\"ש ולכאורה ידוקדק, הא אם יחלוק להם טובה עדיין איסורו במקומו עומד כדדרשינן בגמ' משגיא לגוים ויאבדם ושנראה להם שנתרפאו ע\"י ע\"ז כו' והנה בדור המבול כתיב הנני משחיתם את הארץ, ודרשו רז\"ל עם הארץ ג' טפחים של עומק מחרישה נתקלקל, וחטאת הארץ היתה שאמר ה' תוצא הארץ עץ פרי טעם העץ כפרי והיא עשתה עץ עושה פרי, כי היה החומר גס וזה גרם לנטיית האדם לחומריות, ואמר ה' ארורה האדמה בעבורך כי ההיזק ניכר באדם, ומש\"ה בדור המבול חטאו ג\"כ בחומריות חמס וג\"ע וש\"ד וזה בעון הארץ ולכן נענשה ובספר המורה כתב שלא מצינו חרון אף וקנאה רק בע\"ז על זה יעשן אף ה' ע\"ש, וחטא ע\"ז הוא מצד הצורה והוא השכל הנפסד כמ\"ש בגור אריה, לזה אמר הכתוב ואמרו כל הגוים על מה עשה ה' ככה לארץ הזאת, היינו שהיתה שרפה כל ארצה, כי אם היה חטאם מצד הצורה לא חטאה הארץ, ואם נאמר שהיה חטאם מצד החומר אכתי תיקשי מה חרי האף הגדול הזה, דזה לא הוי רק בע\"ז כמ\"ש המורה וזהו מצד השכל, ואמרו על אשר עזבו וגו' ויעבדו אלהים אחרים וע\"ז היה חרון אף הגדול, אשר לא ידעום ולא חלק להם היינו שלא חלק להם שום טובה ולא ידעום בכחות אלהות, ולא היה זה ע\"י השכל המשובש שיהיה משגיא לגוים, רק מצד החומר הגס בהפקירא ניחא להו וזהו חטאת הארץ, ולכן שרפה כל ארצה אמנם כי יצדיקו בני אדם מעשיהם הארץ הנשמה תעבד.",
    "en": "(Alef) The Psalmist said in Ps. 50:18, 20, “When you see a thief, you fall in with him, and throw in your lot with adulterers. You are busy maligning your brother, defaming the son of your mother.” It appears to me [that this can be explained] according to that which is written in Netsach Israel, chapter 25:We were asked, “How is it that Israelites are constantly yearning to [do] bad, etc.? As he seeks evil for the one who is his compatriot in Torah and in the commandments. And [yet] the Torah states (Lev. 19:18), ‘and you shall love your neighbor as yourself.’” And I answered him, etc. However this trait is not in Israel from the angle of ‘an evil soul desires evil.’ As from the angle of their essence, this holy people is deserving of all the importance and status, etc. And the one who is important based on his own nature will [naturally] seek status (and this is what causes the Jews to hurt each other). As you will not find a villager jealous of a great minister, but rather a sage of another sage, a wealthy man of a wealthy man and a strong man of a strong man, etc. Rather this thing comes from [their appropriate] sense of importance. And the proof to this is that it is perfectly obvious that when one of them is in distress, all of them step forward like ‘a brother for adversity.’ And that is because Israel is one nation, etc. And it is not like the traits of licentiousness, etc., as that thing would show great lowliness, etc. And they are stiff-necked from repenting, etc. Because they are far from physicality, they are not [easily] impacted, but rather hold on to their traits, etc. [See there.]And for this reason, he said, “When you see a thief, you fall in with him, and throw in your lot with adulterers” – and that is from the side of crass physicality and it is lowliness. But, “You are busy maligning your brother, etc.,” is from the side of an elevated form, and as is written in Netsach Yisrael. And they are two opposites of one issue. And ‘there should not be [lowliness] like this in Israel’ – the holy people that comes from a good nature. And that which is in Parashat Netzaivm (Deut. 29:21-26) is elucidated by this:And later generations will ask—the children who succeed you, and foreigners who come from distant lands and see the plagues and diseases that the Lord has inflicted upon that land. All its soil burnt by sulfur and salt, etc. And all the nations will say, “Why did the Lord do thus to this land; wherefore that awful wrath?” And they will be told, “Because they forsook the covenant that the Lord, etc. And they turned to the service of other gods and worshiped them – gods whom they had not known and whom He had not allotted to them. So the Lord was incensed at that land, etc.”And Rashi explained [the phrase], “whom they had not known,” [as] they had not known the strength of divinity in them. And Onkelos translated [it as, these gods] did not do good to them – as the one they selected for a god did not give them any inheritance or portion. See there. And at first glance, [this needs] precision – as had it given them an inheritance and a portion, the ‘prohibition [against worshiping it] would still stand in its place. [It is] as we expound in the Gemara, “He exalts (masgi, which can also be read as fools) nations, then destroys them” (Job 12:23); such that it appears to them that they are healed by idolatry, etc. And see that with the generation of the flood it is written (Gen. 6:13), “and behold I will destroy them with the earth.” And the Rabbis, may their memory be blessed, expounded [it as] (Bereishit Rabbah 31:7), “with the land” – three handbreadths of the depth of a plow were despoiled. And the sin of the land was that the Lord said (Gen. 1:11) that the land should give forth “trees of fruit” – that the taste of the tree be like the fruit; but it made “trees that made fruit” (Gen. 1:12). [It did this] because [its] material was coarse; and this caused man to incline towards physicality. And [so] the Lord said (Gen. 3:17), “Cursed is the earth for the sake of man” – as the damage was evident in man. And for this reason, [people] in the generation of the flood also sinned in physicality – violent theft, sexual immorality and murder; and this was because of the sin of the land. And therefore it was punished. And in the Guide, [Rambam] wrote that we only find [the terms], awful wrath and jealousy [attributed to God] with idolatry, [since it is understandable that] the Lord has awful wrath about this. See there. But the sin of idolatry is from the angle of the form (the spiritual side) – and that it is the loss of the intellect, as it is written in Gur Aryeh. That is why the verse stated, “And all the nations will say, ‘Why did the Lord do thus to this land’” – since if their sin was from the spiritual side, the land did not sin. But if we say that the sin was from the side of physicality; you would still ask, “‘wherefore that awful wrath,’” as this is only with idolatry – as is written in the Guide – and that is from the angle of the intellect. “And they will be told, ‘Because they forsook, etc. and worshiped other gods’” – and the awful wrath was for that. And “whom they had not known and whom He had not allotted to them” – meaning that they did not apportion them any good and they did not know them [to be] with divine powers, and this was not from a confused intellect, such that ‘He fools the nations.’ Rather it was from the side of crass physicality that [such] anarchy was pleasing to them. And that was the sin of the land, and hence, “all its soil was burnt.” However, if people do righteous deeds, ‘the desolate land will be worked.’",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.27:1",
    "he": "רבי שמעון בר יוחאי אמר אלו הוינא בסיני הוי בעינא תרי פומי חד למלעי באורייתא וחד למילי דעלמא כדחזינא דנפישי לישנא בישא, מאמר בירושלמי לכאורה ידמה שאין גנאי כל כך אם לומד בפה שמדבר במילי דעלמא, אלא דתורה שבע\"פ אי אתה רשאי לכותבה, וכתב בספר תפארת ישראל כי התורה היתה מתיחסת לישראל דוקא, וע\"י תורה שבע\"פ שהוא בפה האדם ממש לא בקלף כו' יש לתורה חיבור עם ישראל כו', וזה אמרם פרק הניזקין לא כרת הקב\"ה ברית עם ישראל אלא בשביל דברים שבע\"פ שנאמר על פי הדברים כרתי אתך ברית כו' שדבר זה הוא הברית והחיבור שמחבר שני דברים יחד כו', ואילו היתה תורה שבע\"פ גם כן כתובה לא היתה התורה מיוחדת לישראל דוקא ע\"ש ולפ\"ז הפה הוא הקלף מתורה שבע\"פ, וכמו הקלף של תורה שנכתב צריך עיבוד לשמה דוקא ויהיה טהור ולא טמא, כן הקלף של תורה שבע\"פ, היינו הפה, יהיה רק לשמה, ושפיר בעי תרי פיות חד לתורה וחד למילי דעלמא לפ\"ז צריך ליזהר שלא לדבר בפה דברים שאינם מעבודת הבורא ובמדרש תהליס י\"ז הקשיבה רינתי - זו רינונה של תורה, בלא שפתי מרמה - זו תפילת המוספין, למה בלא שפתי מרמה - שלא עמדנו לתפילה לא מתוך דברים בטלים ולא מתוך שפתי מרמה אלא מתוך ד\"ת ומע\"ט ונ\"ל לפמ\"ש הרמ\"ע מפאנו תמידין כסדרן ומוספין כהלכתן, דתמידין הם נגד תורה שבכתב ומוספין הם נגד תורה שבע\"פ, לזה אמרו ומוספין כהלכתן שהיא הלכה, ולתורה שבע\"פ צריך יותר פה נקי מלתורה שבכתב שכבר היא כתובה על קלף כשר וזו פי האדם קלפה, וזה האזינה תפילתי היא תפלת המוספין שהוא נגד תורה שבע\"פ, בלא שפתי מרמה שלא עמדנו להתפלל מתוך דברים בטלים שומר פיו ולשונו שומר מצרות נפשו ומצינו שאמר אהרן למשה אל נא תשת עלינו חטאת אשר נואלנו ואשר חטאנו, ואיתא בילקוט אם שוגגין אנו מחול לנו כמזידין ונ\"ל לפי מה שפירש רש\"י פרשת בהעלותך מדוע לא יראתם לדבר בעבדי במשה, בעבדי אפילו אינו משה, במשה אפילו אינו עבדי כו', היה לכם לומר אין המלך אוהבו חנם ואם תאמרו איני מכיר במעשיו זו קשה מן הראשונה ע\"כ והנה לפעמים ישב איש באחיו ידבר ושוגה הוא בו כי הוא סובר באמת שהוא רע כמו שאומר עליו, ופעמים יתקנא איש ברעהו יתן בו דופי במרד ובמעל אף כי הוא יודע האמת מעלת עמיתו, והנה אהרן ומרים אם היו שוגגין במעלת משה, יקטן עוונם נגד משה אבל יגדל עד מאד נגד הבורא ית' כי לא בחנם אוהבו וא\"ת אינו מכיר מעשיו זו קשה מכולם, אך אם יזידו נגד משה ויודעים מעלתו ומלעיגים, יקטן החטא נגד הקב\"ה, כי לא יכפרו במעלת הש\"י כלום, ומשה ודאי איקרא דידיה לא קפיד כולי האי, אולם כבוד ה' בלבו לקנא לו לזה אמרו לו אהרן ומרים אם שוגגין אנו, היינו נגדך, מחול לנו כמזידין לנגדך ולא יהיה החטא גדול כל כך לגבי שמיא.",
    "en": "(Reish) “Rabbi Shimon Bar Yochai said, ‘If I had been at Sinai, I would have requested […] two mouths, one for words of the Torah and one for [worldly words. But when he saw the frequency of evil speech which comes out of one mouth…].’” This statement of the [Talmud] Yerushalmi (Berakhot 1:2, 8a) seems [to imply that] there is no great disgrace if one studies [Torah] with the mouth that speaks worldly things, except that one cannot write down the words of the oral Torah. And it is written in Tiferet Yisrael:The Torah was related only to Israel. And through the oral Torah – which is literally in the mouth of a person and not on parchment, etc. – the Torah has a connection with Israel, etc. And this is [the meaning of] the statement of [the Sages], may their memory be blessed, in the chapter [entitled] HaNizakin (Gittin 60b), “The Holy One, Blessed be He, made a covenant with the Jewish people only for the sake of the matters that were oral (be’al peh), as it is stated (Exod. 34:27), ‘For on the basis of [al pi] these things, I have made a covenant with you, etc.’” As this thing is the covenant and the connection that connects two things together, etc. And if the oral Torah was also written, there would be no Torah that would be unique specifically to Israel. [See there.]And according to this, the mouth is the parchment of the oral Torah. And just like the parchment of the written Torah requires processing specifically for the sake [of the commandment], and needs to be pure, and not impure – so too does the parchment of the oral Torah, which is the mouth. It [too] requires that it only be for its sake. And [so] it is proper that he requests two mouths – one for Torah and one for worldly things. And according to this, one must be careful not to speak things that are not from the service to God [with] the mouth. And it is written in Midrash Tehillim 17:5 (on Ps. 17:1), “‘Heed my song,’ that is the song of the Torah; ‘without false lips,’ that is the additional prayers (mussafin). Why ‘without false lips’? Because we [do] not stand in prayer [after] wasteful words, nor false lips; but rather [after] words of Torah and good deeds.” And [it] can be explained according to that which is written by Rabbi Menachem Azariah da Fano, [about the liturgical phrase], “the daily [sacrifices] according to their order, and the additional [sacrifices] according to their law”: “As the daily ones correspond to the written Torah and the additional ones correspond to the oral Torah. And that is why they said, ‘And the additional [sacrifices] according to their law’ – as [the oral Torah] is the law.” And more of a clean mouth is required for the Oral Torah than for the written Torah. As [the latter] is already written on a proper parchment, whereas the mouth of a man is the parchment [for the oral Torah). And this is [the meaning of] “‘Listen to my prayer’ […], that is the additional ones” – which correspond to the oral Torah – ‘without false lips,’ because we [do] not stand in prayer [after] wasteful words.” ‘One who guards his mouth and his tongue, guards his soul from anguish.’ And we have found that Aharon said to Moshe (Num. 12:11), “Please do not place upon us the sin that we sinned and that we blundered.” And it is [found] in the Yalkut (Yalkut Shimoni on the Torah 741), “If we are inadvertent (shogegin), forgive us as those who are volitional (mezidin).” And it seems to me that [it can be explained] according to that which Rashi explained in Parashat Behaalotecha (Num. 12:8), “‘Why were you not afraid to speak against My servant, Moshe’ – against My servant, even though he were not a Moshe; and against a Moshe, even though he were not My servant, etc. You should have said, ‘The King does not love him for nothing!’ And if you say that He is not cognizant of his doings (i.e. that I love him even though he does not deserve it, since I am not aware of his treatment of his wife), this [notion] is worse than your previous one.” To here [are his words]. As sometimes a man speaks about his brother and is mistaken about him; as he really holds that he is bad, as he says about him. But other times a man will be jealous of his neighbor and speak falsely about him in rebellion and sin, even though he knows the truth of the stature of his countryman. And behold, if Aharon and Miriam were inadvertent about Moshe’s stature, their sin would become smaller towards Moshe, but it would be become greater towards the Creator, may He be blessed – as [God] does not love him for nothing. “And if you say that He is not cognizant of his doings, this is worse than anything.” However if they were volitional against Moshe and knew of his stature, and were [just] mocking him, the sin towards the Holy One, blessed be He, would become smaller – as they would not be denying God’s stature at all. And [even though the sin towards Moshe would be greater], Moshe would certainly not be so exacting about his own honor. However the honor of God [would have been] in his heart, to be zealous for Him. And this is why Miriam and Aharon said to him, “If we were inadvertent against you, forgive us as those who are volitional against you – and let the sin not be so great towards the Heavens.”",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.28:1",
    "he": "יעסוק אדם בתורה ומצוות אפילו שלא לשמה שמתוך שלא לשמה בא לשמה כדאיתא בש\"ס והנה בפסוק ויקחו לי תרומה פירש\"י לי לשמי וצריך ביאור דבתרומה בעי לשמה יותר מבשאר מצוות ואדרבה יעסוק אפילו שלא לשמה כו' כנזכר ונראה דבפרק הזהב פליגי רב ולוי בקנין סודר, רב סבר בכליו של קונה ולוי סבר בכליו של מקנה וקיי\"ל כרב, והר\"ן בפ\"ק דקידושין הקשה לרב דס\"ל כליו של קונה דוקא ולא של מקנה ואפילו באדם חשוב ובקידושין מסקינן דמקודשת אם נתנה היא לאדם חשוב בהאי הנאה דקיבל מינה, וע\"ש שכתב ליישב וז\"ל דכי אמרינן דאדם חשוב כי מקבל מתנה מקרי הנאה הני מילי היכא שמקבל מתנה גמורה, אבל כשהיא על מנת להחזיר אין הנותן מתחשב בשביל כך, ומשום דסתם ק\"ס ע\"מ להחזיר הוא דוקא בכליו של קונה ע\"ש ועיין בב\"ח חו\"מ סימן ק\"ל שהוציא מזה דאם נותן ע\"מ להחזיר לאדם חשוב לא מהני, אע\"ג דמתנה ע\"מ להחזיר שמה מתנה אין הנותן מתחשב בכך ע\"ש וכבר כתבו בתולדות יצחק ואלשיך ויקחו לי תרומה כי ראוי לומר ויתנו, וכתבו דבאדם חשוב קבלתו כנתינה והנותן הוא הלוקח כ\"ש הבורא ית\"ש שמה שנותנים לו כאילו לוקחים ממנו ע\"ש והנה בכל המצוות אם אומר הריני נותן פרוטה ע\"מ שיחיה בני הרי זה צדיק גמור ומתנתו מתנה ואף שהיא ע\"מ להחזיר, ה\"ה כאן בתרומה אף אם נותן בשביל איזה פרס הוי נתינה, עדיין יקשה לנו היה לו לומר ויתנו כמ\"ש בתולדות יצחק ואלשיך, ולא שייך לתרץ כמ\"ש המפרשים דנתינה לאדם חשוב הוי כקבלה כיון שהוא ע\"מ להחזיר וכמ\"ש בשם הר\"ן, לכך פירש\"י לשמי, ושלא ע\"מ לקבל פרס, ואז שייך ויקחו כנ\"ל, וע\"ש בספרי קצה\"ח סי' ק\"ל סק\"ד מ\"מ ידמה כל איש בנפשו כי לא הצדיק עוד במעשיו עם בוראו ית', אך יצפה כי יגיע למעלה כאשר נאמר בתחילת האות שאחר זה.",
    "en": "(Yod) “A person should engage in Torah [study] and the commandments, even if not for their own sake; as through [that which is] not for their own sake, one comes to [engage in them] for their own sake” – as it is [found] in the Talmud (Pesachim 50b). But behold on the verse (Exod. 25:2), “And they shall take an offering for Me,” Rashi explains, “‘For Me’ – for My sake.” And why this offering must be for its own sake more than the other commandments, requires elucidation. Just the opposite: let one be engaged in it, even not for its own sake, etc., as mentioned. And it appears that [it can be explained by noting that] there is a disagreement about acquisition with a handkerchief between Rav and Levi in the chapter [entitled] HaZahav (Bava Metzia 47a): Rav reasons [the handkerchief should be] from the [possessions] of the purchaser, whereas Levi reasons that [it should be] from those of the seller. And we establish [the law] to be like [the opinion of] Rav. And Ran in the first chapter of Kiddushin is troubled about Rav who holds that it is specifically from the items of the buyer and not of the seller, even if he is an important man. As in Kiddushin, we conclude that [a woman becomes] married if she gave something to an important man [to wed him], because of the enjoyment [she gets] from that which he accepted it from her. And see there; that he wrote to resolve [this] – and these are his words, “When we say that if an important man receives a present, it is considered enjoyment [for the giver], that is when he receives a true present, but when it is on condition that [it] be returned, it is not considered so. And since an undifferentiated acquisition with a handkerchief is on condition that [the handkerchief] be returned, is has to specifically be from the items of the buyer.” See there. And see in Beit Chadash on Choshen Mishpat 190:4 who deduced from this that if one gives [such a gift] on condition to return [it] to an important man, it is not effective. [As] even though a gift given on condition that [it] be returned is considered a gift, it is not credited to the giver in this way. See there. And is it has already been written in Toldot Yitschak and in [the commentary of R. Moshe] Alshekh [about] “And they shall take an offering for Me,” [that] it is fitting that it should [rather] say, “And they shall give.” And they wrote that the receiving of an important man is considered like giving; and [so in that case], the receiver is the giver. [Hence] all the more so [with] the Creator, may His name blessed, is that which is given to Him as if it is taken from Him. See there. And behold with all of the commandments, one who says, “I am contributing this small coin in order that my son will live,” behold he is a full-fledged righteous person; and his present is a present – even if it is on condition that [it] be returned. And the same is the law here with offerings – even if he gives [it] for the sake of some reward, it is [still considered] giving. If so [however], we would still have the problem that it should have stated, “And they shall give” – like it is written in Toldot Yitschak and in Alshekh. And it is not relevant to answer like the commentators have answered, that giving to an important “person” is like receiving, since it is on condition that [it] be returned (in that the giver expects a reward) – and as I wrote in the name of Ran. Therefore Rashi explained, “For My sake” and not on condition to receive a reward. And then, “And they shall take an offering for Me,” fits – as mentioned above. And see there in my book, Ketzot HaChoshen on Choshen Mishpat 190:4. Nevertheless, it should appear to each person about himself that he has not yet been sufficiently righteous in his actions in front of his Creator, may He be blessed. Yet he should hope that he shall arrive above, as we will say at the beginning of the next section after this.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.29:1",
    "he": "הנשמה קודם רדתה משביעין אותה הוי צדיק ואל תהי רשע ואפילו כל העולם כולו אומרים עליך שאתה צדיק הוי בעיניך כרשע, והוא מאמר הגמ' בנדה פרק המפלת, ולכאורה זה סותר למה שאמרו באבות אל תהי רשע בפני עצמך ונ\"ל דבתהלים ס\"ב כתיב אך הבל בני אדם כזב בני איש במאזנים לעלות המה מהבל יחד ובילקוט כדאי הכזבים והבלים שישראל עושים, שהם בני אדם - בני אברהם שהוא אדם הגדול בענקים, במאזנים לעלות - בחדש תשרי שמזלו מאזנים, לעלות המה מהבל יחד וצריך ביאור וכי אין למעלה מחטא כזבים והבלים ונראה דאיתא במדרש יוקח נא מעט מים, ר' אליעזר בשם ר' סימאי אמר, אמר הקב\"ה לאברהם אתה אמרת יוקח נא מעט מים - חייך שאני פורע לבניך הדא הוא דכתיב אז ישיר ישראל עלי באר ענו לה כו', אתה אמרת ורחצו רגליכם - חייך שאני פורע לבניך במדבר ובישוב ולעתיד לבוא, במדבר מנין - שנאמר וארחצך במים, בישוב מנין - שנאמר רחצו הזכו, לעתיד לבוא מנין - דכתיב אם רחץ ה' את כו' ולכאורה התשלומין האלה לא ישוו זה לזה, כי במדבר שפיר כתיב וארחצך, וכן לעתיד לבוא אם רחץ ה' כו', ופירושו שהקב\"ה בעצמו רוחץ, משא\"כ בישוב שכתוב רחצו מה זה תשלום גמול אם הם רוחצים את עצמם בלתי תגמולוהי ונלפע\"ד דאיתא במדרש שה\"ש, אל תראוני שאני שחרחורת, א\"ר יצחק מעשה בקרתנית אחת שהיתה לה שפחה כושית שירדה למלאות מים מן העין היא וחברתה, אמרה לחברתה למחר אדוני מגרש את אשתו ונוטלני לאשה, א\"ל למה, בשביל שראה ידיה מפוחמות, א\"ל אי שוטה שבעולם ישמעו אזניך מה שפיך מדבר ומה אם אשתו שחביבה עליו ביותר את אומרת מפני שראה ידיה מפוחמות שעה אחת רוצה לגרשה, את שכולך מפוחמת שחורה ממעי אמך על אחת כמה וכמה, ששזפתני השמש כו', למה אנו דומין לבן מלך שיצא למדברה של עיר וקפחתו חמה על ראשו ונתכרכמה פניו, וכיון שנכנס למדינה ורחץ במעט מן המים והלך למרחץ, מן המרחצאות חזר ליופיו והרי הוא כמו שהיה כו', אבל אתם שזופים ממעי אמכם כו' ע\"ש ובזה יובן בזכות אברהם נעשו צאצאיו כמותו זך ונקי, דהאב זוכה לבנו בנוי וביופי כו' וזו בזכות אברהם, ואף אם נתקלקל צורתם אח\"כ ע\"י החטאים, הנה זה כשזיפת השמש אשר אך את המראה היפה תכסה לעת מה ואחר רחיצה מעוטה ישוב להדרו לעצמותו הראשון וזה היה הבטחת הקב\"ה לאברהם, רחצו - פירוש שיהיו יכולים לרחוץ ולהסיר הצואה מעליהם כקרתנית זו החוזרת ליופיה וזה נראה כוונת המקונן, זכו נזיריה משלג אדמו עצם מפנינים חשך משחור תוארם, והיינו שעצמותם יפה ונאה זרע קודש מצבתם, והיינו אדמו עצם מפנינים, רק חשך משחור תוארם היינו מבחוץ התואר.",
    "en": "(Hay) ”Before the soul descends, it is made to swear, ‘Be righteous and do not be evil. But even if the whole world tells you that you are righteous, you should be like an evildoer in your [own] eyes.’” And this is a statement of the Talmud in Niddah 30b in the chapter [entitled] HaMapelet. And this ostensibly contradicts that which they said in Avot 2:13, “Do not be evil in front of yourself (bifnei atsmecha, which can also be understood as, in the face of your essence).” And it appears to me [that this can be explained by noting what is written] in Ps. 62:10, “Men are mere vanity; mortals, deception; placed on a scale all together, they weigh less than vanity.” And [it is written] in the Yalkut (Yalkut Shimoni on Torah 645), “The deceptions and vanities that Israel does are worthwhile – as they are men, the sons of Avraham, who was the greatest man among the giants – to be raised upon the scales, in the month of Tishrei, the sign of which is Scales (Libra) – to be raised together above the vanity.” And this requires elucidation, as there is nothing worse than the sin of deceptions and vanities. And it appears [that it can be explained according to that] which is [found] in the Midrash (Bereishit Rabbah 48: 10):“Let a little water be taken” (Gen. 18:4) – Rabbi Eliezer said in the name of Rabbi Simai, “The Holy One, blessed be He, said to Avraham, ‘You said “Let a little water be taken” – by your life, I will repay your children’; this is that which is written (Num. 23:17), ‘Then Israel sang, “Spring up, O well; sing to it, etc.”’ ‘You said “wash your feet” – by your life, I will repay your children in the wilderness, in their settlement (in Israel) and in the future to come.’ In the wilderness, from where [do we know it]? As it is stated (Ezek. 16:9), ‘I will wash you in water.’ In their settlement, from where [do we know it]? As it is stated (Isaiah 1:16), ‘Wash yourselves, purify yourselves.’ In the future to come, from where [do we know it]? As it is stated (Isaiah 4:4), ‘When the Lord washes the, etc.’”And ostensibly these repayments are not equal to one another. As in the wilderness, it is well stated – “I will wash you”; and also in the future to come, “When the Lord washes, etc.” – and its understanding is that the Holy One, blessed be He, Himself, washes [them]. But this is not the case in the settlement, about which it is written, “Wash yourselves.” How is this a repayment of reward, if they are washing themselves – without ‘His bounties?’ And in my humble opinion, it appears that [it can be explained according to that] which is [found] in Midrash Shir HaShirim Rabbah 1:6:3:[“Don’t stare at me because I am swarthy” (Song 1:6)] – Rabbi Yitschak said, “[There is] a story about a townsman who had a black maidservant who went down to fill water from the spring with her companion. She said to her companion, ‘Tomorrow my master will divorce his wife and take me for a wife.’ [The companion responded] to her, ‘Why?’ ‘Because he saw that her hands were charred.’ She said to her, ‘There is no [greater] fool in the world [than you]. Let your ears hear what your mouth is saying: If you say that he wants to divorce his wife who is so beloved to him because he saw that her hands were charred for a short time, it is all the more so with you – as you are totally charred, black from your mother’s innards.’ [‘As the sun has tanned me, etc.’ (Song 1:6) ] – To what are we (i.e. Israel) similar? To the son of a king who went out to the wilderness of a city and the sun beat down upon his head and his face darkened. But when he returned to the city and washed with a little water and went to the bathhouse, he regained his beauty. And behold he is as he was, etc. But you (the other nations) are tanned from the innards of your mothers, etc. [See there.]And with this it is understood: In the merit of Avraham, his descendants were pure and clean like him. As the father gives over to the child his appearance, his beauty, etc. And even if their form was damaged afterwards through sins, behold this is like the tanning of the skin, which only covers the fine appearance for a short time. But after a little washing, it returns to its fineness – to its original essence (etsem). And this was the promise of the Holy One, blessed be He, to Avraham – “Wash yourselves,” the explanation of which is that they will be able to wash and remove the dung from upon them, like that townswoman who returns to her beauty. And it appears that this is the intention of the lamenter (Lam. 4:7-8), “Her elect were purer than snow […]; their etsem ruddier than corals. Now their faces are blacker than soot.” And [this is] meaning that their essence (etsem) was beautiful and pleasant – their ‘stump is a holy seed.’ And this is [the meaning of] “their etsem ruddier than corals.” However “Now their faces are blacker than soot” – meaning their external appearance.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.30:1",
    "he": "לפי דרכינו, זה כוונת מאמרם ז\"ל באבות אל תהי רשע בפני עצמך, פירוש בעצמותך, כי זרע קודש אנחנו ולא ישתנה בעצמות, וכל עבירות בני ישראל אך תואר הוא להם אשר לא יתמיד כי אם יעמוד עת מן העתים ומה שאמרו אפילו כל העולם כולו אומרים עליך שאתה צדיק הוי 'בעיניך' כרשע, פירוש במראך, כמו ועינו כעין הבדולח שפירושו מראה והוא התואר, ואז תוסיף אומץ, תרבה לך בורית ותלבין בגדיך, ותשלים חפץ בוראך האומר הראיני את מראיך והנה כל מה שאינו בעצמות רק בתואר ובמראה אינו אלא מקרה והמקרה לא תתמיד, לכן זרע אברהם אף אם ידיהם מפוחמות, השחרות לא תתמיד, ובהכרח יתלבנו וישובו ליופים ולעצמותם, אבל מעשיהם הטובים הם עצמותם והנה דבר שאינו מתקיים נקרא כזב כמו ולא יכזבו מימיו, וזהו כוונת המדרש שאמר כדאי הם כל הכזבים והבלים שישראל עושין, היינו כל העבירות קלות וחמורות, כולם רק כזב לפי שהם מקרים, כי עצמותם זך ונקי כאברהם מורישיהם וכנזכר וזהו כוונת מאמרם ז\"ל במסכת ראש השנה פ\"א, אילפא רמי כתיב ורב חסד, וכתיב ואמת, מתחילה אמת ולבסוף ורב חסד עוד שם ובית הלל אומרים ורב חסד מטה כלפי חסד, היינו לפי שהמע\"ט הם עצמיות המתקיימים והם אמת, והעבירות הם כזב, וכמו שמעט מן האור דוחה הרבה מן החושך, כן מעט מן האמת דוחה הרבה מן הכזב, ולכך מטה כלפי חסד ע\"י האמת.",
    "en": "(Lamed) According to our approach, this is the intention of the statement of [the Sages] may their memory be blessed, in Avot, “Do not be evil in front of yourself (bifnei atsmecha)” – the explanation of which is in your essence. As we are holy seed and we will not change in essence. And all of the sins of the Children of Israel are only their appearance, which will not be permanent, but only present from time to time. And that which they said, “But even if the whole world tells you that you are righteous, you should be like an evildoer in your eyes” – the explanation of [“in your eyes”] is in your appearance. [This is] like “and its appearance (literally, eye) was like the appearance of bdellium” (Num. 11:7) – the explanation of which is the appearance, and that is the description. And so you should increase courage, have much soap, whiten your clothes and fulfill the desire of your Creator who says, “Show me your appearance.” And behold anything that is not in the essence is only in the appearance. And [that] which is in the appearance is only incidental, and that which is incidental will not be permanent. Therefore [with] the seed of Avraham, even if their hands are charred, the blackness will not be permanent; and they will necessarily be whitened and return to their beauty and their essence. Rather [it is] their good deeds [which] are their essence. And [so] behold, something impermanent is called deception (khazav), as in (Isaiah 58:11), “whose waters do not fail (yekhazvu).” And this is the intention of the midrash that said, “the deceptions and vanities that Israel does are worthwhile.” [It] means all of the sins – [both] light and severe – are only deception, since they are incidental. As their essence is pure and clean, like Avraham their bequeather, and as mentioned. And this is the intention of the statement of [the Sages], may their memory be blessed, in Chapter 1 of Tractate Rosh Hashanah, “Ilfa brought up [a contradiction]: It is written [about God], ‘and abundant in kindness’ (Exod. 34:6); and [yet in the same verse], it is written ‘and truth.’ He answered, ‘Initially [He judges in] truth, but in the end, abundant in kindness.’” And also there (Rosh Hashanah 17a), “Beit Hillel say, ‘[He who is] abundant in kindness inclines towards kindness.’” [This is] meaning [that] since the good deeds are essential, they are lasting and they are [therefore] true; but the sins are deception. And just like ‘a little bit of light pushes off much of the darkness,’ so does a little bit of truth push off much deception. And therefore He inclines towards kindness, because of the truth.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.31:1",
    "he": "יראת ה' היא אוצרו, והיינו מש\"ה בח\"ה, והזהר שלא יהיו עניניך במעשיך לאלהים כענין העוף שאמר עליו הכתוב שיולדת הביצה ומחממת אותה על פני הארץ ממיעוט שמירתה אותה עד שיפסידוהו שאר בע\"ח, ולא תעשה אפרוח, כמ\"ש הכתוב כנף רננים נעלסה כי תעזוב לארץ ביציה כו', וכמו כן אפילו עוסק בתורה ומצוות וגמילות חסדים צריך שמירה והוא היראה, כמו החיטין שצריכין לקב חומטון כמבואר בש\"ס וכתיב דבר אתה עמנו ונשמעה פן תאכלנו האש הגדולה, ויאמר אל תיראו כי לבעבור נסות אתכם בא האלהים ולמען תהיה יראתו על פניכם ולכאורה אינו מובן תחילה אמר אל תיראו, ולסוף אמר למען תהיה יראתו על פניכם ונ\"ל לפי מה שנאמר על אחד מהיראים שמצאוהו ישן באחד המדברות וא\"ל האינך ירא מן האריה שאתה ישן במקום הזה, א\"ל בוש אני מאלהים שיראני יראה זולתו, הובא בחובות הלבבות (שער האהבה פ\"ו) ע\"ש, וזה כוונת מאמרם ז\"ל למען תהיה יראתו על פניכם זו הבושה, פירוש שיבושו מלירא משום דבר זולתו ית', וזהו שאמר להם משה אל תיראו, היינו שלא ייראו מהקולות והאש כמו שאמרו הם פן תאכלנו, אבל תהיה יראתו ית' לבדה על פניכם וזו הבושה וכל מי שהוא במדריגה זו ודאי כל מעשיו יתיחדו לשמו ית', ובזה שמירת תורתו ומעשיו הטובים, וכן אמר קהלת את אלהים ירא ואת מצותיו שמור, פירוש ע\"י יראתו לבדה ישמרו מצוותיו כמו החטים בקב חומטון, ולולי השמירה אין קיום להתורה ומצוות ובזהר כינה להיראה בשם בת ולתורה בשם בן, ואפשר בזה רמזו בש\"ס בת תחילה סימן יפה לבנים דרביא לבנהא, עפ\"י מ\"ש באבות כל שיראתו קודמת לחכמתו וכו', וכל שחכמתו קודמת ליראת חטאו כו', וזהו בת תחילה - היינו היראה, סימן יפה לבנים - היינו תורה, דרביא לבנהא, דע\"י התורה מתקיימת ובזה יבואר פירוש שירת האזינו, וירא ה' וינאץ מכעס בניו ובנותיו - היינו מה שמקדימין בן לבת, פירוש תורה ליראה, ויאמר אראה מה אחריתם כי דור תהפוכות המה - שמהפכין הסדר, וע\"י כך בנים לא אמון בם - פירוש גם התורה לא תתגדל ותתקיים בהם.",
    "en": "(Yod) “The fear of the Lord was its storage chest” (Isaiah 33:6). And [this] means like that which [Rabbi Bachya] said in the Duties of the Heart, “And be careful that that your enterprise in your acts for God not be like the enterprise of the bird about which the verse says that it lays its egg and warms it on top of the ground and so fails to safeguard it, to the point that other animals destroy it and it does not become a fledgling.” [This is] like the verse states (Job 39:13-14), “The wing of the ostrich spreads […]. She leaves her eggs on the ground, etc.” And even one who is occupied with Torah, the commandments and acts of lovingkindness require safeguarding. And that is fear [of God] – like the kav of ḥomton (a substance that keeps pests away from grain), as is elucidated in the Talmud (Shabbat 31a-31b). And it is written, “You speak to us […] and we will hear, lest the great fire consume us. And [Moshe] said […], ‘Be not afraid; for God has come only in order to test you, and in order that the fear of Him may be upon your faces.’” And at first glance, this is not understood – first he says, “Be not afraid”; and at the end he says, “in order that the fear of Him may be upon your faces.” And it appears to me [that it can be explained] according to that which is said about one of those who had fear [of God]: That they found him sleeping in one of the wildernesses and said to him, “Are you not afraid of lions; that you are sleeping in this place?” He said [back] to them, “I am ashamed in front of God to have any fear besides my fear of Him.” [This is] brought in the Duties of the Heart (in the Section on Love, Chapter 6). See there. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘That fear of Him may be upon your faces’ – this is [referring to] shame” (Nedarim 20a). The explanation is that they be embarrassed to fear anything else behind Him, may He be blessed. And this is what Moshe told them, “Be not afraid,” meaning that they not be afraid from the voices and the fire – like they said, “Lest it consume us.” But only “the fear of Him should be upon your faces” – and that is the shame. And anyone who is on this level will have all of his actions dedicated to His name, may He be blessed. And with this, there will be a safeguarding of his Torah and his good deeds. And so did Kohelet say (Ecclesiastes 12:13), “Fear God and guard His commandments” – and its explanation is that only through fear of Him will his commandments be guarded, just like the wheat with the kav of ḥomton. And without the safeguarding, the Torah [that one studies] and the commandments [he performs] are not lasting. And in the Zohar, fear [of God] is given the name daughter; and Torah, the name son. And it is possible that they were hinting to this in the Talmud (Bava Batra 141a), “A daughter first is a good sign for sons. […] because she raises [the sons].” [This is] according to that which is written in Avot 3:9, “Anyone whose fear of sin precedes his wisdom, etc. And anyone whose wisdom precedes his fear of sin, etc.” And this is [the meaning of “A daughter first,” meaning fear, “is a good sign for sons,” meaning Torah – “because she raises [the sons].” As through it, the Torah [study becomes] lasting. And through this, the explanation of the song of Haazinu becomes elucidated – “The Lord saw and was vexed, and spurned His sons and His daughters” (Deut. 32:19): [This] means that they had the son come before the daughter – the explanation of which is that Torah [preceded] fear. “And He said, ‘I will see how they fare in the end, for they are a generation of reverses’” (Deut. 32:20), as they reverse the order; and as a result of this, they are “children with no faith in them,” – the explanation of which is that also the Torah [study] that they have with them will not grow and be lasting with them.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.32:1",
    "he": "בעקרם ואהבת את ה' אלהיך, היות האהבה הגמורה אינה אלא לאחד, אבל כשנתפשטה האהבה לשנים אינה שלימה כל כך כאשר נוטה כל האהבה שלו רק לאחד, ולפי שה' אחד לכך ואהבת את ה' אלהיך ע\"ש וזה נראה בכוונת הכתוב שאמר הקב\"ה לאברהם קח נא כו' אשר אהבת, ואחר עמדו בנסיון נאמר לו יען אשר עשית כו' את יחידך ממני ושוב לא נאמר אשר אהבת, כי עיקר הנסיון היה על שראה הש\"י שאהב את בנו שהוליד למאה, ועל זה נתפשטה האהבה ולא היתה שלימה עמו ית', לכן אמר לו לשחוט את בנו אשר אהב להשבית את האהבה מבנו ולהשלימה לו ית', ואחר עמדו בנסיון וכבר השלים אהבתו לו ית' עד שבאהבתו רצה לשחוט בנו יחידו, אז כבר שבתה האהבה מבנו והשלים כל חלקיו לבורא ית', ולכן לא הזכיר שוב אהבה ליצחק רק יחידו וצריך ליחד היראה והאהבה לשמו ית\"ש כאשר ביארנו והנה מתוך היראה הטהורה בא לידי אהבה גמורה ואמרו בש\"ס יראת ה' היא אוצרו, משל לאדם שאמר לשלוחו העלה לי חיטין לעליה הלך והעלה לו, א\"ל ערבת בהם קב חומטון, א\"ל לאו, א\"ל מוטב אם לא העלית, ופירש רש\"י חומטון משמר את הפירות מהתליע ובמדרש יראת ה' היא אוצרו, משל לאדם שאומר לחבירו יש לי מאה כור חיטין מאה חביתין שמן מאה חביתין יין, אמר לו יש לך אפותקאות להשים בתוכן, אמר ליה לאו, א\"ל אין לך בהם הנאה של כלום וכתב בטור ברקת דבש\"ס דילן הוא משל ליראה פנימית ובמדרש דקרי לה אפותקאות הוא משל ליראה חיצונית ע\"ש והנה ודאי מי שיש לו חיטין או פירות יותר, הרבה צריך לחומטון והרבה צריך אוצרות לתת בתוכן, ולזאת מי שהוא בעל תורה ומצוות ומעשים טובים הרבה, יותר צריך לאפותקאות ולחומטון כפי ערך מה שיש לו מתבואה וחביתי יין ושמן, וא\"כ צריך יותר יראה דהוא אוצרו, וצריך לזה השתתפות וחברות עם היראים יראי ה', וכמו שמשתתפין בזה למי שיש לו תבואה ואין לו אוצרות למי שיש לו אוצרות הרבה, ולזה אפשר לפרש חבר אני לכל אשר יראוך ולשומרי פקודיך, כי ע\"י היראה משתמר המצוות, ואת אלהים ירא ואת מצוותיו שמור, כי ע\"י היראה את מצוותיו שמור, וכמו קב חומטון שמשמר את הפירות, וכמ\"ש באות י' הסמוך.",
    "en": "(Bet) In Sefer HaIkkarim 3:35, [it is written about (Deut. 6:5), “And you shall love the Lord, your God”]: “A person cannot love two things or two persons with a perfect love, for if he loves them both, neither love is perfect since it is divided between two. It is impossible for the lover to be completely united with the loved – such as the idea of love requires – unless the loved is one. […] But since ‘the Lord is one,’ [‘you shall love the Lord, your God’].” See there. And this appears to be the intention of the Scripture (Gen. 22:2), [wherein] the Holy One, blessed be He, says to Avraham, “Please take, etc., whom you love”; but after his passing the test, it is said to him (Deut. 22:16), “Because you have done, etc., your only one from Me” – but it did not repeat, “whom you love.” As the essence of the test was that God, may He be blessed, saw that [Avraham] loved the son he fathered when he was a hundred. And because of this, his love was [divided] and not perfect with Him, may He be blessed. Hence He told him to slaughter his son that he loved. This was in order to negate the love from his son and make it perfect for [God], may He be blessed. And after he passed the test and made his love perfect for God – to the point that in his love, he wanted to slaughter his only son – then his love for his son was already negated; and all of its divisions became wholly for God, may He be blessed. And therefore it no longer mentioned “love” for Yitschak, just “his only one.” And one must dedicate [his] fear and love to His name, may His name be blessed, as we have elucidated. And behold, from undiluted fear, he came to total love. And they said in the Talmud (Shabbat 31a), “‘The fear of the Lord was its storage chest’ (Isaiah 33:6) [… There is] a parable about a man who said to his emissary, ‘Bring […] wheat up to the attic for me.’ [So] he went and brought it up for him. He said to [him], ‘Did you mix a kav of ḥomton into it?’ He said to him, ‘No.’ He said to him, ‘It would have been preferable had you not brought it up.’” And Rashi explains that ḥomton preserves produce from getting wormy. But [it is found] in the Midrash (Shemot Rabbah 30:14), “[‘The fear of the Lord was its storage chest’] – there is a parable about a man who said to his fellow, ‘I have a hundred kor of wheat, a hundred barrels of oil [and] a hundred barrels of wine.’ [The other] said to him, ‘Do you have storehouses to put [them into?’ He said to him, ‘No.’ He said to him, ‘Then] you will have no [benefit] from them.’” And in Tur Bareket, it is written that in our Talmud, it is a parable for internal fear, but in the midrash – which calls it storehouses – it is a parable for external fear. See there. And behold, certainly one who has more wheat or fruit will need to have more homton and to have more storehouses to put them in. And for this reason, one who is a master of Torah, the commandments and many good deeds, will need more storehouses and homton – according to the value of the grain and barrels of wine and oil that he has. And if so, he needs more fear of Him, which ‘is his storage chest.’ And for this, he needs cooperation and association with those that fear – those that fear the Lord. And [it is] just like there is cooperation between the one who has grain but does not have storage chests and the one has many storage chests. And with this, it is possible to explain (Ps. 119:63), “I am a companion to all who fear You, to those who guard Your precepts” – since through fear, the commandments will be guarded. And [it is also possible to explain], “Fear God and guard His commandments” (Ecclesiastes 12:13), – as through fear of Him, [a person’s fulfillment of the] commandments will be guarded, like the kav of ḥomton preserves the wheat, and as I wrote in Paragraph Yod adjacently (immediately above).",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.33:1",
    "he": "המלך שלמה ע\"ה אמר עד מתי פתאים תאהבו פתי ולצים לצון חמדו להם, ולכאורה יתמה לב איש ומי יאהב הפתי יותר מפתאים ולצון מהלצים ונראה לפמ\"ש במערכת אלהות פ\"ח וז\"ל ויתבונן עוד שורש מאמרם ז\"ל שאמרו כל הגדול מחבירו יצרו גדול ממנו, כי לא דברו בצדיק גמור כו' כי מלאך ה' צבאות כו', וכן לא דברו ברשע גמור כו' ונמשל כבהמה וכולו יצר הרע, אבל דברו בבינונים כו', וכאשר האחד גדול מחבירו בתורה ובחכמה הרומזים לבנין, כך הרוח הכלול בכל מדה אשר ממנו התאוה שורה עליו יותר לדרך השלימות, ונמצא כי יצרו גדול כי בהיות הרוח כלול בקרב הצורה הנכבדת מעורר תמיד לצאת מן הכח אל הפועל כי רוח צפונית מנשבת תמיד, משא\"כ במקום שאינו כלול כל כך ופועל לעתים, ואינו דומה מי שיש לו פת בסלו למי שאין לו עכ\"ל ובפירוש שם ז\"ל אבל קשה בעיני המשל הזה כי לא יצדק עם הנמשל אבל הוא סותרו כו', אלא שי\"ל שלא הביא בכאן המאמר הזה אלא לומר כי השלם יש לו פת בסלו תמיד בענין ההשגה ואינו כן האחר וע\"ש ולי נראה ביאורו דודאי בהא דאמרו שהיו אומרים לשליח שהוליך השעיר המשתלח הא לחם והא מים ואמרו מעולם לא היה צריך אדם לכך רק שאין דומה מי שיש לו פת כו', כן נמי כל הגדול מחבירו ובפניו כל דלתים סגורות מלעבור איזו עבירה, והנה אצלו דבר שאי אפשר בשום אופן לעבור על מצות ה' והרי אין לו פת בסלו, כי בשום אופן לא יוכל לבוא לידי תאוה ההיא, ואז יצרו מתגבר ויבליג עליו, משא\"כ הקטן במעלתו שיוכל לעבור באיזה אופן מאופנים על המצוות והרי פת בסלו ולא תקיף עליה יצריה כיון דאי בעי עביד, לזה קאמר דרוח צפונית מנשבת תמיד הוא היצה\"ר, דמצפון תפתח הרעה, ואם היצר כלול בקרב הצורה הנכבדת ואי אפשר בשום פנים לעבור על המצוה מתגבר עליו יצרו, כי אין לו פת בסלו, משא\"כ במקום שאינו כלול כ\"כ ופעמים יעבור בפועל יש לו פת בסלו ואין יצרו גדול כל כך וזה פירוש עד מתי פתאים תאהבו פתי ולצים לצון חמדו להם, הואיל ויש להם פת בסלם ויוכלו לעשות כרצונם, ומה להם החמדה והאהבה להלצון, יותר היה ראוי החמדה והתשוקה ההיא למי שאינו לץ או פתי והוא אין לו פת בסלו, ומאד צריך לשמור פיו ולשונו מכל הנ\"ל, וביותר לת\"ח ההוגה בתורה שבע\"פ שצריך להיות פיו נקי וטהור כדין הקלף לתורה שבעל פה וכמ\"ש בסמוך אות ריש ע\"ש.",
    "en": "(Hay) King Shlomo, peace be upon him, said (Prov. 1:22), “How long will you silly ones love silliness, you scoffers desire scoffing?” And ostensibly this makes one wonder, who would love silliness more than the silly ones, and scoffing than the scoffers. And it appears [that it can be understood] according to that which is written in Chapter 8 of Maarekhet Elohut – and [these are his words]:And one should further reflect upon the statement of [the Sages], may their memory be blessed, “Anyone who is greater than his fellow, his [evil] inclination is greater than his” (Sukkah 52a). As they were not speaking about a completely righteous one, etc., ‘as he is an angel of the Lord of Hosts,’ etc. And they were likewise not talking about a completely evil one, etc. ‘as he is compared to a beast,’ and he is all evil inclination. Rather they were speaking about those in between, etc. And when [such a] one is greater than his fellow in Torah and wisdom – which hint to stature – so [too] does the life force which is connected with each trait, from which desire comes, dwell upon him in a more perfect way. And it comes out that his inclination is greater; as since the life force is connected with the glorious form, it is always aroused to go from being latent to being actualized – as the ‘north wind always blows.’ [But] this is not the case when it is not so connected to the form – and it is [accordingly only] occasionally actualized. “And one who has bread in his basket is not similar to one who does not have bread in his basket” (Yoma 67a). [To here are his words.]And in the commentary there [it is written, and] these are [its words], “But this metaphor appears difficult in my eyes – as it does not justify the [argument], but rather contradicts it, etc.” However it can be said that he only brought this statement to say that the [more] complete one always ‘has bread in his basket’ regarding the matter of achievement, whereas this is not the case with the other. And see there. But it appears to me that its explanation is that certainly that which they said that they would say to the messenger who would take the scapegoat, “Here is [food], here is water,” and they said, “No one ever needed this. However it is that one who has bread in his basket is not similar, etc.” – so too is it with one who is greater than his fellow, and all of the doors to transgress with a certain sin are closed. As behold, for him to transgress the commandments of the Lord is something impossible in any way. And [so] you see, he does not ‘have bread in his basket’ – as in no way will he come to [actualizing] this desire. And then his inclination becomes strong against him and restrains him. [But] this is not the case with one lesser in his stature who is able to transgress in certain ways with the commandments. And so he ‘has bread in his basket,’ and his inclination is not strong against him – since if he wants, he will do [the sin]. And about this is it said that the northern wind always blows – it [refers to] the evil inclination, as ‘the evil will begin from the north.’ And if the life force is connected with the glorious form and it is impossible for him to transgress against [any] commandment, his inclination becomes strong against him – as he does not ‘have bread in his basket.’ [But] this is not the case when it is not so connected and he sometimes actually transgresses – [such a one] ‘has bread in his basket.’ And [so] his inclination is not so great. And this is the explanation of “How long will you silly ones love silliness, you scoffers desire scoffing?” Since they ‘have bread in their baskets’ and they can do as they please, what is this love and desire of theirs for scoffing? This love and passion would have been more fitting for one who is not a scoffer or a silly one – as he does not ‘have bread in his basket.’ And [such a one] must watch his mouth and his tongue very much from all of what was mentioned above. And [this is] especially [the case] with a Torah scholar who meditates upon the oral Torah – that he requires a clean and pure mouth, like the law of parchment for the oral Torah, and as I wrote in the nearby Paragraph Reish (the second paragraph so designated).",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.34:1",
    "he": "כרום זלות לבני אדם, ודרשו חז\"ל (ברכות ו, ב) אלו דברים שעומדים ברומו של עולם ובני אדם מזלזלין בהם והיא התפילה ובישעיה יען בפיו ובשפתיו כבדוני ולבם רחק ממני לכן הנני יוסיף להפליא העם הזה הפלא ופלא ואבדה חכמת חכמיו כו' ונראה לי דהנה בתהלים ע\"ח ויפתוהו בפיהם ובלשונם יכזבו לו ולבם לא נכון עמו ולא נאמנו בבריתו, לכאורה יקשה מה שאמר בלשונם יכזבו לו, דעיקר הכיזוב הוא בלבו שהפיתוי הוא בפיו ובלשונו אמנם אמרו האי שלוחא דציבורא דנחית קמיה דר' חנינא אמר האל הגדול הגבור והנורא כו', אי לאו משה דאמרינהו ואתו אנשי כנסת הגדולה ותקנוהו בתפילה לא הוי אמרינן, ואת שבחתיה כולי האי, משל למלך בשר ודם שהיה לו אלף אלפים דינרי זהב ומקלסין אותו במאה דינרי כסף והיה לו גנאי, וכתב המורה שלא אמרו משל למלך שהיה לו אלף אלפים דינרי זהב ומקלסין אותו במאה דינרי זהב, שהיה מורה זה ששלימותו יתברך יותר שלם מאשר יחדו לו הם ממינם, ואין הענין כן כמו שביארנו במופת, אבל חכמת זה המשל הוא שמקלסין אותו בשל כסף, להורות שאלו אשר הם אצלינו שלימות אין אצלו יתברך דבר ממינם אלא כולם חסרון בחקו, וכמו שביאר ואמר זה המשל והלא גנאי הוא לו עכ\"ל וכבר ביאר הרמב\"ם שם שאין ליחס לבורא יתברך שום תהילה ושבח ממעלת חכם או גבור והוא רחוק מדמיון, כי הוא מרומם על כל ברכה ותהלה, ע\"ש פרק נ\"ט, ואם כן עיקר התהילה בלב נבון שירחיק מלבו כל מה שאומר בפה, ויבין שההכרח הוא לדבר בלשון בני אדם אבל בלבו הדומיה תהילה והנה כבר כתב בחובות הלבבות שער החשבון פ\"ג וז\"ל ומשלו זה עוד לעבד שבא אדוניו לביתו וציוה אשתו ובניו לכבדו ולעשות כל אודותיו, והלך לו הוא והתעסק בשמחה ובשחוק ונמנע מעבוד אותו בעצמו כו', וקצף עליו אדוניו ולא קיבל כבודו ועבודתו והשיב הכל בפניו עכ\"ל, ואנחנו מוסיפים קצת להמשיל, שאשתו ובני ביתו לא ידעו ולא הבינו מהות המלך וכבודו כי לא ראו מימיהם עוד שלטון לפניהם ולא כיבדו כראוי למלך רק כלאחד השרים, אז תעלה חמת המלך על עבדו ולא יאשמו אשתו ובני ביתו כי מה עשו בהעדר ידיעתם, לא כן העבד הוא היודע וכן הדבר בתפילה כשיפתוהו בפיהם, כיון דאין גדר לכבוד הבורא יתברך בפה ולשון כי אינו ממהותו וענינו כלל, שהוא מרומם נבדל ונשגב מכל מה שיוכל להאמר בפה, רק בהכרח יצוייר דבר מה לשבר אזן המדבר והמהלל, אבל אם לבם לא נכון עמם, פירוש בלבם לא יכוונו שכל מה שהם אומרים הם רק על דרך ציור, אז יפתוהו בפיהם ובלשונם יכזבו לו, כי כל התהילות והתשבחות לא יתייחסו בשום אופן לו יתברך וזה פירוש יען בפיו ובשפתיו כבדוני ולבו רחק ממני, היינו שלא כוונו אל מה שזכרנו, לכן הנני יוסיף כו', ואבדה חכמת חכמיו, עפ\"י מה שאמר באיוב והחכמה מאין תמצא, שפירושו שעיקר החכמה על השלילה שמשללים את המעלות ליחוסו, אבל אז אבדה חכמת חכמיו אמנם איש אמונים ישמור בלבו יחכם ויאמר אך חסד אל אתנו כי נשבחהו עפ\"י מדריגתינו.",
    "en": "(Kaf) “When vileness is exalted (kerum) among the sons of men” (Ps. 12:9). And the rabbis expounded [about this verse] (Berakhot 6b), “These are matters in the heights of (berumo) the world, which people treat with contempt [– and that is prayer].” And [it is written] in Isaiah 29: 13-14, “Because that people has approached [Me] with its mouth, and honored Me with its lips, but has kept its heart far from Me […]. Hence, I shall further baffle that people with bafflement upon bafflement; and the wisdom of its wise shall fail.” And it appears to me [that this can be understood as follows]: Behold [it is written in] Ps. 78:36-37, “Yet they seduced Him with their mouth, were untrue to Him with their tongue. Their hearts were inconstant toward Him; they were untrue to His covenant.” Ostensibly, that which it said, “were untrue to Him with their tongue,” is difficult – as the essence of untruth is in his heart, whereas seduction is with his mouth and with his tongue. However they said (Berakhot 33b):A certain [prayer leader] descended [before the ark] in the presence of Rabbi Chanina. He [extended his prayer and] said, “God, the great, mighty, awesome, etc.” [Rabbi Chanina said], “Had Moshe not said them […] and had the members of the Great Assembly not come and incorporated them into the prayer, we would not say [any words of praise for God at all]. And you went on and recited all of these? It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for [a hundred] silver dinars. That would be a disgrace for him.”And the Guide writes (Guide for the Perplexed 1:59):They did not say, “It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for a hundred golden dinars.” For this would imply that God's perfections were more perfect than those ascribed to man [but] still of the same kind; but this is not the case, as has been proved. Rather the wisdom of this metaphor is that they praise him with silver – to show that these attributes that are perfections as regards ourselves, are not such as regards [God], may He be blessed. In reference to Him they would all be defects – and as this metaphor elucidates and says – “would it not be a disgrace to Him?” [To here are his words].And Rambam has already elucidated there that one should not ascribe to the Creator, may He be blessed, any homage or praise from the virtues of the wise or the strong, whereas He is distant from comparison – as He is elevated ‘above any blessing and homage.’ See there in Chapter 59. And if so, the main homage [for God] in the heart of the discerning is that he distance anything that he says with his mouth from his heart (mind). And he should understand that it is perforce that [we] speak in the language of man. But in his heart, the ‘silence is homage.’ And behold, it was already [written] in Duties of the Heart, in the Section on the Reckoning of the Soul, Chapter 3, and these [are his words], “And they compared this further to a servant whose master came to his house and he commanded his wife and children to honor [the master] and do everything for him. But [the servant] went away and got involved in mirth and laughter, and stopped himself from honoring [the master] himself, etc. And his master became enraged with him and did not accept his honor and his service and returned everything in his face.” To here [are his words]. And we will add a little [to the] metaphor – that his wife and his household did not know and did not understand the nature of the king and his glory, as they had still never seen a ruler in their days. And [so] they did not honor him fittingly, but rather as [would befit] one of the ministers. Then the rage of the king rose against his servant. But [the servant’s] wife and household were not blamed – as given their lack of awareness, what could they do? Not so the servant, the one that was aware. So too is the matter of prayer, when “they seduce Him with their mouths.” Since there is no limit to the glory of the Creator, may He be blessed, in the mouth and the tongue – as He is not of its nature and category at all, since He is elevated and distinct and removed from what can be said by the mouth – it is only something of homage and praise that is perforce fashioned to fit the ear of the speaker and the one giving homage. But ‘if their hearts are inconstant towards themselves’ – the explanation of which is that they do not have the intention in their hearts that all of what they are saying is only by way of illustration – then “they seduced Him with their mouth, were untrue to Him with their tongue.” As none of the homage and praises correspond to Him, may He be blessed, in any fashion. And this is the understanding of “Because that people has approached [Me] with its mouth, and honored Me with its lips, but has kept its heart far from Me” – meaning, that they did not have intention for that which we mentioned. “Hence, I shall further, etc. and the wisdom of its wise shall fail.” [This is] according to that which is stated in Job 28:12, “But where (meayin, which can also be understood as, from not) can wisdom be found” – the explanation of which is that the essential wisdom is in negation, such that we negate virtues [that could be] attributed to Him. But then “the wisdom of its wise shall fail.” However the ‘man of faith’ will guard [it] in his heart – he will be wise and say, “It is the ‘kindness of God’ to us that we [can] praise Him according to our level.”",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.35:1",
    "he": "הן האדם היה האחד אשר בקרבו משכן אחד, כאשר ביארנו ברוב מאמרי הקדמתינו זאת, וכדאיתא בזוהר פרשת קרח דאחד לא שריא אלא באחד ע\"ש, ואחדות ע\"י המצוות משרה השכינה בישראל ע\"י כ\"ב אתוון דאורייתא דביה כלולין תרי\"ג מצוות, שס\"ה מצוות עשה, ורמ\"ח מצוות לא תעשה נגד גידי ואברי האדם, וכן מבואר בסי' ב' בפירוש פסוק כי אם עונותיכם מבדילים ביניכם, כי על ידי המצוות הם נאחדים ונאחזים וע\"י העוונות נפרדים זה מזה וזה היה כוונת הלל שאמר להגר ואהבת לרעך כמוך ואידך פירושא זיל גמור, פירוש שאר המצוות הם פירושים להאחדות אשר על ידם יתלכדו בני ישראל ויהיו אחד וזה מבואר ג\"כ במדרש דאמר וכי מה איכפת ליה לקב\"ה אם שוחט כו', הרי לא ניתנו אלא לצרף בהם הבריות שנאמר אמרת אלוה צרופה, פירוש על ידי המצוות יתאחדו בני ישראל עוד שם במדרש רבה פרשת ויחי אמר יעקב לבניו שמא בשביל שבאתם מד' אמהות יש בכם שמץ עבודה זרה, א\"ל כתיב לבית אבותם כשם שאין בלבך אלא אחד, ובעל יפה תואר לא ידע פירושו ונ\"ל לפמ\"ש הגור אריה בספר נצח ישראל טעם על שמסרה רחל סימנים ללאה, היה לפי שידעה שאינו ראוי יעקב להוליד כל י\"ב שבטיו מאשה אחת, שאם היה כן היו כלם אחד וזה אינו ראוי להשפל הזה כי טבעו נוטה מדרך האחדות וזה גורם חטא לישראל עד לעתיד לבוא במהרה בימינו ע\"ש וזהו שאמר יעקב לבניו שמא בשביל שבאתם מד' אמהות אי אפשר שתתאחדו וגרם החטא, דאחד לא שריא אלא באחד והשיבוהו כתיב לבית אבותם ואב אחד לכולנו ובלב כולנו אחד ועל ידינו יתאחד הש\"י, וכמ\"ש מהרי\"א בפירוש פסוק והיו לבשר אחד, כמו שפירש רש\"י ע\"י הולד הנוצר משניהם וחלק כל אחד בו אברים אברים, והולד אמנם אוהב את עצמו, על ידי כן גם האב והאם אוהבים זה את זה, כי הענף מוליד אהבה בשרשים וזה כוונת מאמרם ז\"ל ואהבת כו' שיהיו שניהם מתאהבים ע\"י, והיינו הכחות העליונות יתאחדו, כי כולם נתנו חלקם אל האדם והוא הענף מהם ויצמיח אהבה בשרשים ולכן יש לכוון קודם כל לימוד ומעשים טובים היחוד ההוא בקיום מצות ואהבת לרעך כו', והיה כל ישראל איש אחד וגם מולידיהם יתאהבו ויתאחדו ובמה שביארתי יובן מאמרם בשלהי מסכת עדיות, אין אליהו בא לא לרחק ולא לקרב אלא לעשות שלום ביניהם, שנאמר הנני שולח כו', היינו שיקראו על שם אבותם ואב אחד לכולנו והעולם יהיה אז ראוי לכך, ואז נראה בשמחת ציון ובנין ירושלים במהרה בימינו אמן סלה.",
    "en": "(Hay-Nun) ‘Behold man is the one’ in which there is one shrine, as we have elucidated in most of the sections of this introduction of ours. And [it is] as it is [found] in the Zohar, Parashat Korach 94 (3:176a-b), “The One only dwells among the one.” See there. And the unity that [comes] as a result of the commandments permitted the Divine Presence to dwell among Israel through the twenty-two letters of the Torah. As included in it are the six hundred and thirteen commandments – the three hundred sixty-five positive commandments and the two hundred and forty-eight negative commandments – corresponding to the sinews and limbs of a man. And so was it explained in Paragraph Tzaddi in explanation of the verse (Isaiah 59:2) “But your iniquities have been a barrier between you,” that [the Jews] are united through the commandments and divided one from another through sins. And this was the intention of Hillel who said to the convert, “[‘And you shall love your neighbor as yourself’ (Lev. 19:18)] – that is the entire Torah, and the rest is its explanation. Go study.” [Its] explanation is that the other commandments are explanations of the unity through which Israel joins together and becomes one. And this is also elucidated in the midrash (Vayikra Rabbah 13:3) that says, “What does the Holy One, blessed be He care if he slaughters, etc.? Behold, [the commandments] were only given to refine (letsaref, which can also mean, unite) the creatures, as it is stated (Prov. 30:5), ‘the word of God is refined.’” [Its] explanation is that through the commandments, the Children of Israel will be unified. And also there in Midrash Rabbah on Parashat Vayechi, “Yaakov said to his sons, ‘Maybe because you come from four mothers, you have a tinge of idolatry?’ They said to him, ‘It is written (Num. 1:20), “according to the house of their fathers” – just like there is only One in your heart.’” And the author of the Yafeh Toar did not know its explanation. But it appears to me that [it can be explained] according to what [Maharal] writes in Netsach Yisrael – [that the] reason that Rachel gave the signs to Leah was because she knew that it was not fitting for Yaakov to father all twelve of the tribes from one woman. And had it been so, they would have all been one, whereas that is not fitting for this lowly [world] – as its nature inclines away from the way of oneness. And this causes sin in Israel until the future to come (messianic times) speedily in our days. See there. And this is [the meaning of that which Yaakov said to his sons, “Maybe because you come from four mothers, it is impossible that you will be unified; and sin caused it, as the One can only dwell among one.” But they answered him, “It is written, ‘according to the house of their fathers’ – and there is one Father to all of us and there is One in our hearts. And God, may He be blessed, will be unified through us.” And it is as our teacher Rabbi Yitschak Abarbanel writes in explanation of the verse (Gen. 2:24), “and they shall become one flesh,” like Rashi explained – through the embryo that is created from both of them. And the portion of each one is in the many limbs. Even though the embryo loves itself; yet through this the father and the mother [also] love each other, as a branch produces love in [its] roots. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘And you shall love [the Lord your God], etc.’ (Deut. 6:5) – [that the name of the Heavens be loved through you]” (Yoma 86a). And that means that the higher forces become unified, as all of them gave their portion to man and he is a branch from them – and love will sprout from the roots. And hence one should have intention for this unification before every [Torah] study [session] and good deed, as a fulfillment of the commandment of “and you shall love your neighbor, etc.” And [then] all of Israel will be one, and also all of the ones that gave birth to them will love each other and be unified. And with what I have elucidated, their statement at the end of Tractate Eduyot is understood, “[Eliyahu] will not come to make distant or to bring close, but to make peace [among them], as it is stated (Mal. 3:23-24), ‘Behold, I will send, etc. [He shall bring back the hearts of the children to their fathers’” (Mishnah Eduyot 8:7). [This is] meaning that [the children] will be called by the name of their fathers, but there is [only] one Father to us all. And the world will then be fit for it. And then we shall see the joy of Zion and the building of Jerusalem, speedily in our days. Amen, Selah.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.36:1",
    "he": "ואני תפילה ימהר מעשהו יחיש מפלט לנו, לא יוסיף עוד ליסרנו, אף כי ידענו כי ברחמיו עשה לנו כל אלה, כי כאשר ייסר איש את בנו כו', וכמאמר המשורר ע\"ה השכח חנות אל אם קפץ באף רחמיו סלה, פירוש ששכח החנינה הנגלית והנראה בעליל, כי אם הטמין הרחמים באפו וברחמיו יקצוף ליסרנו, אמנם כבר לקחנו מוסר לקינו כפלים יוסף ה' לרצות עוד יקרב פזורנו, יקבץ גליותינו, ינחנו במעגל הצדק והשקט, דודינו ירענו יביאנו אל הר קדשנו, תשמח ציון תגל ירושלים, במהרה בימינו אמן סלה.",
    "en": "‘Any my prayer is [that] He quicken his plan [and] hasten the refuge for us’ – that He not continue to chastise us, even if we know that He has done all of these [things] from His mercy; ‘as in the way that a man chastises his son, etc.’ And [it is] like the statement of the Psalmist, peace be upon him, “Has God forgotten how to pity; has He in anger shattered His compassion? Selah” (Psalms 77:10) – the understanding of which is that He forgot His revealed and clearly obvious pity, as He concealed the mercy within His anger, and [so] He bursts out to chastise us with mercy. But we have already been chastised, ‘have been doubly smitten.’ May the Lord [thus] be increasingly appeased, may He ‘bring close our dispersed,’ ‘gather our exiles’ [and] ‘guide us in paths of righteousness’ and quiet. [May] our Beloved have us graze and bring us to our holy mountain. Then ‘Zion will rejoice’ [and] Jerusalem will be glad, speedily in our days, Amen, Selah.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.1.1:1",
    "he": "אמר המחבר הקונטרס הזה חברתיהו בעודי בימי הילדות והשחרות ואבני פינותיו טרם היותי לאיש ירה יריתי ומאשר חסתי על מיטב ימי נעורי וחמלתי על רב טרחי ויגיעי בו בימים אלה גם כי פעמים הרבה אזכיר אזכירהו בקרב ספרי קצה\"ח ויעדתי להוציאו לאור עולם ומאשר יקר בעיני חבורי זה נעים לי מאד כי יבכר לחידושי וכי הוא ראשית בכורי פרי מזימות לבבי למען אלה הבאתיו אל הדפוס לשלמי נדרי היום דברי הקימותי הפעם אולם מאשר יגורתי מפני השגיאה אשר עלי נתיב מחקר בני הנעורים ומרשתי הטעות אשר לפעמיו פרושה יירא לבי וגם מפני שנתערבו בו הלכות רבות וענינים יתבוללו בו מאוד מעגלותיו נעו נפוצו על פני כל הש\"ס ולבלתי בלולים יעלו על מכבש הדפוס ויצא חצץ כולו ע\"כ לא קדמתי להעלותו לבית הדפוס עד יחקו מלי בספר הואלתי לפלס כל נתיבותיהם בפלס ומאזני המשפט ולתור ולחקור ולחפש כל חדריו מששתי כל כליו זקקתיו שבעתים ומכשוליו הרימותי צרפתיו ובחנתיו ואשר לא ישר בעיני הפעם הבדלתי מתוכו ועוד שתי עליו נוספות עתה הפעם פי שנים בה וכאשר מצאה ידי הוספתי וגרעתי וכל הענינים אשר נפזרו בקרבו עתה אקבצם אל מקום אחד יקוו וחצבתי עמודיהם שבעה ואם כי מצער הוא יאותו לאורו רבים בישע אלקים כי הוא בית נתיבות הש\"ס נצב כולל ענינים נצרכים כבירים נפגשים בהלכות עמוקות ועצומות והן ימצאו בעיני המשכילים בעזה\"י ואמרו ז\"ל בפסחים רבא פתח באגדתא כו' וכן הרימותי גם אני בפתיחתי וכפי פרושות השמים מקוה ישראל בשמך אשא כפי פרשתי ידי אליך ובקידה ובכריעה אתן הודאה לשעבר אשר עזרני עד כה ותפלתי להבא להוסיף לי כח ואומץ לעסוק בתורתו ויראתו ולהוציא לאור שאר חדושי הכמוסי' עמדי אל נושא היית בדור ודור מאז אותנו לעם לך קנה קנית רבה צבאך וצא לישע עמך לישע משיחך.",
    "en": "The Author says, I wrote this booklet while still in the days of my youth and the blackness [of my hair], I threw down its foundation stone before I attained manhood. And since I had compassion on the best years of my youth and pity upon my great toil and effort during those days – even if I frequently mention it in my book, Ketsot HaChoshen – I have decided to bring it out to the light of the day. And [that is] because this composition is so dear to me, this [venture] very pleasant; as [this work] is the blossom of my novella and the first fruits of my thoughts. For these [reasons], I have brought it to print today to fulfill my vows; to have my words realized at this time. However I was scared of the error that is to be found in the path of youthful research, and [so] my heart was afraid of mistakes that can ensnare its footsteps. And also because many laws are connected and topics mixed together, its path moves and extends throughout the entire Talmud. And [so] without the proper mixture, ‘it will go out [unsorted] in [its] formation’ on the ramp of print. Hence I did not rush to bring it up to the printing house. Before ‘my words were [properly] inscribed in a book,’ I began to measure the paths [of my words] with a plane and with the scales of justice, and to survey and examine and ‘search through all of its rooms.’ I ‘felt all of its vessels,’ I purified [the book] seven times over and removed its snares. I refined it and examined it. And at that time, I separated away what did not seem right to me. And I also now made additions to it – twice as much as was there. And according to what I found, I added and removed; all the topics that were scattered, I am now ‘gathering to one place.’ [From this material] I have fashioned ‘seven pillars.’ And even ‘if it is small’ – with the [help] of God – many will benefit from its light. For ‘it stands at the crossroads’ of the Talmud and includes weighty and essential topics that meet with profound and mighty laws. And with the Lord’s help, ‘they shall find grace in the eyes of’ the enlightened. And [the Sages], may their memory be blessed, said in Pesachim, “Rava opened with homiletical (non-legal) teachings, etc.” And so too have I begun in my Introduction. And my ‘palms are lifted to the Heavens,’ [to] the Purification Pool of Israel. In Your name do I raise my palms; I have lifted my hands to You. And in prostration and in bowing do I give thanks for the past in which You have aided me up until now. And my prayer for the future is that I be given additional strength and courage to be involved with His Torah and His awe, and so to bring out the rest of my unrevealed novella that are with me. ‘You have been a God that has lifted’ each and every generation from when You acquired us as a nation. Make Your legion numerous and ‘go out to save Your people, to save Your anointed one!’",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.1.1:2",
    "he": "ארי' ליב באאמ\"ו מוה' יוסף הכהן זלה\"ה.",
    "en": "Aryeh Leib, the son of my father, master and teacher, our master, Rabbi Yosef HaCohen – may his memory be blessed for life in the world to come.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.1.1:3",
    "he": "יתברך האחד וישתבח הבורא בחכמתו ורצונו כל צבא השמים ארץ וימים אלה ואלונים בהמת ארץ וחיתו שדי ויברא את האדם על הארץ ויפח באפיו נשמת חיים וימשילהו בכל מעשי ידיו וישת כל תחת רגליו והנה כל היצורים והנבראים אלה הם בכללם איש אחד וזה מופת על אחדותו ית\"ש כמ\"ש הרמב\"ם בספר המורה ח\"א פ' ע\"ב כי האחד אמנם ברא אחד והנה לזה ראוי לכל איש קודם כל מעשה טוב וכל לימוד לכוין לשם יחוד כו' ובשם כל ישראל ולקבל עליו מצות ואהבת לרעך כמוך וכמו שיבואר.",
    "en": "The One be blessed and praised be the One who created, by His wisdom and will, all of the host of the heavens, the earth and the seas – ‘the terebinth and the oak,’ ‘the beasts of the land’ and ‘the animals of the field.’ ‘And He created man upon the earth,’ ‘and He blew into his nostrils a living soul,’ and He made him rule over all the works of His hand, and He placed everything under his feet. And behold, all of these beings and creatures are all together one “man.” And this is a sign of His oneness, may His name be blessed. [For] it is like Rambam writes in the Guide for the Perplexed, Part 1:72, that the One has in fact created one. Hence it is fitting for each person to have intention before any good deed or any [Torah] study, [that it be] for the sake of the unification, etc., and for the sake of all Israel, and [also] to take upon himself the commandment of “you shall love your neighbor as yourself” (Lev. 19:18), as will be explained.",
    "category": "Halacha"
  },
  {
    "ref": "Shev Shmateta, Introduction.1.1:4",
    "he": "אמרו חז\"ל בשעה שרצה הקב\"ה לברוא את האדם ברא כת מלאכים כו' אמרו מה אנוש כי תזכרנו כו' ולכאורה מה אכפת להו למלאכים בבריאת אדם אלא דעיקר בריאת האדם על הארץ אם כי הנשמה במחצבה נהנית מזיו התפארת וכלום חסר בבית המלך אולם גזרה חכמתו ית\"ש להורידה למטה לנסותה בקיום מצותיו ושמירת תורותיו וכאשר תצדק הרבה כן תרבה וכן תפרוץ ותגדל למעלה עד אשר תשוב אל האלהים אשר נתנה ביתר עוז ורב אונים וכתיב בזהר שתה מים מבורך ונוזלים מתוך בארך כי בהיות הנשמה למעלה אינה אלא בחינת בור שאינו נובע רק מתמלא מאחרים ומצד עצמו הוא ריק ובירידתה אל עולם השפל הזה והשיגה מה שעליה להשיג כגזירת חכמתו ית\"ש אזי היא בחינת באר הוא מעין המתגבר ונובע מעצמו ובזה לא יהיה נהמא דכסופא ועיקרא דמלתא דכל דלית ליה מגרמיה כלום עני חשוב כמת כמ\"ש בגור אריה דמי באר קרוין מים חיים לפי שהוא נובע מעצמו משא\"כ מי בור ולזה עני חשוב כמת ושונא מתנות יחיה ע\"ש וא\"כ כל זמן היות הנפש במקורה והיא בבחינת בור אין לה חיות, כי מעצמה ריקה היא רק מה שמשפיעין אותה עד רדתה הנה ונובעת מעצמה היא בבחינת באר ויש לה חיות לזה אמר ויפח באפיו נשמת חיים והיינו דעיקר בריאת אדם על הארץ בכדי שתהא הנפש בבחינת באר ותקרא נשמת חיים וזהו אלה המצות אשר יעשה אותם האדם וחי בהם.",
    "en": "(Aleph) The Rabbis said (Bereishit Rabbah 8:5), “At the time that the Holy One, blessed be He, wanted to create man, He created a group of angels, etc. And they said (Ps. 8:5), ‘What is man that you should consider him’ [and so, they opposed his creation].” At first glance, [we would wonder] why the angels would care about man’s creation. [To answer this, we must understand the nature of man:] As the essence of man’s creation is [that he be] upon the earth. Even though the [human] soul benefits from the radiance of the glory from [the One from] which it has been hewn, and there is nothing lacking in the house of the King; [nevertheless] the Divine Wisdom, may His name be blessed, decreed that [the human soul] should be brought down [to the world], in order to test it with the performance of His commandments and the keeping of His Torah. And when ‘it is very righteous,’ ‘so will it multiply and so will it expand’ and ‘grow upwards,’ until ‘it returns to God who gave it’ ‘with great strength’ and ‘with abundance of power.’ And it is written in the Zohar 1:60a [to explain the verse in Prov. 5:15], “Drink water from your own cistern, running water from your own well”; [that] when the soul is above, it only has the aspect of a cistern, which does not [produce its own water], but is rather filled from others. In of itself, however, it is empty. But when it comes down to this lowly world and achieves what it is supposed to achieve – like the wisdom of His decree, may His name be blessed – then it has the aspect of a well, which is an overflowing spring and is emanating from itself. And in this way it will not [acquire] the bread of shame. As the essence of the matter is that anyone who has nothing from himself is a poor person that is considered as if dead. This is as is written in Gur Aryeh, that the water of a well is called living waters because it [produces water] from itself (meaning, its underground spring) – which is not the case with the water of a cistern. And so this is why a poor person is considered as if dead. [Hence (as in Prov. 15:27)], “and the one who hates gifts, lives.” See there. And if so, the whole time that the soul is in its source, it has the aspect of a cistern that has no life; as it is empty from itself, besides from what is given to it. [This is] until it descends here and emanates from itself with the aspect of a well and has life. And this is why it states (Gen. 2:7), “He blew into his nostrils a living soul.” That is because the main aspect of the creation of man on the earth was so that the soul could have the aspect of “a living soul.” And this is [the meaning of], these are the commandments, “that a man should do and live through them” (Lev. 18:8).",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.1:1",
    "he": "דֵעוֹת הַרְבֵּה יֵשׁ לְכָל אֶחָד וְאֶחָד מִבְּנֵי אָדָם וְזוֹ מְשֻׁנָּה מִזּוֹ וּרְחוֹקָה מִמֶּנָּהּ בְּיוֹתֵר. יֵשׁ אָדָם שֶׁהוּא בַּעַל חֵמָה כּוֹעֵס תָּמִיד. וְיֵשׁ אָדָם שֶׁדַּעְתּוֹ מְיֻשֶּׁבֶת עָלָיו וְאֵינוֹ כּוֹעֵס כְּלָל וְאִם יִכְעַס יִכְעַס כַּעַס מְעַט בְּכַמָּה שָׁנִים. וְיֵשׁ אָדָם שֶׁהוּא גְּבַהּ לֵב בְּיוֹתֵר. וְיֵשׁ שֶׁהוּא שְׁפַל רוּחַ בְּיוֹתֵר. וְיֵשׁ שֶׁהוּא בַּעַל תַּאֲוָה לֹא תִּשְׂבַּע נַפְשׁוֹ מֵהָלֹךְ בְּתַאֲוָה. וְיֵשׁ שֶׁהוּא בַּעַל לֵב טָהוֹר מְאֹד וְלֹא יִתְאַוֶּה אֲפִלּוּ לִדְבָרִים מְעַטִּים שֶׁהַגּוּף צָרִיךְ לָהֶן. וְיֵשׁ בַּעַל נֶפֶשׁ רְחָבָה שֶׁלֹּא תִּשְׂבַּע נַפְשׁוֹ מִכָּל מָמוֹן הָעוֹלָם, כָּעִנְיָן שֶׁנֶּאֱמַר (קהלת ה ט) \"אוֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף\". וְיֵשׁ מְקַצֵּר נַפְשׁוֹ שֶׁדַּיּוֹ אֲפִלּוּ דָּבָר מְעַט שֶׁלֹּא יַסְפִּיק לוֹ וְלֹא יִרְדֹּף לְהַשִּׂיג כָּל צָרְכּוֹ. וְיֵשׁ שֶׁהוּא מְסַגֵּף עַצְמוֹ בְּרָעָב וְקוֹבֵץ עַל יָדוֹ וְאֵינוֹ אוֹכֵל פְּרוּטָה מִשֶּׁלּוֹ אֶלָּא בְּצַעַר גָּדוֹל. וְיֵשׁ שֶׁהוּא מְאַבֵּד כָּל מָמוֹנוֹ בְּיָדוֹ לְדַעְתּוֹ. וְעַל דְּרָכִים אֵלּוּ שְׁאָר כָּל הַדֵּעוֹת כְּגוֹן מְהוֹלֵל וְאוֹנֵן וְכִילַי וְשׁוֹעַ וְאַכְזָרִי וְרַחֲמָן וְרַךְ לֵבָב וְאַמִּיץ לֵב וְכַיּוֹצֵא בָּהֶן:",
    "en": "Each and every man possesses many character traits. Each trait is very different and distant from the others.One type of man is wrathful; he is constantly angry. [In contrast,] there is the calm individual who is never moved to anger, or, if at all, he will be slightly angry, [perhaps once] during a period of several years.There is the prideful man and the one who is exceptionally humble. There is the man ruled by his appetites - he will never be satisfied from pursuing his desires, and [conversely,] the very pure of heart, who does not desire even the little that the body needs.There is the greedy man, who cannot be satisfied with all the money in the world, as [Ecclesiastes 5:9] states: \"A lover of money never has his fill of money.\" [In contrast,] there is the man who puts a check on himself; he is satisfied with even a little, which is not enough for his needs, and he does not bother to pursue and attain what he lacks.There is [the miser,] who torments himself with hunger, gathering [his possessions] close to himself. Whenever he spends a penny of his own, he does so with great pain. [Conversely,] there is [the spendthrift,] who consciously wastes his entire fortune.All other traits follow the same pattern [of contrast]. For example: the overly elated and the depressed; the stingy and the freehanded; the cruel and the softhearted; the coward and the rash. and the like.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.1:2",
    "he": "וְיֵשׁ בֵּין כָּל דֵּעָה וְדֵעָה הָרְחוֹקָה מִמֶּנָּה בַּקָּצֶה הָאַחֵר דֵּעוֹת בֵּינוֹנִיּוֹת זוֹ רְחוֹקָה מִזּוֹ. וְכָל הַדֵּעוֹת יֵשׁ מֵהֶן דֵּעוֹת שֶׁהֵן לָאָדָם מִתְּחִלַּת בְּרִיָּתוֹ לְפִי טֶבַע גּוּפוֹ. וְיֵשׁ מֵהֶן דֵּעוֹת שֶׁטִּבְעוֹ שֶׁל אָדָם זֶה מְכֻוָּן וְעָתִיד לְקַבֵּל אוֹתָם בִּמְהֵרָה יוֹתֵר מִשְּׁאָר הַדֵּעוֹת. וְיֵשׁ מֵהֶן שֶׁאֵינָן לָאָדָם מִתְּחִלַּת בְּרִיָּתוֹ אֶלָּא לָמַד אוֹתָם מֵאֲחֵרִים אוֹ שֶׁנִּפְנָה לָהֶן מֵעַצְמוֹ לְפִי מַחֲשָׁבָה שֶׁעָלְתָה בְּלִבּוֹ. אוֹ שֶׁשָּׁמַע שֶׁזּוֹ הַדֵּעָה טוֹבָה לוֹ וּבָהּ רָאוּי לֵילֵךְ וְהִנְהִיג עַצְמוֹ בָּהּ עַד שֶׁנִּקְבְּעָה בְּלִבּוֹ:",
    "en": "Between each trait and the [contrasting] trait at the other extreme, there are intermediate points, each distant from the other.With regard to all the traits: a man has some from the beginning of his conception, in accordance with his bodily nature. Some are appropriate to a person's nature and will [therefore] be acquired more easily than other traits. Some traits he does not have from birth. He may have learned them from others, or turned to them on his own. This may have come as a result of his own thoughts, or because he heard that this was a proper trait for him, which he ought to attain. [Therefore,] he accustomed himself to it until it became a part of himself.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.1:3",
    "he": "שְׁתֵּי קְצָווֹת הָרְחוֹקוֹת זוֹ מִזּוֹ שֶׁבְּכָל דֵּעָה וְדֵעָה אֵינָן דֶּרֶךְ טוֹבָה וְאֵין רָאוּי לוֹ לָאָדָם לָלֶכֶת בָּהֶן וְלֹא לְלַמְּדָן לְעַצְמוֹ. וְאִם מָצָא טִבְעוֹ נוֹטֶה לְאַחַת מֵהֶן אוֹ מוּכָן לְאַחַת מֵהֶן אוֹ שֶׁכְּבָר לָמֵד אַחַת מֵהֶן וְנָהַג בָּהּ יַחֲזִיר עַצְמוֹ לַמּוּטָב וְיֵלֵךְ בְּדֶרֶךְ הַטּוֹבִים וְהִיא הַדֶּרֶךְ הַיְשָׁרָה:",
    "en": "The two extremes of each trait, which are at a distance from one another, do not reflect a proper path. It is not fitting that a man should behave in accordance with these extremes or teach them to himself.If he finds that his nature leans towards one of the extremes or adapts itself easily to it, or, if he has learned one of the extremes and acts accordingly, he should bring himself back to what is proper and walk in the path of the good [men]. This is the straight path.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.1:4",
    "he": "הַדֶּרֶךְ הַיְשָׁרָה הִיא מִדָּה בֵּינוֹנִית שֶׁבְּכָל דֵּעָה וְדֵעָה מִכָּל הַדֵּעוֹת שֶׁיֵּשׁ לוֹ לָאָדָם. וְהִיא הַדֵּעָה שֶׁהִיא רְחוֹקָה מִשְּׁתֵּי הַקְּצָווֹת רִחוּק שָׁוֶה וְאֵינָהּ קְרוֹבָה לֹא לָזוֹ וְלֹא לָזוֹ. לְפִיכָךְ צִוּוּ חֲכָמִים הָרִאשׁוֹנִים שֶׁיְּהֵא אָדָם שָׁם דֵּעוֹתָיו תָּמִיד וּמְשַׁעֵר אוֹתָם וּמְכַוִּן אוֹתָם בַּדֶּרֶךְ הָאֶמְצָעִית כְּדֵי שֶׁיְּהֵא שָׁלֵם בְּגוּפוֹ. כֵּיצַד. לֹא יְהֵא בַּעַל חֵמָה נוֹחַ לִכְעֹס וְלֹא כְּמֵת שֶׁאֵינוֹ מַרְגִּישׁ אֶלָּא בֵּינוֹנִי. לֹא יִכְעֹס אֶלָּא עַל דָּבָר גָּדוֹל שֶׁרָאוּי לִכְעֹס עָלָיו כְּדֵי שֶׁלֹּא יֵעָשֶׂה כַּיּוֹצֵא בּוֹ פַּעַם אַחֶרֶת. וְכֵן לֹא יִתְאַוֶּה אֶלָּא לִדְבָרִים שֶׁהַגּוּף צָרִיךְ לָהֶן וְאִי אֶפְשָׁר לִהְיוֹת בְּזוּלָתָן כָּעִנְיָן שֶׁנֶּאֱמַר (משלי יג כה) \"צַדִּיק אֹכֵל לְשֹׂבַע נַפְשׁוֹ\". וְכֵן לֹא יִהְיֶה עָמֵל בְּעִסְקוֹ אֶלָּא לְהַשִּׂיג דָּבָר שֶׁצָּרִיךְ לוֹ לְחַיֵּי שָׁעָה כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים לז טז) \"טוֹב מְעַט לַצַּדִּיק\". וְלֹא יִקְפֹּץ יָדוֹ בְּיוֹתֵר. וְלֹא יְפַזֵּר מָמוֹנוֹ אֶלָּא נוֹתֵן צְדָקָה כְּפִי מִסַּת יָדוֹ וּמַלְוֶה כָּרָאוּי לְמִי שֶׁצָּרִיךְ. וְלֹא יְהֵא מְהוֹלֵל וְשׂוֹחֵק וְלֹא עָצֵב וְאוֹנֵן אֶלָּא שָׂמֵחַ כָּל יָמָיו בְּנַחַת בְּסֵבֶר פָּנִים יָפוֹת. וְכֵן שְׁאָר דֵּעוֹתָיו. וְדֶרֶךְ זוֹ הִיא דֶּרֶךְ הַחֲכָמִים. כָּל אָדָם שֶׁדֵּעוֹתָיו דֵּעוֹת (בֵּינוֹנִית) [בֵּינוֹנִיּוֹת] מְמֻצָּעוֹת נִקְרָא חָכָם:",
    "en": "The straight path: This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] This refers to the trait which is equidistant from either of the extremes, without being close to either of them.Therefore, the early Sages instructed a man to evaluate his traits, to calculate them and to direct them along the middle path, so that he will be sound {of body}.For example: he should not be wrathful, easily angered; nor be like the dead, without feeling, rather he should [adopt] an intermediate course; i.e., he should display anger only when the matter is serious enough to warrant it, in order to prevent the matter from recurring. Similarly, he should not desire anything other than that which the body needs and cannot exist without, as [Proverbs 13:25] states: \"The righteous man eats to satisfy his soul.\"Also, he shall not labor in his business except to gain what he needs for immediate use, as [Psalms 37:16] states: \"A little is good for the righteous man.\"He should not be overly stingy nor spread his money about, but he should give charity according to his capacity and lend to the needy as is fitting. He should not be overly elated and laugh [excessively], nor be sad and depressed in spirit. Rather, he should be quietly happy at all times, with a friendly countenance. The same applies with regard to his other traits.This path is the path of the wise. Every man whose traits are intermediate and equally balanced can be called a \"wise man.\"",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.1:5",
    "he": "וּמִי שֶׁהוּא מְדַקְדֵּק עַל עַצְמוֹ בְּיוֹתֵר וְיִתְרַחֵק מִדֵּעָה בֵּינוֹנִית מְעַט לְצַד זֶה אוֹ לְצַד זֶה נִקְרָא חָסִיד. כֵּיצַד. מִי שֶׁיִּתְרַחֵק מִגֹּבַהּ הַלֵּב עַד הַקָּצֶה הָאַחֲרוֹן וְיִהְיֶה שְׁפַל רוּחַ בְּיוֹתֵר נִקְרָא חָסִיד וְזוֹ הִיא מִדַּת חֲסִידוּת. וְאִם נִתְרַחֵק עַד הָאֶמְצַע בִּלְבַד וְיִהְיֶה עָנָו נִקְרָא חָכָם וְזוֹ הִיא מִדַּת חָכְמָה. וְעַל דֶּרֶךְ זוֹ שְׁאָר כָּל הַדֵּעוֹת. וַחֲסִידִים הָרִאשׁוֹנִים הָיוּ מַטִּין דֵּעוֹת שֶׁלָּהֶן מִדֶּרֶךְ הָאֶמְצָעִית כְּנֶגֶד שְׁתֵּי הַקְּצָווֹת. יֵשׁ דֵּעָה שֶׁמַּטִּין אוֹתָהּ כְּנֶגֶד הַקָּצֶה הָאַחֲרוֹן וְיֵשׁ דֵּעָה שֶׁמַּטִּין אוֹתָהּ כְּנֶגֶד הַקָּצֶה הָרִאשׁוֹן. וְזֶהוּ לִפְנִים מִשּׁוּרַת הַדִּין. וּמְצֻוִּין אָנוּ לָלֶכֶת בַּדְּרָכִים הָאֵלּוּ הַבֵּינוֹנִים וְהֵם הַדְּרָכִים הַטּוֹבִים וְהַיְשָׁרִים שֶׁנֶּאֱמַר (דברים כח ט) \"וְהָלַכְתָּ בִּדְרָכָיו\":",
    "en": "A person who carefully [examines] his [behavior], and therefore deviates slightly from the mean to either side is called pious.What is implied? One who shuns pride and turns to the other extreme and carries himself lowly is called pious. This is the quality of piety. However, if he separates himself [from pride] only to the extent that he reaches the mean and displays humility, he is called wise. This is the quality of wisdom. The same applies with regard to other character traits.The pious of the early generations would bend their temperaments from the intermediate path towards [either of] the two extremes. For some traits they would veer towards the final extreme, for others, towards the first extreme. This is referred to as [behavior] beyond the measure of the law.We are commanded to walk in these intermediate paths - and they are good and straight paths - as [Deuteronomy 28:9] states: \"And you shall walk in His ways.\"",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.1:6",
    "he": "כָּךְ לָמְדוּ בְּפֵרוּשׁ מִצְוָה זוֹ. מַה הוּא נִקְרָא חַנּוּן אַף אַתָּה הֱיֵה חַנּוּן. מַה הוּא נִקְרָא רַחוּם אַף אַתָּה הֱיֵה רַחוּם. מַה הוּא נִקְרָא קָדוֹשׁ אַף אַתָּה הֱיֵה קָדוֹשׁ. וְעַל דֶּרֶךְ זוֹ קָרְאוּ הַנְּבִיאִים לָאֵל בְּכָל אוֹתָן הַכִּנּוּיִין אֶרֶךְ אַפַּיִם וְרַב חֶסֶד צַדִּיק וְיָשָׁר תָּמִים גִּבּוֹר וְחָזָק וְכַיּוֹצֵא בָּהֶן. לְהוֹדִיעַ שֶׁהֵן דְּרָכִים טוֹבִים וִישָׁרִים וְחַיָּב אָדָם לְהַנְהִיג עַצְמוֹ בָּהֶן וּלְהִדַּמּוֹת אֵלָיו כְּפִי כֹּחוֹ:",
    "en": "[Our Sages] taught [the following] explanation of this mitzvah:Just as He is called \"Gracious,\" you shall be gracious;Just as He is called \"Merciful,\" you shall be merciful;Just as He is called \"Holy,\" you shall be holy;In a similar manner, the prophets called God by other titles: \"Slow to anger,\" \"Abundant in kindness,\" \"Righteous,\" \"Just,\" \"Perfect,\" \"Almighty,\" \"Powerful,\" and the like. [They did so] to inform us that these are good and just paths. A person is obligated to accustom himself to these paths and [to try to] resemble Him to the extent of his ability.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.1:7",
    "he": "וְכֵיצַד יַרְגִּיל אָדָם עַצְמוֹ בְּדֵעוֹת אֵלּוּ עַד שֶׁיִּקָּבְעוּ בּוֹ. יַעֲשֶׂה וְיִשְׁנֶה וִישַׁלֵּשׁ בַּמַּעֲשִׂים שֶׁעוֹשֶׂה עַל פִּי הַדֵּעוֹת הָאֶמְצָעִיּוֹת וְיַחֲזֹר בָּהֶם תָּמִיד עַד שֶׁיִּהְיוּ מַעֲשֵׂיהֶם קַלִּים עָלָיו וְלֹא יִהְיֶה בָּהֶם טֹרַח עָלָיו וְיִקָּבְעוּ הַדֵּעוֹת בְּנַפְשׁוֹ. וּלְפִי שֶׁהַשֵּׁמוֹת הָאֵלּוּ נִקְרָא בָּהֶן הַיּוֹצֵר וְהֵם הַדֶּרֶךְ הַבֵּינוֹנִית שֶׁאָנוּ חַיָּבִין לָלֶכֶת בָּהּ. נִקְרֵאת דֶּרֶךְ זוֹ דֶּרֶךְ ה'. וְהִיא שֶׁלִּמֵּד אַבְרָהָם אָבִינוּ לְבָנָיו שֶׁנֶּאֱמַר (בראשית יח יט) \"כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה\" וְגוֹ'. וְהַהוֹלֵךְ בְּדֶרֶךְ זוֹ מֵבִיא טוֹבָה וּבְרָכָה לְעַצְמוֹ שֶׁנֶּאֱמַר (בראשית יח יט) \"לְמַעַן הָבִיא ה' עַל אַבְרָהָם אֵת אֲשֶׁר דִּבֶּר עָלָיו\":",
    "en": "How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]?He should perform - repeat - and perform a third time - the acts which conform to the standards of the middle road temperaments. He should do this constantly, until these acts are easy for him and do not present any difficulty. Then, these temperaments will become a fixed part of his personality.Since the Creator is called by these terms and they make up the middle path which we are obligated to follow, this path is called \"the path of God.\" This is [the heritage] which our Patriarch Abraham taught his descendants, as [Genesis 18:19] states: \"for I have known Him so that he will command his descendants...to keep the path of God.\"One who follows this path brings benefit and blessing to himself, as [the above verse continues]: \"so that God will bring about for Abraham all that He promised.\"",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.2:1",
    "he": "חוֹלֵי הַגּוּף טוֹעֲמִים הַמַּר מָתוֹק וּמָתוֹק מַר. וְיֵשׁ מִן הַחוֹלִים מִי שֶׁמִּתְאַוְּה וְתָאֵב לְמַאֲכָלוֹת שֶׁאֵינָן רְאוּיִין לַאֲכִילָה כְּגוֹן הֶעָפָר וְהַפֶּחָם וְשׂוֹנֵא הַמַּאֲכָלוֹת הַטּוֹבִים כְּגוֹן הַפַּת וְהַבָּשָׂר הַכּל לְפִי רֹב הַחלִי. כָּךְ בְּנֵי אָדָם שֶׁנַּפְשׁוֹתֵיהֶם חוֹלוֹת מִתְאַוִּים וְאוֹהֲבִים הַדֵּעוֹת הָרָעוֹת וְשׂוֹנְאִים הַדֶּרֶךְ הַטּוֹבָה וּמִתְעַצְּלִים לָלֶכֶת בָּהּ וְהִיא כְּבֵדָה עֲלֵיהֶם לִמְאֹד לְפִי חָלְיָם. וְכֵן יְשַׁעְיָהוּ אוֹמֵר בַּאֲנָשִׁים הַלָּלוּ (ישעיה ה כ) \"הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חשֶׁךְ לְאוֹר וְאוֹר לְחשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר\". וַעֲלֵיהֶם נֶאֱמַר (משלי ב יג) \"הַעֹזְבִים אָרְחוֹת ישֶׁר לָלֶכֶת בְּדַרְכֵי חשֶׁךְ\". וּמַה הִיא תַּקָּנַת חוֹלֵי הַנְּפָשׁוֹת. יֵלְכוּ אֵצֶל הַחֲכָמִים שֶׁהֵן רוֹפְאֵי הַנְּפָשׁוֹת וִירַפְּאוּ חָלְיָם בַּדֵּעוֹת שֶׁמְּלַמְּדִין אוֹתָם עַד שֶׁיַּחֲזִירוּם לַדֶּרֶךְ הַטּוֹבָה. וְהַמַּכִּירִים בַּדֵּעוֹת הָרָעוֹת שֶׁלָּהֶם וְאֵינָם הוֹלְכִים אֵצֶל הַחֲכָמִים לְרַפֵּא אוֹתָם עֲלֵיהֶם אָמַר שְׁלֹמֹה (משלי א ז) \"חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ\":",
    "en": "To those who are physically sick, the bitter tastes sweet and the sweet bitter. Some of the sick even desire and crave that which is not fit to eat, such as earth and charcoal, and hate healthful foods, such as bread and meat - all depending on how serious the sickness is.Similarly, those who are morally ill desire and love bad traits, hate the good path, and are lazy to follow it. Depending on how sick they are, they find it exceedingly burdensome.Isaiah 5:20 speaks of such people in a like manner: \"Woe to those who call the bad good, and the good bad, who take darkness to be light and light to be darkness, who take bitter to be sweet and sweet to be bitter.\" Concerning them, Proverbs 2:13 states: \"Those who leave the upright paths to walk in the ways of darkness.\"What is the remedy for the morally ill? They should go to the wise, for they are the healers of souls. They will heal them by teaching them how to acquire proper traits, until they return them to the good path.Concerning those who recognize their bad traits and do not go to the wise to heal them, Solomon Proverbs 1:7 said: \"Fools scorned wisdom and correction.\"",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.2:2",
    "he": "וְכֵיצַד הִיא רְפוּאָתָם. מִי שֶׁהוּא בַּעַל חֵמָה אוֹמְרִים לוֹ לְהַנְהִיג עַצְמוֹ שֶׁאִם הֻכָּה וְקֻלַּל לֹא יַרְגִּישׁ כְּלָל. וְיֵלֵךְ בְּדֶרֶךְ זוֹ זְמַן מְרֻבֶּה עַד שֶׁיִּתְעַקֵּר הַחֵמָה מִלִּבּוֹ. וְאִם הָיָה גְּבַהּ לֵב יַנְהִיג עַצְמוֹ בְּבִזָּיוֹן הַרְבֵּה וְיֵשֵׁב לְמַטָּה מִן הַכּל וְיִלְבַּשׁ בְּלוֹיֵי סְחָבוֹת הַמְבַזּוֹת אֶת לוֹבְשֵׁיהֶם וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ עַד שֶׁיַּעֲקֹר גֹּבַהּ הַלֵּב מִמֶּנּוּ וְיַחֲזֹר לַדֶּרֶךְ הָאֶמְצָעִית שֶׁהוּא דֶּרֶךְ הַטּוֹבָה. וְלִכְשֶׁיַּחֲזֹר לַדֶּרֶךְ הָאֶמְצָעִית יֵלֵךְ בָּהּ כָּל יָמָיו. וְעַל קַו זֶה יַעֲשֶׂה בִּשְׁאָר כָּל הַדֵּעוֹת אִם הָיָה רָחוֹק לַקָּצֶה הָאֶחָד יַרְחִיק עַצְמוֹ לַקָּצֶה הַשֵּׁנִי וְיִנְהֹג בּוֹ זְמַן רַב עַד שֶׁיַּחֲזֹר בּוֹ לַדֶּרֶךְ הַטּוֹבָה וְהִיא מִדָּה בֵּינוֹנִית שֶׁבְּכָל דֵּעָה וְדֵעָה:",
    "en": "How are they to be healed? We tell the wrathful man to train himself to feel no reaction even if he is beaten or cursed. He should follow this course of behavior for a long time, until the anger is uprooted from his heart.The man who is full of pride should cause himself to experience much disgrace. He should sit in the lowliest of places, dress in tattered rags which shame the wearer, and the like, until the arrogance is uprooted from his heart and he returns to the middle path, which is the proper path. When he returns to this middle path, he should walk in it the rest of his life.One should take a similar course with each of the other traits. A person who swayed in the direction of one of the extremes should move in the direction of the opposite extreme, and accustom himself to that for a long time, until he has returned to the proper path, which is the midpoint for each and every temperament.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.2:3",
    "he": "וְיֵשׁ דֵּעוֹת שֶׁאָסוּר לוֹ לָאָדָם לִנְהֹג בָּהֶן בְּבֵינוֹנִית אֶלָּא יִתְרַחֵק מִן הַקָּצֶה הָאֶחָד עַד הַקָּצֶה הָאַחֵר. וְהוּא גֹּבַהּ לֵב. שֶׁאֵין דֶּרֶךְ הַטּוֹבָה שֶׁיִּהְיֶה אָדָם עָנָו בִּלְבַד אֶלָּא שֶׁיִּהְיֶה שְׁפַל רוּחַ וְתִהְיֶה רוּחוֹ נְמוּכָה לִמְאֹד. וּלְפִיכָךְ נֶאֱמַר בְּמשֶׁה רַבֵּנוּ (במדבר יב ג) \"עָנָו מְאֹד\" וְלֹא נֶאֱמַר עָנָו בִּלְבַד. וּלְפִיכָךְ צִוּוּ חֲכָמִים מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ. וְעוֹד אָמְרוּ שֶׁכָּל הַמַּגְבִּיהַּ לִבּוֹ כָּפַר בָּעִקָּר שֶׁנֶּאֱמַר (דברים ח יד) \"וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה' אֱלֹקֶיךָ\". וְעוֹד אָמְרוּ בְּשַׁמָּתָא מַאן דְּאִית בֵּיהּ גַּסּוּת הָרוּחַ וַאֲפִלּוּ מִקְצָתָהּ. וְכֵן הַכַּעַס מִדָּה רָעָה הִיא עַד לִמְאֹד וְרָאוּי לָאָדָם שֶׁיִּתְרַחֵק מִמֶּנָּה עַד הַקָּצֶה הָאַחֵר. וִילַמֵּד עַצְמוֹ שֶׁלֹּא יִכְעֹס וַאֲפִלּוּ עַל דָּבָר שֶׁרָאוּי לִכְעֹס עָלָיו. וְאִם רָצָה לְהַטִּיל אֵימָה עַל בָּנָיו וּבְנֵי בֵּיתוֹ אוֹ עַל הַצִּבּוּר אִם הָיָה פַּרְנָס וְרָצָה לִכְעֹס עֲלֵיהֶן כְּדֵי שֶׁיַּחְזְרוּ לַמּוּטָב יַרְאֶה עַצְמוֹ בִּפְנֵיהֶם שֶׁהוּא כּוֹעֵס כְּדֵי לְיַסְּרָם וְתִהְיֶה דַּעְתּוֹ מְיֻשֶּׁבֶת בֵּינוֹ לְבֵין עַצְמוֹ כְּאָדָם שֶׁהוּא מְדַמֶּה כּוֹעֵס בִּשְׁעַת כַּעֲסוֹ וְהוּא אֵינוֹ כּוֹעֵס. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל הַכּוֹעֵס כְּאִלּוּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים. וְאָמְרוּ שֶׁכָּל הַכּוֹעֵס אִם חָכָם הוּא חָכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ וְאִם נָבִיא הוּא נְבוּאָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ. וּבַעֲלֵי כַּעַס אֵין חַיֵּיהֶם חַיִּים. לְפִיכָךְ צִוּוּ לְהִתְרַחֵק מִן הַכַּעַס עַד שֶׁיַּנְהִיג עַצְמוֹ שֶׁלֹּא יַרְגִּישׁ אֲפִלּוּ לַדְּבָרִים הַמַּכְעִיסִים וְזוֹ הִיא הַדֶּרֶךְ הַטּוֹבָה. וְדֶרֶךְ הַצַּדִּיקִים הֵן עֲלוּבִין וְאֵינָן עוֹלְבִין שׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִין עוֹשִׂין מֵאַהֲבָה וּשְׂמֵחִים בְּיִסּוּרִים. וַעֲלֵיהֶם הַכָּתוּב אוֹמֵר (שופטים ה לא) \"וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ\":",
    "en": "There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other.Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as \"very humble\" and not simply \"humble\". Therefore, our Sages directed: \"Hold oneself very, very lowly.\" Also, they declared: \"Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: \"Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant.\"Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry.The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life.Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path.This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: \"And those who love Him are like the sun when it comes out in its strength.\"",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.2:4",
    "he": "לְעוֹלָם יַרְבֶּה אָדָם בִּשְׁתִיקָה וְלֹא יְדַבֵּר אֶלָּא אוֹ בִּדְבַר חָכְמָה אוֹ בִּדְבָרִים שֶׁצָּרִיךְ לָהֶם לְחַיֵּי גּוּפוֹ. אָמְרוּ עַל רַב תַּלְמִיד רַבֵּנוּ הַקָּדוֹשׁ שֶׁלֹּא שָׂח שִׂיחָה בְּטֵלָה כָּל יָמָיו. וְזוֹ הִיא שִׂיחַת רֹב כָּל אָדָם. וַאֲפִלּוּ בְּצָרְכֵי הַגּוּף לֹא יַרְבֶּה אָדָם דְּבָרִים. וְעַל זֶה צִוּוּ חֲכָמִים וְאָמְרוּ כָּל הַמַּרְבֶּה דְּבָרִים מֵבִיא חֵטְא. וְאָמְרוּ (משנה אבות א יז) \"לֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה\". וְכֵן בְּדִבְרֵי תּוֹרָה וּבְדִבְרֵי חָכְמָה יִהְיוּ דִּבְרֵי הָאָדָם מְעַטִּים וְעִנְיְנֵיהֶם מְרֻבִּים. וְהוּא שֶׁצִּוּוּ חֲכָמִים וְאָמְרוּ (גמרא פסחים ג ב) \"לְעוֹלָם יִשְׁנֶה אָדָם לְתַלְמִידָיו דֶּרֶךְ קְצָרָה\". אֲבָל אִם הָיוּ הַדְּבָרִים מְרֻבִּין וְהָעִנְיָן מֻעָט הֲרֵי זוֹ סִכְלוּת וְעַל זֶה נֶאֱמַר (קהלת ה ב) \"כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן וְקוֹל כְּסִיל בְּרֹב דְּבָרִים\":",
    "en": "One should always cultivate silence and refrain from speaking, except with regard to matters of knowledge or things that are necessary for his physical welfare. It was said that Rav, the disciple of our saintly teacher, Rabbi Yehudah HaNasi, never uttered an idle word in all his days - which is what the conversation of most people consists of.One should not speak at length even about matters involving one's physical needs. On this point, our Sages commanded us and said: \"Whoever speaks at length brings on sin.\" They also said: \"I have found nothing better for one's person than silence.\"Similarly, when speaking about matters of Torah or knowledge, one's words should be brief, but rich in content. This is what the Sages commanded with their statement: \"One should always teach his students with brevity.\" In contrast, if one's words are many and the content scant, that is foolishness, of which Ecclesiastes 5:2 states: \"The dream comes with a multitude of subjects, and the voice of the fool with a multitude of words.\"",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.2:5",
    "he": "(משנה אבות ג יג) \"סְיָג לַחָכְמָה שְׁתִיקָה\". לְפִיכָךְ לֹא יְמַהֵר לְהָשִׁיב וְלֹא יַרְבֶּה לְדַבֵּר. וִילַמֵּד לַתַּלְמִידִים בְּשׁוּבָה וָנַחַת בְּלֹא צְעָקָה וּבְלֹא אֲרִיכוּת לָשׁוֹן. הוּא שֶׁאָמַר שְׁלֹמֹה (קהלת ט יז) \"דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים\":",
    "en": "Silence is a safeguard for wisdom.Therefore, one should not hasten to answer, nor speak at length. He should teach his students in calm and tranquility without shouting or wordiness. This is what Solomon stated: \"The words of the wise are heard in tranquility\" (Ecclesiastes 9:17).",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.2:6",
    "he": "אָסוּר לָאָדָם לְהַנְהִיג עַצְמוֹ בְּדִבְרֵי חֲלָקוֹת וּפִתּוּי. וְלֹא יִהְיֶה אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב אֶלָּא תּוֹכוֹ כְּבָרוֹ וְהָעִנְיָן שֶׁבַּלֵּב הוּא הַדָּבָר שֶׁבַּפֶּה. וְאָסוּר לִגְנֹב דַּעַת הַבְּרִיּוֹת וַאֲפִלּוּ דַּעַת הַנָּכְרִי. כֵּיצַד. לֹא יִמְכֹּר לְנָכְרִי בְּשַׂר נְבֵלָה בִּמְקוֹם בְּשַׂר שְׁחוּטָה. וְלֹא מִנְעָל שֶׁל מֵתָה בִּמְקוֹם מִנְעָל שֶׁל שְׁחוּטָה. וְלֹא יְסַרְהֵב בַּחֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ וְהוּא יוֹדֵעַ שֶׁאֵינוֹ אוֹכֵל. וְלֹא יַרְבֶּה לוֹ בְּתִקְרֹבֶת וְהוּא יוֹדֵעַ שֶׁאֵינוֹ מְקַבֵּל. וְלֹא יִפְתַּח לוֹ חֲבִיּוֹת שֶׁהוּא צָרִיךְ לְפָתְחָן לְמָכְרָן כְּדֵי לְפַתּוֹתוֹ שֶׁבִּשְׁבִיל כְּבוֹדוֹ פָּתַח וְכֵן כָּל כַּיּוֹצֵא בּוֹ. וַאֲפִלּוּ מִלָּה אַחַת שֶׁל פִּתּוּי וְשֶׁל גְּנֵבַת דַּעַת אָסוּר, אֶלָּא שְׂפַת אֱמֶת וְרוּחַ נָכוֹן וְלֵב טָהוֹר מִכָּל עָמָל וְהַוּוֹת:",
    "en": "A person is forbidden to act in a smooth-tongued and luring manner. He should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like the self which he shows to the world. What he feels in his heart should be the same as the words on his lips.It is forbidden to deceive people, even a non-Jew. For example, one should not sell a gentile the meat of an animal which has not been ritually slaughtered as if it were ritually slaughtered meat, nor a shoe made from the hide of an animal which has died of natural causes as if it were made of the hide of a slaughtered animal. One should not press his colleague to share a meal with him when he knows that his colleague will not accept the invitation, nor should he press presents upon him when he knows that his colleague will not accept them. He should not open casks supposedly for his colleague which he must open for sale, in order to deceive him into thinking that they have been opened in his honor. The same applies with all matters of this sort.It is forbidden to utter a single word of deception or fraud. Rather, one should have only truthful speech, a proper spirit and a heart pure from all deceit and trickery.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.2:7",
    "he": "לֹא יְהֵא אָדָם בַּעַל שְׂחוֹק וּמַהֲתַלּוֹת וְלֹא עָצֵב וְאוֹנֵן אֶלָּא שָׂמֵחַ. כָּךְ אָמְרוּ חֲכָמִים שְׂחוֹק וְקַלּוּת רֹאשׁ מַרְגִּילִין אֶת הָאָדָם לְעֶרְוָה. וְצִוּוּ שֶׁלֹּא יְהֵא אָדָם פָּרוּץ בִּצְחוֹק וְלֹא עָצֵב וּמִתְאַבֵּל אֶלָּא מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת. וְכֵן לֹא יִהְיֶה בַּעַל נֶפֶשׁ רְחָבָה נִבְהָל לַהוֹן וְלֹא עָצֵב וּבָטֵל מִמְּלָאכָה. אֶלָּא בַּעַל עַיִן טוֹבָה מְמַעֵט בְּעֵסֶק וְעוֹסֵק בַּתּוֹרָה. וְאוֹתוֹ הַמְּעַט שֶׁהוּא חֶלְקוֹ יִשְׂמַח בּוֹ. וְלֹא בַּעַל קְטָטָה וְלֹא בַּעַל קִנְאָה וְלֹא בַּעַל תַּאֲוָה וְלֹא רוֹדֵף אַחַר הַכָּבוֹד. כָּךְ אָמְרוּ חֲכָמִים הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. כְּלָלוֹ שֶׁל דָּבָר יֵלֵךְ בַּמִּדָּה הַבֵּינוֹנִית שֶׁבְּכָל דֵּעָה וְדֵעָה עַד שֶׁיִּהְיוּ כָּל דֵּעוֹתָיו מְכֻוָּנוֹת בָּאֶמְצָעוּת. וְהוּא שֶׁשְּׁלֹמֹה אָמַר (משלי ד כו) \"פַּלֵּס מַעְגַּל רַגְלֶךָ וְכָל דְּרָכֶיךָ יִכֹּנוּ\":",
    "en": "One should neither be constantly laughing and a jester, nor sad and depressed, but happy. Our Sages declared: \"Jesting and lightheadedness accustom one to lewdness.\" They also directed that a man should not laugh without control, nor be sad and mournful, but receive everyone in a friendly manner.Similarly, he should not be greedy, rushing for wealth and possessions, nor lazy and an idler from work. Rather, he should be of a goodly eye and limit his business endeavors so that he may occupy himself with Torah study. He should be happy with the little which is his lot.He should not be quarrelsome, of envious temperament, full of desires, nor pursue honor. Our Sages have said: \"Envy, desire and honor remove a man from life in this world.\"The general principle is that one should follow the midpoint quality of each temperament until all his traits are aligned at the midpoint. This is what is implied by Solomon's statement: \"Make even the turning of your foot and make all your ways firm\" (Proverbs 4:26).",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.3:1",
    "he": "שֶׁמָּא יֹאמַר אָדָם הוֹאִיל וְהַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד וְכַיּוֹצֵא בָּהֶם דֶּרֶךְ רָעָה הֵן וּמוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. אֶפְרשׁ מֵהֶן בְּיוֹתֵר וְאֶתְרַחֵק לַצַּד הָאַחֲרוֹן. עַד שֶׁלֹּא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן וְלֹא יִשָּׂא אִשָּׁה וְלֹא יֵשֵׁב בְּדִירָה נָאָה וְלֹא יִלְבַּשׁ מַלְבּוּשׁ נָאֶה אֶלָּא הַשַּׂק וְהַצֶּמֶר הַקָּשֶׁה וְכַיּוֹצֵא בָּהֶן כְּגוֹן כֹּהֲנֵי הָעוֹבְדֵי כּוֹכָבִים. גַּם זֶה דֶּרֶךְ רָעָה הִיא וְאָסוּר לֵילֵךְ בָּהּ. הַמְהַלֵּךְ בְּדֶרֶךְ זוֹ נִקְרָא חוֹטֵא. שֶׁהֲרֵי הוּא אוֹמֵר בְּנָזִיר (במדבר ו יא) \"וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ\". אָמְרוּ חֲכָמִים וּמָה אִם נָזִיר שֶׁלֹּא פֵּרַשׁ אֶלָּא מִן הַיַּיִן צָרִיךְ כַּפָּרָה הַמּוֹנֵעַ עַצְמוֹ מִכָּל דָּבָר וְדָבָר עַל אַחַת כַּמָּה וְכַמָּה. לְפִיכָךְ צִוּוּ חֲכָמִים שֶׁלֹּא יִמְנַע אָדָם עַצְמוֹ אֶלָּא מִדְּבָרִים שֶׁמְּנַעְתּוֹ הַתּוֹרָה בִּלְבַד. וְלֹא יְהֵא אוֹסֵר עַצְמוֹ בִּנְדָרִים וּבִשְׁבוּעוֹת עַל דְּבָרִים הַמֻּתָּרִים. כָּךְ אָמְרוּ חֲכָמִים לֹא דַּיֶּךָ מַה שֶּׁאָסְרָה תּוֹרָה אֶלָּא שֶׁאַתָּה אוֹסֵר עָלֶיךָ דְּבָרִים אֲחֵרִים. וּבַכְּלָל הַזֶּה אֵלּוּ שֶׁמִּתְעַנִּין תָּמִיד אֵינָן בְּדֶרֶךְ טוֹבָה. וְאָסְרוּ חֲכָמִים שֶׁיְּהֵא אָדָם מְסַגֵּף עַצְמוֹ בְּתַעֲנִית. וְעַל כָּל הַדְּבָרִים הָאֵלּוּ וְכַיּוֹצֵא בָּהֶן צִוָּה שְׁלֹמֹה וְאָמַר (קהלת ז טז) \"אַל תְּהִי צַדִּיק הַרְבֵּה וְאַל תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם\":",
    "en": "A person might say, \"Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, I shall separate from them to a very great degree and move away from them to the opposite extreme.\" For example, he will not eat meat, nor drink wine, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - just as the pagan priests do.This, too, is a bad path and it is forbidden to walk upon it. Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: \"and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul.\" Our sages declared: If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything. Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths [of abstention]. Thus, our Sages stated: Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself?This general statement also refers to those who fast constantly. They are not following a good path, [for] our Sages have forbidden a man to mortify himself by fasting. Of all the above, and their like, Solomon directed and said: \"Do not be overly righteous and do not be overly clever; why make yourself desolate?\" (Ecclesiastes 7:16).",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.3:2",
    "he": "צָרִיךְ הָאָדָם שֶׁיְּכַוִּן לִבּוֹ וְכָל מַעֲשָׂיו כֻּלָּם לֵידַע אֶת הַשֵּׁם בָּרוּךְ הוּא בִּלְבַד, וְיִהְיֶה שִׁבְתּוֹ וְקוּמוֹ וְדִבּוּרוֹ הַכּל לְעֻמַּת זֶה הַדָּבָר. כֵּיצַד? כְּשֶׁיִּשָּׂא וְיִתֵּן אוֹ יַעֲשֶׂה מְלָאכָה לִטּל שָׂכָר, לֹא יִהְיֶה בְּלִבּוֹ לִקְבֹּץ מָמוֹן בִּלְבַד, אֶלָּא יַעֲשֶׂה דְּבָרִים הָאֵלּוּ כְּדֵי שֶׁיִּמְצָא דְּבָרִים שֶׁהַגּוּף צָרִיךְ לָהֶם מֵאֲכִילָה וּשְׁתִיָּה וִישִׁיבַת בַּיִת וּנְשִׂיאַת אִשָּׁה. וְכֵן כְּשֶׁיֹּאכַל וְיִשְׁתֶּה וְיִבְעל לֹא יָשִׂים בְּלִבּוֹ לַעֲשׂוֹת דְּבָרִים הָאֵלּוּ כְּדֵי לֵהָנוֹת בִּלְבַד עַד שֶׁנִּמְצָא שֶׁאֵינוֹ אוֹכֵל וְשׁוֹתֶה אֶלָּא הַמָּתוֹק לַחֵךְ וְיִבְעל כְּדֵי לֵהָנוֹת, אֶלָּא יָשִׂים עַל לִבּוֹ שֶׁיֹּאכַל וְיִשְׁתֶּה כְּדֵי לְהַבְרוֹת גּוּפוֹ וְאֵיבָרָיו בִּלְבַד. לְפִיכָךְ לֹא יֹאכַל כָּל שֶׁהַחֵךְ מִתְאַוֶּה כְּכֶלֶב וַחֲמוֹר אֶלָּא יֹאכַל דְּבָרִים הַמּוֹעִילִים לַגּוּף אִם מָרִים אִם מְתוּקִים. וְלֹא יֹאכַל דְּבָרִים הָרָעִים לַגּוּף אַף עַל פִּי שֶׁהֵן מְתוּקִים לַחֵךְ. כֵּיצַד? מִי שֶׁהָיָה בְּשָׂרוֹ חַם לֹא יֹאכַל בָּשָׂר וְלֹא דְּבַשׁ וְלֹא יִשְׁתֶּה יַיִן, כָּעִנְיָן שֶׁאָמַר שְׁלֹמֹה דֶּרֶךְ מָשָׁל (משלי כה כז) \"אָכל דְּבַשׁ\" וְגוֹ'. וְשׁוֹתֶה מֵי הָעֳלָשִׁין אַף עַל פִּי שֶׁהוּא מַר שֶׁנִּמְצָא שׁוֹתֶה וְאוֹכֵל דֶּרֶךְ רְפוּאָה בִּלְבַד כְּדֵי שֶׁיַּבְרִיא וְיַעֲמֹד שָׁלֵם הוֹאִיל וְאִי אֶפְשָׁר לָאָדָם לִחְיוֹת אֶלָּא בַּאֲכִילָה וּשְׁתִיָּה. וְכֵן כְּשֶׁיִּבְעל לֹא יִבְעל אֶלָּא כְּדֵי לְהַבְרוֹת גּוּפוֹ וּכְדֵי לְקַיֵּם אֶת הַזֶּרַע. לְפִיכָךְ אֵינוֹ בּוֹעֵל כָּל זְמַן שֶׁיִּתְאַוֶּה אֶלָּא כָּל עֵת שֶׁיֵּדַע שֶׁהוּא צָרִיךְ לְהוֹצִיא שִׁכְבַת זֶרַע כְּמוֹ דֶּרֶךְ הָרְפוּאָה אוֹ לְקַיֵּם אֶת הַזֶּרַע:",
    "en": "A person should direct his heart and the totality of his behavior to one goal, becoming aware of God, blessed be He. The [way] he rests, rises, and speaks should all be directed to this end.For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. Rather, he should do these things, so that he will be able to obtain that which the body needs - food, drink, a home and a wife.Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure to the point where he will eat and drink only that which is sweet to the palate and engage in intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb.Therefore, he should not eat all that the palate desires like a dog or a donkey. Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. For example: a person with a warm constitution should not eat meat or honey, nor drink wine, as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it is bitter, for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.Similarly, he should not have intercourse except to keep his body healthy and to preserve the [human] race. Therefore, he should not engage in intercourse whenever he feels desire, but when he knows that he requires a seminal emission for medical reasons or in order to preserve the [human] race.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.3:3",
    "he": "הַמַּנְהִיג עַצְמוֹ עַל פִּי הָרְפוּאָה. אִם שָׂם עַל לִבּוֹ שֶיִּהְיֶה כָּל גּוּפוֹ וְאֵיבָרָיו שְׁלֵמִים בִּלְבַד וְשֶׁיִּהְיוּ לוֹ בָּנִים עוֹשִׂין מְלַאכְתּוֹ וַעֲמֵלִין לְצָרְכּוֹ אֵין זוֹ דֶּרֶךְ טוֹבָה. אֶלָּא יָשִׂים עַל לִבּוֹ שֶׁיְּהֵא גּוּפוֹ שָׁלֵם וְחָזָק כְּדֵי שֶׁתִּהְיֶה נַפְשׁוֹ יְשָׁרָה לָדַעַת אֶת ה'. שֶׁאִי אֶפְשָׁר שֶׁיָּבִין וְיִשְׂתַּכֵּל בַּחָכְמוֹת וְהוּא רָעֵב וְחוֹלֶה אוֹ אֶחָד מֵאֵיבָרָיו כּוֹאֵב. וְיָשִׂים עַל לִבּוֹ שֶׁיִּהְיֶה לוֹ בֵּן אוּלַי יִהְיֶה חָכָם וְגָדוֹל בְּיִשְׂרָאֵל. נִמְצָא הַמְהַלֵּךְ בְּדֶרֶךְ זוֹ כָּל יָמָיו עוֹבֵד אֶת ה' תָּמִיד. אֲפִלּוּ בְּשָׁעָה שֶׁנּוֹשֵׂא וְנוֹתֵן וַאֲפִלּוּ בְּשָׁעָה שֶׁבּוֹעֵל. מִפְּנֵי שֶׁמַּחֲשַׁבְתּוֹ בַּכּל כְּדֵי שֶׁיִּמְצָא צְרָכָיו עַד שֶׁיִּהְיֶה גּוּפוֹ שָׁלֵם לַעֲבֹד אֶת ה'. וַאֲפִלּוּ בְּשָׁעָה שֶׁהוּא יָשֵׁן אִם יָשֵׁן לְדַעַת כְּדֵי שֶׁתָּנוּחַ דַּעְתּוֹ עָלָיו וְיָנוּחַ גּוּפוֹ כְּדֵי שֶׁלֹּא יֶחֱלֶה וְלֹא יוּכַל לַעֲבֹד אֶת ה' וְהוּא חוֹלֶה, נִמְצֵאת שֵׁנָה שֶׁלּוֹ עֲבוֹדָה לַמָּקוֹם בָּרוּךְ הוּא. וְעַל עִנְיָן זֶה צִוּוּ חֲכָמִים וְאָמְרוּ (משנה אבות ב יב) \"וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם\". וְהוּא שֶׁאָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי ג ו) \"בְּכָל דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר אֹרְחֹתֶיךָ\":",
    "en": "A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy and that he have children who will do his work and toil for him. Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. [Similarly,] one should intend to have a son [with the hope that] perhaps he will be a wise and great man in Israel.Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God.Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He.On this matter, our Sages have directed and said: \"And all your deeds should be for the sake of Heaven.\" This is what Solomon declared in his wisdom: \"Know Him in all your ways and He will straighten your paths\" (Proverbs 3:6).",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:1",
    "he": "הוֹאִיל וֶהֱיוֹת הַגּוּף בָּרִיא וְשָׁלֵם מִדַּרְכֵי הַשֵּׁם הוּא. שֶׁהֲרֵי אִי אֶפְשָׁר שֶׁיָּבִין אוֹ יֵדַע דָּבָר מִידִיעַת הַבּוֹרֵא וְהוּא חוֹלֶה. לְפִיכָךְ צָרִיךְ לְהַרְחִיק אָדָם עַצְמוֹ מִדְּבָרִים הַמְאַבְּדִין אֶת הַגּוּף. וּלְהַנְהִיג עַצְמוֹ בִּדְבָרִים הַמַּבְרִין וְהַמַּחֲלִימִים. וְאֵלּוּ הֵן: לְעוֹלָם לֹא יֹאכַל אָדָם אֶלָּא כְּשֶׁהוּא רָעֵב. וְלֹא יִשְׁתֶּה אֶלָּא כְּשֶׁהוּא צָמֵא. וְאַל יַשְׁהֵא נְקָבָיו אֲפִלּוּ רֶגַע אֶחָד. אֶלָּא כָּל זְמַן שֶׁצָּרִיךְ לְהַשְׁתִּין אוֹ לְהָסֵךְ אֶת רַגְלָיו יַעֲמֹד מִיָּד:",
    "en": "Since maintaining a healthy and sound body is among the ways of God - for one cannot understand or have any knowledge of the Creator, if he is ill - therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger.They are as follows: a person should never eat unless he is hungry, nor drink unless thirsty. He should never put off relieving himself, even for an instant. Rather, whenever he [feels the] need to urinate or move his bowels, he should do so immediately.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:2",
    "he": "לֹא יֹאכַל אָדָם עַד שֶׁתִּתְמַלֵּא כְּרֵסוֹ אֶלָּא יִפְחֹת כְּמוֹ רְבִיעַ מִשָּׂבְעָתוֹ. וְלֹא יִשְׁתֶּה מַיִם בְּתוֹךְ הַמָּזוֹן אֶלָּא מְעַט וּמָזוּג בְּיַיִן. וּכְשֶׁיַּתְחִיל הַמָּזוֹן לְהִתְעַכֵּל בְּמֵעָיו שׁוֹתֶה מַה שֶּׁהוּא צָרִיךְ לִשְׁתּוֹת. וְלֹא יַרְבֶּה לִשְׁתּוֹת מַיִם וַאֲפִלּוּ כְּשֶׁיִּתְעַכֵּל הַמָּזוֹן. וְלֹא יֹאכַל עַד שֶׁיִּבְדֹּק עַצְמוֹ יָפֶה יָפֶה שֶׁמָּא יִהְיֶה צָרִיךְ לִנְקָבָיו. לֹא יֹאכַל אָדָם עַד שֶׁיֵּלֵךְ קדֶם אֲכִילָה עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם. אוֹ יַעֲשֶׂה מְלַאכְתּוֹ אוֹ יִתְיַגֵּעַ בְּיֶגַע אַחֵר. כְּלָלוֹ שֶׁל דָּבָר יְעַנֶּה גּוּפוֹ וְיִיגַע כָּל יוֹם בַּבֹּקֶר עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם וְיִשְׁקֹט מְעַט עַד שֶׁתִּתְיַשֵּׁב נַפְשׁוֹ וְאוֹכֵל. וְאִם רָחַץ בְּחַמִּין אַחַר שֶׁיָּגַע הֲרֵי זֶה טוֹב וְאַחַר כָּךְ שׁוֹהֶה מְעַט וְאוֹכֵל:",
    "en": "One should not eat until his stomach is full. Rather, [he should stop when] he has eaten to close to three quarter's of full satisfaction.One should drink only a small amount of water during the meal, and mix that with wine. When the food begins to be digested in his intestines, he may drink what is necessary. However, he should not drink much water, even when the food has been digested.One should not eat until he has checked himself thoroughly that he does not need to relieve himself. He should not eat until he has taken a stroll which is sufficient to raise his body temperature.Alternatively, he should work or exert himself in some other way. The rule is that he should engage his body and exert himself in a sweat-producing task each morning. Afterwards, he should rest slightly until he regains composure and [then, he should] eat. If he were to bathe in hot water after exerting himself, it would be beneficial. Afterwards, he should wait a short while and eat.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:3",
    "he": "לְעוֹלָם כְּשֶׁיֹּאכַל אָדָם יֵשֵׁב בִּמְקוֹמוֹ אוֹ יִטֶּה עַל שְׂמֹאל. וְלֹא יְהַלֵּךְ וְלֹא יִרְכַּב וְלֹא יִיגַע וְלֹא יְזַעֲזֵעַ גּוּפוֹ וְלֹא יְטַיֵּל עַד שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו. וְכָל הַמְטַיֵּל אַחַר אֲכִילָתוֹ אוֹ שֶׁיָּגֵעַ הֲרֵי זֶה מֵבִיא עַל עַצְמוֹ חֳלָאִים רָעִים וְקָשִׁים:",
    "en": "One should always eat while seated or reclining on his left side. He should not walk about, ride, exert himself, subject his body to startling influence, nor take a stroll until the food has been digested in his intestines. Anyone who takes a stroll or exerts himself after eating brings serious and harmful illnesses upon himself.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:4",
    "he": "הַיּוֹם וְהַלַּיְלָה כ\"ד שָׁעוֹת. דַּי לוֹ לָאָדָם לִישֹׁן שְׁלִישָׁן שֶׁהוּא שְׁמוֹנֶה שָׁעוֹת. וְיִהְיוּ בְּסוֹף הַלַּיְלָה כְּדֵי שֶׁתִּהְיֶה מִתְּחִלַּת שְׁנָתוֹ עַד שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ שְׁמוֹנֶה שָׁעוֹת. וְנִמְצָא עוֹמֵד מִמִּטָּתוֹ קֹדֶם שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ:",
    "en": "Together, day and night make up [a period of] twenty four hours. It is sufficient for a man to sleep a third of this period; i.e., eight hours. These should be towards the end of the night, so that there be eight hours from the beginning of his sleep until sunrise. Thus, he should rise from his bed before sunrise.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:5",
    "he": "לֹא יִישַׁן אָדָם לֹא עַל פָּנָיו וְלֹא עַל עָרְפּוֹ אֶלָּא עַל צִדּוֹ. בִּתְחִלַּת הַלַּיְלָה עַל צַד שְׂמֹאל. וּבְסוֹף הַלַּיְלָה עַל צַד יָמִין. וְלֹא יִישַׁן סָמוּךְ לַאֲכִילָה אֶלָּא יַמְתִּין אַחַר אֲכִילָה כְּמוֹ שָׁלֹשׁ אוֹ אַרְבַּע שָׁעוֹת. וְלֹא יִישַׁן בַּיּוֹם:",
    "en": "One should not sleep face down or on his back, but on his side - on his left side at the beginning of the night and on the right side at the end of the night. He should not retire shortly after eating, but should wait some three or four hours.One should not sleep during the day.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:6",
    "he": "דְּבָרִים הַמְשַׁלְשְׁלִין אֶת בְּנֵי מֵעַיִם כְּגוֹן עֲנָבִים וּתְאֵנִים וְתוּתִים וַאֲגַסִּים וַאֲבַטִּיחִים וּמִינֵי הַקִּשּׁוּאִים וּמִינֵי מְלָפְפוֹנוֹת אוֹכֵל אוֹתָם הָאָדָם בַּתְּחִלָּה קֹדֶם אֲכִילָה. וְלֹא יְעָרְבֵם עִם הַמָּזוֹן. אֶלָּא שׁוֹהֶה מְעַט עַד שֶׁיֵּצְאוּ מִבֶּטֶן הָעֶלְיוֹן וְאוֹכֵל מְזוֹנוֹ. וּדְבָרִים שֶׁמְּאַמְּצִין אֶת בְּנֵי מֵעַיִם כְּגוֹן רִמּוֹנִים וּפְרִישִׁים וְתַפּוּחִים וּקְרוֹסְטוֹמוֹלִין אוֹכֵל אוֹתָן תֵּכֶף לִמְזוֹנוֹ. וְלֹא יַרְבֶּה לֶאֱכל מֵהֶן:",
    "en": "Laxative foods such as grapes, figs, mulberries, pears, melons, certain types of cucumbers and certain types of zucchini should be eaten first, before the meal. One should not eat them together with his main meal. Rather, he should wait until they have descended from the upper stomach and [then] eat his meal.Foods which are constipating, such as pomegranates, quinces, apples, and crustumenian pears should be eaten immediately after the meal and not in quantity.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:7",
    "he": "כְּשֶׁיִּרְצֶה אָדָם לֶאֱכל בְּשַׂר עוֹף וּבְשַׂר בְּהֵמָה כְּאֶחָד. אוֹכֵל בַּתְּחִלָּה בְּשַׂר הָעוֹף. וְכֵן בֵּיצִים וּבְשַׂר עוֹף אוֹכֵל בַּתְּחִלָּה בֵּיצִים. בְּשַׂר בְּהֵמָה דַּקָּה וּבְשַׂר בְּהֵמָה גַּסָּה אוֹכֵל בַּתְּחִלָּה בְּשַׂר דַּקָּה. לְעוֹלָם יַקְדִּים אָדָם דָּבָר הַקַּל וּמְאַחֵר הַכָּבֵד:",
    "en": "A person who desires to eat poultry and meat in one sitting, should eat the poultry first. Similarly, if he desires to eat both eggs and poultry, he should eat the eggs first. If [he desires to eat] both meat of large cattle and that of small cattle, he should eat the meat of small cattle first; [i.e.,] he should always eat the lighter fare first and the heavier fare afterwards.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:8",
    "he": "בִּימוֹת הַחַמָּה אוֹכֵל מַאֲכָלִים הַקָּרִים וְלֹא יַרְבֶּה בִּתְבָלִים וְאוֹכֵל אֶת הַחֹמֶץ. וּבִימוֹת הַגְּשָׁמִים אוֹכֵל מַאֲכָלִים הַחַמִּים וּמַרְבֶּה בִּתְבָלִים וְאוֹכֵל מְעַט מִן הַחַרְדָּל וּמִן הַחִלְתִּית. וְעַל דֶּרֶךְ זוֹ הוֹלֵךְ וְעוֹשֶׂה בַּמְּקוֹמוֹת הַקָּרִים וּבַמְּקוֹמוֹת הַחַמִּים בְּכָל מָקוֹם וּמָקוֹם הָרָאוּי לוֹ:",
    "en": "In the summer, one should eat unseasoned foods without many spices and use vinegar. In the rainy season, one should eat seasoned foods, use many spices, and eat some mustard and chiltit.One should follow these principles in regard to cold climates and hot climates, [choosing the food] appropriate to each and every one of them.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:9",
    "he": "יֵשׁ מַאֲכָלוֹת שֶׁהֵם רָעִים בְּיוֹתֵר עַד מְאֹד וְרָאוּי לָאָדָם שֶׁלֹּא לְאָכְלָן לְעוֹלָם. כְּגוֹן הַדָּגִים הַגְּדוֹלִים הַמְּלוּחִים הַיְשָׁנִים. וְהַגְּבִינָה הַמְּלוּחָה הַיְשָׁנָה. וְהַכְּמֵהִין וּפִטְרִיּוֹת וְהַבָּשָׂר הַמָּלִיחַ הַיָּשָׁן. וְיַיִן מִגִּתּוֹ. וְתַבְשִׁיל שֶׁשָּׁהָא עַד שֶׁנָּדַף רֵיחוֹ. וְכֵן כָּל מַאֲכָל שֶׁרֵיחוֹ רַע אוֹ מַר בְּיוֹתֵר. הֲרֵי אֵלּוּ לַגּוּף כְּמוֹ סַם הַמָּוֶת. וְיֵשׁ מַאֲכָלוֹת שֶׁהֵן רָעִים אֲבָל אֵינָן כְּמוֹ הָרִאשׁוֹנִים לְרֹעַ. לְפִיכָךְ רָאוּי לָאָדָם שֶׁלֹּא לֶאֱכל מֵהֶן אֶלָּא מְעַט וְאַחַר יָמִים הַרְבֵּה. וְלֹא יַרְגִּיל עַצְמוֹ לִהְיוֹת מְזוֹנוֹ מֵהֶם אוֹ לְאָכְלָן עִם מְזוֹנוֹ תָּמִיד. כְּגוֹן דָּגִים גְּדוֹלִים וּגְבִינָה וְחָלָב שֶׁשָּׁהָא אַחַר שֶׁנֶּחְלַב כ\"ד שָׁעוֹת. וּבְשַׂר שְׁוָרִים גְּדוֹלִים וּתְיָשִׁים גְּדוֹלִים וְהַפּוֹל וְהָעֲדָשִׁים וְהַסַּפִּיר וְלֶחֶם שְׂעוֹרִים וְלֶחֶם מַצּוֹת וְהַכְּרוּב וְהֶחָצִיר וְהַבְּצָלִים וְהַשּׁוּמִים וְהַחַרְדָּל וְהַצְּנוֹן. כָּל אֵלּוּ מַאֲכָלִים רָעִים הֵם אֵין רָאוּי לָאָדָם לֶאֱכל מֵאֵלּוּ אֶלָּא מְעַט עַד מְאֹד וּבִימוֹת הַגְּשָׁמִים. אֲבָל בִּימוֹת הַחַמָּה לֹא יֹאכַל מֵהֶן כְּלָל. וְהַפּוֹל וְהָעֲדָשִׁים בִּלְבַד אֵין רָאוּי לְאָכְלָן לֹא בִּימוֹת הַחַמָּה וְלֹא בִּימוֹת הַגְּשָׁמִים. וְהַדְּלוּעִין אוֹכְלִין מֵהֶן בִּימוֹת הַחַמָּה:",
    "en": "There are foods which are extremely harmful and it is proper that one should never eat them, for example: large fish that are aged and salted, cheese which is aged and salted, truffles and mushrooms, meat which is aged and salted, wine from the press, cooked food which has been left over until it produces an odor, and any food with a bad smell or a very bitter taste. These are like poison to the body.There are [other] foods which are harmful, but their harmful effects do not compare to those first [mentioned]. Therefore, a person ought to eat them only sparingly and after intervals of many days. He should not eat them regularly as his main fare or constantly as a sidedish with his food.[They are] large fish, cheese and milk which has been left over for more than twenty-four hours after the milking, the meat of large oxen or he-goats, horse-beans, lentils, chickpeas, barley bread, matzot, cabbage, leeks, onions, garlic, mustard and radishes. All of these are harmful foods. It is fitting that he should eat them very sparingly and only in the rainy season, abstaining entirely in the summer. [Of these], horse-beans and lentils alone, should not be eaten either in the summer or winter. Squash may be eaten in the summer season.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:10",
    "he": "וְיֵשׁ מַאֲכָלוֹת שֶׁהֵם רָעִים וְאֵינָן כְּמוֹ אֵלּוּ. וְהֵם עוֹף הַמַּיִם וּבְנֵי יוֹנָה הַקְּטַנִּים וְהַתְּמָרִים וְלֶחֶם קָלוּי בְּשֶׁמֶן אוֹ לֶחֶם שֶׁנִּלּוֹשׁ בְּשֶׁמֶן וְהַסּלֶת שֶׁנִּפּוּ אוֹתָהּ כָּל צָרְכָּהּ עַד שֶׁלֹּא נִשְׁאֲרָה בָּהּ רֵיחַ מוּרְסָן. וְהַצִּיר וְהַמּוּרְיָיס. אֵין רָאוּי לְהַרְבּוֹת מַאֲכָלוֹת אֵלּוּ. וְאָדָם שֶׁהוּא חָכָם וְכוֹבֵשׁ אֶת יִצְרוֹ וְלֹא יִמָּשֵׁךְ אַחַר תַּאֲוָתוֹ וְלֹא יֹאכַל מִן הַנִּזְכָּרִים כְּלוּם אֶלָּא אִם נִצְרָךְ לָהֶם לִרְפוּאָה הֲרֵי זֶה גִּבּוֹר:",
    "en": "There are foods which are harmful, but less so than these. They are water fowl, young pigeons, dates, bread roasted in oil or kneaded in oil, flour which has been sifted so well that no bran is left, fish brine and pickled fish oil. They ought not to be eaten in quantity.A man who is wise, overcomes his desires, is not drawn by his appetites and eats nothing of the aforementioned unless he needs them for a medical reason, is [indeed] heroic.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:11",
    "he": "לְעוֹלָם יִמְנַע אָדָם עַצְמוֹ מִפֵּרוֹת הָאִילָנוֹת. וְלֹא יַרְבֶּה מֵהֶן וַאֲפִלּוּ יְבֵשִׁין וְאֵין צָרִיךְ לוֹמַר רְטֻבִּים. אֲבָל קֹדֶם שֶׁיִּתְבַּשְּׁלוּ כָּל צָרְכָּן הֲרֵי הֵן כַּחֲרָבוֹת לַגּוּף. וְכֵן הַחֲרוּבִים רָעִים לְעוֹלָם. וְכָל הַפֵּרוֹת הַחֲמוּצִין רָעִים וְאֵין אוֹכְלִין מֵהֶן אֶלָּא מְעַט בִּימוֹת הַחַמָּה וּבַמְּקוֹמוֹת הַחַמִּים. וְהַתְּאֵנִים וְהָעֲנָבִים וְהַשְּׁקֵדִים לְעוֹלָם טוֹבִים בֵּין רְטֻבִּין בֵּין יְבֵשִׁין וְאוֹכֵל אָדָם מֵהֶם כָּל צָרְכּוֹ. וְלֹא יַתְמִיד אֲכִילָתָם אַף עַל פִּי שֶׁהֵן טוֹבִים מִכָּל פְּרִי הָאִילָנוֹת:",
    "en": "One should always avoid fruits. He should not eat of them in quantity even [when] dried and, it goes without saying [when they are] fresh. When they are not sufficiently ripe, they are like swords to the body. Carobs, too, are always harmful.All pickled fruits are harmful and should be eaten only sparingly in summer weather and in hot climates. Figs, grapes and almonds are always beneficial, both fresh and dried. One may eat of them as much as he requires. However, he should not eat them constantly even though they are the most beneficial of fruits.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:12",
    "he": "הַדְּבַשׁ וְהַיַּיִן רַע לַקְּטַנִּים וְיָפֶה לַזְּקֵנִים וְכָל שֶׁכֵּן בִּימוֹת הַגְּשָׁמִים. וְצָרִיךְ אָדָם לֶאֱכל בִּימוֹת הַחַמָּה שְׁנֵי שְׁלִישִׁים מַה שֶּׁהוּא אוֹכֵל בִּימוֹת הַגְּשָׁמִים:",
    "en": "Honey and wine are harmful to the young and wholesome for the old. Certainly, this applies in the rainy season. In summer, one should eat two-thirds of what he eats in the winter.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:13",
    "he": "לְעוֹלָם יִשְׁתַּדֵּל אָדָם שֶׁיִּהְיוּ מֵעָיו רָפִין כָּל יָמָיו וְיִהְיֶה קָרוֹב לְשִׁלְשׁוּל מְעַט. וְזֶה כְּלָל גָּדוֹל בָּרְפוּאָה כָּל זְמַן שֶׁהָרְעִי נִמְנָע אוֹ יוֹצֵא בְּקֹשִׁי חֳלָאִים רָעִים בָּאִים. וּבַמֶּה יַרְפֶּה אָדָם מֵעָיו אִם יִתְאַמְּצוּ מְעַט. אִם הָיָה בָּחוּר יֹאכַל בַּבֹּקֶר בַּבֹּקֶר מְלוּחִים שְׁלוּקִים מְתֻבָּלִין בְּשֶׁמֶן זַיִת וּבְמוּרְיָיס וּבְמֶלַח בְּלֹא פַּת. אוֹ יִשְׁתֶּה מֵי שֶׁלֶק שֶׁל תְּרָדִין אוֹ כְּרוּב בְּשֶׁמֶן זַיִת וּמוּרְיָיס וּמֶלַח. וְאִם הָיָה זָקֵן יִשְׁתֶּה דְּבַשׁ מָזוּג בְּמַיִם חַמִּים בַּבֹּקֶר וְיִשְׁהֵא כְּמוֹ אַרְבַּע שָׁעוֹת וְאַחַר כָּךְ יֹאכַל סְעֻדָּתוֹ. וְיַעֲשֶׂה כֵן יוֹם אֶחָד אוֹ שְׁלֹשָׁה אוֹ אַרְבָּעָה יָמִים אִם צָרִיךְ לְכָךְ עַד שֶׁיִּרְפּוּ מֵעָיו:",
    "en": "A person should always try to have loose movements throughout his life, tending slightly towards diarrhea. This is a cardinal principle in medicine: Whenever one suffers from constipation or has difficulty moving his bowels, serious diseases will beset him.How can he induce loose movements if he has mild constipation? If he is a young man, each morning, he should eat well-cooked halimi which have been seasoned in olive-oil, pickled fish oil, and salt without bread daily; or drink the boiled water of [cooked] spinach or cabbage, [seasoned] with olive oil, pickled fish oil and salt.If he is an old man, he should drink honey diluted with hot water, in the morning, wait approximately four hours and then eat his meal.He should do this for one day, or three, or four, if necessary, until he has loose bowels.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:14",
    "he": "וְעוֹד כְּלָל אַחֵר אָמְרוּ בִּבְרִיאוּת הַגּוּף. כָּל זְמַן שֶׁאָדָם מִתְעַמֵּל וְיָגֵעַ הַרְבֵּה וְאֵינוֹ שָׂבֵעַ וּמֵעָיו רָפִין אֵין חלִי בָּא עָלָיו וְכֹחוֹ מִתְחַזֵּק. וַאֲפִלּוּ אוֹכֵל מַאֲכָלוֹת הָרָעִים:",
    "en": "They have given another principle with regard to physical well-being: As long as one exercises, exerts himself greatly, does not eat to the point of satiation and has loose bowels, he will not suffer sickness and he will grow in strength. [This applies] even if he eats harmful foods.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:15",
    "he": "וְכָל מִי שֶׁהוּא יוֹשֵׁב לָבֶטַח וְאֵינוֹ מִתְעַמֵּל. אוֹ מִי שֶׁמַּשְׁהֵא נְקָבָיו. אוֹ מִי שֶׁמֵּעָיו קָשִׁין. אֲפִלּוּ אָכַל מַאֲכָלוֹת טוֹבִים וְשָׁמַר עַצְמוֹ עַל פִּי הָרְפוּאָה. כָּל יָמָיו יִהְיוּ מַכְאוֹבִים וְכֹחוֹ תָּשֵׁשׁ. וַאֲכִילָה גַּסָּה לְגוּף כָּל אָדָם כְּמוֹ סַם הַמָּוֶת. וְהוּא עִקָּר לְכָל הֶחֳלָאִים. וְרֹב הֶחֳלָאִים שֶׁבָּאִים עַל הָאָדָם אֵינָם אֶלָּא אוֹ מִפְּנֵי מַאֲכָלִים רָעִים. אוֹ מִפְּנֵי שֶׁהוּא מְמַלֵּא בִּטְנוֹ וְאוֹכֵל אֲכִילָה גַּסָּה אֲפִלּוּ מִמַּאֲכָלִים טוֹבִים. הוּא שֶׁשְּׁלֹמֹה אָמַר בְּחָכְמָתוֹ (משלי כא כג) \"שֹׁמֵר פִּיו וּלְשׁוֹנוֹ שֹׁמֵר מִצָּרוֹת נַפְשׁוֹ\". כְּלוֹמַר שׁוֹמֵר פִּיו מִלֶּאֱכל מַאֲכָל רַע אוֹ מִלִּשְׂבֹּעַ וּלְשׁוֹנוֹ מִלְּדַבֵּר אֶלָּא בִּצְרָכָיו:",
    "en": "[Conversely,] whoever is idle and does not exercise, or does not move his bowels when he has the need, or is constipated, even if he eats the proper foods and takes care to follow the rules of medicine, will be full of pain for all his days and his strength will fade away.Overeating is like poison to anyone's body. It is the main source of all illness. Most illnesses which afflict a man are caused by harmful foods or by his filling his belly and overeating, even of healthful foods.This was implied by Solomon in his wisdom: \"Whoever guards his mouth and his tongue, guards his soul from distress\" (Proverbs 21:23); i.e., \"guards his mouth\" from eating harmful food or eating his fill and \"his tongue\" from speaking [about things] other than his needs.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:16",
    "he": "דֶּרֶךְ הָרְחִיצָה. שֶׁיִּכָּנֵס אָדָם לַמֶּרְחָץ מִשִּׁבְעָה יָמִים לְשִׁבְעָה יָמִים. וְלֹא יִכָּנֵס סָמוּךְ לַאֲכִילָה. וְלֹא כְּשֶׁהוּא רָעֵב. אֶלָּא כְּשֶׁיַּתְחִיל הַמָּזוֹן לְהִתְעַכֵּל. וְרוֹחֵץ כָּל גּוּפוֹ בְּחַמִּין שֶׁאֵין הַגּוּף נִכְוֶה בָּהֶן. וְרֹאשׁוֹ בִּלְבַד בְּחַמִּין שֶׁהַגּוּף נִכְוֶה בָּהֶן. וְאַחַר כָּךְ יִרְחַץ גּוּפוֹ בְּפוֹשְׁרִין וְאַחַר כָּךְ בְּפוֹשְׁרִין מִן הַפּוֹשְׁרִין עַד שֶׁיִּרְחַץ בְּצוֹנֵן. וְלֹא יַעֲבֹר עַל רֹאשׁוֹ מַיִם לֹא פּוֹשְׁרִין וְלֹא צוֹנֵן. וְלֹא יִרְחַץ בְּצוֹנֵן בִּימוֹת הַגְּשָׁמִים. וְלֹא יִרְחַץ עַד שֶׁיַּזִּיעַ וִיפָרֵךְ כָּל גּוּפוֹ. וְלֹא יַאֲרִיךְ בַּמֶּרְחָץ אֶלָּא כְּשֶׁיַּזִּיעַ וִיפָרֵךְ גּוּפוֹ יִשְׁתַּטֵּף וְיֵצֵא. וּבוֹדֵק עַצְמוֹ קֹדֶם שֶׁיִּכָּנֵס לַמֶּרְחָץ וְאַחַר שֶׁיֵּצֵא שֶׁמָּא יְהֵא צָרִיךְ לִנְקָבָיו. וְכֵן בּוֹדֵק אָדָם עַצְמוֹ תָּמִיד קֹדֶם אֲכִילָה וְאַחַר אֲכִילָה. וְקֹדֶם בְּעִילָה וְאַחַר בְּעִילָה. וְקֹדֶם שֶׁיִּיגַע וְיִתְעַמֵּל וְאַחַר שֶׁיִּיגַע וְיִתְעַמֵּל. וְקֹדֶם שֶׁיִּישַׁן וְאַחַר שֶׁיִּישַׁן. וּבְשִׁעוּר הַכּל עֲשָׂרָה:",
    "en": "The [proper] manner of bathing is that a person should go to the baths once every seven days. He should not enter [the bath soon after mealtime; nor when he is hungry, but when his food has begun to be digested.He should bathe the entire body in hot - but not scalding water - and his head, only, in scalding water. Then, he should bathe his body in tepid water, followed by bathings in successively cooler water, until he has bathed in cold water. [However,] he should not use tepid or cold water for his head, nor should he bathe in cold water in the winter.He should not bathe until after he is in a sweat and his whole body has been massaged. He should not linger in the bath. Rather, as soon as he is in a sweat and been massaged, he should rinse off and leave.He should examine himself to see if he needs to move his bowels before entering the bath and after leaving it. Similarly, he should always examine himself before and after eating, before and after sexual intercourse, before and after exertion and exercise, before and after sleeping, all in all, on ten [different occasions].",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:17",
    "he": "כְּשֶׁיֵּצֵא אָדָם מִן הַמֶּרְחָץ יִלְבַּשׁ בְּגָדָיו וִיכַסֶּה רֹאשׁוֹ בַּבַּיִת הַחִיצוֹן כְּדֵי שֶׁלֹּא תִּשְׁלֹט בּוֹ רוּחַ קָרָה. וַאֲפִלּוּ בִּימוֹת הַחַמָּה צָרִיךְ לְהִזָּהֵר. וְיִשְׁהֵא אַחַר שֶׁיֵּצֵא עַד שֶׁתִּתְיַשֵּׁב נַפְשׁוֹ וְיָנוּחַ גּוּפוֹ וְתָסוּר הַחֲמִימוּת וְאַחַר כָּךְ יֹאכַל. וְאִם יָשֵׁן מְעַט כְּשֶׁיֵּצֵא מִן הַמֶּרְחָץ קֹדֶם אֲכִילָה הֲרֵי זֶה יָפֶה מְאֹד. וְלֹא יִשְׁתֶּה מַיִם קָרִים בְּצֵאתוֹ מִן הַמֶּרְחָץ וְאֵין צָרִיךְ לוֹמַר שֶׁלֹּא יִשְׁתֶּה בַּמֶּרְחָץ. וְאִם צָמֵא כְּשֶׁיָּצָא מִן הַמֶּרְחָץ וְאֵינוֹ יָכוֹל לִמְנֹעַ עַצְמוֹ יְעָרֵב הַמַּיִם בְּיַיִן אוֹ בִּדְבַשׁ וְיִשְׁתֶּה. וְאִם סָךְ בְּשֶׁמֶן בַּמֶּרְחָץ בִּימוֹת הַגְּשָׁמִים אַחַר שֶׁיִּשְׁתַּטֵּף הֲרֵי זֶה טוֹב:",
    "en": "When one leaves the bath, he should dress and cover his head in the outer room [of the bathhouse], so that he not catch a chill. He should take this precaution even in the summer.After leaving [the baths], he should wait until he regains his composure, and the warmth [from bathing] has receded, and then eat.A nap before eating, after the bath, is very beneficial. One should not drink cold water on leaving the baths and it goes without saying, that he should not drink while bathing. If he should be thirsty upon leaving the bath and cannot refrain, he should mix the water with wine or honey, and drink.It is beneficial for one to rub himself with oil at the baths, during the winter, after he has rinsed off.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:18",
    "he": "לֹא יַרְגִּיל אָדָם לְהַקִּיז דָּם תָּמִיד. וְלֹא יַקִּיז אֶלָּא אִם יִהְיֶה צָרִיךְ לוֹ בְּיוֹתֵר. וְלֹא יַקִּיז לֹא בִּימוֹת הַחַמָּה וְלֹא בִּימוֹת הַגְּשָׁמִים אֶלָּא מְעַט בִּימֵי נִיסָן וּמְעַט בִּימֵי תִּשְׁרֵי. וּמֵאַחַר חֲמִשִּׁים שָׁנָה לֹא יַקִּיז כְּלָל. וְלֹא יַקִּיז אָדָם דָּם וְיִכָּנֵס לַמֶּרְחָץ בּוֹ בַּיּוֹם. וְלֹא יַקִּיז וְיֵצֵא לַדֶּרֶךְ. וְלֹא בְּיוֹם שֶׁיָּבוֹא מִן הַדֶּרֶךְ. וְיֹאכַל וְיִשְׁתֶּה בְּיוֹם הַהַקָּזָה פָּחוֹת מִמַּה שֶּׁהוּא רָגִיל. וְיָנוּחַ בְּיוֹם הַהַקָּזָה וְלֹא יִיגַע וְלֹא יִתְעַמֵּל וְלֹא יְטַיֵּל:",
    "en": "One should not accustom himself to constant bloodletting. He should not be bled unless there is an extreme necessity. He should not be bled in the summer or winter, but slightly in Nisan and slightly in Tishrei.After the age of fifty, he should not be bled at all. He should not be bled and go to the baths on the same day, or leave on a journey after being bled; nor should he be bled on the day on which he returns from a trip.He should eat less than usual on the day of a bloodletting. He should rest on that day, not exert himself, nor exercise, nor stroll.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:19",
    "he": "שִׁכְבַת זֶרַע הִיא כֹּחַ הַגּוּף וְחַיָּיו וּמְאוֹר הָעֵינַיִם וְכָל שֶׁתֵּצֵא בְּיוֹתֵר הַגּוּף כָּלֶה וְכֹחוֹ כָּלֶה וְחַיָּיו אוֹבְדִים. הוּא שֶׁאָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי לא ג) \"אַל תִּתֵּן לַנָּשִׁים חֵילֶךָ\". כָּל הַשָּׁטוּף בִּבְעִילָה זִקְנָה קוֹפֶצֶת עָלָיו. וְכֹחוֹ תָּשֵׁשׁ. וְעֵינָיו כֵּהוֹת. וְרֵיחַ רַע נוֹדֵף מִפִּיו וּמִשֶּׁחְיוֹ. וּשְׂעַר רֹאשׁוֹ וְגַבּוֹת עֵינָיו וְרִיסֵי עֵינָיו נוֹשְׁרוֹת. וּשְׂעַר זְקָנוֹ וְשֶׁחְיוֹ וּשְׂעַר רַגְלָיו רַבֶּה. שִׁנָּיו נוֹפְלוֹת. וְהַרְבֵּה כְּאֵבִים חוּץ מֵאֵלּוּ בָּאִים עָלָיו. אָמְרוּ חַכְמֵי הָרוֹפְאִים אֶחָד מֵאֶלֶף מֵת בִּשְׁאָר חֳלָאִים וְהָאֶלֶף מֵרֹב הַתַּשְׁמִישׁ. לְפִיכָךְ צָרִיךְ אָדָם לְהִזָּהֵר בְּדָבָר זֶה אִם רָצָה לִחְיוֹת בְּטוֹבָה. וְלֹא יִבְעֹל אֶלָּא כְּשֶׁיִּמָּצֵא גּוּפוֹ בָּרִיא וְחָזָק בְּיוֹתֵר וְהוּא מִתְקַשֶּׁה הַרְבֵּה שֶׁלֹּא לְדַעְתּוֹ. וּמַסִּיחַ עַצְמוֹ לְדָבָר אַחֵר וְהַקִּשּׁוּי בּוֹ כְּשֶׁהָיָה. וְיִמָּצֵא כֹּבֶד מִמָּתְנָיו וּלְמַטָּה וּכְאִלּוּ חוּטֵי הַבֵּיצִים נִמְשָׁכִים וּבְשָׂרוֹ חַם. זֶה צָרִיךְ לִבְעל וּרְפוּאָה לוֹ שֶׁיִּבְעל. לֹא יִבְעֹל אָדָם וְהוּא שָׂבֵעַ וְלֹא רָעֵב אֶלָּא אַחַר שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו. וְיִבְדֹק נְקָבָיו קֹדֶם בְּעִילָה וּלְאַחַר בְּעִילָה. וְלֹא יִבְעֹל מְעֻמָּד וְלֹא מְיֻשָּׁב. וְלֹא בְּבֵית הַמֶּרְחָץ וְלֹא בְּיוֹם שֶׁיִּכָּנֵס לַמֶּרְחָץ. וְלֹא בְּיוֹם הַקָּזָה. וְלֹא בְּיוֹם יְצִיאָה לַדֶּרֶךְ אוֹ בִּיאָה מִן הַדֶּרֶךְ לֹא לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם:",
    "en": "Semen is the strength of the body, its life [force], and the light of the eyes; the greater the emission [of sperm], [the greater] the damage to the body, to its strength and the greater the loss to one's life [span]. This was implied by Solomon in his wisdom: \"Do not give your strength to women\" (Proverbs 31:3).Whoever is steeped in sexual relations, old age springs upon him [before its time], his strength is depleted, his eyes become dim, a foul odor emanates from his mouth and his armpits, the hair of his head, his eyebrows, and eyelashes fall out, the hair of his beard, armpits, and legs grows in abundance, his teeth fall out and he suffers many pains beyond these. The wise of the doctors have said: One of a thousand dies from other illnesses and a thousand from excessive intercourse.Therefore, a person must take care in this matter if he wishes to live in good [health]. He should not engage in intercourse except when the body is healthy and particularly strong, when he has many involuntary erections, the erection is still present even when he makes an effort to think of something else, he finds a heaviness from the loins and below, the tendons of the testicles seem to be stretched, and his flesh is warm. Such a person needs to engage in intercourse and it is medically advisable.He should not engage in intercourse on a full or empty stomach, but after the food has been digested. He should examine himself to see if he needs to move his bowels before and after intercourse. He should not engage in intercourse while standing or sitting, nor in the bathhouse, nor on a day on which he goes to the bathhouse, nor on a day on which he lets blood, nor on the day he departs on a journey or arrives from a journey, nor [on the day] before or afterwards.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:20",
    "he": "כָּל הַמַּנְהִיג עַצְמוֹ בִּדְרָכִים אֵלּוּ שֶׁהוֹרִינוּ אֲנִי עָרֵב לוֹ שֶׁאֵינוֹ בָּא לִידֵי חֹלִי כָּל יָמָיו עַד שֶׁיַּזְקִין הַרְבֵּה וְיָמוּת וְאֵינוֹ צָרִיךְ לְרוֹפֵא. וְיִהְיֶה גּוּפוֹ שָׁלֵם וְעוֹמֵד עַל בֻּרְיוֹ כָּל יָמָיו. אֶלָּא אִם כֵּן הָיָה גּוּפוֹ רַע מִתְּחִלַּת בְּרִיָּתוֹ. אוֹ אִם הָיָה רָגִיל בְּמִנְהָג מִן הַמִּנְהָגוֹת הָרָעִים מִתְּחִלַּת מוֹלַדְתּוֹ. אוֹ אִם תָּבוֹא מַכַּת דֶּבֶר אוֹ מַכַּת בַּצֹּרֶת לָעוֹלָם:",
    "en": "Whoever conducts himself in the ways which we have drawn up, I will guarantee that he will not become ill throughout his life, until he reaches advanced age and dies. He will not need a doctor. His body will remain intact and healthy throughout his life.[One may rely on this guarantee] unless [his body] was impaired from the birth, he was accustomed to one of the harmful habits from birth, or should there be a plague or a drought in the world.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:21",
    "he": "וְכָל הַמִּנְהָגוֹת הַטּוֹבִים הָאֵלּוּ שֶׁאָמַרְנוּ אֵין רָאוּי לִנְהֹג בָּהֶן אֶלָּא הַבָּרִיא. אֲבָל הַחוֹלֶה אוֹ מִי שֶׁאֶחָד מֵאֵיבָרָיו חוֹלֶה אוֹ מִי שֶׁנָּהַג מִנְהָג רַע שָׁנִים רַבּוֹת. יֵשׁ לְכָל אֶחָד מֵהֶם דְּרָכִים אֲחֵרִים וְהַנְהָגוֹת כְּפִי חָלְיוֹ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסֵפֶר הָרְפוּאוֹת. וְשִׁנּוּי וֶסֶת תְּחִלַּת חלִי:",
    "en": "All of these beneficial habits which we have stated apply only to a healthy man. In contrast, a sick person, or one who has a single organ which is not healthy, or one who has followed a harmful way of life for many years, each of these must choose different patterns of behavior in accordance with his [particular] illness as it is explained in the medical literature.Any change from the conduct which one normally follows is the beginning of sickness.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:22",
    "he": "כָּל מָקוֹם שֶׁאֵין בּוֹ רוֹפֵא. אֶחָד הַבָּרִיא וְאֶחָד הַחוֹלֶה אֵין רָאוּי לוֹ לָזוּז מִכָּל הַדְּרָכִים הָאֵלּוּ שֶׁנֶּאֶמְרוּ בְּפֶרֶק זֶה. שֶׁכָּל אֶחָד מֵהֶן לְאַחֲרִית טוֹבָה מֵבִיא:",
    "en": "Where there is no doctor available, neither the healthy nor the sick man should budge from all the directions given in this chapter for each of them ultimately brings to a beneficial result.",
    "category": "Halacha"
  },
  {
    "ref": "Mishneh Torah, Human Dispositions.4:23",
    "he": "כָּל עִיר שֶׁאֵין בָּהּ עֲשָׂרָה דְּבָרִים הָאֵלּוּ אֵין תַּלְמִיד חָכָם רַשַּׁאי לָדוּר בְּתוֹכָהּ. וְאֵלּוּ הֵן: רוֹפֵא. וְאֻמָּן. וּבֵית הַמֶּרְחָץ. וּבֵית הַכִּסֵּא. וּמַיִם מְצוּיִין כְּגוֹן נָהָר וּמַעְיָן. וּבֵית הַכְּנֶסֶת. וּמְלַמֵּד תִּינוֹקוֹת. וְלַבְלָר. וְגַבַּאי צְדָקָה. וּבֵית דִּין מַכִּים וְחוֹבְשִׁים:",
    "en": "A Torah Sage is not permitted to live in a community which does not have the following: a doctor, a bloodletter, a bathhouse, a latrine, an available source of water such as a river or a spring, a synagogue, a teacher of children, a scribe, a charity supervisor, a rabbinical court empowered to impose corporal punishment and jail sentences.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.1:1",
    "he": "הריליגיאן היתה לבני ישראל למורשה מאבותם אברהם יצחק ויעקב, ולא למדו אותה ממשה, כי הנה משה בבואו אליהם אמר להם. ה' אלהי אבותיכם אלהי אברהם אלהי יצחק ואלהי יעקב שלחני אליכם. ומה היתה הריליגיאן ההוא? משה לא הודיע ענינה בפירוש, כי לא הוצרך לבאר אותה לבני דורו, כי כבר ידעוה. אך לתועלת הדורות הבאים שם לפנינו תכונתה בכתבו קורות אברהם יצחק ויעקב ובניו. מתוך ספור קורותיהם אנחנו רואים כי היו מאמינים באל יחיד קונה שמים וארץ, שופט כל הארץ, מגן ליראיו ומשלם להם שכר טוב, ומשיב לעושי הרעה כמעשה ידיהם. משם אנחנו רואים שהיו מאמינים באותות ובמופתים, ובמלאכים, ובנבואה, ושהיו נותנים לבם באיזה מקום יהיו נקברים (נראה מזה שהיו מאמינים בהשארת הנפש ובתחיית המתים). אנחנו רואים אותם מתפללים לאל בעת צרתם, וגם בעד אחרים (אברהם בעד אבימלך). והיו נודרים לו נדרים, ובעת הצלתם היו מודים לו ומקריבים לפניו קרבנות. דרך ה' שהיה אברהם מצוה את בניו ואת ביתו אחריו היא. לעשות צדקה ומשפט (בראשית י\"ח י\"ט).",
    "en": "\"Religion\" came to the children of Israel as an inheritance from their fathers, Abraham, Isaac, and Jacob, and not as a teaching from Moses. As Moses said to them when he came to them (Shemoth 2:15) \"The L-rd, the G-d of your fathers, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, sent me to you.\" What was that religion? Moses did not apprise them of it explicitly, there being no need of his doing so for the men of his generation, who already knew it. But for the benefit of future generations, he apprised us of its nature by recording within it [\"by word of G-d\"] events from the lives of Abraham, Isaac, and Jacob and his sons. From these, we see that they believed in One G-d, Possessor of heaven and earth, Judge of all the earth, Shield of those who fear Him, bestowing upon them goodly reward, and requiting the evil with the work of their hands. From there we see that they believed in signs and wonders, and angels, and prophecy, and that they were concerned about where they would be buried (whence we infer that they believed in the eternity of the soul and in the resurrection of the dead.) We find them praying to G-d in all of their tribulations — for others as well (e.g., Abraham for Avimelech). They vowed unto Him, and when He saved them, they thanked Him and offered sacrifices to Him. \"The way of the L-rd\" commanded by Abraham to \"his children and his household after him\" was \"to do righteousness and judgment\" (viz. Bereshith 18:19).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.2:1",
    "he": "ואחר שאברהם בתכונתו וביושר לבבו עזב אלילי אבותיו והאמין באל יחיד, בחר בו ה' ונגלה לו, וברך אותו, וכל זה למען אשר יצוה את בניו ואת ביתו אחריו ושמרו דרך ה', כלומר לא בחר בו בעבור עצמו בלבד, אלא כדי שיהיה אב לעם קדוש. וכדי שלא יתערב זרעו בשאר העמים עובדי אלילים, צוהו על המילה, וזו לבדה היתה בריליגיאן ההיא, מצוה מן השמים. אחר זמן החמירו בני ישראל על עצמם לבלתי אכול גיד הנשה, לזכר המאורע והנס שנעשה ליעקב אביהם, אשר אז נקרא בשם הכבוד ישראל.",
    "en": "After Abraham through his own understanding and in the uprightness of his heart abandoned the idols of his fathers and believed in one G-d, the L-rd chose him, revealed Himself to him, and blessed him. All this, \"because he commands his children and his household after him to keep the way of the L-rd.\" That is, He did not choose him for himself alone, but to be the father of a holy people. And so that his seed not assimilate with the other peoples, who were idolators, He commanded him concerning circumcision, which, (at that time) was the only Divine precept in that religion. After some time, the children of Israel took upon themselves the stringency of not eating the thigh sinew in commemoration of the miracle performed for their father Jacob, at which time the honorific title of \"Israel\" was conferred upon him, (viz. Bereshith 32:29-33).",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.3:1",
    "he": "הריליגיאן הזאת היתה דים לבני ישראל כל זמן שלא היו אלא משפחה אחת, אך כאשר נהיו לגוי גדול, והגיע הזמן להביאם אל הארץ אשר נשבע ד' לאבותם לתת להם, ראה ה' כי צריכים היו לתורות ולמשפטים, וללימוד והדרכה ישרה, אם לתקון המדות, להצלחת החברה, ואם להתמדת הריליגיאן, לבלתי יעזבוה וידבקו בדרכי הגוים אשר סביבותיהם, או ישארו בלי ריליגיאן, על כן נתן להם התורה הזאת אשר שם משה לפני בני ישראל.",
    "en": "This religion sufficed for the children of Israel as long as they were only one family. But when they became a great nation and the time arrived to bring them to the land that the L-rd had sworn to their fathers to give to them, He saw that they required teachings and judgments, learning and proper guidance, whether for character improvement towards the well-being of society, or for the preservation of this religion, that they not abandon it and adhere to the ways of the nations around them or be left without religion at all. It is for this reason that He gave them this Torah, which Moses placed before the children of Israel.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.4:1",
    "he": "האמצעיים אשר בחר בהם ד' להשגת שתי התכליות האלה הם, אחד מיוחד לתקון המדות, ושנים לתקון המדות ולשמירת הריליגיאן יחדו. והם שלשת יסודות תורת משה.",
    "en": "The means which the L-rd chose towards the attainment of these two ends are one which is specific for character improvement, and two which are specific for character improvement and preservation of the religion as one. And they (these means) are the three foundations of the Torah of Moses.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.5:1",
    "he": "היסוד הראשון, והוא האמצעי המיוחד לתקון המדות, היא החמלה. מדת החמלה הטבעה באדם מתחלת יצירתו והיא בו שרש האהבה והחסד והיושר והיא לבדה המביאה אותנו לעשות מעשים טובים שלא על מנת לקבל שכר, לא בדרך הטבע ולא למעלה מן הטבע, לא בעולם הזה ולא בעולם הבא. כי מדת החמלה היא שכר לעצמה, כי החומל כואב בכאב רעהו, ולא ישקוט עד אם יחבוש את שבר רעהו ומחץ מכתו ירפא.",
    "en": "The first foundation, the means specific for character improvement, is compassion. The trait of compassion was implanted in a man from the beginning of his creation, and it is the root of his love, his lovingkindness, and his uprightness. It is that alone which leads us to the doing of good not in order to receive reward, neither naturally or unnaturally, neither in this world or in the world to come. For the trait of compassion is reward in itself. For the compassionate one suffers in the suffering of his friend and is not at peace until his friend's break is bound and his wound is healed.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.6:1",
    "he": "חכמי יון, ושאר הפילוסופים ההולכים בעקבותם, בקשו חשבונות רבים ליסד תקון המדות על יסודות אחרים חוץ מזה. אך קול דברים הם משמיעים, ופרי טוב בל יעשון.",
    "en": "The Greek sages and the other philosophers who followed in their footsteps thought to found character improvement on many factors other than this (compassion); but they simply spouted words and produced no fruit.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.7:1",
    "he": "מהם בקשו ללמד לאדם כי רדיפת התאוות איננה הצלחה קיימת, אך הוא טוב מדומה ואובד, וגורם צרות ומכאובות. וזה אמת, אך ידיעת הדבר הזה אין בכחה להגביר את האדם על תאוותיו, כי להבת התשוקה לא תתן אותו (ובפרט אם הוא בימי בחורותיו, ואם מזגו חם) לחשוב בלבו מה יהיה אחרית הדבר. ויש ג\"כ רבים שעם היותם יודעים כי בדרכם אשר הם הולכים עליה לא ישיגו שלות השקט ומנוחת הנפש, אעפ\"כ חיי שאון מהומה וסערה מעורבות בתענוגים ומלאוי התשוקות נבחרים בעיניהם מחיי שקט שאין בהם לא סערות ולא תענוגות גדולות. ותוכחות חכמה לא לעזר ולא להועיל להם, אחרי אשר באמת לא עשה ד' את כל בני אדם על תכונה אחת, ולא גזרה חכמתו שיהיה ענין אחד ומצב אחד טוב ונעים בעיני כלם, וכמו שלא יתכן שיהיו כל בני אדם בעלי אומנות אחת, כן לא יתכן שיהיו כל בני אדם בוחרים בהנהגה אחת, וכמו שיש בוחרים לשבת על היבשה ואחרים בוחרים להיות רוב ימיהם בים הגדול, וכמו שאלה אוהבים לשכון לבטח ושלום מסביב ואלה ישישו לקראת נשק וישמחו לקול תרועת מלחמה, ככה בטבע האדם הוא שיהיו אלה בוחרים בשלות השקט ובמיעוט תענוג ובמיעוט צרה ויגון, ואלה חפצים בחיי סער ושאון ולחם העצבים טבול ביין התאוות והתענוגים. והחכמים האלה המבקשים להוליך את כל האדם בדרך החכמה והתבונה הם מתנגדים אל הטבע, כלומר לרצון היוצר, ולפיכך אין רוב בני אדם שומעים אליהם.",
    "en": "Some sought to teach men that the pursuit of lust results in no enduring good, but only in what is illusory and transitory and ends in affliction and in suffering. And all this is true. But the knowledge of this thing is powerless to enable a man to overcome his lusts! For the flame of desire will not allow him (especially one in the vigor of his youth and the heat of his temperament) to think in his heart how the thing will end. And there are also many others, who, though they know that in the way that they go they will not achieve peace of mind and tranquility of soul, still, a life of turbulence, tumult, and tempest saturated with delight and desire is choicer in their eyes than a quiet life devoid of tempests and great pleasure; and the chastisements of wisdom will not aid or avail them. For in truth, the L-rd did not make all men in the same mould, and His wisdom did not decree that one thing should afford equal satisfaction and pleasure to all. And just as it is not to be expected that all men ply the same trade, so it is not to be expected that they all choose one life style. And just as some choose to be land dwellers and other to spend most of their days on the open sea, and just as some choose to dwell in peace and security and others exult in weaponry and rejoice in the trumpet blast of war, so it is in the nature of man that some choose the tranquility of silence amidst a modicum of joy, trouble, and sorrow, and others a life replete with tempest and turmoil and the bread of toil tinctured with lusts and delights. And those sages who would have all men walk the path of wisdom and understanding run counter to nature — that is, to the will of the Creator. And that is why most men do not pay heed to them.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.8:1",
    "he": "ואחרים הורו כי תועלת החברה הוא שיהיו אנשיה הולכים בדרך ישרה, על כן ראוי לכל אדם ללכת בדרכי יושר ולדרוש את שלום החברה, כי בשלומה יהי' לו שלום. וזה אמת אין ספק בו, אבל מה יועיל זה לתקן מדות איש ואיש? הלא יש ויש לבעל דין לחלוק ולומר. הנה אתה הפילוסוף אומר אלי כי ראוי לכל אנשי החברה שייטיבו מעלליהם, שאם לא יעשו כן יתקלקל קבוצם, ואיש את רעהו חיים יבלעו. ראה דבריך טובים ונכחים, ומה טוב ומה נעים שבת כל אנשי העדה כאחים יחד צדק צדק ירדופו והאמת והשלום יאהבו. ואולם כל עוד אשר אני רואה, רוב אנשי עדתי איש לבצעו פונים, הלא אם אני לבדי בצדק ובמישרים אדבק, אוי אוי לי, הנני צדיק אובד בצדקו. ורעה מזו תשובת אנשים אחרים בני בליעל המצדיקים בפיהם דברי החכמים הנזכרים, ומקיימים בשפתותיהם כי בצדק ומישרים תכון החברה, אך בחדרי לבבם יועצים עצת רע להוציא את עצמם מן הכלל ולנטות מדרכי יושר בכל עת אשר ימצאו בזה תועלתם. – ואם החכמים ישתדלו להוכיח על פניהם כי לא יתכן ליחיד שתהיה טובתו במה שהוא מזיק אל הכלל, לא יועילו דבריהם ולא יצילו, כי אין לאדם אלא מה שעיניו רואות, ואחרי אשר לבבו כן יחשוב כי רעת החברה היא טובתו ובה תהיה הצלחתו, איך ישמע לקול מוריו, וימאס במה שלפי מחשבתו הוא הטוב לו? אחרי אשר עקר למוד מוריו אינו אלא שידרוש טובת החברה בעבור תועלת עצמו.",
    "en": "Others taught that the welfare of society dictates that its members walk the just path, wherefore it follows that each man should do so and seek the welfare of society. And this is doubtless true. But how will this effect the character improvement of each individual? Is there not room for the \"adversary\" to contend: You, the philosopher, tell me that all the members of society should improve their deeds. For if they fail to do so, their aggregate will suffer and each individual will \"swallow the other alive.\" See, now, your words are good and right. How good and pleasant it would be if all men, like brothers as one, would \"pursue righteousness and love truth and peace!\" But as far as I can see most of the men in my circle are bent on their own profit! If I alone were to cling to righteousness and justness, woe unto me! \"The righteous one would go lost in his righteousness!\" And even worse than this is the reaction of those wicked men who justify with their mouths the words of the aforementioned sages and parrot with their lips that righteousness and justness are the mainsprings of society, but who in the recesses of their hearts counsel evil to make themselves exceptions to the rule and to deviate from the ways of justness whenever it suits their purpose to do so. And if the (aforementioned) sages attempt to convince them that the good of the individual cannot be served at the expense of that of the community, their words are to no avail. For \"a man believes only what his eyes see.\" And if in his heart he really believes that what is to the detriment of society is to his good and welfare, how can he be expected to heed his teachers and despise what in his own mind is to his good — especially when the very essence of the teaching of his masters is that one must seek the good of society to advance his own good!",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.9:1",
    "he": "ואחרים תקעו יתדם בשווי כל בני אדם, באמרה מה שהוא מותר לראובן ראוי שיהיה מותר גם לשמעון, כי שניהם בני אדם, אין יתרון לזה על זה. א\"כ אם הגנבה והגזלה והרציחה מותרות לראובן ראוי כמו כן שתהיינה מותרות לשמעון. וכל עוד שיודה ראובן שאין המעשים ההם מותרים לשמעון, ראוי ג\"כ שיודה כי גם לו אינם מותרים אם לא שיוכיח במישור כי אין שמעון אדם כמוהו. וגם האמת, אך אין שערי התשובה נעולים בפני יצר הרע. כי הנה כן יאמר נבל בלבו. השווי הזה חזיון שוא הוא, כי הטבע הבדיל בני אדם זה מזה במדת כחם ובמדת שכלם, ואחרי שרצה הטבע שאהיה אני גבור וחברי חלש, אני חכם וחברי סכל, נמצא כי כן הוא רצונו שיהיה גורלי טוב מגורלו, ומעולם לא הי' רצונו שגורל אחד יהי' לשנינו. אם כן אם אני אגנוב ואגזול אותו ואתגבר עליו בכל מה שיזדמן, אינני יוצר ממחיצתי והורס גבול ופורץ גדר, אך אני נהנה במתנה טובה אשר חנן אותי הטבע החפץ ביקרי. ואם היה כדברי החכמים שאין הכח והגבורה והערמה נותנין יתרון זכות (Jus) לאיש על רעהו, איך היה (יאמר נבל בלבו) שהסכימו כל גויי הארץ, אם יהיה ריב בין עם ועם, להוציא לאור משפטם בקשת ובחרב ובמלחמה וביד חזקה?",
    "en": "Others made their criterion the equality of men, saying that what is permitted to Reuven should be permitted to Shimon. For both being human beings, one should enjoy no advantage over the other. Accordingly, if theft, robbery, and murder are permitted to Reuven, they should likewise be permitted to Shimon. And so long as Reuven acknowledges that these are forbidden to Shimon, he should likewise acknowledge that they are forbidden to him — unless he can prove that Shimon is not a man as he is. And this, too, is true. But \"the gates of repentance\" are not closed to the evil inclination. For the churl can say in his heart: This \"equality\" is a figment of the imagination. For nature has differentiated one man from another as to strength and to intellect. And since nature has desired that I be strong and my neighbor weak, that I be a sage and my neighbor a fool, it follows, likewise, that it desires that my lot be superior to his and that the same lot not befall both of us. If so, if I steal or rob from him and gain the upper hand over him in all ways, I do not thereby exceed my bounds or breach a border or break a fence, but I simply enjoy the goodly gift vouchsafed me by nature in its graciousness to me. And if it were as the sages say, that power, strength, and wisdom do not accord more rights to one man than to another, how can it be that all the nations of the world agree that in the event of a conflict between one nation and another their right is to be affirmed by bow, sword, war, and strength of arms!",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.10:1",
    "he": "ואחרים סמכו על הכבוד, ויצוו את העם להתרחק מכל דבר מגונה אשר בוז וקלון כרוך בעקביו, ולבחור במעשים הנאים המשובחים אשר יתנו יקר לבעליהם. לאמר איזו היא דרך ישרה שיבור לו האדם כל שהיא תפארת לעושיה ותפארת לו מן האדם. והלימוד הזה הוא מועיל הרבה לתיקון המדות החיצוני, לא לתיקון הפנימי, כי ידוע כי לא כל מעשי האדם ולא רובם גלויים וידועים בקהל עם, וכמה פעמים אדם עושה עול וחמס או מתרשל מעשות הטוב ולא יבואהו בזה קלון ובוז. וכמה בני אדם בערמתם ובתחבולותם הם לתהלה ולתפארת, ועם כל זה דרכיהם לא טובים, ומעשיהם הנסתרים מגונים ומתועבים.",
    "en": "Others have made honor their criterion, instructing the populace to distance itself from any unseemly thing resulting in shame and humiliation and to choose only those seemly, praiseworthy things which accord honor to their practitioners, saying \"What is the just way that a man should choose? All that is becoming to its doers and evocative of the admiration of others.\" This precept is, indeed, effective for external enhancement of character, but not for inner enhancement. For it is well known that not all the deeds of men, nor even most of them, are visible to the public, and very often a man is guilty of wrong and violence or negligent in the doing of good without this redounding to his shame or humiliation. And there are many men who glory in their craftiness and cunning, notwithstanding which their ways are not good and their hidden deeds, ugly and detestable.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.11:1",
    "he": "ואחרים אמרו כי האדם נבדל משאר החיים במתת אלהים אשר היא השכל, ושכלו כולל בטבו הצווי המוחלט (Impertivus categoricus) לבחור בטוב ולמאוס ברע – ומה יעשו אותם בני אדם שאין הצווי הזה מורגש להם? ואם היה הצווי הזה מוטבע בכל בני אדם איך היה שהמעשים הרעים מרובים כל כך על פני האדמה?",
    "en": "Others say that man was singled out from other creatures by the gift of G-d — intellect — which includes within it the categorical imperative to choose good and to shun evil. And what are those men to do who are not sensible of this imperative? And if it were implanted in all men, how are we to explain the preponderance of evil on the face of the earth?",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.12:1",
    "he": "ואחרים אמרו כי מקרי בני אדם אינם טוב ורע באמת, ושהחכם הצדיק הוא לבדו מאושר אושר אמתי, ואף אם תמצאנה אותו רעות רבות וצרות, שלומו וטובתו לא יגרעו ולא יחסרו מאומה אך כמה רחוקים הם רוב בני תבל מהסכים באמתת הלמוד הזה! ומה יועיל מלמוד אשר לא יתקבל לאזן שומעת?",
    "en": "Others say that the happenstances of man are not good and bad in truth, and that it is the wise tzaddik alone who can experience true happiness, who, even if he is beset by many evils and afflictions suffers no lessening of peace and good. But how far are most mortals from subscribing to such a teaching! And of what benefit is it to the ear that cannot hear it!",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.13:1",
    "he": "ואחרים אמרו כי האדם חייב לשמור פקודי הטבע, והנה הטבע עשה את האדם מדיני, וצריך לחברת שאר בני מינו, א\"כ רצון הטבע הוא שיתקן אדם דרכיו ומעלליו באופן מועיל לתקון החברה ולקיום הקבוץ המדיני. ואם ישחית מעשיו הנה הוא גורם קלקול החברה ופירוד הקבוץ, והנה הוא ממרה את פי הטבע, - ורשע מה הוא אומר. מה זאת? ולמה אשמור מצות הטבע הכללי, ואת טבעי המיוחד לי אשליך אחרי גוי? הלא כאשר אני גונב ונואף ורוצח, המבלעדי טבעי אעשה את כל אלה? ואם חדלתי לעשות כאלה הלא אז אני ממרה את פי טבעי, והיגיעה אשר אני מרגיש בעצמי בהתגברי על יצרי היא מייסרת אותי על היותי מתנגד, לרצון הטבע.",
    "en": "Others say that a man must heed the dictates of nature. Now nature has made man societal, requiring the company of his fellow men. It follows, then, that nature demands that a man order his ways and deeds to promote the amelioration of society and the maintenance of the societal framework. And if he is corrupt in his deeds, he thereby undermines society and its framework and defies the dictates of nature. But what does the wicked one say? What is this? Why should I heed the precepts of the universal nature and cast those of my own nature behind my back! When I steal, and philander, and kill, is it not my own nature that does this? And if I desist from doing this, is it not my own nature that I defy? And the ordeal that I undergo in overcoming my inclination — is it not chastising me for defying the will of nature?",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.14:1",
    "he": "ואחרים קרבת אלהים יחפצון, ואמרו כי ראוי לאדם לבזות כל עניני העולם, וליחד מחשבתו להשגת חכמה ולדעת את הבורא. אבל היתכן שילכו כל ב\"א או רובם בדרך הזה? ואף אם אחד מאלף יתנשא למעלה זו, היהיה האיש ההוא טוב ומועיל לזולתו? הלא יבז בעיניו להשגיח על עסקי זולתו, כמו שלא ישגיח על עסקי עצמו. ומלבד זה לא יתכן שיהיה איש אשר כזה נוח לבריות וטוב ואהוב להם, מאחר שהם נבזים בעיניו, והוא לבדו רם ונשא, כלם בעיניו כבהמות, והוא לבדו בן אדם.",
    "en": "Others desire closeness to G-d, saying it befits a man to despise all the affairs of this world and to devote his thoughts exclusively to the attainment of wisdom and to the knowledge of his Creator. But is it possible for all men or even most of them to follow this path? And even if one in a thousand attains to this level, does he thereby avail his fellow men? Would he not find it demeaning to concern himself with their affairs as he finds it demeaning to tend to his own? And, furthermore, it is not likely that such a man would be gentle to others and good and beloved by them, their being lowly in his eyes and he alone lofty and exalted — all of them \"beasts,\" and he alone a man.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.15:1",
    "he": "הן אלה קצות דרכי חכמי יון וההולכים בעקבותם, ואלה ראשי למודיהם בבואם ליסד היכל תקון המדות. ואם אמרתי אחד לאחד אספרם כלם מחול ירבון. ואולם הצד השוה שבהם הוא כי לא תגדל תועלתם להדריך המון בני אדם בדרך הטובה, וזה מפני שאין דבריהם מיוסדים על יסוד טבעי הנמצא באמת בטבע כל בני אדם.",
    "en": "These (the aforementioned) are a sampling of the ways of the sages of Greece and of those who follow in their footsteps, the chief of their teachings in their attempt to build the edifice of character improvement. If I attempted to enumerate all of them individually, they would outnumber the sands (of the sea). Their common denominator is that they are of no great benefit in leading the populace on the path of virtue, their teachings not being based on the natural foundation that is in truth common to all men.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.16:1",
    "he": "ואמנם הרגשת החמלה היא נמצאת באמת אם מעט ואם הרבה בטבע כל אדם. וראיה ברורה לזה כי אנחנו רואים כי אבירי לב הרחוקים מצדקה, המבלים ימיהם בשמחה ובמשתה, הם מרחיקים מעליהם העניים והאביונים, וכל נגוע מוכה אלהים ומעונה. ולמה זה? מפני שראיית פניהם ושמיעת נאקתם של האמללים עוכרת שמחתם ומביאה בלבם (שלא ברצונם ועל אפם ועל חמתם) עצבון ויגון אם מעט ואם הרבה. ואיך זה? לולא שהחמלה טבעית בכל אדם ומצויה ומורגשת גם לאבירי לב אין להכחיש כי הרבה סבות מקריות תוכלנה להחליש באדם כח החמלה והרחמים, ולשומו אכזרי וקשה לב. אך כל זה במקרה לא בטבע. אם ראינו ושמענו אנשים אשר התאכזרו על רעיהם בלא חמלה, לא היה זה אלא מפני השנאה, והחמה והנקמה, המקלקלות את השורה, ומעבירות את האדם מדעתו, או עשו מה שעשו לצורך השעה להשיג מבוקשה. ואין ספק כי גם האנשים הנראים אכזרים ביותר הם גם כן לפעמים חומלים ומרחמים.",
    "en": "However, the feeling of compassion is found in truth, to a greater or lesser extent, in all men. Clear proof of this: We find that the \"hard of heart,\" who are far from charity and who spend their days in reveling and tippling keep at a distance from themselves the poor and the indigent and all who are \"smitten by G-d\" and afflicted. Why is this so? Because the sight and the sighs of these unfortunate ones dampens their joy and brings to their hearts (against their will) sadness and sorrow, whether more or less. Why is this so if not for the fact that compassion is natural to all men and felt even by the hard of heart! It cannot be denied that many chance factors can weaken this compassion and mercy in a man and render him cruel and hard-hearted, but all this is chance and not nature. If we have seen or heard of men becoming mercilessly cruel to their friends, this was only because of hatred, wrath, and vengefulness, which may unbalance a man and drive him out of his mind or because of some sudden impulse to attain their desire. But it is not to be denied that even those who seem the most hard-hearted of men are sometimes compassionate and merciful.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.17:1",
    "he": "והנה הרגשת החמלה היא לבדה תספיק לעשות האדם בוחר בטוב ומואס ברע. כי מי שיכאב לבו בכאב רעהו ובצרתו לו צר, אין ספק שלא יגרום רעה לרעהו, אבל בהפך ישתדל לגמול חסד לכל אדם ולהיות לעזר להם להצילם מרעתם. ומהחמלה תמשך ג\"כ אהבת הצדק והמשפט, כי בראותי שני בני אדם הבלתי ידועים לי, אני חומל על כל אחד מהם בשוה, ולפיכך לא אעשה טוב לאחד שתצא ממנה רעה לאחר, אבל אבחר שיהיה גורלם שוה. ואם אראה האחד גוזל חפץ מיד חברו, אחפוץ להוציא את בלעו מפיו ולהשיבו לבעליו.",
    "en": "Now the feeling of compassion itself suffices to make a man a doer of good and a shunner of evil. For if one is pained by the pain of his neighbor and by his distress, there is no doubt that he will not cause harm to him, but, to the contrary, he will exert himself to be kind to all men and to be of help to them in rescuing them from evil. And from compassion, there stems, too, the love of righteousness and justice. For when I see two men unknown to me, I am equally compassionate to both of them, wherefore I will not do good to one which will result in the other's harm, but I will aspire to the equality of their lot. And if I see one of them stealing from the other, I will desire to \"snatch the prey\" from his mouth and restore it to his neighbor.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.18:1",
    "he": "לפיכך אם נחפוץ להדריך הילד בדרך הטובה, ושתהיה הדרכתנו מועילה באמת לתקון מדותיו, אין לנו אלא להשתדל להוסיף כח ואומץ להרגשת החמלה הנטועה בלבו, וזה בדבור ובמעשה. כי כמו שאם נרגילהו לראות מעשי אכזריות, ולשמוע תהלות אבירות לב, אין ספק שתחלש החמלה בלבו, ומעט מעט יתהפך הילד ויהיה איש קשה ואמיץ לב, ככה אם נרגילהו לראות פעולות חמלה וחסד, ולשמוע תהלות החסד והחמלה, וגנות אומץ הלב וקשיו, תתחזק בלבו מדת החמלה והרחמים ויגדל הילד ויהיה איש חומל ורחמן, צדיק ישר ונאמן.",
    "en": "Therefore, if we wish to guide a child on the right path and to render our guidance truly effective in improving his character, we need only seek to add power and might to the feeling of compassion implanted in his heart. And this, in both speech and deed. For just as if we habituate him to seeing acts of cruelty and hearing the praises of the stout-hearted, there is no doubt that compassion will wane in his heart, and little by little the child will become a hard man, bold of heart, so, if we habituate him to seeing acts of compassion and lovingkindness and to hearing the praises of lovingkindness and compassion and the denunciation of bold-heartedness and hard-heartedness, there will grow in his heart the trait of compassion and mercy and the child will grow to be a man of compassion and mercy, righteous, just, and faithful.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.19:1",
    "he": "והנה התורה הזאת אשר שם משה לפני בני ישראל היא מדריכה אותנו בדרך החמלה והחנינה, על ידי מה שצותה להניח לקט שכחה ופאה לעני ולגר ליתום ולאלמנה. ועל ידי מה שאסרה לקחת מן העני נשך ותרבית, ומה שאסרה לבוא אל ביתו לעבוט עבוטו, ומה שצותה לבלתי חבול רחים ורכב ולבלתי חבול בגד אלמנה. ומה שצותה אם חבול תחבול שלמת רעך עד בא השמש תשיבנו לו. והתבונן במה שכתוב אחר הצווי הזה. כי היא כסותו לבדה היא שמלתו לעורו במה ישכב? – הנה הנושה אשר הלוה לחברו מעותיו ורואה שהעביר המועד ואינו משלם, בדין הוא ממשכנו, ואם אינו נותן לו דבר אחר לערבון, בדין הוא חובל שלמתו, ואם בכל ערב ישיבנה לו אין ספק כי לעולם לא ישלם לו את חובו – אם שאל ממני במתנה אולי הייתי נותן לו. אבל הוא שאל על מנת להחזיר, ועכשו שאיננו מחזיר הרי הוא איש מרמה המבקש לגזול ולעשוק את רעהו, ועכשו שחבלתי שמלתו למה אשיב אותה אליו? ואיך אוציא מתחת ידו מה שהלויתיו? ומה לי לדעת במה ישכב? כן יאמר הנושה, וכל הפילוסופים וכל עובדי הכבוד יאמרו שהדין עמו. אבל התורה מלמדת החמלה והחנינה, ואמרת אל הנושה, במה ישכב? – וכן אחר שצותה תורה להשמיט הלואות בשנה השביעית, אין ספק כי יש לכל בעל שכל להזהר בסוף הנה הששית לבלתי הלוות כספו, כי יודע הוא שהלוה בזמן ההוא כבר חשב בלבו שלא להחזיר. ומי הפילוסוף, ומי מעובדי הכבוד יגנה האיש הנמנע מהלוות בעת ההיא? ואמנם התורה מה אמרה? \"השמר לך פן יהיה דבר עם לבבך בליעל לאמר קרבה שנת השבע שנת השמטה ורעה עינך באחיך האביון ולא תתן לו – נתון תתן לו ולא ירע לבבך בתתך לו\".",
    "en": "Now this Torah, which Moses set before the children of Israel, guides us in the path of compassion and graciousness: by its commanding us to leave leket (gleanings, viz. Vayikra 19:9), shikchah (the forgotten sheaf, viz. Devarim 24:19), and peah (the corner of the field, viz. Shemoth 22:27) to the poor and to the proselyte, to the orphan and to the widow, by forbidding us to take interest or increase from the indigent or to enter his house to take his pledge (for our loan to him), by forbidding us to take in pledge mill or upper millstone or the garment of a widow, and by commanding us (Shemoth 22:25) \"If you take as a pledge your neighbor's garment, return it to him before the sun sets.\" Reflect upon what follows (Ibid. 26) \"for it is his only clothing, his covering for his skin. In what shall he sleep?\" Now if a creditor has lent his neighbor money and sees that the time (for repayment) has passed, and he has not been paid, it is his right to take a pledge. And if the debtor gives him nothing else as security, he may take his garment. And if every evening he must return it to him, there is no question that he will not be repaid. (The creditor thinks to himself:) \"If he asked me for it as a gift, perhaps I might have given it to him. But he borrowed on condition to repay, and now that he does not repay, he is a deceiver, who seeks to rob and defraud his friend. And now that I have taken his garment as a pledge, why should I return it? How shall I otherwise get back from him what I have lent him? What concern is it of mine in what he shall sleep?\" Thus will the creditor think. And all the philosophers and proponents of honor will agree with him. But the Torah teaches compassion and kindness and says to the creditor \"In what shall he sleep?\" Similarly, since the Torah has commanded the remission of debts in the seventh year (shemitah), there is no question that every man with common sense should take care not to lend his money at the end of the sixth year, knowing full well that one who borrows at that time has already resolved not to repay it. And who is the philosopher or proponent of honor who would condemn a man for not lending at that time? Yet what does the Torah say? (Devarim 15:9-10) \"Take care lest there be in your heart a base thought, saying: 'The seventh year is approaching, the year of remission,' and your eye be evil against your needy brother and you not give him… Give shall you give him, and let your heart not be narrow in giving him.\"",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.20:1",
    "he": "וכל כך היתה החמלה חביבה וגדולה אצל נותן התורה יתברך, עד כי מיד אחר מתן תורה בבואו ללמד את העם המשפטים אשר יתנהגו על פיהם, במה פתח? כי תקנה עבד עברי – הכל יודעים מה היה מעמד העבדים בימי קדם, שהי' אחוזת קוניהם הם וזרעם כשור וכחמור, והיה האדון רשאי להכות ולהרוג את עבדיו ואין מחריד. והתורה בתחלת משפטיה קראה דרור לעבד עברי לבלתי יעבוד יותר משש שנים, ואפילו העבד הכנעני אסרה להרגו או להכותו מכת אכזרי. וצותה שאם יכהו אדוניו ומת תחת ידו, נקום ינקם, ואם ישחית עינו או יפיל שנו לחפשי ישלחנו. גם צותה שינפש העבד בשבתות ובחגים. גם על שבויות חרב חמלה התורה וצותה להניח להן ירח ימים לבכות כרצונן את אביהן ואת אמן, ואסרה מכירתן אחרי השכיבה עמהן.",
    "en": "And so beloved and great was compassion to the Giver of the Torah, blessed be He that immediately after the giving of the Torah, when He came to teach the people the judgments whereby they were to conduct themselves, with what did He open? (Shemoth 21:2) \"When you acquire a Hebrew slave, etc.\" All know of the status of slaves in those times. They were the property of their owners, they and their children, like oxen or asses, and the master was permitted to beat or kill his slaves without fear (of reprisal). Yet the Torah in the beginning of (the pronouncement of) its judgments, called out liberty for the Hebrew slave, that he not labor for more than six years. And it was forbidden to kill even a Canaanite slave or to strike him cruelly. And it commanded that if his master beat him and he died under his hand, vengeance was to be taken. And if he maimed his eye or knocked his tooth out, he was to be set free. And it commanded, too, that his slave rest on Sabbaths and Festivals. The Torah was compassionate even to female captives of war, commanding that they be allowed a month of days to bewail at will their fathers and mothers; and it was forbidden to sell them after cohabiting with them.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.21:1",
    "he": "ולא על האדם לבדו צותה תורה החמלה וחנינה, כי גם על הבהמה והעוף, וזה מצד אחד לטובת בעלי החיים עצמם, כי רחמיו על כל מעשיו. ומצד אחר הוא לתועלת האדם עצמו, כדי שיתרגל במדת החמלה, ולא ילמד מדת האכזריות. מן המין הזה היא מצות לא תחסום שור בדישו, וכן לא תחרוש בשור ובחמור יחדו, כי (כדברי ראב\"ע) אין כח החמור ככח השור, וכן ושור או שה אותו ואת בנו לא תשחטו ביום אחד, וכן מצות מנוחת הבהמות ביום השבת. וצותה התורה לכבד את המרחם ולחמול עליו, אפילו הוא בהמה ועוף, וזה במצות שלוח הקן. כי הנה האם הרובצת על האפרוחים או על הביצים, יכולה היתה לעוף ולהמלט על נפשה, בשמעה או בראותה האדם הקרב אליה. ולמה לא תעוף ותנצל? מחמלתה על בניה, ואם יהיה אדם רשאי לקחתה, יתרשם בלבו כי החמלה ענין גרוע ומנהג שטות, הגורם רעה לבעליו. ובהפך בהיות לקיחתה אסורה לו, יקר תפארת מדת החמלה יוחק בלבו חקוי עמוק.",
    "en": "And not towards man alone did the Torah command compassion and kindness, but also towards beast and bird — on the one hand, for the sake of the animals themselves, \"for His mercies are on all living things\" (Tehillim 145:9), and on the other, for the benefit of man himself, so that he habituate himself to the trait of compassion and not adopt that of cruelty. Of this type are (Devarim 25:4) \"Do not muzzle an ox in its threshing\" and (Ibid. 22:10) \"Do not plow with an ox and an ass together.\" For (as Ibn Ezra says) the strength of the ass is not equal to that of the ox. Similarly, (Vayikra 22:28) \"And an ox or a lamb, it and its son you shall not slaughter on the same day.\" Similarly, the commandment that one's beasts rest on the Sabbath. And the Torah commanded us to respect the merciful one and to be compassionate to him — even to a beast or a bird. As we find in the mitzvah of sending away the mother bird (viz. Devarim 22:6-7). For the mother bird lying on its fledglings or eggs could easily have flown away and rescued itself upon seeing or hearing a man approaching. Why did it not do so? Out of compassion for its young. If a man were permitted to take her, it would be impressed upon him that compassion is rash and foolish, causing harm to those actuated by it. And, to the contrary, by its taking being forbidden to him, the glory of compassion will be deeply etched in his heart.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.22:1",
    "he": "ואפילו בקרבנות אסרה תורה מעשי אכזריות, ואמרה. שור או כשב או עז כי יולד והיה שבעת ימים תחת אמו ומיום השמיני והלאה ירצה לקרבן אשה לד'. וכן לא תבשל גדי בחלב אמו הוא (כדעת רשב\"ם וראב\"ע) מפני שאכזריות לב היא לבשל הבן בחלב האם. ואע\"פ שאחר ששחיטת הגדי מותרת, מה איכפת לו ולאמו באיזו משקה יבושל? מ\"מ המעשה הזה מקנה תכונה רעה בנפש האדם העושה והרואה. הגע בעצמך שיהיה אדם עושה עצמות אביו תרודות, וגלגלתו קערה, ויאכל בהם אע\"פ שאין זה מזיק לאביו המת, אעפ\"כ מדת אכזריות היא, והמעשה הזה מפסיד מדת החמלה והחנינה בו וברואיו.",
    "en": "And the Torah forbade acts of cruelty even vis-à-vis sacrifices, viz. (Vayikra 22:27) \"An ox or a sheep or a goat, when it is born — seven days shall it be under its mother, and from the eighth day on, it shall be acceptable as an offering, a burnt-offering to the L-rd.\" Similarly, (Devarim 14:21) \"You shall not cook a kid in its mother's milk,\" (according to Rashbam and Ibn Ezra) because doing so smacks of cruelty. And even though, since it is permitted to slaughter the goat, what difference does it make to it and its mother in which liquid they are cooked? In any event, this act engenders an evil streak in the soul of the doer and the seer. Imagine one's making of his father's bones, spoons; and of his skull, a dish, and eating from them. Though this causes no harm to his father, still, it bespeaks cruelty, and such an act diminishes compassion in him and in its beholders.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.23:1",
    "he": "וכדי להגדיל יותר ויותר מעלת החמלה, התורה מייחסת המדה הזאת גם לבורא ית', באמרה. כי חנון אני, ה' ה' אל רחום וחנון, עושה משפט יתום ואלמנה וכאלה הרבה.",
    "en": "And in order to exalt even more the virtue of compassion, the Torah attributes this trait to the Blessed one, saying (Shemoth 22:26) \"for I am compassionate\", (Ibid. 34:6) \"The L-rd, the L-rd, a G-d merciful and kind\", (Devarim 10:18) \"He upholds the cause of orphans and the widow\", and many others in the same vein.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.24:1",
    "he": "ומההדרכה הזאת אשר הדריכתנו התורה בדרך החמלה והרחמים, נמשך כי בכל דור ודור היתה המדה הזאת לבני ישראל למורשה עד כי גם העמים אשר היו סביבותיהם היו אומרים (מלכים א' כ' ל\"א) הנה נא שמענו כי מלכי בית ישראל כי מלכי חסד הם. ומזה נמשך כי המנהג אשר היה נהוג אצל הגוים הקדמונים לסגף בני אדם (tortura) למען יודו שעשו מה שנחשדו עליו, בלי שתהיה שם עדות וראיה גמורה, המנהג הזה לא נהג מעולם בקרב ישראל, רק בימי ממלכת הורדוס, אשר לא היה מזרע ישראל, ואשר מאס בכל דרכי ישראל, ורק בדרכי הרומיים חשקה נפשו.",
    "en": "From this Torah guidance in compassion and mercy it developed throughout the generations that this trait became an \"inheritance\" to the children of Israel, so much so that even the peoples around them acknowledged (I Kings 20:31) \"Behold, we have heard that the kings of the house of Israel are merciful kings, etc.\" We, likewise, find that the practice of the early nations was to torture men to admit what they were suspected of, without witnesses and conclusive proof, as opposed to the instance of Israel, where such a practice obtained only during the reign of Herod, who was not of the seed of Israel, who despised all the ways of Israel and whose soul lusted only for the ways of the Romans.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.25:1",
    "he": "ואמנם עם היות מדת החמלה יסוד גדול וחזק לתקון המדות, אין כחה מספיק להמשיל את האדם ברוחו עד שיתגבר תמיד על תשוקותיו ועל מחסורו, כי יותר יחמול האדם על עצמו מעל זולתו, וכאשר יחסר לו מחסור כל דבר (יהיה החסרון אמיתי או מדומה) החסרון ההוא מורגש לו הרבה יותר מחסרון חברו, ואם ימצא למלאות חסרונו בנזק רעהו, לא תעצור החמלה כח להרחיקו מעשות הרע. לפיכך ראה נותן התורה יתברך להוסיף לתקון המדות יסוד אחר, והוא תקות השכר ויראת העונש. כי השכר והעונש להיותם נוגעים אל עצמו ואל בשרו של אדם, עושים בלבו רושם עמוק, ויותר חזק לפעמים מהרושם אשר יעשה בו מחסורו ותאותו, עד שימנע מלמלאת תשוקתו וחסרונו, ליראת הענש ולתקות השכר. והשכר והעונש אשר הציב ליסוד תקון המדות איננו מיד האדם, הרואה לעינים וכמה וכמה ענינים נסתרים מעיניו. אבל הוא מיד האל הרואה ללבב, ואין דבר נעלם ממנו. והנה היסוד השני לתורת משה, והוא אמצעי להשיג שתי התכליות יחדו, תקון המדות ושמירת הריליגיאן, היא אמונת ההשגחה והשכר והעונש מאת האלהים.",
    "en": "However, though the trait of compassion is a great and strong foundation for character improvement, its power does not suffice to always overcome a man's lusts and his wants. For a man is more compassionate towards himself than to others. And when he lacks something (whether that lack be real or imagined), it is felt far more intensely than the lack of his neighbor. And if it is possible to satisfy his want to the injury of his neighbor, compassion will not generate enough power to keep him from his evil design. Therefore, the Giver of the Torah saw fit to add a second foundation to character improvement — hope of reward and fear of punishment. For reward and punishment, in that they relate to the very self and fiber of a man, make a deep impression upon him, stronger sometimes than that made upon him by his lacks and lusts, with the result that he desists from satisfying them out of fear of punishment and hope of reward. And the reward and punishment which He established as the foundation for character improvement is not at the hands of man, who sees only (what is open) to the eyes, from which many things are concealed, but at the hands of G-d, who sees to the heart, from whom nothing is concealed. So that the second foundation of the Torah of Moses, the means of attaining both ends together — character improvement and perpetuation of the faith — is belief in providence and reward and punishment at the hands of G-d.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.26:1",
    "he": "התורה לא צותה על האמונה, כי כבר היו ישראל מאמינים מימי אברהם והלאה, ואם לא היו מאמינים לא היה הצווי על האמונה מועיל להם. אבל נותן התורה יתברך הוסיף אומץ לאמונת ההשגחה ע\"י מה שהראה להם במצרים, שהכה את נוגשיהם מכות גדולות, ואת ישראל הנאנחים והנאנקים תחת ידם הציל, והוציא אותם לחירות עולם ומשה בכל דבריו אל עמו תוקע תמיד יתדו על השגחת השם לתת לאיש כדרכיו וכפי מעלליו, והוא מצוה להזכיר לזרענו את כל אשר עשה ה' לפרעה ולעמו, והעמיד חג המצות וקדוש הבכורות זכר ליציאת מצרים. והנה השכר והעונש המיועדים בתורה הם בין על מצות שבין אדם לחברו ובין על מצות שבין אדם למקום ולפיכך היסוד הזה הוא אמצעי מועיל לתקון המדות ולשמירת הריליגיאן יחדו.",
    "en": "The Torah does not command belief (in G-d). For Israel were already believers from the days of Abraham onwards. And if they were not believers, commanding them to believe would not help. But the Giver of the Torah added strength to belief in Providence through what He showed them in Egypt, smiting their oppressors with great plagues and rescuing sighing and groaning Israel from their hands and taking them out to eternal freedom. And Moses in all of his words to his people always bases his foundation on the providence of the L-rd to pay a man in accordance with his ways and the fruits of his deeds, this being the essence of the mitzvah of reminding our children of all that the L-rd wrought unto Pharaoh and his people. And He established the festival of matzoth and the sanctification of the first-born as a remembrance of the exodus from Egypt. And the reward and punishment in the Torah are designated both for the mitzvoth between a man and his neighbor and those between a man and the L-rd, wherefore this foundation is an effective means towards character improvement and observance of the faith as one.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.27:1",
    "he": "ומכלל סימני ההשגחה והשכר והעונש אשר הראה ה' לעמו ביציאת מצרים. היה ג\"כ מה ששאלו מהם כלי כסף וכלי זהב ושמלות וינצלו את מצרים הכל כאשר הבטיחם בתחלת דבריו למשה. ונתתי את חן העם הזה בעיני מצרים והיה כי תלכון לא תלכו ריקם, ושאלה אשה משכנתה ומגרת ביתה וגו'. ויש בני אדם טוענים על זה ואומרים. אף אם אמת הדבר כי בדין היה שיקבלו ישראל מיד המצריים שכר עבודתם אשר עבדו בהם כמה שנים וגם חלף הבתים ובמטלטלים שהניחו אצלם בצאתם, מ\"מ איך יצוה ה' מעלה כזה? כי הנה המצריים האמינו שאין נסיעת ישראל אלא לזבוח לאלהיהם ולשוב, ולפיכך השאילום, ובהפך ישראל כששאלו מהם הכלים ההם כבר גמרו בלבם שלא לשוב עוד, והנה היתה שאלתם עקבה ותרמית מוחלטת. והנה הצווי הזה שצוה אותם ה' היה עושה רושם רע בלבם, כי מזה ילמדו לשון תרמית וישחיתו מעלליהם. וכי לא היה ה' יכול להעשיר את עמו, בלי שיצוה אותם מעשה רמיה?",
    "en": "Included in the realm of providence and of reward and punishment revealed by the L-rd to His people at the exodus from Egypt was their borrowing vessels of silver and gold and garments, viz. (Shemoth 12:36) \"and they emptied out Egypt,\" just as He had foretold in the beginning of His words to Moses (Ibid. 3:21-22) \"And I will give this people favor in the eyes of the Egyptians; and it shall be, when you go out, you will not go out empty. And every woman will borrow of her neighbor and from the woman in whose house she dwells, etc.\" There are some who take exception to this, saying: Even if in truth the Jews deserved to receive from the Egyptians the wage for serving them all those years as an exchange for the houses and the wares that they left them in leaving (Egypt), still how could the L-rd command that they do such a thing? The Egyptians believed that the purpose of their leaving was only to sacrifice to their G-d and to return — wherefore they lent them. And, conversely, when Israel \"borrowed\" the vessels from them, they had already resolved not to return, so that their \"borrowing\" was outright guile and deceit. This command of the L-rd, then, (that they borrow) left a negative impress upon them, for they would thereby learn to speak deceitfully and to corrupt their ways. Could the L-rd not enrich His people without resorting to such stratagems?",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.27:2",
    "he": "והנה הטענה הזאת חזקה לפי מחשבות אנשי הדור הזה אך הבל ושוא היא לפי מחשבות יוצאי מצרים, כי הם שסבלו מה שסבלו תחת יד המצרים והכירו מעלליהם הרעים עמהם, הנה בשעה שנצטוו על המעשה הזה ובשעה שקיימו אותו ושאלו מן המצרים כאשר דבר אליהם משה בשם ה', לא נרשם בנפשם כלל, שום צד היתר למעשה מרמה ועקבה, אבל בהפך נרשם בנפשם כי ה' ישיב לאיש כפעלו, ויענוש הרשעים המתאכזרים על רעיהם. כי הנה הם לא עשו המעשה הזה מלבם, ואולי מרוב תשוקתם להתרחק ממצוקיהם ומארץ אוכלת בניהם, לא היו מתעוררים כלל לדבר ההוא, אמנם עשוהו מפני שכן צוה אותם מנהיגם המדבר להם בשם ה'. והנה מה שנרשם בנפשם הוא כי ה' שונא אנשי עולה, ואת דכאי רוח יושיע, וישלם להם שכר טוב, ועל ידי זה נרשם בנפשם שאם גם הם בעת הצלחתם ידכאו אחרים ה' ינקום נקמת העשוקים, ויתן חיל עושקיהם בידם, וכמו שהזהירם אח\"כ משה כמה פעמים שיזכרו כי עבדים היו ויפדם ה'. והעד לכל זה כי בשלשה מקומות (שמות ג' כ\"א, וי\"א ג', וי\"ב ל\"ו) התורה מבארת כי מאת ה' היתה לתת את חן העם בעיני מצרים באופן שהשאילום, כלומר שהכירו בני ישראל, ומשה מנהיגם כך למדם, כי המצרים הצוררים אותם לא היו משאילים להם כלי חמדתם, אם לא מרצון האל דרך נס. ומן הטעם הזה גם כן כתוב מפורש ובני ישראל עשו כדבר משה ללמדך כי לא מלבם והתעוררותם עשו כן, אלא לעשות מצות מנהיגם בשם האל ומושיעם באותו ומופתים, ולהוציא מלבם של כופרים האומרים כמתנצלים בעד אבותינו בגאוה ובגדל לבב לאמר.",
    "en": "This reservation is a formidable one to the mentalities of the men of our generation, but completely foreign to the mentalities of those who left Egypt. For those who suffered under the hands of Egypt and who were sentient of their evil deeds — when they were commanded to do this thing (i.e., too borrow), and when they fulfilled this command and borrowed from the Egyptians as Moses had taught them in the name of the L-rd, no negative impress was made upon their souls for the sanctioning of deceit and guile. But, to the contrary, the impress made was that the L-rd pays a man in accordance with his deeds and punishes the wicked who are cruel to their fellows. For they did not do this thing of their own will, and it is possible that in their eagerness to distance themselves from their oppressors and from the land of the devourers of their children, they would never be moved to do such a thing. They did so only because they were commanded to do so by their leader, who spoke to them in the name of the L-rd. What did impress itself upon their souls is that the L-rd hates men of wrong and saves the oppressed of spirit and pays them goodly reward. So that what was impressed upon their souls is that if they, too, in the time of their success would oppress others, the L-rd would take revenge for the oppressed ones and place the spoil of their oppressors in their hands, just as Moses exhorted them several times afterwards to remember that they had been slaves and the L-rd had redeemed them. Witness to all this is that in three places (Shemoth 3:21; 11:3; and 12:36) the Torah explains that it was from the L-rd to place the favor of the people in the eyes of Egypt so that they be moved to lend them. That is, the Jews recognized, and Moses their leader taught them, that the Egyptians, their oppressors, would never lend them their precious vessels if not by the will of the Almighty, miraculously. And for this reason it is written (Ibid. 12:31) \"And the children of Israel did according to the word of Moses, etc.\" to teach that it was not from their hearts and from their own motivations that they did this, but to do the will of their leader in the name of the Almighty, their Savior by signs and wonders…",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.28:1",
    "he": "וכמשפט שאלת הכלים מהמצרים הוא ג\"כ משפט מה שנצטוו ישראל להכרית את אנשי כנען, ואף על פי שלא יבצר מהאל לתת לעמו נחלת שדה וכרם, בלי שיצוה אותם לעשות חמס ואכזריות כזה להכרית עמים אשר לא הרעו להם, רצה יתברך שהם יכריתו את הגוים ההם, למען יקחו מוסר, ויראו איך ה' מעניש עושי הרעה, וכמו שאמר להם משה. כי את כל התועבות האל עשו אנשי הארץ אשר לפניכם והקיא הארץ את יושביה, ושמרתם אתם את חקותי ואת משפטי ולא תקיא הארץ אתכם בטמאכם אותה כאשר קאה את הגוי אשר לפניכם. ולפיכך ג\"כ הקדימה התורה והגידה מאמר ה' לאברהם ודור רביעי ישובו הנה כי לא שלם עון האמורי עד הנה. להודיע כי הגוים ההם לא יכרתו אלא מפני רשעתם, וקודם שתתמלא סאתם לא יוכלו בני ישראל לקחת את ארצם מידם. וגם ממה שאמר להם משה. אל תאמר בלבבך בהדוף ה' אלהיך אותם מלפניך לאמר בצדקתי הביאני ה' לרשת את הארץ הזאת, נראה בבירור כי כן היתה דעתם נוטה לחשוב כי הצלחת כל עם היא בגזרת האל ובהשגחתו, לא במקרה, כמחשבת האחרונים. ונמשך מזה כי בשעה שהיו מכריתים את הכנענים לא נרשם בנפשם כלל שום רושם רע המתנגד לתקון המדות, רק נחקק בלבם חקוי חזק כי העמים ההם מפני תועבותיהם נתחייבו כלייה, ושהם בהכריתם אותם לא היו אלא שלוחיו של מקום. ונתחזקה האמונה הזאת בלבבם בראותם האותות והמופתים שעשה ה' להם בבואם לכבוש את הארץ, שהעבירם בירדן בחרבה. ובהלחמם באנשי כנען שהשליך עליהם אבנים גדולות מן השמים, והעמיד השמש בחצי השמים. ואמנם אם יקומו המתחכמים (המלאים חמלה ורחמים על הרחוקים ועל המתים - ) ויאמרו: איך יתכן שיצוה ה' הריגת הגוי כלו איש ואשה נער וזקן ועוללים ויונקי שדים שלא חטאו? אף אתה הקהה את שניהם ואמור להם. וכאשר תרעש הארץ ותחול, ונפלו הבתים על שוכניהם. או דבר כי יהיה בארץ, וחצי יושביה יכרתו ויגועו. ה' לא צוה? – לא לי להליץ בעד האל, ודי לי אם הוכחתי בבירורו כי מה שצוה ה' לישראל בין בענין שאלת הכלים מן המצרים, בין בהשמדת יושבי כנען, לא עשה בלבם שום רושם המתנגד לתקון המדות, אבל בהפך הועיל להם לחזק את לבם באמונתם בהשגחה ושכר ועונש.",
    "en": "And as with the borrowing of the vessels from the Egyptians, so is it with Israel's being commanded to cut off the men of Canaan. Even though it is not withheld from the Almighty to give His people an inheritance of field and vineyard without such violence and cruelty as cutting off nations which did them no harm, the Blessed One desired that they cut off those nations so that they take mussar (\"chastisement\") and see how the L-rd punishes doers of evil. As Moses said to them (Vayikra 18:27) \"for all of these abominations were done by the people of the land which were before you\", (Ibid. 25) \"and the land vomited out its inhabitants\", (Ibid. 26) \"And you shall keep My statutes and My judgments, etc.\", (Ibid. 28) \"so that the land not vomit you out by your making it unclean, as it vomited out the nation that was before you.\" And it is for this reason that the Torah foretold in the L-rd's words to Abraham (Bereshith 15:16) \"And the fourth generation (of the Egyptian exile) shall return here (to Canaan), for the sin of the Emori would not have been consummated, (justifying their being driven out of the land) until then.\" All this, to apprise us that those nations were cut off only because of their wickedness, Israel being powerless to take the land from their hands until their \"measure\" (of wickedness) had been consummated. And, likewise, from Moses' telling them (Devarim 9:9) \"Do not say in your heart, when the L-rd your G-d thrusts them from before you: In my righteousness did the L-rd bring me to inherit this land, etc.\", it is seen clearly that this was the inclination of their hearts, that the success of every nation was a result of the Blessed One's decree and providence, and not of chance as those who came after them assumed. And it follows from this that when they cut off the Canaanites, no negative impress was made on their souls which would run counter to improvement of character, but, rather, it was deeply impressed upon them that those nations were liable to destruction because of their abominations, and that they were only acting as the emissaries of the L-rd. And this belief was strengthened in their hearts by witnessing the signs and wonders wrought for them by the L-rd when they came to conquer the land, by crossing them over the Jordan on the dry land, by their warring against the men of Canaan as He pelted them with great stones from the heavens, and by His causing the sun to stand still in the midst of the heavens. And if the \"wise ones\" (those filled with compassion and kindness to the distant and the dead) would arise and say: \"How could the L-rd command the destruction of an entire nation — men and women, young and old, sucklings and nurslings who did not sin?\" you, in kind, \"dull their teeth\" and say to them: \"And when the earth quakes and trembles, and houses fall on their dwellers, or if it come to pass in a land that half its inhabitants are cut off and perish, did the L-rd not command it?\" It is not for me to defend the Almighty. It suffices for me if I have demonstrated clearly that what the L-rd commanded to Israel, both as regards the borrowing of the vessels from the Egyptians and the annihilating of the dwellers of Canaan did not leave in their hearts a negative impress which vitiated their character, but, to the contrary, strengthened their belief in providence and in reward and punishment.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.29:1",
    "he": "וקרוב לזה הוא ג\"כ ענין הצווי להכרית את עמלק, עם האזהרה לא תשכח, וכל זה אינו אלא להתעיב בעיני ישראל מעשה הרמיה כמו שיהיה מעשה עמלק, כי לא היה לו דין ודברים עם ישראל, והם לא קרבו אליו להלחם בו, והוא בא להם מאחריהם, וישראל היו אז עיפים ויגעים, ועמלק בלא חמלה ובלא יראת אלקים הרג הנחשלים שבהם. לפיכך אחר שהזהיר על המרמה במדה ובמשקל, וחתם ואמר. כי תועבת ה' כל עושה עול, הזכיר ענין עמלק, שגם הוא עשה עול ותרמית, ופירש גנות מעשהו ואמר אשר קרך בדרך ויזנב בך כל הנחשלים אחריך ואתה עיף ויגע ולא ירא אלהים, והעמיד אותו לאות ולמופת לבני רמיה וצוהל הכריתו בלא שכחה והתרשלות. ומזה ילמדו כמה הוא מתועב לפני האל כל בוגד בגד, ומה חמור העונש אשר יגיעהו מאת ה'. והנה גם הצווי הזה אין ספק שלא עשה בלב ישראל שום רושם מתנגד לתקון המדות, אבל בהפך הועיל להם להרחיקם מן המעשים המגונים, בראותם כמה האל שונא אותם, ומעניש עושיהם.",
    "en": "Comparable to this is the coupling of the commandment to cut off Amalek with the exhortation (Devarim 25:10) \"You shall not forget.\" All this, to render despicable in the eyes of Israel the act of deceit, the act of Amalek. For he had no complaint against Israel, and Israel was not coming to wage war with him. But he sneaked up from behind them, when Israel was weak and fatigued, and without compassion or fear of G-d killed those who straggled behind. For this reason, after Moses exhorted them against deceit in weights and measures, concluding with (Ibid. 16) \"For the abomination of the L-rd is … all who do wrong,\" he mentioned Amalek; for he, too, was guilty of wrong and deceit, Moses epitomizing Amalek's turpitude in (Ibid. 18) \"who met you upon the way and cut off all who straggled behind you when you were weak and weary and (he) did not fear G-d.\" And He set Amalek up as a sign and an omen for \"the sons of deceit,\" commanding to cut him off without forgetting or relenting. From this they (Israel) would learn how despicable to the L-rd was every man of perfidy and how sore his punishment at the hands of the L-rd. And, beyond a doubt, this commandment, too, did not leave any negative impress on the heart of Israel, but, to the contrary, availed to distance them from repugnant acts when they saw how much the Almighty despised them and punished their perpetrators.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.30:1",
    "he": "הן אמת כי בימים האלה השמדת הגוי כלו מאיש עד אשה מעולל ועד יונק, הוא מעשה אכזריות אשר כל שומעו תצילנה שתי אזניו. ואע\"פ כן אם בימים האלה היה עומד נביא והיו כל העם מאמינים בו שהוא שליח האל, והיה הנביא ההוא מצוה לאנשי אומה אחת שיקומו על אנשי עיר אחרת המפורסמים לרוע מעשיהם, ויחרימו אותם הנשים והטף, אין ספק אצלי כי אנשי האומה ההיא לא ישחת לבבם מפני המעשה הזה שיעשו במצות הנביא, אבל מהיום ההוא ומעלה ייראו יראה גדולה את האל ההוא, ויזהרו מאד מהעלות עליהם חמתו. וכל שכן בימי קדם שהיתה השמדת העמים ענין נוהג במלחמות והיו מבקעים הנשים ההרות ומרטשים ומנפצים העוללים אל הסלע, לא היתה מצות הכרתת הכנענים ועמלק, ענין זר כאשר הוא בימינו. הלא תראה כי שאול והעם החומלים במלחמת עמלק, על מה חמלו? האם על הזקנים או על הנשים או על ההרות או על היונקים? לא כן. לא חמלו רק על אגג לבדו, ועל מיטב הצאן והבקר. הזאת באמת חמלה? החיו את המלך, להיות להם לשם תפארת, והחיו מיטב הצאן והבקר, לאכול את בשרם. ועל זאת קצף ה' על שאול, כי ידע כי באמת לא מחמלה מרה את דברו, רק להנאת עצמו ועמו ולתפארת שמו.",
    "en": "Now it is true that in these times the extermination of an entire nation, men and women, nursling and suckling, is an act of cruelty to make the ears of all hearers ring — in spite of which, even in these days if there would arise a prophet whom all men believed to be a messenger of god and that prophet would command the people of a certain nation to rise up against the people of another city notorious for their wicked deeds and destroy them, women and children, there is no question in my mind that their hearts would not become corrupt because of this act that they performed at the behest of the prophet, but from that day on they would greatly fear that god and take great care not to rouse his wrath against them. How much more so in those days, when the destruction of peoples was a commonplace in wars, and they would lay open pregnant women and crush their infants upon a rock, the command to cut off the Canaanites and Amalek would not sound as unthinkable as it does in our days. Do we not find that when Saul and the people were \"compassionate\" in the war with Amalek, to whom were they compassionate? To the old people, or to the women, or to the pregnant women, or to the sucklings? Not so. They were \"compassionate\" only to Agag (the king) himself and to the choicest of the flock and the herd. Is this, in truth, compassion? They let the king live only to gain glory thereby and they kept the choicest of the herd and the flock alive only so that they could eat their flesh. And it was for this reason that the L-rd was wroth with Saul. For He knew that it was not out of compassion that he defied His word, but only to indulge himself and his people and for the glory of his name.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.31:1",
    "he": "הגמול המיועד בתורה הוא כללי ופרטי, לכלל האומה, ולכל אחד מישראל, לכלל האומה על העברות המפורסמות, ולכל יחיד ויחיד על הנעשות בסתר. כי הנה רצה נותן התורה ית' לעשות כל ישראל ערבים זה לזה, וזה אמצעי חזק למנוע התפשטות הקלקול וההשחתה באומה. כי בהיות הגמול האלהי לכלל האומה, ימשך מזה שאם אדם רואה חברו משחית דרכו, לא יאמר. מה לי ולו? אלא הוכח יוכיח אותו, ואם עוד יוסיף לחטוא יעיד עליו בב\"ד ויענישוהו, וכל העם ישמעו וייראו. לפיכך הברכות והקללות כלן הן לכלל האומה ורק על החטאים אשר מטבעם להיות נסתרים, ועל בטול מצות עשה בסתר (כאשר העירו רשב\"ם וראב\"ע, וגם ראב\"ן באבן העזר סי' מ\"ה) אמר. ארור האיש ורצה ד' שבבואם אל הארץ ישמיעו הלוים לכל העם הברכות והקללות (והיה אם שמוע תשמע, והיה אם לא תשמע), למען יוחק בלבם הענין הזה שהם כלם ערבים זה לזה, כי השכר והענש הם לכלל האומה. אך לפני הברכות והקללות רצה ד' שיאמרו הלוים. ארור האיש אשר יחטא בסתר, וזה לשתי סבות. האחת לבלתי יתברך בלבו החוטא בסתר לאמר. מאחר שרוב העם כשרים, אם אני חוטא מה בכך? האיש אחד יחטא, ועל כל העדה יקצוף. והשנית לבלי יתיאשו העם ויאמרו. אבדנו כלנו אבדנו, כי אולי אחד או רבים יחטאו בסתר, ועל כל הקהל יהיה הקצף. אבל ידעו ויזכרו כי הנסתרות לד' אלהינו, ורק הנגלות לנו ולבנינו, לענוש את החוטאים והנה אמירת ארור האיש אשר יחטא בסתר, ברכה היא לכלל האומה, שלא תהיה נענשת על עונות נסתרים. וזהו מה שכתוב ביהושע (ח' ל\"ג) כאשר צוה משה עבד ד' לברך את העם ישראל בראשונה, ואח\"כ קרא את כל דברי התורה הברכה והקללה (כך נראה לי עומק פשוטן של מקראות הללו).",
    "en": "The retribution mentioned in the Torah is collective and individual — to the people in general and to each Israelite in particular. To the people in general — for open transgressions; and to each individual — for those committed in secret. For the will of the Giver of the Torah was to make all of Israel responsible for one another, this being a potent means of impeding the spread of subversion and corruption in the people. For, G-dly retribution being to the people collectively, it follows that if one sees his neighbor corrupting his ways, he will not say \"What business is it of mine?\", but he will reprove him. And if he continues sinning, he will testify against him in beth-din, which will punish him. \"And all the people will hear and fear.\" Therefore, the blessings and curses (in the Torah) are to the nation in general. And it is only concerning those sins which are normally committed in secret and concerning the non-performance (in secret) of positive commandments (as per Rashbam, Ibn Ezra, and Ra'avan [Even Ha'ezer 45]) that it was said \"Cursed is the man.\" And the L-rd desired that when they come to the land, the Levites proclaim to all the people the blessings and the curses, (\"And it shall be if you will hear\" — Devarim 28:1; \"And it shall be if you will not hear\" — Ibid. 15), in order to impress upon them that they are all responsible for one another. For reward and punishment are for the people collectively. But before the blessings and the curses (vis-à-vis the people collectively), the L-rd desired that the Levites proclaim \"Cursed is the man who sins in secret\" (viz. Devarim 27:15). And this, for two reasons: The first, that the sinner in secret not say in his heart: \"Since the majority of the people are upright, if I sin what of it? Shall one man sin and He be wroth with the entire congregation?\" And second, that the people not despair and say: \"We are lost; all of us are lost. For perhaps one or many will sin in secret and His wrath will be against the entire nation.\" But they will know and remember that (Devarim 29:28) \"the hidden things are for the L-rd our G-d to punish\" and \"the revealed ones for us and our children\" to punish the sinners. So that the proclamation of \"Cursed is the man who sins in secret\" is a blessing for the people in general, that it will not be punished for the secret sins (of the others). And this is the intent in Joshua 8:33-34 \"… as Moses the servant of Israel had commanded to bless the people first. And after that he read all the words of the Torah, the blessing and the curse.\" (Thus there appears to me the depth of the plain meaning of these verses.)",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.32:1",
    "he": "ומן הטעם הזה ג\"כ היא מצות עגלה ערופה, לא למען יתגלה מי הוא הרוצח (כדעת הרמב\"ם, מורה ה\"ג פ' מ'), אלא לשתי כוונות. האחת לחזק האמונה הזאת שכל ישראל ערבים זה לזה, ושלארץ לא יכופר לדם אשר שפך בה כי אם בדם שופכו, ולכן אחרי שאין הרוצח ידוע להם ולא יוכלו לעשות בו דין, יערפו תחתיו העגלה, וירחצו הזקנים את ידיהם, לסימן כי הם ושולחיהם נקיים, וכפיהם לא נגואלו בדם ההרוג. והשנית כדי שלתקף אמונתם בענש המגיע לארץ לדם אשר שופך בה לא יבואו להרוג נקי שיהיה נחשד על הרציחה ההיא בזולת ראיה גמורה ועדות ברורה. כי אמנם אע\"פ שיודעים היו שאין כל העם ערבים על מכה רעהו בסתר, היה אפשר להם לחשוב שזה אמנם אינו אלא כשאין ההרוג ידוע, אבל בנדון שלנו שהחלל נמצא, יתכן שיהיו כל הקהל נענשים אם לא ישתדלו שימצא הרוצח.",
    "en": "And this, too, is the rationale for the mitzvah of eglah arufah (the heifer of the broken neck, Devarim 21:1-9) — not to uncover the murderer (as per Maimonides, Moreh III, Chapter 40), but for two reasons: 1) to strengthen this principle that all of Israel are responsible for each other and that \"the land will not be atoned for the blood that has been spilled in it except by the blood of its spiller\" (viz. Bamidbar 35:33) — wherefore, since the slayer is not known to them and they cannot bring him to justice, the heifer is broken instead of him and the elders wash their hands (over the heifer) as a sign that they and their senders are innocent and their palms were not sullied by the blood of the slain one, and 2) (in the strength of their conviction in the punishment adverting to the land for the blood spilt in it —) that they not come to kill an innocent man suspected of that murder without incontestable proof and clear testimony. For though they knew that all of the people were not responsible for one who slew his neighbor in secret, they might think that this was so only when the slain one was not known (i.e., when he has not been found), but in our instance, where the corpse has been found, they might think that all the congregation would be punished unless they exerted themselves to find the killer.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.33:1",
    "he": "והיסוד השלישי לתורת משה, והוא אמצעי לתקון המדות ולשמירת הריליגיאן יחדו, הוא אמונת היות ישראל העם בחר בו ד' להיות לו לעם סגולה, ושהוא כרת ברית עם אבותם לא תופר לעולמים. וענין האמונה הזאת צריך לפירוש, לא להוציאו מאמתתו בתחבולות חכמה חלילה, אלא למען יובן על אמתתו, ולהרחיק מלבות ב\"א הבלבול והמכשול אשר יפלו בו אם ישפטו על האמונה הזאת ממה שימצאו אצל שאר העמים הקדמונים. כי אמנם זה שרש כל השבושים שהמתחכמים נכשלים בהם בשפטם על עניני בני ישראל, כי ישפטו אותם אם לפי מחשבות הדורות האחרונים ואם לפי מחשבות שאר הגוים הקדמונים וזה וזה שבוש גדול, כי בני ישראל הקדמונים (כל הדבקים בתורת אלהיהם) דרכיהם ומחשבותיהם רחוקים היו הרבה מאד גם מן הקדמונים גם מן האחרונים.",
    "en": "The third foundation for the Torah of Moses — a means towards character improvement and perpetuation of the religion itself — is the belief that Israel is the people selected by the L-rd to be His \"chosen people,\" to which end He made a covenant with their forefathers never to be broken. This belief requires explanation. Not, G-d-forbid, to remove it from its true meaning by devious rationalizations, but in order to understand it in its true meaning and to remove from the hearts of men the confusion and obfuscation that will indue it if they judge of this belief by what they find in respect to the early nations. For, in truth, this is the root of all the errors that the \"sophisticates\" fall prey to when they judge of the affairs of the children of Israel, judging them either by the thought patterns of the later generations or by those of the other early generations. And this is a great error. For the early children of Israel (those cleaving to the Torah of G-d) — their ways and thoughts were very far from both the earlier and the later generations.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.34:1",
    "he": "והנה קצת מן הגוים הקדמונים היו עובדים אליל מיוחד שלא היו שכניהם עובדים אותו, ולפיכך היו מאמינים כי האלוה ההוא משגיח עליהם ואוהב אותם, ורחוק משכניהם ושונא אותם על היותם עובדים זולתו. לא כאלה חלק יעקב כי יוצר הכל הוא אלהיהם, אלהי כל בשר, רחמיו על כל מעשיו, אם ישראל בנו בכורו, הגוים כלם בניו הם, ומעולם לא קצף על האומות על היותן עובדות זולתו, ומעולם לא אמרו הנביאים שגוי פלוני יקבל ענש על עון עבודת עץ ואבן, אלא על עון החמס והתועבות שעשה ועל אשר לא חמל.",
    "en": "Some of the early nations served a special god which their neighbors did not serve, wherefore they believed that that god watched over them and loved them and was far from their neighbors and hated them for serving another. Not such was \"the portion of Jacob,\" (but they believed that) the Creator of all was their G-d, the G-d of all flesh, His mercies upon all of His creations. Though Israel was His \"first-born son,\" all of the nations are His sons. And He was never wroth with the other peoples for serving another. And the prophets never proclaimed that a certain nation would be punished for serving wood and stone, but only for its violence, for the abominations that it practiced, and for its absence of mercy.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.35:1",
    "he": "ואחרים בין העמים הקדמונים היו מואסים ושונאים כל גוים זולתם מפני שלא הגיעו למעלתם בחכמות ובאמונות, והיו קוראים להם Barbari והיו נחשבים בעיניהם כבהמה, אבל בני ישראל ואבותם לא שנאו ולא מאסו שאר העמים. אברהם היה בעל ברית לענר אשכל וממרא האמוריים, והוא ויצחק בנו כרתו ברית עם אבימלך מלך פלשתים, ויעקב קלל אפם ועברתם של שני בניו על שהרגו אנשי שכם אשר ענו אחותם, ויהודה עשה שותפות עם חירה העדולמי, ויוסף אמר ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלהים, אע\"פ שאדוניו הי' מצרי, ויהושע והנשיאים קיימו שבועתם אשר נשבעו לגבעונים, אע\"פ שהיו כנענים, ואע\"פ שהיתה השבועה בטעות. ויחזקאל (י\"ז ט\"ו) אומר כי צדקיה יפל ביד מלך בכל בעון אשר מרד בו אחר אשר כרת עמו ברית ונשבע לו להיות נאמן עמו, ואף על פי שהי' נבוכדנאצר עובד אלילים ומלך עריץ, אין הנביא מצדיק מרידת צדקיה, אבל הוא צווה במאמר סתמי, ואומר שלא יתכן שיצליח וימלט איש המפר בריתו. היצלח הימלט העושה אלה? והפר ברית ונמלט? –",
    "en": "Others among the early peoples despised and hated all nations besides them for not having attained to their level in wisdom and art, and they called them \"barbarians\" and regarded them as beasts. But the children of Israel and their fathers never hated or despised other peoples. Abraham was covenanted with Aner, Eshkol, and Mamre, the Amorites, and he and his son Isaac entered a covenant with Avimelech, king of the Philistines. Jacob cursed the ferocity of the wrath of his two sons for killing the men of Shechem who had violated their sister. Judah entered into partnership with Chira the Adulamite. Joseph said (Bereshith 39:9) \"How can I do this great evil (adultery) and sin against G-d,\" even though his master was an Egyptian. And Joshua and the chiefs (of the tribes) kept their oath to the Giveonites even though they were Canaanites and even though their oath was taken in error. And Ezekiel says that Tzidkiyahu will fall by the hand of the king of Bavel (Nevuchadnezzar) for having rebelled against him after having made a covenant with him and having sworn allegiance to him. And even though Nevuchadnezzar was an idolator and a tyrant, the prophet does not justify Tzidkiyahu's rebellion, but cries out (without naming names) that one who breaks his covenant will not succeed or escape, viz. (Ezekiel 17:15) \"Shall the doer of these succeed or escape? Shall the breaker of a covenant escape!\"",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.36:1",
    "he": "ואמנם אמונת ישראל בענין ההפרש ביניהם לשאר אומות, היא שהעברי רואה כל ב\"א בני אב אחד, וכלם בצלם אלהים, ואין אדם נשפט על אמונתו אלא על מעשיו. אבל הוא מאמין כי אחרי שהיו הגוים כלם עובדי אלילים ואברהם דבק באל יחיד קונה שמים וארץ, ה' כרת לו ברית להרבות זרעו ולהיות להם לאלהים (להראות לו אלהותו ע\"י אותות ומופתים), ולתת להם את ארץ כנען, ולסימן לברית הזאת צוה אותו ואת זרעו על המילה. וכשבא ה' לתת להם תורה ע\"י משה קים וחזק אצלם האמונה הזאת, ואמר להם. אם שמוע תשמעו בקולי ושמרתם את בריתי והייתם לי סגלה מכל העמים כי לי כל הארץ (וכל המין האנושי יקר אצלי), ואתם תהיו לי ממלכת כהנים וגוי קדוש. ועל הכונה הזאת, לחוק בלבם האמונה הזאת, הרבה להם תורה ומצות, כדי שיהיה כל ההמון אשר בישראל במדרגת הכהנים אצל שאר האומות, שהיו מופרשים מההמון במצות וחקים מיוחדים להם לקדש אותם לאלהיהם.",
    "en": "The belief of Israel relative to the difference between them and the other peoples is that the Hebrew sees all men as the sons of one Father, all of them created in the image of G-d, and no man being judged for his belief but for his deeds. But he does believe that since all of the nations were idol worshippers and Abraham cleaved to one G-d, the Possessor of heaven and earth, the L-rd made a covenant with him to increase his seed and to be a G-d to them (i.e., to make manifest to them his G-dhood through signs and wonders) and to give them the land of Canaan. And as a sign of this covenant He commanded circumcision for himself and his seed. And when the L-rd came to give them Torah through Moses, He confirmed and strengthened this belief in them, saying (Shemoth 19:5) \"If you heed My voice and you keep My covenant, you will be treasured by Me above all other peoples, for mine is the whole earth (and all men are dear to Me), and you shall be until Me a kingdom of priests and a holy nation.\" And to this end, to impress upon them this belief, He increased for them Torah and mitzvoth, so that all the members of Israel be as priests relative to the other nations, i.e., separate from the multitude by reason of the mitzvoth and statutes unique to them to sanctify them to their G-d.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.37:1",
    "he": "והנה רבוי המצות והחקים אשר בתורת משה מועיל לשמירת הריליגיאן, כי ע\"י כן היו ישראל מובדלים מן האומות עובדי אלילים. והוא מועיל ג\"כ לתקון המדות, וזה משני צדדים. האחד הוא כי המצות האלהיות שאדם שומר הרי הן מזכירות אותו בכל שעה את האל אשר צוה המצות ההן, וזכרון האל וזכרון השגחתו וזכרון השכר והענש, כל זה מתג ורסן העוצר ומונע התאוות מהתגבר על האדם וקובע בלבו יראת האלהים לבל יחטא. והצד השני הוא כי אין תחבולה לאדם להתגבר על יצרו ולמשול ברוחו אלא בהרגילו את עצמו לפרוש מן ההנאות ולסבול הצער והדוחק, וכטעם טוב לגבר כי ישא עול בנעוריו, והפילוסוף Epictetus אמר. אם ישים אדם על לבו שתי מלות אלה, בטוח הוא שלא יחטא ויהיו כל ימיו בשלום. ואלו הן – סבול ופרש (Sustine et abstine), כלומר סבול הצער, ופרוש מן התענוג. והנה רבוי המצות והחקים מרגיל האדם למשול ברוחו ולסבול ולפרוש.",
    "en": "Now the increase of mitzvoth and statutes in the Torah of Moses are of avail for observance of the faith, for thereby the Israelites were separated from the idolatrous nations, and it was also of avail for improvement of character, this, in two respects: the first, the mitzvoth of G-d that one observes remind him at all times of the G-d who commanded them. And the remembrance of G-d and of His providence and of reward and punishment act as a rein upon the lusts' strengthening themselves in a man and implant in his heart the fear of G-d that he not sin. And second, there is no stratagem for a man's overcoming his evil inclination and ruling over his spirit other than that of training himself to separate himself from pleasures and to bear distress and stress, as epitomized in (Eichah 3:27) \"It is good for a man to bear the yoke in his youth.\" And the philosopher Epictetus said: \"If a man takes to heart these two words, he is certain not to sin and he will live in peace all of his days — 'Sustain' and 'Abstain.'\" That is, sustain stress and abstain from pleasure. The increase of mitzvoth and statutes trains a man to rule over his spirit and to sustain and abstain.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.38:1",
    "he": "ואולם עם כל מה שחזקה התורה האמונה הזאת, היות ישראל עם סגלה, ועם כל מה שהרחיקה אותם מהתערב עם הגוים עובדי אלילים, מעולם לא הבדילה התורה בין העברי והנכרי בשום דבר ממה שמשפטי הצדק והיושר מחייבים כל אדם לחברו. לא אמרה תורה לא תרצח בני עמך, לא תנאף את העבריה, לא תגנוב את העברי. ולא הבדילה בין העברי והנכרי אלא בארבעה משפטים פרטיים שאין שורת הדין מחייבת אותם, ואינם נוהגים אצל שאר העמים אפילו אצל הכשרים שבהם, והם חדוש שחדשה תורה לצוות אותם לישראל, למען יתנהגו זה עם זה לא בשורת הדין לבד, אלא לפנים משורת הדין, כאלו כלם אנשים אחים. והם.",
    "en": "However, with all of the Torah's strengthening this belief, Israel's being a treasured people, and with all of its distancing them from mingling with the idolatrous nations, the Torah never distinguished between a Hebrew and a gentile in all that the laws of righteousness and justness require of a man in relation to his neighbor. The Torah did not say \"Do not kill the people of your nation,\" \"Do not commit adultery with a Hebrew woman,\" \"Do not steal from a Hebrew.\" And it distinguished between a Hebrew and a gentile only in four special laws which are not required by the attribute of justice and which do not obtain among the other nations, even the most upright among them, and which are \"innovations\" for Israel in particular, so that they relate to each other not according to the attribute of justice alone, but above and beyond the attribute of justice, as befits brothers. And these are:",
    "category": "Halacha"
  },
  {
    "ref": "Sefer Yesodei HaTorah.38:2",
    "he": "א) להלוות כספנו בלא רבית, לא הרבה ולא מעט, וזה ידוע שאין שורת הדין מחייבתו, והרבית המוגבלת מותרת אצל כל האומות.",
    "en": "1) to lend our money without any interest, not much and not little. And it is well known that the attribute of justice does not demand this and that limited interest is permitted among all nations.",
    "category": "Halacha"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.1:1",
    "he": "החקירה מן העקרים חקירה מסוכנת מאד. לפי שהדתות אף אם יסכימו בענינים הכוללים כמו מציאות השם ושכר ועונש ודומיהם, הנה הם חולקות בענינים החלקיים. ולזה יתחייב בהכרח שיהיו לדתות עקרים חלקיים בהם תבדל הדת האלהית האחת מזולתה. ובחקירה מן הענינים החלקיים סכנה עצומה, לפי שכל מי שיכחיש אחד מעקרי הדת החלקיים הנה הוא יוצא מכלל בעלי הדת ההיא, כי מי שיכחיש נבואת משה ושליחותו הנה הוא כופר בתורת משה בלי ספק אף על פי שאינו עקר כולל לתורה אלהית. וכן ביאת המשיח, שהרמב״ם ז״ל מנאו אחד מעקרי תורת משה, לפי דבריו יהיה הכופר בו גם כן מכלל הכופרים בעקר מעקרי תורת משה היוצאים מכלל הדת שאין להם חלק לעולם הבא, וכן מנאו הוא ז״ל בספר המדע בפרק ג׳ מהלכות תשובה בכלל הכופרים, וזה דבר מתמיה מאד, שהרי מצינו בגמרת סנהדרין בפרק חלק, רבי הלל, שהוא אחד מחכמי ישראל הנזכרים בתלמוד, אומר שאין להם משיח לישראל שכבר אכלוהו בימי חזקיה מלך יהודה, ולפי דברי הרמב״ם יהיה אותו חכם מכלל הכופרים וממי שאין להם חלק לעולם הבא, ויש לשאול אם כן למה הזכירו אותו בגמרא אחר שהיה יוצא מכלל ישראל ולא היה מאמין בעקרי דתם. ואם תאמר שהביאו דבריו להשיב עליהם, אם כן לא היה להם להזכירו בשם רבי ולומר שמועה מפיו בשום מקום.",
    "en": "The investigation of fundamental principles is extremely dangerous. For though laws agree in general matters, like the existence of God, reward and punishment, and so on, they are divided in particular matters. It follows therefore necessarily that laws have particular principles by which one divine law differs from another. And there is grave danger in investigating particular matters. For any one who denies one of the particular principles of a law is excluded from the group identified with that law. For example, one who denies the prophecy and mission of Moses is a denier of the law of Moses without any doubt, though it is not a general principle of divine law. Similarly one who does not believe in the coming of the Messiah, which Maimonides counts among the principles of the Mosaic law, is, according to him, put into a class with those who deny one of the principles of the Mosaic law, who are excluded from the community under that law and have no share in the world to come. Maimonides, in the book Madda‘, in the third chapter of the Laws Concerning Penitence, classes such a person among unbelievers. This is very strange, for in the talmudic treatise Sanhedrin, chapter Helek, we find a statement of Rabbi Hillel, one of the Jewish sages of the Gemara, that the Jews need expect no Messiah, seeing that they had enjoyed his benefits in the time of Hezekiah, king of Judah. According to Maimonides this sage would have to be classed as an infidel and excluded from a share in the world to come. But if this were the case, why is he mentioned in the Gemara if he was excluded from the community of Israel and did not believe in the principles of their law? We can not say that his words are cited only for the purpose of being refuted, for in that case he would not be referred to as Rabbi, nor would authoritative rules be quoted in his name anywhere.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.1:2",
    "he": "ויש משיבים בזה ואומרים כי רבי הלל לא היה כופר בעקר המשיח חלילה, אבל דעתו לומר שאין להם משיח לישראל מהכרח הפסוקים, כי כל הפרשיות שנאמרו בישעיה על המשיח, כמו ויצא חטר מגזע ישי ודומיהם, לא נאמרו אלא על חזקיה מלך יהודה ונתקיימו הנבואות ההן בימיו, ומה שאמר הכתוב שרש ישי אשר עומד לנס עמים אליו גוים ידרושו, נאמר על מרודך בלאדן בן בלאדן מלך בבל ששלח ספרים ומנחה אל חזקיהו. ומה שנאמר והיתה מנוחתו כבוד, נאמר עליו גם כן, כי מדרך הגבור או המלך לצאת לקראת נשק ולהלחם באויביו להושיע את עמו ולסכן נפשו בעדם, וכשישב במנוחות שאננות למקוצעות המשכן הוא גנאי גדול אליו עד שנבחר לו המות משיסבול הגנות ההוא, שכן עשה שאול שעם היותו יודע שימות במלחמה, כמו שאמר לו שמואל מחר אתה ובניך עמי, לא נמנע מלצאת למלחמה כדי להנצל מן הגנות הזה.",
    "en": "Others explain the difficulty by saying that Rabbi Hillel did not deny the doctrine of the Messiah, far from it; but that he meant to say that this dogma does not rest on any biblical text; that all the chapters in the book of Isaiah which speak of the Messiah, like chapter eleven, beginning, And there shall come forth a shoot out of the stock of Jesse, and the like, refer to Hezekiah, king of Judah, in whose days those prophecies were fulfilled. The tenth verse of the same chapter, The root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek, refers to Merodach-baladan the son of Baladan, king of Babylon, who sent a letter and a present to Hezekiah. The expression at the end of the same verse, And his resting-place shall be glorious, also refers to Hezekiah. It is the wont of a hero or a king to go out to meet the enemy, to risk his life for his people and gain the victory for them. To remain quietly at home would be a great disgrace, and death would be better than such shame. Thus Saul, though he knew that he would die in the war, having been told by Samuel, And to-morrow shalt thou and thy sons be with me, nevertheless went to war to avoid disgrace.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.1:3",
    "he": "וחזקיה היו מגנים אותו כל העולם על שנסגר בירושלים ולא היה יוצא למלחמה, אבל כשראו הנס הגדול שנעשה לו במיתת סנחריב וחייליו, נתגלה כי מה שלא היה יוצא למלחמה היה להיותו בוטח בשם שילחם מלחמותיו, ולזה היתה המנוחה ההיא כבוד גדול אליו, שידעו כל העולם שהיה צדיק גמור ואהוב לפני השם, ולפיכך נתן לו משאלות לבו ונלחם בעדו, מה שאין כן בשאר המלכים שאין המנוחה כבוד להם, ובסבת התפרסם הנס הגדול הזה כל ישראל אשר נשבו לאשור או שברחו לכוש ומצרים ופתרוס ושאר הארצות שבו לארץ ישראל. וזהו שנאמר והיתה מסלה לשאר עמו וגו׳, ועל זה הדרך הוא המשך כל הפרשה. וכן פירשה רבי משה הכהן ובן בלעם וזולתם מן הפשטנים. והיה נראה לפי זה לומר כי דעת רבי הלל הוא שאין מן הכתובים שבאו בישעיה ובנביאים הכרח על ביאת המשיח, אלא שמצד הקבלה היה מאמין בביאת הגואל, ולזה לא היה יוצא מכלל ישראל ולא נמנה בכלל הפושעים.",
    "en": "Now Hezekiah was reproached by everybody because he had shut himself up in Jerusalem and did not go out to fight. But when they saw the great miracle of the death of Sennacherib and the destruction of his army, it became clear to them that the reason Hezekiah had not gone out to fight was because he trusted in God to fight his battles. His resting, therefore, redounded to his glory, for the whole world knew that he was a completely righteous man, beloved by God, who gave him the desires of his heart and fought for him. Not so other kings, for whom resting is not glorious. When this miracle spread abroad, all the Jews who had been taken captive to Assyria and those who fled to Cush and Egypt and Pathros and other lands returned to Palestine. This is the meaning of the verse in Isaiah, And there shall be a highway for the remnant of His people, etc. This is the way in which the whole chapter is interpreted by Rabbi Moses ha-Kohen, Ibn Bal‘am and other literalists. Accordingly it might be said that Rabbi Hillel’s opinion was that the texts of Isaiah and the other prophets can not be cited to prove the coming of the Messiah, but that he believed in the coming of the redeemer on the basis of tradition and hence was not excluded from the community of Israel and not classed as a sinner.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.1:4",
    "he": "אבל אין זה במשמע, שהרי כשהשיבו עליו בגמרא אמרו שרא ליה מאריה לרבי הלל, כלומר ימחול לו הקדוש ברוך הוא, מכלל שהחזיקו אותו בחוטא על סברתו, ולא היו מחזיקין אותו בחוטא על היותו מכחיש ראיות הפסוקים אם היה מאמין כן על פי הקבלה, כמו שיתבאר במאמר הד׳. אלא שבלי ספק רבי הלל לא היה מאמין בביאת המשיח כלל, ואף על פי כן לא היה נמנה בכלל הכופרים, לפי שאין ביאת המשיח עקר לתורת משה כמו שכתב הרמב״ם ז״ל, כי כבר יצוייר מציאותה זולתו. ואמנם הוא עקר פרטי לדת הנוצרים שלא יצוייר מציאותה זולתו, והיא אמונה ראוי לכל בעל דת יהודית להאמינה, כמו שחדוש העולם יש מאין היא אמונה ראוי לכל בעל דת אלהית להאמינה, אף על פי שאינו עקר לדת האלהית. כי מי שיאמין שיש חומר ראשון קדום ממנו נתהוו כל הנמצאים ברצון הבורא, אף על פי שאינו כופר בעקר לפי דעת הרמב״ם ז״ל שלא מנאו בעקרים, מכל מקום הוא חוטא. וכן רבי הלל היה חוטא לפי שלא היה מאמין בביאת הגואל, אבל לא היה כופר בעקר, וזהו דעת האחרונים שלא מנו ביאת המשיח ולא אמונת החדוש בעקרים.",
    "en": "This explanation, however, does not seem plausible. For the Gemara goes on to say that his disputants replied, May the Lord forgive Rabbi Hillel, a remark which indicates that they did regard him as guilty of sin for holding such an opinion. But this could not be if he merely denied the scriptural evidence and believed in the doctrine itself on the strength of tradition, as we shall make clear in Book Four. We must therefore conclude that Rabbi Hillel did not believe in the coming of the Messiah at all, and if despite this he was not classed as an unbeliever, it is because the dogma of the Messiah is not a fundamental principle of the Law of Moses, as Maimonides thinks, for we can conceive of the existence of the Mosaic law without it. It is a special principle of the religion of the Christians, for their religion can not exist without it. However, it is a dogma which it behooves every one professing Judaism to believe, as creation of the world out of nothing is a dogma which it behooves every one professing a divine law to believe, though it is not a fundamental principle of divine law. One who believes that there is a prime and eternal matter out of which all existing things came to be through the will of God is not an infidel according to the opinion of Maimonides, who does not count creation ex nihilo among the fundamental dogmas. But he is nevertheless guilty of a sin. Similarly Rabbi Hillel was guilty of a sin for not believing in the coming of the redeemer, but he was not an infidel. This is the opinion of the modern authorities, for they do not place the dogma of the Messiah and of the creation of the world in time among the fundamental principles.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.1:5",
    "he": "ויתבאר מזה החשש הגדול שיש בחקירה מן העקרים, שהוא מכניס עצמו בסכנה שמא יבא לכפור בדבר שהוא עקר מעקרי התורה, שהרי לפי דעת מי שמנה החדוש עקר מעקרי התורה הנה יהיה הרמב״ם ז״ל כופר בעקר מעקרי התורה חלילה, וכן מי שלא מנה ביאת המשיח עקר יהיה כופר בעקר מעקרי תורת משה לפי דעת הרמב״ם שמנאו עקר, וכן יש לדון על שאר הדברים שמנה הוא ז״ל בעקרים ואינם עקרים כמו שיבא, ובעבור זה אמרנו שיש סכנה עצומה בחקירה מן העקרים, כי במה יודע איפוא מה הם הדברים שהכופר בהם ואומר שאינם עקר יקרא כופר בעקר.",
    "en": "The above remarks show how dangerous it is to investigate fundamental principles. For one runs the risk of denying something that is a fundamental principle of the Torah. Thus, according to the opinion of the one who regards creation in time as a fundamental principle of the Torah, Rabbi Moses ben Maimon would be an unbeliever, God forbid! On the other hand, the one who does not regard the dogma of the Messiah as a fundamental principle, would be an unbeliever in the opinion of Maimonides, who classes it among the fundamental dogmas. The same thing applies to the other matters which Maimonides classes among fundamental principles, though they are not such, as we shall see. For this reason we said that there is grave danger in the investigation of principles. For how can one tell what those things are, the denial of which, and of their fundamental character, constitutes one an unbeliever?",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:1",
    "he": "ומה שראוי שנאמר בזה ללמד זכות על חכמי ישראל המדברים בזה וכיוצא בו, הוא כי כל איש ישראל חייב להאמין שכל מה שבא בתורה הוא אמת גמור, ומי שכופר בשום דבר ממה שנמצא בתורה, עם היותו יודע שזהו דעת התורה, נקרא כופר, כמו שאמרו רבותינו ז״ל בפרק חלק, שכל האומר כל התורה כולה מפי הגבורה חוץ מפסוק אחד שאמרו משה מעצמו, עליו נאמר כי דבר ה׳ בזה, והוא בכלל האומר אין תורה מן השמים. אבל מי שהוא מחזיק בתורת משה ומאמין בעקריה, וכשבא לחקור על זה מצד השכל והבנת הפסוקים הטהו העיון לומר שאחד מן העקרים הוא על דרך אחרת ולא כפי המובן בתחלת הדעת, או הטהו העיון להכחיש העקר ההוא להיותו חושב שאיננו דעת בריא תכריח התורה להאמינו, או יחשוב במה שהוא עקר שאיננו עקר ויאמין אותו כשאר האמונות שבאו בתורה שאינם עקרים, או יאמין אי זו אמונה בנס מנסי התורה להיותו חושב שאיננו מכחיש בזה שום אמונה מן האמונות שיחויב להאמין מצד התורה, אין זה כופר, אבל הוא בכלל חכמי ישראל וחסידיהם, אף על פי שהוא טועה בעיונו, והוא חוטא בשוגג וצריך כפרה.",
    "en": "It is proper, however, to say this in justification of those Jewish scholars who deal with this subject. Every Israelite is obliged to believe that everything that is found in the Torah is absolutely true, and any one who denies anything that is found in the Torah, knowing that it is the opinion of the Torah, is an unbeliever; as the Rabbis say in chapter Helek, that anyone who says, the whole Torah emanates from the divine Being except one verse, which Moses said on his own authority, is liable to the imputation charged in the biblical expression, Because he hath despised the word of the Lord, and is classed among those who deny the divine inspiration of the Torah. But a person who upholds the law of Moses and believes in its principles, but when he undertakes to investigate these matters with his reason and scrutinizes the texts, is misled by his speculation and interprets a given principle otherwise than it is taken to mean at first sight; or denies the principle because he thinks that it does not represent a sound theory which the Torah obliges us to believe; or erroneously denies that a given belief is a fundamental principle, which however he believes as he believes the other dogmas of the Torah which are not fundamental principles; or entertains a certain notion in relation to one of the miracles of the Torah because he thinks that he is not thereby denying any of the doctrines which it is obligatory upon us to believe by the authority of the Torah,—a person of this sort is not an unbeliever. He is classed with the sages and pious men of Israel, though he holds erroneous theories. His sin is due to error and requires atonement.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:2",
    "he": "וזהו דעת קצת חכמי ישראל הראשונים האומרים שהיה סדר זמנים קודם לכן, כאלו יאמרו שאין התורה מכרחת להאמין שהזמן מחודש. וכן רבי אליעזר הגדול במה שאמר בפרקיו שמים מהיכן נבראו והארץ מהיכן נבראת וכו׳, כי אף אם יובנו דבריו כפי פשוטן וכמו שיראה מהן בתחלת הדעת, שדעתו לומר שאין העולם נברא יש מאין אלא יש מיש, כלומר מחומר ראשון קדום, אין תפיסה עליו בזה, כי כונתו לומר שאין מהכרח התורה להאמין החדוש יש מאין, אבל לא שיהיה דעתו להכחיש דבר ממה שבא בתורה חלילה.",
    "en": "We find such opinions expressed by some of the ancient sages of Israel. Thus we find a statement that temporal sequence existed before creation. What the author of this opinion meant to say is that the Torah does not oblige us to believe that time was itself created. Similarly Rabbi Eliezer the Great, in Chapter three of his treatise, endeavors to name the material out of which the heavens and the earth were made. Now even if we should understand his words in their literal sense, as indicating, namely, that the world was not created out of nothing, but out of something, namely out of a primitive matter, we should have no reason for bringing a charge against him. For his idea is that the Torah does not oblige us to believe in creation ex nihilo. He has no intention to deny anything that is in the Torah, Heaven forbid!",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:3",
    "he": "וכן כתב הרב המורה ז״ל בפרק כ״ה מן החלק הב׳ כי מה שהיה הוא מאמין החדוש יש מאין לא היה מהכרח הפסוקים, כי הפסוקים אפשר שיפורשו, אבל האמנתו החדוש יש מאין היה לפי שהוא דעת אמתי בעצמו, וראוי אם כן לפרש הפסוקים באופן שיסכימו לזה. וכאלו באר הרב ז״ל בזה שמה שהוא נגד הפסוקים אין ראוי להאמינו כלל, ובלבד שמה שיבא בפסוקים לא יהיה דעת כוזב שלא יצוייר מציאותו אצל השכל, כי מה שהוא דעת כוזב לא תכריח התורה להאמינו, כי לא תכריח התורה להאמין דבר שהוא כנגד המושכלות הראשונות ולא דעת בדוי שלא יצוייר מציאותו אצל השכל. ואולם דבר שיצוייר מציאותו אצל השכל אף על פי שאי אפשר מציאותו אצל הטבע, כתחיית המתים וכל הנסים שבאו בתורה, ראוי ומחוייב להאמין בהם. אבל דעת כוזב שלא יצוייר מציאותו אצל השכל, אף על פי שבא בתורה בפירוש, כמו ומלתם את ערלת לבבכם, אין ראוי להאמינו כפשוטו, ויפורשו הפסוקים באופן מסכים אל האמת.",
    "en": "Maimonides also, the author of the Guide of the Perplexed, in chapter twenty-five of the second part, says that his belief in creation ex nihilo was not due to the authority of scriptural texts—texts can be interpreted—but to the fact that it is a true doctrine, and therefore the texts must be interpreted so as to harmonize with this doctrine. His meaning is that anything which is opposed to the texts must not be believed at all, provided the texts do not give expression to an absurd idea which the reason can not conceive. For the Torah does not oblige us to believe absurdities, which are opposed to first principles, or any imaginary notions which the reason can not conceive. But a thing which can be conceived by the mind, we are obliged to believe, though it is opposed to nature, for example, resurrection of the dead and the miracles of the Torah. An absurd idea, however, which can not be conceived by the mind need not be believed even if it is plainly expressed in the Torah. Thus the expression, Circumcise, therefore, the foreskin of your heart, must not be taken in its literal sense, but should be explained in accordance with the truth.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:4",
    "he": "וזהו דרך אונקלוס הגר ויונתן בן עוזיאל ושאר חכמי ישראל שפירשו כל הפסוקים שבאו בתורה ובנביאים מורים על ההגשמה באופן מסכים אל האמת, והוציאו אותן מפשוטן להיות פשוטיהן דעת כוזב, ואמרו דברה תורה כלשון בני אדם וכדי לשכך את האוזן.",
    "en": "This is the method of Onkelos the proselyte, of Jonathan ben Uziel, and the other sages of Israel. They interpret all the expressions in the Torah and the Prophets which signify corporeality of the deity so as to harmonize with the truth. They reject the literal meaning because it expresses an absurdity. Their maxim is that the Torah speaks in the language of man and in order to quiet the ear.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:5",
    "he": "וזה הדרך שכתבנו הוא בעצמו דרך קצת האחרונים שפירשו בפתיחת פי האתון דבר בלתי מסכים לדעת רבותינו ז״ל, כונתם לומר שאין מהכרח דרכי התורה להאמין הנס ההוא אלא על הדרך שהבינוהו הם. וכן נאמר לפי זה כי מי שלא הגיעה מדרגת עיונו להאמין הכתובים בדרך מסכים אל האמת ומאמין אותם כפשטן, ועלה מזה בידו דעת כוזב להיותו חושב שזהו דעת התורה, איננו יוצא בזה מכלל בעלי התורה חלילה, ולא הותר לספר בגנותו ולקרותו מגלה פנים בתורה ולא כופר ולמנותו בכלל המינים חס ושלום.",
    "en": "The method we have been describing is precisely that which is used by some of the modern scholars, who interpret the speech of Balaam’s ass in a manner different from the interpretation of the Rabbis of the Talmud. Their idea is that the Torah does not intend us to believe that miracle except in the manner in which they understand it. We say, therefore, that a person whose speculative ability is not sufficient to enable him to reach the true meaning of scriptural texts, with the result that he believes in the literal meaning and entertains absurd ideas because he thinks they represent the view of the Torah, is not thereby excluded from the community of those who believe in the Torah, Heaven forbid! Nor is it permitted to speak disrespectfully of him and accuse him of perverting the teaching of the Torah and class him among unbelievers and heretics.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:6",
    "he": "וגדולה מזו כתב הראב״ד ז״ל שאפילו המבין עקר מעקרי התורה בחלוף האמת מפני שהוא טועה בעיונו אין ראוי לקראו מין, שכך כתב בספר ההשגות על מה שכתב הרמב״ם ז״ל שהאומר שהשם יתברך הוא גוף הוא מין, וכתב עליו הראב״ד ז״ל אמר אברהם אף על פי שעקר האמונה כן הוא, המאמין היותו גוף מצד תפיסתו לשונות הפסוקים והמדרשות כפשטן, אין ראוי לקרותו מין, עד כאן לשונו.",
    "en": "Rabbi Abraham ben David has gone even further than this. He says that even if a person understands a fundamental principle of the Torah in an erroneous manner because of a speculative error, he must not be called a heretic. We find this idea of his in his Book of Criticisms on Maimonides. Commenting on the latter’s statement that one who believes God is corporeal is a heretic, Rabbi Abraham ben David says: It is true that God is not corporeal; nevertheless a person who believes He is corporeal by reason of biblical and midrashic expressions which he understands literally, must not be called a heretic.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:7",
    "he": "וזה הדרך יראה אמתי ונכון ממה שנמצא לרבותינו ז״ל אומרים על אלישע בן אבויה שובו בנים שובבים חוץ מאלישע אחר שיודע בוראו ומתכוין למרוד בו, הנה בארו בפירוש כי מי שיודע האמת ומתכוין להכחישו הוא מכת הרשעים שאין ראוי לקבל אותו בתשובה, אבל מי שאינו מתכוין למרוד ולא לנטות מדרך האמת ולא לכפור מה שבא בתורה ולא להכחיש הקבלה אלא לפרש הפסוקים לפי דעתו, אף על פי שיפרש אותם בחלוף האמת אינו מין ולא כופר חלילה.",
    "en": "This seems to be the correct view as held by the Rabbis of the Talmud. For in speaking of Elisha ben Abuya they quote the biblical expression, Return, ye rebellious children, and add by way of comment, except Elisha Aher, who knows his Creator and deliberately rebels against Him. They thus indicate clearly that that man alone who knows the truth and deliberately denies it, belongs to the class of the wicked whose repentance is rejected. But the man whose intention is not to rebel, nor to depart from the truth, nor to deny what is in the Torah, nor reject tradition, but whose sole intention is to interpret the texts according to his opinion, though he interprets them erroneously, is neither a heretic nor an unbeliever.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:8",
    "he": "ובעבור זה המאמין בתחית המתים שלא יתקיימו האנשים שיחיו לעולם בגוף ונפש אבל יחזרו לעפרם, כמו שהוא דעת הרמב״ם ז״ל באגרת תחית המתים, אף על פי שזה בחלוף האמת כפי סברת הרמב״ן ז״ל, אין זה כופר בעקר תחית המתים חלילה, וכן המאמין שעקר הגמול בעולם הבא הוא לגוף ולנפש ביחד ושאין לנפש לבדה גמול בזולת הגוף, כמו שהוא דעת הרמב״ן ז״ל וקצת חכמי הקבלה, אף על פי שזה בחלוף האמת כפי דעת הרמב״ם ז״ל, אין זה כופר בשכר והעונש הרוחני חלילה.",
    "en": "Accordingly a person who believes that those who are resurrected will not live forever in the resurrected state of body and soul, but will return to dust, as is the opinion of Maimonides in his letter On the Resurrection of the Dead, can not be regarded as rejecting the dogma of resurrection, though, according to Rabbi Moses ben Nahman, this is not the true belief. Similarly one who believes that the real retribution in the future world is imposed upon body and soul jointly, and that the soul alone has no retribution apart from the body, this being the opinion of Rabbi Moses ben Nahman and some of the wise men of the Cabala, is not a denier of the dogma of spiritual reward and punishment, though according to Maimonides this is not the true belief.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.2:9",
    "he": "והוצרכתי לכתוב כל זה לפי שראיתי קצת קלי עולם חכמים בעיניהם מרחיבים פה ומאריכים לשון כנגד גדולי עולם בלא דעת ובלא תבונה. ומכאן הותר לכל חכם לב לחקור בעקרי הדת ולפרש הפסוקים בדרך מסכים אל האמת לפי דעתו, ואף על פי שיאמין בקצת דברים ששמו הראשונים עקרים, כביאת המשיח והחדוש וכיוצא בהם, שאינם עקרים אלא שהן אמונות אמתיות יחויב המאמין בתורה להאמינם, כמו שיאמין בפתיחת פי הארץ במחלוקת קרח ובירידת האש מן השמים וכיוצא בהן מן הנסים או מן היעודים שנזכרו בתורה שהם אמתיים עם שאינם עקרים לתורה, אין זה כופר בתורה חלילה ולא בעקריה, שאם היה זה כופר היו מספר העקרים לתורת משה כמספר הנסים והיעודים שבאו בתורה, וזה לא עלה על לב איש מעולם.",
    "en": "I had to write all this because I have seen insignificant men, who think they are wise, open their mouths wide in lengthy and unintelligent discourses against great men. It is clear now that every intelligent person is permitted to investigate the fundamental principles of religion and to interpret the biblical texts in accordance with the truth as it seems to him. And though he believe concerning certain things which the ancients regarded as principles, like the dogma of the Messiah and of the creation, that they are not fundamental principles, but merely true doctrines, which the believer in the Torah is obliged to believe in the same way as he believes in the earth’s opening its mouth on the occasion of Korah’s rebellion, or the coming down of fire from heaven, and similar miracles and promises mentioned in the Torah, which are true without being fundamental principles of the Torah,—he is not a denier of the Torah or of its principles. For if he were, it would follow that there are as many fundamental principles in the Law of Moses as there are miracles and promises in the Torah, an idea which has never occurred to any one.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:1",
    "he": "עקר. שם הונח על דבר שעמידת דבר אחר וקיומו תלוי בו ואין לו קיום זולתו, כמו שהעקר הוא דבר שקיום האילן תלוי בו ולא יצויר מציאות האילן וקיומו זולתו, ורבותינו ז״ל נשתמשו בלשון הזה הרבה, אמרו דבר שיש לו עקר בדאורייתא או שאין לו עקר. ומזה הצד יפול זה השם על השרשים והיסודות שעמידת הדת וקיומה תלוי בהם, כמו מציאות השם שהוא מבואר מענינו שהוא עקר שהאמנתו הכרחית לתורה אלהית, שאי אפשר לצייר מציאות תורה אלהית זולתו. ולפי זה ראוי שנחקור אי אלו הדברים שראוי שיונחו עקרים בדת האלהית.",
    "en": "The word ‘Ikkar (lit. root) is a term applied to a thing upon which the existence and duration of another thing depends and without which it can not endure, as the root is a thing upon which the endurance of the tree depends, without which the tree can not exist or endure. The Rabbis of the Talmud use this term frequently. They speak, for example, of a thing which has an ‘ikkar (basis) in the Torah or not. Hence the term may be used of the basic principles upon which the existence of religious law depends, like the existence of God. For it is clear from the nature of this doctrine that it is fundamental and belief in it is essential to a divine law, for a divine law can not be imagined without belief in the existence of God. For this reason we must investigate in order to know what beliefs are properly fundamental in divine law.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:2",
    "he": "והנה הרמב״ם ז״ל שם אותם י״ג עקרים, שהם מציאות השם, והאחדות, והרחקת הגשמות, ושהוא קדמון, ושראוי לעבדו ולא לזולתו, והנבואה, ונבואת משה רבנו עליו השלום, ותורה מן השמים, ושלא תשתנה התורה, וידיעת השם, ושכר ועונש, ומשיח, ותחית המתים. אלו הן העקרים שמנה הרב ז״ל בפרק חלק מפירוש המשנה שלו.",
    "en": "Maimonides enumerates thirteen, as follows: existence of God, unity of God, incorporeality of God, eternity of God, He alone should be worshipped and none else, prophecy, Moses the greatest prophet, revelation of the Torah, immutability of the Torah, God’s omniscience, reward and punishment, the Messiah, resurrection of the dead. This list is found in Maimonides’ commentary on the Mishnah, chapter Helek.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:3",
    "he": "ונשאל ראשונה על אלו העקרים שהניח אותם הרמב״ם ז״ל למה שם אותם במספר ההוא ואמר שהם י״ג, וזה שאם הונחו במספר ההוא כפי הוראת שם עקר, הנה מה טוב ומה נעים שיונחו עקרים מציאות השם והנבואה ותורה מן השמים וידיעת השם יתברך וההשגחה לתת שכר ועונש, לפי שאלו הן עקרים הכרחיים לתורה אלהית לא יצוייר מציאותה בזולת כל אחד מהן, ואיננו רחוק לפי זה הדרך שיונחו נבואת משה ונצחיות התורה עקרים גם כן, אחר שהם עקרים פרטיים הכרחיים לתורת משה לא יצוייר קיומה זולתם, כי אם יצוייר מציאות נביא גדול ממשה כבר היה אפשר שתבטל תורת משה, כי הנביא שיהיה גדול במדרגה מזולתו ראוי שיאמנו דבריו יותר מדברי זולתו שהוא למטה במדרגת הנבואה ממנו כמו שיבא, וגם אם לא נאמין נצחיות התורה כבר יצוייר בטול תורת משה אחר שגלו ישראל מעל אדמתם. ומכל מקום כבר יקשה למה ימנה האחדות והרחקת הגשמות בעקרים, שאף אם הם אמונות אמתיות ראוי שיאמינם כל בעל תורת משה, כבר יהיה אפשר לומר שאין ראוי למנותם בעקרים, כי לא תפול התורה האלהית בכללה אם יאמן חלופם. ויותר קשה מזה שמנה הרב ז״ל בעקר שראוי לעבדו ולא לזולתו, כי אף על פי שהוא מצוה ממצות התורה, כמו שכתוב לא יהיה לך אלהים אחרים על פני וגו׳ לא תשתחוה להם ולא תעבדם, מכל מקום אינו עקר שתתלה בו התורה בכללה, כי המאמין שהשם אמת ותורתו אמת אלא שהוא מכניס אמצעי בינו ובין השם הנה הוא עובר על לא יהיה לך וגו׳, אבל אינו עקר שתפול התורה בכללה, ולמה ימנה אותו הרב ז״ל עקר. גם כן המאמין בשכר ועונש אלא שיאמין שהגמול לנפשות ובעולם הבא ושאין תחיה לגופות אחר המות, למה תפול התורה בכללה כדי שיחויב להמנות תחית המתים עקר מעקרי התורה האלהית כמציאות השם.",
    "en": "Our first question concerning these principles which Maimonides laid down is, why precisely those thirteen? If it is because of the meaning of the term ‘ikkar (fundamental principle), we can see very well the reason for including such dogmas as the existence of God, prophecy, revelation, omniscience, providence in reward and punishment, because they are essential principles of a divine law, which can not be conceived without any one of them. We may also allow without difficulty the inclusion of Moses as the greatest prophet and the perpetuity of the law, because they are special principles, essential to the law of Moses, which can not be conceived without them. For if we assume that there may be a prophet greater than Moses, it follows that the law of Moses may be abolished, for the words of a greater prophet should be believed more than those of a prophet who is inferior in degree, as we shall see later. Likewise, if we do not believe in the perpetuity of the Torah, we can imagine that the law of Moses may have been repealed after the Israelites were exiled from their land. But it is difficult to see why he includes unity and incorporeality among fundamental principles. For though they are true doctrines, which every one professing the law of Moses is obliged to believe, they should not be counted among fundamental principles, seeing that the divine law would not disappear entirely if one believed otherwise. It is still more difficult to see why Maimonides included as a principle the dogma that God alone should be worshipped and none else. For, though it is one of the commandments of the Torah, as is written, Thou shalt have no other gods before Me … thou shalt not bow down unto them, nor serve them, nevertheless it is not a fundamental principle upon which the entire Torah depends. For if a man believe in God and His law, and introduce a mediator between himself and God, he violates, indeed, the commandment just quoted, but this does not make it a fundamental principle with which the entire law stands and falls. Why then does Maimonides count it as a principle? Likewise, if one believes in reward and punishment, but holds that the soul alone receives retribution in the future world, and denies that the body is resurrected after death, is there any reason why this should upset the Torah as a whole? We cannot see therefore why it was necessary to count resurrection as a fundamental principle of divine law, comparable to the existence of God.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:4",
    "he": "ואם נאמר שהרב ז״ל לא מנה העקרים כפי הוראת שם עקר, אבל מנה בעקרים האמונות האמתיות שראוי להאמינם כל בעל תורת משה, אם כן למה לא מנה בעקר שהשכינה שורה בישראל באמצעות התורה, כמו שנאמר ושכנתי בתוך בני ישראל, ולמה לא מנה החדוש, שהוא אמונה שראוי להאמין אותה כל בעל דת אלהית, כמו שבאר הוא בעצמו בפרק כ״ה מהחלק הב׳ מספר המורה, וכמו שמנה האמונה בשהאל קדמון, ולמה לא מנה שראוי להאמין בכל הנסים שבאו בתורה כפשטן, ואמונות אחרות פרטיות שראוי שיאמינם כל בעל תורת משה כמו שמנה האמונה בביאת המשיח.",
    "en": "If, on the other hand, we say that Maimonides did not draw up his list in accordance with the strict meaning of the term ‘ikkar, and therefore included true doctrines which every one professing the law of Moses is obliged to believe, why did he not include the doctrine that the Shekinah dwells in Israel through the medium of the Torah, in accordance with the biblical expression, I will dwell therein among the children of Israel? And why did he not include the dogma of creation, which every one professing a divine law is obliged to believe, as Maimonides himself explains in the twenty-fifth chapter of the second part of the Guide of the Perplexed? It is just as important a doctrine as the eternity of God, which he does include. Or why did he not include the dogma that we must believe in the miracles of the Torah in their literal sense, and other particular doctrines which every one professing the law of Moses is obliged to believe, in the same way as he includes belief in the Messiah?",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:5",
    "he": "ואם נאמר שמנה עקרים בלבד ולא אמונות אמתיות, למה לא מנה הקבלה, שראוי שימשך האדם אחר קבלת האבות, שהוא עקר כולל לכל הדתות האלהיות שלא יצוייר מציאותם זולתו, ולמה לא מנה הבחירה, שעם שהיא אמונה אמתית היא עקר גם כן, כי הוא מבואר מענינה שלא יצוייר מציאות שום דת זולתה, ועוד שהוא ז״ל כתב בספר המדע בפרק ה׳ מהלכות תשובה, רשות כל אדם נתונה לו אם רצה להטות עצמו לדרך טובה ולהיות צדיק הרשות בידו וגו׳, וכתב אחר כן ועקר זה עקר גדול הוא, והוא עמוד התורה והמצוה, שנאמר ראה נתתי לפניך היום את החיים ואת הטוב וגו׳, והאריך בפרק ההוא לבאר העקר הזה, והוא תימה גדול למה לא מנה אותו בעקרים בפירוש המשנה בפרק חלק כמו שמנה הי״ג עקרים. סוף דבר זה המספר שהניח הרב ז״ל בעקרים חזק הספקות מאד.",
    "en": "And if we say that he counts principles only and not merely true doctrines, why does he not include the principle that one should follow ancestral tradition? For it is a general principle of all divine laws, which cannot be conceived without it. Or why does he not include freedom of the will? For being a true doctrine, it is at the same time a principle, seeing that in the nature of things no law can be conceived without it. Maimonides himself, in the Book Madda‘, chapter 5 of the Rules Concerning Repentance, writes, Every human being is given freedom of choice; if he desires to follow the path of goodness and to be a righteous man, he has the freedom to do so … And then he says, This is a very important principle, and is at the basis of the Torah and the commandments, as is said, ‘See I have set before thee this day life and good …’, expatiating upon this principle at length in that chapter. It is very strange, therefore, that he did not include it among the principles in his commentary on the Mishnah, chapter Helek, where the thirteen dogmas are enumerated. In fine, the number of principles drawn up by Maimonides is subject to grave objections.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:6",
    "he": "וראיתי מי שכתב שהרב ז״ל כיון אל זה המספר לפי שהוא כמספר י״ג מדותיו של הקדוש ברוך הוא, וכנגד י״ג מדות שהתורה נדרשת בהן. וכמה רחוקים הדברים הללו מן הדעת, שהניח הרב ז״ל למנות הבחירה שהוא עקר לפי מה שכתב הוא ז״ל כדי שלא יעלה המספר ליותר מי״ג, ועוד כי לא תקן למה ימנה בכלל הי״ג אותם שמָנה שאינם עקרים הכרחיים כמו שכתבנו.",
    "en": "I have seen a statement made that Maimonides selected the number thirteen because the divine attributes are thirteen and because thirteen is the number of the hermeneutical rules by which the Torah is interpreted. But it is extremely unlikely that Maimonides would omit such a doctrine as freedom of the will, which is a fundamental principle according to his own opinion, so that the number may not exceed thirteen. Besides this does not explain why he counts among the thirteen those which are not essential principles at all, as we have explained.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:7",
    "he": "ויש מי שאמר שהעקרים הם כ״ו, ומנה בהם כל הדברים העולים על רוחו, כנצחיות והחכמה והחיות והיכולת והרצון, וזולת זה מן התארים שייוחסו לשם יתברך, ומנה גן עדן עקר אחד וגיהנם עקר אחד ודברים אחרים מרבים הבל, כי זה האיש לא שת לבו להבין מלת עקר ועל מה זה יפול זה השם.",
    "en": "There is one writer who says that there are twenty-six principles, including in his list anything that occurs to his mind, such as the eternity of God, His wisdom, His life, His power and His will, and other attributes besides which are ascribed to God. He also counts paradise as a principle by itself, and hell as another principle, and many other things which have no sense, having taken no pains to understand the meaning of the term ‘ikkar (principle and the things to which it applies.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:8",
    "he": "ויש מן האחרונים מי שדקדק במלת עקר והוסיף וגרע בעקרי הרמב״ם ז״ל, ואמר שהעקרים לדת האלהית הם ששה, שהם ידיעת השם, וההשגחה, והיכולת, והנבואה, והבחירה, והתכלית, מלבד הג׳ שהביא הרב ז״ל מופת עיוני עליהם, שהם מציאות השם, ואחדותו, ושאינו גוף ולא כח בגוף. ואומר כי אלו הששה מבואר מענינם שהם הכרחיים לדת האלהית שלא יצוייר מציאותה זולתם, ועם השלשה האחרים שבא המופת עליהם ישלמו עקרי הדת האלהית.",
    "en": "There is a recent writer who takes the word ‘ikkar strictly, and modifies the list of Maimonides by adding some dogmas and taking away some. According to this writer’s opinion, the principles of divine law are the following six: omniscience of God, providence, omnipotence, prophecy, freedom of will, purpose of revelation, plus the three which Maimonides proves apodictically, namely, the existence, unity and incorporeality of God. His idea is that it is clear from the nature of the six dogmas above mentioned that they are essential to divine law, which can not be conceived without them. And taken together with the three others which are subject to scientific proof, they give a complete list of the fundamental principles of divine law.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:9",
    "he": "ויש לדקדק על זה כי אף אם אלו הם עקרים כוללים לדת האלהית שלא יצוייר מציאותה זולתם, היה ראוי למנות גם כן עמהם עקרים אחרים פרטיים, כמו שמנה הרמב״ם ז״ל דברים הם עקרים פרטיים לתורת משה. או היה לו למנות אי זה עקר כולל במה שתוכר הדת האלהית האמתית מן המזוייפת המתדמה באלהית, שהרי כל הדתות הנמצאות היום בעולם מודות בששה העקרים הללו, ויהיו כולם לפי זה אלהיות. ועוד יש לדקדק על זה המספר שמנה שאף אם לא תמצא תורה אלהית זולתם, איננו מחוייב שבהמצאם תמצא התורה האלהית, והיה ראוי שיצרף עמהם עקר אחד שהוא תורה מן השמים. שהרי זה כמאמר האומר שבהמצא הנזון והמרגיש ימצא האדם לפי שבהמצא האדם ימצא הנזון והמרגיש, שזה איננו צודק בלי ספק. כי אף אם לא ימצא האדם זולתם והם הכרחיים למציאות האדם, איננו מחוייב שבהמצאם ימצא האדם, אם לא שיצרף אל זה המדבר, ויאמר שבהמצא הגשם הנזון והמרגיש והמדבר ימצא האדם, ואף כאן היה ראוי שימנה עמהם תורה מן השמים, כי בהמצא ידיעת ה׳ וההשגחה והיכולת והנבואה והבחירה והתכלית לא יחוייב שתמצא תורה מן השמים, ואף אם לא תמצא היא זולתם.",
    "en": "The criticism that may be made of this view is that though it is true that these are general principles of divine law, which can not be conceived to exist without them, he should have included also other special principles, peculiar to the law of Moses, as Maimonides did; or he should have included some general principle by which the genuine divine law may be distinguished from the spurious which pretends to be divine. For all religions existing in the world at the present day acknowledge these six principles, and would therefore have to be divine. Another objection to this number of principles is that though it is true that no divine law can exist without them, it does not follow that given all these principles we have all that is necessary to constitute a divine law. One more principle must be added for this purpose, viz., revelation. We can make this clearer by the following analogy. If one were to say that given nutrient and sentient we have man, because if you have man you have nutrient and sentient, he would no doubt be wrong. For though it is true that you can not have man without them, or, which is the same thing, that they are necessary for the existence of man, it does not follow that given those things we have man, unless we add rational, and say that if we have nutrient, sentient and rational body, we have man. Similarly here, revelation should be counted along with the others. For given divine omniscience, providence, power, prophecy, freedom, purpose,—revelation does not follow, though it can not be without the others.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.3:10",
    "he": "וכן מה שמנה הבחירה והתכלית בכלל העקרים לדת האלהית אינו כן, כי אלו אף אם הם הכרחיים אליה אינם עקרים והתחלות לדת האלהית במה שהיא אלהית, אבל הם גם כן התחלות לדת הנימוסית כמו שיבא. וגם התכלית בשלוח אינו התחלה לדת האלהית אבל תכלית מיוחד. קנצי למלין ידיעת מספר העקרים ההכרחיים לדת האלהית קשה מאד, ויותר קשה מה שלא נמצא לרבותינו ז״ל בזה דבור מבואר, והיה ראוי שידברו בעקרים שהם שרשים ויסודות לתורה האלהית, אחר שעקר ההצלחה האנושית וגמול הנפשות תלוי בהם, כמו שדברו בשאר נזקי האדם ודיני ממונות שהם הנהגת הגוף בלבד ותיקון הקבוץ המדיני תלוי בהם.",
    "en": "On the other hand, his inclusion of freedom and purpose among the principles of divine law is also open to criticism. For though it be true that they are essential to divine law, they are not fundamental principles of divine law qua divine, for they pertain also to conventional law, as will appear later. Nor is purpose, taken abstractly, a principle of divine law, rather a special purpose is. In fine, the knowledge of the essential principles of divine law is very difficult. And a more serious difficulty still is that we find no clear pronouncement upon this matter in the discussions of the talmudic Rabbis. And yet they should have treated of those principles which are the bases and foundations of divine law, seeing that human happiness and spiritual reward are based upon them, as they have treated of torts and contracts which have to do with material interests merely, and are the basis of political and social order.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:1",
    "he": "הדרך הנכון שיראה לי בספירת העקרים שהם שרשים ויסודות לתורה האלהית הוא, כי העקרים הכוללים וההכרחיים לדת האלהית הם שלשה, והם מציאות השם, וההשגחה לשכר ולעונש, ותורה מן השמים. ואלו השלשה הם אבות לכל העקרים אשר לדתות האלהיות, כמו תורת אדם ותורת נח ותורת אברהם ותורת משה, וזולת זה מן התורות האלהיות אם אפשר שימצאו יותר מאחת בזמן אחד או בזו אחר זו. ותחת כל עקר מאלו שרשים וסעיפים משתרגים ומסתעפים מן העקר ההוא, כי תחת מציאות השם הוא שורש היותו קדמון ונצחי ודומיהן, ובכלל תורה מן השמים הוא ידיעת השם והנבואה ודומיהן, ובכלל ההשגחה הם השכר והעונש בעולם הזה לגוף ובעולם הבא לנפש.",
    "en": "It seems to me that the general and essential principles of divine law are three: existence of God, providence in reward and punishment, and divine revelation. These three embrace all the principles of the various divine laws, such as the law of Adam, the law of Noah, the law of Abraham, the law of Moses, and any other divine laws, if there be such, at the same time or in succession. Implicit in every one of these are subordinate and derivative principles coming from that principle as a branch issues from a tree. Thus from the existence of God is derived God’s eternity, perpetuity, and so on. In revelation is implied God’s knowledge, prophecy, and so on. And from providence follows physical reward and punishment in this world, and spiritual in the next.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:2",
    "he": "ומאלה הג׳ עקרים הכוללים משתרגים סעיפים וענפים לתורות האלהיות או המתדמות באלהיות על זה הדרך, כי תחת עקר מציאות השם הוא הרחקת הגשמות, שהוא עקר פרטי לתורת משה, והאחדות. ותחת תורה מן השמים הוא שרש נבואת משה ושליחותו. ותחת ההשגחה והשכר והעונש הוא ביאת המשיח, שהוא עקר פרטי לתורת משה לפי דעת הרמב״ם ז״ל, ולפי דעתנו אין ביאת המשיח עקר, ואם הוא עקר איננו פרטי לתורת משה, כי גם הנוצרים עושים ממנו עקר לסתור תורת משה, והוא עקר פרטי להם שלא יצוייר מציאות דתם זולתו, ואלו וכיוצא בהם שהם עקרים לדתות הפרטיות כלם נכללים בג׳ העקרים שאמרנו. ואולם אם אפשר להמצא תורה אלהית יותר מאחת בזמן אחד או בזמנים מתחלפים עוד יתבאר במה שיבא בעזר הצור.",
    "en": "From these three general principles issue special dogmas peculiar to the various divine laws, genuine or spurious, as follows: From the existence of God is derived His incorporeality, which is a special principle of the law of Moses, and likewise His unity. Under revelation comes the prophecy and mission of Moses. Under providence and reward and punishment comes the belief in the advent of the Messiah, which is a special principle of the law of Moses according to the opinion of Maimonides. But according to our opinion the belief in the Messiah is not a principle. And if it is, it is not special to the law of Moses, for the Christians too regard it as a principle, and that too in order to abrogate the law of Moses. It is indeed a special principle for them, for their law can not be conceived without it. All these and similar dogmas which are special to certain religions are included in the three principles which we have mentioned. The question whether there can be more than one divine law at the same time or at different times, will be discussed later with the help of God.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:3",
    "he": "והמורה על היות ג׳ העקרים הללו שרש ויסוד לאמונה אשר בה יגיע האדם אל הצלחתו האמתית, הוא מה שיסדו לנו אנשי כנסת הגדולה בתפלת מוסף של ראש השנה ג׳ ברכות, שהם מלכיות זכרונות ושופרות, שהם כנגד ג׳ עקרים הללו, להעיר לב האדם כי בהאמנת העקרים הללו עם סעיפיהם ושרשיהם כפי מה שראוי יזכה האדם בדינו לפני השם.",
    "en": "That these three principles are the basis of the faith by which man attains true happiness is proved by the fact that the Men of the Great Synagogue composed three blessings which they incorporated in the Additional Service for New Year, going by the name of Kingdoms, Memorials and Trumpets. These three blessings correspond to the three principles and are intended to call our attention to the fact that by properly believing in these principles together with the dogmas derived from them we shall win a favorable verdict in the divine judgment.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:4",
    "he": "כי ברכת מלכיות היא כנגד עקר מציאות השם, ויורה על זה נוסח הברכה, על כן נקוה לך ה׳ אלהינו לראות מהרה בתפארת עוזך, להעביר גלולים מן הארץ והאלילים כרות יכרתון, לתקן עולם במלכות שדי וכו׳, יכירו וידעו כל יושבי תבל כי לך תכרע כל ברך תשבע כל לשון, ויקבלו כולם את עול מלכותך.",
    "en": "The blessing known as Kingdoms corresponds to the principle of the existence of God. This is proved by the words of the benediction, Therefore do we wait for Thee, O Lord our God, that we may quickly see Thy glorious strength, when the images will be removed from the earth and the idols will be completely cut off, when the world will be established under the Kingdom of the Almighty … when all the inhabitants of the world will recognize and know that to Thee shall every knee bend, by Thee every tongue swear … and all shall accept the yoke of Thy Kingdom.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:5",
    "he": "וכן ברכת זכרונות תורה על ההשגחה והשכר והעונש, וכן יורה נוסח הברכה, אתה זוכר מעשה עולם ופוקד כל יצורי קדם לפניך נגלו כל תעלומות וכו׳.",
    "en": "The benediction called Memorials points to providence and reward and punishment, as is indicated by its contents: Thou rememberest the works of the universe, and visitest all the creatures from the beginning; before Thee are all hidden things revealed …",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:6",
    "he": "וברכת שופרות היא לרמוז על העקר השלישי שהוא תורה מן השמים, ועל כן היא מתחלת אתה נגלית בענן כבודך על עם קדשך לדבר עמהם, מן השמים השמעתם קולך וכו׳, ולפי שמתן תורה היה באמצעות קול שופר חזק מאד כמוהו לא נהיה מן העולם, נקראת שופרות, כי הקולות והלפידים שהיו שם כבר היו בעולם כיוצא בהם או ממינם, אבל קול השופר בזולת שופר לא היה מעולם ולא יהיה כן עד זמן הגאולה, שהיא שעה שתתפרסם תורת האמת בפני כל העולם, ועל אותה שעה נאמר וה׳ אלהים בשופר יתקע כפי דעת קצת החכמים.",
    "en": "The benediction called Trumpets alludes to the third principle, revelation. Therefore it begins, Thou didst reveal Thyself in the cloud of Thy glory to Thy holy people and didst speak unto them. From heaven didst Thou cause them to hear Thy voice … This benediction is called Trumpets because at the time of the giving of the Law there was a very loud sound of the trumpet, such as never had been heard before in the world. Thunders and lightning like those seen at Sinai or of the same nature had been heard and seen before, but the sound of a trumpet without a trumpet had never been heard before, and will not be heard again until the time of the redemption. At that time the true law will be made known before the whole world. This is the time that is referred to in the words of the prophet, And the Lord God will blow the horn, according to some authorities.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:7",
    "he": "וכבר ראיתי מי שכתב שהשופרות רמז לעקדת יצחק, ואינו כן, שאלו היתה ברכת השופרות רמז לעקידה, היה ראוי לזכור בה עקידת יצחק לא בזכרונות כמו שנזכרה, ואולם הביאם לזה מה שמצאו לרבותינו ז״ל כי התקיעה בשופר של איל זכר לאילו של יצחק, ואין זה כלום, כי התקיעה בשופר של איל אמרו שהוא זכר לאילו של יצחק, אבל לא התקיעה בשלוח, ולא ברכת השופרות.",
    "en": "I have seen a statement that the benediction Trumpets bears an allusion to the sacrifice of Isaac. But this is not correct, for if that were the case, we should expect the sacrifice of Isaac to be mentioned in this blessing, whereas mention is made of it in the benediction Memorials. The origin of this opinion is to be sought in the statement of the Rabbis that the ceremony of blowing the ram’s horn on New Year is in memory of the ram which was substituted for Isaac. But this does not justify the opinion. For what the Rabbis mean is that the requirement of a ram’s horn is to commemorate the ram of Isaac, not that the command itself to blow an instrument has that meaning, much less does it follow that the benediction Trumpets alludes to that event.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:8",
    "he": "ולרמוז אל שלשת העקרים הללו שהם סבת ההצלחה כללם ישעיה בפסוק אחד, אמר כי ה׳ שופטנו ה׳ מחוקקנו ה׳ מלכנו הוא יושיענו, אמר ה׳ שופטנו לרמוז על עקר ההשגחה, ועל דרך קרוב מצדיקי מי יריב אתי נעמדה יחד וגו׳, כלומר ומזה הצד ראוי שנזכה בדין. ואמר ה׳ מחוקקנו לרמוז על תורה מן השמים שהוא העקר השני, כי מחוקק יקרא נותן התורה, כמו כי שם חלקת מחוקק ספון, שנאמר על משה לפי שנתנה תורה על ידו. ואמר זה על דרך שמעו אלי יודעי צדק עם תורתי בלבם אל תיראו חרפת אנוש וגו׳, כלומר אף אם לא נזכה בדין מצד שהוא שופטנו, לפי שהשופט אי אפשר לו לעבור על החק המונח מאחר, הנה מצד שהוא נותן התורה והוא המניח החקים ראוי שנזכה בדין. ואמר ה׳ מלכנו לרמוז על העקר השלישי שהוא מציאות השם שהוא מלך על כל העולם ונקרא ביחוד מלך ישראל וגואלו, ולומר כי אף אם מצד היותו מחוקק לא ירצה להעביר על החק, מכל מקום מצד היותו מלכנו ראוי שיושיענו, כי המלך יש לאל ידו לעבור על החק ולעשות מה שירצה כדי להושיע את עמו. ועל כן סיים הוא יושיענו, כלומר כי אחר ששלשת העקרים הללו שעקר הצלחת האדם תלוי בהאמנתם יש לנו בהם יתרון על כל העולם, ראוי שיושיענו ביחוד על כלם.",
    "en": "Isaiah refers to these three principles, which are the cause of happiness, in a single sentence: For the Lord is our judge, the Lord is our lawgiver, the Lord is our king, He will save us. The Lord is our judge, alludes to the dogma of providence, denoting the same idea that is contained in the expression, He is near that justifieth me; who will contend with me? let us stand up together …, namely that we may win a favorable verdict. The Lord is our lawgiver (mehokek), refers to the dogma of revelation, which is the second principle. For the word mehokek applies to a lawgiver, as we see in Deuteronomy, For there a portion of the mehokek was reserved, a reference to Moses through whom the law was given. The meaning is similar to that expressed in the words of the prophet, Hearken unto Me, ye that know righteousness, the people in whose heart is My law; fear ye not the taunt of men …, namely that though the verdict may not be favorable to us in so far as He is our judge, seeing that a judge can not go against the law that is laid down by another, nevertheless we ought to win because He is also the legislator who lays down the statutes. The Lord is our king, alludes to the third principle, the existence of God, who is the king of the whole world, and is especially called the King of Israel and their Redeemer. The thought here is that even if in His capacity of legislator He may refuse to transgress His own law, nevertheless as being our king, He must save us, for a king has the power to go against the law and to do whatever he desires in order to save his people. That is why the above text concludes with the words, He will save us. The meaning is that inasmuch as we have an advantage over the whole world in the possession of these three principles, upon belief in which depends man’s true happiness, it is fitting that God should save us above all others.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:9",
    "he": "ואפשר כי דעת הרמב״ם במספר העקרים הוא על זה הדרך שכתבנו, אלא שהוא מנה הג׳ שאמרנו שהם אבות עם השרשים המסתעפים מהם וקרא אותם כולם עקרים, ולזה מנה מציאות השם שהוא האב עקר ראשון, ומנה עמו ד׳ שרשים אחרים מסתעפים ממנו בעקרים, והם האחדות והרחקת הגשמות והיותו יתברך קדמון ושראוי לעבדו ולא לזולתו, ומנה תורה מן השמים שהוא האב עם שלשה שרשים אחרים בעקרים לפי שהם משתרגין ממנו, והם הנבואה ונבואת משה ושלא תשתנה הדת, ומנה גם כן ידיעת השם וההשגחה לשכר והעונש והוא האב עם ג׳ עקרים אחרים נכללים בו או מסתעפים ממנו, והם גמול הנפש, ומשיח, ותחית המתים.",
    "en": "It may be that Maimonides has the same idea concerning the number of fundamental principles as the one we have just indicated, and that his list consists of the three chief principles that we have mentioned, plus the derivative dogmas issuing from them, being all called by him principles. Thus he lays down the existence of God, a fundamental doctrine, as the first principle. Then he enumerates along with it as principles four other dogmas which are derived from it, viz., unity, incorporeality, eternity, and exclusive worship. Then he lists as principles revelation, another fundamental doctrine, together with three other dogmas derived from it, viz., prophecy, superiority of Moses, and immutability of the law. Then comes divine omniscience and providence in reward and punishment, the third fundamental doctrine, together with three other dogmas implied in it and derived therefrom, viz., spiritual retribution, Messiah, and resurrection.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.4:10",
    "he": "ולפי זה הצד לא יקשה למה לא מנה החדוש, כי לא מנאו לפי שאינו נכנס תחת א׳ מאלו הג׳ שזכרנו. ולא מנה הבחירה והתכלית ואף על פי שהם הכרחיים לתורה אלהית, כי אלו אינם הכרחיים לה במה שהיא אלהית, כמו שיבא בעזרת השם. אבל עדיין יקשה לפי זה הדרך למה לא מנה החיות והיכולת ולא תארים אחרים תחת עקר מציאות השם, כמו שמנה הקדמות ושאר התארים, וכן יש לדקדק על כל מה שהוציא מן העקרים האחרים, ויתבאר כל זה בכלל דברינו במה שיבא בעזרת השם. ונשוב לדקדק בעקרים לפי דרכנו שאמרנו שהם ג׳ שהם אבות, ונבאר תחלה עקרי הדתות הנימוסיות, ואחר כן נדבר על עקרי הדת האלהית בעזר האל יתברך.",
    "en": "According to this explanation it is clear why he did not include the doctrine of creation, for it does not come under any of the three which we mentioned. He did not include freedom and purpose because, though they are essential to divine law, they are not essential to it qua divine, as will appear later. The question still remains, however, why he did not include under existence of God life and power and other attributes, seeing that he included eternity and other attributes. The same criticism applies to the dogmas he derives from the other fundamental principles. All this will be made clear as we go on. We must now resume our discussion of the fundamental principles, which in our opinion consist of three chief dogmas. We must, however, first explain the principles of conventional laws, and then we will treat of the principles of divine law, with the help of God.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.5:1",
    "he": "כל הבעלי חיים חיותם והתקיימם הוא על ג׳ פנים׃ יש מהם שאי אפשר להם לחיות ולהתקיים יחד, כחיות הטורפות שהקבוץ וההתחברות רע ומזיק להם, כי אם יתקבצו הרבה מהם אל מקום אחד יהרגו אלו לאלו על הטרף. ויש מהם הפך אלו, והם בעלי חיים שאי אפשר להם לחיות ולהתקיים בזולת חברה וקבוץ, ושההתחברות הכרחי להם בקיום מציאותם, כמו מין האדם, כי לדקותו ושווי מזגו יתפעל מן הקור ומן החום ומכל אחד מן ההפכים, ולזה יצטרך אל מלבושים להגין עליו מן החום ומן הקור, ואל מזונות מתוקנים תקון יפה שיאותו למזגו, מה שאי אפשר שישלם זה אם לא בקבוץ והתחברות הרבה מן האנשים יעזרו אלו את אלו, אחד יתפור ואחד יארוג ואחד יעשה מחט, וכן כל מלאכה ומלאכה, עד שימצא כל אחד מן האנשים המצטרך לו לצורך חיותו והתקיימו ממזונות ומלבושים. ויש מן הבעל חיים מינים אחרים כאלו הם ממוצעים בין שתי אלה הקצוות, כי הם אין הקבוץ והחברה מזיק להם במציאותם כאשר הוא לחיות הטורפות והעופות הדורסים, ולא הכרחי להם כאשר הוא למין האדם, ואולם ימצא להם הקבוץ וההתחברות על צד היותר טוב, כהרבה מן החיות הרועות והעופות שאינן דורסים, שהם משתתפים והולכים אגורות אגודות יחד על צד הצוות וההנאה לא זולת זה, כי אין זה הכרחי להם במציאותם וקיומם כאשר הוא למין האדם.",
    "en": "Three modes of life are found among animals. There are certain species that can not live in aggregation, like beasts of prey. Living together would harm them, for if many of them gathered into one place, they would kill and devour one another. There are others again of whom the contrary is true. They can not live except in companies and groups. Association is essential for their continuance, like the human species. By reason of his delicate constitution and equability of temperamental mixture man is susceptible to cold and heat and other extremes. He needs therefore clothing to protect him from heat and cold and properly prepared food suitable for his temperament. These things can not be accomplished except by the aggregation and association of many individuals who assist one another. One sews, one weaves, one makes the needle, and so with the other arts, so that every individual obtains the food and clothing that he needs for existence and support. There are other species of animal beings which occupy an intermediate place, so to speak, between the two extremes. Aggregation is not injurious to their existence as it is to wild beasts and birds of prey, nor is it essential as it is for the human species. But gregarious life is better for them than life in isolation, like many species of herbivorous animals and gentle birds going about in flocks for the sake of company and convenience and for no other reason, seeing that gregarious life is not essential to them as it is to the human species.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.5:2",
    "he": "ולהיות הקבוץ וההתחברות מצטרך למין האדם לצורך חיותו והתקיימו, הוא מה שאמרו החכמים שהאדם מדיני בטבע, ירצו בזה כי כמעט שהוא הכרחי לאדם מצד טבעו שיהיה דר במדינה עם קבוץ רב מן האנשים כדי שיוכל למצוא המצטרך לו לצורך חיותו והתקיימו. ובעבור זה הוא מבואר שראוי שימצא לכל הקבוץ אשר במדינה או לכלל הקבוץ אשר במחוז אחד או באקלים אחד או לכלל האנשים אשר בכל העולם סדור מה בו יתנהגו לשמור היושר בשלוח ולהסיר העול, כדי שלא יתקוטטו האנשים בהתחברם יחד מתוך העסק והמשא והמתן אשר ביניהם, והסדור הזה יכלול על השמירה מן הרציחה והגנבה והגזל ודומיהן, ובכלל כל מה שישמור הקבוץ המדיני ויתקן אותו אל שיחיו האנשים באופן נאות. והסידור הזה קראוהו החכמים בשם דת טבעית, רוצה לומר שהיא מצטרכת אל האדם מצד טבעו, הן שתהיה מסודרת מחכם או מנביא.",
    "en": "It is because association and aggregation are necessary for the existence and support of the human species that the wise men have said that man is political by nature. They mean by this that it is almost necessary for man by his nature to live in a city (state) with a large group of men that he may be able to obtain what he needs for his life and support. It is clear therefore that the whole group residing in a city, or a district, or a region, or all the human beings in the world should have some order which they follow in their conduct, maintaining justice in general and suppressing wrong, so as to keep men from quarrelling in their transactions and business relations with one another. Such order would include protection against murder, theft, robbery and the like, and in general all those measures which are calculated to maintain the political group and enable the people to live in welfare. This order the wise men call natural law, meaning by natural that it is necessary for man by his nature, whether the order emanates from a wise man or a prophet.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.5:3",
    "he": "ועדיין אין דת זו מספקת לתקן צרכי האנשים וחיותם והתקיימם זה עם זה, אם לא יתוסף בזה איזה סדור או הסכמה כוללת עניני האנשים אלו עם אלו בכל עסקיהם והמשא והמתן אשר ביניהם, כדתי קסרי רומי והנהגות המדינות והחקים אשר יחוקקו ביניהם אנשי מחוז אחד או מלכות אחת לשמור היושר ההסכמיי. ויקרא הסדור הזה נימוס או דת נימוסית, והסדור או הנימוס הזה אי אפשר שיתקיים אם לא בהמצא איש אחד מושל או שופט או מולך על הקבוץ ההוא או המדינה ההיא, יכריח האנשים על הסרת העול וקיום הנימוס כדי שישלם תקון הקבוץ ההוא, ולזה יהיה ענין הקמת המלך או המנהיג או השופט כאלו הוא הכרחי לקיום מין האדם אחר היות האדם מדיני בטבע כמו שבארנו.",
    "en": "Such a law, however, is not yet sufficient to order the needs of men and to control their social life, unless there is added to this a certain order or convention which embraces all the social and commercial relations and transactions of the people, like the laws of the Roman emperors, and the customs of countries, and the statutes enacted by the people of a district or a kingdom to maintain conventional justice. Such an order as this is called a convention or a conventional law. Conventional law can not exist unless there is a ruler, or a judge, or a king, placed at the head of the group or city, who compels the people to repress wrong and observe the law so as to secure the welfare of the group. It follows therefore that the establishment of a king or a ruler or a judge is almost imperative for the continuance of the human species, seeing that man is political by nature, as we have explained.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.6:1",
    "he": "כאשר עייננו ביצירת הבעלי חיים ושלמות כל אבריהם, מצאנו שהשגיח הבורא ביצירתם השגחה נפלאה לתקן עניניהם וכל פרטי צרכיהם תקון נפלא, לא מה שהוא הכרחי להם לקיום המין או האיש בלבד, אבל גם מה שאינו הכרחי להם לא לקיום המין ולא לקיום האיש אלא שנמצא להם על צד היותר טוב, כמו כפילת החושים הנמצא בבעלי חיים כדי שיסודרו עניניהם בענין יותר נאות ויותר שלם, ואף על פי שאינו הכרחי להם לתקון חיותם.",
    "en": "If we reflect upon the formation of the animal species and the constitution of their organs, we find that the Creator has exhibited wonderful care in ordering their affairs and their every need in a remarkable manner. He has provided not merely those things which are required for the maintenance of the species or the individual, but also those things which are not essential for this purpose, but which make their state more perfect, for example the duplication of the sense organs in animals to enable them to order their affairs in a more satisfactory and complete manner, though it is not essential for the maintenance of their existence.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.6:2",
    "he": "ואם נמצא ההשגחה הזאת בבעלי חיים הפחותים, כל שכן שהוא ראוי שישגיח במין היותר נכבד מהם לתקן ענינו כפי שלמות מינו, באופן שיסודרו כל עניניו סדור מספיק להשגת שלמותו. ומי שייטיב העיון בזה ימצא כי המצא שפע אלהי באמצעותו יתוקנו הענינים המצטרכים לתקון מין האדם להשגת שלמותו ותכליתו, הוא יותר הכרחי מכמה דברים נמצאו ביצירת הבעלי חיים שלא נמצאו בהם אלא על צד היותר טוב בלבד והיה אפשר שיתקיימו זולתם. והשפע האלהי הזה אף אם לא ימצא אלא באיש מיוחד, הנה הוא הולך מהלך השלמות למין האדם.",
    "en": "If we find such provision in inferior animals, how much more reasonable is it that He should provide for the noblest species, and order its affairs in accord with its higher character in an adequate manner so as to enable it to attain its perfection. If we look more carefully into this matter we shall find that the divine influence by which those things are ordered which the human species needs for the attainment of the perfection for which it is destined, is more essential than many things which we see in the formation of the lower animals, such things as have a tendency to improve their condition, but are not indispensable for their existence. This divine influence may exist in a particular person only, yet it lends perfection to the entire species.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 1.6:3",
    "he": "וזה כי אף אם המינים אשר תחת הסוגים אין כלם הולכים מהלך השלמות קצתם לקצת, רצה לומר שאף אם ימצא במינים מין אחד מיוחד הוא היותר שלם מכלם, אין המין ההוא לבדו הוא שלמות ותכלית הסוג ההוא ולא מישיר הסוג ההוא אל תכלית שלמותו, כי בכל מין ומין בפני עצמו יש בו תכלית ושלמות מיוחד במין ההוא מזולתו, מכל מקום בכל מין ומין אף על פי שימצאו בו כתות מתחלפות האחת יותר נכבדת מן האחרת, כאלו תאמר כי כת הראשים היא יותר שלמה בשלמות האנושי מכת עובדי אדמה, וכת החכמים היא יותר שלמה מכת הראשים, וכן על זה הדרך בכל כת וכת יהיו בה איש או אישים יותר שלמים מזולתם מן הכת ההיא, ואין האיש ההוא או האישים או הכת ההיא בלבד תכלית המצא המין ההוא, ואולם המין ההוא או האישים או הכת ההיא הן סבת הגעת תכלית המין ההוא מצד שהם הולכין מהלך השלמות לכל המין, רצוני שהן כמו כלי להגיע המין אל תכליתו שלמותו השוה בכל המין, אף על פי שיש בזה מדרגות מתחלפות לקצתם על קצת.",
    "en": "The meaning of this is as follows: The various species coming under the genera do not form a hierarchy of graded perfection. My meaning is that though it is true that among the various species there is one particular species that is more perfect than all the rest, yet this particular species alone is not the purpose of the whole genus, nor does it guide the genus to the perfection for which it is destined; for every species by itself contains in itself its own particular purpose and realizes its own perfection without reference to any other species. But while this is so in the relation of the species to one another under the genera, it is different within the species. It is true here again that every species contains a number of classes of differing degrees of value. Thus, the class of rulers has a greater measure of human perfection than the class of husbandmen; and the class of the wise men is more perfect than that of the rulers. And similarly within every class some individual or individuals are more perfect than the other individuals of that class, and the superior individual or individuals or class are not the purpose for which the species as a whole exists. Nevertheless the superior individual or individuals or class are the cause of the attainment by the species of the purpose for which it is intended, because they lead the species as a whole to its perfection. I mean that they are like an instrument by means of which the species is enabled to attain its normal end and perfection, though the parts of the species are unequal in degree.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.1:1",
    "he": "ענין המציאות הנאמר על כל נמצא מן הנמצאים נחלקו בו הפילוסופים אם הוא מקרה קרה לנמצא או הוא ענין עצמותי לו. ואולם שם המציאות הנאמר עליו יתברך אי אפשר לומר בשהוא מקרה, כי הוא יתברך איננו מקבל למקרים כמו שיבא, ואי אפשר לומר גם כן שיהיה עצמותי לו ונוסף על מהותו, שאם כן היה עצמות האל יתברך מורכב משני דברים, וזה לא יתכן כמו שיתבאר, אם כן אין המציאות הנאמר עליו יתברך דבר זולת המהות, ואחר שמהותו נעלם תכלית ההעלם, כמו שכתב הר״ם ז״ל, שזו היתה בקשת משה רבינו עליו השלום באמרו הראני נא את כבודך, ובאתהו התשובה על זה לא תוכל לראות את פני כי לא יראני האדם וחי, ואמרו רבותינו ז״ל בספרי ואפילו מלאכי השרת שהם חיים, כלומר שאין מהותו נודע לזולתו, אם כן מציאותו נעלם תכלית ההעלם, שאיננו נודע אפילו למלאכי השרת. ולפי זה ראוי שישאל השואל ויאמר איך יונח שורש לתורה אלהית דבר שהוא נעלם השגתו משום נמצא זולת השם.",
    "en": "The term “existence” which is applied to all existing things is a subject of dispute among philosophers, whether it denotes an accident of the existing thing or whether it is something essential. However, the term existence as applied to God can not denote an accident, because God is not receptive of accidents, as we shall explain. Nor can it be an essential element added to God’s quiddity. For then God’s essence would be composed of two things, which is impossible, as we shall see. It follows therefore that the term existence when applied to God denotes nothing else but His quiddity. But His quiddity is absolutely unknown, as Maimonides explains. For he says that this is what Moses desired to know when he said to God, “Show me, I pray Thee, Thy glory.” And the answer came to him, “Thou canst not see My face, for man shall not see Me and live.” The Rabbis in Sifre, commenting on this, say, “Not even the angels, who are living beings.” The meaning is that His quiddity is known to none beside Him. It follows, therefore, that His existence also is absolutely unknown, even to the angels. This being so, one may ask, How can that be a principle of divine law which no one can comprehend except God Himself?",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.1:2",
    "he": "והתשובה בזה כי לא יונח מציאות האל שורש לתורה מן הצד שהוא נמנע ההשגה שזהו מצד מהותו יתברך, אלא מן הצד שהוא אפשר ההשגה, וזה מצד היות הנמצאות מושפעות ממנו והוא עלה להם ופועל אותם, כי מזה הצד תבחן מעלת השם מצד היותו פועל הנמצאות בתכלית השלמות וההוד. וזה הצד הוא שמותר אל האדם לדבר בו ולהבחין מעלתו, אבל מצד עצמותו אי אפשר לדבר בו, כי לא יכלל זה בדבור כלל. וזה רמז דוד במזמור ברכי נפשי את ה׳, כי על צד הראשון אמר ה׳ אלהי גדלת מאד, כלומר מצד מהותך גדלת מאד משיוכל האדם לדבר בך, ועם כל זה הוד והדר לבשת, כלומר מן הצד שאפשר לדבר בך שהוא מצד הפעולות הנראות שהן נמשכות ממך, כי הם יורו על הודך והדרך, ועל כן המשיך לזה ספור היצירות המושפעות ממנו יתברך המורות על מעלתו ושלמותו מצד השלמות הנראה בהן.",
    "en": "The answer is that the existence of God is not a principle of the Torah from that side which is impossible of comprehension, namely from the side of God’s quiddity, but from the side which is possible of comprehension, namely from a consideration that all existing things are due to His influence, that He is their cause and their maker. From this point of view we can estimate God’s excellence as the one who made existing things to be with extreme perfection and splendor. From this aspect one may speak of God and estimate His excellence. But we can not speak of God’s essence because it is altogether ineffable. David alludes to this in the Psalm beginning, “Bless the Lord, O my soul.” Alluding to the first aspect, he says, “O Lord my God, Thou art very great,” i. e. from the side of Thy quiddity Thou art very great, so that man can not speak about Thee, and with all this, “Thou art clothed with glory and majesty,” i. e. from the side concerning which it is possible to speak about Thee, namely from the visible activities which come from Thee. They show Thy glory and Thy majesty. Therefore he describes in the sequel the creations which come from God, and which point to God’s excellence and perfection by the perfection which is visible in them.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.1:3",
    "he": "ובעבור כי מעלת האומן תוכר בפעולתו משני פנים, אם מצד היותו פועל פעל נפלא וחשוב בחומר נכבד ומעולה שהוא נכר לכל שהפעל ההוא הנכבד הוא מפועל נכבד ושלם, כמו מי שיראה כלים נאים מזהב ואבן יקרה, שאלו הכלים בלי ספק יורו על גודל מעלת העושה אותם, ואם מצד היותו עושה כלים נאים מצויירים ציור נפלא בחומר גרוע, כאלו תאמר הצורף שעשה כלים נאים מצויירים ציור נאה בברזל, שזה בלי ספק יורה על חכמת הצורף ושלמותו בעשותו בברזל שהוא חומר רחוק משיקבל הציור והפתוח, ציור נאה מפותח פתוחי חותם, כל שכן שזה הוראה שבהיות החומר מוכן לקבל הציור שיעשה בו פעל נפלא.",
    "en": "The excellence of an artificer can be seen in his work in two ways. It may show that he has made a wonderful piece of work out of excellent material. Everybody can see then that this excellent piece of work was made by an excellent and accomplished workman. For example, if one sees beautiful vessels made of gold and precious stones, these vessels no doubt point to the great excellence of him who made them. Or the artificer may have made beautiful vessels with fine engravings out of inferior material. A goldsmith, for example, made beautiful vessels with beautiful engravings out of iron. This surely shows the artificer’s great skill and perfection, since he was able to make such beautiful figures and engravings on iron, which is an unyielding material that resists the work of the engraver. Surely he can do wonderful work on more promising material.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.1:4",
    "he": "שכן כתב אריסטו במאמר הי״א מספר הבעלי חיים, בהיותו תופס על החכמים הקדמונים שלא רצו לדבר בטבע הבעלי חיים הפחותים הנולדים מן העפוש לפחיתותם, זולתי בנולדים מזכר ונקבה, ואמר שם כי יותר ראוי לדבר בבעלי חיים הפחותים הנולדים מן העפוש ממה שידובר בשאר בעלי חיים, ולא מצד עצמם אחר שהם פחותים מאד ומחומר גרוע שהם נולדים מן העפוש, אבל בבחינת הכח האלהי שהוא מעורב בהם, שזה בלי ספק יורה על מעלת הפועל ושלמותו שהוא נותן כח החיות בחומר גרוע כזה, שיהיה נולד מן העפוש מבלי התחברות זכר ונקבה בעל חי דומה אל הנולד מחבור זכר ונקבה, וזה שבח גדול אל האומן.",
    "en": "So Aristotle, in the eleventh book of his work On Animals, criticizes the ancient scientists who refused to treat of the nature of the inferior animals arising from putrefaction, and studied only those born of the union of male and female. Aristotle says that there is more reason for studying the inferior animals produced by putrefaction than the others, not because of the animals themselves, for they are very low and composed of very inferior material, being produced from putrefaction, but by reason of the divine power contained in them. For it shows the excellence and perfection of the producer, who infused the power of life into such inferior material, so that from putrefaction and without the union of male and female there arises an animal being similar to that which is born of the union of male and female. It thus redounds to the credit of the artificer.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.1:5",
    "he": "וכן דוד שבח השם בבחינת היצירות המושפעות ממנו על שני אלו הפנים משני אלו הצדדים. על צד הראשון אמר עוטה אור כשלמה, לרמוז אל היותו ממציא עולם השכלים הנבדלים שיכנה אותם הכתוב בשם אור, כמו שנבאר בשתוף אור, ואחר כך רמז לעולם הגלגלים ואמר נוטה שמים כיריעה, וספר היצירות הקיימות והגדולות והנוראות הנראות לעין כל, כאור והשמים והגלות היבשה והיצירות אשר בארץ, וספר הסדר הנראה לעין איך סדר השם כל מעשה בראשית באופן שלם כדי שיחיו ויתקיימו הבעלי חיים, ולזה אמר המשלח מעינים בנחלים בין הדים יהלכון ישקו כל חיתו שדי וגו׳, וספר סדר חדוש הלבנה מדי חדש בחדשו וסדר היום והלילה, שזהו סבת קיום המציאות השפל והבעלי חיים כולם איש איש כפי מדרגתו, וזה ממה שיורה על חכמת היוצר ומעלתו בעשותו ירח למועדים שמש ידע מבואו, וזהו סבת התחדש היום והלילה לקיום הנמצאות והגלות הארץ והמצא שאר היצירות הנוראות.",
    "en": "Similarly David praised God in both ways because of the creations of both kinds which emanate from Him. Referring to the first kind he says, “Who coverest Thyself with light as with a garment.” This alludes to the creation of the world of the Separate Intelligences, which are called light, as we shall see when we speak of the homonymous use of the word light. Then he alludes to the world of the spheres when he says, “Who stretchest out the heavens like a curtain.” Then he describes the enduring and great and awsome creations which are visible to all, like light and the heaven and the dry land and the creations upon the earth. He describes also the visible order imposed by God in perfection upon the works of creation, so that the animal beings may live and endure, “Who sendest forth springs into the valleys; they run between the mountains; They give drink to every beast of the field …” Then he speaks of the renewal of the moon every month, and of the order of day and night, which is the cause of the continued existence of the sublunar world and of all the animals according to their different degrees, pointing to the wisdom and excellence of the Creator, who appointed “the moon for seasons; the sun knoweth his going down.” This is, the cause of day and night, for the maintenance of existing things, of the appearance of the land and the existence of the other awsome creations.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.1:6",
    "he": "ואחר שסיים לסדר שבח השם מצד היצירות הגדולות והנוראות, שב לשבח האל יתברך מן הצד האחר, רצה לומר מצד היצירות הפחותות הנולדות מן העפוש, ואמר מה רבו מעשיך ה׳ כלם בחכמה עשית וגו׳ זה הים גדול ורחב ידים שם רמש ואין מספר חיות וגו׳. והזכיר היצירות הנעשות בים והנולדות מן העפוש מבלי שיהיה בהם כח להשאיר מינם, כמו שיראה ממה שכתוב בסוף, תוסף רוחם יגועון ואל עפרם ישובון תשלח רוחך יבראון ותחדש פני אדמה, וזה הלשון לא יפול על הנולדים מזכר ונקבה שיבראון אחר ששבו אל עפרם אלא על הנולדים מן העפוש, ואמר כשהתחיל לדבר על זה מה רבו מעשיך ה׳ כלם בחכמה עשית וגו׳, להורות שמעלת הפועל וחכמתו יוכרו בתתו שלמות אל חומר גרוע מאד, כמו שהוא חומר הבעלי חיים הנולדים מן העפוש שנתן להם שלמות החיות, וזה ממה שיורה על חכמת הפועל. ולזה סמך אל זה יהי כבוד ה׳ לעולם ישמח ה׳ במעשיו, לבאר כי באלו הנמצאות השפלות הנולדות מן העפוש כבר יפול עליהם השמחה שישמח השם בהם בעבור שהם מעשיו מצד שחכמתו נכרת על ידם.",
    "en": "After having completed the praise of God by reason of the great and important creations, he recounts His praises from the other side, namely from the aspect of the inferior creations, produced by putrefaction, “How manifold are Thy works, O Lord. In wisdom hast Thou made them all; … Yonder sea, great and wide, Therein are creeping things innumerable, living creatures.” The Psalmist mentions here the creatures formed in the sea and those which are produced through putrefaction, which have not the power to reproduce their species, as is clear from the closing words, “Thou withdrawest their breath, they perish, and return to their dust. Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth.” Such expressions do not apply to creatures which are born of the union of male and female. To be created after returning to their dust can refer only to those which are produced through putrefaction. The reason he says in the beginning, “How manifold are Thy works, O Lord. In wisdom hast Thou made them all …” is to indicate that the wisdom and excellence of an agent are shown when he endows with perfection a very inferior material, such as the material of those animal creatures arising from putrefaction, which God has endowed with the perfection of life. This shows the wisdom of the Maker. This is the reason why he adds, “May the glory of the Lord endure forever; let the Lord rejoice in His works …”, to indicate that even these low creatures arising from putrefaction are the cause of God’s joy. He rejoices in them because they are His work and make known His wisdom.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.1:7",
    "he": "ועל זה רמזו רבותינו ז״ל בפרק שירה שאמרו, שרצים מה הם אומרים, יהי כבוד ה׳ לעולם ישמח ה׳ במעשיו, כאלו בארו שאף על פי שאין ממדרגת מעלת השם ושלמותו שישמח בנמצאות פחותות כאלו, כבר יפול שישמח בהם על צד ההעברה הלשונית מצד שהם מעשיו. וזה לשון יהי כבוד ה׳ לעולם וגו׳, כלומר כבודו במקומו מונח לעולם שהוא נצחי, ואלו הנמצאות הנולדות מן העפוש, פחותות ונפסדות שאין להם קיום לא במין ולא באיש, כבר יתכן שישמח בהן מצד שחכמתו נכרת בהן בהיותם מעשיו על הדרך שבארנו, הרי ששבח השם בזה המזמור מצד היותו פועל הנמצאות בשני מינים מן הפעולה שיוכר בהם מעלת הפועל, ומזה הצד הוא שנשיג מציאות השם יתברך, רצה לומר מצד היותו פועל הנמצאות לא מצד מהותו כלל, ובעבור זה התחילה התורה בפרשת בראשית להורות על מציאות השם הפועל לנמצאות כמו שכתבנו במאמר הראשון, ועל זה הצד הונח מציאות השם עקר לתורה לא מצד אחר.",
    "en": "The Rabbis, too, allude to the same thing in “Perek Shirah” when they ask, “What do the creeping things say?” and reply, “May the glory of the Lord endure forever; Let the Lord rejoice in His works.” The meaning is that though it might not be becoming to God’s dignity and His excellence and perfection to rejoice in such inferior creatures, nevertheless we may speak metaphorically of His rejoicing in them because they are His work. And the meaning of “May the glory of the Lord endure forever” is that without slighting in any way God’s glory, which is eternal, we may say nevertheless that these creatures, born of putrefaction, low and insignificant as they are, having no permanence either as species or as individuals, give God cause for rejoicing because His wisdom is seen in them, which are His work, as we have explained. Thus the Psalmist praises God in this Psalm as the Maker of existing things in the two ways in which the excellence of the maker is seen. And it is in this way alone that we know the existence of God, i. e. as the Maker of existing things, not from His quiddity. This is why the Torah begins with the account of creation, showing the existence of God, the author of existing things, as we explained in Book One. This is the way we must understand the existence of God as a fundamental principle.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.2:1",
    "he": "הפועלים שני מינים. מין לא יפעל בעצם וראשונה אלא דבר אחד כחום האש יחמם וקור השלג יקרר, וזה המין נקרא פועל בטבע לא בכונה ורצון. ומין יפעל פעולות הפכיות, והוא הפועל בבחירה ורצון, יפעל דבר בעת שירצה ויפעל ההפך בעת שירצה.",
    "en": "There are two kinds of agents. There is one kind that does primarily and essentially only one thing, like the heat of fire, which heats, and the cold of snow, which cools. This kind is called natural agent, not voluntary or intentional. Then there is a kind which does contrary things. This is a voluntary agent, which acts from choice. It does a thing when it wants to, and then does the opposite when it wants to.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.2:2",
    "he": "אולם שיהיה פעל השם יתברך נמשך ממנו על דרך המין הראשון הוא דבר מבואר הבטול, לפי שהפועל הטבעי לא יפרד מן הפעולה, כאור שלא יפרד מן הנר וכחום שלא יפרד מן האש, והאל יתברך דבר נבדל מן הפעולה, ועוד כי הפועל הטבעי. חסר, כי לא יפעל דבר בידיעה והכרה, אבל הוא הכרחי בפעולתו כשימצא המקבל מוכן, כי האש תשרוף אם תמצא המקבל מוכן לשרפה, ומי שהוא הכרחי למוכן בפעולתו הנה הוא חסר, אחר שאין בו כח לעצור הפעל ההוא ולא לפעול ההפך, והאל יתברך אין ראוי שימצא בו שום חסרון, יתחייב מזה שאי אפשר שתהיה פעולתו מזה המין.",
    "en": "Now it is clearly absurd to suppose that the work of God comes from Him as from the first kind of agent, for a natural agent is not separated from the act. Thus light is not separated from the lamp, heat is not separated from fire, but God is something different from the act. Moreover, a natural agent is defective, doing a thing not with consciousness and understanding, but by necessity, when there is a recipient ready at hand; as fire burns if it find an object capable of burning. But that which must necessarily act when the occasion presents itself is defective, since it has no power to refrain from the act or to do the opposite. But God can not have any defect, therefore His activity can not be of this kind.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.2:3",
    "he": "ואולם שיהיה פעל האל יתברך נמשך ממנו על דרך המין השני יראה שהוא ראוי שיהיה מסולק ממנו יתברך, וזה ששם הרצון אמנם יאמר על היות הפועל רוצה ופועל דבר מה בעת מה שלא היה רוצה אותו קודם זה, כי לא יפול שם הרצון על הדבר שהוא נמצא תמיד על אופן אחד, ויתחייב מזה שיהיה בעל הרצון משתנה מלא רוצה אל רוצה, ויהיה אם כן מתפעל ומקבל שנוי מזולתו, כי אי אפשר שיהיה הדבר האחד מכל צד פועל ומתפעל יחד, והאל יתברך אי אפשר שישתנה ולא שיתפעל לא מזולתו ולא מעצמו גם כן, שאם כן יהיה מורכב משני דברים, מדבר בו יפעל ומדבר בו יתפעל, והשם יתברך אי אפשר שתהיה בו הרכבה כלל כמו שיתבאר, וגם אי אפשר שיהיה פועל ומתפעל יחד, יתחייב מזה שאי אפשר שתהיה פעולתו יתברך על צד הרצון אחר שאי אפשר לו שישתנה, ועוד כי כל רוצה הנה הוא חסר הדבר הנרצה, והאל יתברך לא יחסר לו דבר שירצה אותו בעת מה שלא היה נמצא לו קודם לכן, וכן הבוחר הנה הוא בוחר באחד משני דברים להיות הדבר ההוא יותר נאות אליו מן האחר, והוא אם כן חסר הדבר ההוא הנבחר אליו קודם שיבחרהו, ויתחייב מכל זה שאין ראוי שיהיה פעל האל יתברך בבחירה ולא ברצון, ואחר שאיננו פועל בבחירה ולא ברצון ולא כפועל הטבעי שהוא כהמשך האור מן השמש כמו שבארנו, מי יתן ואדע על איזה צד יקרא האל יתברך פועל.",
    "en": "But it seems inappropriate that God’s work should proceed from Him as from an agent of the second class. For the term voluntary applies where the agent desires and does a given thing at a given time, which he did not desire before. The term voluntary does not apply to a thing which is always in the same condition. It follows therefore that the one who has will changes from a condition of not willing to a condition of willing. If so he is affected by, and receives change from another, for a thing can not be active and passive at the same time in the same relation. But God can not change, nor be affected by another. Nor can He be affected by Himself, for He would then be composed of two elements, an element by virtue of which He acts, and an element by virtue of which He is acted upon. But there can not be any composition in God at all, as we shall see. Nor can God be active and passive at the same time. It follows therefore that God’s activity can not be voluntary, since He can not change. Moreover, an agent possessed of will lacks the thing which he desires. But God does not lack anything which He desires at any time and did not have before. Similarly one who exercises a choice chooses one of two things because that thing is more suitable to him than the other. He therefore lacks the thing which he chooses before he has chosen it. It follows, therefore, that God’s activity can not be due to choice or will. But if He does not act with choice and will, nor like a natural agent, as light comes from the sun, as we explained, how can God be called an agent?",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.2:4",
    "he": "וראיתי מי שכתב שהאל יתברך פועל בבחירה ורצון אבל אין הבחירה והרצון מחודשים בו כמו שהם בנו אבל הם בו קדומים, ויאמרו על זה הדרך שהאל יתברך ברא העולם בעת שבראו ולא קודם לכן ברצון קדום שגזר שימצא בעת שנמצא, ונמצא לרבותינו ז״ל מאמרים יורו שדעתם קרוב לזה הדעת, אמרו תנאי התנה הקדוש ברוך הוא עם מעשה בראשית על הים שיקרע ועל האש שלא תשרוף לחנניה מישאל ועזריה וכו׳, שיראה מן המאמר הזה שאמנם אמרו כן כדי שלא ליחס לאל רצון מחודש בעת התחדש הנס, ולזה יאמרו כי נתחדש בעת התחדשו ברצון קדום גזר להיות הנס בעת שנמצא.",
    "en": "I have seen some authorities say that God does act with choice and will, but these do not arise in Him in time as they do in us, but are eternal. Accordingly they say, God created the world when He did and not before, by an eternal will which decreed that the world should come into being when it did. We also find statements of the Rabbis indicating that they entertained a similar view. Thus they say, God stipulated with the works of creation that the Red Sea should divide, that the fire should not burn Hananiah, Mishael and Azariah. From this it seems that their purpose was not to attribute to God a newly originated will at the time of the occurrence of the miracle. Therefore they say that the miracle occurred when it did through an eternal will, which determined that the miracle should take place when it did.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.2:5",
    "he": "וזה הדעת רחוק מאד משיושכל, לפי שמלת רצון קדום כשיובן ענינה היא מזוייפת ותורה על החיוב ולא על הרצון, וזה כי השאלה תשוב כמו שהיתה, ונאמר האם בעת שנברא העולם או התחדש הנס ברצונו הקדום היה בידו לאחרו מאותו העת או לא היה בידו לאחרו, ואם היה בידו אז לאחרו נתבטל הרצון הקדום, כי מה שלא אחרו לא היה מפני הרצון הקדום, אלא לפי שלא רצה בעת ההיא לאחרו, ואם רצה היה מאחר אותו. ואם תאמר שלא היה בידו אז לאחרו מאותו העת אחר שכן גזר הרצון הקדום, אם כן נתבטל שם הרצון ושב הדבר אל היותו פועל בחיוב ולא ברצון, אחר שאלו רצה לאחרו מאותו העת לא היה יכול, וכן יתחייב לומר בכל הנסים ובכל פעל שימשך ממנו בכל עת, שהוא נמשך על צד החיוב ושאי אפשר שלא יהיה הדבר באותו העת, אחר שכן נגזר ברצונו הקדום ואי אפשר לו לשנותו, ואם הדבר כן יהיה האדם יותר שלם בפעולותיו מהבורא, אחר שהאדם יש לו יכולת על שיפעל אחד משני הפכים בשוה, כאלו תאמר להשחיר הלוח או ללבנו כפי חפצו ורצונו בכל עת שירצה, והאל יתברך אין לו יכולת אלא על אחד משני הפכים בלבד הגזור מן הרצון הקדום, יתעלה האל מזה עלוי רב.",
    "en": "But this opinion is far from intelligible. For if we examine the expression eternal will, we find that it is a spurious conception, and points to necessity rather than will. For the question remains as it was originally. When the world was created or when the miracle occurred through His eternal will, was it possible for God to postpone it to another time, or not? If He could postpone it, then the eternal will was nullified. For the reason He did not postpone it was not because of the eternal will, but because He did not desire at that moment to postpone it. If He had desired to do so, He would have postponed it. And if it was not possible for Him to postpone it because so the eternal will had decreed, then there is no such thing as will any more, and He becomes an agent acting by necessity and not with will, since He could not postpone the act if He would. We should have to say the same thing about all miracles and all acts proceeding from Him at any time, that they happen by necessity, and that the thing could not help being when it is, for so it has been determined by God’s eternal will, which can not be changed. If this were so, man would be more perfect in his acts than God. For man can do either of two opposites equally, for example, he can paint the board black or white as he chooses whenever he chooses; whereas God can do only one of two opposites, the one that is determined by His eternal will; Heaven forbid that this should be the case!",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:1",
    "he": "ולפי שענין הרצון אצלנו יאמר על התחדש ענין בפועל מביא אותו לפעול מה שלא פעל קודם התחדש הרצון, דברו הפילוסופים סרה גדולה על השם ואמרו שאי אפשר שתהיה פעולתו ברצון. וזה הדעת עם שהוא עוקר כל שרשי התורה מכל וכל, כי אם לא יפעל על צד הרצון אי אפשר שיפעל בעת זולת עת, ויביא זה אל האמנת הקדמות הגמור ואל עקירת כל הנסים והנפלאות שבאו בתורה, ולא תועיל התפלה לאל בעת הצרה ולא כשרון המעשה והתשובה וזולת זה ממה שנזכר בתורה, הנה הוא גם כן סותר למה שיגזרהו העיון השכלי, וזה כי מושכל ראשון הוא שהאל יתברך ראוי שימצאו כל מיני השלמיות בו ויסולקו ממנו כל מיני החסרונות, ובעבור זה אמר הנביא טהור עינים מראות רע והביט אל עמל לא תוכל, כי לפי שראה שיהיה חסרון בחקו שיביט אל עמל, אמר שלא יוכל לעשות כך, כאלו באר שאין ראוי שייוחס אליו שום דבר שידומה שהוא חסרון.",
    "en": "Since we understand by will the origination of a new state in the agent which leads him to do something that he did not do before the volition originated, the philosophers have said unseemly things about God, maintaining that His activity can not be voluntary. This opinion not only upsets all the principles of the Torah completely (for if God does not act with will, He can not act at one time rather than another, a supposition which leads to the doctrine of eternity in the absolute sense, and to the rejection of all the miracles in the Torah. Prayer ceases to be of any avail in time of distress, and right conduct and repentance are useless, and so on), it is also opposed to the demands of rational speculation. For it is an axiom that God must have ail perfections and be free from all defects. This is the meaning of the prophet when he says, “Thou that art of eyes too pure to behold evil, and that canst not look on mischief.” Seeing that it would be a defect in God to look on mischief, the prophet says that He can not do so, meaning that nothing should be attributed to God which looks like a defect.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:2",
    "he": "והוא מבואר שמי שלא יפעל ברצון הוא חסר, ולא יאמר לו פועל אלא בהעברה ובהקל מן הלשון, כי אם נאמר שהאש ישרוף והסייף ימית והנר יאיר לא יאמר זה אלא בהעברה, כי פעל המיתה בסייף והארת הבית בנר לא ייוחס על דרך האמת אלא לפועל בבחירה, והוא האדם שהמית בסייף והדליק הנר בבית, וכן המשליך בגד באש ונשרף, אף על פי שהאש היא השורפת לא ניחס פועל השרפה אלא אל האדם המשליך אותו באש, ונאמר פלוני שרף הבגד, כי האדם הוא הפועל על דרך האמת לפי שהוא פועל בבחירה ורצון, ועל כן תיוחס אליו הפעולה, ושאר הפועלים כנר והסייף והאש הם פועלים חסרים, כי אין בידם לפעול או שלא לפעול אלא כפי רצון האדם הפועל בהם, והם כמו כלים אליו, כגרזן והמגרה שאמר עליהם הכתוב היתפאר הגרזן על החוצב בו אם יתגדל המשור על מניפו וגו׳, רצה לומר אין ראוי שיתפאר הגרזן שהוא הכלי להקרא פועל על החוצב בו, כי החוצב בו הוא הפועל, ולא שיתגדל המשור על מי שהוא מניף אותו בקלות כהניף שבט, ולא שיתגדל על מרימיו שהם מרימים אותו בקלות כהרים מטה קל לא כהרים עץ כבד. ואמר זה על מלך אשור שהיה חושב שהוא הפועל והרודה עמים בעברה כרצונו, ויאמר שאינו אלא ככלי שהשם פועל על ידו ומשלח אותו לעשות משפט בגוי חנף ובעם עברתו, ועל כן אמר בתחלת הענין הוי אשור שבט אפי וגו׳ בגוי חנף אשלחנו ועל עם עברתי אצונו וגו׳ והוא לא כן ידמה ולבבו לא כן יחשוב וגו׳.",
    "en": "But it is clear that one who can not act voluntarily is deficient and can be called an agent only in a loose and figurative manner. Thus when we say, the fire burns, the sword kills, the lamp shines, these expressions are figurative. For the act of killing with the sword and of illuminating a house with a lamp can properly be attributed only to a free agent, namely the human being who killed with the sword and lit the lamp in the house. Similarly if one throws a garment into the fire and it is burned, though it is the fire that did the burning, nevertheless we attribute the burning of the garment to the man who threw it into the fire, and say, so and so burned the garment. The reason is because man is a true agent, since he acts from choice and voluntarily; therefore the act is attributed to him. But the other agencies, like the lamp, the sword and the fire, are deficient, for they have not the power to do or not to do, except according to the will of the man who acts by means of them. They are like instruments in his hands, like an axe or a saw, of which the Bible says, “Should the axe boast itself against him that heweth therewith? Should the saw magnify itself against him that moveth it?” The meaning is, It is not proper that the axe which is an instrument should boast itself of being called agent against the one that heweth therewith, for the latter is the agent; nor is it right that the saw should magnify itself against him that lifts it up easily, as one lifts a rod, or magnify itself against those who lift it up easily, as one lifts a light staff, not as one lifts a heavy log. Isaiah says this about the king of Assyria, who thought that he was the agent who ruled over nations with wrath as he desired. But the prophet points out that he is nothing more than an instrument, that God acts through him, and sends him to execute judgment against a godless nation and the people of His indignation. Therefore he says in the beginning, “O Asshur, the rod of Mine anger, … I do send him against an ungodly nation, and against the people of My wrath do I give him a charge … Howbeit he meaneth not so, neither doth his heart think so …”",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:3",
    "he": "כל זה יורה כי הכלי אינו פועל על דרך האמת אבל הפועל הוא המניע הכלי ברצון, ועל כן כשיאמר על השם יתברך שהוא פועל הנמצאות או איזה דבר, אין ראוי שיהיה פועל אותם כדרך הפועלים החסרים אשר אין פעולתם בידם לעשות או שלא לעשות, שאם כן יהיה האדם יותר נכבד מהאל יתברך, כי האדם יש לו יכולת על שישרוף הבגד או שלא ישרפנו, והאל יתברך לא יהיה לו יכולת על זה, והיאך אפשר שמי שיש לו יכולת בלתי בעל תכלית לא יהיה יכול על מה שהאדם יכול עליו. ולזה הוא מבואר שהוא מחוייב שיהיה פעל האל יתברך כפעולת הפועלים השלמים, והם הפועלים על צד הרצון והבחירה שהם אצלנו הפועלים השלמים.",
    "en": "All this shows that the instrument is not the true agent, but he is the agent who wields the instrument with his will. Therefore when we say of God that He is the maker of existing things, or that He does a particular thing, it can not be that He does them in the manner of the defective agents who have not the choice to do or not to do. For then man would be superior to God, seeing that a human being can either burn a garment or not burn it, whereas God has not this power. But how is it possible that He who has infinite power can not do what man can? It is clear therefore that the work of God must be like the work of perfect agents, i. e. those who act from choice and with will, whom we consider perfect agents.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:4",
    "he": "ואולם התר הספק הגדול המתחייב להיות פעולתו יתברך על צד הרצון הוא על זה הדרך. כי אם היו הרצון והבחירה אשר הוא פועל בהם ממין הרצון והבחירה אשר באדם, היה מתחייב הספק שאמרנו שיחדשו שנוי בפועל, אבל אחר שאין רצונו יתברך ממין הרצון אשר לנו, לא יקרה מזה בטול, כי רצונו נמשך אחר חכמתו ויכלתו, וכמו שחכמתו ויכלתו הם בלתי בעלי תכלית ואינם ממין חכמתנו ויכלתנו כן רצונו אינו ממין רצוננו, וכמו שהחכמה והמדע בו יתברך איננה דבר נוסף על העצמות כמו שיבא, אבל היא עין עצמותו, וכמו שעצמותו נעלם תכלית ההעלם, כן חכמתו נעלמת תכלית ההעלם, ולא נבין ממה שניחס אליו החכמה אלא לסלק ממנו הסכלות שהוא ההפך.",
    "en": "The solution of the great difficulty which results from the assumption that God’s activity is voluntary, is as follows: If the will and the choice which God exercises in His activity were of the same kind as the will and the choice of man, the difficulty above mentioned would be real, the difficulty, namely, that they would produce change in the agent. But as God’s will is not of the same kind as ours, no absurdity results. For God’s will follows His wisdom and His power, and as His wisdom and His power are infinite and not of the same kind as our wisdom and power, so His will is not of the same kind as our will. And as the wisdom and knowledge of God are not something added to His essence, as we shall see later, but are of His very essence, and His essence is absolutely unknown, His wisdom is also absolutely unknown. And when we attribute wisdom to God, all that we understand is that we deny the attribute of ignorance, which is the opposite.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:5",
    "he": "וכן נאמר כי מה שניחס אליו הרצון הוא כדי שנבין ממנו סלוק היותו פועל על צד החיוב כפועלים החסרים ביכולת בעל תכלית, כי פעולתו יתברך ביכולת בלתי בעל תכלית, ולזה יתחייב שתמשך ממנו על צד הרצון כמו שהוא בפועלים השלמים, אבל לא שנבין רצונו היאך הוא, לפי שהיא עצמותית בו, וכמו שעצמותו נעלם תכלית ההעלם כן רצונו נעלם תכלית ההעלם, ולא נאמר בו שהוא פועל ברצון אלא כדי שנבין ממנו שאינו פועל על צד החיוב בלי כונה ורצון. ואם תשאל ותאמר היאך ישתנה מלא רוצה אל רוצה, נשיבך והיאך ישתנה מהיותו יודע את האדם קודם היותו אל היותו יודע אותו בעת היותו, שהם ידיעות מתחלפות בלי ספק.",
    "en": "In the same way we attribute will to God in the sense that we deny that He acts by necessity like the defective agents of finite power, God’s activity being with infinite power. This being so, it follows that God’s activity must be voluntary, as it is in perfect agents, but not that we understand the nature of His will. For His will is essential in Him, and as His essence is absolutely unknown, so is His will absolutely unknown. We say that He acts with will only that we may convey the idea that He does not act from necessity without intention and will. If you ask, how does He change from a condition of not willing to a condition of willing, we reply with another question, how does He change from the condition of knowing man before he comes into being to the condition of knowing him after he has come into existence? For there is no doubt that these are different states of knowledge.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:6",
    "he": "ואין דרך להמלט מזה אלא או כשתאמר שאין ידיעתו ממין ידיעתנו שתחדש בו שנוי כדרך שהיא מחדשת בנו, או שתבא אל כפירה גדולה ליחס אליו תואר הסכלות, ותאמר שאיננו יודע דבר בכל המתחדש בעולם אלא בכללים, ולא ידע את משה בעת היותו יותר ממה שידעו קודם היותו או אחר היותו, ושאינו יודע את ההפכים כדי שלא יהיו בו ידיעות משתנות. והיותר ראוי שנאמר כי ידיעתו היא נמשכת אחר חכמתו, וכמו שחכמתו היא עין עצמותו ואיננה דבר נוסף על העצמות והיא נעלמת תכלית ההעלם, כן ידיעתו ורצונו ויכלתו שהם נמשכים אחר חכמתו נעלמים תכלית ההעלם, ולא נבין מהם אלא שהוא פועל פעולתו במין שיפעל אותה הפועל היותר נבחר. ואחר שאנחנו נמצא שהפועל היותר משובח הוא הפועל ביכולת וכונה ורצון, נאמר בו יתברך שהוא פועל ביכלת וכונה ורצון, ואם אין בנו כח להשיג הכונה והרצון ההם כיצד הם, אבל נדע שהרצון ההוא אינו מחדש בו שנוי, אחר שנדע שהשנוי היה חסרון בחקו.",
    "en": "There is no way out of this difficulty except by saying either that His knowledge is not of the same kind as our knowledge, and that it does not cause change in Him as our knowledge causes change in us, or to commit the grievous heresy of attributing ignorance to God and saying that He does not know any particular thing that originates in the world, but the universal only, that He did not know Moses while he was in existence any more than He knew him before he existed and after he ceased to exist and that God does not know opposites, else He would have different kinds of knowledge. The best solution is to say that His knowledge follows His wisdom, and as His wisdom is of His very essence and not something added to His essence, and is absolutely unknown, so His knowledge and His will and His power, which follow His wisdom, are absolutely unknown. And the only understanding we have of them is that His activity is like that of the best agent. Now since we find that he who acts with power and intention and will is a better agent than one who has not these, we say that God acts with power and intention and will, though we have not the ability to understand the nature of the intention and will. But we do know that the will does not cause any change in Him, for change would be a defect.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:7",
    "he": "ולהיות הספק הזה נופל ברצון בתחלת המחשבה, רצוני לומר היות בעל הרצון משתנה מלא רוצה אל רוצה, תמצא הנביאים מתירין זה הספק על דדרך שכתבנו. אמר ישעיה דרשו ה׳ בהמצאו קראוהו בהיותו קרוב יעזוב רשע דרכו ואיש און מחשבותיו וישוב אל ה׳ וירחמהו ואל אלהינו כי ירבה לסלוח, וסמך לזה כי לא מחשבותי מחשבותיכם ולא דרכיכם דרכי נאם ה׳ כי גבהו שמים מארץ כן גבהו דרכי מדרכיכם ומחשבותי ממחשבותיכם.",
    "en": "As this matter of the will is an obvious difficulty, which occurs at first sight, the difficulty, namely, that will implies change from not willing to willing, we find that the prophets solve it in the manner we have indicated. Isaiah says, “Seek ye the Lord while He may be found, call ye upon Him while He is near; Let the wicked forsake his way, and the man of iniquity his thoughts; and let him return unto the Lord and He will have compassion upon him, and to our God, for He will abundantly pardon.” And he continues, “For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.”",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:8",
    "he": "וביאורו, כי לפי שהיו מספקים עליו בני דורו ואומרים איך אפשר שאם נגזר על הרשע שימות שאם יעשה תשובה שתתבטל גזרתו, אם כן יהיה האל משתנה מרוצה אל לא רוצה, ואי אפשר שישתנה השם מן היותו רוצה להעניש את הרשע אל היותו רוצה שלא להענישו, ובעבור זה היו מחליטין המשפט ואומרים שאין התשובה מועילה אל הרשע. והתיר הספק הזה כשאמר כי לא מחשבותי מחשבותיכם וגו׳, כלומר לפי שבתחלת המחשבה יעלה על הדעת שיש שנוי רצון בו יתברך, אמר כי לא מחשבותי מחשבותיכם ולא דרכיכם דרכי וגו׳, כי כמו שיש הבדל בין ידיעתו לידיעתנו שאינם ממין אחד כלל, כן יש הבדל בין רצונו לרצוננו ובין דרכיו לדרכינו, עד שלא יפול ביניהם דמיון כלל, ולהורות על זה אמר כי גבהו שמים מארץ כן גבהו דרכי מדרכיכם וגו׳, כי הוא דבר ידוע שאי אפשר לומר על שני דברים שהאחד גבוה מן האחר אלא כששניהם גבוהים והאחד גבוה מן האחר אלא שמתחלפים בפחות ויתר, כמו שנאמר שהאש יותר גבוה מן האויר, כי שניהם יפול עליהם שם הגובה לומר שהם גבוהים, אלא שהאש יותר גבוה מן האויר, אבל אם האחד גבוה בתכלית הגובה כשמים, והאחר שפל בתכלית השפל כארץ, שלא יפול עליה שם הגובה כלל לא מעט ולא הרבה, לא יאמר שזה גבוה מזה, אבל אם נאמר עליהם שהאחד גבוה מן האחר נרצה לומר שאין ביניהם יחס ודמיון כלל, לפי שעל האחד שהוא השמים יפול שם הגובה, ועל האחר שהוא הארץ לא יפול שם הגובה כלל, לפי שהיא בתכלית השפל.",
    "en": "The meaning is as follows: The people of Isaiah’s day were in doubt about this matter. They said, How is it possible that after it has been determined that a certain wicked person shall die, he should, by repenting, annul the divine determination? If this is so, then God would change from a condition of willing to a condition of not willing, but it is impossible that God should first desire to punish the wicked person and then change His mind and no longer desire to punish him. Because of this difficulty they made up their minds that repentance is of no benefit to the wicked person. This difficulty Isaiah solved by saying, “For My thoughts are not your thoughts …” Because at first sight it might seem that there is a change in God’s will, he says, “For My thoughts are not your thoughts, neither are your ways My ways …,” i. e. as there is a difference between His knowledge and our knowledge, the two not belonging to the same class at all, so there is a difference between His will and our will, and between His ways and our ways, there being no similarity between them at all. This he indicates by the expression, “For as the heavens are higher than the earth, so are My ways higher than your ways …” For it is well known that we can not say about two things that the one is higher than the other unless they are both high and one is higher than the other, their difference being one of degree. For example, we say fire is higher than air, for the term high applies to both of them, but fire is higher than air. But if the one is the extreme of height, like the heaven, and the other the extreme of lowness, like the earth, to which the name high does not apply at all in any degree, we can not say that the one is higher than the other. And if we do use this expression, we mean that there is no relation or similarity between them at all, for the term high applies to the one, the heaven, but it does not apply at all to the other, the earth, which is the extreme of lowness.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:9",
    "he": "וכן יאמר הכתוב שהם מחשבותיו ודרכיו בערך אל מחשבותינו ודרכינו, כי כמו שלשמים ולארץ לא יכללם שם הגובה כלל, אבל על השמים יפול שם הגובה במוחלט ועל הארץ לא יפול שם הגובה כלל, כן הם מחשבותיו ודרכיו וידיעתו בערך אל מחשבותינו ודרכינו וידיעתנו, כלומר שאין ביניהם יחס כלל ולא יכללם סוג אחד, כי ידיעתו תקרא ידיעה במוחלט וידיעתנו לא תקרא ידיעה כלל, ולזה לא יפול שם הידיעה על שניהם כאחד אלא בהעברה, כי לא יתחלפו בפחות ויתר בלבד אבל יתחלפו בשאינן מסוג אחד, כשם הגובה הנאמר על השמים והארץ, כי על השמים יפול שם הגובה ועל הארץ לא יפול שם הגובה כלל אבל שם השפל, ולזה לא יכללם סוג אחד, רצוני לומר סוג הגובה, ובעבור זה אין להקיש בין רצוננו לרצונו כמו שאין להקיש בין ידיעתנו לידיעתו, כי אף אם הרצון אשר בנו יחייב שנוי אלינו, הנה רצונו יתברך לא יחייב שנוי אליו, ולזה המשיך אל זה ואמר כי כאשר ירד הגשם והשלג וגו׳ כן יהיה דברי אשר יצא מפי לא ישוב אלי ריקם כי אם עשה את אשר חפצתי, כלומר שהחפץ האלהי אינו דומה אל החפץ האנושי שלפעמים לא יצא אל הפעל, כי החפץ האלהי יצא אל הפעל על כל פנים, ואין מעכב בידו מעשות רצונו, וזה ממה שיורה שבא לבאר ענין הרצון ולומר שאין חפצו ורצונו ממין חפצנו ורצוננו, ולזה לא יחייבו שנוי בחקו כלל אף על פי שיחייבו שנוי בחקנו.",
    "en": "The relation is the same, the Bible says, between God’s thoughts and ways and our thoughts and ways. As the term height does not include heaven and earth, for the term applies absolutely to the heaven, but does not apply to the earth at all, so is the relation of God’s thoughts and ways and knowledge to our thoughts and ways and knowledge. That is, there is no relation between them at all, and they do not come under the same genus. For God’s knowledge is called knowledge in the absolute sense, while ours is not called knowledge at all. Therefore the word knowledge can apply to the two figuratively only, for they do not differ merely in degree, they are not at all of the same genus, like the word height applied to heaven and earth. Height applies to heaven, but it does not apply to earth at all, rather the term low, and hence the two do not come under the same genus, height. And as we can not compare our knowledge to God’s knowledge, so we can not compare our will to His will. And though our will necessitates change in us, God’s will does not necessitate change in Him. This is the meaning of the sequel in Isaiah, “For as the rain cometh down and the snow from heaven, … so shall My word be that goeth forth out of My mouth: It shall not return unto Me void, Except it accomplish that which I please.” The meaning is that the divine desire is not like the human desire, which is sometimes not fulfilled. The divine desire is always realized, and there is no one to prevent Him from carrying out His will. This shows that the example is intended to explain the matter of the will, namely that His will and desire are not of the same class as our will and desire. Therefore they do not cause change in God though they do cause change in us.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.3:10",
    "he": "ויעלה בידינו מזה שהפעל האלהי נעשה על צד החפץ והרצון, ואף על פי כן אין זה מחייב שנוי בחקו יתברך ולא שום חסרון, ולזה יפול עליו שם הפועל בכונה ורצון שהוא הפועל היותר משובח, וזה מה שרצינו לבאר.",
    "en": "The upshot of all this is that God’s work is done with will and desire, and yet it does not cause any change or defect in God’s nature. Therefore we can apply to Him the word agent with intention and will, which is the best kind of agent.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.4:1",
    "he": "כבר בארנו במאמר הראשון כי לכך התחילה התורה בפרשת בראשית להורות על מציאות הפועל. וזה, כי ממה שנזכר שם מיציאת הדברים מן הכח אל הפעל יש ראיה על מציאות הפועל המוציא אותם אל הפעל. וממה שנזכר מיציאתם אל הפעל בזמנים מתחלפים, והם ששת ימי בראשית, יש ראיה על מציאות פועל בכונה ורצון, שהוא פועל הדברים בעתים מתחלפים כפי מה שגזרה חכמתו, ואף על פי שהיה אפשר שימצאו בעת אחת, ואמנם נמצאו בעתים מתחלפים להורות על הכונה והרצון, כי בזה תתקיים התורה בכללה והשכר והעונש הנזכר בה כמו שכתבנו למעלה. וזהו שאמרו רבותינו ז״ל והלא במאמר אחד היה יכול להבראות, אלא כדי להפרע מן הרשעים וכו׳ וליתן שכר טוב לצדיקים וכו׳. וגם בסדר שנמצאו בו בעתים מתחלפים יורה על הקדימה הטבעית שיש לקצת היצירות על קצת, ושכל אחת מהן נמצאת בעת הראוי והנאות לה לפי טבעה, כדי שתמצא על תכלית שלמותה שאפשר שתמצא בו כפי מה שגזרה חכמת הפועל ורצונו, ולזה נאמר בכל אחד ממעשה בראשית וירא אלהים כי טוב, להורות על הענין הזה.",
    "en": "We have already explained in the First Book that the Torah begins with the story of creation to prove the existence of the Maker. The account of the way in which the things passed from potentiality to actuality proves the existence of an agent who brought them into actuality. And the fact that they passed into actuality at different times, namely in the six days of creation, shows that the agent is one who acts with intention and will, and does things at different times as His wisdom dictates, though they could have all come into being at the same time. The reason they were produced at different times is to indicate intention and will. For these are at the basis of the Torah as a whole and of the reward and punishment mentioned therein, as we said before. And the Rabbis say also, “The world could have been created with one word. And the reason there were ten is in order to exact punishment from the wicked … and to give reward to the righteous.” The order in which the different things came into being denotes the natural priority of some creatures over others, and shows that every one of them came into being at the time that was suitable and appropriate to its nature, so that it may realize the utmost perfection of which it is capable, as the wisdom and will of the Maker had decreed. The expression, “And God saw that it was good,” which concludes the account of every work of creation points to the idea just mentioned.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.4:2",
    "he": "וממה שמעיד עליו החוש מזה מיציאת הדברים מן הכח אל הפעל נוכל להביא מופת עיוני על מציאות האלוה יתברך על זה הדרך. אנחנו נראה שיש בכאן ענינים יהיו בכח ויצאו אל הפעל, וכל מה שיצא מן הכח אל הפעל יש לו מוציא חוצה לו בהכרח, שאילו היה המוציא בו ולא היה שם שום מונע, לא היה נמצא בכח בעת מן העתים אבל היה בפעל תמיד. ואם היה מוציאו בו והיה לו מונע שלא ימצא תמיד בפעל והוסר, הנה אשר הסיר המונע הוא אשר הוציא הדבר מן הכח אל הפעל, והמוציא ההוא שהיה מוציא בכח ושב מוציא בפעל היה אם למונע מעצמו או ליחס היה נעדר בין הפועל והמתפעל, וכשנמצא היחס ההוא הוציא אל הפעל, וכל אחד מאלו השנים יחייב המצא מסיר המונע או מביא היחס. וכן יאמר במסיר או המביא ההוא, וזה לא ילך אל בלתי תכלית. ולזה אי אפשר מבלתי שיגיע אל מוציא מן הכח אל הפעל אין בו כחניות כלל, לפי שאם היה בו כחניות היה בו אפשרות, ומה יש בו אפשרות אפשר שימצא ואפשר שלא ימצא, ויצטרך אל מוציא אחר מן הכח אל הפעל יכריח אחד השני אפשריים על האחר, ויהיה האחר המוציא שאין בו כחניות ולא מונע כלל, אלא ברצונו הפשוט יעשה מה שירצה, והוא מחוייב המציאות.",
    "en": "From the testimony of the senses in regard to the passing of things from potentiality to actuality, we can find a rational proof of the existence of God, as follows: We see things which are potential and then become actual. Now every thing that passes from potentiality to actuality must have a cause outside of it. For if the cause were within and there is no obstacle, the thing would never be potential at all, but always actual. And if, the cause being within, there was an obstacle preventing its actualization, which was removed, then that which removed the obstacle is the cause of the thing’s passing from potentiality to actuality. Now that cause, which was itself potential before it became actual, was in this condition either because of an obstacle in itself, or because of the absence of a certain relation between the agent and the thing acted upon; and as soon as the relation appeared, the cause became actual. Whichever of these alternatives we adopt, there must be something that removes the obstacle, or that produces the required relation. But the same thing applies to this thing that removed the obstacle or brought about the relation, and this can not go on ad infinitum. We must therefore finally reach a cause actualizing the potential, which has no potentiality at all. For if it had it would be subject to possibility. This means to have the possibility of existing or not existing. But if so it would need another actualizing cause which would determine one of the alternative possibilities in preference to the other. This other therefore would be an actualizing cause without potentiality or obstacles, but one that does whatever it desires with its simple will, and it is a necessary existent.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.4:3",
    "he": "ומן השקר שיהיה בעל חומר, כי כל בעל חומר יש בו אפשרות ולא יהיה מחוייב המציאות. ולזה הוא מבואר שהוא נבדל. והנבדל אשר אין בו אפשרות כלל והוא מוציא הדברים מן הכח אל הפעל הוא האלוה יתברך. והתבאר שאינו גוף. ויתבאר גם כן מזה שהוא אחד, לפי שמה שהוא נבדל לא יושכל בו מנין אלא בהיות האחד עלה והאחר עלול, והנבדל אשר אין בו אפשרות כלל הוא עלה בהכרח ואינו עלול, כי העלול הוא אפשרי המציאות, אחר שמציאותו נתלה בזולתו, ויתחייב מזה שהוא אחד. וגם כן יתבאר שאין לו התלות בזמן, שאם היה לו התלות בזמן היה נמצא בזמן זולת זמן, והיה בו אפשרות. ויתבאר גם כן שהוא מסולק מן החסרונות, שאם היה חסר אי אפשר שתהיה פעולתו שלמה בתכלית השלמות, ואנחנו נראה כל פעולותיו שלמות בתכלית השלמות, כמו שאמר הצור תמים פעלו, יתבאר אם כן שהוא מסולק מן החסרונות.",
    "en": "It can not be material, for a material thing is subject to possibility and can not be a necessary existent. It is clear also from this that it is abstract or separate. But an abstract cause without possibility that causes things to pass from potentiality to actuality is God. It is clear that He is not body, and it is also clear that He is one, for the abstract is not susceptible of numerical quantity, except in so far as the one may be the cause and the other the effect. But the abstract without possibility is necessarily a cause and not an effect, for the effect is a possible existent, since its existence is dependent on another. It follows therefore that He is one. It is also clear that He is independent of time, for if He were dependent upon time, He would exist at a particular time and not at another, and then He would be subject to possibility. It is also clear that He is free from defects, for if He were defective, His work could not be absolutely perfect, whereas we see that all His works are as perfect as they can be, as the Bible says, “The Rock, His work is perfect.” It is clear therefore that He is free from defect.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.4:4",
    "he": "וזה המופת על מציאות השם כחו כח המופת הרביעי שהביא הרב ז״ל בספר המורה בבאור מציאות השם והשרשים המסתעפים ממנו, והוא מופת תורני מסכים עם העיון, והוא שבא עליו הרמז בפרשת בראשית כמו שכתבנו.",
    "en": "This proof of the existence of God is equivalent to the fourth proof mentioned by Maimonides in the Guide, where he treats of the existence of God and the principles which follow from it. It is a biblical proof which is in agreement with philosophy, and is alluded to in the creation story in Genesis, as we have seen.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:1",
    "he": "העקר הזה שהוא מציאות השם יש עליו מופתים אחרים עיוניים הביאם הרמב״ם ז״ל בתחלת החלק השני מספר המורה, אזכור אותם בקצרה כדי להעיר המעיין על הצודק מהן מהבלתי צודק. והמופת הראשון מהן שעשה הרב ז״ל הוא בנוי על מציאות תנועה נצחית תדירה כמו שיניח הפילוסוף, וזה ממה שלא יודו אותו כל בעלי הדת האלהית המאמינים בחדוש, ואין החוש. יכול להעיד על זה גם כן, ולכן לא התעסקנו בהבאת המופת ההוא.",
    "en": "There are other philosophical proofs of the existence of God mentioned by Maimonides in the beginning of the second part of the Guide, which I will mention briefly to call the attention of the reader to those which are valid and those which are not. The first proof of Maimonides is based upon the existence of continuous and eternal motion, as is assumed by the Philosopher. But this is not admitted by any of those who profess a divine law and believe in creation. Nor can our senses testify to such a doctrine. We did not therefore trouble to mention that proof.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:2",
    "he": "ואולם המופת השני שהביא הרב ז״ל הוא חלוש מאד, לפי שהוא בנוי על הקדמה הקדים בשם אריסטו לא נתבאר אמתתה. אמר כי כשימצא דבר מורכב מב׳ דברים, וימצא אחד מהם בפני עצמו חוץ מן הדבר ההוא המורכב, התחייב מציאות האחר בהכרח חוץ מן הדבר המורכב ההוא גם כן, שאלו היה מציאותם מחייב שלא ימצאו אלא יחד כחומר וכצורה הטבעית, לא היה אחד מהם נמצא בלתי האחר בשום פנים, יהיה אם כן מציאות אחד מהם בפני עצמו מורה על העדר החיוב, והנה ימצא האחר בהכרח, והמשל בזה כשימצא הסכנגבי״ן שהוא מורכב מן החומץ והדבש, וימצא הדבש לבדו, יתחייב בהכרח המצא החומץ לבדו.",
    "en": "But the second proof given by Maimonides is very weak, because it is based on a premise cited in the name of Aristotle which is not proven to be true. The proposition is that if of a thing composed of two elements one element is found to exist also by itself apart from the composite thing, then it follows that the other element must also be found to exist by itself apart from the compound. For if their nature compelled them to exist in combination only, like matter and natural form, neither could exist without the other. The fact therefore that one element does exist by itself shows that there is no such necessity, and therefore the other too must exist by itself. An example of this is sakanjabin, a drink composed of vinegar and honey. Since honey is found by itself also, it follows necessarily that vinegar also is found by itself.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:3",
    "he": "ואחר ההקדמה הזאת אמר, אנחנו נמצא דברים רבים מורכבים ממניע ומתנועע, רצוני לומר שהם יניעו זולתם ויתנועעו מזולתם בעת שיניעו, ונמצא מתנועע לא יניע כלל, והוא המתנועע האחרון, יתחייב בהכרח שימצא מניע לא יתנועע כלל, והוא המניע הראשון.",
    "en": "Then the argument proceeds as follows: We find many things composed of a mover and a moved. That is, they both move others and are themselves moved by others while they move the others. We also find a thing which is moved, but does not move another, viz. the last moved thing. It follows therefore that there must be a thing that moves another, but is not itself moved by another. This is the First Mover.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:4",
    "he": "וזה המופת הוא בנוי על ההקדמה ההיא שהקדים בשם אריסטו, ואיננה אמתית, כי איננו מחוייב שכשימצא דבר מורכב משני דברים וימצא האחד לבדו, שימצא האחר לבדו, כי כבר ימצא האדם שהוא מורכב מחי וממדבר, וימצא החי לבדו בזולת המדבר, ולא ימצא המדבר בזולת החי, אלא אם נאמר שהמלאך הוא מדבר לבדו, רצוני לומר משכיל בפעל מזולת שיהיה גשם נזון מרגיש שהוא גדר החי. ואף על פי שיש להשיב על זה ולומר כי החי לא ימצא לבדו בזולת התחבר עמו צורה אחרת מינית, כאלו תאמר חי צוהל או חי נוער או חי שואג, אבל החיות המשולח לא ימצא לבדו, ולזה איננו מחוייב שימצא המדבר לבדו בזולת צורה אחרת, מה שאין כן במניע והמתנועע, בעבור שאפשר לבעל הדין לחלוק על זה בצד מה מהמצא החי או הצמח מורכב מגוף ונפש, וימצא הגוף לבדו, ולא ימצא החיות ולא כח הצומח לבדו, לא סמך הרב על המופת הזה והביא מופת אחר שלישי עיוני חזק שאי אפשר לחלוק עליו לפי מה שכתב הוא זכרון צדיק לברכה שם.",
    "en": "This proof is based upon the proposition above mentioned, which Maimonides cites in the name of Aristotle, but it is not true. For it does not follow that because one of the two elements of a composite thing exists alone, the other must exist alone also. Thus man is composed of animal and rational, and animal also exists by itself without rational. But rational does not exist by itself without animal, unless we say that angel is rational alone, i. e. actually intelligent without being body, nutritive and sentient, which is the definition of animal. To be sure, it is possible to object to this example by saying that animal does not exist alone, but in combination with some specific form, thus neighing animal, braying animal, roaring animal, but animal in the abstract does not exist by itself. And therefore it is not necessary that rational should exist by itself without any other form. But this is not the case in mover and moved. Still, inasmuch as the opponent may dispute the proposition in a way by citing animal or plant which is composed of body and soul, and yet body exists alone, whereas animality or the vegetative force does not exist alone, Maimonides did not rely on this proof and cited a third philosophical proof which is very strong and can not be disputed, as Maimonides says.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:5",
    "he": "אמר הנמצאות לא ימלט הענין בם משלשה חלקים, אם שיהיו כלן בלתי הוות ולא נפסדות, או כלן הוות נפסדות, או קצתם הוה נפסד וקצתם בלתי הוה ולא נפסד, וזאת החלוקה הכרחית.",
    "en": "The argument is as follows: Existences must belong to one of three classes. (1) They are all without origination and destruction, (2) they are all subject to origination and destruction, (3) some are subject to origination and destruction and some are not. There is no escape from this classification.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:6",
    "he": "ושקר שיהיו כולן בלתי הוות ולא נפסדות, שאנחנו נשיג לחוש נמצאות רבות הוות נפסדות. ושקר שיהיו כלן הוות נפסדות, לפי שאם היה כל הנמצא נופל תחת ההויה וההפסד, היו כל הנמצאות אפשרי המציאות, והיה ראוי שיפסדו כלם, ולא יהיה שם מוציא ומכריח מציאותם על העדרם, ולא ימצא אם כן דבר מן הנמצאות, אחר שאין שם מוציא ולא מקיים יכריח מציאותם על העדרם, ואנחנו נראה אותם נמצאים, יתחייב בהכרח שימצא נמצא בלתי הוה ולא נפסד שאין אפשרות הפסד בו כלל, הוא המכריח מציאות הדברים ההוים הנפסדים על העדרם, והוא מחוייב המציאות ולא אפשרי המציאות, כי לא ימלט הנמצא הזה מהיותו מחוייב בבחינת עצמו או בבחינת סבתו, ואם הוא בבחינת עצמו היה הוא האלוה, ואם הוא בבחינת סבתו היתה סבתו מחוייבת המציאות בבחינת עצמה והיא האלוה יתברך, והוא הממציא כל הדברים ההווים הנפסדים וזולתו לא היה אפשר שימצא דבר, והוא איננו הוה ולא נפסד.",
    "en": "Now they can not all be without genesis and destruction, for we see with our senses many things coming into being and ceasing to be. They can not all be subject to generation and destruction, because if all existing things were subject to generation and destruction, all existing things would be possible existents, and they would all have been destroyed, and there would be no cause to compel their existence in preference to their non-existence. Nothing would therefore exist, since there is no cause to produce or maintain them or to compel their existence in preference to their non-existence. And yet we see that they exist. It follows therefore that there is an existent, not subject to generation and destruction, one that has not the possibility of being destroyed, and that this being compels the existence of those things which are subject to generation and destruction, in preference to their non-existence. This being is a necessary existent, not a possible existent. For this being is determined to exist either by virtue of itself or by virtue of its cause. If by virtue of itself, then it is God. And if by virtue of its cause, then its cause is a necessary existent by virtue of itself, and it is God, who produces all things that are subject to generation and decay. Without Him a thing can not exist, and He is not subject to generation and decay.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:7",
    "he": "וזה המופת חזק מאד בזה הדרוש, כי יתבאר ממנו מציאות השם בחלוקה הכרחית ולא מצד היות הדברים הנמצאים צריכין אל פועל, כמופת הראשון שכתבנו, ועל כן אמר הרב עליו שאין בו דחיה ולא מחלוקת אלא למי שלא ידע דרכי המופת. ואמר עוד כי מזה יתחייב שלא יהיה גוף, שכבר בארנו שהאלוה הוא המחוייב המציאות בבחינת עצמו, וכל מה שהוא מחוייב המציאות בבחינת עצמו אינו גוף, לפי שכל גוף מורכב משני ענינים, וכל מורכב הנה ההרכבה היא סבת מציאותו, ולא יהיה אם כן מחוייב המציאות בעצמו, כי מציאותו תלוי במציאות חלקיו והרכבתם, ולזה הוא מבואר שאינו גוף ולא כח בגוף. ומזה יתבאר בקלות שהוא אחד, כי מן השקר שימצא לשנים חיוב המציאות בשוה מבלי שום הרכבה, כי בהכרח יהיה בכל אחד מהם ענין חיוב המציאות וענין בו יובדל מזולתו, ויהיה אם כן מחוייב המציאות מורכב משני ענינים, וכבר בארנו שהמחוייב המציאות אי אפשר שיהיה בו הרכבה כלל. ויתבאר גם כן שאינו נופל תחת הזמן, להיות כל נופל תחת הזמן משתנה, וכל משתנה יש לו משנה, ומחוייב המציאות בבחינת עצמו אין לו סבה אחרת משנה אותו, ולא יהיה הוא גם כן משנה ומשתנה יחד, שאם כן יהיו בו שני ענינים, ענין בו ישנה וענין בו ישתנה, ויהיה מורכב. ויתבאר גם כן שהוא מסולק מן החסרונות, שאם היה בו חסרון היה מצטרך אל זולתו שימלא חסרונו, ולא יהיה אם כן מחוייב המציאות בעצמו אלא בזולתו.",
    "en": "This is a very strong proof of the matter, because it shows the existence of God through a necessary classification, and not because existing things require a Maker, which is the essence of the first proof, as we have seen. Therefore Maimonides says that it can not be rejected or disputed except by one who does not know the methods of proof. He points out also that it follows from this that He is not corporeal. For we have made clear that God is a necessary existent by virtue of Himself, and such a being is incorporeal. For all body is composed of two things, and the composition is the cause of its existence. Hence it can not be a necessary existent through itself, because its existence is dependent upon the existence of its parts and their composition. It is clear therefore that He is not body, nor a force residing in a body. It is easily proved also that He is one. For it is impossible that there should be two necessary existents equally, without any composition. For there must necessarily be in each one of them the element of necessary existence and another element by which it is differentiated from the other. The necessary existent would therefore be composed of two elements. But we have seen that the necessary existent can not have any composition in it at all. It is also clear that He is not subject to time. For everything that is subject to time is subject to change, and everything that is subject to change has a cause that makes it change. But the necessary existent through itself has no cause which makes it change. Nor can He be the cause and the subject of the change at the same time, for then He would consist of two elements, the element which causes the change and the element which undergoes the change, and He would be composite. It is also clear that He is free from defects. For if He had a defect He would have need of another to make good the defect, and He would not be a necessary existent through Himself but through another.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.5:8",
    "he": "והמופת הזה אף אם הוא אמתי וראוי לסמוך עליו כמו שכתבנו, הביא הרב ז״ל מופת רביעי שהוא המופת הראשון שכתבנו בפרק שלפני זה, לפי שהוא מסכים עם מה שנזכר בתורה בפרשת בראשית, ועל כן כתבנו אותו אנחנו ראשון להיותו תורני גם מסכים עם העיון, ומצאנו שסמך עליו אבן רש״ד בשאלה הרביעית מספר הפלת ההפלה, וכתבנו אחריו המופת השני הזה לפי שהוא עיוני שסמך עליו הרמב״ם ז״ל ואמר עליו שאין בו דחיה ולא מחלוקת. ונתבאר אם כן עקר מציאות השם בשני מופתים אמתיים.",
    "en": "Though this proof is valid and reliable, as we have seen, nevertheless Maimonides cites a fourth proof, which is the first one that we mentioned in the preceding chapter, because it agrees with the statements of the Torah in the account of creation. We gave it here first because it is biblical and at the same time is in agreement with philosophy. We find also that Ibn Roshd relies upon this proof in the fourth question of his book, Destructio Destructionis. We followed it by this second proof, because it is a philosophical proof which Maimonides believes in, saying that it can not be objected to or disputed. We have proved therefore the principle of the existence of God by means of two valid demonstrations.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.6:1",
    "he": "מה שראוי שיאמינהו כל בעל דת בעקר הזה שהוא מציאות השם לפי מה שנתבאר במופת, הוא שיש בעולם נמצא מחוייב המציאות בעצמו שאין לו עלה ולא דומה לו, והוא עלת כל הנמצאים ובו קיום מציאותם ואין קיום מציאותו תלוי בהם ולא בזולתו, והוא האלוה יתברך.",
    "en": "Every one professing a religion who believes in the principle of the existence of God, as we have just proved it, must believe that there is in the world a Being, a necessary existent through Himself, having no cause, nor any one similar to Him. He is the cause of all existing things, whose continuity of existence is dependent upon Him, but His existence is not dependent upon them or upon any one else. This is God.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.6:2",
    "he": "וזה הענין נותן הבנה ציורית למה שנתאמת במופת בפרקים שעברו, ומה שראוי שיובן מן העקר הזה הוא כי כמו שהגדר או הרושם נותן הבנה ציורית במה שיש לו גדר או רושם, כן מלת נמצא במקום הזה הוא כסוג שכולל כל הנמצאים, ואמרנו מחוייב המציאות בעצמו הוא ההבדל העצמי שיש בינו ובין זולתו מן הנמצאים. והדברים הנמשכים לזה והם שאין עלה לו ולא דבר דומה לו ושאר הדברים, אינם אלא באור חיוב המציאות בעצמו, כדי שתשלם ההבנה הציורית במה שאפשר שיצוייר ממציאותו יתברך.",
    "en": "This statement gives a formal or conceptual understanding of that which was proved demonstratively in the preceding chapters. It is well to understand that as a definition or description gives a formal or conceptual understanding of the thing defined or described, so the word “existent” here is like the genus, which embraces all existing things, and the expression, “necessary existent through Himself,” is the essential difference between it and the other existing things. The other words, namely that He has no cause, that there is nothing similar to Him, and so on, are merely the explanation of “necessary existent through Himself,” for the purpose of giving us as complete a formal or conceptual understanding as can be had of God’s existence.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.6:3",
    "he": "אבל לפי האמת אין זה גדר ולא רושם, כי הוא יתברך אין לו גדר, כי הגדר מחובר מסוג והבדל, ומלת נמצא אינה סוג שתאמר על כל נשואיו בהסכמה, כמו שמדרך הסוג להיות כן, כי אין בעולם סוג יכללהו עם זולתו, כי לא יאמר נמצא על האל יתברך ועל זולתו בהסכמה, כי המציאות האמתי הוא אליו יתברך, ומציאות שאר הנמצאות קנוי ממציאותו, ואחר שהנמצא אינו סוג יכלול אותו יתברך ואת זולתו, אין לו הבדל. ובעבור זה מה שנאמר עליו יתברך שאין דומה לו ולא שוה לו, הם מלות מורות על הזולתיות בלבד, כלומר שהוא יתברך זולת הנמצאים, שכולם קנו המציאות ממנו ואין להם מציאות זולתו, ואין מציאותו תלוי במציאותם.",
    "en": "In reality, however, it is neither a definition nor a description, God having no definition. For a definition is composed of genus and difference, but the word existent is not a genus which is predicated of all its subjects synonymously, as a genus is. For there is no genus in the world which includes God and another. The word existent is not applied synonymously to God and to other things. God’s existence is real (absolute), whereas the existence of other existing things is acquired from His existence. But if existent is not a genus which includes God and other things, He has no difference. The expressions, there is no one similar to God, there is no one equal to Him, are words indicating otherness merely, i. e. that God is not the other existing things, for all of them acquire their existence from Him and have no existence without Him, but His existence does not depend upon their existence.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.6:4",
    "he": "ומן העקר הזה יסתעפו הד׳ שרשים שמנינו במאמר הראשון, שכל הכופר באחד מהן כאלו כופר בעקר. והם האחדות, והרחקת הגשמות. ושאין לו התלות בזמן, ושהוא יתברך מסולק מן החסרונות.",
    "en": "From this principle follow the four secondary dogmas which we mentioned in the First Book, denial of which constitutes heresy. They are: unity, incorporeality, independence of time, and freedom from defect.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.6:5",
    "he": "אולם האחדות מבואר מענינו שהוא מתחייב לעקר מציאות השם ומסתעף ממנו על הדרך שבארנו במופתים, כי אם לא היה אחד אלא שנים או יותר, היה בכל אחד מהם בהכרח שני ענינים, ענין חיוב המציאות וענין בו יובדל מזולתו, ויהיה אם כן מורכב, והיתה הרכבתו סבת מציאותו, ולא יהיה אם כן מחוייב המציאות בעצמו.",
    "en": "It is clear from the meaning of unity that it is an essential element in the principle of the existence of God and follows from it, as we have demonstrated. For if He were not one, but two or more, every one of them would necessarily have two elements, the element of necessary existence and an element by which he is differentiated from the other. He would then be composite, the composition would be the cause of his existence, and he would not be a necessary existent through himself.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 2.6:6",
    "he": "ואולם שאינו גוף ולא כח בגוף מבואר גם כן היותו מתחייב לעקר מציאות השם ומסתעף ממנו על זה הדרך גם כן. וזה, לפי שכל גשם מורכב מחומר וצורה, וכל מורכב הנה הרכבתו סבת מציאותו, וישוב אל מופת האחדות. ואף אם נאמר שאין כל גשם מצד מה שהוא גשם מורכב מחומר וצורה בהכרח, אבל הגשם מצד מה שהוא גשם אין בו הרכבה כלל והוא אחד בגדר, והאמת כמו שהיה דעת הקדמונים בזה, וגם כן אבן רש״ד כתב במאמר י״א ממה שאחר הטבע שזהו דעת אריסטו, ושאין ההרכבה הכרחית בכל הגשמים, ויאמר שהגשם השמימיי אחד מכל אופן בלי שום הרכבה כלל, ואמר שם גם כן שההרכבה שנרגיש בגשמים אינה רק מצד הצורה המינית שהיא חלה בגשם, ולפי זה היה אפשר לומר שיהיה האלוה גשם עם היותו אחד, אלא שאם היה גשם יתחייב שיהיה בעל תכלית בהכרח ויהיה לו דומה, כי יהיה דומה בזה אל שאר הגשמים ויהיה כחו בעל תכלית, והוא יתברך אין לו דומה כמו שאמרנו, ועוד שהגשם לא יניע גשם אלא בשיתנועע הוא גם כן כשיניעהו, ואם הוא מתנועע יצטרך אל מניע אחר חוץ ממנו שלא יהיה גשם, ויהיה המניע ההוא המחוייב המציאות ולא הגשם.",
    "en": "It is also clear that incorporeality is an essential element of the principle of the existence of God and follows from it in the same way. All body is composed of matter and form. In every composite the composition is the cause of its existence. We thus get back to the proof of the unity. But even if we say that body qua body is not necessarily composed of matter and form, that body qua body has no composition at all, but is one by definition, and that the true view is that of the ancients; (in fact Ibn Roshd writes in the eleventh book of the Metaphysics that this is the opinion of Aristotle, and that there is no necessary composition in all bodies, the heavenly body being one in every respect and without any composition. The composition which we perceive in bodies, he says, comes merely from the specific form which is imposed upon body)—in which case we might say that God may be corporeal though He is one—nevertheless He must be incorporeal, because if He were corporeal, He would necessarily have to be finite, and He would then be similar to other bodies, and His power would be finite. But there is nothing similar to God, as we said before. Besides, one body can not move another body without itself being in motion while moving the other. But if so it needs another mover outside of it which is not body. This mover then and not the body is the necessary existent.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:1",
    "he": "למה שהיה האדם שוה המזג ומשיג במחשבה ועיון יותר מכל שאר הבעלי חיים, הנה הוא יותר נכבד היצירה ויותר שלם מהם. אם שווי מזגו, יראה לפי שהוא מתפעל מן ההפכים בשוה. ואם השגתו במחשבה ועיון, יראה מהיותו ממציא המלאכות והחכמות.",
    "en": "Man, being equable in temperament and more capable of thought and reflection than the other animals, is a nobler and more perfect object of creation than they. The equableness of his temperament is evident from the fact that he is equally affected by the contrary qualities, while his ability to think and reflect is shown in his invention of the arts and sciences.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:2",
    "he": "ואין ראוי שיחשב כי להיות שאר הבעלי חיים בלתי צריכין צל מחורב ומחסה מזרם, ולא יצטרכו לעשות שום תקון אל המזון כדי שיהיו ניזונים בו, כי מזונם נמצא כמו כן, ונמצא להם גם כן קצת תחבולות, כמו שנמצא לבעלי הטרף והעופות הדורסים ערמות ותחבולות לצוד ולהשיג מחיתם, שיהיו בעבור זה שלמי היצירה יותר ממין האדם, כמו שהיה בקדמונים מי שחשב זה, והיה אומר כי האדם חסר היצירה בערך אל שאר הבעלי חיים, כי הם לא יצטרכו בהמות לרכוב עליהם ללכת ממקום אל מקום, כי הם בעצמם קלי התנועה יותר ממין האדם, וכן לא יצטרכו להכין להם כלי מלחמה להלחם באויביהם, כי כלי מלחמתם הם נוצרים עמהם בטבע, כקרנים לשור והמלתעות לחזיר והקוצים לקפוד והמגן לחומט ודומיהן, וכן לא יצטרכו לעשות שום מלבוש, כי לבושם נוצר עמם בטבע, וגם לא יצטרכו שום תקון אל המזון, כי מזונם נמצא תמיד כמו כן, והאדם חסר מכל זה, כי יצטרך מלבושים חוץ מגופו ובנינים להיות לו למחסה ולמסתור מזרם וממטר, וצריך לעשות הכנות רבות אל המזון כדי שיהיה ראוי אל שיזון בו, וכאלה רבות כמו שבא זה במאמר הי״ד מספר הבעלי חיים.",
    "en": "We must not say that the animal species are more perfect in their organization than man because they require no shade or shelter from the heat and the storm, nor preparation of the food they need, which nature provides ready for their use. Moreover they have certain instincts, like the beasts and birds of prey, which they use in hunting their prey to sustain life. Among the ancients there was one who maintained this very thing. He said that man is an inferior creation in comparison with the other animals. For the latter do not need other animals to ride on in order to go from place to place, being more swift of movement than man. Similarly they do not have to prepare weapons with which to fight against their enemies, for they are provided with natural weapons, the ox has horns, the boar has tusks, the porcupine has quills, the turtle has a shell, and so on. Nor do they need to make themselves any garments, for their garments too are given them by nature, and they do not have to prepare their food, for they use it as found in nature; whereas man is devoid of all these things. For he requires garments to cover his body, and buildings to serve as shelter and protection against the wind and rain. His food must be subjected to many processes of preparation before it is fit for his nourishment, and many other things of this sort, as is found in the fourteenth book of the treatise On Animals.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:3",
    "he": "כי זה הדעת כשיעויין בו ימצא נפסד הפסד גמור, וזה שאנחנו כאשר חפשנו ענין הצורות הנמצאות בחמרים בכל הנמצאים השפלים המתהוים, נמצא אותם כלם הולכות מהלך השלמות קצתם לקצת, רצה לומר שהצורה המתאחרת יותר נכבדת מן הקודמת לה, וכאלו החומר מתנועע תמיד בקבלת הצורות ממדרגת החסרון אל מדרגת השלמות, כי יקבל ראשונה הצורה היותר פחותה ואחר הצורה היותר נכבדת, ויעלה מדרגה אחר מדרגה מן המציאות החסר אל היותר שלם. שהרי החומר מקבל ראשונה צורות היסודות, ואחר יעלה למדרגת המחצבים, והיסודות הם במדרגת ההיולי להם, ואחר יעלה למדרגת הצמחים, והמחצבים הם במדרגת ההיולי להם, ואחר יעלה למדרגת הבעלי חיים, והצמחים הם במדרגת ההיולי להם, ואחר יתעלה למדרגת מין האדם, והבעלי חיים במדרגת ההיולי למין האדם, ובו תעמוד היצירה. וכמו שבתנועה האחת יהיה כל חלק בעבור החלק הבא אחריו, כן יראה שיהיה הענין במתהוים השפלים שיהיה כל חלק בעבור החלק הבא אחריו, וגם כן כמו שהתנועה תכלה אל תכלית מה הוא היה סבת כל התנועות החלקיות, כן ההויה תעלה מדרגה אחר מדרגה עד שתתעלה באחרונה אל הצורה האנושית ותעמוד בה, לפי שהיא תכלית כל ההויות השפלות.",
    "en": "But on reflection we shall find this idea quite erroneous. If we consider the various forms as they exist in their matters in the genesis of the lower forms of existing things, we find that they form an ascending series in regard to quality. The later form is superior to the prior one, as though the matter in receiving forms proceeds from imperfection to perfection, first receiving a lower form and then a higher form, and thus gradually ascending from an inferior grade of existence to a more perfect one. Thus matter first receives the forms of the elements, then it rises to the stage of minerals, to which the elements stand in the relation of matter. Then it attains to the grade of plants to which minerals bear the relation of matter. Then it ascends to the degree of animals, to which plants are related as matter, and then it rises to the grade of man, animals being in the position of matter. Here the process comes to an end. As in a given motion, every part of the motion is for the sake of the part which comes after, so it seems, in the genetic process of the lower forms of existence, that every part is for the sake of the part that comes after. And as a given motion ends up with a result which is the final cause of all the partial motions, so the genetic process rises gradually until it attains finally to the human form, where it stops, because this is the end of all the lower genetic processes.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:4",
    "he": "ומה שיורה על שהחומר מתנועע תמיד מן המציאות החסר אל המציאות השלם כפי מה שיתעלה ההתמזגות, הוא מה שנמצא האלמוג שהוא כמו אמצעי בין הדומם והצומח, ונמצא האספוג הימיי שאין לו אלא חוש ההרגש בלבד, והוא כמו האמצעי בין הצומח והחי, ונמצא הקוף שהוא כמו אמצעי בין מיני הבעל חי ומין האדם, ובמין האדם תעמוד ההויה, אם כן אי אפשר מבלי שיהיה האדם שהוא תכלית היצירות השפלות יותר נכבד ושלם מכלן אחר התקבץ בו כל הצורות הקודמות, והן כמו היולי אליו, ועל כן היה גדול על כלן וכובש כל הבעלי חיים תחתיו ורודה בהם, לפי שהשגותיו כולן הן כוללות והשגות כל הבעלי חיים הן פרטיות כי לא ישיגו ענינים כוללים, ועל כן ימצאו להם כלים פרטיים ותחבולות פרטיות כפי השגותיהם הפרטיות, כי ימצאו להם כלים פרטיים להלחם בהם מין ממיני המלחמה, כמלתעות לחזיר והקרנים לשור והקוצים בעור הקפוד והמגן לחומט להגין עליו, אבל האדם להיותו סוף כל ההויות השפלות ונתקבצו בו כל השלמיות הפרטיות שנמצאו בכל שאר הבעלי חיים, היו השגותיו כלליות ושכלו כללי, רצה לומר שהוא משיג השגות כל הבעלי חיים ומשיג גם כן כללי הדברים ולא דבר פרטי מיוחד, ועל כן היו כליו כלליים, כמו הידים שהם בכח כל כלי המלחמה להלחם בכל הבעלי חיים בכל מיני המלחמות ולכבוש אותם תחתיו, כי יקח בהם הרומח מקום הקרנים בבעלי הקרנים והסייף מקום המלתעות בחזיר, ויקח המגן בידו או ילבש השריון להגין עליו מקום חמגן בחומט, ולא נבראו עמו כל כלי המלהמה כמו שהוא בבעלי חיים, כדי שלא יהיו לו למשא כבד לנשאם עליו תמיד.",
    "en": "That matter always moves from a less perfect to a more perfect form of existence, as the character of the composition rises in quality, is proved by the coral, which is intermediate, so to speak, between mineral and plant; by the marine sponge, which has only the sense of touch, and is intermediate as it were between plant and animal; and by the ape, which stands midway between the animal species and man, where the process stops. It follows necessarily, therefore, that man, who is the end of all the lower creatures, is nobler and more perfect than all, since in him are combined all the earlier forms, which stand to him in the relation of matter. Therefore he is greater than all the others, and subdues all the animals and rules them, because he has the power of comprehending the general, whereas the lower animals perceive only the particular, having no power to comprehend the universal. Therefore they have particular organs and particular instincts corresponding to their perception of the particular. Thus, they have particular organs to fight with in a specific way, the boar with his tusks, the ox with his horns, the porcupine with his quills, the turtle using his shell as a protection. But man who is the end of all the lower existences, and in whom are combined all the particular perfections of the other animals, is endowed with general comprehension and intelligence. He comprehends all that the other animals do, and besides understands the general and not merely a particular thing. Therefore his organs are general, like the hands which are potentially every kind of weapon to fight against all kinds of animals in all possible ways and to subdue them. The spear takes the place of horns, the sword represents the tusks of the boar, the shield or the coat of mail protects him as the shell protects the turtle. All these weapons and arms are not born with the human being as is the case with the animals, so that he might not have to carry a heavy burden with him all the time.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:5",
    "he": "ולזה התחכם הבורא ביצירתו לעשות לו כלים כלליים הם בכח כל כלי המלחמה, ונתן לו שכל כללי במה שישיג כללי הדברים ולא פרטיותם, וכן שיוכל להשיג בו כלל כל ההשגות הפרטיות אשר בכל הבעלי חיים, וישתמש מן הכלים ההם בפנים שונים לעת הצורך ויניחם כשלא יצטרך אליהם ולא יהיו עליו למשא כבד, וכן המלבושים הם דבר חוץ מגופו, כדי שיקח מהם הצריכין לו בעת החורף ויקל אותם מעליו בעת הקיץ ולא יכבד עליו כצמר לכבשים שיכבד עליהם ויצטרכו לגוזזים, ונתן לו חכמה ותבונה לבנות בנינים חזקים להסתר שם מרגשת פועלי און, מקום חורי עפר וכפים אשר לבעלי חיים.",
    "en": "Therefore the Creator in forming man used His wisdom in giving him organs general in their utility, which are potentially all kinds of weapons, and an intellect capable of comprehending generalities rather than particulars, that he may be able to understand all that the animals perceive in the way of particulars, and utilize the weapons above mentioned in different ways when he needs them and lay them aside when he does not need them, so that they may not be a burden to him. Similarly man’s garments are not attached to his body, so that he may use such clothes as he needs in winter and take them off in summer that they may not be a burden, as their wool is to lambs, who have to be sheared. Intelligence and understanding is given to man to build strong buildings where he can fortify himself against the violence of wrong-doers instead of holes of the earth and of the rocks used by the animals.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:6",
    "he": "וכן יוכל להשיג בשכל הכללי אשר בו כל התחבולות הפרטיות אשר בכל אחד מהבעלי חיים וכל ההשגות והמדות הפרטיות אשר להם, כמאמר איוב מלפנו מבהמות ארץ ומעוף השמים יחכמנו, ואין רצונו לומר שהבהמות והעופות הם יותר חכמים ונבונים ממין האדם שיצטרך האדם ללמוד מהם, כי החוש יכזיב זה, להיותו מושל על כלן ורודה בהם, אבל יאמר כי האדם מצד ששכלו וכליו כלליים, ילמוד מכל הבעלי חיים כל התחבולות וההשגות הפרטיות אשר להם, ויתקבצו כולם בו ויהיו בו כלליים, כמאמר חכמינו ז״ל אמר ר׳ חייא מאי דכתיב מלפנו מבהמות ארץ, זו פרדה שכורעת ומשתנת, ומעוף השמים יחכמנו, זה תרנגול שמפייס ואחר כך בועל, אמר רבי יוחנן אלמלי לא נתנה תורה לישראל למדנו צניעות מחתול וגזל מנמלה ועריות מיונה. וזה מבואר על הדרך שכתבנו, כי המדות הפרטיות אשר בבעלי חיים ראוי לו לאדם שילמד אותם מצד שכלו ויתקבצו כלם בו ויחזרו בו כלליים, כי כמו שמצד שכלו וכליו הוא כאלו נבראו עמו כל כלי המלחמה וכאלו נבראו עמו המלבושים מקום הצמר בכבשים, וכן שידע לתקן מזונו באופן נאות אל מזגו מרכיב המאכלים זה בזה באופן שיהיה ערב ובריא אל מזגו, כן ראוי שילמד כל המדות הטובות הפרטיות אשר בכל אחד מן הבעלי חיים ויקבץ אותם כדי שימצאו כלן בו, וימציא בזה המלאכות והחכמות.",
    "en": "By means of his general intellect he can comprehend all the particular instincts of the animals and their particular perceptions and characteristics, as is said in Job, “Who teacheth us through the beasts of the earth, and maketh us wise through the fowls of heaven.” The meaning is not that the beasts and the fowls are wiser and more intelligent than the human species, and that the latter must learn from them, for experience belies this, seeing that man rules and manages them. The meaning is that man with his general intelligence and instruments learns from all the animals all their particular instincts and perceptions, combines them all and makes them general. So we find in the Talmud: “Said R. Hiyya, The verse, ‘He teacheth us through the beasts of the earth,’ refers to the mule which urinates kneeling, while the verse, ‘And maketh us wise through the fowls of heaven,’ alludes to the cock, who pets his consort before copulation. Said R. Johanan, If the Torah had not been given to Israel, we should learn modesty from the cat, prohibition of robbery from the ant, and the wrongfulness of incest from the dove.” This can be explained in the way expressed above, namely that the particular characteristics of the animals man should learn with his intellect, which combines them and makes them general. In the same way, as, on account of his intellect and organs he is just as capable as though he were provided by nature with all instruments of war and with garments corresponding to the wool of sheep, and is able to prepare his food by combining articles of diet in a way that is appropriate and agreeable and wholesome for his nature and temperament, so he should learn all the particular good characteristics of the various animals and combine them, and thus invent the arts and the sciences.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:7",
    "he": "ועל הכונה הזאת נתיסד פרק שירה, שאמרו רבותינו ז״ל כל האומר פרק שירה בכל יום מובטח לו שהוא בן העולם הבא, ואין הכונה על ההגה והצפצוף בפה אלא על מחשבת הלב, כמו אמרתי אני בלבי, והמחשבה היא שיסתכל כי מכל אחד מן הנבראים הנראים לעין יש ליקח ראיה על איזו מדה טובה או מוסר השכל או דבר חכמת בינה, כמו שאמרו שם שמים מה הם אומרים השמים מספרים כבוד אל וגו׳, ואומרים ואומר הנזכר שם בכל פרק שירה, לרמוז על ההוראה, כאמרם ז״ל זאת אומרת, ורוצה לומר כי מתנועת השמים יש לקחת ראיה על המצא מניע אותם בלתי מתנועע, והוא בתכלית היכולת והעצמה, שהוא מניע גופים נוראים כאלו הוא האלוה יתברך, וזהו דבר חכמת בינה כמו שנתבאר במקומו.",
    "en": "This is the meaning of “Perek Shirah,” concerning which the Rabbis say, “Whoever says Perek Shirah every day is assured of a share in the hereafter.” “To say,” means not merely to repeat by rote, but to understand with the mind, as in the expression, “I said in my heart.” The meaning is that one should consider the fact that every visible creature has something to teach us, a good quality, or a moral lesson, or some wise inference. To quote an example from Perek Shirah, “What do the heavens say? ‘The heavens declare the glory of God, etc.’ ” The word “say” that is used throughout Perek Shirah has the same meaning as “signify,” like the talmudic expression, “This says,” meaning, this signifies. The meaning is that from the motion of the heavens we may infer that there is a Being who moves them without being Himself in motion, and that He is omnipotent, seeing that He moves such tremendous bodies, that is, He is God. This is a philosophic inference, as is explained in the proper place.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:8",
    "he": "וכן אמרו שם כלבים מה הם אומרים, בואו נשתחוה ונכרעה נברכה לפני ה׳ עושנו, ורוצה לומר כי ממה שהכלב מכיר את קונו ואת המטיב לו והוא נכנע תמיד לפניו ומחזיק לו טובה בכל יכלתו מאשר בידו לעשות, יש לקחת מזה מוסר השכל להודות לאל על כל הטובה שהוא מטיב לנו וזן ומפרנס אותנו, ולהשתחות לפניו ולעבוד עבודתו מאשר תשיג ידנו כעל כל אשר הוא גומל לחייבים טובות, ושלא נהיה כפויי טובה.",
    "en": "We also read there, “What do the dogs say? ‘Come, let us bow down and bend the knee; Let us kneel before the Lord our Maker.’ ” The meaning is that from the dog, who knows his master or any one who treats him well, and is obedient, loyal and grateful to him as far as lies in his power, we may learn the moral lesson of thanking God for the good He has done us in providing us with food; of submission and obedience as far as lies in our power, even as He does good also to those who are guilty; and we should not be ungrateful.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:9",
    "he": "וכן אמרו נמלה מה היא אומרת, נותן לחם לכל בשר כי לעולם חסדו, ורוצה לומר כי כשיסתכל האדם בנמלה שהיא בריה קטנה ותכין בקיץ לחמה ואגרה בקציר מאכלה, ילמד מדת החריצות ויבין כי ה׳ נותן לחם לכל בשר ומכין מזון לכל בריותיו אשר ברא, בשנתן בהם טבע לבקש טרפם בעת הראוי ומדבר הראוי, ולכן האדם אחר שנתן בו מדע והשכל, צריך שישתדל בהשגתו ולא יתרשל בזה, כי ברכת השם היא תעשיר למכינים עצמם לקבל אותה, כמו שאמרו רבותינו ז״ל, למען יברכך ה׳ אלהיך, יכול יושב ובטל, תלמוד לומר בכל מעשה ידך אשר תעשה.",
    "en": "Another example is, “What does the ant say? ‘Who giveth food to all flesh, for His mercy endureth forever.’ ” The meaning is that if one reflects upon the ant, which is a tiny creature and yet prepares her food in the summer and gathers it in the harvest, he will learn the quality of industry, and will understand that God gives food to all flesh and prepares sustenance for all the creatures that He has created in that He has endowed each one with the instinct of seeking its food at the proper time and from the proper source. Man, therefore, who is endowed with knowledge and understanding, must make efforts to obtain food and not to be idle. For the blessing of God makes rich those who prepare themselves to receive it, as the Rabbis say in commenting on the biblical expression, “In order that the Lord, thy God may bless thee.” To prevent the inference that God’s blessing comes to the idle, the sequel reads, “In all the work of thy hand which thou doest.”",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:10",
    "he": "וכדי שלא יאמר אדם אחר שהדבר תלוי בהשתדלותי אגנוב או אגזול או אעשוק כאשר תשיג ידי, אמרו למדנו גזל מנמלה, כי לעולם לא תגנוב ולא תגזול ולא תקח דבר ממה שזכתה בו חברתה, על דרך שנסו המנסים פעמים הרבה לקחת גרגיר חטה מאחת מהם ולהניחו בפני האחרות, ובעברם עליו יריחו אותו שהוא מאחרת ממינם ויניחוהו, כי לא יקחו דבר שאינו ראוי, ועל זה אמר שלמה לך אל נמלה עצל ראה דרכיה וחכם אשר אין לה קצין שוטר ומושל, רוצה לומר שאין לה קצין שוטר ומושל שיכריחנה על הגזל, ואף על פי כן תזהר ממנו ותשתדל להכין בקיץ לחמה מזולת גזל.",
    "en": "But a man might say: inasmuch as the matter depends upon my own efforts, I will steal and rob and plunder as I find opportunity. To counter this they say, we learn the wrongfulness of robbery from the ant, which never steals or robs or takes anything that belongs to another. The experiment has often been tried to take a grain of wheat from one of them and put it in front of the others. When they approach it they know by the smell that it belongs to another ant and pass it by, refusing to take what does not belong to them. This is what Solomon meant when he said: “Go to the ant, thou sluggard: Consider her ways, and be wise; which having no chief, overseer, or ruler, …” i. e. none to prohibit robbery, yet keeps away from it and takes pain to prepare her food in summer without robbery.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:11",
    "he": "וכן מה שאמרו יונה מה היא אומרת, יונתי בחגוי הסלע וגו׳, רוצה לומר כי לכך נמשלו ישראל ליונה כדי ללמוד מדרכיה, כמו שאמרו במדרש חזית, מה יונה זו צנועה אף ישראל צנועין, מה יונה זו משעה שמכרת בן זוגה אינה ממירתו באחר, אף ישראל משעה שהכירוהו להקדוש ברוך הוא לא המירוהו באחר, וזה כענין מה שאמרו למדנו עריות מיונה, ושם במדרש חזית דמיונים הרבה שמדמים את ישראל ליונה.",
    "en": "We read in the same place, “What does the dove say? ‘O my dove, that art in the clefts of the rock …’ ” The meaning is that Israel is compared to a dove, so that they may learn her ways, as we read in Midrash Hazit: The dove is modest, and so is Israel. The dove never changes her mate after she knows him, and similarly Israel never changed their God from the time that they knew Him. This is similar to the passage mentioned before, where it is said that we can learn to reject incest from the dove. In Midrash Hazit there are many similarities expressed between Israel and the dove.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.1:12",
    "he": "וכן מה שאמרו שם בפרק שירה, תפוח מה הוא אומר, כתפוח בעצי היער כן דודי בין הבנים בצלו חמדתי וישבתי ופריו מתוק לחכי, על זה הדרך יתפרש, כי לכך נמשל הקדוש ברוך הוא בתפוח כמו שאמרו במדרש חזית, לומר לך אף על פי שאילן התפוח אין אדם נהנה בצלו לפי שאין לו צל גדול כשאר אילנות, מכל מקום לתקות טובת הפרי וריחו ומתיקותו וערבותו אל החיך ישתוקק האדם לישב בצל המועט ההוא, כך אף על פי שיסורין באין על האדם העובד את השם ואינו מצליח בעולם הזה בהיותו יושב בסתר עליון ובצל שדי יתלונן, ראוי לו שלא יעזוב תומו בהיותו מקוה השכר העתיד לבא ומתיקותו וערבותו למכירים בו, וכן אמר במדרש חזית, מה התפוח הזה הכל בורחין ממנו בשעת השרב לפי שאין לו צל, כך ברחו אומות העולם משבת בצל הקדוש ברוך הוא ביום מתן תורה, יכול אף ישראל כן תלמוד לומר בצלו חמדתי וישבתי, ועל הדרך הזה יתפרש כל הפרק ההוא. והורו בו כי מכל הנמצאים המוחשים אחד לאחד יש לו לאדם לקחת ראיה על מה שראוי לו לעשות ולהתנהג בו, כי שכלו הוא כללי, וראוי שיתקבצו בו כל הענינים הפרטיים ההם. ולזה יראה שהוא יותר נכבד היצירה ויותר שלם מכל הבעלי חיים, להתקבץ בו כל הדברים הפרטיים, מה שלא נמצא כן בשום מין ממיני הבעלי חיים, ולהיותו מושל על כלם בחכמתו וכובש אותם תחתיו, כמאמר הכתוב תמשילהו במעשי ידיך כל שתה תחת רגליו.",
    "en": "We also find in Perek Shirah, “What does the apple say? ‘As an apple-tree among the trees of the wood so is my beloved among the sons. Under its shadow I delighted to sit, and its fruit was sweet to my taste.’ ” The meaning is that God is compared to the apple-tree, as is said in Midrash Hazit. An apple-tree does not give as much shade as other trees, and yet one desires to sit in that small shade, because of the expectation of the fruit, which is so good and sweet smelling and agreeable to the taste. In the same way though a person who serves God may meet with trouble and suffering and find no prosperity in this world as long as he “dwells in the covert of the Most High and abides in the shadow of the Almighty,” nevertheless he should not abandon his innocence, because of the expectation of future reward, which is so sweet and agreeable to those that know it. We also find in Midrash Hazit, “As all run away from the apple-tree in the hot season because it has no shade, so the gentile nations refused to dwell in God’s shadow at the time when the Torah was revealed. Was Israel guilty of the same act? No! ‘Under its shadow I delighted to sit.’ ” In this way should the entire Perek Shirah be interpreted. The teaching of the whole composition is that man can learn a lesson from all existing things which he perceives with his senses, a lesson concerning conduct. For the human intellect is general and must combine in it all the particulars observable in nature. It is clear therefore that he is more noble and more perfect than the other animals because he combines all particulars in a way no other animal does, and because he rules over them by his wisdom and subjects them to himself, as the Bible says, “Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under his feet.”",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:1",
    "he": "למה שהיה כל נמצא טבעי אמנם יש לצורתו המינית סגולה ותכלית מה בה יבדל משאר המינים, והתכלית ההוא הנמצא במין מין הוא סבת מציאותו בצורה ההיא המיחדת המין ההוא, והיה האדם מכלל הנמצאות הטבעיות והיותר נכבד ושלם היצירה מהם כמו שבארנו, ראוי אם כן שימצא לו תכלית מיוחד ייוחס אל צורתו המינית איננו בכח ההזנה וההרגש, שאם היה כן יהיה שלמות ותכלית החמור והחזיר שוה לשלמות האדם ותכליתו, ולזה הוא מבואר שהשלמות הזה ראוי שיהיה במה שנמצא בו שהוא יתר על הבעלי חיים.",
    "en": "Every natural existent has in its specific form a certain property and purpose which distinguish it from other species. This purpose which exists in every species is the cause which determines its existence in that specific form. Man is also a natural existent, being the noblest and most perfect of them, as we have explained. He must therefore also have a proper purpose which is related to his specific form. It can not reside in the faculties of nutrition and sensation, for in that case the perfection and purpose of the ass and the pig would be the same as that of man. It is clear therefore that the perfection of man must consist in something which he has over and above the other animals.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:2",
    "he": "ולפי שאנחנו נראה שיש בו כחניות והכנה על קבול המושכלות והמצאת החכמות והוצאתם מן הכח אל הפעל יותר מכל שארי הבעלי חיים, ראוי שיהיה השלמות האנושי נתלה בזה הכח השכלי. ולמה שיהיה זה הכח נחלק אל עיוני ומעשי, ראוי שיהיה שלמותו נתלה בחלק העיוני ממנו יותר ממה שיתלה במעשי, לפי שהוא מתיחס אל טבעו.",
    "en": "Now we see that man has a potentiality and capacity of apprehending concepts, discovering sciences and bringing them from potentiality to actuality, more than all the other animals. Therefore human perfection must depend upon this intellectual power. And this power being divided into theoretical and practical, human perfection must depend upon the theoretical part rather than upon the practical, for the former bears closer relation to man’s nature.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:3",
    "he": "שאין לומר שעקר המצא זה השכל באדם הוא בעבור המעשה בלבד, רצוני כדי להמציא המלאכות המעשיות והאומניות, כי כבר נתבאר באגרת הבעלי חיים אשר חברו אחואן אלצפ״א כי בכלל הבעלי חיים ימצא שלמות המלאכות והאומניות יותר ממה שימצא במין האדם. ועוד שאם כן אחר שכל תכלית הוא נכבד ממה שלפני התכלית, היו המלאכות המעשיות יותר נכבדות מהעיוניות, ויהיו אם כן המלאכות העיוניות שאינן מכונות לצד מעשה כלל שוא ודבר בטל, וזה חלוף מה שנוצרנו עליו וחלוף דעת הכל, כי כל האנשים מסכימים שיש יתרון למלאכות העיוניות על המעשיות. ועוד שהשמחה בכל דבר אמנם תהיה בתכלית ובמה שיקרב אל התכלית יותר ממה שירחק ממנו, ואנחנו נמצא השמחה והערבות במעט המושג מן הדברים העיונים יותר גדולה לאין שעור מכל שמחת המעשיות, וזו ראיה שעקר התכלית האנושי הוא נתלה בחלק העיוני מן הכח השכלי.",
    "en": "We can not say that the purpose of the human intellect is exclusively practical, to enable man to invent arts and trades. For it is made clear in the Treatise on Animals, composed by the Brethren of Purity, that as a general rule the lower animals are more adept in practical skill than man. Moreover if this were the case, then since the purpose is more important than that which comes before the purpose, the practical arts would be more noble than the speculative, and those speculative arts which lead to no practical result at all would be vain and of no value whatever. But this is contradicted by our nature and universal opinion. For all agree that the theoretical arts are superior to the practical. Again, the joy we feel in a thing relates to the purpose, and to that which is near to the purpose more so than to that which is far from it. But we find that the satisfaction and joy derived from a little theoretical knowledge are infinitely greater than all the satisfaction derived from practice. This proves that the real purpose of man depends upon the theoretical part of the intellectual power.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:4",
    "he": "ולזה תמצא היות האדם כוסף אל מוחשי הראות והשמע ממוחשי הריח והטעם, כי הטבע שם תשוקתנו לאלו יותר חזקה, להיותם מתיחסים יותר אל שנקנה בהם הדברים העיונים, שבהם נתלה השלמות האנושי שהוא תכלית שלמות האדם, ושאר המוחשים הם מתיחסים יותר אל ההרגשות והתאוות הגופניות, שהם רחוקות מאד משלמות האדם המיניי, ואינם בו אלא להעמיד הגוף בלבד כבשאר הבעלי חיים. ולפי שכל נמצא יכסוף יותר להמשך אל הדבר המתיחס אל צורתו המינית ואל תכליתו המיוחד לו, ישתוקק יותר אל הכחות והכלים המביאים אל התכלית ההוא, ולזה יהיה האדם נכסף יותר אל אלו שני המוחשים מזולתם, להיותם מגיעים האדם אל תכליתו יותר מזולתם.",
    "en": "This is why we find that man has a stronger desire for the sensibilia of sight and hearing than for those of smell and taste. Nature has put in us a stronger desire for the former because we are more apt through them to acquire theoretical knowledge, upon which human perfection depends. The other sensibilia, on the other hand, bear a closer relation to the corporeal sensations and desires, which are far away from the specific perfection of man. Man has them only for the maintenance of his body, like the other animals. Now as every existent has a greater desire for that which has a bearing on his specific form and proper purpose, he has also a strong desire for the powers and instruments which lead to that purpose. Therefore man has a greater desire for these two sensibilia than for the others, because they play a greater part in leading man to his purpose than the others.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:5",
    "he": "ולזה ייחס הכתוב יצירת שני אלו החושים אל השם יותר מזולתם, אמר שלמה אוזן שומעת ועין רואה ה׳ עשה גם שניהם. אבל להיות הלמוד המגיע מן המלמד יותר קיים בנפש, באר בפסוק אחר שיש יתרון לשמע על הראות, ואמר אזן שומעת תוכחת חיים בקרב חכמים תלין. ולמעלת שני אלו החושים מזולתם להיותם כלים אל שישיג השלמות האנושי על ידם, אמר שלמה בספר שיר השירים רומז אל שניהם, יונתי בחגוי הסלע בסתר המדרגה הראיני את מראיך השמיעיני את קולך כי קולך ערב ומראך נאוה, כי הוא על צד השיר היה מדבר עם נפשו ומתאר אותה ביונה, ואמר עליה יונתי בחגוי הסלע בסתר המדרגה, לרמוז שהיא יושבת בסתר הגוף ולא נודע מקומה איה הוא, ואמר הראיני את מראיך שני מראים, לרמוז על מראה האותיות אשר בספר ומראה המוחשות, אשר באמצעות שניהם יושג הלמוד, כי כל אחד מהם הוא נאוה, אמר השמיעיני את קולך, כלומר אף על פי שאין קול היונה ערב הנה את יונתי תמתי קולך ערב, רוצה לומר הקול שתשיגי בה המושכלות מן המלמד הוא ערב עלי מאד, ועל כן השמיעיני את קולך שקבלת מן המלמד כי קולך ערב ומראך נאוה, לפי שעל ידי שני החושים יצא הכחניות אשר באדם מן הכח אל הפעל, ויגיע האדם אל תכלית שלמותו בהיותו משתמש בשני אלו החושים כפי מה שראוי.",
    "en": "And this is the reason why the Bible ascribes to God the formation of these two senses, rather than the others. Solomon says, “The hearing ear, and the seeing eye, The Lord hath made even both of them.” And since instruction which is imparted by a teacher is more permanent than that which is not so acquired, the author of Proverbs explains in another verse that hearing is superior to sight, “The ear that hearkeneth to the reproof of life abideth among the wise.” In allusion to the superiority of these two senses over the others because they are instrumental in man’s acquisition of perfection, Solomon says in the Song of Songs, “O my dove, that art in the clefts of the rock, in the covert of the cliff, let me see thy countenance, let me hear thy voice; For sweet is thy voice, and thy countenance is comely.” In poetic figure he speaks to his own soul, which he pictures as a dove, and speaks of her as being in the clefts of the rock, in the coverts of the cliff, alluding to the fact that the soul is hidden in the body, its seat not being known. The word countenance in the above passage is expressed in the Hebrew by the plural to indicate two things, letters in a book, and the sensibilia, both of which are necessary means of acquiring knowledge, and both of them are comely. Then he says, “Let me hear thy voice,” meaning to say that though the voice of the dove is not sweet, the voice of this one is sweet, meaning the voice through which the soul learns concepts from the teacher; that voice, he says, is very sweet. Therefore he says, Let me hear thy voice, that which thou hast received from thy teacher, for thy voice is sweet, and thy countenance is comely. For through these two senses man’s capacities are realized in actu, and he attains his perfection if he uses them properly.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:6",
    "he": "ואם לא ישתמש בהם רק בהבלי העולם הנה האדם כאלו הוא חרש ועור, וכן קרא הנביא למתעסקים בהבלי העולם חרשים ועורים, כסו שאמר החרשים שמעו והעורים הביטו לראות, וזה לפי שאינם מתעסקים בהם כראוי להם, שהוא להוציא השלמות אשר בכח אל הפעל, ואי אפשר שיגיע האדם אל שלמות תכליתו אם לא בהוצאת הכחניות אשר בו אל הפעל.",
    "en": "But if he directs them to the world’s vanities, he is as though he were deaf and blind. Thus, the prophet calls those who occupy themselves with the vanities of the world, deaf and blind, “Hear, ye deaf, and look, ye blind, that ye may see.” The reason is, because they do not employ their senses properly, i.e. to actualize their potential perfections, which is the only way by which man can realize his purpose.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:7",
    "he": "וזהו כי השלמיות שני מינים, שלמות ראשון ושלמות אחרון. שלמות ראשון הוא השלמות המגיע לדבר עם היותו נמצא בפעל מיד כשימצא, ויקרא שלמות המציאות, ושלמות אחרון הוא השלמות שאינו מגיע לדבר עם מציאותו מיד אבל הוא בו בכח בשעת מציאות הדבר ההוא ויגיע אל השלמות ההוא כשיצא הכחניות אל הפעל, ויקרא שלמות התכלית. וזה המין מן השלמות הוא המכוון באדם, כי הכסא דרך משל שלמותו הראשון יגיע עם מציאותו מיד כשיהיה נשלם עשיתו, ושלמותו האחרון והוא שלמות התכלית לא יגיע רק עם הישיבה עליו. ולפי שאין בבעלי חיים שלמות אחר מקווה מהם אלא שלמות המציאות בלבד, נאמר ביצירתם וירא אלהים כי טוב, לרמוז כי עם מציאותם מיד הגיע ונשלם הטוביות שאפשר שיהיה בהם שהוא שלמות המציאות, ולא יקווה מהם שלמות אחר זולת זה. אבל ביצירת האדם לא נאמר כי טוב, וזה יראה דבר מתמיה, וכי לא יהיה ראוי שיאמר על יצירת האדם כי טוב כמו על יצירת שאר הבעלי חיים, אלא שמה שלא נאמר בו כי טוב הוא להורות שהטוביות המכוון באדם איננו הטוב המכוון בשאר בעלי חיים שהוא שלמות המציאות בלבד, אבל יקווה שיגיע ממנו טוביות אחר יותר נכבד לא יגיע עם מציאותו מיד אלא אחר שיוציא הכחניות אשר בו מן הכח אל הפעל, וכל זמן שלא יצא שכלו מכח אל הפעל לא יגיע שלמותו המכוון בו שהוא שלמות התכלית.",
    "en": "In explanation of this we must say that there are two kinds of perfection, a first and a last. The first is that perfection which a thing has as soon as it comes into existence, the perfection of existence. The other is the perfection which a thing has not solely by existing. It is only potential in the existing thing, which attains that perfection when its potentialities are actualized. This is called the perfection of purpose. This is the perfection that is intended for man. Take a chair, for example. Its first perfection is attained as soon as it comes into existence, as soon as its manufacture is completed. The last perfection of the chair, the perfection of purpose, is not attained until it is sat on. In the lower animals the only perfection that is expected of them is the perfection of existence. Hence in speaking of their formation, the Bible says, “And God saw that it was good,” to indicate that as soon as they come into existence, the good of which they are capable is attained and completed, and no other good is expected of them. But in the account of the formation of man there is no statement “that it is good,” which seems strange. For it would seem that the formation of man should be characterized as good just like the formation of animals. The reason for the omission is in order to indicate that the good that is intended in the creation of man is not the perfection of existence merely, as in the other animals, but another nobler perfection, which can be attained only when he has actualized his potentialities. But as long as his intellect does not actualize its potentialities, the perfection intended, namely the perfection of purpose, is not attained.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:8",
    "he": "ולזה אמר שלמה טוב שם משמן טוב ויום המות מיום הולדו, רוצה לומר השם הטוב הנקנה מצד המדות הטובות הוא טוב משמן הטוב, כי השם הטוב הוא נשמע למרחקי ארץ יותר מריח השמן הטוב, אבל זה איננו טוב עצמי אל הנפש, ולזה יום המות שאז הגיע האדם אל שלמות הדעות הוא טוב מיום הולדו, לפי שביום המות כבר הוציא מה שבכח שכלו אל הפעל, מה שאין כן ביום הולדו שהוא בכח גמור ואין לשלמות הנפשי מציאות אלא בכח, אף על פי שהשלמות הגופיי נמצא אז בפעל.",
    "en": "This is the meaning of Solomon’s statement, “A good name is better than precious oil; and the day of death than the day of one’s birth.” The meaning is, a good name acquired by good qualities is better than good oil, for a good name is heard much farther away than extends the odor of good oil. But a good name is not an essential and ultimate good of the soul. Therefore the day of death, when a man has attained his complete knowledge, is better than the day of his birth; for on the day of death he has already actualized the potentialities of his intellect, which is not the case on the day of his birth, for then the perfection of the soul has only potential existence, though the perfection of the body is actual.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:9",
    "he": "ולרמוז על ההבדל שיש בין יצירת האדם ליצירת הבעלי חיים ושתכליות שתי אלו היצירות מתחלפות, תמצא כי ביצירת הבעלי חיים הזכיר הכתוב למינה למינהו, ואמר ויעש אלהים את חית הארץ למינה ואת הבהמה למינה ואת כל רמש האדמה למינהו, להורות כי בבעלי חיים אין הבדל בין תכלית מין אחד לתכלית מין אחר ובין יצירת הזכר ליצירת הנקבה, כי המכוון מכולם תכלית אחד בלבד כולל, והוא קיום המין שזהו שלמות המציאות, וזהו התכלית שוה בכל המינים ובזכר ובנקבה כי אין יתרון בה לזכר על הנקבה, אבל באדם למה שאין הכונה ביצירתו קיום המין בלבד אבל קיום האיש, לא נאמר ביצירתו למינהו ולא נבראת הנקבה עמו מיד, להורות על ההבדל העצום אשר בין שתי אלו היצירות, כי הכוונה באלו קיום המין שהנקבה והזכר שוים בזה, והכונה בזה קיום באיש שאין הנקבה שוה בזה אל הזכר, אבל נבראת לעזור לו כדי שיגיע אל שלמותו המכוון בו שהוא נמצא בו בעת היצירה בכח, וצריך להוציאו מן הכח אל הפעל.",
    "en": "The difference between man and animals in the purpose of their creation is alluded to also in variation of expression. Thus in the account of the formation of animals, we find the expressions, “after its kind,” “after their kind,” “And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind,” to indicate that in animals there is no difference between the purpose of one species and that of another. Nor is there a difference between the creation of the male and that of the female. There is one general purpose including them all, and that is the perpetuation of the species, which is the perfection of existence. This is the same for all species and for male and female, for the male has no superiority in this matter over the female. But in the case of man, since the purpose of his creation is not merely the perpetuation of the species, but also the perpetuation of the individual, the expression “after his kind” is not mentioned, and the female was not created at the same time as the male, to indicate the great difference between the two kinds of creation (man and animal). The purpose in the latter is perpetuation of the species, wherein male and female are equal. The purpose of the former is perpetuation of the individual, in which the female is not equal to the male, but was created to help him that he might attain the intended perfection, which was there potentially, at the time of creation, and must be brought into actuality.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.2:10",
    "he": "ולפי שמציאות השלמות הזה באדם הוא בכח, והמציאות אשר בכח כאלו הוא ממוצע בין המציאות וההעדר, קראו הכתוב אין, אמר שלמה ומותר האדם מן הבהמה אין כי הכל הבל, כלומר המותר הזה על הבהמה הוא דבר שמציאותו חלוש. ואלו אמר ואין מותר לאדם על הבהמה, היה משמעו משפט שולל גמור, אבל אחר שאמר ומותר האדם מן הבהמה אין, משמעו משפט חיובי, כאלו אמר שיש לו מותר על הבהמה אבל היתרון ההוא אין, כלומר דבר שמציאותו חלוש לפי שאיננו רק כחניות בלבד, וזה מבואר לבעלי ההגיון, כי המשפט הזה כחו כח משפט חיובי לא משפט שוללי, ועל הכח הזה אמר איוב והחכמה מאין תמצא, כלומר כי מציאות החכמה הוא מן הכחניות הנמצא באדם הנקרא אין, כי כשימצא בפעל יגיע תכלית שלמות האדם ולא קודם לכן, ודרך הגעת זה הכח אל החכמה הוא מצד התשובה בשאלת אי זה הוא לדעת גדרי הדברים, וזה אמרו ואי זה מקום בינה.",
    "en": "As this perfection is in man potentially, and potential existence stands midway, as it were, between existence and non-existence, the Bible calls it nothing. Thus Solomon says, “The pre-eminence of man above the beast is nothing; for all is vanity.” The meaning is, the pre-eminence of man above the beast is something whose existence is weak. If the passage read: “There is no pre-eminence of man over the beast,” it would have the meaning of a purely negative proposition. But since he says: “The pre-eminence of man above the beast is nothing,” the judgment is affirmative, equivalent to the statement that man has pre-eminence over the beast, but this pre-eminence is nothing, i. e. something whose existence is weak, because it is mere potentiality. The student of logic will understand that this judgment has the value of an affirmative proposition rather than a negative. In reference to this power Job said, “But wisdom shall arise from nothing.” The meaning is that wisdom comes from a potentiality residing in man, which is called “nothing” (ayin). Man’s final perfection is attained when it becomes actual, not before. And the manner in which this power can attain wisdom is by answering the question, “What is it?” in defining things. Hence he says in the sequel, “And ‘what’ is the place of understanding.”",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:1",
    "he": "כל דבר שהוא בכח צריך שיצא מן הכח אל הפעל, וכל מה שלא יצא מן הכח אל הפעל הנה מציאותו בכחניות ההוא לבטלה וכאלו לא היה, ולזה הוא מבואר ששלמות האדם ותכליתו האחרון שאמרנו שהוא בו בכח, אם לא ימצא בפעל יהיה מציאות מין האדם לבטלה, כי לא יהיה לו יתרון על שאר מיני בעלי חיים, ועל כן צריך שנבאר התכלית הזה מה הוא כדי שיתישר האדם להשיגו.",
    "en": "Everything that is potential must pass from potentiality to actuality. And if it does not, then its potential existence is vain, and as though it were not at all. It is clear, therefore, that if man’s ultimate perfection and purpose which, as we said, is potential were not realized, the existence of the human species would be vain, for man would have no pre-eminence over the other animal species. We must therefore explain what this purpose is, that man may endeavor to attain it.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:2",
    "he": "והנה השלמות והתכלית הזה לפי מה שהסכימו הפילוסופים הוא השגת המושכלות. ואמרו כי השכל ההוא הנקנה באמצעותם הוא הנשאר אחר המות, וזה כשיתעצם השכל והמשכיל והמושכל וישוב דבר אחד בעינו עם המושכלות שהם בשכל הפועל, ואמרו שזה הוא תכליתו האחרון והצלחתו הנפשית, ואמרו גם כן שאם לא על דרך זה לא יצוייר שום השארות לנפש ויהיה מציאות מין האדם לבטלה, ולא יהיה אם כן יתרון למין האדם על הבעל חי, ויבטל השלמות המיניי שאמרנו בפרק שלפני זה. זהו דעת הפילוסופים בשלמות האנושי, וכן דעת הרבה מבעלי התורה כמו שכתבו בחבוריהם. ונמשכו אחר זה הדעת להיותם חושבים שזהו דעת התורה, לפי שמצאו משה רבינו שאמר ואדעך למען אמצא חן בעיניך, שיראה מזה שהיודע הוא המוצא חן בעיניו יתברך ולא זולתו, וזה הכתוב לא יחייב אלא שיהיה ליודע יתרון מדרגה על הבלתי יודע לא זולת זה, שהרי ואדעך יורה על היודע אותו יתברך ואין מי שידעהו זולתו. וראוי שנחקור עתה בדעת הזה בקוצר כפי מה שיספיק לתת הבנה ציורית אל המאמין כפי כונתנו בחבור הזה.",
    "en": "According to the opinion of the philosophers the ultimate purpose is the attainment of intellectual knowledge (lit. intelligibles). They say also that the intellect that is acquired by means of it (lit. them) survives after death. This takes place when the intellect, the cognizing subject, and the intelligible object are consolidated into one substance and are identified with the intelligibles in the Active Intellect. This, they say, is the ultimate purpose of man and the happiness of his soul. They also maintain that except in this way we can not conceive of any survival of the soul, and therefore the existence of the human species would be vain, the human species would have no pre-eminence over the animal, and the perfection of the species of which we spoke in the preceding chapter would be vain. This is the opinion of the philosophers concerning human perfection. It is also the opinion of many Jewish theologians, as stated in their works. They adopted this opinion because they thought that it is the opinion of the Bible. For Moses says, “That I may know Thee in order that I may find favour in Thine eyes.” From this, they say, it seems that only he who knows finds favor in God’s sight, and no one else. But this is not necessarily implied in the text, which only signifies that he who knows stands on a higher plane than the one who does not know, but nothing else. For the expression, “that I may know Thee,” refers to God, and no one can know God outside of Himself. We must therefore examine this question briefly, enough to give the believer an idea, as is our purpose in this work.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:3",
    "he": "ונאמר כי כשיעויין הדעת הזה נמצאהו בטל מעצמו ובלתי מסכים לדעת התורה האלהית, לפי שהם לא ימלטו בשום צד משיהיה מציאות האדם לבטלה ונפלו במה שברחו ממנו. וזה כי התכלית הזה ,לא ימלט משיהיה אפשרי ההשגה או נמנע ההשגה, ואם הוא נמנע ההשגה יהיה מציאות מין האדם לבטלה ולא יהיה לו יתרון על מין החמור והחזיר, ואם הוא אפשר ההשגה הנה אין ספק שלא יושג זה לכלל האנשים ולא לרובם אלא לאדם אחד מאלף או ליחיד בדור, כאלו תאמר סוקראט ואפלטון ודומיהם, אבל שאר האנשים שלא השכילו כמותם ולא הגיעו למעלתם יהיו אצלם במדרגת החמור והחזיר, אחר שלא הגיעו לפי דעתם אל התכלית האנושי, ויהיה מציאות כולם לבטלה זולת האיש ההוא שהוא יחיד בדור, ואם ימצא דור אחד שלא יהיה בו איש שלם כסוקראט דרך משל, יהיה אז מציאות כל המין לבטלה בזמן ההוא, והנה נפלו במה שברחו ממנו, כי יהיה לפי זה כל הפעל האלהי בזמן מה ורובו בכל הזמנים בלתי מגיע אל תכליתו ואי אפשר לו שישיגנו בשום פנים, וזה ממה שאין ראוי שייוחס לשום פועל שלם אף כי לסבת הסבות יתעלה מזה עלוי רב.",
    "en": "If we examine this opinion we shall find that it is absurd in itself and in disagreement with the divine Torah. For the philosophers can not by any means avoid the conclusion that the existence of man is vain, thus meeting with the same difficulty which they are endeavoring to escape. The purpose is either one that can be attained or one that can not be attained. If it can not be attained, then the existence of the human species is vain and man has no pre-eminence over the ass and the pig. And if it can be attained, it is clear that neither all nor the majority of mankind can attain it, but only one in a thousand, or one in a generation, like Socrates or Plato. But the other persons who have not as much knowledge as they, and have not reached their high plane, will be, in their opinion, in the position of the ass and the pig, since, according to their opinion, they have not attained the human purpose. The existence of all would therefore be vain except the one man in his generation. And if it happens that there is a generation without a man like Socrates, for example, the existence of the whole species at that time would be vain. Thus we see that they are subject to the same objection which they endeavor to avoid. For according to this theory it would follow that all God’s work at certain times and the greater part of His work at all times never attains or can, by any possibility, attain its purpose. This is something that can not be charged to any perfect agent, how much less to the Cause of Causes, who is far above any such limitation.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:4",
    "he": "ועוד שאפילו לפי דבריהם המושכלות ההם שישכיל אותו חכם או היחיד בדור, אפשר שלא יגיעוהו אל תכליתו ושלמותו האנושי, כי ההשכלה ביסודות ובדברים הטבעיים אין זה ממה שיתן שלמות בנפש בעצם אף לפי דעת הפילוסופים, כל שכן ההשכלה בדברים הלמודיים, כי אי זה שלמות יגיע לנפש שהשכילה שזויות המשולש שוות לב׳ נצבות, ושהזוית היוצאת מהמשולש היא שוה לב׳ הזויות הפנימיות המקבילות אליה, או שכאשר ידבק צלע המעושר עם צלע המשושה שהקו ההוא נחלק על יחס בעל אמצעי וב׳ קצוות. כי כל אלו יתנו שלמות לנפש מצד שהן מבוא ודרך וסולם להשכיל הדברים השמימיים והסבות שהדברים הטבעיים נתלים בהם, ולא שהם יתנו שלמות לנפש מצד עצמם כלל. ולזה אי אפשר לה שתשאר נצחית מצד ההשכלה הזאת.",
    "en": "Moreover, even according to their opinion, those ideas which the wise man or the unique one in his generation apprehends, may not lead him to his human purpose and perfection. For knowledge concerning the elements and objects of nature does not confer essential perfection upon the soul even according to the opinion of the philosophers. Certainly this is true of mathematical knowledge. For what perfection can the soul attain by knowing that the angles of a triangle are equal to two right angles, or that the external angle of a triangle is equal to the sum of the two opposite internal angles, or that when you add the side of an inscribed decagon to the side of an inscribed hexagon, the resulting line is divided into a mean proportional and two extremes? This knowledge gives perfection to the soul only so far as it is an introduction and a means to the understanding of the heavenly objects and the causes upon which the natural objects depend, but it does not of itself give perfection to the soul. Therefore the soul can not acquire eternity from such knowledge.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:5",
    "he": "וכן תמצא דוד יעיר על זה במזמור השמים מספרים כבוד אל, אמר בו כי מה שאפשר שיושג מצד המחקר האנושי מתנועת הגלגלים אינו רק מה שנראה שהשמים מתנועעים תמיד, ומצד שכל מתנועע צריך אל מניע יורו על מציאות השם המניע אותם, ומצד שהם גופים גדולים ונוראים עד מאד יורו גם כן על עוצם הכח שיש למניע אותם, שכל זה יורה על כבודו ויכלתו, ובעבור זה אמר כבוד אל לרמוז על היכולת, כמו יש לאל ידי. וכן הרקיע, והוא החלק מן האויר שהמטר והשלג והברד והקולות והלפידים מתהוים בו, מורה גם כן על עוצם מעשה ידיו. ואפשר שירמוז במלת הרקיע לגלגל היומי, שכן קראו יחזקאל רקיע באמרו ודמות על ראשי החיה רקיע כעין הקרח הנורא נטוי על ראשיהם וגר׳, והאריך לבאר איך השמים והרקיע מספרים כבוד אל ומעשה ידיו, ואומר יום ליום יביע אומר, כלומר כי מצד התנועה היומית הנראית להם בכל יום ויום והשנוי שהוא משתנה יום אחד מיום אחר, הוא האומר שהם מספרים בו כבוד אל. וכן לילה ללילה יחוה דעת, כי על דרך האמת אין שם אומר, כלומר מאמר גוזר כמו העולם מחודש, ולא דברים, רוצה לומר המלות הנפרדות כתיבת העולם או מחודש, וגם לא ההברה הקוליית ואפילו מאות אחת, כי בלי נשמע קולם, והכונה שאין לשמים אחד מאלו, אבל בכל הארץ יצא קום ובקצה תבל מליהם, מצד התנועה הנראית בהם על יד השמש ששם לו אהל בשמים, ועל ידו יוכרו היום והלילה ושאר התנועות השמימיות שעל ידם מתחדשות ההויות המורות על מעשה ידי השם בעולם השפל. ואמר עוד והוא כחתן יוצא מחפתו וגו׳, כלומר כי השמש בתנועתו היומית הזאת הוא מוכרח מצד הגלגל היומי כחתן שהוא יוצא מחופתו, שאינו רוצה לצאת משם אלא על צד ההכרח כמאמר הנביא יצא חתן מחדרו וכלה מחופתה, ועם כל זה ישיש כגבור לרוץ אורח כדי לעשות רצון קונו, ויבאר הסבה למה יאמר שהוא מוכרח בתנועתו היומית, לפי שאנו רואין לו תנועה אחרת מיוחדת מצד שהוא יוצא מקצה השמים והוא מקיף על קצותם, רוצה לומר לפאת צפון ולפאת דרום, שאינו זורח היום במקום שזרח אתמול, ועל זה הדרך הוא מחמם צד דרום פעם וצד צפון פעם ואין נסתר מחמתו, וזו היא ההשגה שאפשר שתושג מצד השמים ותנועותיהם, אבל אין זה ממה שיתן שלמות בנפש שתדבק בו בעליונים ושתשוב אל מקום מחצבה. אבל תורת השם לבדה היא שלמה שתספיק להשיב הנפש אל מקום אשר היה שם אהלה בתחלה, וזהו שסמך לזה תורת ה׳ תמימה משיבת נפש, והמשיך אל זה יתרונות הדת האלהית על זולתה מן הדתות, כמו שנתבאר בפרק שמיני מן המאמר הראשון.",
    "en": "David calls attention to this fact in the nineteenth Psalm. The statement is there made that human speculation can make inferences from the motions of the spheres because we see that the heavens move continuously. As every moving thing requires a mover, we infer the existence of God who moves them. And being enormous bodies, they point to the mighty force of their mover, thus indicating His glory and power. This is the meaning of the expression, “the glory of El (God),” the word El indicating power in Hebrew, as in the expression, “Yesh le-el yadi,” which denotes power. Similarly the firmament, i. e., that part of the atmosphere in which rain and snow and hail and thunder and lightning originate, also points to the great power of God. It is possible also that the word firmament alludes to the diurnal sphere, which Ezekiel also calls firmament, as in the statement, “And over the heads of the living creatures there was the likeness of a firmament like the color of the terrible ice, stretched forth over their heads above.” The Psalm continues to describe how the heavens and the firmament declare the glory of God and the work of His hands, by saying, “Day unto day uttereth speech, etc.” The meaning is that they declare the glory of God through the diurnal motions which are visible every day and the changes by which one day differs from another. And similarly, “Night unto night revealeth knowledge”. For in reality there is no ‘speech,’ that is a proposition or judgment, such as, “the world had an origin in time,” nor ‘words,’ such as the component words of the proposition mentioned, viz. “world,” “origin,” etc. Nor is there even the ‘voice’ or sound of a single letter, for “their voice is not heard.” The heavens have not any of these, but “Their line is gone out through all the earth, and their words to the end of the world”, through their visible motions, through the sun for whom “He hath set a tent” in the heavens, and through whom are known day and night, and through the other celestial motions which cause the genesis of existing things in the lower world, thus pointing to God’s handiwork. Further in the same Psalm we read, “which is as a bridegroom coming out of his chamber,” the meaning of which is that the sun is forced in its diurnal motion by the diurnal sphere like a bridegroom who does not desire to leave his chamber but is forced to, as the prophet says, “Let the bridegroom go forth from his chamber, and the bride out of her pavilion.” And despite this fact the sun “rejoiceth as a strong man to run his course,” in order to do the will of his Maker. In explanation of the statement that the sun is forced in his diurnal motion, he refers to the other motion of the sun which is proper to him, “His going forth is from the end of the heaven, and his circuit unto the ends of it,” i. e. to the north and to the south. For the sun does not rise to-day in the same place where he rose yesterday, and in this way he warms now the south now the north, “And there is nothing hid from the heat thereof.” This is the knowledge that may be derived from the heavens and their motions. But it is not this that gives perfection to the soul, enabling it to cleave to the higher beings and return to the place of its origin. “The Law of the Lord,” alone, “is perfect,” and adequate to bring the soul back to its original home, “The law of the Lord is perfect, restoring the soul.” In the sequel the Psalm describes the pre-eminence of the divine law over other laws, as was explained in the eighth chapter of the First Book.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:6",
    "he": "ויתבאר מכל זה כי מצד הידיעה בתנועת הגלגלים ומצד הידיעה בדברים הטבעיים המתהוים ברקיע השמים לא תגיע הנפש אל שלמותה, ואולם אם יצוייר שיגיע שלמות לנפש, הנה הוא מצד הידיעה בדברים האלהיים, ואבל לא יהיה זה אם לא יהיה המושכל אמתי, והוא שיסכים מה שהוא בנפש עם מה שהוא חוץ לנפש, ואז אפשר שתתאחד הנפש עם השכל הפועל, וההתאחדות לא יהיה אם לא שיסכים מכל צד, וזה לא יצוייר, כי לא יצוייר שימצא חכם שיסכימו מושכליו מכל צד עם המושכלות אשר בשכל הפועל, ובעבור זה היה בפילוסופים מי שהכחיש ההשארות הנפשיי מכל וכל, לפי שמה שישכיל האדם מהדברים האלהיים אי אפשר שיהיה אמת גמור ומסכים מכל צד למושכלות אשר בשכל הפועל, כי השכלת הנפש בדברים הנבדלים מחמריהם השערות ואומדות, ואפשר שיהיה הדבר בהפך מה שהושכל.",
    "en": "From all this it is clear that knowledge of the motions of the spheres and of the natural phenomena that take place in the firmament of heaven does not confer perfection upon the soul. But if the soul is to attain perfection, it can come only from a knowledge of divine things. But this can not be unless the knowledge is true, i. e. unless what is in the soul is in agreement with that which is outside of the soul. Then only can the soul unite with the Active Intellect. But this union can take place only if there is a complete agreement. But this is impossible, for it is inconceivable that there be one so wise that his ideas should agree in every way with the ideas in the Active Intellect. This is the reason why some philosophers deny the immortality of the soul altogether, because that which man knows of divine things can not be absolutely true and in complete agreement with the ideas of the Active Intellect. For the soul’s knowledge of things abstracted from their matter is mere surmise and conjecture, and it may be that the reality is quite different from the idea.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:7",
    "he": "והמשל בזה מה שנפל בו המחלוקת בין הפילוסופים הראשונים והאחרונים אם המניע הראשון עלול מהסבה הראשונה אם לא, כי אבן סינא ואבונצר ורבי משה הלאוי יראו שהמניע הראשון עלול מהסבה הראשונה, ואבן רש״ד יראה שהסבה הראשונה היא מניעה הגלגל, וייחס זה הדעת אל אריסטו, ואם הדבר הוא כדברי אבן סינא, הנה אריסטו לא השכיל אמתת זה הדרוש שהוא מבחר המושכלות האלהיות, אבל השכילו בחלוף מה שהוא, ואם כן היה כל מציאות מין האדם אשר מזמן אריסטו ועד זמן אבן סינא לבטלה, אחר שהשכילו מבחר המושכלות בחלוף מה שהוא, והנה נפלו במה שברחו ממנו.",
    "en": "To give an illustration, there is a difference of opinion between the ancient philosophers and the modern, whether the first mover is an effect of the First Cause or not. Ibn Sina, Alfarabi and R. Moses ha-Lavi are of the opinion that the first mover is an effect of the First Cause, whereas Ibn Roshd maintains that the First Cause is the immediate mover of the sphere, and attributes this opinion to Aristotle. Now if Ibn Sina is correct, then Aristotle did not have the true opinion concerning this question, which is the most important of questions concerning divine things, but entertained a theory which is different from the truth. If so, then the entire existence of man from the time of Aristotle to that of Ibn Sina was in vain, since their opinion concerning the most important question was different from the truth. Clearly, then, the philosophers are subject to the objection which they endeavored to avoid.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:8",
    "he": "ועוד שאף אם נודה להם שעיקר שלמות האדם הוא תלוי בהשגת המושכלות, ושזה דבר אפשר שיושג לכל המין או רובו, הנה אי אפשר להם להכחיש שיש חלוף בין המשכילים, שזה דבר שהחוש מעיד עליו, ואם כן אפוא מי יתן ואדע אם כאשר השכיל ראובן מושכלות מה וישיג שמעון מושכל אחר יותר ממנו, מה ההבדל אשר יהיה ביניהם כשיתעצמו יחד בשכל הפועל. ואם תאמר שלא יתעצם בשכל הפועל אלא מי שהשכיל כל המושכלות שהם בו כדי שיהיו שניהם דבר אחד בעצמו, הנה זה דבר לא השיגו אדם מעולם, ויתבטל לפי זה ההשארות שבדו מלבם החכמים בעיניהם ההולכים אחרי שרירות לבם הרע וצללו במים אדירים והעלו חרס בידם.",
    "en": "Moreover, even if we grant that the perfection of man is dependent upon a knowledge of ideas, and that this knowledge may be acquired by the whole human race or the greater part of it, it can not be denied that there is a difference between one person and another, for it is a matter of experience. This being the case, I should like to know what would happen when Reuben has certain ideas, and Simeon has one idea more than Reuben. What difference would there be between them when they are both identified with the Active Intellect? And if it is maintained that no one can be identified with the Active Intellect unless he has all the ideas of the latter and the two become one, no man has ever attained this stage. And therefore this kind of immortality becomes null and void, a species of immortality invented by men wise in their own eyes and following the desires of their evil heart, who dive in deep waters and bring up a potsherd.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.3:9",
    "he": "ועל זה אמר דוד סעפים שנאתי ותורתך אהבתי. רוצה לומר המחשבות הפילוסופיות שנאתי ותורתך אהבתי, כי בה יגיע האדם אל השלמות הנפשיי הכולל כל המין או רובו. וזה כי ראוי שיהיה התכלית המכוון במין נמצא לכל המין או לרובו, כמו שהכח אשר בסקמוניא לשלשל האדומה או בראונ״ד לרפא רוע המזג הנמצא בכבד, ראוי שימצא לכל אישי המין, ואף על פי שיתחלפו בחוזק וחולשה, אבל שלא ימצא הכח ההוא לכל המין או לרובו זה אי אפשר, לפי שאז לא יצדק על זה גדר הראונ״ד ולא על זה גדר הסקמוניא, ולזה הוא מבואר שכל האנשים שיצדק עליהם גדר האדם ראוי שיהיה התכלית האנושי אפשר שימצא לכלם או לרובם אם לא ימנע זה רוע בחירתם, ואף אם לא ימצא זה בכל הזמנים ראוי שימצא ברובם, שאם לא כן יהיה מציאות מין האדם לבטלה, והוא מן השקר שתהיה בכאן צורה מיוחדת למין מן המינים ולא יסודרו ממנה הפעולות והתכלית שראוי שיסודר ממנה, ולזה תמצא שכתב אריסטו כי בהכרח הוא שיבא זמן שיהיו כל האנשים נמשכים אחר האמת, וישתדלו לדעת השם כפי מה שהוא אפשר בחק האדם, עד כאן לשונו. ואמנם אמר זה למה ששער שאם לא כן יהיה מציאות מין האדם לבטלה. ואחר שהשגת המושכלות על הדרך שבארנו רחוק מאד בחק כל האנשים, ראוי שנבאר אי זה הדרך הוא שעל ידו יושג השלמות האנושי שיהיה כולל כל המין או רובו, ושיהיה אפשרי ההשגה לכלל המין או לרובו:",
    "en": "David alluded to this when he said, “I hate them that are of a double mind; but Thy law do I love.” The meaning is, I hate philosophical ideas, but I love Thy law, for through it man attains perfection of soul, embracing the entire species or the greater part of it. For the purpose of a given species must be realized in the whole species or in the greater part thereof. For example, the power of scammonia to pass red gall or the power of rhubarb to purify the bad mixture in the liver must apply to every individual in the species, whether he be strong or weak. It is impossible that it should not apply to the whole species or to the greater part thereof, for in that case the respective definitions would not be applicable to scammonia and rhubarb. It is clear, therefore, that all individuals to whom the definition of man applies or a majority of them should be able to realize the purpose of man, unless it be hindered through their own evil choice. If not at all times, this should be possible most of the time, else the existence of the human species is in vain. But it is absurd to suppose that there exists a species with a specific form which does not realize the function and purpose which it ought to realize. Hence Aristotle says that there must come a time when all men will pursue the truth and endeavor to know God as far as it is possible for man. He says this because he thought that otherwise the existence of the human species would be in vain. Now since the acquisition of knowledge in the manner explained is impossible for all men, we must explain what is the method by which human perfection, embracing the whole or a greater part of the species, may be obtained by the whole species or by the greater part thereof.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.4:1",
    "he": "כל נמצא כפי מדרגת טבעו יקל עליו לקנות המעלה והשלמות הראוי לו מאי זה מין שיהיה. וזה מבואר נגלה בחפוש מיני השלמיות המיוחדים במין האדם.",
    "en": "Every existing thing, in accordance with its natural capacity, can easily acquire its appropriate quality and perfection, no matter to what species the thing belongs. This observation is clear if we examine the various kinds of perfection peculiar to the human species.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.4:2",
    "he": "כי אנחנו נראה האנשים שהם שלמי היצירה וחזקי הטבע משיגים שלמות הבריאות בלי שום עמל ולא שום פעל, אבל הבריאות הוא נמצא מסתבך בהם בפעל תמיד. ויש אנשים שהבריאות מסתבך בהם הסתבכות חזק, אבל יצטרכו לעשות אי זה פעל או אי זה טיול כדי שיתקיים בהם הבריאות. ויש אנשים שהבריאות אינו מסתבך בהם הסתבכות חזק, ויצטרכו לעשות פעולות רבות והשתדלות חזק כדי שיתקיים בהם הבריאות, ואבל עם ההשתדלות החזק כבר יגיע בהם הבריאות השלם, ויש אנשים שהם רעי המזג כל כך, שאף אם ישתדלו כל השתדלות שבעולם אי אפשר להם שישיגו הבריאות השלם, ואבל כבר ישיגו דבר מתדמה אל הבריאות בפעל אחד בלבד או בפעולות מעטות, וזה כי כבר ישיגו שיתקיימו עם רוע מזגם בפעולות מעטות בענין שלא יתוסף החולי בהם לא זולת זה. וכן ימצא זה הענין מהתחלפות המדרגות בשלמות החכמה או בשלמות העושר, כי יש מי שיקנה החכמה או העושר בעמל מועט, ויש מי שיקנה אותם בעמל גדול, ויש מי שלא יקנה אותם עם כל עמל שבעולם, אבל כבר ישיג עם העמל מדרגה מה בהם.",
    "en": "We observe that individuals properly formed and of strong constitution acquire good health without effort or work. Health is always theirs. There are others who have good health as an intimate quality, but they must do something, engage in exercise or take walks, to maintain their health. There are others again of whose constitution health is not so intimate a quality, and who must take great pains and make special efforts to maintain their health, but if they try hard, they achieve perfect health. There are others again whose constitution is so poor that they may try ever so hard and yet can not acquire perfect health, but with slight effort they acquire something like health, i. e. they prevent their illness from increasing. The same thing applies to wisdom or wealth. Some acquire wisdom or wealth with little effort, some only after great toil, some can not acquire it with all the labor in the world, but only a certain degree of wisdom or wealth.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.4:3",
    "he": "ועל זה הדרך ימצא הענין בכל הנמצאים בשלמות המיוחד בכל אחד מהם כפי טבעו, וזה כי הסבה הראשונה, להיותה מספקת בעצמה אל שימצא בה תמיד בפעל השלמות אשר נתיחד בה כפי מדרגתה, לא תצטרך לעשות שום פעל לא בעצמה ולא בזולתה כדי שתקנה על ידו שום שלמות. והשכלים הנבדלים, להיותם נקיים מחומר, ימצא בהם השלמות אשר נתיחד בהם כפי טבעם בפעל תמיד, ולא יצטרכו לעשות שום פעל בעצמם כדי שישיגו שלמותם אלא ההנעה שיניעו אל זולתם, רצוני לגלגלים. ואולם הגלגלים, עם היותם בעלי נפש משכלת כפי הסכמת כל החכמים, הנה להיותם בעלי חומר לא הספיק להם לקנות השלמות המיוחד בהם כפי טבעם אם לא כשיעשו הם איזה פעל בעצמם, וזה הפעל הוא התנועה, כי בפעל ההתנועעות בכלל תשיג נפשם המשכלת שלמותה, כי להיות משכנה בגוף תצטרך אל פעל גופיי כדי שתשיג השלמות שנתיחד בה כפי טבעה. ועם כל זה כבר יתחלפו הגלגלים קצתם מקצתם בפעל ההוא, כי מה שהוא מהגלגלים יותר נכבד ויותר שלם במעלה, כמו הגלגל היומיי, יספיק לו פעל אחד פשוט בלבד להשגת המעלה שנתייחד בה כפי טבעו, והפעל הזה היא התנועה היומית שהיא תנועה אחת פשוטה, וגלגל הכוכבים להיותו רחוק מהמעלה ומקנית השלמות מן הגלגל היומיי, לא תספיק לו תנועה אחת בלבד, והצטרך אל שתי תנועות, שהן התנועה היומית והתנועה המיוחדת לו, ושאר הגלגלים כל אחד ואחד כפי רחקו מהמעלה יצטרך רבוי פעולות כדי שישיג שלמותו המיוחד לו, ובעבור זה נמצאו הגלגלים מתחלפי התנועות, ונמצאו לאחד מהן רבוי תנועות יותר מלאחר כפי רחוקו מהשגת השלמות, עד שנמצא קצת כוכבי לכת וביחוד הירח ימצאו לו תנועות רבות מתחלפות, וזה כי לרוב רחוקה מהמעלה הצטרך אליה רבוי פעולות יותר מלשאר הגלגלים, כדי שעל ידי רבוי התנועות תקנה הירח השלמות אשר נתיחדה בו כפי טבעה, וזה דבר הסכים עליו הפילוסוף בכלל הג׳ מהמאמר השני מספר השמים והעולם.",
    "en": "The same thing holds of every thing in relation to its appropriate perfection. The First Cause, being sufficient in itself for maintaining in actu its own proper perfection, needs no act of its own or of another to acquire any perfection. The Separate Intelligences, being free from matter, always have the perfection which is proper to them, and need no act of their own to acquire their perfection, except the act of causing others to move, viz. the spheres. The spheres, on the other hand, though they have intelligent souls, as all wise men agree, yet since they have matter, can not acquire the perfection appropriate to their nature except by doing something in their own person, namely move. The act of motion confers upon their intellectual soul its perfection. For as the soul resides in a body it requires a corporeal act to attain the perfection appropriate to its nature. And yet the spheres differ from one another in this act. The noblest and most perfect of the spheres, the diurnal sphere, needs only one simple act to attain the perfection appropriate to its nature, namely the diurnal motion, which is one simple motion. The sphere of the fixed stars, being further away from nobility and perfection than the diurnal sphere, must have two motions, the diurnal motion and its own proper motion. Of the other spheres, every one needs more acts to attain its proper perfection according as it is farther from nobility. This is why the spheres have different motions, one having more motions than another according as it is farther from the attainment of its perfection. Thus we find that some of the planets and especially the moon have many different motions. For by reason of the moon’s distance from nobility it needs more acts than the other spheres, so that through the many motions the moon may acquire the perfection appropriate to its nature. The Philosopher agrees with this view in the third Summa of the second book of the treatise. De Caelo et Mundo.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.4:4",
    "he": "וזה ממה שיורה כי אין שום בעל חומר משיג שלמותו המיוחד לנפשו כפי טבעו זולתי בעשית פעולות גשמיות נגמרות על ידי הגשם. ולזה יהיה מהכרח הגלגלים שיתנועעו, כדי שישיגו שלמותם המיוחד לנפשותיהם מהיותם כח בגוף, ויתחייב מזה כי האדם להיותו בעל חומר יותר עב ויותר עכור מחומר הגלגלים, שיצטרך בהכרח אל רבוי הפעולות יותר מהם, כדי שעל ידי רבוי הפעולות יושג השלמות שנתיחד בו כפי טבעו שהוא שלמות נפשו המשכלת, שאם היה אפשר שישיגהו בהשכלה לבד בזולת הפעולות, כל שכן שיהיו יותר ראויים בזה הגלגלים, ולא היו צריכין להתנועע ולעשות פעל גופיי לקנות שלמותם, אלא שאי אפשר לשום בעל חומר להשיג שום שלמות בזולת פעל גופיי.",
    "en": "This shows that no material being can attain the perfection appropriate to its nature except by doing corporeal acts which are completed by the body. Therefore the spheres must move in order that they may attain the perfection which is appropriate to their souls, since they are powers residing in bodies. It follows also that man who is a material being and whose matter is thicker and coarser than the matter of the spheres, must necessarily have more activities than the spheres, in order that by the multiplicity of acts he may attain the perfection appropriate to his nature, viz. the perfection of his intellectual soul. For if it were possible for man to attain this through intellectual contemplation alone without any practical activity, the spheres could accomplish this even more easily and would not have to move and do corporeal acts to acquire perfection. The fact is, however, that no material being can acquire any perfection without a corporeal act.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.4:5",
    "he": "ואולם הבעלי חיים הבלתי מדברים להיותם רחוקים יותר מאד מהמעלה המיוחדת לבעלי הנפש, ולא היה אפשר להם כפי טבעם לקנות הקיום האישיי להיותם נעדרי השכל, הושם להם מין מה מהקיום דומה אל קיום שאר בעלי הנפש, והוא הקיום המיניי, ויושג זה בפעל אחד בלבד או בפעולות מעטות, להיות השלמות ההוא רחוק מאד מהשלמות אשר בשאר בעלי הנפש שהוא ההשארות האישיי, ואבל האדם למה שהיה אפשר לו הקיום באיש מצד נפשו המשכלת כמו שהוא בגלגלים, והיה רחוק מאד ממדרגתם, הושמו לו רבוי הפעולות המתחלפות, כדי שעל ידי רבוי הפעולות יתקן מה שחסר לו, וישיג מדרגה ממין המדרגה שישיגוה הגלגלים בפעולה אחת או בפעולות מעטות.",
    "en": "As for the irrational animals, they are far removed from the degree of the beings endowed with souls, and can not, by reason of their nature, attain individual immortality because they are devoid of reason. They were given, therefore, a mode of immortality which bears some similarity to the immortality of the other beings who have souls, namely immortality of the species. This immortality can be attained through one act or a few, because this perfection is far from the perfection of the other beings, who are endowed with souls, viz. individual immortality. But in the case of man, since he has the capacity of individual immortality by reason of his rational soul, like the spheres, but is far removed from the degree of the latter, he was given a great variety of acts, through which he may correct his deficiencies and attain the same kind of degree which the spheres attain with one or a few acts.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.4:6",
    "he": "והוא מבואר שאין כל הפעולות נותנות שלמות אל הנפש אלא אותן שהן כפי מה שראוי, גם אי אפשר שיהיו הפעולות ההן נותנות שלמות אל הנפש מצד היותן פעולות גשמיות בלבד, שאם כן היו כל הגשמים שהם בעלי נפש חיונית משיגים השלמות ההוא, ולהיות האדם בעל חומר אי אפשר שישיג השלמות האנושי מצד ההשכלה בלבד בזולת מעשה כמו שבארנו זה מהגלגלים, כי להיותם בעלי חומר חוייב שימצא להם פעל מה גשמי שהוא התנועה, כדי שעל ידי הפעל ההוא ישיגו השלמות הנפשיי שנתיחד בהם כפי טבעם.",
    "en": "It is clear that not all acts give perfection to the soul, but only those which are proper. Moreover those acts do not give perfection to the soul in so far as they are purely corporeal. For in that case all corporeal beings endowed with an animal soul would attain that perfection. On the other hand, man, being a material being, can not attain human perfection through intellectual contemplation alone without practical activity, as we explained in reference to the spheres that, being possessed of matter, they must have a corporeal form of activity, such as motion, through which activity they may attain the spiritual perfection appropriate to their nature.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.4:7",
    "he": "ולזה יתחייב שיהיה הדבר הנותן השלמות לכל בעל חומר ובעל נפש משכלת ענין מורכב מפעל גופיי והשכלה נפשיית, כי הפעולה המעשיית לא תתן השלמות מצד היותה פעל גופיי בלבד, אבל מצד ההשכלה הנפשיית שיושכל בעשייתה כמו שבארנו. והפעל הנעשה על זה התואר, שהוא מורכב מפעולה גופיית והשכלה נפשיית, הוא הנותן שלמות בנפש, והן הפעולות שאמרנו שהן נמשכות אחר צורתו השכלית ומושפעות ממנה, לא השכלת המושכלות בלבד, כמו שחשבו בו הנמשכים אחרי הפילוסוף:",
    "en": "It follows therefore that the thing which gives perfection to a being having matter as well as an intellectual soul, must be something composed of a corporeal activity and an intellectual contemplation. The practical activity does not give perfection by virtue of its being corporeal merely, but by reason of the intellectual comprehension which is involved in the act, as we have explained. The act which is done in such a way, namely that it is a composite of a corporeal act and an intellectual conception, is the one that gives perfection to the soul. These are the activities we mentioned before, which follow man’s rational form and issue from it, not the mere understanding of intellectual conceptions, as those who follow the Philosopher think.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.5:1",
    "he": "ההשכלה הנפשית שאמרנו שתתן השלמות הנפשי בהיותה מתחברת אל הפעולות איננה השגת המושכלות, אבל היא שיכוין העושה הפעולה הגופיית ההיא לעבוד השם בעשייתה, וזה כשיעשה אותה בכונה לעשות הטוב והישר בעיני השם, לא להנאת עצמו ולא לכונה אחרת כלל.",
    "en": "We spoke of intellectual conception as giving perfection to the soul when combined with practical activity. This intellectual conception does not mean the understanding of intellectual concepts, but the intention to serve God as the purpose of doing the physical act. In other words, he must do whatever he does with the intention of pleasing God and not for his own pleasure or any other purpose.",
    "category": "Philosophy"
  },
  {
    "ref": "Sefer HaIkkarim, Maamar 3.5:2",
    "he": "וזה דבר ילקח עליו ראיה מן הגלגלים שהם בעלי גוף ונפש משכלת כמו שהוא מין האדם, ושלמותם הוא מושג להם מצד היותם מתנועעים תמיד בפעל להשלים רצון השם שגזר עליהם להתנועע כדי שיתקיים המציאות, כמו שבאר זה המשורר כשהיה מדבר על השבח שראוי שישבחו הבריות את השם על החסד והטוב שגמל להם, והתחיל מנפש האדם ואמר ברכי נפשי את ה׳ ואל תשכחי כל גמוליו, ואחר כך כשדבר על הכוכבים והמזלות, אמר עליהם ברכו ה׳ כל צבאיו משרתיו עושי רצונו, כלומר שתכלית כונתם בתנועתם אינו לשום תכלית אחר כי אם לעשות רצונו, וזהו תכלית שלמות העבודה שאפשר שיעבוד שום נמצא את השם יתברך, כי גם בשכלים הנבדלים באר הכתוב כי כונתם בהניעם הגלגלים אינה רק לקיים גזרת השם ודברו שגזר עליהם להניעם לא זולת זה, אמר הכתוב ברכו ה׳ מלאכיו גבורי כח עושי דברו לשמוע בקול דברו, קרא למלאכים שהם השכלים הנבדלים גבורי כח, להיותם מניעים הגלגלים תמיד בכח גדול וביד חזקה, ואמר שבהנעה הזאת אינם מתכונים לשום תכלית אחר כי אם לעשות דבר השם וגזרתו שגזר עליהם להניעם, וזהו לשמוע בקול דברו, כלומר הם מניעים אותם להיותם נשמעים לקול דברו, שהוא התכלית היותר גדול שאפשר להם שישיגו, ואינם מניעים אותם לקבל שום פרס ולא להשיג שום תכלית אחר, כמו שראיתי מי שפירש כי לשמוע בקול דברו רוצה לומר שהם מניעים הגלגלים כדי שישמעו יותר דבר השם, כלומר כדי להשיג שלמות יותר מהמושג להם, כי ידמו שבזה יושפע להם שפע יותר גדול וישיגו מדרגה יותר גדולה.",
    "en": "We can take an example concerning this from the spheres. They have bodies and rational souls like man, and attain their perfection by continuous motion in order to carry out the will of God who commanded them to move in order to maintain the natural universe. The Psalmist makes this clear when he speaks of the duty of the creatures to praise God for the kindness He has bestowed upon them. He begins with the soul of man, “Bless the Lord, O my soul, and forget not all His benefits.” Then, speaking of the stars and the constellations, he says, “Bless the Lord, all ye His hosts, Ye ministers of His, that do His pleasure.” The meaning is that the sole purpose of their motions is to do God’s will, and nothing else. This is the most perfect service any creature can give to God. For even in reference to the Separate Intelligences the Bible makes it clear that in moving the spheres their only purpose is to carry out God’s decree, who commanded them to cause those motions, and nothing else, as we read, “Bless the Lord, ye angels of His, ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word.” He calls the angels, who are the Separate Intelligences, “mighty in strength,” because they move the spheres continually with great force. Then he adds that in causing this motion they have no other purpose except to do God’s bidding, who commanded them to cause the motions. This is signified by the expression, “hearkening unto the voice of His word”—they move the spheres because they are obedient to God’s word, the greatest object they can achieve, and not in order to receive reward or for any other purpose. I have seen an explanation given of the expression, “hearkening unto the voice of His word,” that they move the spheres in order that they may hear better the word of God, i. e. in order to attain a greater perfection than they otherwise would, for they think that in this way they will get more influence and reach a higher degree.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:1",
    "he": "פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק שֹׁמֵר אֱמֻנִים (ישעיהו כו,ב)",
    "en": "“Open ye the gates, that the righteous nation which keepeth the truth may enter in.”—(Isa. 26:2.)",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:2",
    "he": "המונחים צלם ודמותמשמעות שגויה של המונח צלם1 צלם ודמות. אנשים חשבו ש\"צלם\" בעברית מורה על תבניתו ומתארו של דבר. דבר זה הביא להגשמה גמורה, בגלל הפסוק \"נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ\" (בראשית א,כו). הם חשבו שהאל הוא בצורת אדם, כלומר בתבניתו ובמתארו, והדבר הוביל אותם להגשמה גמורה. על כן הם האמינו בה, וסברו שאם ייטשו את האמונה הזו הם יכחישו את הכתוב, ואף ישללו את קיומו של האל אם אין לו גוף בעל פנים ויד הדומים לאלה שלהם בתבנית ובמתאר; אלא שהם מדמים שהוא גדול וזוהר יותר, וגם אינו עשוי מדם ומבשר. זהו שיא רוממותו של האל, לפי סברתם.",
    "en": "Some have been of opinion that by the Hebrew ẓelem, the shape and figure of a thing is to be understood, and this explanation led men to believe in the corporeality [of the Divine Being]: for they thought that the words “Let us make man in our ẓelem” (Gen. 1:26), implied that God had the form of a human being, i.e., that He had figure and shape, and that, consequently, He was corporeal. They adhered faithfully to this view, and thought that if they were to relinquish it they would in so reject the truth of the Bible: and further, if they did not conceive God as having a body possessed of face and limbs, similar to their own in appearance, they would have to deny even the existence of God. The sole difference which they admitted, was that He excelled in greatness and splendour, and that His substance was not flesh and blood. Thus far went their conception of the greatness and glory of God.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:3",
    "he": "2 מה שראוי לומר בהפרכת הגשמת האל ואישוש אחדותו האמיתית, שאינה תקפה אלא בביטול הגשמות – את ההוכחה לכל זה עוד תלמד מחיבור זה (ב,א). ההערה כאן בפרק זה אינה אלא על ביאור משמעות צלם ודמות.",
    "en": "The incorporeality of the Divine Being, and His unity, in the true sense of the word—for there is no real unity without incorporeality—will be fully proved in the course of the present treatise. (Part II., ch. i.) In this chapter it is our sole intention to explain the meaning of the words ẓelem and demut.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:4",
    "he": "משמעות מובחנת של המונח תואר והמונח צלם3 אומר כך: ה'צורה' המפורסמת בקרב ההמון, שהיא תבנית הדבר ומתארו – המונח המיוחד לה בעברית הוא \"תואר\". נאמר: \"יְפֵה תֹאַר וִיפֵה מַרְאֶה\" (בראשית לט,ו), \"מַה תָּאֳרוֹ [וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל]\" (שמואל־א כח,יד), \"כְּתֹאַר בְּנֵי הַמֶּלֶךְ\" (שופטים ח,יח). ועל הצורה המלאכותית (=הנעשית בכלי מלאכה) נאמר \"יְתָאֲרֵהוּ בַשֶּׂרֶד [...] וּבַמְּחוּגָה יְתָאֳרֵהוּ\" (ישעיהו מד,יג). המונח הזה אינו חל על האלוה יתעלה כלל, חלילה וחס.",
    "en": "I hold that the Hebrew equivalent of “form” in the ordinary acceptation of the word, viz., the figure and shape of a thing, is toär. Thus we find “[And Joseph was] beautiful in toär (‘form’), and beautiful in appearance” (Gen. 39:6): “What form (toär) is he of?” (1 Sam. 28:14): “As the form (toär) of the children of a king” (Judges 8:18). It is also applied to form produced by human labour, as “He marketh its form (toär) with a line,” “and he marketh its form (toär) with the compass” (Isa. 44:13). This term is not at all applicable to God.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:5",
    "he": "4 ואילו \"צלם\" חל על הצורה הטבעית, כלומר על העניין המגדיר את עצמותו של דבר ועושה אותו למה שהוא, והוא מהותו האמיתית באשר הוא המצוי הזה. ועניין זה (=הצלם, המגדיר את העצמות) אצל האדם, הוא מה שבאמצעותו מתבצעת ההשגה האנושית. בשל אותה השגה שכלית נאמר עליו \"בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ\" (בראשית א,כז).",
    "en": "The term ẓelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man the “form” is that constituent which gives him human perception: and on account of this intellectual perception the term ẓelem is employed in the sentences “In the ẓelem of God he created him” (Gen. 1:27).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:6",
    "he": "5 לכן נאמר \"צַלְמָם תִּבְזֶה\" (תהילים עג,כ), כי הבזיון שייך לנפש, שהיא צורת המין, לא לתבנית האברים ומתארם. וכך אומר אני שהפסלים נקראו \"צלמים\" משום שהמבוקש מהם היה העניין שייחסו להם, לא תבניתם ומתארם. וכך אומר אני לגבי \"צַלְמֵי טְחֹרֵיכֶם\" (שמואל־א ו,ה), כי המבוקש מהם היה עניין הרחקת פגע הטחורים, לא תבנית הטחורים.6 ואם הכרח הוא ש\"צַלְמֵי טְחֹרֵיכֶם\" ו\"צלמים\" נקראים כך על שם התבנית והמתאר, יהיה \"צלם\" מונח רב־משמעי או מסופק, הנאמר על צורת (=מהות) המין ועל הצורה המלאכותית וכיוצא בה מתבניות הגופים הטבעיים ומתארם.",
    "en": "It is therefore rightly said, “Thou despisest their ẓelem” (Ps. 73:20); the “contempt” can only concern the soul—the specific form of man, not the properties and shape of his body. I am also of opinion that the reason why this term is used for “idols” may be found in the circumstance that they are worshipped on account of some idea represented by them, not on account of their figure and shape. For the same reason the term is used in the expression, “the forms (ẓalme) of your emerods” (1 Sam. 6:5), for the chief object was the removal of the injury caused by the emerods, not a change of their shape. As, however, it must be admitted that the term ẓelem is employed in these two cases, viz. “the images of the emerods” and “the idols” on account of the external shape, the term ẓelem is either a homonym or a hybrid term, and would denote both the specific form and the outward shape, and similar properties relating to the dimensions and the shape of material bodies;",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:7",
    "he": "ויהיה המכוון בדבריו \"נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ\" צורת המין, שהיא ההשגה השכלית, לא התבנית והמתאר. הרי ביארנו לך את ההבדל בין \"צלם\" לבין \"תואר\", וביארנו את משמעות \"צלם\".",
    "en": "and in the phrase “Let us make man in our ẓelem” (Gen. 1:26), the term signifies “the specific form” of man, viz., his intellectual perception, and does not refer to his “figure” or “shape.” Thus we have shown the difference between ẓelem and toär, and explained the meaning of ẓelem.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:8",
    "he": "משמעות המונח דמות7 ואילו \"דמות\" הוא מונח הגזור מ\"דמה\", וגם הוא דוֹמוּת בעניין. כי דבריו \"דָּמִיתִי לִקְאַת מִדְבָּר\" (תהילים קב,ז) לא באו לומר שהוא דומה לה בכנפיה ובראשה, אלא שיְגונו דומה ליגונהּ. וכיוצא בזה \"כָּל עֵץ בְּגַן אֱלֹהִים לֹא דָמָה אֵלָיו בְּיָפְיוֹ\" (יחזקאל לא,ח) הוא דומוּת בעניין היופי. \"חֲמַת לָמוֹ כִּדְמוּת חֲמַת נָחָשׁ\" (תהילים נח,ה), \"דִּמְיֹנוֹ כְּאַרְיֵה [יִכְסוֹף לִטְרֹף]\" (תהילים יז,יב) – כולם דומוּת בעניין, לא בתבנית ובמתאר. וכיוצא בזה נאמר: \"דְּמוּת הַכִּסֵּא\" (יחזקאל א,כו), \"דְּמוּת כִּסֵּא\" (שם; שם י,א) – דומוּת בעניין הרוממות והנכבדות, לא בריבועו ובעוביו ובאורך רגליו כמו שחושבים הפתאים. וכיוצא בזה \"דְּמוּת הַחַיּוֹת\" (שם א,יג).",
    "en": "Demut is derived from the verb damah, “he is like.” This term likewise denotes agreement with regard to some abstract relation: comp. “I am like a pelican of the wilderness” (Ps. 102:7); the author does not compare himself to the pelican in point of wings and feathers, but in point of sadness.” Nor any tree in the garden of God was like unto him in beauty” (Ezek. 8); the comparison refers to the idea of beauty. “Their poison is like the poison of a serpent” (Ps. 58:5); “He is like unto a lion” (Ps. 17:12); the resemblance indicated in these passages does not refer to the figure and shape, but to some abstract idea. In the same manner is used “the likeness of the throne” (Ezek. 1:26); the comparison is made with regard to greatness and glory, not, as many believe, with regard to its square form, its breadth, or the length of its legs: this explanation applies also to the phrase “the likeness of the ḥayyot (“living creatures,” Ezek. 1:13).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.1:9",
    "he": "האדם נברא בצלם אלוהים ובדמותו8 וכיוון שהאדם התייחד בעניין מופלא מאוד שבו, שאיננו קיים בדבר מן הנמצאים מתחת לגלגל הירח, והוא ההשגה השכלית שאינה משתמשת לא בחוש ולא באברים ולא בגפיים, דימה אותה להשגת האלוה, שאינה על ידי אמצעי. אף שאין זו דומוּת באמת אלא במבט ראשון בלבד. ובשל אותו עניין, כלומר השכל האלוהי הדבק בו, נאמר על האדם שהוא בצלם אלהים ובדמותו, לא שהאל יתעלה הוא גוף כך שיהיה בעל תבנית.",
    "en": "As man’s distinction consists in a property which no other creature on earth possesses, viz., intellectual perception, in the exercise of which he does not employ his senses, nor move his hand or his foot, this perception has been compared—though only apparently, not in truth—to the Divine perception, which requires no corporeal organ. On this account, i.e., on account of the Divine intellect with which man has been endowed, he is said to have been made in the form and likeness of the Almighty, but far from it be the notion that the Supreme Being is corporeal, having a material form.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:1",
    "he": "המונחים אלוהים, האמת והטוב. החטא ועונשומשמעות המונח אלוהים1 לפני שנים הקשה לי אדם מלומד קושיה מופלאה, ראוי לעיין בקושיה ובתשובתנו לפתרונה.",
    "en": "Some years ago a learned man asked me a question of great importance; the problem and the solution which we gave in our reply deserve the closest attention.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:2",
    "he": "ולפני שאפרט את הקושיה ופתרונה אקדים שכל דובר עברית יודע שהמונח 'אלהים' משותף א) לאלוה ב) ולמלאכים ג) ולשופטים מנהיגי המדינות. וכבר ביאר אנקלוס הגר עליו השלום, ואמת מה שביאר, שבפסוק \"וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע\" (בראשית ג,ה) הכוונה למשמעות האחרונה, ותרגם: \"וּתְהוֹן כְּרַבְרְבִין\" (=ותהיו כגדולים, כנכבדים).",
    "en": "Before, however, entering upon this problem and its solution I must premise that every Hebrew knows that the term Elohim is a homonym, and denotes God, angels, judges, and the rulers of countries, and that Onkelos the proselyte explained it in the true and correct manner by taking Elohim in the sentence, “and ye shall be like Elohim” (Gen. 3:5) in the last-mentioned meaning, and rendering the sentence “and ye shall be like princes.”",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:3",
    "he": "השאלה: במה נענש אדם2 ולאחר שהקדמנו את רב־המשמעיות של המונח הזה, נחל לפרט את הקושיה.",
    "en": "Having pointed out the homonymity of the term “Elohim” we return to the question under consideration.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:4",
    "he": "אמר המקשה: ייראה מפשוטם של מקראות שהכוונה הראשונה באשר לאדם היתה שיהיה כשאר בעלי החיים, בלא שכל ובלא מחשבה ולא יבחין בין טוב לרע, וכאשר חטא (=מרה, לא ציית), הביא לו חטאו את השלמות הגדולה הזו המיוחדת לאדם, והיא שתהיה לו אותה יכולת הבחנה הנמצאת בנו, שהיא העניין הנכבד ביותר שיש לנו, והוא המגדיר את מהותנו. וזה מפליא, שהעונש על החטא הוא מתן שלמות שלא היתה לו, והיא השכל. ואין זה אלא כאמירתו של מי שאמר: בן אדם חטא והפליג ברשע, ועל כן הפך לכוכב בשמים. זו היתה כוונת הקושיה ומשמעותה, אף שלא נוסחה בלשון זה.",
    "en": "“It would at first sight,” said the objector, “appear from Scripture that man was originally intended to be perfectly equal to the rest of the animal creation, which is not endowed with intellect, reason, or power of distinguishing between good and evil: but that Adam’s disobedience to the command of God procured him that great perfection which is the peculiarity of man, viz., the power of distinguishing between good and evil-the noblest of all the faculties of our nature, the essential characteristic of the human race. It thus appears strange that the punishment for rebelliousness should be the means of elevating man to a pinnacle of perfection to which he had not attained previously. This is equivalent to saying that a certain man was rebellious and extremely wicked, wherefore his nature was changed for the better, and he was made to shine as a star in the heavens.” Such was the purport and subject of the question, though not in the exact words of the inquirer.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:5",
    "he": "התשובה: באיבוד הדעת3 שמע את תוכן תשובתנו. אמרנו: אתה המעיין בהרהורים ראשוניים ומחשבות מזדמנות, והחושב להבין ספר שהוא הַדרכת הראשונים והאחרונים בכך שיעבור עליו במקצת הזמנים שהוא פנוי בהם מן השתייה והבעילה, כמי שעובר על אחד מספרי ההיסטוריה או אחד מן השירים – התיישב בדעתך ותראה שאין הדבר כפי שהעלית בהרהוריך הראשוניים, אלא כפי שיתבאר מתוך העיון בדבר הזה. והוא שהשכל שה' השפיע על האדם, והוא שלמותו האחרונה, הוא שקיבל אדם לפני חטאו, ולגבי השכל נאמר על האדם שהוא בצלם אלהים ובדמותו (ראו בראשית א,כו-כז). ובגללו דיבר אליו (ה') וציווה אותו, כמו שנאמר: \"וַיְצַו ה' אֱלֹהִים [עַל הָאָדָם לֵאמֹר, מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ]\" (בראשית ב,טז), ואין ציווי לבהמות ולא לחסרי שכל, ובשכל מבחינים בין האמת לבין השקר, וזה היה לאדם באופן מושלם. אך המגונה והנאה הוא מן המפורסמות, לא מן המושכלות. משום שאין אומרים \"השמים כדוריים – נאה\" ו\"הארץ שטוחה – מגונה\", אלא אומרים \"אמת\" ו\"שקר\". וכך בלשוננו ייאמר על הנכון והכוזב אמת ושקר, ועל הנאה והמגונה טוב ורע, ובשכל מכיר האדם את האמת מן השקר, וכך הוא בכל הדברים המושכלים.4 וכשהיה במצבו המושלם, עם תכונותיו הטבעיות ומושכלותיו שבעבורם נאמר עליו \"וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים\" (תהילים ח,ו), לא היה לו כלל כוח העוסק במפורסמות ולא יכול היה להשיג אותם, עד שאפילו הגנאי המפורסם ביותר, גילוי הערווה, לא היה גנאי מבחינתו ולא השיג את גנותו. אך כאשר חטא ונטה אחר תאוותיו הדמיוניות והנאות חושיו הגופניים, כמו שנאמר \"כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם\" (בראשית ג,ו), נענש בכך שנשללה ממנו אותה השגה שכלית. ולכן לא ציית לציווי שבשל שכלו נצטווה בו, ונקנתה לו השגת המפורסמות ושקע בראיית דברים כמגונים וכנאים, ואז התוודע לגודל מה שאיבד והופשט ממנו ולאיזה מצב הגיע. ולכן נאמר \"וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע\" (בראשית ג,ה) ולא נאמר 'יודעי שקר ואמת' או 'משיגי שקר ואמת'. ובדברים ההכרחיים אין טוב ורע כלל אלא שקר ואמת.משמעות המונח פקח5 התבונן בנאמר: \"וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם\" (בראשית ג,ז). לא נאמר 'ותפקחנה עיני שניהם ויראו', משום שמה שראה לפני כן הוא אשר ראה לאחר מכן. לא היה כיסוי על עיניו שהוסר, אלא נוצר לו מצב אחר, שבו הוא ראה כמגונה מה שלא ראה כמגונה קודם לכן.",
    "en": "Now mark our reply, which was as follows:—“You appear to have studied the matter superficially, and nevertheless you imagine that you can understand a book which has been the guide of past and present generations, when you for a moment withdraw from your lusts and appetites, and glance over its contents as if you were reading a historical work or some poetical composition. Collect your thoughts and examine the matter carefully, for it is not to be understood as you at first sight think, but as you will find after due deliberation; namely, the intellect which was granted to man as the highest endowment, was bestowed on him before his disobedience. With reference to this gift the Bible states that “man was created in the form and likeness of God.” On account of this gift of intellect man was addressed by God, and received His commandments, as it is said: “And the Lord God commanded Adam” (Gen. 2:16)—for no commandments are given to the brute creation or to those who are devoid of understanding. Through the intellect man distinguishes between the true and the false. This faculty Adam possessed perfectly and completely. The right and the wrong are terms employed in the science of apparent truths (morals), not in that of necessary truths, as, e.g., it is not correct to say, in reference to the proposition “the heavens are spherical,” it is “good” or to declare the assertion that “the earth is flat” to be “bad”: but we say of the one it is true, of the other it is false. Similarly our language expresses the idea of true and false by the terms emet and sheker, of the morally right and the morally wrong, by tob and ra’. Thus it is the function of the intellect to discriminate between the true and the false—a distinction which is applicable to all objects of intellectual perception. When Adam was yet in a state of innocence, and was guided solely by reflection and reason—on account of which it is said: “Thou hast made him (man) little lower than the angels” (Ps. 8:6)—he was not at all able to follow or to understand the principles of apparent truths; the most manifest impropriety, viz., to appear in a state of nudity, was nothing unbecoming according to his idea: he could not comprehend why it should be so. After man’s disobedience, however, when he began to give way to desires which had their source in his imagination and to the gratification of his bodily appetites, as it is said, “And the wife saw that the tree was good for food and delightful to the eyes” (Gen. 3:6), he was punished by the loss of part of that intellectual faculty which he had previously possessed. He therefore transgressed a command with which he had been charged on the score of his reason; and having obtained a knowledge of the apparent truths, he was wholly absorbed in the study of what is proper and what improper. Then he fully understood the magnitude of the loss he had sustained, what he had forfeited, and in what situation he was thereby placed. Hence we read, “And ye shall be like elohim, knowing good and evil,” and not “knowing” or “discerning the true and the false”: while in necessary truths we can only apply the words “true and false,” not “good and evil.” Further observe the passage, “And the eyes of both were opened, and they knew they were naked” (Gen. 3:7): it is not said, “And the eyes of both were opened, and they saw”; for what the man had seen previously and what he saw after this circumstance was precisely the same: there had been no blindness which was now removed, but he received a new faculty whereby he found things wrong which previously he had not regarded as wrong.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:6",
    "he": "6 ודע שאותה מילה, כלומר \"פקח\", משמשת רק במשמעות של גילוי הבחנה, לא של התחדשות של ראייה חושית: \"וַיִּפְקַח אֱלֹהִים אֶת עֵינֶיהָ\" (בראשית כא,יט), \"אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים\" (ישעיהו לה,ה), \"פָּקוֹחַ אָזְנַיִם וְלֹא יִשְׁמָע\" (שם מב,כ), המקביל לנאמר: \"אֲשֶׁר עֵינַיִם לָהֶם לִרְאוֹת וְלֹא רָאוּ\" (יחזקאל יב,ב).",
    "en": "Besides, you must know that the Hebrew word pakaḥ used in this passage is exclusively employed in the figurative sense of receiving new sources of knowledge, not in that of regaining the sense of sight. Comp., “God opened her eyes” (Gen. 21:19). “Then shall the eyes of the blind be opened” (Isaiah 38:8). “Open ears, he heareth not” (ibid. 42:20), similar in sense to the verse, “Which have eyes to see, and see not” (Ezek. 12:2).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:7",
    "he": "מידה כנגד מידה7 ומה שאמר על אדם \"מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ\" (איוב יד,כ), פירושו וביאורו שכאשר שינה את מגמת פניו גורש, שכן \"פנים\" הוא מונח הגזור מ\"פָּנָה\", משום שהאדם מכוון את פניו אל הדבר שהוא מכוון אליו את רצונו. אמר: כאשר שינה את מגמת פניו וכיוון אל עבר דבר שהיה עליו ציווי קודם לכן שאין לכוון אליו, גורש מגן עדן. וזה הוא העונש המותאם מבחינה עיונית לחטא, מִדה כנגד מִדה, משום שהותר לו לאכול מן הדברים הטובים וליהנות במרגוע ובשלווה, וכאשר נהיה חמדן והלך אחרי הנאותיו ודמיונותיו, כמו שאמרנו, ואכל מה שנאסר עליו לאכול – נמנע ממנו הכול, והוכרח לאכול את המאכל הגרוע ביותר, שלפני כן לא ראוי היה לו כמזון, וגם זאת אחרי עמל וטורח, כמו שנאמר \"וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ [וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה]. בְּזֵעַת אַפֶּיךָ [תֹּאכַל לֶחֶם]\" (בראשית ג,יח-יט), וביאר ואמר \"וַיְשַׁלְּחֵהוּ ה' אֱלֹהִים מִגַּן עֵדֶן לַעֲבֹד אֶת הָאֲדָמָה\" (בראשית ג,כג). והשווה אותו לבהמות במזונו וברוב מצביו, כמו שאמר \"וְאָכַלְתָּ אֶת עֵשֶׂב הַשָּׂדֶה\", ונאמר בביאור פרשה זו \"אָדָם בִּיקָר בַּל יָלִין – נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ\" (תהילים מט,יג).",
    "en": "When, however, Scripture says of Adam, “He changed his face (panav) and thou sentest him forth” Job 14:20), it must be understood in the following way: On account of the change of his original aim he was sent away. For panim, the Hebrew equivalent of face, is derived from the verb panah, “he turned,” and signifies also “aim,” because man generally turns his face towards the thing he desires. In accordance with this interpretation, our text suggests that Adam, as he altered his intention and directed his thoughts to the acquisition of what he was forbidden, he was banished from Paradise: this was his punishment; it was measure for measure. At first he had the privilege of tasting pleasure and happiness, and of enjoying repose and security; but as his appetites grew stronger, and he followed his desires and impulses, (as we have already stated above), and partook of the food he was forbidden to taste, he was deprived of everything, was doomed to subsist on the meanest kind of food, such as he never tasted before, and this even only after exertion and labour, as it is said, “Thorns and thistles shall grow up for thee” (Gen. 3:18), “By the sweat of thy brow,” etc., and in explanation of this the text continues, “And the Lord God drove him from the Garden of Eden, to till the ground whence he was taken.” He was now with respect to food and many other requirements brought to the level of the lower animals: comp., “Thou shalt eat the grass of the field” (Gen. 3:18). Reflecting on his condition, the Psalmist says, “Adam unable to dwell in dignity, was brought to the level of the dumb beast” (Ps. 49:13).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.2:8",
    "he": "ישתבח בעל החפץ שתכליתו וחכמתו (של החפץ) אינם ניתנים להשגה!",
    "en": "“May the Almighty be praised, whose design and wisdom cannot be fathomed.”",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.3:1",
    "he": "המונחים תבנית ותמונהמשמעות המונח תבנית1 חושבים שמשמעות \"תמונה\" ו\"תבנית\" בלשון העברית אחת היא, ואין הדבר כן. משום ש\"תבנית\" הוא מונח הגזור מן \"בנה\", ומשמעותו מבנה הדבר ותכונתו, כלומר תבניתו, דוגמת הריבועיוּת והעיגוליוּת והמשולשוּת ושאר התבניות. נאמר: \"אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל כֵּלָיו\" (שמות כה,ט), ונאמר: \"[וּרְאֵה וַעֲשֵׂה] בְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר\" (שם,מ), \"תַּבְנִית כָּל צִפּוֹר [כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם]\" (דברים ד,יז), \"תַּבְנִית יָד\" (יחזקאל ח,ג; י,ח), \"תַּבְנִית הָאוּלָם\" (דברי הימים־א כח,יא). כל אלה – תבנית. ולכן אין העברית מחילה כלל את הביטויים הללו על תיאורים הקשורים באלוה.",
    "en": "IT might be thought that the Hebrew words temunah and tabnit have one and the same meaning, but this is not the case. Tabnit, derived from the verb banah (he built), signifies the build and construction of a thing—that is to say, its figure, whether square, round, triangular, or of any other shape. Comp. “the pattern (tabnit) of the Tabernacle and the pattern (tabnit) of all its vessels” (Exod. 25:9); “according to the pattern (tabnit) which thou wast shown upon the mount” (Exod. 25:40); “the form of any bird” (Deut. 4:17); “the form (tabnit) of a hand” (Ezek. 8:3); “the pattern (tabnit) of the porch” (1 Chron. 28:11). In all these quotations it is the shape which is referred to. Therefore the Hebrew language never employs the word tabnit in speaking of the qualities of God Almighty.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.3:2",
    "he": "שלוש משמעויות למונח תמונה2 ואילו \"תמונה\" היא מונח מסופק בעל שלוש משמעויות: א) הוא משמש במובן של צורת הדבר המושגת בחושים מחוץ לדעת (=באופן אובייקטיבי), כלומר תבניתו ומתארו, והם דבריו: \"וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל\" (דברים ד,כה), \"כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה [בְּיוֹם דִּבֶּר ה' אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ]\" (שם,טו). ב) הוא משמש במובן של הצורה המדומיינת של הפרט, הנמצאת בדמיון לאחר היעלמו מן החושים, והוא שנאמר: \"בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה [בִּנְפֹל תַּרְדֵּמָה עַל אֲנָשִׁים]\" (איוב ד,יג), וסוף הדברים: \"יַעֲמֹד וְלֹא אַכִּיר מַרְאֵהוּ, תְּמוּנָה לְנֶגֶד עֵינָי\" (שם,טז), כלומר דמיון אל מול עיניי בשנתי. ג) והוא משמש במובן של העניין האמיתי המושג בשכל, ולפי המובן השלישי הזה נאמר אצלו יתעלה \"תמונה\". נאמר: \"וּתְמֻנַת ה' יַבִּיט\" (במדבר יב,ח), משמעותו וביאורו: ואת אמיתת ה' ישיג.",
    "en": "The term temunah, on the other hand, is used in the Bible in three different senses. It signifies, first, the outlines of things which are perceived by our bodily senses, i.e., their shape and form; as, e.g., “And ye make an image the form (temunat) of some likeness” (Deut. 4:16); “for ye saw no likeness” (temunah) (Deut. 4:15). Secondly, the forms of our imagination, i.e., the impressions retained in imagination when the objects have ceased to affect our senses. In this sense it is used in the passage which begins “In thoughts from the visions of the night” (Job 4:13), and which concludes “it remained but I could not recognize its sight, only an image—temunah—was before my eyes,” i.e., an image which presented itself to my sight during sleep. Thirdly, the true form of an object, which is perceived only by the intellect: and it is in this third signification that the term is applied to God. The words “And the similitude of the Lord shall he behold” (Num. 12:8) therefore mean “he shall comprehend the true essence of the Lord.”",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.4:1",
    "he": "המונחים ראה, הביט וחזהפתיחה1 דע ששלושת הביטויים \"ראה\" ו\"הביט\" ו\"חזה\" משמשים במובן של ראיית העין, ושלושתם הושאלו להשגת השכל.",
    "en": "THE three verbs raah, hibbit, and ḥazah, which denote “he perceived with the eye,” are also used figuratively in the sense of intellectual perception.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.4:2",
    "he": "שתי משמעויות למונח ראה2 לגבי \"ראה\" הדבר ידוע בקרב ההמון. א) נאמר: \"וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה\" (בראשית כט,ב), וזו ראיית עין; ב) ונאמר \"וְלִבִּי רָאָה הַרְבֵּה חָכְמָה וָדָעַת\" (קהלת א,טז), וזו השגה שכלית.",
    "en": "As regards the first of these verbs this is well known, e.g., And he looked (va-yar) and behold a well in the field” (Gen. 29:2) here it signifies ocular perception: “yea, my heart has seen (raah) much of wisdom and of knowledge” (Eccles. 1:16); in this passage it refers to the intellectual perception.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.4:3",
    "he": "ובהשאלה הזאת כל לשון ראיה שנאמר לגבי ה' יתעלה, כגון דבריו \"רָאִיתִי אֶת ה'\" (מלכים־א כב,יט; דברי הימים־ב יח,יח), \"וַיֵּרָא אֵלָיו ה'\" (בראשית יח,א), \"וַיַּרְא אֱלֹהִים כִּי טוֹב\" (בראשית א,י ועוד), \"הַרְאֵנִי נָא אֶת כְּבֹדֶךָ\" (שמות לג,יח), \"וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל\" (שם,כד,י) – כל אלה השגה שכלית, לא ראיית עין כלל. משום שהעיניים אינן משיגות אלא גוף, וגם זה רק מכיוון אחד ורק חלק מן המקרים (=התכונות) שלו, כלומר צבע הגוף ותבניתו וכיוצא בזה, וכן הוא יתעלה אינו משיג על ידי אבר, כמו שיתבאר (א,מד; מו18,6).",
    "en": "In this figurative sense the verb is to be understood, when applied to God e.g., “I saw (raïti) the Lord” (1 Kings 22:19); “And the Lord appeared (va-yera) unto him (Gen. 18:1); “And God saw (va-yar) that it was good” (Gen. 1:10) “I beseech thee, show me (hareni) thy glory” (Exod. 33:18); “And they saw (va-yirü) the God of Israel” (Exod. 24:10). All these instances refer to intellectual perception, and by no means to perception with the eye as in its literal meaning: for, on the one hand, the eye can only perceive a corporeal object, and in connection with it certain accidents, as colour, shape, etc.: and, on the other hand, God does not perceive by means of a corporeal organ, as will be explained.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.4:4",
    "he": "שתי משמעויות למונח הביט3 וכיוצא בזה \"הביט\" א) משמש במובן של הפניית העין אל דבר: \"אַל תַּבִּיט אַחֲרֶיךָ\" (בראשית יט,יז), \"וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו\" (שם,כו), \"וְנִבַּט לָאָרֶץ\" (ישעיהו ה,ל). ב) והושאל לפניית הדעת והכוונתה לעיין בדבר כדי שתשיג אותו, והוא שנאמר: \"לֹא הִבִּיט אָוֶן בְּיַעֲקֹב\" (במדבר כג,כא), כי האָוֶן אינו נראה בעין. וכיוצא בזה דבריו: \"וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה [עַד בֹּאוֹ הָאֹהֱלָה]\" (שמות לג,ח), אמרו החכמים ז\"ל שיש בו גם המשמעות הזו, ושזו הודעה על כך שהם עקבו אחרי מעשיו ודבריו והתבוננו בהם. במשמעות זו נאמר: \"הַבֶּט נָא הַשָּׁמַיְמָה\" (בראשית טו,ה), משום שזה היה במראה הנבואה. ובהשאלה זו כל לשון הבטה שנאמר לגבי האל יתעלה: \"[כִּי יָרֵא] מֵהַבִּיט אֶל הָאֱלֹהִים\" (שמות ג,ו), \"וּתְמֻנַת ה' יַבִּיט\" (במדבר יב,ח), \"וְהַבִּיט אֶל עָמָל לֹא תוּכָל\" (חבקוק א,יג).",
    "en": "In the same manner the Hebrew hibbit signifies “he viewed with the eye; comp. “Look (tabbit) not behind thee” (Gen. 19:17); “But his wife looked (va-tabbet) back from him” (Gen. 19:26); “And if one look (ve-nibbat) unto the land” (Isa. 5:30); and figuratively, “to view and observe” with the intellect, “to contemplate” a thing till it be understood. In this sense the verb is used in passages like the following: “He hath not beheld (hibbit) iniquity in Jacob” (Num. 23:21); for “iniquity” cannot be seen with the eye. The words, “And they looked (ve-hibbitu) after Moses” (Exod. 33:8)—in addition to the literal understanding of the phrase—were explained by our Sages in a figurative sense. According to them, these words mean that the Israelites examined and criticised the actions and sayings of Moses. Compare also “Contemplate (habbet), I pray thee, the heaven” (Gen. 15:5); for this took place in a prophetic vision. This verb, when applied to God, is employed in this figurative sense; e.g., “to look (me-habbit) upon God” (Exod. 3:6) “And the similitude of the Lord shall he behold” (yabbit) (Num. 12:8); And thou canst not look (habbet) on iniquity” (Hab. 1:13).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.4:5",
    "he": "שתי משמעויות למונח חזה4 וכיוצא בזה \"חזה\" א) חל על ראיית העין: \"וְתַחַז בְּצִיּוֹן עֵינֵינוּ\" (מיכה ד,יא). ב) והושאל להשגת הלב: \"אֲשֶׁר חָזָה עַל יְהוּדָה וִירוּשָׁלִָם\" (ישעיהו א,א), \"הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה\" (בראשית טו,א). ובהשאלה זו נאמר \"וַיֶּחֱזוּ אֶת הָאֱלֹהִים\" (שמות כד,יא). דע זאת.",
    "en": "The same explanation applies to ḥazah. It denotes to view with the eye, as: “And let our eye look (ve-taḥaz) upon Zion” (Mic. 4:11); and also figuratively, to perceive mentally: “which he saw (ḥazah) concerning Judah and Jerusalem” (Isa. 1:1); “The word of the Lord came unto Abraham in a vision” (maḥazeh) (Gen. 15:1); in this sense ḥazah is used in the phrase, “Also they saw (va-yeḥezu) God” (Exod. 24:11). Note this well.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:1",
    "he": "גישה זהירה בחקירת הסודגישה זהירה למעשה בראשית ומעשה מרכבה1 כאשר החל ראש הפילוסופים (=אריסטו) לחקור ולהביא ראיות על דברים נסתרים מאוד (על השמים ב, 12), התנצל ואמר דברים שעניינם הוא שאין ראוי שהמעיין בספריו ייחס לו באשר למה שחקר חוצפה או העזה והתפרצות לדבֵּר על מה שאין לו ידיעה בו, אלא ראוי שייחס זאת לשקידה ולהשתדלות ליצור ולהשיג אמונות נכונות כפי יכולת האדם.",
    "en": "WHEN the chief of philosophers (Aristotle) was about to inquire into some very profound subjects, and to establish his theory by proofs, he commenced his treatise with an apology, and requested the reader to attribute the author’s inquiries not to presumption, vanity, egotism, or arrogance, as though he were interfering with things of which he had no knowledge, but rather to his zeal and his desire to discover and establish true doctrines, as far as lay in human power.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:2",
    "he": "2 בדומה לכך נאמר אנחנו, שראוי לאדם שלא יתפרץ אל הדבר הגדול והנכבד הזה בעיון ראשון מבלי שיאמן את עצמו במדעים ובידיעות, ויתקן את מידותיו היטב, וימית את תאוותיו ותשוקותיו הדמיוניות. רק כאשר ישיג הקדמות אמיתיות וודאיות וידע אותן, וידע את דרכי הסקת המסקנות והבאת הראיות, וידע את הדרכים להישמר מתעתועי הדעת – אז ייגש לחקירה בעניין זה. אל־לו לעצור בדעה הראשונה שתעלה בדעתו, ולא לשַלֵּח את מחשבותיו תחילה ולהשליט אותן על השגת האלוה, אלא יבוש ויעצור ויעמוד עד שיתקדם בהדרגה.",
    "en": "We take the same position, and think that a man, when he commences to speculate, ought not to embark at once on a subject so vast and important; he should previously adapt himself to the study of the several branches of science and knowledge, should most thoroughly refine his moral character and subdue his passions and desires, the offspring of his imagination; when, in addition, he has obtained a knowledge of the true fundamental propositions, a comprehension of the several methods of inference and proof, and the capacity of guarding against fallacies, then he may approach the investigation of this subject. He must, however, not decide any question by the first idea that suggests itself to his mind, or at once direct his thoughts and force them to obtain a knowledge of the Creator, but he must wait modestly and patiently, and advance step by step.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:3",
    "he": "הצלחת משה וכישלון אצילי בני ישראל3 על עניין זה נאמר: \"וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים\" (שמות ג,ו), נוסף על מה שעולה מחיצוניות הדברים, שהוא התיירא מהביט אל האור המתגלה; לא שהעיניים יכולות להשיג את האלוה, יתעלה מאוד מאוד על כל חסרון. ה' יתעלה שיבח אותו עליו השלום על כך, והאציל עליו מנעמו וטובו מה שחייב לומר עליו לבסוף: \"וּתְמֻנַת ה' יַבִּיט\" (במדבר יב,ח), והחכמים ז\"ל (בבלי ברכות ז,א) אמרו שזהו שכר על כך שהוא הסתיר פניו בתחילה מהביט אל האלהים.",
    "en": "In this sense we must understand the words “And Moses hid his face, for he was afraid to look upon God” (Exod. 3:6), though retaining also the literal meaning of the passage, that Moses was afraid to gaze at the light which appeared to his eye; but it must on no account be assumed that the Being which is exalted far above every imperfection can be perceived by the eye. This act of Moses was highly commended by God, who bestowed on him a well deserved portion of His goodness, as it is said: “And the similitude of the Lord shall he behold” (Num. 12:8). This, say our Sages, was the reward for having previously hidden his face, lest he should gaze at the Eternal. (Talm. B. Berakot Fa.)",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:4",
    "he": "4 ואילו אֲצִילֵי בְּנֵי יִשְׂרָאֵל (שמות כד,יא) התפרצו ושילחו את מחשבותיהם; הם השיגו, אך השגה שאינה שלמה, ולכן נאמר עליהם: \"וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו [כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר\"] (שם,י). לא נאמר \"וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל\" ותו לא, כי מטרת הדברים אינה אלא למתוח ביקורת על ראייתם, לא לתאר כיצד ראו. ומכיוון שאכן ביקר את צורת השגתם, שהיתה בה הגשמה, כמחויב מכך שהתפרצו לפני שהיו שלמים – הם התחייבו כליה. (משה רבנו) עליו השלום לימד עליהם זכות, ונעזבו עד שנשרפו בתבערה, ונשרפו נדב ואביהוא באהל מועד כמו שנאמר במסורת הנכונה.",
    "en": "But “the nobles of the Children of Israel” were impetuous, and allowed their thoughts to go unrestrained: what they perceived was but imperfect. Therefore it is said of them, “And they saw the God of Israel, and there was under his feet,” etc. (Exod. 24:10); and not merely, “and they saw the God of Israel”; the purpose of the whole passage is to criticize their act of seeing and not to describe it. They are blamed for the nature of their perception, which was to a certain extent corporeal—a result which necessarily followed, from the fact that they ventured too far before being perfectly prepared. They deserved to perish, but at the intercession of Moses this fate was averted by God for the time. They were afterwards burnt at Taberah, except Nadab and Abihu, who were burnt in the Tabernacle of the congregation, according to what is stated by authentic tradition. (Midr. Rabba ad locum.)",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:5",
    "he": "מסקנות ותוצאות5 ואם כך היה לגביהם, כל שכן לגבינו אנחנו הנחותים ומי שלמטה מאתנו, שראוי לו שיכוון (עצמו) ויתעסק א) בהשלמת הלימודים המכינים, ב) ורכישת ההקדמות המטהרות את ההשגה מטומאתה, שהיא הטעויות, ואז ייגש להתבונן בכבוד הקודש האלוהי, \"וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל ה' יִתְקַדָּשׁוּ, פֶּן יִפְרֹץ בָּהֶם ה'\" (שמות יט,כב). וכבר ציווה שלמה להישמר מאוד כאשר ישאף האדם להגיע לדרגה הזאת, ואמר במשל ובאזהרה: \"שְׁמֹר רַגְלְךָ כַּאֲשֶׁר תֵּלֵךְ אֶל בֵּית הָאֱלֹהִים\" (קהלת ד,יז).",
    "en": "If such was the case with them, how much more is it incumbent on us who are inferior, and on those who are below us, to persevere in perfecting our knowledge of the elements, and in rightly understanding the preliminaries which purify the mind from the defilement of error: then we may enter the holy and divine camp in order to gaze: as the Bible says, “And let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them” (Exod. 19:22). Solomon, also, has cautioned all who endeavour to attain this high degree of knowledge in the following figurative terms, “Keep thy foot when thou goest to the house of God” (Eccles. 4:17).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:6",
    "he": "6 אחזור להשלים את מה שהתחלנו לבאר, ואומר שיחד עם התקלות שחלו בהשגתם של אצילי בני ישראל, גם מעשיהם התבלבלו בשל כך, והם נטו אל הדברים הגופניים בשל השתבשות ההשגה, ולכן נאמר \"וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ\" (שמות כד,יא). אשר לסוף הפסוק (לעיל פסקה 4) \"וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר [וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר]\" (שם,י) – דבר זה עוד יתבאר בכמה מפרקי חיבור זה (א,כח; ב,כו; ג,ד).",
    "en": "I will now return to complete what I commenced to explain. The nobles of the Children of Israel, besides erring in their perception, were, through this cause, also misled in their actions: for in consequence of their confused perception, they gave way to bodily cravings. This is meant by the words, “Also they saw God and did eat and drink” (Exod. 24:11). The principal part of that passage, viz., “And there was under his feet as it were a paved work of a sapphire stone” (Exod. 24:10), will be further explained in the course of the present treatise (ch. xxviii.).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:7",
    "he": "סיכום ואפשרות למשמעות כפולה7 כל המטרה שכיוַנּו אליה היא שכל \"ראיה\" או \"חזיה\" או \"הבטה\" שנאמרה בעניין הזה היא השגה שכלית ולא ראיית עין, משום שאין הוא יתעלה מצוי שחוש הראות יכול להשיג אותו.",
    "en": "All we here intend to say is, that wherever in a similar connection any one of the three verbs mentioned above occurs, it has reference to intellectual perception, not to the sensation of sight by the eye: for God is not a being to be perceived by the eye.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.5:8",
    "he": "ואם ירצה אחד מהמתרשלים שלא להגיע לאותה דרגה שאנו שואפים להעלותו אליה, ויבין את כל הביטויים האלה שנאמרו בעניין הזה כמורים על השגות חושיות של אורות נבראים, מלאכים או אחרים, אין בזה נזק.",
    "en": "It will do no harm, however, if those who are unable to comprehend what we here endeavour to explain should refer all the words in question to sensuous perception, to seeing lights created [for the purpose], angels, or similar beings.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.6:1",
    "he": "המונחים איש ואישה, אח ואחותשלוש משמעויות1 \"איש\" ו\"אשה\" – א) מונחים שנקבעו בתחילה לגבר ולאישה. ב) לאחר מכן הושאלו לכל זכר ונקבה משאר בעלי החיים. נאמר: \"מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה, תִּקַּח לְךָ שִׁבְעָה שִׁבְעָה אִישׁ וְאִשְׁתּוֹ\" (בראשית ז,ב), כאילו אמר \"זכר ונקבה\". ג) לאחר מכן הושאל המונח \"אשה\" לכל דבר המוכן ומיועד להתחבר לדבר אחר. נאמר: \"חֲמֵשׁ הַיְרִיעֹת תִּהְיֶיןָ חֹבְרֹת אִשָּׁה אֶל אֲחֹתָהּ\" (שמות כו,ג).",
    "en": "THE two Hebrew nouns ish and ishshah were originally employed to designate the “male and female” of human beings, but were afterwards applied to the “male and female” of the other species of the animal creation. For instance, we read, “Of every clean beast thou shalt take to thee by sevens,” ish ve-ishto (Gen. 7:2), in the same sense as ish ve-ishshah, “male and female.” The term zakar u-nekebah was afterwards applied to anything designed and prepared for union with another object Thus we read, “The five curtains shall be coupled together, one (ishshah) to the other” (aḥotah) (Exod. 26:3).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.6:2",
    "he": "הרי התבאר לך שגם \"אחות\" ו\"אח\" הם רב־משמעיים על דרך ההשאלה כמו \"איש\" ו\"אשה\".",
    "en": "It will easily be seen that the Hebrew equivalents for “brother and sister” are likewise treated as homonyms, and used, in a figurative sense, like ish and ishshah.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.7:1",
    "he": "המונח ילדחמש משמעויות1 \"יָלַד\". א) מובן המילה הזו ידוע, והוא הלידה: \"וְיָלְדוּ לוֹ בָנִים\" (דברים כא,טו). ב) לאחר מכן הושאל הביטוי הזה ליצירת הדברים הטבעיים: \"בְּטֶרֶם הָרִים יֻלָּדוּ\" (תהילים צ,ב). ג) והושאל גם כן למשמעות הצמחת הארץ מה שהיא מצמיחה, בדימוי ללידה: \"[הַגֶּשֶׁם... הִרְוָה אֶת הָאָרֶץ] וְהוֹלִידָהּ וְהִצְמִיחָהּ\" (ישעיהו נה,י). ד) והושאל גם כן למאורעות המתחדשים בזמן, כאילו הם דברים שנולדו: \"כִּי לֹא תֵדַע מַה יֵּלֶד יוֹם\" (משלי כז,א).2 ה) כן הושאל המונח לחידושי המחשבות, ולדעות ולשיטות שהן מחייבות, כמו שנאמר: \"וְיָלַד שָׁקֶר\" (תהילים ז,טו). וכך נאמר: \"וּבְיַלְדֵי נָכְרִים יַשְׂפִּיקוּ\" (ישעיהו ב,ו) – (בני ישראל) מסתפקים בדעותיהם (של הגוים), כמו שאמר יונתן בן עוזיאל עליו השלום בביאור הדברים: \"וּבְנִימוֹסֵי עַמְמַיָּא אָזְלִין\" (=ובחוקות הגויים הם הולכים).",
    "en": "IT is well known that the verb yalad means “to bear,” “they have born (ve-yaledu) him children” (Deut. 21:15). The word was next used in a figurative sense with reference to various objects in nature, meaning, “to create,” e.g. “before the mountains were created” (yulladu) (Ps. 90:2); also, “to produce,” in reference to that which the earth causes to come forth as if by birth, e.g., “He will cause her to bear (holidah) and bring forth” (Isa. 4:10). The verb further denotes, “to bring forth,” said of changes in the process of time, as though they were things which were born, e.g., “for thou knowest not what a day may bring forth” (yeled) (Prov. 27:1). Another figurative use of the word is its application to the formation of thoughts and ideas, or of opinions resulting from them: comp. “and brought forth (ve-yalad) falsehood” (Ps. 7:14); also, “and they please themselves in the children (yalde) of strangers” (Isa. 2:6), i.e., “they delight in the opinions of strangers.” Jonathan the son of Uzziel paraphrases this passage, “they walk in the customs of other nations.”",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.7:2",
    "he": "בהתאם למשמעות הזו, מי שלימד אדם דבר־מה והקנה לו דעה, הוא כאילו הוליד את האיש ההוא באשר הוא בעליה של אותה דעה. ולפי המשמעות הזו נקראו תלמידי הנביאים \"בני הנביאים\", כמו שנבאר לגבי רב־משמעיות המונח \"בן\".",
    "en": "A man who has instructed another in any subject, and has improved his knowledge, may in like manner be regarded as the parent of the person taught, because he is the author of that knowledge: and thus the pupils of the prophets are called “sons of the prophets,” as I shall explain when treating of the homonymity of ben (son).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.7:3",
    "he": "ללדת אדם, לממש את הצלם3 בהשאלה הזו נאמר לגבי אדם: \"וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה, וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ [וַיִּקְרָא אֶת שְׁמוֹ שֵׁת]\" (בראשית ה,ג). כבר הסברנו לך (א,א) מה משמעות צלם אדם ודמותו. נמצא כי כל אלה שנולדו לו לפני כן לא השיגו את הצורה האנושית באמת, שהיא צלם אדם ודמותו שנאמר עליה \"בצלם אלהים ובדמותו\". ואילו שת, כיוון שלימד אותו (אדם הראשון) ונטע בו בינה והרי נשלם בשלמות האנושית, נאמר עליו: \"וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ\" (בראשית ה,ג)ללדת שד, חיקוי אדם4 יודע אתה שכל מי שלא השיג אותה צורה שביארנו את עניינה, אינו אדם אלא בעל חיים בעל תבנית אדם ומתארו, אלא שיש לו יכולת לגרום מיני נזק ולחולל רעות, יכולת שאין לשאר בעלי החיים. כי כושר החשיבה ושיקול הדעת שהיו לו ונועדו להשגת השלמות שאליה אין הוא מגיע, משתמש הוא בהם לצורך תחבולות שונות הגורמות לרעות ולהולדת נזקים. והרי הוא כמו דבר הדומה לאדם או מחקה אותו. וכך היו ילדי אדם הקודמים לשת. אמרו במדרש: \"כל אותן מאה ושלשים שנה שהיה אדם נזוף בהן, היה מוליד רוחות\", כלומר שדים. וכאשר נעשה רצוי (לפני ה') הוליד את הדומה לו, כלומר בדמותו כצלמו. וזהו שנאמר: \"וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה, וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ\" (שם).",
    "en": "In this figurative sense, the verb yalad (to bear) is employed when it is said of Adam, “And Adam lived an hundred and thirty years, and begat (va-yoled) a son in his own likeness, in his form” (Gen. 5:3). As regards the words, “the form of Adam, and his likeness,” we have already stated (ch. i.) their meaning. Those sons of Adam who were born before that time were not human in the true sense of the word, they had not “the form of man.” With reference to Seth who had been instructed, enlightened and brought to human perfection, it could rightly be said, “he (Adam) begat a son in his likeness, in his form.” It is acknowledged that a man who does not possess this “form” (the nature of which has just been explained) is not human, but a mere animal in human shape and form. Yet such a creature has the power of causing harm and injury, a power which does not belong to other creatures. For those gifts of intelligence and judgment with which he has been endowed for the purpose of acquiring perfection, but which he has failed to apply to their proper aim, are used by him for wicked and mischievous ends; he begets evil things, as though he merely resembled man, or simulated his outward appearance. Such was the condition of those sons of Adam who preceded Seth. In reference to this subject the Midrash says: “During the 130 years when Adam was under rebuke he begat spirits,” i.e., demons; when, however, he was again restored to divine favour “he begat in his likeness, in his form.” This is the sense of the passage, “Adam lived one hundred and thirty years, and he begat in his likeness, in his form” (Gen. 5:3).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.8:1",
    "he": "המונח מקוםשתי משמעויות1 \"מקום\". א) קביעתו העיקרית של מונח זה היא למקום – מיוחד, וכללי. ב) לאחר מכן הורחבה משמעותו בלשון והפך למונח לדרגת האדם ומעלתו, כלומר לשלמותו בנושא מסוים, כך שאומרים \"פלוני בִּמְקוֹם פלוני\" בנושא פלוני. יודע אתה כמה רבות משתמשים בכך דוברי השפה, בדבריהם \"ממלא מקום אבותיו\" (בבלי שבת נא,א ועוד) (=הגיע לדרגת אבותיו), \"והיה ממלא מקום אבותיו בחכמה או ביראה\" (בבלי כתובות קג,ב ועוד; וכן משנה תורה, מלכים א,ז), ובדבריהם \"ועדיין מחלוקת במקומה עומדת\" (משנה מקוות ד,א), כלומר במעמדה (=ולא נפתרה). על פי אופן ההשאלה הזה נאמר \"בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ\" (יחזקאל ג,יב), כלומר לפי דרגתו וגודל חלקו במציאות. וכן כל אזכור של \"מקום\" שנאמר לגבי ה' אין הכוונה בו אלא לדרגת מציאותו יתעלה, שאין שווה לה ולא דומה לה, כמו שיוכח בהמשך (א,נו; ב,א).",
    "en": "ORIGINALLY the Hebrew term makom (place) applied both to a particular spot and to space in general subsequently it received a wider signification and denoted “position,” or “degree,” as regards the perfection of man in certain things. We say, e.g., this man occupies a certain place in such and such a subject. In this sense this term, as is well known, is frequently used by authors, e.g., “He fills his ancestors’ place (makom) in point of wisdom and piety”; “the dispute still remains in its place” (makom), i.e., in statu quo [ante]. In the verse, “Blessed be the glory of the Lord from His place” (mekomo) (Ezek. 3:12), makom has this figurative meaning, and the verse may be paraphrased “Blessed be the Lord according to the exalted nature of His existence,” and wherever makom is applied to God, it expresses the same idea, namely, the distinguished position of His existence, to which nothing is equal or comparable, as will be shown below (chap. lvi.).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.8:2",
    "he": "המונחים הם מפתחות לחכמה ולא מילון2 דע שכל מונח שאנו מבארים לך בחיבור זה את רב־המשמעיות שלו, אין המטרה בכך להעיר על מה שנזכיר באותו פרק בלבד, אלא אנו פותחים בכך שער ומעירים לך על משמעויות המונח הזה המועילות לפי מטרתנו, לא לפי מטרותיו של העוסק (או: המדבר) בשפתם של בעלי לשון מסוימת. ואתה תתבונן בספרי הנבואה ובחיבורים אחרים של אנשי החכמה ותבחן את כל המונחים שהם משתמשים בהם, ותבין כל מונח רב־משמעי במשמעות המתאימה לו לפי אותה אמירה. דברינו אלה, אם כן, הם מפתח לחיבור זה ולאחרים.",
    "en": "It should be observed that when we treat in this work of any homonym, we do not desire you to confine yourself to that which is stated in that particular chapter; but we open for you a portal and direct your attention to those significations of the word which are suited to our purpose, though they may not be complete from a philological point of view. You should examine the prophetical books and other works composed by men of science, notice the meaning of every word which occurs in them, and take homonyms in that sense which is in harmony with the context. What I say in a particular passage is a key for the comprehension of all similar passages.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 1.8:3",
    "he": "מקום – דוגמא לכפל משמעות3 דוגמה לכך: מה שביארנו כאן לגבי משמעות המילה \"מקום\" בפסוק \"בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ\" (שם), שאתה תדע שאותה משמעות עצמה היא משמעות \"מקום\" בפסוק \"[וַיֹּאמֶר ה'] הִנֵּה מָקוֹם אִתִּי [וְנִצַּבְתָּ עַל הַצּוּר]\" (שמות לג,כא) – דרגת עיון והתבוננות השכל, לא התבוננות העין. זאת בנוסף למקום בהר שנרמז אליו (במילים אלה), שבו היתה ההתבודדות והשגת השלמות.",
    "en": "For example, we have explained here makom in the sentence “Blessed be the glory of the Lord from His place” (mekomo); but you must understand that the word makom has the same signification in the passage “Behold, a place (makom) is with me” (Exod. 33:21), viz., a certain degree of contemplation and intellectual intuition (not of ocular inspection), in addition to its literal meaning “a place,” viz., the mountain which was pointed out to Moses for seclusion and for the attainment of perfection.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:1",
    "he": "הוכחות למציאות אל אחד שאינו גוףעיון א: הוכחה מחקירת מקור התנועות בעולם1 על פי ההנחה העשרים וחמש נובע שיש מניע, שהוא אשר הניע את חומר (העולם) המתהווה והכלה הזה (התת ירחי) עד שקיבל צורה. כאשר נחקור מה הניע את המניע הקרוב הזה, יתחייב בהכרח שיש לו מניע אחר, ממינו או לא ממינו. כי התנועה קיימת בארבע קטגוריות, והן יכולות להיקרא באופן כללי \"תנועה\", כמו שציינו בהנחה הרביעית; ודבר זה אינו נמשך עד אינסוף, כמו שציינו בהנחה השלישית. אנו מוצאים אם כן שכל תנועה מגיעה בסופו של דבר אל תנועת הגרם (השמימי) החמישי ועוצרת שם, ומאותה תנועה מסתעף ומשתלשל כל מניע ומכין (את החומר לקבל צורה) בכל העולם השפל.כל תנועה מקורה בגלגל2 הגלגל נע תנועת העתקה, שהיא התנועה הקדומה ביותר, כמו שצוין בהנחה הארבע עשרה. וכן כל תנועת העתקה מגיעה גם היא לבסוף אל תנועת הגלגל. הרי זה כאילו אמרת: האבן הזאת שנעה, הניע אותה המקל; ואת המקל הניעה היד; ואת היד הניעו הגידים; ואת הגידים הניעו השרירים; ואת השרירים הניעו העצבים; ואת העצבים הניע החום הטבעי; ואת החום הטבעי הניעה הצורה שבו, שהיא ללא ספק המניע הראשון. מה שחייב את המניע הזה להניע הוא למשל מחשבה, שהאבן הזו תגיע על ידי הכאתה במקל אל אשנב כדי לסתום אותו כך שלא תיכנס דרכו הרוח הנושבת. ומה שהניע את הרוח הזאת וגרם לנשיבתה הוא תנועת הגלגל. וכך תמצא שכל סיבה להתהוות ולכיליון מגיעה בסופו של דבר אל תנועת הגלגל.",
    "en": "ACCORDING to Proposition XXV., a moving agent must exist which has moved the substance of all existing transient things and enabled it to receive Form. The cause of the motion of that agent is found in the existence of another motor of the same or of a different class, the term “motion,” in a general sense, being common to four categories (Prop. IV.). This series of motions is not infinite (Prop. III.); we find that it can only be continued till the motion of the fifth element is arrived at, and then it ends. The motion of the fifth element is the source of every force that moves and prepares any substance on earth for its combination with a certain form, and is connected with that force by a chain of intermediate motions. The celestial sphere [or the fifth element) performs the act of locomotion which is the first of the several kinds of motion (Prop. XIV.), and all locomotion is found to be the indirect effect of the motion of this sphere; e.g., a stone is set in motion by a stick, the stick by a man’s hand, the hand by the sinews, the sinews by the muscles, the muscles by the nerves, the nerves by the natural heat of the body, and the heat of the body by its form. This is undoubtedly the immediate motive cause, but the action of this immediate cause is due to a certain design, e.g., to bring a stone into a hole by striking against it with a stick in order to prevent the draught from coming through the crevice. The motion of the air that causes the draught is the effect of the motion of the celestial sphere. Similarly it may be shown that the ultimate cause of all genesis and destruction can be traced to the motion of the sphere.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:2",
    "he": "בחינת אופיו של מניע הגלגל – המניע הראשון3 כיוון שהגענו בסופו של דבר אל הגלגל הנע הזה, מתחייב שיהיה לו מניע, לפי מה שנאמר בהנחה השבע עשרה. המניע שלו נמצא בהכרח או בתוכו או מחוצה לו, וזו חלוקה הכרחית: חיצוני) אם הוא מחוצה לו – הוא בהכרח א) או גוף, ב) או שאינו גוף, ואז אין אומרים עליו שהוא מחוצה לו אלא שהוא נבדל ממנו, כי על מה שאינו גוף אין אומרים שהוא מחוץ לגוף אלא בהשאלה. פנימי) ואם המניע אותו, כלומר מניע הגלגל, נמצא בתוכו – הרי אחת משתיים: ג) או שהמניע אותו הוא כוח המתפשט בכל גופו ומתחלק כשהוא מתחלק, כמו החום באש; ד) או שיש בו כוח שאינו מתחלק, כמו הנפש והשכל, כמו שנאמר בהנחה העשירית. מסקנה) נמצא שאין מנוס בהכרח מכך שמניע הגלגל יהיה אחד מארבעת אלה: א) או גוף אחר מחוצה לו; ב) או נבדל; ג) או כוח המתפשט בו; ד) או כוח שאינו מתחלק.",
    "en": "But the motion of the sphere must likewise have been effected by an agent (Prop. XVII.) residing either without the sphere or within it; a third case being impossible. In the first case, if the motor is without the sphere, it must either be corporeal or incorporeal: if incorporeal, it cannot be said that the agent is without the sphere; it can only be described as separate from it; because an incorporeal object can only be said metaphorically to reside without a certain corporeal object. In the second case, if the agent resides within the sphere, it must be either a force distributed throughout the whole sphere so that each part of the sphere includes a part of the force, as is the case with the heat of fire; or it is an indivisible force, e.g., the soul and the intellect (Props. X. and XI.). The agent which sets the sphere in motion must consequently be one of the following four things: a corporeal object without the sphere; an incorporeal object separate from it; a force spread throughout the whole of the sphere; or an indivisible force [within the sphere].",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:3",
    "he": "4א) אשר ל(אפשרות ה)ראשונה, שמניע הגלגל הוא גוף אחר מחוצה לו – דבר זה בלתי אפשרי, כמו שאתאר: כי מכיוון שהוא גוף, הרי הוא נע כאשר הוא מניע, כמו שצוין בהנחה התשיעית. ומכיוון שהגוף השישי הזה (=המניע את החמישי) גם הוא נע כאשר הוא מניע, נובע מכך שגוף שביעי מניע אותו, וגם הוא נע, ואם כן מתחייב שיהיו אינסוף גופים ורק אז ינוע הגלגל, ודבר זה בלתי אפשרי, כמו שנאמר בהנחה השנייה.",
    "en": "The first case, viz., that the moving agent of the sphere is a corporeal object without the sphere, is impossible, as will be explained. Since the moving agent is corporeal, it must itself move while setting another object in motion (Prop. IX.), and as the sixth element would likewise move when imparting motion to another body, it would be set in motion by a seventh element, which must also move. An infinite number of bodies would thus be required before the sphere could be set in motion. This is contrary to Proposition II.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:4",
    "he": "5ג) אשר לאפשרות השלישית, שמניע הגלגל הוא כוח המתפשט בו – גם היא בלתי אפשרית, כמו שאתאר. כי הגלגל הוא גוף, ואם כן הוא בהכרח סופי, כמו שנאמר בהנחה הראשונה. אם כן כוחו סופי, כמו שצוין בהנחה השתים עשרה, והוא מתחלק כשהוא מתחלק, כמו שצוין בהנחה האחת עשרה. על כן אין הוא יכול להניע עד אינסוף כמו שהנחנו בהנחה העשרים ושש.",
    "en": "The third case, viz., that the moving object be a force distributed throughout the whole body, is likewise impossible. For the sphere is corporeal, and must therefore be finite (Prop. I.); also the force it contains must be finite (Prop. XII.), since each part of the sphere contains part of the force (Prop. XI.): the latter can consequently not produce an infinite motion, such as we assumed according to Proposition XXVI., which we admitted for the present.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:5",
    "he": "6ד) אשר לאפשרות הרביעית, שמניע הגלגל הוא כוח הנמצא בו שאינו מתחלק, כמו למשל נפש האדם באדם – גם זה בלתי אפשרי שהמניע הזה לבדו יהיה סיבה לתנועה התמידית, אף על פי שאין הוא מתחלק. ביאור הדבר הוא, שאילו היה זה מניעו הראשון – הרי המניע הזה היה נע במקרה, כמו שצוין בהנחה השישית. אוסיף לך ביאור: כשנפשו של אדם, למשל, שהיא צורתו, מניעה אותו כך שיעלה מן הבית אל העלייה – גופו הוא שנע באופן עצמי, והנפש היא המניע הראשון באופן עצמי, אלא שהיא נעה במקרה. כי בהיעתקות הגוף מן הבית אל העלייה נעתקה הנפש שהיתה בבית ונהייתה בעלייה. והנה אם תנוח הנעת הנפש, ינוח מי שנע בגללה, והוא הגוף. ובמנוחת הגוף מסתלקת התנועה המקרית שהושגה לנפש. וכל נע במקרה, בהכרח ינוח, כמו שצוין בהנחה השמינית, וכשינוח – ינוח מה שנע בגללו.מסקנה: המניע הראשון – נבדל7 ב) אם כן מתחייב בהכרח שיש למניע הראשון הזה סיבה אחרת מחוץ למכלול המורכב ממניע ומנע: אם סיבה זו, שהיא תחילת התנועה, נוכחת – כי אז המניע הראשון, הקיים באותו מכלול, יניע את הנע בגללו; ואם אין היא נוכחת – ינוח. מסיבה זו גופי בעלי החיים אינם נעים תמיד, אף על פי שבכל אחד מהם יש מניע ראשון שאינו מתחלק. כי המניע שלהם אינו מניע תמידי בעצם, אלא המביאים אותו להניע הם דברים מחוצה לו: בַּקָּשַׁת המתאים לו, או בריחה מן המנוגד לו, או דמיון, או תפיסה במי שיש לו תפיסה, ורק אז יניע. וכשהוא מניע, הוא נע במקרה, ואם כן אין מנוס מכך שינוח, כמו שאמרנו. נמצא שאילו היה מניע הגלגל בתוכו באופן זה, לא היה אפשרי שינוע עד אין קץ.",
    "en": "The fourth case is likewise impossible, viz., that the sphere is set in motion by an indivisible force residing in the sphere in the same manner as the soul resides in the body of man. For this force, though indivisible, could not be the cause of infinite motion by itself alone: because if that were the case the prime motor would have an accidental motion (Prop. VI.). But things that move accidentally must come to rest (Prop. VIII.), and then the thing comes also to rest which is set in motion. (The following may serve as a further illustration of the nature of accidental motion. When man is moved by the soul, i.e., by his form, to go from the basement of the house to the upper storey, his body moves directly, while the soul, the really efficient cause of that motion, participates in it accidentally. For through the translation of the body from the basement to the upper storey, the soul has likewise changed its place, and when no fresh impulse for the motion of the body is given by the soul, the body which has been set in motion by such impulse comes to rest, and the accidental motion of the soul is discontinued). Consequently the motion of that supposed first motor must be due to some cause which does not form part of things composed of two elements, viz., a moving agent and an object moved: if such a cause is present the motor in that compound sets the other element in motion; in the absence of such a cause no motion takes place. Living beings do therefore not move continually, although each of them possesses an indivisible motive element; because this element is not constantly in motion, as it would be if it produced motion of its own accord. On the contrary, the things to which the action is due are separate from the motor. The action is caused either by desire for that which is agreeable, or by aversion from that which is disagreeable, or by some image, or by some ideal when the moving being has the capacity of conceiving it. When any of these causes are present then the motor acts; its motion is accidental, and must therefore come to an end (Prop. VIII.).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:6",
    "he": "ואם תנועה זו היא תמידית ונצחית, כמו שאמר יריבנו (=אריסטו) – ודבר זה אפשרי, כמו שצוין בהנחה השלוש עשרה – מתחייב בהכרח לפי דעה זו שהסיבה הראשונה לתנועת הגלגל היא על פי האפשרות השנייה, כלומר נבדלת מן הגלגל, כמו שמחייבת החלוקה.",
    "en": "If the motor of the sphere were of this kind the sphere could not move ad infinitum. Our opponent, however, holds that the spheres move continually ad infinitum: if this were the case, and it is in fact possible (Prop. XIII.), the efficient cause of the motion of the sphere must, according to the above division, be of the second kind, viz., something incorporeal and separate from the sphere.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:7",
    "he": "סיכום ההוכחה8 הוכח אפוא שהמניע הראשון של הגלגל, אם תנועתו נצחית ותמידית – מתחייב שאיננו כלל לא גוף ולא כוח בגוף, כך שלמניע אותו אין תנועה לא בעצם ולא במקרה. ועל כן אין הוא מתחלק ולא משתנה, כמו שצוין בהנחה השביעית ובהנחה החמישית. וזה הוא האלוה, יתהדר שמו, כלומר הוא הסיבה הראשונה המניעה את הגלגל.",
    "en": "It may thus be considered as proved that the efficient cause of the motion of the sphere, if that motion be eternal, is neither itself corporeal nor does it reside in a corporeal object; it must move neither of its own accord nor accidentally; it must be indivisible and unchangeable (Prop. VII. and Prop. V.). This Prime Motor of the sphere is God, praised be His name!",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:8",
    "he": "ובלתי אפשרי שהוא שניים או יותר, משום שלא ייתכן ריבוי דברים נבדלים שאינם גוף אלא אם כן אחד מהם הוא עילה והשני עלול, כמו שצוין בהנחה השש עשרה. והתבאר שגם אין הוא נמצא בזמן, כי התנועה נמנעת לגביו, כמו שצוין בהנחה החמש עשרה.",
    "en": "The hypothesis that there exist two Gods is inadmissible, because absolutely incorporeal beings cannot be counted (Prop. XVI.), except as cause and effect; the relation of time is not applicable to God (Prop. XV.), because motion cannot be predicated of Him.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:9",
    "he": "העיון הזה הוכיח אם כן שבלתי אפשרי שהגלגל יניע את עצמותו תנועה נצחית, ושהסיבה הראשונה להנעתו אינו גוף ולא כוח בגוף, ושהוא אחד, שאינו משתנה, כי מציאותו אינה קשורה לזמן. אלו הם שלושת מושאי החקירה שהוכיחו גדולי הפילוסופים.",
    "en": "The result of the above argument is consequently this: the sphere cannot move ad infinitum of its own accord; the Prime Motor is not corporeal, nor a force residing within a body; it is One, unchangeable, and in its existence independent of time. Three of our postulates are thus proved by the principal philosophers.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:10",
    "he": "עיון ב: ראיה ממורכבות התנועה9 עיון שני שלהם אריסטו (פיזיקה ח,ה; מטפיזיקה יב,ז) הקדים הנחה כדלהלן: אם נמצא דבר המורכב משני דברים, ואחד מן הדברים נמצא בנפרד, מחוץ לדבר המורכב – מתחייבת בהכרח גם מציאותו של האחר מחוץ לדבר המורכב. זאת משום שאילו מציאות שניהם היתה מחייבת שהם לא יימצאו אלא יחד, כמו החומר והצורה הטבעית – כי אז בשום אופן לא היה נמצא אחד מהם מבלי האחר. הרי שמציאות אחד מהם לבדו היא ראיה להעדר זיקה הדדית הכרחית, ואם כן בהכרח יימצא האחר (לבדו). כך למשל: אם הסכנג'בין (=אוקסימל, תערובת דבש וחומץ) מצוי, ונמצא גם הדבש לבדו, מתחייבת בהכרח גם מציאות החומץ לבדו.10אחרי שהבהיר הנחה זו, אמר: אנו מוצאים דברים רבים המורכבים ממניע ומנע; כוונתי שהם מניעים אחרים, וכאשר הם מניעים הם מוּנעים על ידי אחרים. זה ברור לגבי כל גורמי הביניים המניעים. ואנו מוצאים נע אשר אינו מניע כלל, והוא הנע האחרון. אם כן מתחייב בהכרח שנמצא מניע שאינו נע כלל, וזה הוא המניע הראשון. ומכיוון שלא תיתכן בו תנועה – הרי אין הוא לא מתחלק, ולא גוף, ולא נמצא בזמן, כמו שהתבאר בהוכחה לעיל.",
    "en": "The philosophers employ besides another argument, based on the following proposition of Aristotle. If there be a thing composed of two elements, and the one of them is known to exist also by itself, apart from that thing, then the other element is likewise found in existence by itself separate from that compound. For if the nature of the two elements were such that they could only exist together—as, e.g., matter and form—then neither of them could in any way exist separate from the other. The fact that the one component is found also in a separate existence proves that the two elements are not indissolubly connected, and that the same must therefore be the case with the other component. Thus we infer from the existence of honey-vinegar and of honey by itself, that there exists also vinegar by itself. After having explained this proposition Aristotle continues thus: We notice many objects consisting of a motor and a motum, i.e., objects which set other things in motion, and whilst doing so are themselves set in motion by other things; such is clearly the case as regards all the middle members of a series of things in motion. We also see a thing that is moved, but does not itself move anything, viz., the last member of the series: consequently a motor must exist without being at the same time a motum, and that is the Prime Motor, which, not being subject to motion, is indivisible, incorporeal, and independent of time, as has been shown in the preceding argument.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:11",
    "he": "עיון ג: ראיה מן המציאות11 עיון שלישי פילוסופי בעניין הזה לקוח מדברי אריסטו, אף על פי שהוא הביא אותו למטרה אחרת. וכך הוא היצע הדברים: אין ספק שיש דברים מצויים, והם המצויים שאצלנו, המושגים בחושים. בדבר זה אין מנוס מאחת משלוש אפשרויות, וזו חלוקה הכרחית: א) או שכולם אינם מתהווים ולא כלים; ב) או שכולם מתהווים וכלים; ג) או שחלקם מתהווים וכלים, וחלקם אינם מתהווים ולא כלים. דחיית א) אשר לאפשרות הראשונה – היא בלתי אפשרית בבירור, כי אנו רואים מצויים רבים המתהווים וכלים. דחיית ב) אשר לאפשרות השנייה – גם היא בלתי אפשרית. ביאור הדבר: אילו כל מצוי היה נתון להתהוות וכיליון, הרי כל המצויים – כל אחד ואחד מהם – היו בעלי אפשרות לכיליון. ודבר שהוא אפשרי במין, הכרח שיקרה, כידוע לך. אם כן מתחייב בהכרח שכל הנמצאים יכלו. ואם כולם יכלו – בלתי אפשרי שיימצא דבר, כי לא ייוותר מה שייצור שום דבר. מכאן נובע שלא יהיה שום דבר מצוי בכלל. והרי אנו רואים דברים מצויים, והלוא אנחנו בעצמנו מצויים. מסקנה: קיום ג) אם כן נובע בהכרח מעיון זה, שאם יש מצויים המתהווים וכלים, כמו שאנו רואים – יש גם מצוי מסוים שאינו מתהווה ולא כלה. והמצוי הזה שאינו מתהווה ולא כלה – אין בו שום אפשרות של כיליון, אלא הוא מחויב המציאות ולא אפשרי המציאות.",
    "en": "Third Philosophical Argument.—This is taken from the words of Aristotle, though he gives it in a different form. It runs as follows: There is no doubt that many things actually exist, as, e.g., things perceived with the senses. Now there are only three cases conceivable, viz., either all these things are without beginning and without end, or all of them have beginning and end, or some are with and some without beginning and end. The first of these three cases is altogether inadmissible, since we clearly perceive objects which come into existence and are subsequently destroyed. The second case is likewise inadmissible, for if everything had but a temporary existence all things might be destroyed, and that which is enunciated of a whole class of things as possible is necessarily actual. All things must therefore come to an end, and then nothing would ever be in existence, for there would not exist any being to produce anything. Consequently nothing whatever would exist [if all things were transient]; but as we see things existing, and find ourselves in existence we conclude as follows:—Since there are undoubtedly beings of a temporary existence, there must also be an eternal being that is not subject to destruction, and whose existence is real, not merely possible.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:12",
    "he": "האל מחויב המציאות מבחינת עצמו12 עוד אמר: הכרח שהיותו מחויב המציאות הוא או מבחינת עצמו, או מבחינת סיבתו – כך שקיומו והעדרו אפשריים מבחינת עצמו ומחויבים מבחינת סיבתו – אך אז סיבתו היא מחויבת המציאות, כמו שצוין בהנחה התשע עשרה. הרי שהוכח שאין מנוס בהכרח מקיומו של מצוי מחויב המציאות מבחינת עצמו, שאלמלא הוא – לא היה שום מצוי, לא מתהווה וכלה ולא מה שאינו מתהווה ולא כלה, אם יש דבר מצוי כך כמו שאמר אריסטו, כוונתי שאינו מתהווה ולא כלה, משום שהוא עלול של עילה מחויבת המציאות. זו היא הוכחה שאין בה ספק ולא מקום לטיעון נגד ולא לוויכוח, מלבד מי שאינו יודע את דרך ההוכחה.",
    "en": "It has been further argued that the existence of this being is necessary, either on account of itself alone or on account of some external force. In the latter case its existence and non-existence would be equally possible, because of its own properties, but its existence would be necessary on account of the external force. That force would then be the being that possesses absolute existence (Prop. XIX). It is therefore certain that there must be a being which has absolutely independent existence, and is the source of the existence of all things, whether transient or permanent, if, as Aristotle assumes. there is in existence such a thing, which is the effect of an eternal cause, and must therefore itself be eternal. This is a proof the correctness of which is not doubted, disputed, or rejected, except by those who have no knowledge of the method of proof.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:13",
    "he": "מסקנה: האל – אחד ואינו גוף13 אחר הדברים האלה נֹאמר: כל מחויב המציאות מבחינת עצמו – מחויב בהכרח שאין למציאותו סיבה, כמו שצוין בהנחה העשרים; ואין בו שום ריבוי של דברים, כמו שצוין בהנחה העשרים ואחת. מכאן נובע שאין הוא גוף ולא כוח בגוף, כמו שצוין בהנחה העשרים ושתיים. 14הוכח אם כן לפי העיון הזה, שיש בהכרח מצוי מחויב המציאות מבחינת עצמו, והוא אשר אין סיבה למציאותו ואין בו הרכבה, ועל כן אין הוא גוף ולא כוח בגוף – וזה הוא האלוה יתהדר שמו.",
    "en": "We further say that the existence of anything that has independent existence is not due to any cause (Prop. X.), and that such a being does not include any plurality whatever (Prop. XXI.); consequently it cannot be a body, nor a force residing in a body (Prop. XXII.). It is now clear that there must be a being with absolutely independent existence, a being whose existence cannot be attributed to any external cause, and which does not include different elements; it cannot therefore be corporeal, or a force residing in a corporeal object; this being is God.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:14",
    "he": "וכך יוכח בקלות שבלתי אפשרי שיהיה לשניים חיוב המציאות מבחינת עצמם. כי מין חיוב המציאות יהיה עניין נוסף על עצמותו של כל אחד מהם; ואם כן לא יהיה אף אחד מהם מחויב המציאות בעצמו בלבד, אלא מחויב בעניין הזה שהוא מין חיוב המציאות, שיש לו ולשני. ניתן להראות בכמה אופנים שלא תיתכן בשום אופן שניוּת במחויב המציאות: לא מקביל ולא נגדי. עילת כל זה היא הפשטות המוחלטת והשלמות המוחלטת, שאין עודף עליו דבר ממינו מחוץ לעצמותו, והעדר עילה וסיבה מכל בחינה. אם כן אין שום שיתוף.",
    "en": "It can easily be proved that absolutely independent existence cannot be attributed to two beings. For, if that were the case, absolutely independent existence would be a property added to the substance of both; neither of them would be absolutely independent on account of their essence, but only through a certain property, viz., that of this independent existence, which is common to both. It can besides be shown in many ways that independent existence cannot be reconciled with the principle of dualism by any means. It would make no difference, whether we imagine two beings of similar or of different properties. The reason for all this is to be sought in the absolute simplicity and in the utmost perfection of the essence of this being, which is the only member of its species, and does not depend on any cause whatever this being has therefore nothing in common with other beings.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:15",
    "he": "עיון ד: הוכחה ממימוש הכוח הגלום15עיון רביעי, פילוסופי גם הוא ידוע שאנו רואים כל הזמן דברים שהם בכוח ויוצאים אל הפועל. וכל מה שיוצא מן הכוח אל הפועל יש לו מוציא מחוצה לו, כמו שצוין בהנחה השמונה עשרה. וברור גם כן שהמוציא הזה היה מוציא בכוח ואז נעשה מוציא בפועל. והעילה להיותו בכוח היא או בגלל מוֹנע מחמת עצמו, או בגלל יחס כלשהו שהיה חסר לפני כן בינו ובין מה שהוציא, וכיוון שהתממש היחס הזה – הוציא אל הפועל. כל אחד משני אלה מחייב בהכרח מוציא או מסיר מונע. וכך מתחייב לומר על המוציא השני או מסיר המונע – ודבר זה אינו נמשך עד אינסוף. אין מנוס אם כן מלהגיע בסופו של דבר למוציא מן הכוח אל הפועל המצוי תמיד במצב אחד, שאין בו \"כוח\" כלל, כלומר שאין בו בעצמותו שום דבר בכוח. כי אילו היתה בעצמותו אפשרות – ייתכן שייעדר, כמו שצוין בהנחה העשרים ושלוש; ובלתי אפשרי שהוא יהיה בעל חומר, אלא הוא נבדל, כמו שצוין בהנחה העשרים וארבע. והנבדל שאין בו כלל אפשרות אלא הוא מצוי בעצמותו הוא האלוה. והתבאר כבר שאין הוא גוף, ואם כן הוא אחד, כמו שצוין בהנחה השש עשרה.",
    "en": "Fourth Argument.—This is likewise a well-known philosophical argument. We constantly see things passing from a state of potentiality to that of actuality, but in every such case there is for that transition of a thing an agent separate from it (Prop. XVIII). It is likewise clear that the agent has also passed from potentiality to actuality. It has at first been potential, because it could not be actual, owing to some obstacle contained in itself, or on account of the absence of a certain relation between itself and the object of its action: it became an actual agent as soon as that relation was present. Whichever cause be assumed, an agent is again necessary to remove the obstacle or to create the relation. The same can be argued respecting this last-mentioned agent that creates the relation or removes the obstacle. This series of causes cannot go on ad infinitum; we must at last arrive at a cause of the transition of an object from the state of potentiality to that of actuality, which is constant, and admits of no potentiality whatever. In the essence of this cause nothing exists potentially, for if its essence included any possibility of existence it would not exist at all (Prop. XXIII.); it cannot be corporeal, but it must be spiritual (Prop. XXIV.); and the immaterial being that includes no possibility whatever, but exists actually by its own essence, is God. Since He is incorporeal, as has been demonstrated, it follows that He is One (Prop. XVI).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:16",
    "he": "16כל אלה הן דרכי הוכחה על מציאות אלוה אחד, לא גוף ולא כוח בגוף, בהינתן האמנה בקדמות העולם.",
    "en": "Even if we were to admit the Eternity of the Universe, we could by any of these methods prove the existence of God; that He is One and incorporeal, and that He does not reside as a force in a corporeal object.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:17",
    "he": "בהינתן מציאות האל, עיון א: הוכחת הייחוד ואי הגשמות מן השונות17 יש עוד דרך הוכחה על שלילת הגשמות וקביעת האחדות: אילו היו שני אלוהוֹת, היה מתחייב בהכרח שהיה להם א) עניין אחד שהם שותפים בו, והוא העניין שבו ראוי כל אחד מהם להיות אלוה; והיה להם בהכרח ב) עניין אחר שבו נעשתה ההבדלה והם נעשו שניים: ב1) או שיש בכל אחד משניהם עניין שאינו העניין הנמצא בשני, ואז כל אחד מהם מורכב משני עניינים, ואם כן אף לא אחד מהם הוא סיבה ראשונה ולא מחויב המציאות בבחינת עצמו, אלא לכל אחד מהם יש סיבות, כמו שהתבאר בהנחה התשע עשרה; ב2) ואם העניין המבדיל ביניהם נמצא רק באחד מהם – הרי זה שיש בו שני העניינים אינו מחויב המציאות בעצמו.",
    "en": "The following is likewise a correct method to prove the Incorporeality and the Unity of God: If there were two Gods, they would necessarily have one element in common by virtue of which they were Gods, and another element by which they were distinguished from each other and existed as two Gods; the distinguishing element would either be in both different from the property common to both-in that case both of them would consist of different elements, and neither of them would be the First Cause, or have absolutely independent existence; but their existence would depend on certain causes (Prop. XIX.)—or the distinguishing element would only in one of them be different from the element common to both: then that being could not have absolute independence.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:18",
    "he": "עיון ב: הוכחת הייחוד מאחדות העולם18 דרך אחרת לגבי הייחוד כבר התאמֵּת בהוכחה (א,עב) שהמצוי כולו הוא כפרט אחד שחלקיו קשורים זה בזה, ושכוחות הגלגל מתפשטים בחומר התחתון שאצלנו ומכינים אותו. אם כן לאור מה שהתאמת, בלתי אפשרי א) שאלוה אחד יעסוק בבלעדיות באחד מחלקי המצוי הזה (=העולם) והאלוה השני יעסוק בבלעדיות בחלק אחר, כי חלק זה קשור בחלק זה. לפיכך לא נותר לנו בחלוקת האפשרויות אלא ב) או שלעתים פועל האחד ולעתים השני, ג) או ששניהם פועלים יחד תמיד כך שכל פעולה צריכה להתבצע על ידי שניהם יחד. 19 ניתוח אפשרות ב: בלתי אפשרי מכמה פנים שלעתים יפעל האחד ולעתים השני: 1) כי אם בזמן שאחד מהם פועל יכול השני לפעול – מהי אפוא הסיבה המחייבת שיפעל האחד וישבות השני? 2) ואם השני איננו יכול לפעול בזמן שהראשון פועל בו – נמצא שיש סיבה אחרת המחייבת שאחד יוכל לפעול והשני לא, בהינתן שאין שוני בזמן כולו ושהמצע לעשייה הוא מצע אחד שחלקיו קשורים זה בזה כמו שביארנו. 3) ועוד: שהרי אז כל אחד מהם נתון תחת הזמן, מכיוון שמעשיו קשורים בזמן. 4) ועוד: שכל אחד מהם יֵצא מן הכוח אל הפועַל כאשר הוא פועֵל את פעולתו, ואם כן כל אחד מהם נזקק למוציא מן הכוח אל הפועל. 5) ועוד: שתהיה אפשרות בעצמותו של כל אחד מהם.20 ניתוח אפשרות ב: בלתי אפשרי גם ששניהם יפעלו יחד תמיד כל מה שבמציאות כך שלא יפעל אחד מהם מבלעדי השני, כמו שאתאר. 1) כי כל מכלול שפעולה כלשהי אינה יכולה להתבצע אלא על ידי כולו – אף אחד מחלקיו איננו פועל בבחינת עצמו, ואף אחד מהם גם איננו סיבה ראשונה לפעולה הזו, אלא הסיבה הראשונה היא צירוף המכלול. וכבר הוכח (הנחה 20) שבהכרח אין למחויב המציאות סיבה. 2) ועוד, שצירוף המכלול הוא פעולה בפני עצמה, ואם כן הוא נזקק לסיבה אחרת, דהיינו מצרף המכלול. אם מצרפו של המכלול הזה שהפעולה אינה יכולה להתבצע אלא על ידיו (של המכלול) הוא אחד – הרי הוא בלי ספק האלוה. ואם גם המצרף של המכלול הזה הוא מכלול אחר, מתחייב לגבי המכלול השני מה שהתחייב לגבי המכלול הראשון, ואם כן אין מנוס מלהגיע בסופו של דבר לאחד שהוא הסיבה למציאותו של המצוי האחד הזה, מכל בחינה שתהיה – או מצד חידושו לאחר ההעדר, או מצד החיוב. הרי התבאר לך גם בדרך זו שהיותו של המצוי כולו אחד מורה לנו על כך שהמביאו למציאות אחד הוא.",
    "en": "Another proof of the Unity of God.—It has been demonstrated by proof that the whole existing world is one organic body, all parts of which are connected together; also, that the influences of the spheres above pervade the earthly substance and prepare it for its forms. Hence it is impossible to assume that one deity be engaged in forming one part, and another deity in forming another part of that organic body of which all parts are closely connected together. A duality could only be imagined in this way, either that at one time the one deity is active, the other at another time, or that both act simultaneously, nothing being done except by both together. The first alternative is certainly absurd for many reasons: if at the time the one deity be active the other could also be active, there is no reason why the one deity should then act and the other not; if, on the other hand, it be impossible for the one deity to act when the other is at work, there must be some other cause [besides these deities] which [at a certain time] enables the one to act and disables the other. [Such difference would not be caused by time], since time is without change, and the object of the action likewise remains one and the same organic whole. Besides, if two deities existed in this way, both would be subject to the relations of time, since their actions would depend on time; they would also in the moment of acting pass from potentiality to actuality, and require an agent for such transition: their essence would besides include possibility [of existence]. It is equally absurd to assume that both together produce everything in existence, and that neither of them does anything alone; for when a number of forces must be united for a certain result, none of these forces acts of its own accord, and none is by itself the immediate cause of that result, but their union is the immediate cause. It has, furthermore, been proved that the action of the absolute cannot be due to an [external] cause. The union is also an act which presupposes a cause effecting that union, and if that cause be one, it is undoubtedly God: but if it also consists of a number of separate forces, a cause is required for the combination of these forces, as in the first case. Finally, one simple being must be arrived at, that is the cause of the existence of the Universe, which is one whole; it would make no difference whether we assumed that the First Cause had produced the Universe by creatio ex nihilo, or whether the Universe co-existed with the First Cause. It is thus clear how we can prove the Unity of God from the fact that this Universe is one whole.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:19",
    "he": "עיון ג: הוכחת אי הגשמות מן הריבוי שבגוף21 דרך אחרת לשלילת הגשמות כל גוף – מורכב הוא, כמו שצוין בהנחה העשרים ושתיים. ולכל מורכב הכרח שיהיה פועֵל שהוא הסיבה לקיום צורתו בחומרו. וברור מאוד שכל גוף ניתן לחלוקה ויש לו ממדים, ואם כן הוא בלי ספק מצע למקרים. אם כן הגוף אינו אחד, לא מצד יכולתו להתחלק ולא מצד היותו מורכב, כלומר היותו שניים בהגדרה. כי כל גוף הוא גוף מסוים רק מפני עניין הנוסף בו על היותו גוף, ואם כן הוא בהכרח בעל שני עניינים. והרי כבר הוכח שבמחויב המציאות אין הרכבה בשום פנים ואופן.",
    "en": "Another argument concerning the Incorporeality of God.—Every corporeal object is composed of matter and form (Prop. XXII.); every compound of these two elements requires an agent for effecting their combination. Besides, it is evident that a body is divisible and has dimensions: a body is thus undoubtedly subject to accidents. Consequently nothing corporeal can be a unity, either because everything corporeal is divisible or because it is a compound; that is to say, it can logically be analysed into two elements; because a body can only be said to be a certain body when the distinguishing element is added to the corporeal substratum, and must therefore include two elements: but it has been proved that the Absolute admits of no dualism whatever.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.1:20",
    "he": "22 לאחר שהקדמנו את ההוכחות האלה, אחל לערוך את דרכנו־שלנו, כמו שהבטחנו (א,עא19).",
    "en": "Now that we have discussed these proofs, we will expound our own method in accordance with our promise.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.2:1",
    "he": "סיכום ההוכחות ומטרת החיבורסיכום ההוכחות: האל קיים1 הגוף החמישי הזה, כלומר הגלגל – הכרח שיהיה חידוש) או מתהווה וכלה, וכן התנועה מתהווה וכלה, קדמות) או לא מתהווה ולא כלה, כמו שטוען היריב (=אריסטו). חידוש) אם הגלגל מתהווה וכלה – הרי המביאו למציאות אחר ההעדר הוא האלוה יתהדר שמו. וזה מושכל ראשון, כי כל מה שנמצא אחר ההעדר יש לו בהכרח מביא למציאות, ובלתי אפשרי שיברא את עצמו. קדמות) ואם הגלגל הזה נע כך תנועה תמידית ונצחית מעולם ועד עולם – נובע מן ההנחות שהקדמתי שהמניע אותו בתנועה הנצחית הזאת אינו גוף ולא כוח בגוף, והוא האלוה יתהדר שמו. מסקנה) הובהר לך אם כן שעל מציאות האלוה יתעלה, שהוא מחויב המציאות שאין לו סיבה ושאין \"אפשרות\" להימצאותו בבחינת עצמו, מורות הוכחות חותכות ווודאיות, בין אם העולם מחודש לאחר העדר ובין אם אינו מחודש לאחר העדר. וכן מורות ההוכחות על היותו אחד ושאינו גוף, כמו שאמרנו לעיל, כי ההוכחה שהוא אחד ושאינו גוף תקפה בין אם העולם מחודש לאחר העדר ובין אם אינו כך, כמו שביארנו (ב,א) בדרך השלישית מן הדרכים הפילוסופיות, וכמו שביארנו בביאור שלילת הגשמות וקביעת הייחוד בדרכים הפילוסופיות.",
    "en": "THE fifth essence, i.e., the heavenly spheres, must either be transient, and in this case motion would likewise be temporary, or, as our opponent assumes, it must be eternal. If the spheres are transient, then God is their Creator: for if anything comes into existence after a period of non-existence, it is self-evident that an agent exists which has effected this result. It would be absurd to contend that the thing itself effected it. If, on the other hand, the heavenly spheres be eternal, with a regular perpetual motion, the cause of this perpetual motion, according to the Propositions enumerated in the Introduction, must be something that is neither a body, nor a force residing in a body, and that is God, praised be His name! We have thus shown that whether we believe in the Creatio ex Nihilo, or in the Eternity of the Universe, we can prove by demonstrative arguments the existence of God, i.e., an absolute Being, whose existence cannot be attributed to any cause, or admit in itself any potentiality. The theory that God is One and Incorporeal has likewise been established by proof without any reference to the theory of the Creation or the Eternity of the Universe. This has been explained by us in the third philosophical argument [in support of the Existence of God], and also in our subsequent description of the methods of the philosophers in proving the Incorporeality and the Unity of God.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.2:2",
    "he": "סקירת הפרקים הבאים2 מצאתי לנכון להשלים את הצגת דעות הפילוסופים ולבאר את ראיותיהם על קיום השכלים הנבדלים, ולבאר את התאמת הדברים ליסודי תורתנו, כלומר קיום המלאכים (פרקים ג-יב). לאחר שאשלים את העניין הזה אשוב לראיות על חידוש העולם שהבטחתי להביא (פרקים יג-כד). כי ראיותינו החזקות ביותר על כך אינן מתאמתות ולא מתבררות אלא אחרי הכרת מציאות השכלים הנבדלים ודרכי הראיות על מציאותם. ולפני כל זה יש הכרח להקדים הקדמה שהיא נר המאיר את נסתרותיו של החיבור הזה בכללותו, על פרקיו הקודמים ופרקיו הבאים, והיא הקדמה זו:",
    "en": "We deem it now convenient to continue with the theory of the philosophers, and to give their proofs for the existence of Intelligences. We will then show that their theory in this regard is in harmony with the teaching of Scripture concerning the existence of angels. After the full treatment of angels this subject we shall return to our task and discuss the theory of creatio ex nihilo. For the best arguments in favour of this theory cannot be fully comprehended unless the theory of the existence of Intelligences be well understood, and also the method which I adopt in proving their existence. We must, however, first give the following note, which will introduce you into the secrets of this whole subject, both of that which we have already given and of what will yet be given.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.2:3",
    "he": "הערה על מטרת החיבור ואופי דרכו3 הקדמה דע שבחיבור זה לא היתה מטרתי לחבר שום דבר על מדעי הטבע, או לסכם את ענייני מדעי האלוהות (=המטפיזיקה) לפי חלק מהשיטות, או להוכיח מה שהוכח מהם. ולא היתה מטרתי בו לסכם ולתמצת את תכונות הגלגלים ולא להודיע את מספרם. כי די בספרים שחוברו על כל זה; ואם אין די בהם בנושא כלשהו, הרי מה שאני אומר בנושא זה אינו טוב יותר מכל מה שנאמר.4 אלא המטרה בחיבור הזה היא מה שהודעתי לך בפתיחתו (הקדמות, פתיחה3-1), דהיינו הבהרת הקשיים בתורה וחשיפת אמיתות נסתרותיה, שהן נעלות מתפיסות ההמון. על כן ראוי לך כשתראה אותי מדבר על אישוש קיום השכלים הנבדלים ועל מספרם (ב,ד-ה), או על מספר הגלגלים ועל סיבות תנועותיהם (ב,ט-י), או על חקירת עניין החומר והצורה (כגון א,יז), או על עניין השפע האלוהי (ב,יב) ועניינים אחרים כיוצא בהם, אל תחשוב או תעלה בדעתך שמטרתי אינה אלא חקירת העניין הפילוסופי הזה בלבד. כי העניינים האלה כבר נאמרו בספרים רבים ורובם הוכחו. אלא מטרתי היא להזכיר דברים שהבנתם תבהיר קושי מהקשיים בתורה, וסיבוכים רבים ייפתרו באמצעות ידיעת העניין שאני מבארו.",
    "en": "Note.—It was not my intention when writing this treatise to expound natural science or discuss metaphysical systems; it was not my object to prove truths which have already been demonstrated, or describe the number and the properties of the spheres: for the books written on these subjects serve their purpose, and if in some points they are not satisfactory, I do not think that what I could say would be better than what has already been explained by others. But my intention was, as has been stated in the Introduction, to expound Biblical passages which have been impugned, and to elucidate their hidden and true sense, which is above the comprehension of the multitude. When you therefore notice that I prove the existence and number of Intelligences or the number of the spheres, with the causes of their motion, or discuss the true relation of matter and form, the meaning of Divine manifestation, or similar subjects, you must not think that I intend merely to establish a certain philosophical proposition; for these subjects have been discussed in many books, and most of them have been demonstrated by proof. I only desire to mention that which might, when well understood, serve as a means of removing some of the doubts concerning anything taught in Scripture: and indeed many difficulties will disappear when that which I am about to explain is taken into consideration.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.2:4",
    "he": "5 ידוע לך כבר מפתיחת חיבורי זה, שצירו סובב רק על ביאור מה שאפשר להבין ממעשה בראשית ומעשה מרכבה, והבהרת קשיים הנוגעים לנבואה ולידיעת האלוה. על כן כל פרק שאתה מוצא שאני דן בו בביאור דבר שהוכח כבר במדעי הטבע, או דבר שהוכח במדעי האלוהות, או שהתבאר שהוא הראוי ביותר להאמין בו, או דבר הכרוך במה שהוכח במתמטיקה – דע לך שהוא בהכרח מפתח להבנת דבר מספרי הנבואה, כלומר ממשליהם וסודותיהם, ומסיבה זו הזכרתיו וביארתיו והבהרתיו, בשל מה שהוא מועיל לנו בידיעת מעשה מרכבה או מעשה בראשית, או ביאור עיקרון בעניין הנבואה, או בהאמנת דעה נכונה מהאמנות התורה.",
    "en": "From the Introduction to this treatise you may learn that its principal object is to expound, as far as can be done, the account of the Creation (Gen. i.-iii.), and of the Divine Chariot (Ezek. i.), and to answer questions raised in respect to Prophecy and to the knowledge of God. You will sometimes notice that I am rather explicit on truths already ascertained: some of them Natural Philosophy has established as facts: others Metaphysics has either fully demonstrated, or at least shown to be worthy of belief: others Mathematics have made plain. But you will invariably find that my exposition includes the key for the understanding of some allegorical passage of Holy Writ and its esoteric interpretation, and that I have mentioned, explained, and demonstrated the subject only because it furthers the knowledge of the “Divine Chariot,” or “the Creation,” or explains some principle with respect to Prophecy, or to the belief in any of the truths taught in Scripture.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.2:5",
    "he": "6 אחרי שהקדמתי את ההקדמה הזו, אשוב להשלים מה שהחלנו בו.",
    "en": "Now, having made this statement, we return to the subject of which we began to treat.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.3:1",
    "he": "מבוא לפרקי העולםהשערות אריסטו סבירות ומתאימות לתורה1 דע שדעות אלה שמחזיק בהן אריסטו באשר לסיבות תנועת הגלגלים, שמהן הסיק את קיומם של שכלים נבדלים – אף על פי שהן טענות שאין עליהן הוכחה, הרי הן הדעות א) שחלים עליהן הספקות המועטים ביותר; ב) והן התואמות ביותר לסדר (המציאות), כמו שאומר אלכסנדר (מאפרודיסיאס) ב\"עקרונות היקום\"; ג) הן גם אמירות העולות בקנה אחד עם אמירות רבות שנאמרו בתורה, ובפרט לפי מה שמבואר במדרשות המפורסמים שייחוסם לחכמים אינו מוטל בספק, כמו שאבאר (פרקים ה-ח). לכן אביא את דעותיו וראיותיו כדי ללקט מהן מה שמתאים לתורה ועולה בקנה אחד עם מימרות החכמים ז\"ל.",
    "en": "THE theory of Aristotle in respect to the causes of the motion of the spheres led him to assume the existence of Intelligences. Although this theory consists of assertions which cannot be proved, yet it is the least open to doubt, and is more systematic than any other, as has been stated by Alexander in the book called The Origin of the Universe. It includes maxims which are identical with those taught in Scripture, and it is to a still greater extent in harmony with doctrines contained in well-known genuine Midrashim, as will be explained by me. For this reason I will cite his views and his proofs, and collect from them what coincides with the teachings of Scripture, and agrees with the doctrine held by our Sages.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.4:1",
    "he": "השכלים הנבדלים והגלגלים ותשוקתם לאלתנועת הגלגלים מלמדת על עיקרון נפשי1 אשר להיותו של הגלגל בעל נפש, דבר זה ברור לאחר התבוננות. אכן השומע מדמה בנפשו שזה דבר קשה להשגה, ואף חושב אותו לבלתי מתקבל על הדעת, כיוון שהוא מדמיין שבדברינו \"בעל נפש\" כוונתנו שהיא כנפש האדם או החמור והשור. ואין זו משמעות הדברים, אלא המשמעות היא שתנועתו המקומית היא ראיה לכך שיש בו בלי ספק עיקרון שמכוחו הוא נע, והעיקרון הזה הוא נפש, בלי כל צל של ספק.2 ביאור הדבר: בלתי אפשרי שתנועתו הסיבובית תהיה כתנועת האבן הנעה ישירות כלפי מטה, או כתנועת האש כלפי מעלה, כך שעקרון התנועה הזו יהיה טבע ולא נפש. כי מה שנע בתנועה הטבעית הזאת – העיקרון שבו מניע אותו כאשר איננו במקומו כדי שיבקש את מקומו, וכשיגיע למקומו ינוח. ואילו הגלגל נע סיבובית במקומו-שלו.התנועה הסיבובית אינה תנועה טבעית אלא שכלית3 גם היותו בעל נפש אינו מחייב שהוא ינוע כך, כי כל בעל נפש נע א) רק בשל טבע ב) או בשל תפיסה (מילולית: \"ציור\"). כשאני אומר כאן \"טבע\" אני מתכוון לחתירה אל המתאים והבריחה מן המנוגד. ואין הבדל בין אם מניעו לכך יהיה מבחוץ, כמו בריחת בעל החיים מחום השמש ופנייתו למקום המים כאשר הוא צמא, או שמניעו יהיה דמיון; כי בעל החיים נע גם בשל דמיון של המתאים או המנוגד. ואילו הגלגל אינו נע כדי לברוח מן המנוגד או כדי לבקש את המתאים, כי מה שהוא נע אליו – ממנו הוא נע; וכל מה שהוא נע ממנו – אליו הוא נע. ועוד: אילו היתה תנועתו בשל כך, היה מתחייב שיגיע אל מה שהוא נע אליו וינוח, כי אילו היה נע כדי לבקש דבר־מה או לברוח מדבר־מה בעוד שבלתי אפשרי שדבר זה יתממש לעולם, היתה התנועה לשווא. נמצא אם כן שהתנועה הסיבובית הזאת נובעת רק מתפיסה מסוימת הקובעת לו לנוע כך. ותפיסה לא תיתכן אלא בשֵׂכל, ואם כן הגלגל הוא בעל שֵׂכל.מקור התנועה הנפשית – תשוקה4 אך לא כל מי שיש לו שֵׂכל שהוא תופס בו עניין מסוים ושיש לו נפש שבשלה הוא יכול לנוע, ינוע כאשר הוא תופס, כי התפיסה כשלעצמה אינה מחייבת תנועה. דבר זה התבאר גם בפילוסופיה הראשונה, והוא ברור. כי אתה מוצא לגבי עצמך שאתה תופס עניינים רבים, ואתה יכול לנוע אליהם, אך בהכרח אינך נע אליהם כלל עד שתתחדש לך תשוקה לעניין הזה שתפסת אותו, ואז תנוע כדי לממש את מה שתפסת. התבאר אם כן גם שלא הנפש שהתנועה מתקיימת על ידה, ולא השכל שהדבר נתפס על ידו, מספיקים לחידוש תנועה מעין זו, עד שתבוא יחד עם כך תשוקה לעניין הנתפס.מושא התשוקה: האל5 מכך נובע גם שיש לגלגל תשוקה למה שהוא תפס, שהוא הדבר הנחשק, והוא האלוה יתעלה שמו. באופן הזה אמר (אריסטו) שהאלוה מניע את הגלגל, כלומר בכך שהגלגל משתוקק להידמות למה שהוא השיג, שהוא אותו העניין הנתפס שהוא בתכלית הפשטות ואין בו שום שינוי ולא התחדשות מצב, והטוב שופע ממנו תמיד. דבר זה אינו אפשרי לגלגל באשר הוא גוף אלא אם תהיה פעולתו תנועה סיבובית דווקא, כי זה המרב האפשרי בהתמדת פעולה בגוף, והיא התנועה הפשוטה ביותר האפשרית לגוף כך שלא יהיה שינוי בעצמותו, ולא בשפע הטובות שינבע מתנועתו.",
    "en": "THE enunciation that the heavenly sphere is endowed with a soul will appear reasonable to all who sufficiently reflect on it; but at first thought they may find it unintelligible or even objectionable; because they wrongly assume that when we ascribe a soul to the heavenly spheres we mean something like the soul of man, or that of an ass, or ox. We merely intend to say that the locomotion of the sphere undoubtedly leads us to assume some inherent principle by which it moves; and this principle is certainly a soul. For it would be absurd to assume that the principle of the circular motion of the spheres was like that of the rectilinear motion of a stone downward or of fire upwards, for the cause of the latter motion is a natural property and not a soul; a thing set in motion by a natural property moves only as long as it is away from the proper place of its element, but when it has again arrived there, it comes to rest; whilst the sphere continues its circular motion in its own place. It is, however, not because the sphere has a soul, that it moves in this manner; for animate beings move either by instinct or by reason. By “instinct” I mean the intention of an animal to approach something agreeable, or to retreat from something disagreeable; e.g., to approach the water it seeks because of thirst, or to retreat from the sun because of its heat. It makes no difference whether that thing really exists or is merely imaginary, since the imagination of something agreeable or of something disagreeable likewise causes the animal to move. The heavenly sphere does not move for the purpose of withdrawing from what is bad or approaching what is good. For in the first instance it moves toward the same point from which it has moved away, and vice versâ it moves away from the same point towards which it has moved. Secondly, if this were the object of the motion, we should expect that the sphere would move towards a certain point, and would then rest; for if it moved for the purpose of avoiding something, and never obtained that object, the motion would be in vain. The circular motion of the sphere is consequently due to the action of some idea which produces this particular kind of motion; but as ideas are only possible in intellectual beings, the heavenly sphere is an intellectual being. But even a being that is endowed with the faculty of forming an idea, and possesses a soul with the faculty of moving, does not change its place on each occasion that it forms an idea: for an idea alone does not produce motion, as has been explained in [Aristotle’s] Metaphysics. We can easily understand this, when we consider how often we form ideas of certain things, yet do not move towards them, though we are able to do so; it is only when a desire arises for the thing imagined, that we move in order to obtain it. We have thus shown that both the soul, the principle of motion, and the intellect, the source of the ideas, would not produce motion without the existence of a desire for the object of which an idea has been formed. It follows that the heavenly sphere must have a desire for the ideal which it has comprehended, and that ideal, for which it has a desire, is God, exalted be His name! When we say that God moves the spheres, we mean it in the following sense: the spheres have a desire to become similar to the ideal comprehended by them. This ideal, however, is simple in the strictest sense of the word, and not subject to any change or alteration, but constant in producing everything good, whilst the spheres are corporeal: the latter can therefore not be like this ideal in any other way, except in the production of circular motion: for this is the only action of corporeal beings that can be perpetual; it is the most simple motion of a body; there is no change in the essence of the sphere, nor in the beneficial results of its motion.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.4:2",
    "he": "דירוג הגלגלים ומספר הגלגלים והשכלים6 סיכום ותצפית) כשכל זה התברר לאריסטו, שב והתבונן ומצא שניתן להוכיח שהגלגלים רבים, ותנועתו של זה שונה מתנועתו של זה במהירות ובאיטיות ובכיוון התנועה, אף על פי שהתנועה הסיבובית משותפת לכולם. הנחה) לפיכך, מן העיון במדעי הטבע התחייב להאמין שהעניין שגלגל מסוים תפס, שבעקבותיו נע תנועה מהירה בתוך יום אחד, שונה מן העניין שתפס הגלגל שנע תנועה אחת בשלושים שנה. מסקנה) מכאן קבע נחרצות שיש שכלים נבדלים כמספר הגלגלים, וכל גלגל מהם משתוקק לשכל שהוא העיקרון שלו והוא שמניעו את התנועה המיוחדת לו, והשכל הזה הוא המניע את הגלגל הזה.7 לא אריסטו ולא אחרים אינם קובעים נחרצות אם מספר השכלים הוא עשרה או מאה, אבל הוא אמר שהם כמספר הגלגלים. וכיוון שחשבו בזמנו שיש חמישים גלגלים, אמר אריסטו שאם הדבר כך הוא, גם השכלים הנבדלים חמישים הם. כי בזמנו חכמת המתמטיקה (ובכללה האסטרונומיה) היתה חסרה ולא הגיעה לשלמות, וחשבו שכל תנועה נזקקת לגלגל משלה, ולא ידעו שמנטייתו של גלגל אחד יכולות להיווצר תנועות נראות רבות, כגון תנועת האורך ותנועת הנטייה, וכן התנועה הנראית בהיקף האופק במקומות הזריחות והשקיעות. ואין זה הנושא שלנו; נשוב כעת למה שעסקנו בו.",
    "en": "When Aristotle had arrived at this result, he further investigated the subject, and found, by proof, that there were many spheres, and that all moved in circles, but each with its peculiar motion as regards velocity and direction. He naturally argued that the ideal comprehended by the one sphere, which completes its circuit in one day, is different from that of another sphere which completes its circuit in thirty years; he thus arrived at the conclusion that there were as many ideals as there were spheres; each sphere has a desire for that ideal which is the source of its existence, and that desire is the cause of its individual motion, so that in fact the ideal sets the sphere in motion. Aristotle does not say, nor does any other authority, that there are ten or a hundred ideals: he simply states that their number agrees with that of the spheres. When, therefore, some of his contemporaries held that the number of spheres was fifty, he said, if that was true, the number of ideals must likewise be fifty. For the scholars in his time were few and possessed but imperfect learning; they thought that there must be a separate sphere for each movement, because they did not know that what appear to be several distinct movements can be explained as resulting from the inclination of one sphere as is, e.g., the case with the change in the longitude of a star, its declination and the places of its rising and setting noticed in the circle of the horizon. This point, however, does not concern us at present: let us therefore return to our subject.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.4:3",
    "he": "השכל הפועל8 עשרה שכלים) מה שאמרו אחרוני הפילוסופים, שהשכלים הנבדלים עשרה הם, הוא משום שהם מנו את הכדורים שיש בהם כוכבים ואת (הגלגל) המקיף, אף על פי שיש בחלק מן הכדורים האלה כמה גלגלים. לפי מניינם מספר הכדורים הוא תשעה: המקיף את הכול, וגלגל כוכבי השבת, וגלגלי שבעת כוכבי הלכת. השכל העשירי הוא השכל הפועל, ומלמדים עליו יציאת שכָלינו מן הכוח אל הפועל, ומימוש צורותיהם של הנמצאים המתהווים והכלים לאחר שלא היו בחומריהם אלא בכוח. מנגנון היציאה אל הפועל) כל מה שיוצא מן הכוח אל הפועל, יש לו בהכרח מוציא מחוץ לו. והמוציא צריך להיות ממינו של המוּצָא; כי הנגר אינו בונה את הארון בשל היותו אומן, אלא משום שצורת הארון נמצאת בדעתו, וצורת הארון שבדעת הנגר היא שהוציאה לפועל את צורת הארון ומימשה אותה בעץ. השכל הפועל) כך בלי ספק הנותן את הצורה הוא צורה נבדלת, ומביא השכל למציאות הוא שכל, והוא השכל הפועל. וכך יחס השכל הפועל ליסודות ומה שהורכב מהם, הוא כיחס כל שכל נבדל המיוחד לכל גלגל, לאותו גלגל; ויחס השכל בפועַל המצוי בנו שהוא משפע השכל הפועל ושעל ידיו אנו משיגים את השכל הפועל, כיחס שׂכל כל גלגל המצוי בו, שהוא בו משפע הנבדל ועל ידיו הוא משיג את הנבדל ומצייר אותו ומשתוקק להידמות לו ונע בעקבות זאת.",
    "en": "The later philosophers assumed ten Intelligences, because they counted the spheres containing stars and the all-encompassing sphere, although some of the spheres included several distinct orbits. There are altogether nine spheres, viz., the all-encompassing sphere, that of the fixed stars, and those of the seven planets: nine Intelligences correspond to the nine spheres; the tenth Intelligence is the Active Intellect. The existence of the latter is proved by the transition of our intellect from a state of potentiality to that of actuality, and by the same transition in the case of the forms of all transient beings. For whatever passes from potentiality into actuality, requires for that transition an external agent of the same kind as itself. Thus the builder does not build the storehouse in his capacity of workman, but in that of a person that has the form of the storehouse in his mind; and that form of the building which exists in the mind of the builder caused the transition of the potential form of the storehouse into actuality, and impressed it on the material of the building. As that which gives form to matter must itself be pure form, so the source of intellect must itself be pure intellect, and this source is the Active Intellect. The relation of the latter to the elements and their compounds is the same as that of the Intelligences to their respective spheres: and our intellect in action, which originates in the Active Intellect, and enables us to comprehend that intellect, finds a parallel in the intellect of each of the spheres which originates in the Intelligence corresponding to that sphere, and enables the sphere to comprehend that Intelligence, to form an idea of it, and to move in seeking to become similar to it.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.4:4",
    "he": "האצלה: הנהגת האל באמצעות מערכת הגלגלים9 בהקשר זה הוא הגיע גם לדבר על מה שכבר הוכח, שהאל יתהדר ויתרומם אינו עושה את הדברים ישירות. כגון שהוא שורף באמצעות האש, והאש נעה באמצעות תנועת הגלגל, וגם הגלגל נע באמצעות שכל נבדל, וכך השכלים, שהם המלאכים המקורבים, הם אשר באמצעותם נעים הגלגלים.10 מכיוון שלא ייתכן בנבדלים ריבוי בשום אופן מצד עצמויותיהם השונות, כי אין הם גוף, נובע מכך לדעתו שהאל יתעלה הוא שהביא לידי מציאות את השכל הראשון, שאותו שכל הוא מניע הגלגל הראשון באופן שביארנו (לעיל 5-4), והשכל המניע את הגלגל השני – עילתו והעיקרון שלו הם רק השכל הראשון, וכן הלאה, עד שהשכל המניע את הגלגל הסמוך אלינו הוא עילת השכל הפועל והעיקרון שלו, ושם נעצר קיום הנבדלים, כמו שגם הגופים מתחילים מן הגלגל העליון ונעצרים ביסודות ובמה שמורכב מהם.האל נבדל ממערכת השכלים11 לא ייתכן שהשכל המניע את הגלגל העליון הוא הוא מחויב המציאות. כי יש לו ולשכלים האחרים עניין משותף אחד, והוא הנעת הגופים, וכל אחד מובדל מן האחרים בעניין מסוים, ואם כן נעשה כל אחד מן העשרה בעל שני עניינים. נמצא שיש הכרח בסיבה ראשונה לכול.",
    "en": "Aristotle further infers, what has already been explained, that God does not act by means of direct contact. When, e.g., He destroys anything with fire, the fire is set in motion through the movement of the spheres, and the spheres by the Intelligences: the latter, which are identical with “the angels,” and act by direct influence, are consequently, each in its turn, the cause of the motion of the spheres; as however, purely spiritual beings do not differ in their essence, and are by no means discrete quantities, he (Aristotle) came to the following conclusion: God created the first Intelligence, the motive agent of the first sphere; the Intelligence which causes the second sphere to move has its source and origin in the first Intelligence, and so on: the Intelligence which sets the sphere nearest to the earth in motion is the source and origin of the Active Intellect, the last in the series of purely spiritual beings. The series of material bodies similarly begins with the uppermost sphere, and ends with the elements and their compounds. The Intelligence which moves the uppermost sphere cannot be the Absolute Being, for there is an element common to all Intelligences, namely, the property of being the motive agent of a sphere, and there is another element by which each of them is distinguished from the rest; each of the ten Intelligences includes, therefore, two elements, and consequently another being must be the First Cause.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.4:5",
    "he": "אלה דבריו של אריסטו ודעתו, וראיותיו על הדברים האלה מבוררות, ככל שהן מסתברות, בספרי ההולכים אחריו.סיכום והכנה לפרק הבא12 העולה מכל דבריו הוא שהגלגלים כולם הם גופים חיים בעלי נפש ושכל, תופסים ומשיגים את האלוה ומשיגים את העקרונות שלהם, ושיש במציאות שכלים נבדלים שאינם בגוף כלל, שכולם שופעים מהאל יתעלה, והם הממצעים בין האל ובין כל הגופים האלה.",
    "en": "This is the theory, and opinion of Aristotle on these questions, and his proofs, where proof is possible, are given in various works of the Aristotelian school. In short, he believes that the spheres are animated and intellectual beings, capable of fully comprehending the principia of their existence; that there exist purely spiritual beings (Intelligences), which do not reside in corporeal objects, and which derive existence from God; and that these form the intermediate element between God and this material world.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.4:6",
    "he": "והריני לבאר לך בפרקים הבאים מה בתורתנו מתאים לדעות האלה, ומה שונה מהן. בפרקים הבאים.",
    "en": "In the chapters which follow I will show how far the teaching of Scripture is in harmony with these views, and how far it differs from them.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.5:1",
    "he": "השכלים של הגלגלים במקרא ובחז\"להשמים חיים ומשיגים גם לדעת התורה1 אשר להיות הגלגלים חיים והוגים, כלומר משיגים – דבר זה אמת ודאית גם לפי התורה; אין הם גופים מתים כמו האש והארץ כמו שחשבו הבורים, אלא הם, כמו שאמרו הפילוסופים, בעלי חיים המצייתים לאדונם, משבחים ומהללים אותו בכל שבח והלל. ראיה שהשמים משבחים) נאמר: \"הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל [וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ]\" (תהילים יט,ב). כמה רחוק מתפיסת האמת מי שחשב שזה תיאור מצב! זאת משום שהעברית אינה משתמשת בלשון \"הגדה\" ו\"סיפור\" יחד אלא על בעלי שכל. הראיה הברורה על כך שהוא מתאר את מצבם בעצמותם, כוונתי למצב הגלגלים ולא מצב התבוננות האנשים בהם, היא מה שאמר (בהמשך): \"אֵין אֹמֶר וְאֵין דְּבָרִים בְּלִי נִשְׁמָע קוֹלָם\" (שם,ד). הרי שהבהיר ואמר במפורש שהוא מתאר את עצמותם, שהם משבחים את ה' ומספרים את נפלאותיו בלא דיבור שפה ולשון. הסבר לשבח שבדממה) וזה הנכון, כי המשבח בדיבור מספר רק את מה שתפס, ותפיסה זו עצמה היא השבח האמיתי; ואילו הביטוי שלו נועד רק ללמד אחרים, או להבהיר שהוא עצמו השיג. ראיה שמדובר בדממה) אכן נאמר: \"אִמְרוּ בִלְבַבְכֶם עַל מִשְׁכַּבְכֶם וְדֹמּוּ סֶלָה\" (שם ד,ה), כמו שביארנו (א,נ5; א,נט7). זו ראיה תורנית שלא יכחישנה אלא בור או עקשן.",
    "en": "SCRIPTURE supports the theory that the spheres are animate and intellectual, i.e., capable of comprehending things: that they are not, as ignorant persons believe, inanimate masses like fire and earth, but are, as the philosophers assert, endowed with life, and serve their Lord, whom they mightily praise and glorify; comp. “The heavens declare the glory of God,” etc. (Ps. 19:2). It is a great error to think that this is a mere figure of speech: for the verbs “to declare” and “to relate,” when joined together, are, in Hebrew, only used of intellectual beings. That the Psalmist really means to describe the heavens’ own doing, in other words, what the spheres actually do, and not what man thinks of them, may be best inferred from the words, “There is no speech, nor language, their voice is not heard” (ver. 4). Here he clearly shows that he describes the heavens themselves as in reality praising God, and declaring His wonders without words of lip and tongue. When man praises God in words actually uttered, he only relates the ideas which he has conceived, but these ideas form the real praise. The reason why he gives expression to these ideas is to be found in his desire to communicate them to others, or to make himself sure that he has truly conceived them. Therefore it is said, “Commune with your own heart upon your bed, and be still” (Ps. 4:5). Only ignorant or obstinate persons would refuse to admit this proof taken from Scripture.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.5:2",
    "he": "גם לדעת חכמים2 אשר לדעת החכמים בכך, איני סבור שהיא זקוקה לביאור או לראיה. א) התבונן כיצד סידרו את ברכת הירח, ב) ומה שחוזר ונשנה בתפילות ובלשונות המדרשות מן הכתוב \"וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים\" (נחמיה ט,ו), והכתוב \"בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים\" (איוב לח,ז), וזה נפוץ בדבריהם. ג) ובבראשית רבה (ב,א) אמרו על דבריו יתעלה \"וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ\" (בראשית א,ב) – \"תוהָא ובוהָא\", כלומר הארץ נאנחת ומתייפחת על מר גורלה; \"אמרה: אני והן נבראנו כאחת\", כלומר הארץ והשמים, \"העליונים חיים והתחתונים מתים\". הרי גם הם אמרו במפורש שהשמים הם גופים חיים ולא גופים מתים כמו היסודות.",
    "en": "As to the opinion of our Sages, I do not see any necessity for expounding or demonstrating it. Consider only the form they gave to the blessing recited on seeing the new moon, the ideas repeatedly occurring in the prayers and the remarks in the Midrash on the following and similar passages:—“And the host of heaven worshippeth thee” (Neh. 9:6); “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7). In Bereshit Rabba, on the passage—“And the earth was empty and formless” (Gen. 1:2), our Sages remark as follows: “The words tohu and bohu mean mourning and crying; the earth mourned and cried on account of her evil lot, saying, ‘I and the heavens were created together, and yet the beings above live for ever, and we are mortal.’” Our Sages, by this remark, indicate their belief that the spheres are animated beings, and not inanimate matter like the elements.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.5:3",
    "he": "מסקנה) התברר לך אם כן שגם מה שאמר אריסטו על כך שהגלגל משיג ותופס עולה בקנה אחד עם דברי נביאינו ומעבירי תורתנו, שהם החכמים ז\"ל.",
    "en": "The opinion of Aristotle, that the spheres are capable of comprehension and conception, is in accordance with the words of our prophets and our theologians or Sages.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.5:4",
    "he": "השפעת השמים על העולם – גם לדעת התורה3 דע שכל הפילוסופים מסכימים שהנהגת העולם השפל הזה נעשית על ידי הכוחות השופעים עליו מן הגלגל כמו שציינו (א,עב), ושהגלגלים משיגים ויודעים את מה שהם מנהיגים. א) גם על זה דיברה התורה במפורש ואמרה: \"[וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ וְאֶת הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם] אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים\" (דברים ד,יט), כלומר שהוא עשה אותם אמצעי להנהגת הבריאה, לא כדי שייעבדו. ב) ונאמר בבירור: \"[וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים... וְאֵת הַכּוֹכָבִים. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ.] וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלְהַבְדִּיל [בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ]\" (בראשית א,טז-יח), ומשמעות המשילה היא שלטון על ידי הנהגה. זה עניין נוסף על עניין האור והחושך שהוא העילה הקרובה להתהוות ולכיליון, כי על עניין האור והחושך נאמר \"וּלְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ\". ולא ייתכן שהמנהיג דבר מסוים לא ידע את הדבר שהוא מנהיג, אם מבינים את מהותה האמיתית של ההנהגה במובנהּ כאן.",
    "en": "The philosophers further agree that this world below is governed by influences emanating from the spheres, and that the latter comprehend and have knowledge of the things which they influence. This theory is also met with in Scripture: comp. [the stars and all the host of heaven] “which the Lord thy God hath divided unto all nations” (Deut. 4:19), that is to say, the stars, which God appointed to be the means of governing His creatures, and not the objects of man’s worship. It has therefore been stated clearly: “And to rule over the day and over the night” (Gen. 1:18). The term “ruling” here refers to the power which the spheres possess of governing the earth, in addition to the property of giving light and darkness. The latter property is the direct cause of genesis and destruction; it is described in the words, “And to divide the light from the darkness (ibid.). It is impossible to assume that those who rule a thing are ignorant of that very thing which they rule, if we take “to rule” in its proper sense.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.5:5",
    "he": "עוד נרחיב את הדיבור על עניין זה במקום אחר (על המלאכים ב,ו; על האור והחושך ב,ל14; על הנהגת הנביא ב,לז6-5).",
    "en": "We will add another chapter on this subject.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.6:1",
    "he": "המלאכיםקיום המלאכים1 על כך שהמלאכים קיימים אין צורך להביא ראיה מן התורה, כי התורה אמרה זאת במפורש בכמה מקומות.המונח אלוהים2 א) ידוע לך כבר ש\"אלהים\" הוא שם השופטים (\"חֻכַּאם\", גם: מושלים): \"[עַל כָּל דְּבַר פֶּשַׁע...] עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם [אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ]\" (שמות כב,ח). ב-ג) לכן הושאל מונח זה למלאכים ולאלוה, כי הוא מנהיג־שופט (\"חאכם\") את המלאכים. ולכן אמר: \"כִּי ה' אֱלֹהֵיכֶם\", וזו פנייה לכל מין האדם, והמשיך ואמר: \"הוּא אֱלֹהֵי הָאֱלֹהִים\", כלומר אלוהי המלאכים, \"וַאֲדֹנֵי הָאֲדֹנִים\" (דברים י,יז) – אדוני הגלגלים והכוכבים, שהם אדונים לכל גוף זולתם. זאת היא המשמעות, לא ש\"אֱלֹהִים\" ו\"אֲדֹנִים\" הם ממין האדם, שכן הם פחותים מדי לכך. מה גם שדבריו \"אֱלֹהֵיכֶם\" כוללים את כל מין האדם, שליטים ונשלטים. וגם לא ייתכן שהכוונה היא שהוא יתעלה אדוני כל האבנים והעצים שמייחסים להם אלוהות, כי אין פאר ורוממות בכך שהאלוה הוא אדוני האבן והעץ ופיסת המתכת. אלא הכוונה היא שהוא יתעלה מנהיג־שופט על המנהיגים־שופטים, כלומר על המלאכים, ואדוני הגלגלים.",
    "en": "As for the existence of angels, there is no necessity to cite any proof from Scripture, where the fact is frequently mentioned. The term elohim signifies “judges”; comp. “The cause of both parties shall come before the ‘judges’” (ha-elohim; Exod. 22:8). It has been figuratively applied to angels, and to the Creator as being judge over the angels. When God says, “I am the Lord your God,” the pronoun “your” refers to all mankind; but in the phrase elohe ha-elohim, He is described as the God of the angels, and in adone ha-adonim, as the Lord of the spheres and the stars, which are the masters of the rest of the corporeal creation. The nouns elohim and adonim in these phrases do not refer to human judges or masters, because these are in rank inferior to the heavenly bodies: much less do they refer to mankind in general, including masters and servants, or to objects of stone and wood worshipped by some as gods; for it is no honour or greatness to God to be superior to stone, wood, or a piece of metal. The phrases therefore admit of no other meaning than this: God is the judge over the judges; i.e., over the angels, and the Lord over the spheres.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.6:2",
    "he": "כל כוח בעולם הוא מלאך3 כבר הבאנו בחיבור זה פרק (א,מט1) שבו התבאר שהמלאכים אינם גופים. כך אמר גם אריסטו, מלבד זה שיש כאן הבדל במונחים: הוא אומר \"שכלים נבדלים\" ואילו אנחנו אומרים \"מלאכים\". אשר לדבריו שהשכלים הנבדלים האלה הם גם מתווכים בין האל יתעלה לבין הנמצאים, ושבתיווכם נעים הגלגלים, שזוהי סיבת התהוות המתהווים – גם זה הוא לשון כל הכתובים, כי אינך מוצא אף פעולה שפועל האל כי אם על ידי מלאך. ידוע לך שמשמעות \"מלאך\" היא שליח, ואם כן כל מבצע ציווי הוא מלאך. כך שגם על תנועות בעלי החיים, אפילו שאינם הוגים, מתבטא הכתוב שהן על ידי מלאך, כאשר התנועה הזאת מתאימה למטרת האלוה ששם בו כוח המניע אותו בתנועה הזאת. נאמר: \"אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסְגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי (=אלוהיי שלח את מלאכו וסגר את פי האריות ולא פגעו בי)\" (דניאל ו,כג). וכל תנועות אתון בלעם (במדבר כב,כב-ל) על ידי מלאך. אפילו היסודות נקראים גם הם מלאכים: \"עֹשֶׂה מַלְאָכָיו רוּחוֹת, מְשָׁרְתָיו אֵשׁ לֹהֵט\" (תהילים קד,ד).ארבע משמעויות למונח מלאך4 עוד יתבאר לך (ב,לד) ש\"מלאך\" נאמר א) על שליח מבני האדם: \"וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים\" (בראשית לב,ד), ב) ונאמר על הנביא: \"וַיַּעַל מַלְאַךְ ה' מִן הַגִּלְגָּל אֶל הַבֹּכִים\" (שופטים ב,א), \"וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם\" (במדבר כ,טז), ג) ונאמר על השכלים הנבדלים המתגלים לנביאים במראה הנבואה, ד) ונאמר על הכוחות החיוניים, כמו שנבאר (פסקאות 7-6).",
    "en": "We have already stated above that the angels are incorporeal. This agrees with the opinion of Aristotle: there is only this difference in the names employed—he uses the term “Intelligences,” and we say instead “angels.” His theory is that the Intelligences are intermediate beings between the Prime Cause and existing things, and that they effect the motion of the spheres, on which motion the existence of all things depends. This is also the view we meet with in all parts of Scripture: every act of God is described as being performed by angels. But “angel” means “messenger”; hence every one that is intrusted with a certain mission is an angel. Even the movements of the brute creation are sometimes due to the action of an angel, when such movements serve the purpose of the Creator, who endowed it with the power of performing that movement; e.g., “God hath sent His angel, and hath shut the lions’ mouths that they have not hurt me” (Dan. 6:22). Another instance may be seen in the movements of Balaam’s ass, described as caused by an angel. The elements are also called angels. Comp. “Who maketh winds His angels, flaming fire His ministers” (Ps. 104:4). There is no doubt that the word “angel” is used of a messenger sent by man; e.g., “And Jacob sent angels” (Gen. 32:4); of a prophet, e.g., “And an angel of the Lord came up from Gilgal to Bochim” (Judges 2:1); “And He sent an angel, and hath brought us forth out of Egypt” (Num. 20:16). It is also used of ideals, perceived by prophets in prophetic visions, and of man’s animal powers, as will be explained in another place.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 2.6:3",
    "he": "מקורות חכמים שהאל מנהיג את המציאות באמצעות מלאכים5 דיוננו כאן הוא רק במלאכים שהם שכלים נבדלים, כי תורתנו אינה מכחישה שהוא יתעלה מנהיג את המציאות הזאת באמצעות המלאכים. דוגמה א) החכמים אמרו על דברי התורה \"נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ\" (בראשית א,כו) ועל דבריו \"הָבָה נֵרְדָה [וְנָבְלָה שָׁם שְׂפָתָם]\" (שם יא,ז) – שהם בלשון רבים – כך: \"כביכול שאין הקב\"ה עושה דבר עד שמסתכל בפמיליא שלמעלה\". התפעל על דבריהם \"מסתכל\", שהרי בלשון הזה עצמו אומר אפלטון, שהאל מסתכל בעולם השכלים וכתוצאה מכך שופעת ממנו המציאות. דוגמה ב) ובכמה מקומות (בבלי סנהדרין לח ע\"ב ועוד) אמרו כך סתם: \"אין הקב\"ה עושה דבר עד שנמלך בפמיליא שלמעלה\", ו\"פמיליא\" היא צבא ביוונית. דוגמה ג) גם בבראשית רבה (יב,א) נאמר, וכן במדרש קהלת (קהלת רבה ב,יא): \"'[כִּי מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ] אֵת אֲשֶׁר כְּבָר עָשָׂהוּ' – לא נאמר כָּן, אלא 'עָשׂוּהוּ' (קהלת ב,יב), כביכול הוא ובית דינו נמנו על כל אבר ואבר שבך והושיבו אותו על כנו, שנאמר 'הוּא עָשְׂךָ וַיְכֹנְנֶךָ' (דברים לב,ו)\". דוגמה ד) וכן אמרו בבראשית רבה (נא,ב): \"כל מקום שנאמר 'ה', וַה'' – הוא ובית דינו\".",
    "en": "When we assert that Scripture teaches that God rules this world through angels, we mean such angels as are identical with the Intelligences. In some passages the plural is used of God, e.g., “Let us make man in our image” (Gen. 1:26); “Go to, let us go down, and there confound their language” (ibid. 11:7). Our Sages explain this in the following manner: God, as it were, does nothing without contemplating the host above. I wonder at the expression “contemplating,” which is the very expression used by Plato: God, as it were, “contemplates the world of ideals, and thus produces the existing beings.” In other passages our Sages expressed it more decidedly: “God does nothing without consulting the host above” (the word familia, used in the original, is a Greek noun, and signifies “host”). On the words, “what they have already made” (Eccles. 2:12), the following remark is made in Bereshit Rabba and in Midrash Koheleth: “It is not said ‘what He has made,’ but ‘what they have made’; hence we infer that He, as it were, with His court, have agreed upon the form of each of the limbs of man before placing it in its position, as it is said, ‘He hath made thee and established thee’” (Deut. 32:6). In Bereshit Rabba (chap. li.) it is also stated, that wherever the term “and the Lord” occurred in Scripture, the Lord with His court is to be understood.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.1:1",
    "he": "דמות אדם לחיות – גלגלים חיים ומשכיליםלכל אחת מן החיות \"פני אדם\"1 ידוע שיש אנשים שצורות פניהם דומות לצורת אחד משאר בעלי החיים, כך שאתה רואה אדם שכאילו פניו דומים לפני אריה, ואדם אחר כאילו פני שור, וכיוצא בהם; ומכנים את בני האדם על פי הדמויות האלה, הנוטות לדמויות פני בעלי החיים. כך מה שאמר (יחזקאל) \"פְּנֵי שׁוֹר\", \"פְּנֵי אַרְיֵה\" ו\"פְנֵי נֶשֶׁר\" (יחזקאל א,י) – כולם אינם אלא \"פְּנֵי אָדָם\" (שם) הנוטים לאותן צורות של מינים אלה.הוכחות מן הפסוקים הסמוכים ומן המראה השני2 על דבר זה יורו לך שתי ראיות. א) האחת, דבריו על החיות בהכללה: \"וְזֶה מַרְאֵיהֶן: דְּמוּת אָדָם לָהֵנָּה\" (שם,ה), ולאחר מכן תיאר כל חיה מהן, שיש לה \"פְּנֵי אָדָם\" ו\"פְנֵי שׁוֹר\" ו\"פְנֵי אַרְיֵה\" ו\"פְנֵי נֶשֶׁר\". ב) והראיה השנייה היא ביאורו במרכבה השנייה, שהביא אותה כדי לבאר עניינים שנותרו סתומים במרכבה הראשונה. הוא אמר במרכבה השנייה: \"וְאַרְבָּעָה פָנִים לְאֶחָד: פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב, וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם, וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה, וְהָרְבִיעִי פְּנֵי נָשֶׁר\" (שם י,יד). הרי שאמר במפורש שמה שאמר עליו \"פני שור\" הוא \"פני הכרוב\"; ו\"כרוב\" הוא אדם צעיר. והוא הדין בשני הפנים הנותרים. הוא השמיט את \"פני השור\" גם כדי להסב את תשומת הלב על ידי גיזרון מסוים, כמו שרמזנו על כך (ב:כט35;מג4). לא ייתכן לומר \"שמא זוהי השגת צורות אחרות?\", כי הוא אמר בסוף התיאור השני: \"הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר\" (יחזקאל י,כ). הרי התבאר מה שהתחלנו לבאר.",
    "en": "IT is well known that there are men whose face is like that of other animals thus the face of some person is like that of a lion, that of another person like that of an ox, and so on: and man’s face is described according as the form of his face resembles the form of the face of other animals. By the expressions, “the face of an ox,” “the face of a lion,” “the face of an eagle” (Ezek, 1:10), the prophet describes a human face inclining towards the forms of these various species. This interpretation can be supported by two proofs. First, the prophet says of the Ḥayyot in general that” their appearance is this, they have the form of man” (ver. 5), and then in describing each of the Ḥayyot he attributes to them the face of a man, that of an ox, that of a lion, and that of an eagle. Secondly, in the second description of the Chariot, which is intended as a supplement to the first, the prophet says, Each hath four faces; the one is the face of a cherub, the second a man’s face, the third a lion’s face, and the fourth that of an eagle (ibid. x. W. He thus clearly indicates that the terms “the face of an ox” and “the face of a cherub” are identical. But cherub designates “a youth.” By analogy we explain the two other terms—“the face of a lion” and “the face of an eagle” in the same manner. “The face of the ox” has been singled out on account of the etymology of the Hebrew term shor (ox), as has been indicated by me. It is impossible to assume that this second description refers to the perception of another prophetic vision, because it concludes thus: “This is the Ḥayyah which I saw at the river Chebar” (ibid. ver. 15). What we intended to explain is now clear.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.2:1",
    "he": "המרכבה הראשונה: החיות, האופנים והאדםהשגה ראשונה: החיות ומאפייניהן החיצוניים1 תבנית ומהות) הוא ציין שהוא ראה \"אַרְבַּע חַיּוֹת\" (יחזקאל א,ה) שכל חיה מהן בעלת ארבעה פנים ובעלת ארבע כנפיים ובעלת שתי ידיים, וכלל צורת כל חיה כצורת אדם, כמו שאמר: \"דְּמוּת אָדָם לָהֵנָּה\" (שם). ידיים) וכן ציין שגם הידיים הן \"ידי אדם\", שידוע שידי האדם עוצבו כך כדי לעשות מלאכת אוּמן בלי ספק. רגליים) אחר כך ציין שרגליהן ישרות, כלומר שאין בהן מפרקים, וזו משמעות דבריו \"רֶגֶל יְשָׁרָה\" (שם,ז) לפי פשט (\"חיצוניות\") הדברים. וכך אמרו (חז\"ל): \"'וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה' – מלמד שאין ישיבה למעלה\" (בראשית רבה סה,כא). הבן זאת גם כן. כפות רגליים) אחר כך ציין שכפות הרגליים, שהן אבר ההליכה, אינן כרגלי האדם. אלא הידיים הן אלה שהן כידי האדם, ואילו הרגליים עגולות \"כְּכַף רֶגֶל עֵגֶל\" (יחזקאל א,ז). דבוקות) אחר כך ציין שאין בין ארבע החיות האלה רווח ולא רִיק, אלא כל אחת צמודה לאחותה. הוא אמר: \"חֹבְרֹת אִשָּׁה אֶל אֲחוֹתָהּ\" (שם,ט). נבדלות) אחר כך ציין שאף על פי שהן צמודות, פניהן וכנפיהן נפרדות מלמעלה. הוא אמר: \"וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדוֹת מִלְמָעְלָה\" (שם,יא). התבונן בדבריו \"מִלְמָעְלָה\", כי הגופים צמודים, ואילו פניהם וכנפיהם – נפרדים, אבל מלמעלה. זַכּוֹת) עוד ציין שהן זַכּוֹת \"כְּעֵין נְחֹשֶׁת קָלָל\" (שם,ז). מאירות) עוד ציין שהן גם מאירות. הוא אמר: \"מַרְאֵיהֶן כְּגַחֲלֵי אֵשׁ\" (שם,יג; ושם: מַרְאֵיהֶם). זה כלל מה שציין על צורת החיות, כלומר תבניתן, עצמן, צורותיהן, כנפיהן, ידיהן ורגליהן.",
    "en": "THE prophet says that he saw four Ḥayyot: each of them had four faces, four wings, and two hands, but on the whole their form was human. Comp. “They had the likeness of a man” (Ezek. 1:5). The hands are also described as human hands, because these have undoubtedly, as is well known, such a form as enables them to perform all manner of cunning work. Their feet are straight that is to say, they are without joints. This is the meaning of the phrase “a straight foot,” taken literally. Similarly our Sages say, the words, “And their feet were straight feet” (ibid. 1:7), show that the beings above do not sit. Note this likewise. The soles of the feet of the Ḥayyot, the organs of walking, are described as different from the feet of man, but the hands are like human hands. The feet are round, for the prophet says, “like the sole of a round foot.” The four Ḥayyot are closely joined together, there is no space or vacuum left between them. Comp. “They were joined one to another” (ibid. 1:9).” But although they were thus joined together, their faces and their wings were separated above” (ibid. ver. 11). Consider the expression “above” employed here, although the bodies were closely joined, their faces and their wings were separated, but only above. The prophet then states that they are transparent; they are “like burnished brass” (ibid. ver, 7). He also adds that they are luminous. Comp. “Their appearance was like burning coals of fire” (ibid. ver. 13). This is all that has been said as regards the form, shape, face, figure, wings, hands, and feet of the Ḥayyot.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.2:2",
    "he": "מאפייני תנועת החיות2 אחר כך התחיל לתאר את אופן תנועות החיות האלה, וציין לגביהן מה שתשמע. תנועה אחידה קבועה) הוא אמר שבתנועות החיות אין לא התעקלות ולא סטייה ולא עקימות, אלא תנועה אחת, והם דבריו: \"לֹא יִסַּבּוּ בְּלֶכְתָּן\" (שם,ט;יב). כיוון מיוחד) אחר כך ציין שכל חיה מהן הולכת לכיוון שהיא פונה אליו, והם דבריו: \"אִישׁ אֶל עֵבֶר פָּנָיו יֵלֵכוּ\" (שם). הרי הובהר שכל חיה הולכת רק לכיוון שמול פניה. אך מי ייתן וידעתי לאילו פנים, והרי היא בעלת פנים רבים! מכל מקום ככלל הליכתן של ארבעתן אינה לכיוון אחד, כי אילו היה כך, לא היה מייחד לכל אחת תנועה ואומר: \"אִישׁ אֶל עֵבֶר פָּנָיו יֵלֵכוּ\".3 מחזוריות ומהירות) אחר כך ציין שצורת תנועתן של החיות האלה היא ריצה, והן גם חוזרות על עקבותיהן בריצה, והם דבריו: \"וְהַחַיּוֹת רָצוֹא וָשׁוֹב\" (שם,יד). כי \"רצוא\" הוא המקור של \"רץ\", ו\"שוב\" הוא המקור של \"שָב\". הוא לא אמר \"הלוך ובֹא\" אלא אמר שתנועתן היא ריצה וחזרה על העקבות. הוא ביאר זאת במשל ואמר \"כְּמַרְאֵה הַבָּזָק\" (שם), ו\"בזק\" היא מילה נרדפת לברק. הוא אמר: 'כמו הברק, שתנועתו נראית מהירה ביותר וכאילו הוא נמתח, ממהר ומזנק ממקום מסוים ואז מתכווץ וחוזר כלעומת שבא באותה מהירות עצמה, פעם אחר פעם'. יונתן בן עֻזיאל עליו השלום תרגם כך את \"רָצוֹא וָשׁוֹב\". הוא אמר: \"חָזְרָן וּמַקְּפָן יָת עָלְמָא וְתָיְבָן בִּרְיַת חֲדָא וְקַלִּילָן כְּחֵיזוּ בַּרְקָא\" (=סובבות ומקיפות את העולם ושבות כברייה אחת ומהירות כמראה הברק).המניע לתנועת החיות4 מניע חיצוני: כוונת ה') עוד ציין על הכיוון שהחיה נעה אליו את אותה תנועת ריצה וחזרה – שאין היא נעה אותה בשלו, אלא בשל דבר אחר, כלומר הכוונה האלוהית. הוא אמר שלאותו כיוון שהכוונה האלוהית היא להניע את החיה אליו – אליו היא נעה אותה תנועה מהירה, שהיא \"רָצוֹא וָשׁוֹב\". והם דבריו על החיות: \"אֶל אֲשֶׁר יִהְיֶה שָּׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ, לֹא יִסַּבּוּ בְּלֶכְתָּן\" (שם,יב). \"רוח\" כאן אינה רוח (נושבת), אלא היא כוונה, כמו שביארנו על רב־משמעיות \"רוח\" (א,מ6). נמצא שהוא אומר: \"הכיוון שהכוונה האלוהית היתה שהחיה תלך אליו – בכיוון זה רצה החיה\".5 הכוונה קבועה ומעגלית) כך ביאר גם יונתן בן עֻזיאל עליו השלום. הוא אמר: \"לַאֲתַר דִּיהָוֵי תַמָּן רַעֲוָא לְמֵיזַל אָזְלָן, לָא מִתְחַזְּרָן בְּמֵיזַלְהוֹן\" (=למקום ששם הווה הרצון ללכת הן הולכות, לא סובבות במהלכן). וכיוון שאמר: \"אֶל אֲשֶׁר יִהְיֶה שָּׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ\" (יחזקאל א,יב), כשפשט (\"חיצוניות\") אמירה זו הוא שפעם ירצה ה' בעתיד שהחיה תתקדם לכיוון מסוים ועל כן היא תתקדם לכיוון ההוא, ופעם ירצה שתלך לכיוון אחר, שונה ממנו, ועל כן היא תלך (לשם) – חזר והבהיר את הערפול הזה והודיע לנו שאין הדבר כן, וש\"יהיה\" הוא במשמעות \"היה\", וזה נפוץ בעברית. הרי שיוחד הכיוון שה' רצה שהחיה תלך אליו, והיא מתקדמת בכיוון הזה שה' רצה שהחיה תתקדם בו. והרצון קבוע בכיוון ההוא. כביאור לנושא הזה וכהשלמת הדיבור עליו, אמר בפסוק אחר: \"עַל אֲשֶׁר יִהְיֶה שָּׁם הָרוּחַ לָלֶכֶת יֵלֵכוּ – שָׁמָּה הָרוּחַ לָלֶכֶת\" (שם,כ). הבן את הביאור המופלא הזה. גם זה שייך לתיאורו את צורת תנועת ארבע החיות אחרי שתיאר את צורתן החיצונית (של החיות).",
    "en": "The prophet then begins to describe the motions of these Ḥayyot, namely, that they have a uniform motion, without any curvature, deviation, or deflexion: “They turned not when they went” (ver. 17). Each of the Ḥayyot moves in the direction of its face. Comp. “They went every one in the direction of his face” (ver. 9). Now, it is here clearly stated that each Ḥayyah went in the direction of its face, but since each Hayyah has several faces, I ask, in the direction of which face? In short, the four Ḥayyot do not move in the same direction; for, if this were the case, a special motion would not have been ascribed to each of them: it would not have been said, “They went each one towards the side of his face.” The motion of these Ḥayyot is further described as a running, so also their returning is described as a running. Comp. “And the Ḥayyot ran, and returned as the appearance of a flash of lightning” (ver. 14), raẓoh being the infinitive of ruẓ, “to run, “and shob the infinitive instead of ŝhub, “to return.” The ordinary words, haloch and bo, “to go” and “to come, “are not used, but such words as indicate running to and fro: and these are further explained by the phrase, “As the appearance of a flash of lightning” (bazak, used by the prophet, is identical with barak), for the lightning appears to move very quickly; it seems to hasten and to run from a certain place, and then to turn back and to come again to the place from which it had started. This is repeated several times with the same velocity. Jonathan, the son of Uzziel, renders the phrase raẓo vashob thus: They move round the world and return at once, and are as swift as the appearance of lightning. This quick movement and return the Hayyah does not perform of its own accord, but through something outside of it, viz., the Divine Will; for “to whichever side it is the Divine Will that the Hayyah should move, thither the Ḥayyah moves,” in that quick manner which is expressed by “running and returning.” This is implied in the words, “Whithersoever the spirit was to go they went (ver. 20); “They turned not when they went” (ver. 17). By “the spirit” (ruaḥ), the prophet does not mean “the wind,” but “the intention,” as we have explained when discussing the homonym ruaḥ (spirit). The meaning of the phrase is, that whithersoever it is the Divine Will that the Ḥayyah shall go, thither it runs. Jonathan, the son of Uzziel, gives a similar explanation: Towards the place whither it is the will to go, they go; they do not turn when they go. The employment of the future tense of the verbs yihyeh and yeleku in this passage seems to imply that sometimes it will be the will of God that the Hayyah should move in one direction, in which it will in fact move, and at other times it will be His will that the Hayyah should move in the opposite direction, in which it will then move. An explanation is, however, added, which is contrary to/this conclusion, and shows that the future form (yihyeh) of the verb has here the meaning of the preterite, as is frequently the case in Hebrew. The direction in which God desires the Ḥayyah to move has already been determined and fixed, and the Hayyah moves in that direction which His will has determined long ago, without having ever changed. The prophet, therefore, in explaining, and at the same time concluding [this description of the Ḥayyot], says, “Whithersoever the spirit was to go they go, thither was the spirit to go” (ver. 20). Note this wonderful interpretation. This passage forms likewise part of the account of the motion of the four Ḥayyot which follows the description of their form.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.2:3",
    "he": "השגה שנייה: האופנים6 אחר כך התחיל בתיאור אחר, ואמר שהוא ראה גוף אחד תחת החיות, צמוד להן. והגוף הזה מחובר לארץ, וגם הוא ארבעה גופים, וגם גוף זה בעל ארבעה פנים. הוא לא תיאר לו שום צורה, לא צורת אדם ולא צורת בעל חיים אחר, אלא ציין שהם גופים גדולים, נוראים ומבהילים, ולא תיאר להם שום צורה חיצונית, אך ציין שכל גופיהם \"עֵינַיִם\" (שם,יח). אלה הם שקרא להם \"אוֹפַנִּים\" (שם,טז). הוא אמר: \"וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו\" (שם,טו). הרי ביאר שזה גוף אחד, שקצהו האחד אצל החיות וקצהו האחר בארץ, ושהאופן הזה בעל ארבעה פנים. הוא אמר: \"מַרְאֵה הָאוֹפַנִּים וּמַעֲשֵׂיהֶם כְּעֵין תַּרְשִׁישׁ, וּדְמוּת אֶחָד לְאַרְבַּעְתָּן\" (שם,טז). הרי עבר מאמירתו \"אופן\" לאמירתו \"ארבעה\", ונמצא שאמר במפורש שאותם ארבעה פנים של האופן הם ארבעת האופנים. מקור אחד) עוד ציין שצורתם החיצונית של ארבעת האופנים היא אחת, והם דבריו: \"וּדְמוּת אֶחָד לְאַרְבַּעְתָּן\" (שם). התמזגות) אחר כך הבהיר על האופנים האלה שהם מורכבים זה בזה, והם דבריו: \"וּמַרְאֵיהֶם וּמַעֲשֵׂיהֶם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן\" (שם,טז). זו אמירה שלא נאמרה על החיות: לא נאמר על החיות הביטוי \"תוך\"; אלא הן צמודות זו לזו, כמו שאמר: \"חֹבְרֹת אִשָּׁה אֶל אֲחוֹתָהּ\" (שם,ט). אך על האופנים הוא ציין שהם מורכבים זה בזה: \"כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן\".עיני האופנים7 אשר לכלל גוף האופנים שהוא ציין שהוא מלא עינים (שם,יח) – א) אפשר שכוונתו היא שהוא מלא בעיניים ממש; ב) ואפשר שהוא בעל גוונים רבים: \"וְעֵינוֹ כְּעֵין הַבְּדֹלַח\" (במדבר יא,ז); ג) ואפשר שהם דימויים, כמו שאנו מוצאים את חכמי הלשון (=חז\"ל) אומרים \"כעין שגנב\" (בבלי בבא קמא סד-סו), \"כעין שגזל\" (שם צח,ב; קיב,א), וכוונתם \"בדומה למה שגזל\" או \"בדומה למה שגנב\"; ד) או שהם מצבים ותיאורים שונים, כמו שנאמר \"אוּלַי יִרְאֶה ה' בְּעֵינִי\" (שמואל-ב טז,יב), כלומר את מצבי. זה מה שתיאר לגבי צורת האופנים.",
    "en": "Next comes the description of another part; for the prophet relates that he saw a body beneath the Ḥayyot, but closely joining them. This body, which is connected with the earth, consists likewise of four bodies, and has also four faces. But no distinct form is ascribed to it: neither that of man nor that of any other living being. The [four bodies] are described as great, tremendous, and terrible; no form is given to them, except that they are covered with eyes. These are the bodies called Ofannim (lit. wheels). The prophet therefore says: “Now, as I beheld the Ḥayyot, behold one wheel upon the earth beside the living creatures, with his four faces” (ver. 15). He thus distinctly states that the Ofannim form a body, of which the one part touches the Ḥayyot, and the other part the earth; and that the Ofan has four faces. But he continues—“The appearance of the Ofannim (wheels) and their work was like unto the colour of a beryl: and they four had one likeness” (ver. 16). By speaking of four Ofannim, after having mentioned only one Ofan, the prophet indicates that the “four faces” and the “four Ofannim” are identical. These four Ofannim have the same form; comp., “And they four had one likeness.” The Ofannim are then described as partly inter-joined; for” their appearance and their work was as it were a wheel in the middle of a wheel (ver. 16). In the description of the Ḥayyot such a phrase, with the term “in the middle of” (tok) is not employed. The Ḥayyot are partly joined, according to the words, “they were joined one to another” (ver. 11); whilst in reference to the Ofannim it is stated that they are partly intermixed, “as it were a wheel in the middle of a wheel” The body of the Ofannim is described as being covered with eyes; it is possible that a body covered with real eyes is here meant, or a body with different colours [‘ayin denoting “eye,” also “colour”], as in the phrase “the colour thereof [‘eno] as the colour (ke‘en) of bdellium” (Num. 11:7); or a body filled with likenesses of things. In this latter sense the term ayin is used by our Sages in phrases like the following:—Like that [ke‘en] which he has stolen, like that [ke‘en] which he has robbed; or different properties and qualities are meant, according to the meaning of the word ‘ayin in the passage, “It may be that the Lord will look (be‘enai) on my condition” (2 Sam. 16:12). So much for the form of the Ofannim.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.2:4",
    "he": "מקור תנועת האופנים מן החיות שעליהם8 תנועה ישרה) אשר לתנועת האופנים – הוא אמר עליה שגם בתנועתם אין לא עקימות ולא התעקלות ולא סטייה, אלא תנועות ישרות שאינן משתנות, והם דבריו: \"עַל אַרְבַּעַת רִבְעֵיהֶם בְּלֶכְתָּם יֵלֵכוּ, לֹא יִסַּבּוּ בְּלֶכְתָּן\" (יחזקאל א,יז. ושם: רִבְעֵיהֶן).9 תנועה חיצונית) אחר כך ציין שארבעה אופנים אלה אינם נעים מעצמם כמו החיות, אלא אין להם אף תנועה מעצמם אלא על ידי אחרים המניעים אותם. הוא עשה כל מאמץ לחזור ולומר את העניין הזה והדגיש אותו כמה פעמים, וקבע שמניע האופנים אינו אלא החיות, כך שיחס האופן אל החיה הוא על דרך המשל כמו מי שקשר גוף דומם בידו או ברגלו של בעל חיים, כשכל אימת שבעל החיים הזה נע, נעה אותה פיסת עץ או אותה אבן הקשורה באבר בעל החיים הזה. כך אמר: \"וּבְלֶכֶת הַחַיּוֹת יֵלְכוּ הָאוֹפַנִּים אֶצְלָם, וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים. [עַל אֲשֶׁר יִהְיֶה שָּׁם הָרוּחַ לָלֶכֶת יֵלֵכוּ, שָׁמָּה הָרוּחַ לָלֶכֶת] וְהָאוֹפַנִּים יִנָּשְׂאוּ לְעֻמָּתָם\", וביאר את הטעם לכך ואמר: \"כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים\" (שם,יט-כ). הוא חזר על העניין הזה לשם הדגשה והסבר, ואמר: \"בְּלֶכְתָּם יֵלֵכוּ וּבְעָמְדָם יַעֲמֹדוּ וּבְהִנָּשְׂאָם מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים לְעֻמָּתָם, כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים\" (שם,כא).10 סיכום) נמצא שהסדר בתנועות האלה כך הוא: לכל כיוון שהכוונה האלוהית היא שהחיות ינועו אליו – לכיוון זה נעות החיות, ועל ידי תנועת החיות נעים האופנים כהיגררות אחריהם מכוח החיבור להם, לא שהאופנים נעים מצד עצמם אל עבר החיות. הוא סידר את הסדר הזה ואמר: \"עַל אֲשֶׁר יִהְיֶה שָּׁם הָרוּחַ לָלֶכֶת יֵלֵכוּ, שָׁמָּה הָרוּחַ לָלֶכֶת, וְהָאוֹפַנִּים יִנָּשְׂאוּ לְעֻמָּתָם כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים\" (שם,כ). וכבר הבאתי לידיעתך (פסקה 5) את תרגום יונתן בן עֻזיאל עליו השלום, שאמר: \"עַל אֲתַר דִּיהָוֵי תַמָּן רַעֲוָא לְמֵיזַל [אָזְלָן, לָא מִתְחַזְּרָן בְּמֵיזַלְהוֹן]\".",
    "en": "Their motion is described as being without curvature and deviation; as being straight, without any change. This is expressed in the words, “When they went, they went upon their four sides: and they turned not when they went” (E.: ver. 117). The four Ofannim do not move of their own accord, as the Ḥayyot, and have no motion whatever of their own; they are set in motion by other beings, as is emphatically stated twice. The Ḥayyot are the moving agents of the Ofannim. The relation between the Ofan and the Ḥayyah may be compared to the relation between a lifeless body tied to the hand or the leg of a living animal; whithersoever the latter moves, thither moves also the piece of wood, or the stone, which is tied to the named limb of the animal. This is expressed in the following words:—“And when the Ḥayyot went, the Ofannim went by them; and when the living creatures were lifted up from the earth, the Ofannim were lifted up” (ver. 19); “and the Ofannim were lifted up over against them” (ver. 20). And the cause of this is explained thus:—“The spirit of the Hayyah was in the Ofannim” (ibid.). For the sake of emphasis and further explanation the prophet adds, “When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the Ofannim were lifted up over against them; for the spirit of the Ḥayyah was in the Ofannim” (ver. 21). The order of these movements is therefore as follows:—Whithersoever it is the will of God that the Ḥayyot should move, thither they move of their own accord. When the Ḥayyot move the Ofannim necessarily follow them, because they are tied to them, and not because they move of their own accord in the direction in which the Ḥayyot move. This order is expressed in the words, “Whithersoever the spirit was to go, they went, thither was the spirit to go; and the Ofannim were lifted up over against them: for the spirit of the Hayyah was in the Ofannim” (ver. 20). I have told you that Jonathan, the son of Uzziel, translates the verse thus, “to the place whither it was the will that the Ḥayyot should go,” etc.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.2:5",
    "he": "השגה שלישית: האדם שעל הכיסא שמעל החיות11 לאחר שסיים לתאר את צורתן ותנועותיהן של החיות, והזכיר את האופנים שתחת החיות ושהם מחוברים אליהן ונעים בתנועתן, החל בהשגה שלישית שהשיג, ועבר לתיאור אחר, והוא מה שמעל החיות, ואמר שמעל לארבע החיות \"רָקִיעַ\" (שם,כב), ועל הרקיע \"דְּמוּת כִּסֵּא\" (שם,כו), ועל הכסא \"דְּמוּת כְּמַרְאֵה אָדָם\" (שם).",
    "en": "After having completed the account of the Ḥayyot, with their form and motion, and of the Ofannim, which are beneath the Ḥayyot, connected with them and forced to move when the Ḥayyot move, the prophet begins to describe a third object which he perceived prophetically, and gives the account of a new thing, viz., of that which is above the Ḥayyot. He says that the firmament is above the four Ḥayyot, above the firmament is the likeness of a throne, and over the throne the likeness of the appearance of man.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.2:6",
    "he": "סיכום: המרכבה הראשונה12 זה כל מה שתיאר בנוגע להשגה שהשיג בתחילה בנהר כבר.",
    "en": "This is the whole account of what the prophet perceived at first at the river Chebar.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.3:1",
    "he": "הבהרות מן המרכבה השנייההמרכבה השנייה מבהירה את הראשונה1 לאחר שיחזקאל עליו השלום הזכיר מתיאור המרכבה את מה שתיאר בתחילת הספר, שָׁבָה אליו אותה השגה עצמה פעם שנייה כשנישא במראה הנבואה לירושלם, וביאר לנו דברים שלא התבארו תחילה.הבהרה 1: החיות הן הכרובים2 בכלל זה, שהוא החליף לנו את הביטוי \"חיות\" בביטוי \"כרובים\", והודיענו שהחיות הנזכרות תחילה הן גם מלאכים, כוונתי לכרובים, ואמר: \"וּבְלֶכֶת הַכְּרוּבִים יֵלְכוּ הָאוֹפַנִּים אֶצְלָם, וּבִשְׂאֵת הַכְּרוּבִים אֶת כַּנְפֵיהֶם לָרוּם מֵעַל הָאָרֶץ לֹא יִסַּבּוּ הָאוֹפַנִּים גַּם הֵם מֵאֶצְלָם\" (יחזקאל י,טז). הוא הדגיש את הקשר בין שתי התנועות, כמו שצִיַּנּו (ג,ב10), ואחר כך אמר: \"הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר, וָאֵדַע כִּי כְרוּבִים הֵמָּה\" (יחזקאל י,כ), וחזר על אותן צורות עצמן ועל אותן תנועות עצמן. התברר שהחיות הן הכרובים, והכרובים הם החיות.הבהרה 2: האופנים בנויים כגלגלים3 אחר כך ביאר בתיאור השני הזה עניין אחר, והוא שהאופנים הם הגלגלים. הוא אמר: \"לָאוֹפַנִּים – לָהֶם קוֹרָא הַגַּלְגַּל בְּאָזְנָי\" (שם,יג).הבהרה 3: האופנים נעים עקב תנועת הגלגל המקיף4 עוד ביאר עניין שלישי על האופנים, ואמר עליהם: \"כִּי הַמָּקוֹם אֲשֶׁר יִפְנֶה הָרֹאשׁ – אַחֲרָיו יֵלֵכוּ, לֹא יִסַּבּוּ בְּלֶכְתָּם\" (שם,יא). הרי אמר במפורש שתנועת האופנים הכפויה נמשכת אל המקום אשר יפנה הראש, שהתברר שהוא נמשך \"אֶל אֲשֶׁר יִהְיֶה שָּׁמָּה הָרוּחַ לָלֶכֶת\" (שם א,יב).הבהרה 4: גלגלי האופנים הסובבים5 עוד הוסיף עניין רביעי על האופנים, ואמר: \"וְהָאוֹפַנִּים מְלֵאִים עֵינַיִם סָבִיב לְאַרְבַּעְתָּם אוֹפַנֵּיהֶם\" (שם י,יב). ואת העניין הזה לא הזכיר בתחילה.הבהרה 5: האופנים כבעלי חיים, לא כתבונה6 עוד אמר גם כן על האופנים בהשגה האחרונה הזאת: \"בְּשָׂרָם וְגַבֵּהֶם וִידֵיהֶם וְכַנְפֵיהֶם\" (שם). הוא לא ייחס לאופנים בהתחלה לא בשר ולא ידים ולא כנפים, אלא אמר שהם גופים בלבד. הוא חזר לבסוף לומר שהם בעלי בשר וידיים וכנפיים, אבל לא ייחס להם שום צורה.הבהרה 6: שיוך כל אופן לחיה7 עוד ביאר גם כן בהשגה השנייה הזאת שכל אופן מתייחס לכרוב, ואמר: \"אוֹפַן אֶחָד אֵצֶל הַכְּרוּב אֶחָד, וְאוֹפַן אֶחָד אֵצֶל הַכְּרוּב אֶחָד\" (שם,ט).הבהרה 7: הגלגלים הם יחידה אחת8 עוד ביאר כאן גם כן שארבע החיות הן חיה אחת משום שהן צמודות זו לזו, ואמר: \"הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר\" (שם,כ).הבהרה 8: האופנים הם יחידה אחת9 וכן גם לאופנים הוא קרא \"אוֹפַן אֶחָד בָּאָרֶץ\" (שם א,טו), אף על פי שהם \"אַרְבָּעָה אוֹפַנִּים\" כמו שציין (שם י,ט), משום שהם דבוקים זה בזה, ושכולם \"דְּמוּת אֶחָד לְאַרְבַּעְתָּן\" (שם א,טז).סיכום10 זה אפוא הביאור שהוא הוסיף לנו על צורת החיות והאופנים בהשגה השנייה הזאת.",
    "en": "WHEN Ezekiel recalled to memory the form of the Chariot, which he described in the beginning of the book, the same vision presented itself to him a second time; in this vision he was borne to Jerusalem. He explains in describing it things which have not been made clear at first, e.g., he substitutes the term “cherubim” for Ḥayyot, whereby he expresses that the Ḥayyot of the first vision are likewise angels like the cherubim. He says, therefore: “Where the cherubims went, the Ofannim went by them: and when the cherubims lifted up their wings to mount up from the earth, the same Ofannim also turned not from beside them” (x. 16). By these words he shows how closely connected the two motions are [viz., that of the Ḥayyot and that of the Ofannim]. The prophet adds, “This is the Hayyah that I saw under the God of Israel by the river of Chebar: and I knew that they were cherubims” (ver. 20). He thus describes the same forms and the same motions, and states that the Ḥayyot and the cherubim are identical. A second point is then made clear in this second description, namely, that the Ofannim are spherical; for the prophet says, “As for the Ofannim, it was cried unto them in my hearing, O sphere” (ver. 13). A third point concerning the Ofannim is illustrated here in the following words: “To the place whither the head looked they followed it: they turned not as they went” (ver. 11). The motion of the Ofannim is thus described as involuntary, and directed “to the place whither the head looketh”; and of this it is stated that it moves “whither the spirit is to go” (i. 20). A fourth point is added concerning the Ofannim, namely, “And the Ofannim were full of eyes round about, even the Ofannim that they four had” (x. 12). This has not been mentioned before. In this second description there are further mentioned” their flesh, and their backs, and their hands, and their wings” (ibid.), whilst in the first account none of these is mentioned: and it is only stated that they are bodies. Though they are endowed in the second account with flesh, hands, and wings, no form is given to them. In the second account each Ofan is attributed to a cherub, “one Ofan by one cherub, and another Ofan by another cherub.” The four Ḥayyot are then described as one Hayyah on account of their interjoining: “This is the Ḥayyah that I saw under the God of Israel by the river of Chebar” (ver. 20). Also the Ofannim, though being four in number, as has been mentioned, are called “one ofan upon the earth” (ver. 15), because they interjoin, and “they four have one likeness” (ver. 16). This is the additional explanation which the second vision gives of the form of the Ḥayyot and the Ofannim.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.4:1",
    "he": "דיון בפירוש אחר של האופניםתרגום יונתן: האופנים הם גלגלי הכוכבים1 ראוי שנעיר לך על עניין מסוים שנקט יונתן בן עֻזיאל עליו השלום: כיוון שראה אמירה מפורשת בדבריו (של יחזקאל) \"לָאוֹפַנִּים – לָהֶם קוֹרָא הַגַּלְגַּל בְּאָזְנָי\" (יחזקאל י,יג) – קבע בהחלטיות שהאופנים הם השמים, ועל כן תרגם כל \"אוֹפָן\" – \"גִּלְגָּלָא\", וכל \"אוֹפַנִּים\" – \"גִּלְגְּלַיָּא\". חיזוק) אין לי ספק שמה שחיזק אצלו עליו השלום את הפרשנות הזאת הוא אמירתו של יחזקאל עליו השלום על האופנים שהם \"כְּעֵין תַּרְשִׁישׁ\" (שם א,טז), וזה צבע המיוחס לשמים, כמפורסם. דוחק) אך כיוון שמצא את הפסוק \"וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ\" (שם,טו), שזה מורה בלי ספק שהאופנים בארץ – הוקשה עליו הדבר לפי הפרשנות הזאת, ועל כן הכליל את פרשנותו ופירש את אמירתו כאן \"ארץ\" – שהוא מִשטַח השמים, כי הוא קרקע ביחס למה שמעל המשטח הזה, ותרגם את \"אוֹפַן אֶחָד בָּאָרֶץ\" – \"מִלְּרַע לְרוּם שְׁמַיָּא\" (=מתחת לגובה השמים). הבן כיצד היא פרשנותו. המניע) נראה לי שמה שהביא אותו עליו השלום לפרשנות זו הוא ההבנה ש\"גלגל\" הוא שם ראשוני לשמים.פירוש הרמב\"ם: האופנים הם היסודות כמעטפות כדוריות2 ונראה לי שאין הדבר אלא כך: הגלגול נקרא גלגל: \"וְגִלְגַּלְתִּיךָ מִן הַסְּלָעִים\" (ירמיהו נא,כה), \"וַיָּגֶל אֶת הָאֶבֶן [מֵעַל פִּי הַבְּאֵר]\" (בראשית כט,י). ובשל כך נאמר: \"[וְרֻדַּף כְּמֹץ הָרִים לִפְנֵי רוּחַ] וּכְגַלְגַּל לִפְנֵי סוּפָה\" (ישעיהו יז,יג), בשל גלגולו. ולכן נקראת גולגולת הראש \"גולגולת\" (שמות טז,טז; משנה נזירות ז,ב), משום שהיא נוטה להיות עגולה. ומפני שכל כדור מתגלגל במהירות, נקרא כל דבר כדורי \"גלגל\". לפיכך נקראו השמים \"גלגלים\", על שום עגילותם, כלומר היותם כדוריים. על כן אומרים (חז\"ל): \"גלגל הוא שחוזר\" (בבלי שבת קנא,ב), והם קוראים גם לגלגלת \"גלגל\" (משנה עירובין י,יד) מאותה סיבה עצמה. אם כן דבריו \"לָאוֹפַנִּים – לָהֶם קוֹרָא הַגַּלְגַּל בְּאָזְנָי\" (יחזקאל י,יג), נועדו ללמד אותנו על תבניתם, כי לא צוינה עבורם תבנית ולא צורה, אלא שהם הגלגלים.3 אשר לדבריו עליהם \"כתרשיש\" (שם א,טז: כְּעֵין תַּרְשִׁישׁ) – הוא פירש זאת גם כן בתיאור השני ואמר על האופנים: \"וּמַרְאֵה הָאוֹפַנִּים כְּעֵין אֶבֶן תַּרְשִׁישׁ\" (שם י,ט). ותרגם זאת יונתן בן עֻזיאל עליו השלום: \"כְּעֵין אֶבֶן טָבָא\" (=כעין אבן טובה). ידוע לך שבביטוי הזה עצמו תרגם אֻנקלוס את \"כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר\" (שמות כד,י), ואמר: \"כְּעוֹבַד אֶבֶן טָבָא\" (=כמעשה אבן טובה). הרי שאין הבדל בין האמור \"כְּעֵין אֶבֶן תַּרְשִׁישׁ\" לבין האמור \"כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר\". הבן זאת.",
    "en": "IT is necessary to call your attention to an idea expressed by Jonathan, the son of Uzziel. When he saw that the prophet says in reference to the Ofannim, “It was cried unto them in my hearing, O gilgal” (“sphere”) (x. 13), he assumed that by Ofannim the heavens are meant, and rendered Ofan by gilgal, “sphere,” and Ofannim by gilgelaya, “spheres.” I have no doubt that he found a confirmation of his opinion in the words of the prophet that the Ofannim were like unto the colour of tarshish (ver. 16), a colour ascribed to the heavens, as is well known. When he, therefore, noticed the passage, “Now as I beheld the Ḥayyot, behold one Ofan upon the earth” (i. 15), which clearly shows that the Ofannim were upon the earth, he had a difficulty in explaining it in accordance with his opinion. Following, however, his interpretation, he explains the terms erez, employed here as denoting the inner surface of the heavenly sphere, which may be considered as erez (“earth” or “below”), in relation to all that is above that surface. He therefore translates the words ofan eḥad ba-areẓ, as follows: “One ofan was below the height of the heavens.” Consider what his explanation of the passage must be. I think that he gave this explanation because he thought that gilgal denotes in its original meaning “heaven.” My opinion is that gilgal means originally “anything rolling”; comp. “And I will roll thee (ve-gilgaltika) down from the rocks” (Jer. 51:25); “and rolled (va-yagel) the stone” (Gen. 29:10); the same meaning the word has in the phrase: “Like a rolling thing (galgal) before the whirlwind” (Isa. 17:13). The poll of the head, being round, is therefore called gulgolet; and because everything round rolls easily, every spherical thing is called gilgal; also the heavens are called gilgallim on account of their spherical form. Thus our Sages use the phrase, “It is a wheel (gilgal) that moves round the world”; and a wooden ball, whether small or large, is called gilgal. If so, the prophet merely intended by the words, “As for the Ofannim, it is cried to them in my hearing, O sphere” (gilgal), to indicate the shape of the Ofannim, as nothing has been mentioned before respecting their form and shape; but he did not mean to say that the Ofannim are the same as the heavens. The term “like tarshish” is explained in the second account, in which it is said of the Ofannim: “And the appearance of the Ofannim was like the colour of tarshish.” This latter passage is translated by Jonathan, the son of Uzziel, “like the colour of a precious stone, “exactly in the same manner as Onkelos translates the phrase ke-ma‘ase libnat ha-sappir, “like the work of the whiteness of sapphire” (Exod. 29:10). Note this.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.4:2",
    "he": "מקום לחלוק והזמנה להתבונן4 אל תחשוב למגונה שאני מזכיר את פרשנותו של יונתן בן עֻזיאל עליו השלום בעודי מפרש אחרת, שהרי אתה מוצא רבים מן החכמים, ואף מן המפרשים, חולקים על פרשנותו בכמה ביטויים וברבים מענייני הנביאים. וכיצד לא יהיה כך בדברים העמוקים הללו? ועוד, שאינני מכריע לך לטובת פרשנותי, אלא הבן את כל מה שהערתי לך על פרשנותו והבן את פרשנותי, וה' יודע איזו משתי הפרשנויות היא המתאימה לכוונה.",
    "en": "You will not find it strange that I mention the explanation of Jonathan, son of Uzziel, whilst I gave a different explanation myself: for you will find many of the wise men and the commentators differ sometimes from him in the interpretation of words and in many things respecting the prophets. Why should it be otherwise in these profound matters? Besides, I do not decide in favour of my interpretation. It is for you to learn both—the whole of his explanation, from what I have pointed out to you, and also my own opinion. God knoweth which of the two explanations is in accordance with that which the prophet intended to say.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.5:1",
    "he": "האדם שעל הכיסא – שיא מעשה המרכבהשלושת המראות מייצגים שלוש השגות1 ממה שראוי שתשים לב אליו הוא דבריו \"מַרְאוֹת אֱלֹהִים\" (יחזקאל א,א). הוא לא אמר \"מראָה\" בלשון יחיד אלא \"מראות\", כי אלה כמה השגות ממינים שונים, כלומר שלוש השגות: השגת האופנים, השגת החיות והשגת האדם אשר מעל החיות. בכל אחת מן ההשגות האלה אמר \"וארא\": א) בהשגת החיות אמר: \"וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה [בָּאָה מִן הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב, וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ]\" (שם,ד); ב) בהשגת האופנים אמר: \"וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ [אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו]\" (שם,טו); ג) ובהשגת האדם אשר מעל החיות במעלה, אמר: \"וָאֵרֶא כְּעֵין חַשְׁמַל [כְּמַרְאֵה אֵשׁ בֵּית לָהּ סָבִיב] מִמַּרְאֵה מָתְנָיו [וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה אֵשׁ וְנֹגַהּ לוֹ סָבִיב]\" (שם,כז). הוא לא חזר על הביטוי \"וארא\" כלל בתיאור המרכבה אלא בשלוש הפעמים האלה.ההבנות מדברי חכמי המשנה2 חכמי משנה כבר ביארו את העניין הזה, והם שהסבו את תשומת לבי אליו. הם אמרו שמותר ללמד רק את שתי ההשגות הראשונות, כלומר השגת החיות והאופנים; ואילו ההשגה השלישית, שהיא ה\"חשמל\" ואילך – אין ללמד ממנה אלא ראשי הפרקים. רבינו הקדוש סבור ששלוש ההשגות כולן נקראות \"מעשה מרכבה\", והן אשר אין ללמד מהן אלא ראשי הפרקים. זה לשונם בעניין: \"עד היכן מעשה מרכבה? ר' אומר: עד 'וארא' בתראה (=האחרון) (שם,כז). ר' יצחק אומר: עד 'חשמל' (שם,כז-כח). מעד 'וארא' (שם,ד) עד 'חשמל' (שם,כו) מגמרינן אגמורי (=מלמדים), מיכן ואילך מוסרין לו ראשי הפרקים. איכא דאמרי (=יש אומרים): עד 'וארא' ועד 'חשמל' מסרינן (=מוסרים) ראשי הפרקים; מיכן ואילך: אם היה חכם ומבין מדעתו – אִין (=כן), ואילא (=ואם לא) – לא\" (בבלי חגיגה יג,א).3 התברר לך אפוא מלשונותיהם א) שהן השגות שונות, ומה שמסב את תשומת הלב לכך הוא \"וארא\", \"וארא\", \"וארא\"; ב) ושהן דרגות, ושההשגה האחרונה מהן, והיא שנאמר עליה \"וָאֵרֶא כְּעֵין חַשְׁמַל\" (יחזקאל א,כז), כלומר צורת האדם החלוקה, שנאמר עליו \"מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה\" (שם) – היא ההשגה האחרונה שבהן והנעלה שבהן. ג) וכן המחלוקת בין החכמים האם מותר לרמוז משהו כשהוא מלמד, כלומר במסירת ראשי הפרקים, או שאסור בשום אופן לרמוז כשמלמדים את ההשגה השלישית הזאת ואפילו בראשי הפרקים אלא מי שהוא חכם יבין מדעתו. ד) וכן גם המחלוקת בין החכמים, כמו שאתה רואה, גם לגבי שתי ההשגות הראשונות, כלומר החיות והאופנים, האם מותר ללמד את ענייניהן במפורש או שאין היתר אלא ברמז ובחידות בראשי הפרקים.",
    "en": "IT is necessary to notice that the plural marot elohim, “visions of God,” is here used, and not the singular mareh, “vision,” for there were several things, of different kinds, that were perceived by the prophet. The following three things were perceived by him: the Ofannim, the Ḥayyot, and the man above the Ḥayyot. The description of each of these visions is introduced by the word va-ereh, “and I beheld?” For the account of the Ḥayyot, begins, “And I looked (va-ereh), and behold a whirlwind,” etc. (Ezek. 1:4). The account of the Ofannim begins: “Now as I beheld (va-ereh) the Ḥayyot, behold one ofan upon the earth” (ver. 15). The vision of that which is above the Ḥayyot in order and rank begins: “And I saw (va-ereh) as the colour of the amber, etc., from the appearance of his loins even upward” (ver. 27). The word va-ereh, “and I beheld,” only occurs these three times in the description of the Mercabah. The doctors of the Mishnah have already explained this fact, and my attention was called to it by their remarks. For they said that only the two first visions, namely, that of the Ḥayyot and the Ofannim, might be interpreted to others; but of the third vision, viz., that of the ḥashmal and all that is connected with it, only the heads of the sections may be taught. Rabbi [Jehudah], the Holy, is of opinion that all the three visions are called ma‘aseh mercabah, and nothing but the heads of the sections could be communicated to others. The exact words of the discussion are as follows:—Where does maaseh mercabhah end? Rabbi says, with the last va-ereh; Rabbi Yiẓḥak says it ends at the word ḥashmal (ver. 27). The portion from va-ereh to ḥashmal may be fully, taught; of that which follows, only the heads of the sections; according to some it is the passage from va-ereh to ḥashmal, of which the heads of the sections may be taught, but that which follows may only be studied by those who possess the capacity, whilst those that cannot study it by themselves must leave it.—It is clear from the words of our Sages that different visions are described, as may also be inferred from the repetition of the word va-ereh, and that these visions are different from each other in degree: the last and highest of them is the vision commencing, “And I saw as the colour of ḥashmal”: that is to say, the divided figure of the man, described as “the appearance of fire, etc., from the appearance of his loins even upward, and from the appearance of his loins even downward,” etc. There is a difference of opinion among our Sages whether it is permitted to give by way of hints an exposition of any part of this third vision, or whether it is prohibited even to teach of it the heads of the sections, so that only the wise can arrive at understanding it by their own studies. You will also notice a difference of opinion among our Sages in reference to the two first visions, viz., that of the Ḥayyot and that of the Ofannim whether these may be taught explicitly or only by way of hints, dark sayings, and heads of sections.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.5:2",
    "he": "סדר ההשגות ומשמעותו4 ראוי שתשים לב גם לסידור שלוש ההשגות האלה: הוא הקדים את השגת החיות, משום שהן קודמות בנכבדות ובסיבתיות, כמו שאמר: \"כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים\" (שם,כ), וכן ב(היבטים) אחרים. ואחרי האופנים ההשגה השלישית, שהיא במעלה עליונה יותר מן החיות, כמו שהתבאר. הטעם לכך הוא ששתי ההשגות קודמות בהכרח בלימוד להשגה השלישית, ומהן ניתן להביא ראיות עליה.",
    "en": "You must also notice the order of these three visions. First comes the vision of the Ḥayyot, because they are first in rank and in the causal relation, as it is said, “For the spirit of the Hayyah was in the Ofannim,” and also for other reasons. The vision of the Ofannim [comes next, and] is followed by one which is higher than the Ḥayyot, as has been shown. The cause of this arrangement is, that in study the first two must necessarily precede the third, and in fact they lead to it.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.6:1",
    "he": "האדם שעל הכיסא: המשותף לישעיהו ויחזקאלנבואת ישעיהו הכללית לעומת נבואת יחזקאל הפרטנית1 דע שהעניין הנכבד והגדול של תיאור המרכבה שהתחיל יחזקאל עליו השלום להודיענו מתוך המניע הנבואי שהניע אותו להודיעו לנו, הוא אותו עניין עצמו שהודיענו ישעיה באופן כללי שלא נזקק לפירוט, והם דבריו: \"וָאֶרְאֶה אֶת ה' יֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת הַהֵיכָל. שְׂרָפִים עֹמְדִים [מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד, בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף]\" (ישעיהו ו,א-ב).אמרת חכמים ושתי הפרשנויות שלה2 החכמים כבר ביארו לנו את כל זה והסבו את תשומת לבנו לנושא הזה, ואמרו שההשגה שהשיג יחזקאל היא עצמה ההשגה שהשיג ישעיה. הם המשילו על כך משל, לשני אנשים שראו את המלך בעת רכיבתו, אחד מהם עירוני ואחר מהם כפרי. העירוני, כיוון שידע שאנשי העיר יודעים את אופן רכיבת המלך, לא תיאר את אופן רכיבתו אלא אמר רק \"ראיתי את המלך\". והשני, מכיוון שהוא רוצה לתאר לכפריים שאין להם שום ידע על אופן רכיבתו, פירט להם כיצד הוא אופן רכיבתו, ותיאור חייליו ומשרתיו ועושי דברו. במידה הזאת של הסבת תשומת הלב יש תועלות גדולות מאוד. והם דבריהם ב(מסכת) חגיגה: \"כל שראה יחזקאל ראה ישעיה; ישעיה דומה לבן כרך שראה את המלך, יחזקאל דומה לבן כפר שראה את המלך\" (בבלי חגיגה יג,ב).3 א) ייתכן שיש לפרש את כוונת בעל הדברים האלה כפי שציינתי בתחילה, דהיינו שבני דורו של ישעיה לא נזקקו שיתבאר להם הפירוט הזה אלא די היה להם בדבריו \"וָאֶרְאֶה אֶת ה'\" וכו', ואילו בני הגולה היו זקוקים לפירוט הזה. ב) וייתכן שבעל הדברים האלה היה סבור שישעיה שלם יותר מיחזקאל, ושהשגה זו שיחזקאל נדהם ממנה ושהיתה נוראה בעיניו – היתה עבור ישעיה ידועה באופן שאינו מצריך לספר עליה בהפלגה, בשל היותה דבר ידוע לשלמים.",
    "en": "THE sublime and great subject which Ezekiel by prophetic impulse began to teach us in the description of the Mercabah, is exactly the same which Isaiah taught us in general outlines, because he did not require all the detail. Isaiah says, “I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood seraphims,” etc. (Isa. 6:1 seq.). Our Sages have already stated all this clearly, and called our attention to it. For they say that the vision of Ezekiel is the same as that of Isaiah, and illustrate their view by the following simile:—Two men saw the king riding, the one a townsman, the other a countryman. The former, seeing that his neighbours know well how the king rides, simply tells them that he saw the king; but the villager, wishing to tell his friends things which they do not know, relates in detail how the king was riding, describes his followers, and the officers who execute his order and command. This remark is a most useful hint; it is contained in the following passage (Ḥagigah, 13 b): “Isaiah saw all that has been seen by Ezekiel: Isaiah is like a townsman that sees the king, Ezekiel like a countryman that sees the king.” These words can be explained in the manner which I have just mentioned, viz., the generation of Isaiah did not require the detailed description: his account, “I saw the Lord,” etc., sufficed. The generation of the Babylonian exile wanted to learn all the details. It is, however, possible that the author of this saying held Isaiah as more perfect than Ezekiel, so that the vision might have overawed Ezekiel and appeared fearful to him; but Isaiah was so familiar with it that he did not consider it necessary to communicate it to others as a new thing, especially as it was well known to the intelligent.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:1",
    "he": "דמות האדם שעל הכיסא היא המרכבהציון לזמן ולמקום1 מכלל מה שראוי לחקור עליו הוא קשירת השגת המרכבה לשנה ולחודש וליום, וקשירתה למקום. זה מסוג הדברים שיש לבקש להם משמעות, ואין לחשוב שהוא דבר שאין לו משמעות.",
    "en": "ONE Of the points that require investigation is the connexion between the vision of the mercabah and the year, month, and day, and also the place of the vision. A reason must be found for this connexion, and we must not think that it is an indifferent element in the vision.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:2",
    "he": "המפתח להבנה: הביטוי \"נפתחו השמים\"2 וממה שיש להתבונן בו, והוא המפתח לכול, הם דבריו: \"נִפְתְּחוּ הַשָּׁמַיִם\" (יחזקאל א,א). דבר זה נפוץ בדברי הנביאים, כוונתי לציון היפתחות בהשאלה, וכן היפתחות שערים: א) \"פִּתְחוּ שְׁעָרִים [וְיָבֹא גוֹי צַדִּיק שֹׁמֵר אֱמֻנִים]\" (ישעיהו כו,ב); ב) \"[וַיְצַו שְׁחָקִים מִמָּעַל] וְדַלְתֵי שָׁמַיִם פָּתָח\" (תהילים עח,כג); ג) \"[שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם] וּשְׂאוּ פִּתְחֵי עוֹלָם [וְיָבֹא מֶלֶךְ הַכָּבוֹד]\" (שם כד,ט); ד) \"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק [אָבֹא בָם אוֹדֶה יָהּ]\" (שם קיח,יט). וכאלה לרוב.",
    "en": "We must consider the words, “the heavens were opened” (Ezek. 1:1); they give the key to the understanding of the whole. The figure of opening, also that of opening the gates, occurs frequently in the books of the prophets: e.g., “Open ye the gates that the righteous nation may enter in” (Isa. 26:2); “He opened the doors of heaven” (Ps. lxx-viii. 23); “Lift them up, ye everlasting doors” (ibid. 24:9); “Open to me the gates of righteousness, I will go into them, and I will praise the Lord” (ibid. 118:19). There are many other instances of this kind.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:3",
    "he": "רמות השגה שונות3 יד ה') וממה שראוי שתשים לב אליו הוא שאף על פי שכּל התיאור הזה היה בלי ספק במראה הנבואה, כמו שנאמר: \"וַתְּהִי עָלָיו שָׁם יַד ה'\" (יחזקאל א,ג) – אף על פי כן יש שוני רב מאוד בדרך ההתבטאות בחלקי התיאור הזה. דמות כמשל) כי כאשר הזכיר את החיות הוא אמר \"דְּמוּת אַרְבַּע חַיּוֹת\" (שם,ה) ולא אמר רק \"אַרְבַּע חַיּוֹת\". וכך אמר \"וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ\" (שם,כב), וכן אמר \"כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא\" (שם,כו), וכן אמר \"דְּמוּת כְּמַרְאֵה אָדָם\" (שם) – בכל אלה אמר \"דמות\". ואילו על האופנים לא אמר לא \"דמות אופן\" ולא \"דמות אופנים\" כלל, אלא הודעה סתמית על צורה מציאותית כפי שהיא. הערה א) אל יטעו אותך דבריו \"דְּמוּת אֶחָד לְאַרְבַּעְתָּן\" (שם,טז), כי אין זה באותו הסדר ולא במשמעות שנרמז אליה. הערה ב) בהשגה האחרונה הדגיש עניין זה וביארו. הוא הזכיר את הרקיע סתם כיוון שהתחיל להזכירו, ופירט ואמר: \"וָאֶרְאֶה וְהִנֵּה אֶל הָרָקִיעַ אֲשֶׁר עַל רֹאשׁ הַכְּרֻבִים כְּאֶבֶן סַפִּיר כְּמַרְאֵה דְּמוּת כִּסֵּא נִרְאָה עֲלֵיהֶם\" (יחזקאל י,א). הוא הזכיר כאן את הרקיע באופן סתמי, ולא אמר \"דמות רקיע\" כמו שהיה כשסמך אותו לראשי דמות החיות. ואילו לגבי הכסא הוא אמר: \"דְּמוּת כִּסֵּא נִרְאָה עֲלֵיהֶם\". וזאת ראיה שהשגת הרקיע קדמה תחילה, ולאחר מכן נראה לו עליו דמות כסא. הבן זאת.",
    "en": "You must further notice that the whole description refers undoubtedly to a prophetic vision, as it is said, “And the hand of the Lord was there upon him” (Ezek. 1:3); and yet there is a very great difference between the various parts of the description, for in the account of the Ḥayyot the prophet does not say four Ḥayyot, but “the likeness of the four Ḥayyot” (ibid. ver. 5); similarly he says, “And the likeness of a firmament was over the heads of the Ḥayyot” (ver. 22); “as the appearance of a sapphire stone, the likeness of a throne,” and “the likeness of the appearance of man above it” (ver. 26). In all these instances the word “likeness” is used, whilst in the account of the Ofannim the phrases, “the likeness of Ofannim,” the “likeness of an Ofan,” are not employed, but they are described in a positive manner as beings in actual existence, with their real properties. The sentence “they four had one likeness” must not mislead you, for here the word “likeness” is not used in the same connexion or in the same sense as indicated above. In the description of the last vision the prophet confirms and explains this view. When he commences to describe the firmament in detail, he says, “the firmament,” without adding the words “the likeness of,” for he says, “And I looked, and behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne” (x. 1). Here the prophet speaks of “the firmament” and not of “the likeness of the firmament,” as he does when he connects the firmament with the heads of the likeness of the Hayyot (i. 22). But, as regards the throne, he says, “the likeness of a throne appeared over them,” in order to indicate that the firmament was first perceived and then the likeness of the throne was seen over it. Consider this well.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:4",
    "he": "תבנית יד אדם – מתן צורה מהשכל הנבדל לגלגל4 וממה שראוי שתשים לב אליו, שהוא תיאר בהשגה הראשונה שהחיות הן בעלות כנפיים וִידֵי אָדָם (שם א,ח) גם יחד. ובהשגה השנייה הזאת, שביאר בה שהחיות הן כרובים, השיג תחילה רק את כנפיהם, ולאחר מכן התחדשו להם ידי אדם בהשגתו. הוא אמר: \"וַיֵּרָא לַכְּרֻבִים תַּבְנִית יַד אָדָם תַּחַת כַּנְפֵיהֶם\" (שם י,ח). דבריו \"תבנית\" הם כדבריו \"דמות\", ודרגת הדבר תחת כנפיהם. הבן זאת.",
    "en": "You must further notice that in the description of the first vision the Hayyot have wings and at the same time human hands, whilst in the second vision, in which the term cherubim is substituted for Ḥayyot, at first only wings were perceived, and later on human hands were seen. Comp. “And there appeared in the cherubims the form of a man’s hand under their wings” (x. 8). Here “form” (tabnit) is used instead of “likeness” (demut); and the hands are placed under the wings. Note this.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:5",
    "he": "התבונן כיצד אמר במפורש: \"אוֹפַנִּים לְעֻמָּתָם\" (שם,יט), אף על פי שלא ייחס להם צורה בתיאורו.",
    "en": "Consider that in reference to the ofannim, the prophet says, le-‘ummatam, “over against them,” although he does not ascribe to them any form.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:6",
    "he": "ההשגה השלישית, חלק תחתון: הקשת כדימוי למראה כבוד ה'5 הוא אמר גם: \"כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד ה'\" (שם א,כח). חומר הקשת המתוארת, אמיתתה ומהותה – ידועים. זה הדימוי וההמשלה המופלאים ביותר שיכולים להיות, וזה בלי ספק בכוח נבואי. הבן זאת.",
    "en": "He further says, “As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory,” etc. (i. 28). The substance and true essence of the bow described here is well known. The simile and comparison is in this case very extraordinary, and is undoubtedly part of the prophecy; and note it well.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:7",
    "he": "ההשגה השלישית, חלק עליון: החשמל6 וממה שראוי שתשים לב אליו, שהוא חילק את דמות אדם שעל הכסא, כשחלקו העליון \"כְּעֵין חַשְׁמַל\" וחלקו התחתון \"כְּמַרְאֵה אֵשׁ\" (שם,כז). הסבר א) את הביטוי הזה, \"חַשְׁמַל\", ביארו (חז\"ל) כמורכב משני עניינים: \"חש\"-\"מל\" (ראו ר\"ח, בבלי חגיגה יג,א-ב) – כלומר מהירות, שהיא הוראת \"חש\", והפסקה, שעליה מורה \"מל\". והכוונה: צירוף של שני עניינים נבדלים מבחינת שני צדדים, עליון ותחתון, על דרך הדימוי. הסבר ב) הם הסבו את תשומת לבנו שנית ואמרו שהוא נגזר מדיבור ושתיקה, ואמרו: \"פעמים חשות, פעמים ממללות\" (בבלי חגיגה יג,ב). את (מובן) השתיקה הם גזרו מ\"הֶחֱשֵׁיתִי מֵעוֹלָם\" (ישעיהו מב,יד), כהערה על שני העניינים (שהם) בדיבור בלי קול. אין ספק שדבריהם \"פעמים חשות, פעמים ממללות\" אינם אלא על דבר נברא.ההשגה השלישית: דמות האדם החלוקה היא המרכבה7 ראה אפוא כיצד אמרו לנו במפורש שאותה דמות אדם המחולק שעל הכסא– אין זה משל אליו, יתעלה מכל מורכבות, אלא משל לדבר נברא. וכך אמר הנביא: \"הוּא מַרְאֵה דְּמוּת כְּבוֹד ה'\" (יחזקאל א,כח). כבוד ה' אינו ה', כמו שהבהרנו כמה פעמים (א:יח;כא;סד). נמצא שכל מה שהמשיל בהשגות האלה כולן אינו אלא כבוד ה', דהיינו המרכבה ולא הרוכב, כי הוא יתעלה אינו ניתן להמשלה. הבן זאת.",
    "en": "It is also noteworthy that the likeness of man above the throne is divided, the upper part being like the colour of ḥashmal, the lower part like the appearance of fire. As regards the word ḥashmal, it has been explained to be a compound of two words ḥash and mal, including two different notions, viz., ḥash signifying “swiftness, “and mal denoting “pause.” The two different notions are here joined in one word in order to indicate figuratively the two different parts,—the upper part and the lower. We have already given a second explanation, namely, that ḥashmal includes the two notions of speech and silence: in accordance with the saying of our Sages, “At times they are silent, at times they speak,” thus deriving ḥash of the same root as heheshethi, “I have been silent” (Isa. 42:14); the word ḥashmal thus includes two notions, and indicates “speech without sound.” There is no doubt that the words, “at times they are silent, at times they speak,” refer to a created object. Now consider how they clearly stated that the divided likeness of man over the throne does not represent God, who is above the whole chariot, but represents a part of the creation. The prophet likewise says “that is the likeness of the glory of the Lord”; but “the glory of the Lord” is different from “the Lord” Himself, as has been shown by us several times. All the figures in this vision refer to the glory of the Lord, to the chariot, and not to Him who rides upon the chariot; for God cannot be compared to anything. Note this.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:8",
    "he": "סיכום והזמנה8 הרי נתנו לך גם בפרק הזה דברים מראשי הפרקים, שאם תשלים את הראשים ההם יצא מהם כלל מועיל בנושא הזה. ואם תתבונן בכל מה שאמרנו בפרקי חיבור זה עד הפרק הזה, יתבהר לך רובו או כולו של נושא זה, מלבד פרטים מועטים וחזרות על דברים שמשמעותן עלומה. ואולי לאחר התבוננות מופלגת יתגלה הדבר ולא ייעלם ממנו מאומה.",
    "en": "I have thus given you also in this chapter as much of the heads of the sections as will be useful to you for the comprehension of this subject, if you fill out [the sections of] these heads. If you consider all that has been said in this part up to this chapter, the greater part of this subject or the whole of it will be clear to you. except a few points and some repetitions the meaning of which is unknown. Perhaps further study will help to reveal even these things so that nothing will remain unintelligible.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:9",
    "he": "אל תתלה תקוותך לשמוע ממני אחר הפרק הזה אפילו מילה אחת בעניין זה, לא בפירוש ולא ברמז, כי כבר נאמר בכך כל מה שניתן לאומרו, ואף פרצתי את הגבול מאוד.",
    "en": "Do not expect or hope to hear from me after this chapter a word on this subject, either explicitly or implicitly, for all that could be said on it has been said, though with great difficulty and struggle.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.7:10",
    "he": "9 הבה נתחיל בעניינים אחרים מתוך כל העניינים שאני מקווה לבאר בחיבור זה.",
    "en": "I will now begin to treat of some of the other subjects which I hope to elucidate in this treatise.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:1",
    "he": "מקור החסרונות בחומר וההתמודדות עמהםהקדמה: הכיליון בחומר, ולא בצורה1 חומר) כל הגופים המתהווים וכלים – הכיליון חל עליהם רק מצד חומרם בלבד. צורה) ואילו מצד הצורה, ובבחינת עצמות הצורה – לא חל עליהם כיליון אלא הם נשארים. הלא תראה שכל צורות המינים מתמידות ונשארות. הכיליון חל על הצורה רק במקרה, כלומר בשל חיבורה לחומר. הֶעדר) וטבע החומר ומהותו האמיתית – שאין הוא משוחרר לעולם מחיבור לְהֶעְדֵּר, ולכן אין מתקבעת בו צורה, אלא הוא פושט צורה ולובש אחרת תמיד.",
    "en": "TRANSIENT bodies are only subject to destruction through their substance and not through their form, nor can the essence of their form be destroyed; in this respect they are permanent. The generic forms, as you know, are all permanent and stable. Form can only be destroyed accidentally, i.e., on account of its connexion with substance, the true nature of which consists in the property of never being without a disposition to receive form. This is the reason why no form remains permanently in a substance; a constant change takes place, one form is taken off and another is put on.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:2",
    "he": "משל האישה הזונה2 מה מופלאים דברי שלמה בחכמתו בכך שדימה את החומר לאשת איש זונה (משלי ו,כד-ז,כז). כי אין בנמצא בשום אופן חומר בלי צורה, ונמצא שהוא אשת איש תמיד, שאינה יכולה להשתחרר מאיש ולעולם לא תימצא פנויה. ואף על פי שהיא אשת איש היא מחפשת תמיד איש אחר שיחליף את בעלה, והיא מפתה אותו ומושכת אותו בכל דרך אפשרית, עד שיקבל ממנה מה שבעלה היה מקבל. זהו מצב החומר: כל צורה שיש בו – היא המכינה אותו לקבלת צורה אחרת, ואין הוא חדל מלנוע כדי לפשוט את הצורה שהושגה עד כה ולהשיג אחרת. ואותו מצב עצמו מתקיים לאחר השגת הצורה האחרת.",
    "en": "How wonderfully wise is the simile of King Solomon, in which he compares matter to a faithless wife: for matter is never found without form, and is therefore always like such a wife who is never without a husband, never single; and yet, though being wedded, constantly seeks another man in the place of her husband: she entices and attracts him in every possible manner till he obtains from her what her husband has obtained. The same is the case with matter. Whatever form it has, it is disposed to receive another form; it never leaves off moving and casting off the form which it has in order to receive another. The same takes place when this second form is received.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:3",
    "he": "מסקנות באדם: הרע מהחומר, הטוב מהצורה, האילוץ והפתרון3 התברר אפוא שכל אובדן וכיליון או חסרון אינו אלא בשל החומר. ביאור הדבר באדם, לדוגמה: הרע הגופני) אם צורתו מעוותת או אבריו חורגים מטבעם, וכן אם כל פעולותיו חלשות, או בטלות, או לא סדירות – בין אם כל זה מטבע הלידה בין אם זה אירע לו (במהלך חייו) – כל זה נובע מחומרו הקלוקל, לא מצורתו. וכן כל בעל חיים ימות או יחלה רק בשל חומרו ולא בשל צורתו.4 הרע המעשי והמחשבתי) וכל עבירות האדם וחטאיו כולם נובעים דווקא מחומרו ולא מצורתו, ואילו כל מעלותיו נובעות דווקא מצורתו. כך למשל השגתו של אדם את בוראו, ותפיסתו כל מושכל, ושליטתו בתאוותיו ובכעסו, ומחשבתו על מה שראוי לעשות ומה שראוי להתרחק ממנו – כל זה נובע מצורתו. ואילו אכילתו ושתייתו ובעילתו ולהיטותו לכך, וכן כעסו וכל מידה רעה שיש לו – כל זה נובע מחומרו.5 האילוץ והפתרון) כיוון שהתברר שהדבר כך הוא, ושלפי קביעת החכמה האלוהית לא ייתכן שיימצא חומר בלי צורה ולא שתימצא צורה מצורות אלה בלי חומר; והתחייב שצורה אנושית נכבדה מאוד זו, שכבר ביארנו (א,א) שהיא צלם אלהים ודמותו, תהיה קשורה לחומר העפרי העכור והחשוך הזה המביא את האדם לכל חסרון וכיליון – ניתנה לה, כוונתי לצורה האנושית, יכולת על החומר וממשלה והנהגה ושלטון, כדי שתכניע אותו ותרסן את דחפיו ותשיב אותו אל המצב הישר ביותר והמאוזן ביותר האפשרי.",
    "en": "It is therefore clear that all corruption, destruction, or defect comes from matter. Take, e.g., man; his deformities and unnatural shape of limbs; all weakness, interruption, or disorder of his actions, whether innate or not, originate in the transient substance, not in the form. All other living beings likewise die or become ill through the substance of the body and not through its form. Man’s shortcomings and sins are all due to the substance of the body and not to its form; while all his merits are exclusively due to his form. Thus the knowledge of God, the formation of ideas, the mastery of desire and passion, the distinction between that which is to be chosen and that which is to be rejected, all these man owes to his form; but eating, drinking, sexual intercourse, excessive lust, passion, and all vices, have their origin in the substance of his body. Now it was clear that this was the case,—it was impossible, according to the wisdom of God, that substance should exist without form, or any of the forms of the bodies without substance, and it was necessary that the very noble form of man, which is the image and likeness of God, as has been shown by us, should be joined to the substance of dust and darkness, the source of all defect and loss. For these reasons the Creator gave to the form of man power, rule, and dominion over the substance;—the form can subdue the substance, refuse the fulfilment of its desires, and reduce them, as far as possible, to a just and proper measure.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:4",
    "he": "ההתמודדות עם החומר: בני החורין ממעטים בעיסוק בו6 ומכאן נחלקו מדרגות בני האדם. כי יש מבין האנשים מי ששאיפתו תמיד להעדיף את הנכבד ביותר ולבקש את הקיום המתמיד כמחויב לצורתו הנכבדה. ועל כן אין הוא מעסיק את מחשבתו אלא בתפיסת מושכלות והשגת דעות נכונות על כל דבר, והידבקות בשכל האלוהי השופע עליו, שממנו באה אותה צורה למציאות. וכל אימת שדחפי החומר מביאים אותו (=את האדם) לטינופו ולחרפתו המפורסמת (של החומר) יתייסר על מה שנקלע אליו, ויבוש וייכלם על מה שנתנסה בו. והוא שואף למעט באותה בושה ככל יכולתו ולהישמר ממנה בכל אופן אפשרי. משל לבן חורין) כמו אדם שהמלך כעס עליו וציווה עליו להעביר זבל ממקום למקום כדי להשפילו. אותו אדם ישאף ככל יכולתו להסתתר במהלך אותה השפלה, ואולי יעביר דבר מועט למקום קרוב, שמא לא יתלכלכו ידיו ולא בגדיו ולא יראהו אדם. כך עושה בן החורין. משל לעבד) אך העבד ישמח בכך, ויחשוב שלא הועמס עליו טורח גדול, ויטיל את כל גופו לאותו זבל ולכלוך, ויטנף את פניו וידיו, ויעביר (את הזבל) בפרהסיה כשהוא צוחק ושמח ומוחא כפיו.7 כך מצביהם של בני האדם. יש מבני האדם אנשים כמו שאמרנו, החושבים את כל דחפי החומר כחרפה וגנות ופחיתויות שהתחייבו בהכרח, ובפרט חוש המישוש שהוא חרפה לנו כמו שציין אריסטו (אתיקה ניקומכית ג, 10, 1118ב 1-4), שבגללו אנו להוטים אחר אכילה ושתייה וקיום יחסי מין. ראוי למעט בכך ככל האפשר, ולעשותו בסתר, ולהתייסר מעשייתו, ולא לדבר על כך ולא להרחיב עליו דברים, ולא להתקבץ לדברים אלה. אלא יהיה האדם מושל על כל הדחפים האלה, ממעט בהם ככל האפשר , ולא עוסק בהם אלא כפי ההכרח בלבד, תכלית האדם) ויציב את תכליתו – תכלית האדם באשר הוא אדם, שהיא תפיסת המושכלות ותו לא, שהחשובה והנכבדה בהן היא השגת האלוה והמלאכים ושאר מעשיו כפי היכולת. האנשים הללו הם אשר עם ה' תמיד, והם אשר נאמר להם: \"אֱלֹהִים אַתֶּם, וּבְנֵי עֶלְיוֹן כֻּלְּכֶם\" (תהילים פב,ו). זהו המבוקש מן האדם; כוונתי שזוהי תכליתו.ההתמודדות עם החומר: הבורים מתמכרים אליו8 אך האחרים, המוסתרים מה', והם אספסוף הבורים – עשו ההפך מכך: ביטלו כל מחשבה והתבוננות במושכלות, ועשו לתכליתם את אותו החוש שהוא חרפתנו הגדולה, כלומר חוש המישוש. אין הם חושבים ולא מעסיקים את דעתם אלא באכילה ויחסי מין ותו לא, כמו שהתבאר על היותם של פורקי העול שטופים באכילה ובשתייה וביחסי מין; שתייה) נאמר: \"וְגַם אֵלֶּה בַּיַּיִן שָׁגוּ וּבַשֵּׁכָר תָּעוּ\" (ישעיהו כח,ז), אכילה) ונאמר: \"כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה [בְּלִי מָקוֹם]\" (שם,ח), מיניות) ונאמר: \"וְנָשִׁים מָשְׁלוּ בוֹ\" (שם ג,יב) – ההפך ממה שנדרש מהם מראשית היצירה: \"וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל בָּךְ\" (בראשית ג,טז). הוא תיאר גם את גודל תאוותנותם, ואמר: \"אִישׁ אֶל אֵשֶׁת רֵעֵהוּ יִצְהָלוּ\" (ירמיהו ה,ח), ואמר: \"כִּי כֻלָּם מְנָאֲפִים [עֲצֶרֶת בֹּגְדִים]\" (שם ט,א).משלי שלמה והנמשלים המוסריים9 בשל עניין זה הקדיש שלמה את כל משלֵי לאזהרה מפני ניאוף ושתייה משכרת, כי בשני אלה שטופים השנואים המרוחקים מה', שנאמר עליהם: \"כִּי לוֹא לַה' הֵמָּה\" (ירמיהו ה,י), ונאמר: \"שַׁלַּח מֵעַל פָּנַי וְיֵצֵאוּ\" (שם טו,א).",
    "en": "The station of man varies according to the exercise of this power. Some persons constantly strive to choose that which is noble, and to seek perpetuation in accordance with the direction of their nobler part,—their form: their thoughts are engaged in the formation of ideas, the acquisition of true knowledge about everything, and the union with the divine intellect which flows down upon them, and which is the source of man’s form. Whenever they are led by the wants of the body to that which is low and avowedly disgraceful, they are grieved at their position, they feel ashamed and confounded at their situation. They try with all their might to diminish this disgrace, and to guard against it in every possible way. They feel like a person whom the king in his anger ordered to remove refuse from one place to another in order to put him to shame; that person tries as much as possible to hide himself during the time of his disgrace; he perhaps removes a small quantity a short distance in such a manner that his hands and garments remain clean, and he himself be unnoticed by his fellow-men. Such would be the conduct of a free man, whilst a slave would find pleasure in such work;—he would not consider it a great burden, but throw himself into the refuse, smear his face and his hands, carry the refuse openly, laughing and singing. This is exactly the difference in the conduct of different men. Some consider, as we just said, all wants of the body as shame, disgrace, and defect to which they are compelled to attend: this is chiefly the case with the sense of touch, which is a disgrace to us according to Aristotle, and which is the cause of our desire for eating, drinking, and sensuality. Intelligent persons must, as much as possible, reduce these wants, guard against them, feel grieved when satisfying them, abstain from speaking of them, discussing them, and attending to them in company with others. Man must have control over all these desires, reduce them as much as possible, and only retain of them as much as is indispensable. His aim must be the aim of man as man, viz., the formation of ideas, and nothing else. The best and sublimest among them is the idea which man forms of God, angels, and the rest of the creation according to his capacity. Such men are always with God, and of them it is said, “Ye are princes, and all of you are children of the Most High” (Ps. 82:6). This is man’s task and purpose. Others, however, that are separated from God form the multitude of fools, and do just the opposite. They neglect all thought and all reflection on ideas, and consider as their task the cultivation of the sense of touch,—that sense which is the greatest disgrace: they only think and reason about eating and love. Thus it is said of the wicked who are drowned in eating, drinking, and love, “They also have erred through wine, and through strong drink are out of the way,” etc. (Isa. 28:7), “for all tables are full of vomit and filthiness, so that there is no place clean” (ver. 8); again, “And women rule over them” (ibid. 3:2),—the opposite of that which man was told in the beginning of the creation, “And for thy husband shall thy desire be, and he shall rule over thee” (Gen. 3:16). The intensity of their lust is then described thus, “Every one neighed after his neighbour’s wife,” etc. (Jer. 5:8); “they are all adulterers, an assembly of treacherous men” (ibid. 9:2). The whole book of the Proverbs of Solomon treats of this subject, and exhorts to abstain from lust and intemperance. These two vices ruin those that hate God and keep far from Him; to them the following passages may be applied, “They are not the Lord’s” (ibid. 5:10); “Cast them out of my sight, and let them go forth” (ibid. 15:1).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:5",
    "he": "דבריו (של שלמה) \"אֵשֶׁת חַיִל מִי יִמְצָא\" וכל אותו משל (משלי לא) ברורים, כי אם הזדמן לאדם כלשהו חומר טוב, נוח, שאינו גובר עליו ואינו מקלקל את סדרו – הרי זו מתת אל. כללו של דבר: קל להנהיג את החומר הנוח, כמו שציינו, ואם אין הוא נוח – אין זה נמנע מן המתאמן לרסנו. לכן השתמש שלמה, הוא ואחרים, בכל דברי המוסר האלה.מצוות התורה וחכמינו לריסון דחפי החומר10 ציוויי התורה ואיסוריה אינם אלא לרסן את כל דחפי החומר. על כן ראוי למי שבוחר להיות אדם באמת, ולא בהמה בתבנית אדם ובמתארו, שישים לו למטרה להחשיב כפחותים את כל דחפי החומר כגון אכילה ושתייה וקיום יחסי מין וכעס ושאר המידות הנובעות מן התאווה והכעס, ויבוש בהם, ויקבע להם תחומים בנפשו:11 אכילה) מה שאי אפשר בלעדיו, כמו האכילה והשתייה – עליו להגביל את עצמו ממנו למועיל ביותר, וכפי צורך התזונה ולא כפי ההנאה. וכן ימעט בדיבור עליו ובהתאספות עבורו. ידועה לך מורת רוחם (של חז\"ל) מסעודה שאינה שלמצוה (בבלי פסחים מט,א), ושאנשי המעלה כמו פינחס בן יאיר לא אכלו מעולם אצל אף אחד, ורבינו הקדוש רצה שיאכל אצלו והוא לא עשה זאת (בבלי חולין ז,ב).12 שתייה) אשר לשתייה – דינה כדין האכילה בכל הנוגע לכוונה (נוסח אחר: להמעטה). ואילו אל ההתאספות לשתייה משכרת עליך להתייחס כחרפה רבה יותר מהתאספות בני אדם כשהם ערומים וערוותם גלויה ועושים את צרכיהם לאור יום ביושבם יחד. ביאור הדבר: כי עשיית הצרכים היא דבר הכרחי שאין לאדם עצה לדחותו, ואילו השכרות היא מעשה האיש הרע בבחירתו; והגנאי בגילוי הערווה מפורסם ולא מושכל, ואילו קלקול השכל והגוף מורחק מצד השכל. לכן ראוי למי שבוחר להיות אדם שיתרחק מזאת ולא ידבר על כך.",
    "en": "As regards the portion beginning, “Who can find a virtuous woman?” it is clear what is meant by the figurative expression, “a virtuous woman.” When man possesses a good sound body that does not overpower him nor disturb the equilibrium in him, he possesses a divine gift. In short, a good constitution facilitates the rule of the soul over the body, but it is not impossible to conquer a bad constitution by training. For this reason King Solomon and others wrote the moral lessons; also all the commandments and exhortations in the Pentateuch aim at conquering the desires of the body. Those who desire to be men in truth, and not brutes, having only the appearance and shape of men, must constantly endeavour to reduce the wants of the body, such as eating, love, drinking, anger, and all vices originating in lust and passion; they must feel ashamed of them and set limits to them for themselves. As for eating and drinking in so far as it is indispensable, they will eat and drink only as much as is useful and necessary as food, and not for the purpose of pleasure. They will also speak little of these things, and rarely congregate for such purposes. Thus our Sages, as is well known, kept aloof from a banquet that was not part of a religious act, and pious men followed the example of R. Phineḥas, son of Jair, who never dined with other persons, and even refused to accept an invitation of R. Jehudah, the Holy. Wine may be treated as food, if taken as such, but to form parties for the purpose of drinking wine together must be considered more disgraceful than the unrestrained conduct of persons who in daylight meet in the same house undressed and naked. For the natural action of the digestive organ is indispensable to man, he cannot do without it; whilst drunkenness depends on the free will of an evil man. To appear naked in the presence of other people is misconduct only according to public opinion, not according to the dictates of reason, whilst drunkenness, which ruins the mind and the body of man, reason stamps as a vice. You, therefore, who desire to act as human beings must keep away from it, and even from speaking of it.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:6",
    "he": "13 מיניות) על יחסי המין אין לי צורך להרחיב מעבר למה שאמרתי בפירוש אבות (פה\"מ אבות א,ה) ממה שנאמר בתורתנו החכמה והטהורה, על מיאוס הדבר והאיסור להזכירו או לדבר בו בשום פנים ואופן. ידועים לך דבריהם (של חז\"ל) שאלישע עליו השלום נקרא \"קָדוֹשׁ\" (מלכים־ב ד,ט) משום שהוא נמנע מן המחשבה על כך, עד שהוא לא ראה קרי (בבלי ברכות י,ב). וידועים לך דבריהם על יעקב עליו השלום שלא יצאה ממנו שכבת זרע קודם ראובן (בבלי יבמות עו,א). כל אלה דברים שהועברו במסורת באומה כדי להקנות לבניה את המידות האנושיות.חומרת העבירה במחשבה: הרהורי עבירה קשים מעבירה14 ידועים לך דבריהם: \"הרהורי עבירה קשין מעבירה\" (בבלי יומא כט,א). יש לי פירוש יוצא דופן מאוד בביאור הדבר, והוא שכשאדם עובר עבירה – העבירה היא מצד המקרים הנובעים מחומרו דווקא, כמו שביארתי (פסקה 3), כלומר שהוא עבר בבהמיותו. ואילו המחשבה היא מסגולות האדם הנובעות מצורתו, ונמצא שאם הוא מעסיק את מחשבתו בעבירה – הוא עובר בחלק הנכבד יותר משני חלקיו; ואין חטאו של מי שעבר ושִעבד עבד בור כחטאו של מי ששעבד בן חורין נעלה. כי בצורה האנושית הזאת, ובכל סגולותיה הנובעות ממנה, אין ראוי להשתמש אלא במה שהן נועדו לו: להידבק בנעלֶה ולא להידרדר לשפל המדרגה.",
    "en": "On sexual intercourse, I need not add anything after I have pointed out in the commentary on Abot (i. 17) how it is treated by our Law, which is the teaching of pure wisdom—no excuse whatever should induce us to mention it or to speak of it. Thus our Sages said, that Elisha the prophet is called holy, because he did not think of it, and consequently never found himself polluted with semen. In a similar manner they say that Jacob had the first issue of semen for the conception of Reuben. All these traditional stories have the object of teaching the nation humane conduct. There is a well-known saying of our Sages, “The thoughts about the sin are more dangerous than the sin itself.” I can offer a good explanation of this saying: When a person is disobedient, this is due to certain accidents connected with the corporeal element in his constitution; for man sins only by his animal nature, whereas thinking is a faculty of man connected with his form,—a person who thinks sinfully sins therefore by means of the nobler portion of his self: and he who wrongly causes a foolish slave to work does not sin as much as he who wrongly causes a noble and free man to do the work of a slave. For this specifically human element, with all its properties and powers, should only be employed in suitable work, in attempts to join higher beings, and not in attempts to go down and reach the lower creatures.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:7",
    "he": "חומרת העבירה בדיבור15 ידועה לך חומרת האיסור שנאמר אצלנו על נבלות הפה. ייחוד האדם) גם זה מחויב, כי הדיבור הוא מסגולות בני האדם, והוא טובה שהתברך בה והתייחד בה, כמו שנאמר: \"מִי שָׂם פֶּה לָאָדָם [אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר? הֲלֹא אָנֹכִי ה']\" (שמות ד,יא), ואמר הנביא: \"ה' אֱלֹהִים נָתַן לִי לְשׁוֹן לִמּוּדִים\" (ישעיהו נ,ד). להשתמש בטובה לשם פחיתות) על כן אין ראוי להשתמש בטובה זו – שניתנה לנו לשם שלמות, כדי שנִלמַד ונְלַמֵּד – בפחיתות הגדולה ביותר ובחרפה הגמורה, עד שנאמר כל מה שאומרים הגוים הבורים המופקרים בשיריהם ובסיפוריהם הראויים להם, ולא למי שנאמר להם: \"וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ\" (שמות יט,ו). כפיות טובה) וכל מי שמשתמש במחשבתו או בדיבורו באחד מענייני אותו חוש שהוא חרפה לנו, כך שיחשוב על שתייה או יחסי מין יותר ממה שיש בו צורך, או יאמר בו שירים – הרי לקח את הטובה שהתברך בה, והשתמש בה ונעזר בה לחטוא למיטיב ולהמרות את פיו, והרי הוא כמי שנאמר עליהם: \"וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּעַל\" (הושע ב,י).",
    "en": "You know how we condemn lowness of speech, and justly so, for speech is likewise peculiar to man and a boon which God granted to him that he may be distinguished from the rest of living creatures. Thus God says, “Who gave a mouth to man?” (Exod. 4:11); and the prophet declares, “The Lord God hath given me a learned tongue” (Isa. 50:4). This gift, therefore, which God gave us in order to enable us to perfect ourselves, to learn and to teach, must not be employed in doing that which is for us most degrading and perfectly disgraceful; we must not imitate the songs and tales of ignorant and lascivious people. It may be suitable to them, but is not fit for those who are told, “And ye shall be unto me a kingdom of priests and a holy nation” (Exod. 19:6). Those who employ the faculty of thinking and speaking in the service of that sense which is no honour to us, who think more than necessary of drink and love, or even sing of these things: they employ and use the divine gift in acts of rebellion against the Giver, and in the transgression of His commandments. To them the following words may be applied: “And I multiplied her silver and gold, which they prepared for Baal” (Hos. 2:10).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:8",
    "he": "מאפייני לשון הקודש16 יש לי גם טעם לכך שלשוננו זאת נקראת \"לשון קֹדש\". אין לחשוב שזו הפרזה מצדנו, או טעות, אלא זו אמת. כי בלשון מקודשת זו לא נקבע כלל שם לאבר המין, לא של הגברים ולא של הנשים, ולא לעצם המעשה המביא להולדה, ולא לזרע, ולא לשתן, ולא לצואה. לכל הדברים האלה לא נקבעה כלל הוראה ראשונית בלשון העברית, אלא משתמשים עבורם במונחים מושאלים וברמיזות. הכוונה בזה היתה שאין ראוי להזכיר דברים אלה כך שייקבעו להם שמות, אלא הם דברים שיש לשתוק לגביהם. וכאשר ההכרח מביא להזכירם, עורכים לכך תחבולות בכינויים מביטויים אחרים, כמו שכאשר ההכרח מביא לעשותם מסתתרים בכך ככל האפשר.17 אברי הרבייה) לאברו של הגבר קראו \"גיד\", והוא מונח על דרך הדוֹמוּת (החיצונית), כי אמרו: \"וְגִיד בַּרְזֶל עָרְפֶּךָ\" (ישעיהו מח,ד). הם אמרו גם \"שָׁפְכָה\" (דברים כג,ב), על שם פעולתו. ואברה של האישה: \"קֳבָתָהּ\" (במדבר כה,ח), ו\"קֵבה\" היא שמה של הקיבה. ואילו \"רחם\" הוא שמו של האבר הפנימי שהעובר נוצר בו. הפרשות) שמה של הצואה: \"צואה\", נגזר מן \"יצא\". שמו של השתן: \"מימי רגלים\". שמו של הזרע: \"שכבת זרע\". מעשה הרבייה) לעצם המעשה המביא להולדה אין שם כלל. מכנים זאת \"ישכב\" או \"יבעול\" או \"יקח\" או \"יגלה ערוה\" – כך ותו לא. אל יטעך \"ישגל\" ותחשוב שהוא שם הפעולה. אין הדבר כן, כי \"שֵגַל\" הוא מונח המציין שפחה המיועדת לקיום יחסי מין בלבד: \"נִצְּבָה שֵׁגַל לִימִינְךָ [בְּכֶתֶם אוֹפִיר. שִׁמְעִי בַת וּרְאִי... וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ, כִּי הוּא אֲדֹנַיִךְ וְהִשְׁתַּחֲוִי לוֹ]\" (תהילים מה,י-יב). האמור בכתיב \"ישגלנה\" (דברים כח,ל) – משמעותו: ייקחנה כשפחה לעניין זה.",
    "en": "I have also a reason and cause for calling our language the holy language—do not think it is exaggeration or error on my part, it is perfectly correct—the Hebrew language has no special name for the organ of generation in females or in males, nor for the act of generation itself, nor for semen, nor for secretion. The Hebrew has no original expressions for these things, and only describes them in figurative language and by way of hints, as if to indicate thereby that these things should not be mentioned, and should therefore have no names; we ought to be silent about them, and when we are compelled to mention them, we must manage to employ for that purpose some suitable expressions, although these are generally used in a different sense. Thus the organ of generation in males is called in Hebrew gid, which is a figurative term, reminding of the words, “And thy neck is an iron sinew” (gid) (Isa. 48:4). It is also called shupka, “pouring out” (Deut. 23:2), on account of its function. The female organ is called kobah (Num. 25:8), from kobah (Deut. 18:3), which denotes “stomach”; reḥem, “womb,” is the inner organ in which the fœtus develops; ẓoah (Isa. 28:8), “refuse,” is derived from the verb yaẓa, “he went out”; for “urine” the phrase meme raglayim, “the water of the feet” (2 Kings. 18:17), is used; semen is expressed by shikbat zera‘, “a layer of seed.” For the act of generation there is no expression whatever in Hebrew: it is described by the following words only: ba‘al, “he was master”; shakab, “he lay”; laḳah, “he took”; gillah ‘ervah, “he uncovered the nakedness.” Be not misled by the word yishgalennah (Deut. 28:30), to take it as denoting that act: this is not the case, for shegal denotes a female ready for cohabitation. Comp. “Upon thy right hand did stand the maiden” (shegal) “in gold of Ophir” (Ps. 45:10). Yishgalennah, according to the Kethib, denotes therefore “he will take the female for the purpose of cohabitation.”",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.8:9",
    "he": "חתימה18 חרגנו ברוב הפרק ממטרת החיבור לענייני מידות, וכן לעניינים דתיים. אבל אף על פי שאין הם כולם ממטרת החיבור, מהלך הדברים הוביל לכך.",
    "en": "We have made in the greater part of this chapter a digression from the theme of this treatise, and introduced some moral and religious matter, although they do not entirely belong to the subject of this treatise, but the course of the discussion has led to it.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.9:1",
    "he": "החומר חוצץ מהבנת המופשטחציצת החומר1 החומר הוא חציצה גדולה בפני השגת הנבדל (מחומר) כפי שהוא – אפילו היה הוא החומר הנכבד ביותר והזך ביותר, כלומר אפילו חומר הגלגלים, כל שכן החומר האפל העכור הזה, שהוא החומר שלנו. לכן כל אימת שירצה שכלנו להשיג את האלוה או אחד מהשכלים (הנבדלים), הוא ימצא את החציצה הגדולה מבדילה בינו לבין כך.דימויי החציצה בתיאורי האל2 לדבר זה נרמז בכל ספרי הנביאים כשנאמר שאנו מוסתרים מה' והוא מוסתר מאיתנו בענן או בחושך או בערפל או בעב ורמיזות מעין אלה, משום שאנו מוגבלים מלהשיגו בשל החומר. ענן) ולזו הכוונה במה שנאמר: \"עָנָן וַעֲרָפֶל סְבִיבָיו\" (תהילים צז,ב), להסב את תשומת הלב לכך שהמונע הוא עכירות העצם שלנו, לא שהוא יתעלה גוף שמקיף אותו ערפל או עב או ענן כך שאי אפשר לראותו, כמו שנראה מפשט מילות המשל. חושך) משל זה גם נכפל, ונאמר: \"יָשֶׁת חֹשֶׁךְ סִתְרוֹ\" (שם יח,יב).דימויי חציצה וגילוי במעמד הר סיני3 ענן מסתיר) וכן התגלותו יתעלה \"בְּעַב הֶעָנָן\" (שמות יט,ט) ו\"חֹשֶׁךְ עָנָן וַעֲרָפֶל\" (דברים ד,יא) – גם היא לא נועדה אלא שילמדו ממנה על עניין זה. כי כל דבר המושג במראה הנבואה אינו אלא משל לעניין כלשהו. ואף על פי שאותו מעמד גדול היה גדול מכל מראה נבואה וחורג מכל היקש – לא היה זה, כוונתי להתגלותו יתעלה בעב הענן, בלא משמעות, אלא להסב את תשומת הלב לכך שהשגת מהותו האמיתית נמנעת מאיתנו בשל החומר החשוך המקיף אותנו, ולא אותו יתעלה, כי הוא יתעלה אינו גוף. ענן גשם) וכן ידוע ומפורסם באומה שיום מעמד הר סיני היה יום של עננים, ערפל וגשם קל. נאמר: \"ה' בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה [גַּם שָׁמַיִם נָטָפוּ] גַּם עָבִים נָטְפוּ מָיִם. [הָרִים נָזְלוּ מִפְּנֵי ה' זֶה סִינַי, מִפְּנֵי ה' אֱלֹהֵי יִשְׂרָאֵל]\" (שופטים ה,ד-ה). גם זאת אפוא הכוונה בדבריו: \"חֹשֶׁךְ עָנָן וַעֲרָפֶל\" (דברים ד,יא), לא שהחושך הקיף אותו יתעלה, כי אין אצלו יתעלה חושך אלא האור הבהיר התמידי, שמשִפעו מאיר כל חשוך, כמו שנאמר במשלים הנבואיים: \"וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ\" (יחזקאל מג,ב).",
    "en": "THE corporeal element in man is a large screen and partition that prevents him from perfectly perceiving abstract ideals: this would be the case even if the corporeal element were as pure and superior as the substance of the spheres; how much more must this be the case with our dark and opaque body. However great the exertion of our mind may be to comprehend the Divine Being or any of the ideals, we find a screen and partition between Him and ourselves. Thus the prophets frequently hint at the existence of a partition between God and us. They say He is concealed from us in vapours, in darkness, in mist, or in a thick cloud: or use similar figures to express that on account of our bodies we are unable to comprehend His essence. This is the meaning of the words, “Clouds and darkness are round about Him” (Ps. 97:2). The prophets tell us that the difficulty consists in the grossness of our substance: they do not imply, as might be gathered from the literal meaning of their words, that God is corporeal, and is invisible because He is surrounded by thick clouds, vapours, darkness, or mist. This figure is also expressed in the passage, “He made darkness His secret place” (Ps. 18:12). The object of God revealing Himself in thick clouds, darkness, vapours, and mist was to teach this lesson; for every prophetic vision contains some lesson by means of allegory; that mighty vision, therefore, though the greatest of all visions, and above all comparison, viz., His revelation in a thick cloud, did not take place without any purpose, it was intended to indicate that we cannot comprehend Him on account of the dark body that surrounds us. It does not surround God, because He is incorporeal. A tradition is current among our people that the day of the revelation on Mount Sinai was misty, cloudy, and a little rainy. Comp. “Lord, when thou wentest forth from Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped water” (Judges 5:4). The same idea is expressed by the words “darkness, clouds, and thick darkness” (Deut. 4:11). The phrase does not denote that darkness surrounds God, for with Him there is no darkness, but the great, strong, and permanent light, which, emanating from Him, illuminates all darkness, as is expressed by the prophetic simile, “And the earth shined with His glory” (Ezek. 43:2).",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.10:1",
    "he": "אין הרע מכוון מאת האלחכמי הכלאם: ההעדר אינו זקוק לפועל1 טענה א) ה\"מדברים\" הללו, כמו שהודעתיך (א,עג33-20), אינם מדמים הֶעְדֵּר פרט להֶעְדֵּר המוחלט. ואילו את העדרי כל התכונות אין הם חושבים להעדרים, אלא הם חושבים שדינם של כל העדר ותכונה כדין שני הפכים, כמו עיוורון וראייה, ומוות וחיים; שהם לדעתם כמו חום וקור. לכן הם קובעים כללית ואומרים טענה ב) שההעדר אינו נזקק לפועֵל, והפעולה היא המצריכה בהכרח פועֵל. ודבר זה נכון במובן מסוים; אך אף על פי שהם אומרים שההעדר אינו נזקק לפועֵל, מסקנה) הם אומרים על פי עקרונותיהם שה' מעוור ומחריש וגורם לנע לנוח, כי ההעדרים האלה הם עניינים מצויים לדעתם.",
    "en": "THE Mutakallemim, as I have already told you, apply the term non-existence only to absolute non-existence, and not to the absence of properties. A property and the absence of that property are considered by them as two opposites, they treat, e.g., blindness and sight, death and life, in the same way as heat and cold. Therefore they say, without any qualification, nonexistence does not require any agent, an agent is required when something is produced. From a certain point of view this is correct. Although they hold that non-existence does not require an agent, they say in accordance with their principle that God causes blindness and deafness, and gives rest to anything that moves, for they consider these negative conditions as positive properties.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.10:2",
    "he": "דעת הרמב\"ם: ההעדר אינו קיים אך נוהגים לייחסו לפעולה2 ראוי שנודיע לך את דעתנו שלנו בעניין זה, כפי מה שקובע העיון הפילוסופי: מסיר מכשול) ידוע לך (ב,הנחות18) שמסיר המכשול הוא מניע במובן מסוים. כמי שמסיר עמוד מתחת לקורה וכך היא נופלת בשל משקלה הטבעי, ואנו אומרים שמסיר העמוד הזה הניע את הקורה. דבר זה נזכר ב(ספרו של אריסטו) \"פיזיקה\" (ח,4 255ב 26-24). מסיר תכונה) באותו אופן אנו גם אומרים שמי שהסיר תכונה מסוימת יצר את אותו העדר, אף על פי שההעדר אינו דבר מצוי. כי כמו שאנו אומרים על מי שכיבה נר בלילה שהוא חולל את החושך, כך אנו אומרים על מי שהשחית את הראייה שהוא עשה את העיוורון; אף על פי שהחושך והעיוורון הם העדרים ואינם נזקקים לפועֵל.פרשנות המקרא3 שימוש בפועל מיוחד) לפי פרשנות זו יתבארו דברי ישעיה: \"יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע\" (ישעיהו מה,ז). כי החֹשך והרע הם העדרים. התבונן כיצד לא אמר \"עושה חֹשך\" ולא אמר \"עושה רע\", כי אין הם דברים מצויים כך שתהיה העשיה קשורה להם. אלא השתמש לגביהם בלשון \"ברא\", כי למילה זו יש קשר להעדר בעברית, כמו שנאמר: \"בְּרֵאשִׁית בָּרָא אֱלֹהִים [אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ]\" (בראשית א,א). וזאת מהעדר. ואופן ייחוס ההעדר לפעולת הפועֵל הוא באופן זה שהזכרנו.4 הבנה א לפסוק) בדרך זו ניתן גם להבין את דבריו: \"מִי שָׂם פֶּה לָאָדָם אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר? [הֲלֹא אָנֹכִי ה']\" (שמות ד,יא). הבנה ב) תיתכן גם פרשנות אחרת לכך, והיא שהאמירה היא: \"מי הוא אשר ברא את האדם בעל יכולת דיבור, או בורא אותו בלא יכולת לדבר?\". והמשמעות: הבאה למציאות של חומר שאינו מקבל אותה תכונה, תהא זו כל תכונה שתהיה. כך שמי שמביא למציאות חומר מסוים שאינו מקבל אחת מן התכונות אומרים עליו שהוא עשה את ההעדר ההוא, כמו שאומרים על מי שיכול להציל אדם ממוות אך נסוג מכך ולא הצילו, שהוא הרגו.סיכום טענה א: פועל אינו קשור בהעדר5 הרי התברר לך שלכל הדעות פעולת הפועֵל אינה קשורה בהעדר בשום אופן, אלא אומרים שהוא עשה את ההעדר במקרה, כמו שביארנו. ואילו הדבר שעושה הפועֵל בעצם – יהא זה כל פועל שיהיה – הוא דבר מצוי בהכרח, ופעולתו קשורה למצוי דווקא.",
    "en": "We must now state our opinion in accordance with the results of philosophical research. You know that he who removes the obstacle of motion is to some extent the cause of the motion, e.g., if one removes the pillar which supports the beam he causes the beam to move, as has been stated by Aristotle in his Physics (VIII., chap. iv.); in this sense we say of him who removed a certain property that he produced the absence of that property, although absence of a property is nothing positive. Just as we say of him who puts out the light at night that he has produced darkness, so we say of him who destroyed the sight of any being that he produced blindness, although darkness and blindness are negative properties, and require no agent. In accordance with this view we explain the following passage of Isaiah: “I form the light and create (bore) darkness: I make peace, and create (bore) evil” (Isa. 45:7), for darkness and evil are non-existing things. Consider that the prophet does not say, I make (‘oseh) darkness, I make (‘oseh) evil, because darkness and evil are not things in positive existence to which the verb “to make” would apply; the verb bara “he created” is used, because in Hebrew this verb is applied to non-existing things e.g., “In the beginning God created” (bara), etc.; here the creation took place from nothing. Only in this sense can non-existence be said to be produced by a certain action of an agent. In the same way we must explain the following passage: “Who hath made man’s mouth? or who maketh the dumb, or the deaf, or the seeing,” etc. (Exod. 4:11). The passage can also be explained as follows: Who has made man able to speak? or can create him without the capacity of speaking, i.e., create a substance that is incapable of acquiring this property? for he who produces a substance that cannot acquire a certain property may be called the producer of that privation. Thus we say, if any one abstains from delivering a fellow-man from death, although he is able to do so, that he killed him. It is now clear that according to an these different views the action of an agent cannot be directly connected with a thing that does not exist: only indirectly is non-existence described as the result of the action of an agent, whilst in a direct manner an action can only influence a thing really in existence; accordingly, whoever the agent may be, he can only act upon an existing thing.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.10:3",
    "he": "טענה ב: הרע הוא העדר6 אחרי הקדמה זו עליך לזכור את מה שהוכח (אריסטו, מטפיזיקה ט,ט,1051א 21-18): טענה: רע הוא יחסי) שהרָעוֹת אינן אלא רעות ביחס לדבר מה; טענה: יחסי הוא העדר) ושכל מה שהוא רעה לגבי אחד מן המצויים – אותה רעה היא העדרו של אותו דבר, או העדר של אחד ממצביו התקינים. מסקנה: רע=העדר) לכן קובעים כללית משפט האומר שכל הרעות הן העדרים. דוגמה) דוגמה לכך באדם: מותו הוא רע, והוא העדרו; וכן חוליו או עוניו או בורותו – רעות לגביו, וכולם העדרי תכונות.7 אם תתחקה אחר פרטי אותו משפט כללי, תמצא שאין בו כל חריגה אלא א) למי שאינו מבדיל בין העדר ותכונה ובין שני הפכים, ב) או מי שאינו יודע את טבעיהם של כל הדברים. כמו מי שאינו יודע שככלל, בריאות היא איזון מסוים והיא שייכת לקטגוריית היחס, ושככלל, העדר אותו יחס הוא החולי. והמוות הוא העדר הצורה עבור כל חי. וכן כל אחד משאר המצויים שיכלה, כיליונו הוא העדר צורתו.",
    "en": "After this explanation you must recall to memory that, as has been proved, the [so-called] evils are evils only in relation to a certain thing, and that which is evil in reference to a certain existing thing, either includes the nonexistence of that thing or the non-existence of some of its good conditions. The proposition has therefore been laid down in the most general terms, “All evils are negations.” Thus for man death is evil: death is his non-existence. Illness, poverty, and ignorance are evils for man: all these are privations of properties. If you examine all single cases to which this general proposition applies, you will find that there is not one case in which the proposition is wrong except in the opinion of those who do not make any distinction between negative and positive properties, or between two opposites, or do not know the nature of things,—who, e.g., do not know that health in general denotes a certain equilibrium, and is a relative term. The absence of that relation is illness in general, and death is the absence of life in the case of any animal. The destruction of other things; is likewise nothing but the absence of their form.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.10:4",
    "he": "מסקנות: האל עושה רק טוב והחומר הוא הגורם לרע8 לאחר הקדמות אלה ייוודע בוודאות שעל ה' יתהדר ויתרומם אין אומרים בשום אופן שהוא עושה רע בעצם, כוונתי שהוא יתעלה יכוון בכוונה ראשונית לעשות רע. דבר זה לא ייתכן. אלא כל מעשיו הם טוב גמור, כי אין הוא עושה אלא מציאות, וכל מציאות היא טוב. וכל הרעות הן הֶעדרים שאין קשורה אליהם פעולה אלא באופן שאמרנו, שהוא הביא את החומר למציאות בטבעו הנוכחי, שהוא היותו מחובר להעדר תמיד כמו שנודע – ולכן הוא (=החומר) הסיבה לכל כיליון ולכל רעה. לכן כל מה שה' לא המציא לו את החומר הזה – אינו כלה ולא תחול בו אף רעה. נמצא שמהותה האמיתית של כל פעולת ה' – טוב, כי היא מציאות.פרשנות המקרא למונח \"טוב\"9 לכן התבטא במפורש הספר שהאיר את אפלות העולם, ואמר: \"וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד\" (בראשית א,לא). ואפילו מציאותו של חומר שפל זה כפי שהוא, עם חיבורו להעדר המחייב את המוות ואת כל הרעות – כל זה גם הוא טוב, בשל התמדת ההוויה והימשכות המציאות באופן רציף, ולכן פירש ר' מאיר: \"'וְהִנֵּה טוֹב מְאֹד' – והנה טוב מות\" (בראשית רבה ט,ה), בשל העניין שהסבנו אליו את תשומת הלב.",
    "en": "After these propositions, it must be admitted as a fact that it cannot be said of God that He directly creates evil, or He has the direct intention to produce evil: this is impossible. His works are all perfectly good. He only produces existence, and all existence is good: whilst evils are of a negative character, and cannot be acted upon. Evil can only he attributed to Him in the way we have mentioned. He creates evil only in so far as He produces the corporeal element such as it actually is: it is always connected with negatives, and is on that account the source of all destruction and all evil. Those beings that do not possess this corporeal element are not subject to destruction or evil: consequently the true work of God is all good, since it is existence. The book which enlightened the darkness of the world says therefore, “And God saw everything that He had made, and, behold, it was very good” (Gen. 1:31). Even the existence of this corporeal element, low as it in reality is, because it is the source of death and all evils, is likewise good for the permanence of the Universe and the continuation of the order of things, so that one thing departs and the other succeeds. Rabbi Meir therefore explains the words “and behold it was very good” (tob me’od); that even death was good in accordance with what we have observed in this chapter.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.10:5",
    "he": "הזמנה להתבוננות בפרק10 הרהר במה שאמרתי לך בפרק זה והבינהו. כך יתברר לך כל מה שאמרו הנביאים והחכמים שהטוב כולו הוא מפעולת האלוה בעצם. ולשון בראשית רבה (נא,ג): \"אין דבר רע יורד מלמעלה\".",
    "en": "Remember what I said in this chapter, consider it, and you will understand all that the prophets and our Sages remarked about the perfect goodness of all the direct works of God. In Bereshit Rabba (chap. i.) the same idea is expressed thus: “No evil comes down from above.”",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.11:1",
    "he": "רוע המלחמות מבורות והשלום מהכרת האמתהכרת האמת היא היסוד למציאות הטובה1 אותן רעות גדולות שבני האדם גורמים זה לזה בשל המטרות והתאוות והדעות והאמונות – כולן גם כן באות בעקבות העדר, כי כולן נובעות מבורות, כלומר מהעדר חכמה. כמו שהעיוור, משום שחסרה לו הראייה, נתקל ונחבל תמיד, ואף חובל באחרים, כי אין לו מי שיורהו את הדרך – כך כיתות בני האדם, כל אדם כמידת בורותו עושה לעצמו ולאחרים רעות גדולות הפוגעות בפרטי המין (האנושי). ואילו היתה ביניהם חכמה, שיחסהּ לצורה האנושית הוא כיחס הכוח הרואה לעין – היו נמנעים כל נזקיו, מעצמו ומאחרים. כי בידיעת האמת מסתלקות האיבה והשנאה ובטלים הנזקים שאנשים גורמים זה לזה.ראיה שבהשגת האמת יסתלקו הרעות2 כבר הובטח על כך ונאמר: \"וְגָר זְאֵב עִם כֶּבֶשׂ וְנָמֵר עִם גְּדִי יִרְבָּץ [וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו, וְנַעַר קָטֹן נֹהֵג בָּם.] וּפָרָה וָדֹב תִּרְעֶינָה [יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן, וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן.] וְשִׁעֲשַׁע יוֹנֵק [עַל חֻר פָּתֶן, וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה]\" (ישעיהו יא,ו-ח). אחר כך הודיע את הסיבה לכך ואמר שהסיבה להסתלקות מעשי האיבה והיריבויות וההשתלטויות האלה, היא שאז ידעו בני האדם את מהותו האמיתית של האלוה, ואמר: \"לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ בְּכָל הַר קָדְשִׁי, כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה' כַּמַּיִם לַיָּם מְכַסִּים\" (שם,ט). דע זאת.",
    "en": "ALL the great evils which men cause to each other because of certain intentions, desires, opinions, or religious principles, are likewise due to non-existence, because they originate in ignorance, which is absence of wisdom. A blind man, for example, who has no guide, stumbles constantly, because he cannot see, and causes injury and harm to himself and others. In the same manner various classes of men, each man in proportion to his ignorance, bring great evils upon themselves and upon other individual members of the species. If men possessed wisdom, which stands in the same relation to the form of man as the sight to the eye, they would not cause any injury to themselves or to others: for the knowledge of truth removes hatred and quarrels, and prevents mutual injuries. This state of society is promised to us by the prophet in the words: “And the wolf shall dwell with the lamb,” etc.; “and the cow and the bear shall feed together,” etc.; and “the sucking child shall play on the hole of the asp,” etc. (Isa. 11:6 seq.). The prophet also points out what will be the cause of this change: for he says that hatred, quarrel, and fighting will come to an end, because men will then have a true knowledge of God. “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (ibid. ver. 9). Note it.",
    "category": "Philosophy"
  },
  {
    "ref": "Guide for the Perplexed, Part 3.12:1",
    "he": "סיווג הרע ואחריות האדםהמחשבה שהרע בעולם רב מן הטוב1 רבות עולה בדמיון ההמון מחשבה נמהרת שהרעות בעולם רבות מן הטובות, עד שברבות מדרשותיהם ובשיריהם של כל האומות הם כוללים עניין זה ואומרים שלפלא הוא אם יימצא טוב בזמן (=בגורל, בעולם), ואילו רעותיו הן רבות ומתמידות. טעות זו אינה של ההמון בלבד, אלא גם של מי שחושב (או: טוען) שהוא יודע משהו.",
    "en": "MEN frequently think that the evils in the world are more numerous than the good things; many sayings and songs of the nations dwell on this idea. They say that a good thing is found only exceptionally, whilst evil things are numerous and lasting. Not only common people make this mistake, but even many who believe that they are wise.",
    "category": "Philosophy"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:1",
    "he": "שִׁירִין וְתוּשְׁבְּחָן דִי אֲמַר שְׁלֹמֹה נְבִיָּא מַלְכָּא דְּיִשְׂרָאֵל בְּרוּחַ נְבוּאָה קֳדָם רִבּוֹן כָּל עָלְמָא יְיָ. עֲסַרְתֵּי שִׁירָתָא אִתְאֲמַרוּ בְּעָלְמָא הָדֵין שִׁירָא דֵין מְשׁוּבַּח מִן כּוּלְּהוֹן. שִׁירְתָא קַמַּיְתָא אֲמַר אָדָם בִּזְמָן דְּאִשְׁתְּבֵיק לֵיהּ חוֹבְתֵיהּ וַאֲתָא יוֹמָא דְּשַׁבְּתָא וְאַגֵּין עֲלוֹי פְּתַח פּוּמֵּיהּ וַאֲמַר מִזְמוֹר שִׁיר לְיוֹמָא דְּשַׁבְּתָא. שִׁירְתָא תִּנְיֵיתָא אֲמַר מֹשֶׁה עִם בְּנוֹי דְּיִשְׂרָאֵל בִּזְמָן דְּבַזַּע לְהוֹן מָרֵי עָלְמָא יָת יַמָּא דְּסוּף פְּתַחוּ כּוּלְּהוֹן כַּחְדָּא וַאֲמַרוּ שִׁירְתָא דְּהַכְּדֵין כַּתִיב בְּכֵן שַׁבַּח מֹשֶׁה וּבְנֵי יִשְׂרָאֵל. שִׁירְתָא תְּלִיתֵיתָא אֲמַרוּ בְּנוֹי דְּיִשְׂרָאֵל בִּזְמָן דְּאִתְיְהֵיבַת לְהוֹן בֵּירָא דְּמִרְיָם דְּהַכְּדֵין כַּתִיב בְּכֵן שַׁבַּח יִשְׂרָאֵל. שִׁירְתָא רְבִיעֵיתָא אֲמַר מֹשֶׁה נְבִיָּא כַּד אֲתָא זִמְנֵיהּ לְמִפְטַר מִן עָלְמָא וְאוֹכַח בַּהּ יָת עַמָּא בֵּית יִשְׂרָאֵל דְּהַכְּדֵין כַּתִיב אַצִּיתוּ שְׁמַיָּא וַאֲמַלֵּיל. שִׁירְתָא חֲמִישֵׁיתָא אֲמַר יְהוֹשֻׁעַ בַּר נוּן כַּד אֲגַח קְרָבָא בְּגִבְעוֹן וְקָמוּ לֵיהּ שִׁמְשָׁא וְסִיהֲרָא תְּלָתִין וְשֵׁית שָׁעִין וּפְסַקוּ מִלְּמֵימַר שִׁירְתָא פְּתַח פּוּמֵּיהּ אִיהוּ וַאֲמַר שִׁירְתָא דְּהַכְּדֵין כְּתִיב בְּכֵן יְשַׁבַּח יְהוֹשֻׁעַ קֳדָם יְיָ. שִׁירְתָא שְׁתִיתֵיתָא אֲמַר בָּרָק וּדְבוֹרָה בְּיוֹמָא דִּמְסַר יְיָ יָת סִיסְרָא וְיָת מַשְׁרְיָתֵיהּ בְּיַד בְּנוֹי דְּיִשְׂרָאֵל דְּהַכְּדֵין כַּתִיב וְשַׁבַּחַת דְּבוֹרָה וּבָרָק בַּר אֲבִינוֹעַם. שִׁירְתָא שְׁבִיעֵיתָא אֲמַרַת חַנָּה בִּזְמָן דְּאִתְיְהֵיב לַהּ בַּר מִן קֳדָם יְיָ דְּהַכְּדֵין כְּתִיב וְצַלִּיאַת חַנָּה בְּרוּחַ נְבוּאָה וַאֲמַרַת. שִׁירְתָא תְּמִינֵיתָא אֲמַר דָּוִד מַלְכָּא דְּיִשְׂרָאֵל עַל כָּל נִסַּיָּא דַּעֲבַד לֵיהּ יְיָ פְּתַח פּוּמֵּיהּ וַאֲמַר שִׁירְתָא דְּהַכְּדֵין כְּתִיב וְשַׁבַּח דָּוִד בִּנְבוּאָה קֳדָם יְיָ. שִׁירְתָא תְּשִׁיעֵיתָא אֲמַר שְׁלֹמֹה מַלְכָּא דְּיִשְׂרָאֵל בְּרוּחַ קוּדְשָׁא קֳדָם רִבּוֹן כָּל עָלְמָא יְיָ. וְשִׁירְתָא עֲשִׂרֵיתָא עֲתִידִין לְמֵימַר יָתַהּ בְּנֵי גָלְוָתָא בְּעִדָּן דְּיִפְּקוּן מִן גָּלוּתָא דְּהַכְּדֵין כְּתִיב וּמְפָרַשׁ עַל יְדוֹי דִּישַׁעְיָה נְבִיָּא דְּהַכְּדֵין כְּתִיב שִׁירָא הָדֵין יְהֵי לְכוֹן לְחֶדְוָא כְּלֵיל אִתְקַדָּשׁוּת חַגָּא דְּפִסְחָא וְחֶדְוַת לִבָּא כְּעַמָּא דְּאָזְלִין לְאִתַּחְזָאָה קֳדָם יְיָ תְּלָת זִמְנִין בְּשַׁתָּא בְּמִינֵי זֶמֶר וְקָל טַבְלָא לְמֵיעַל לְטוּרָא דַּיָי וּלְמִפְלַח קֳדָם יְיָ תַּקִּיפָא דְּיִשְׂרָאֵל:",
    "en": "1:1 Songs and praises which Solomon the prophet, king of Israel, spoke by the Spirit of Prophecy before the Lord of all the World, YY 1. Ten songs were spoken in this world, this song being the best of them all. The first song Adam spoke at the time his guilt was forgiven him and the Sabbath Day arrived and protected him. He opened his mouth and said, “A Psalm, a Song for the Sabbath Day” (Psalm 92). The second song Moses said with the children of Israel at the time the Master of the World divided the Reed Sea for them. All of them opened their mouths together and spoke the song, as it is written: “Then sang Moses and the Israelites” (Exodus 15:1). The third song the children of Israel spoke at the time the well of water 2 was given to them, as it is written, “Then sang Israel” (Numbers 21:17). The fourth song Moses, the prophet, uttered, when his time had come to depart from the world. And by it he reproved the people of the house of Israel, as it is written, “Give ear, O heavens, and I will speak” (Deuteronomy 32:1). The fifth song Joshua, son of Nun, spoke when he waged war in Gibeon, and the sun and moon stood for him thirty-six hours and they ceased to utter the song [of their praise]. He opened his mouth and sang the song, as it is written: “Thus sang Joshua before YY” (Joshua 10:12). The sixth song Barak and Deborah said on the day YY delivered Sisera and his camp into the hands of the Children of Israel, as it is written: “Then sang Deborah and Barak, son of Abinoam” (Judges 5:1). The seventh song Hannah said at the time she was granted a son from before YY, as it is written: “And Hannah prayed in the Spirit of prophecy and said” (1Samuel 2:1). The eighth song David, king of Israel, said because of all the miracles which YY had performed for him. He opened his mouth and spoke a song, as it is written, “And David praised in prophecy before YY” (2Samuel 22:1). The ninth song Solomon, King of Israel, said by the Holy Spirit, before the Master of all the World, YY (Song of Songs). And the tenth song the children of the Exile are destined to say at the time they are redeemed from Exile, as it is written and explained by the hand of Isaiah the prophet, as it is written: “You shall have this song for joy, as on the night the feast of Passover is sanctified, and for gladness of heart, as the people who go to appear before YY three times a year with varieties of music and the sound of the drum, to come up to the mountain of YY and to worship before YY, the Strength of Israel” (Isaiah 30:29).",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:2",
    "he": "אֲמַר שְׁלֹמֹה נְבִיָּא בְּרִיךְ שְׁמֵיהּ דַּיָי דִּיהַב לַן אוֹרַיְתָא עַל יְדוֹהִי דְּמֹשֶׁה סָפְרָא רַבָּא כְּתִיבָא עַל תְּרֵין לוּחֵי אַבְנַיָּא וְשִׁיתָּא סִדְרֵי מִשְׁנָה וְתַלְמוּדָא בְּגִּרְסָא וַהֲוָה מִתְמַלַּל עִמַּן אַפִּין בְּאַפִּין כִּגְבַר דְּנַשֵּׁיק לְחַבְרֵיהּ מִן סְגִיאוּת חִבְּתָא דְּחַבֵּיב לַן יַתִּיר מִשִּׁבְעִין עַמְמַיָּא:",
    "en": "Section 1: The Wilderness 1:2 Solomon the prophet said: “Blessed be the name of YY who gave us the Torah by the hand of Moses the great scribe, inscribed on two tablets of stone, and [gave us] six orders of the Mishnah and the Gemara by oral tradition, and conversed with us face to face (as a man who kisses his companion) out of the great love with which He cherished us, more than the seventy nations.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:3",
    "he": "לְקָל נִיסָּךְ וּגְבוּרְתָךְ דַּעֲבַדְתָּא לְעַמָּךְ בֵּית יִשְׂרָאֵל זָעוּ כָּל עַמְמַיָּא דִּשְׁמַעוּ יָת שֵׁימַע גְּבוּרְתָךְ וְאָתְוָתָךְ טָבַיָּא וּשְׁמָךְ קַדִּישָׁא אִשְׁתְּמַע בְּכָל אַרְעָא דַהֲוָא בְּחִיר מִמְּשַׁח רְבוּתָא דַּהֲוָה מִתְרַבֵּי עַל רֵישֵׁי מַלְכִין וְכָהֲנִין וּבְגִין כֵּן רְחִימוּ צַדִּיקַיָּא לִמְהָךְ בָּתַר אוֹרַח טוּבָךְ בְּדִיל דְּיַחְסְנוּן עָלְמָא הָדֵין וְעָלְמָא דְּאָתֵי:",
    "en": "1:3 “At the sound of your miracle and might which you performed for the people, the House of Israel, all the nations who heard the report of your might and good signs trembled; and your Holy Name was heard in all the earth, and it was more choice than the oil of high office with which the heads of kings and priests were anointed. And therefore the righteous loved to follow the path of your goodness in order that they may possess this world and the world to come.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:4",
    "he": "כַּד נְפַקוּ עַמָּא בֵּית יִשְׂרָאֵל מִמִּצְרַיִם הֲוָת מְדַבְּרָא שְׁכִינַת מָרֵי עָלְמָא קֳדָמֵיהוֹן בְּעַמּוּדָא דַּעֲנָנָא בִּימָמָא וּבְעַמּוּדָא דְּאֵשָׁתָא בְּלֵילְיָא אֲמַרוּ צַדִּיקֵי דָּרָא הַהוּא רִבּוֹן כָּל עָלְמָא נְגֵידְנָא בָּתְרָךְ וּנְהֵי רָהֲטִין בָּתַר אוֹרַח טוּבָךְ וְקָרֵיב יָתַן בְּשִׁפּוֹלֵי טוּרָא דְּסִינַי וְהַב לַן יָת אוֹרַיְיתָךְ מִן בֵּית גִּנְזָךְ דִּרְקִיעָא וְנֶחֳדֵי וְנִבְדַח בְּעַשְׂרִין וְתַרְתֵּין אָתְוָן דְּמִכַּתְבָא בְּהוֹן וּנְהֵי דָּכְרִין יָתְהוֹן וְנִרְחַם יָת אֲלָהוּתָךְ וּנְהֵי מִתְרַחֲקִין מִבָּתַר טָעֲוָת עַמְמַיָּא וְכָל צַדִּיקַיָּא דְּעָבְדִין דְּתָקֵין קֳדָמָךְ יְהוֹן דָּחֲלִין מִנָּךְ וְרָחֲמִין יָת פִּקּוֹדָךְ:",
    "en": "1:4 When the people of the House of Israel went out from Egypt, the Presence 3 of the Lord of the World was their leader; it went before them with a pillar of cloud by day and with a pillar of fire by night. The righteous of that generation said: “Master of all the World, draw us after you and we will run after the path of your goodness. So draw us near to the base of Mount Sinai and give us your Laws from your treasure house of the Firmament. And we will rejoice and be glad with the twenty-two letters with which they are written and we will be mindful of them and will love your divinity and will remove ourselves from the idols of the nations. And all the righteous who do what is upright in your sight will revere you and love your commands.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:5",
    "he": "כַּד עֲבַדוּ בֵּית יִשְׂרָאֵל יָת עִגְלָא אִתְקְדַרוּ אַפֵּיהוֹן כִּבְנוֹי דְּכוּשׁ דְּשַׁרְיָן בְּמַשְׁכְּנֵי קֵדָר וְכַד תָּבוּ בִּתְיוּבְתָּא וְאִשְׁתְּבֵיק לְהוֹן סְגָא זִיו יְקַר אַפֵּיהוֹן כְּמַלְאֲכַיָּא עַל דַּעֲבַדוּ יְרִיעָתָא לְמַשְׁכְּנָא וּשְׁרָת בֵּינֵיהוֹן שְׁכִינְתָא דַּיָי וּמֹשֶׁה רִבְּהוֹן סְלֵיק לִרְקִיעָא וִיהַב שְׁלָם בֵּינֵיהוֹן וּבֵין מַלְכְּהוֹן:",
    "en": "1:5 When the House of Israel made the [Golden] Calf, their faces grew dark like the children of Cush [Ethiopians] who dwell in the tents of Qedar. And when they turned in repentance and their guilt was pardoned them, the splendor of their faces’ glory increased like the angels, because they made the curtains for the Tabernacle and the Presence of YY dwelt among them. And Moses their master went up to the Firmament and made peace 4 between them and their King.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:6",
    "he": "אֲמַרַת כְּנִשְׁתָּא דְּיִשְׂרָאֵל כָּל קֳבֵל עַמְמַיָּא לָא תְבַזּוֹן יָתִי עַל דַּאֲנָא קַדְרִיתָא מִנְּכוֹן עַל דַּעֲבַדִית כְּעוּבָדֵיכוֹן וּסְגֵידִית לְשִׁמְשָׁא וְסִהֲרָא דִּנְבִיאֵי שִׁקְרָא אִנּוּן גְּרַמוּ לְאִסְתַּקָּפָא תְּקוֹף רוּגְזָא דַּיָי עֲלַי וְאַלְּפוּנִי לְמִפְלַח לְטָעֲוָתְכוֹן וּלְהַלָּכָא בְּנִמּוֹסֵיכוֹן וּלְמָרֵי עָלְמָא דְּהוּא אֱלָהִי לָא פְלַחִית וְלָא אֲזַלִית בְּנִמּוֹסֵיהּ וְלָא נְטַרִית יָת פִּקּוֹדוֹי וְיָת אוֹרָיָתֵיהּ:",
    "en": "1:6 The Assembly of Israel said to the nations: “Do not despise me because I am darker than you, because I have done according to your deeds and have bowed down to the sun and the moon. For false prophets caused the powerful fury of YY to be drawn down upon me. They taught me to worship your idols and walk according to your laws. But the Lord of the World, who is my God, I did not serve and did not follow after His laws, nor keep His commands and His Law.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:7",
    "he": "כַּד מְטָא זִמְנֵיהּ דְּמֹשֶׁה נְבִיָּא לְמִפְטַר מִן עָלְמָא אֲמַר קֳדָם יְיָ גְּלֵי קֳדָמָךְ דְּעַמָּא הָדֵין עֲתִידִין לִמֵחָב וּלְהַלָּכָא בְּגָלוּתָא כְּעַן חַוִּי קֳדָמַי אֵיכְדֵין יִתְפַּרְנְסוּן וְיִשְׁרוֹן בֵּינֵי עַמְמַיָּא דְּקַשְׁיָן גְּזֵירָתְהוֹן כְּחֻמְתָא וּכְשָׁרָבֵי שִׁמְשָׁא דְּטִיהֲרָא בִּתְקוּפַת תַּמּוּז וּלְמָא דֵין יְהוֹן מְטוּלְטְלִין בֵּינֵי עֶדְרֵי בְּנוֹי דְּעֵשָׂו וְיִשְׁמָעֵאל דִּמְשַׁתְּפִין לָךְ טָעֲוָתְהוֹן לְחַבְרַיָּא:",
    "en": "1:7 When the time came for Moses the prophet to depart from the world, he said before YY: It has been revealed to me that this people will sin and be carried into Exile. Now tell me how they will sustain themselves and live among the nations whose decrees are as strong as the heat of the noonday sun at the summer solstice, and why they will be carried away among the flocks of the children of Esau and Ishmael who treat their idols as Your companions.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:8",
    "he": "אֲמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה נְבִיָּא אִבַּעְיָא לְהוֹן לְמִהְוֵי בְּגָלוּתָא כְּנִשְׁתָּא דְּיִשְׂרָאֵל דִּמְתִילָא לְרִיבָא שַׁפִּירְתָא וְנַפְשִׁי תְּהֵא רָחֵים לַהּ תְּהֵא מְהַלְּכָא בְּאוֹרְחֵיהוֹן דְּצַדִּיקַיָּא וּתְהֵא מְסַדְּרָא צְלוֹתָא עַל פּוּם בַּרְזִלַּהָא וּמְדַבְּרֵי דָרָהָא וּתְהֵא מְאַלְּפָא לִבְנַהָא דִּמְתִילִין לִגְדָיֵי עִזִּין לִמְהָךְ לְבֵי כְּנִשְׁתָּא וּלְבֵי מִדְרָשָׁא וּבְהַהִיא זְכוּתָא יִהֱוְיָן מִתְפַּרְנְסִין בְּגָלוּתָא עַד זְמָן דְּאֶשְׁלַח מַלְכָּא מְשִׁיחָא וִיהֵי מְדַבַּר יָתְהוֹן בְּנִיחַ עַל מַשְׁכְּנֵיהוֹן הוּא בֵּית מַקְדְּשָׁא דְּיִבְנֵי לְהוֹן דָּוִד וּשְׁלֹמֹה רַעֲיָא דְּיִשְׂרָאֵל:",
    "en": "1:8 The Holy One, blessed be He, said to Moses the prophet: “If the Assembly of Israel (which is compared to a beautiful young woman whom my soul loves) wishes to wipe out the Exile, let her walk in the ways of the righteous, let her order her prayers by the mouth of the shepherd’s assistants 5 and the leaders of her generation; let her teach her children (which are compared to the kids of goats) to go to the Synagogue and the House of Study and by that merit, they will be sustained in the Exile until the time when I send the King, the Messiah, who will lead them in rest to their dwelling-place, the Temple that David and Solomon, the shepherds of Israel, will build for them.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:9",
    "he": "כַּד נְפַקוּ יִשְׂרָאֵל מִמִּצְרַיִם רְדַפוּ פַּרְעֹה וּמַשְׁרְיָתֵיהּ בָּתְרֵיהוֹן בִּרְתִיכִּין וּבְפָרָשִׁין וַהֲוָת אוֹרְחָא סְגִירָא לְהוֹן מֵאַרְבַּע סִטְרֵיהוֹן מִן יַמִּינָא וּשְׂמָאלָא הֲווֹ מַדְבְּרַיָּא דְּמָלְיָן חִיוָוָן קָלַן וְעַקְרַבִּין וּמִן בָּתְרֵיהוֹן הֲוָה פַּרְעֹה רַשִּׁיעָא וּמַשְׁרְיָתֵיהּ וּמִן קֳדָמֵיהוֹן הֲוָה יַמָּא דְּסוּף מָה עֲבַד קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלִי בְּכֹחַ גְּבוּרְתֵיהּ עַל יַמָּא וְנַגַּב יָת מַיָּא וְיָת טִינָא לָא נַגַּב אֲמַרוּ רַשִּׁיעַיָּא וְעַרְבְּלָאִין וְנוּכְרָאִין דִי בֵינֵיהוֹן יָת מוֹי דְּיַמָּא יְכִיל לְנַגָּבָא וְיָת טִינָא לָא יְכִיל לְנַגָּבָא בְּהַהִיא שָׁעֲתָא תְּקַף רוּגְזָא דַּיָי עֲלֵיהוֹן וּבְעָא לְשַׁנָּקוּתְהוֹן בְּמוֹי דְּיַמָּא הֵיכְמָא דְּאִשְׁתַּנַּקוּ פַּרְעֹה וַחֲיָלוֹתוֹהִי רְתִיכּוֹהִי וּפָרָשׁוֹהִי וְסוּסָוָתוֹי אִלּוּלֵי מֹשֶׁה נְבִיָּא דִּפְרַשׂ יְדוֹי בִּצְלוֹ קֳדָם יְיָ וַאֲתֵיב רוּגְזָא דַּיָי מִנְּהוֹן וּפְתַח אִיהוּ וְצַדִּיקֵי דָּרָא הַהוּא יָת פּוּמְּהוֹן וַאֲמַרוּ שִׁירְתָא וַעֲבַרוּ בְּגוֹ יַמָּא דְּסוּף בְּיַבֶּשְׁתָּא בְּגִין זְכוּתָא דְּאַבְרָהָם יִצְחָק וְיַעֲקֹב רְחִימַיָּא דַּיָי:",
    "en": "1:9 When Israel went out from Egypt, Pharaoh and his army pursued after them with chariots and horsemen, and the way was closed for them on four sides. On the right and left were wildernesses that were full of fiery serpents, behind them was the wicked Pharaoh with his armies, and in front of them was the Reed Sea. What did the Holy One, Blessed be He, do? He revealed himself in the fullness of His strength at the Sea. He dried up the sea, but the mud He did not dry up. The wicked (the mixed multitude of foreigners who were among them) said, “He can dry up the waters of the Sea, but the mud He cannot dry up.” At that time, YY became very angry with them and He would have drowned them in the waters of the Sea just as Pharaoh, his armies, his chariots, his horsemen, and horses were drowned–if it had not been for Moses the prophet, who stretched out his hands in prayer before YY and turned back the anger of YY from them. And he and the righteous of that generation opened their mouths and sang songs. And they passed in the midst of the Reed Sea on dry land by virtue of the merits of Abraham, Isaac, and Jacob, the beloved ones of YY.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:10",
    "he": "כַּד נְפַקוּ לְמַדְבְּרָא אֲמַר יְיָ לְמֹשֶׁה כַּמָּה יָאֵי עַמָּא הָדֵין לְאִתְיְהָבָא לְהוֹן פִּתְגָמֵי אוֹרָיְתָא וִיהוֹן כִּזְמָמִין בְּלִיסָתְהוֹן דְּלָא יֶעְדוּן מִן אוֹרְחָא טָבָא הֵיכְמָא דְּלָא עָדֵי סוּסְיָא דִּזְמָמָא בְּלִיסָתֵיהּ וְכַמָּה יָאֵי קְדָלְהוֹן לְסוֹבָרָא נִיר פִּקּוֹדַי וִיהוֹן עִלָּוֵיהוֹן כְּנִירָא עַל קְדָל תּוֹרָא דְּהוּא חָרֵישׁ בְּחַקְלָא וּמְפַרְנֵיס יָתֵיהּ וְיָת מָרֵיהּ:",
    "en": "1:10 When they went out to the wilderness, YY said to Moses: “How fit is this people to be given the Law’s commands!–which will be like bridles between their jaws so that they do not depart from the good path, just as a horse which has a bridle between its jaws does not depart. And how fit is their neck to bear the yoke of my commands!– which will be on them like a yoke is on the neck of an ox that plows in the field and supports himself and his master.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:11",
    "he": "בְּכֵן אִתְאֲמַר לְמֹשֶׁה סַק לִרְקִיעָא וְאֶתֵּין לָךְ יָת תְּרֵין לוּחֵי אַבְנִין חֲצִיבִין מִסַּפִּיר כּוּרְסֵי יְקָרִי בְּהִיקָן כִּדְהַב טָב מְסוּדְּרָן בְּשִׁטִּין כְּתִיבָן בְּאֶצְבְּעִי גְּלִיף בְּהוֹן עֲשַׂרְתֵּי דִּבְּרַיָּא זְקִיקִין יַתִּיר מִן כַּסְפָּא דִּמְזוּקַּק שְׁבַע זִמְנִין שִׁבְעָא דִּסְכוֹם עִנְיָנִין דְּמִתְפָּרְשִׁין בְּהוֹן אַרְבְּעִין וּתְשַׁע אַפִּין וְאֶתְּנִנוּן עַל יְדָךְ לְעַמָּא בֵּית יִשְׂרָאֵל:",
    "en": "1:11 Thus it was said to Moses: “Come up to the Firmament, and I will give you the two tables of stone hewn from the sapphire of My glorious throne, bright as pure gold, arranged in lines, written by My finger, upon which are inscribed the Ten Commandments, refined more than silver purified seven times seven (totalling forty-nine, the number of ways to interpret what is in them), and I will give them by your hand to the people of the House of Israel.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:12",
    "he": "וְעַד דַּהֲוָה מֹשֶׁה רִבְּהוֹן בִּרְקִיעָא לְקַבָּלָא יָת תְּרֵין לוּחֵי אַבְנַיָּא וְאוֹרָיְתָא וְתַפְקֵידְתָּא קָמוּ רַשִּׁיעֵי דָּרָא הַהוּא וְעֵירַבְרְבִין דְּבֵינֵיהוֹן וַעֲבַדוּ עֵגֶל דִּדְהַב וְאַסְרִיאוּ עוּבָדֵיהוֹן וּנְפַק לְהוֹן שׁוּם בִּישׁ בְּעָלְמָא דְּמִקַדְמַת דְּנָא הֲוָה רֵיחֵיהוֹן נָדִיף בְּעָלְמָא וּבָתַר כֵּן סְרִיאוּ כְּנִרְדָּא דְּרֵיחֵיהּ בִּישׁ לַחְדָּא וּנְחַת מַכְתָּשׁ סְגִירוּ עַל בִּסְרְהוֹן:",
    "en": "1:12 And while Moses their rabbi was still in the Firmament to receive the two tablets of stone, the Law and the Ordinance, the wicked of that generation and the mixed multitude among them arose and made the golden calf, and they corrupted their deeds. And they earned a bad reputation in the world. While previously their fragrance had gone forth in the world, after this they smelled like nard, which has a terrible odor, and the plague of leprosy came down upon their flesh.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:13",
    "he": "בֵּהַהִיא זִמְנָא אֲמַר יְיָ לְמֹשֶׁה אִיזֵיל חוּת אֲרוּם חַבִּילוּ עַמָּךְ פְּסַק מִנִּי וַאֲשֵׁיצִנוּן בְּכֵן תָּב מֹשֶׁה וּבְעָא רַחֲמִין מִן קֳדָם יְיָ וּדְכַר יְיָ לְהוֹן עֲקִידַת יִצְחָק דְּכַפְתֵּיהּ אֲבוּי בְּטוּר מוֹרִיָּה עַל מַדְבְּחָא וְתָב יְיָ מִן רוּגְזֵיהּ וְאַשְׁרִי שְׁכִינְתֵּיהּ בֵּינֵיהוֹן כְּמִלְּקַדְמִין:",
    "en": "1:13 At that time YY said to Moses: “Go; descend, for your people have done wrong. Go away from Me and I will destroy them.” Then Moses turned and begged mercy from YY. And in their favor YY remembered the binding of Isaac, whose father bound him on the altar on Mount Moriah. And YY turned from His anger and made His Presence dwell among them as before.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:14",
    "he": "הַא בְּכֵן נְחַת מֹשֶׁה וּתְרֵין לוּחֵי אַבְנִין בִּידוֹי וּבְגִין חוֹבֵי יִשְׂרָאֵל אִתְיַקַּרוּ יְדוֹי וּנְפַלוּ וְאִתְּבַרוּ בְּכֵן אֲזַל מֹשֶׁה וְשָׁף יָת עִגְלָא וּבַדַּר יָת עַפְרֵיהּ לְנַחְלָא וְאַשְׁקִי יָת בְּנֵי יִשְׂרָאֵל וּקְטַל יָת כָּל מַן דְאִתְחַיַּב קְטוֹל וּסְלֵק זִמְנָא תִּנְיֵתָא לִרְקִיעָא וְצַלִּי קֳדָם יְיָ וְכַפַּר עַל בְּנֵי יִשְׂרָאֵל בְּכֵן אִתְפַּקַּד לְמֶעֱבַד מַשְׁכְּנָא וַאֲרוֹנָא בְּהַהוּא זִמְנָא אוֹחִי מֹשֶׁה וַעֲבַד יָת מַשְׁכְּנָא וְיָת כָּל מָנוֹהִי וְיָת אֲרוֹנָא וְשַׁוִּי בַּאֲרוֹנָא יָת תְּרֵין לוּחִין אָחֳרָנִין וּמַנִּי יָת בְּנוֹי דְּאַהֲרוֹן כָּהֲנָא לְקָרָבָא קוּרְבָּנָא עַל מַדְבְּחָא וּלְנַסָּכָא יָת חַמְרָא עַל קוּרְבָּנָא וּמְנַיִן הֲוָה לְהוֹן חַמְרָא לְנַסָּכָא הֲלָא אִנּוּן בְּמַדְבְּרָא לָא אֲתַר כָּשַׁר לְבֵית דְרַע וְאַף לָא תֵינִין וְגוּפְנִין וְרִמּוֹנִין אֶלָא הֲווֹ אָזְלִין לְכַרְמֵי עֵין גֶּדִי וְנָסְבִין מִתַּמָּן אַתְכָּלִין דְּעִנְבִּין וְעָצְרִין מִנְּהוֹן חַמְרָא וּמְנַסְּכִין יָתֵיהּ עַל מַדְבְּחָא רַבְעוּת הִינָא לְאִמְּרָא חַד:",
    "en": "1:14 Listen! Then Moses came down with the two tablets of stone in his hands but his hands were heavy because of the sins of Israel–and the tablets fell and were broken! Then Moses went and crushed the calf, and scattered its dust in the river and made the Children of Israel drink, and he killed everyone who deserved to be killed. And he ascended a second time to the Firmament and prayed before YY and made atonement for the Children of Israel. Then he was commanded to make the Tabernacle and the Ark. At that time Moses hurried and made the Tabernacle, all its vessels, and the Ark, and he put in the Ark two other tablets. And he appointed the sons of Aaron the priest to offer up the sacrifice on the altar and to offer a libation of wine at the sacrifice. And where did they get the wine for libations? They were in the desert, weren’t they?–not a convenient place for agriculture; and surely no figs, vines, or pomegranates! But they went to the vineyards of En-Gedi and took bunches of grapes from there and pressed the wine from them and offered it as a libation on the altar, a quarter of a hin for each lamb.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:15",
    "he": "כַּד עֲבַדוּ בֵּית יִשְׂרָאֵל רְעוּתָא דְּמַלְכְּהוֹן הוּא בְּמֵימְרֵיהּ מְשַׁבַּח יָתְהוֹן בְּפַמַלְיָא דְּמַלְאֲכַיָּא קַדִּישַׁיָּא וְכֵן אֲמַר כַּמָּה יָאֲוָן עוּבָדַיִךְ בְּרַתִּי חַבִּיבְתִי כְּנִשְׁתָּא דְּיִשְׂרָאֵל בִּזְמָן דְּאַתְּ עָבְדָא רְעוּתִי וְעָסְקָא בְּפִתְגָמֵי אוֹרָיְתִי וְכַמָּה תָקְנָן עוּבָדַיִךְ וְעִנְיָנַיִךְ כְּגוֹזָלִין בְּנֵי יוֹנְתָא דְּמִתְכַּשְׁרָן לְאִתְקָרָבָא עַל מַדְבְּחָא:",
    "en": "1:15 When the Children of Israel did the will of their King, He praised them with His Word in the household of the holy angels. And this is what He said: “How beautiful are your deeds, My beloved daughter, Assembly of Israel, when you do my will, engaging in the dictates of My Law! And how proper are your deeds and affairs!–like turtledoves, the nestlings of doves that are fit to be offered on the altar.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:16",
    "he": "אֲתֵיבַת כְּנִשְׁתָּא דְּיִשְׂרָאֵל קֳדָם רִבּוֹן עָלְמָא וְכֵן אֲמַרַת כַּמָּה יָאֵי שְׁכִינַת קוּדְשָׁךְ בְּעִדָּן דִי אַתְּ שָׁרֵי בֵּינָנָא וּמְקַבֵּיל בְּרַעֲוָא צְלוֹתָנָא וּבְעִדָּן דִי אַתְּ מַשְׁרֵי בְּפוּרְיָנָא חִבְּתָא וּבְנָנָא סָגְיָן עַל אַרְעָא וַאֲנַחְנָא פָּיְשִׁין וְסַגְיָן כְּאִילָן דִּנְצִיב עַל עֵינָא דְּמַיָּא דִי עַפְיֵהּ שַׁפִּיר וְאִנְבֵּיהּ סַגִּי:",
    "en": "1:16 The Assembly of Israel replied before the Lord of the World and this is what she said: “How beautiful is your Holy Presence when You dwell among us and receive our prayer with favor, when You cause love to dwell in our bed and many children to dwell on the earth, and we increase and multiply like a tree planted by a spring of water, whose foliage beautiful and whose fruit is plentiful!”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.1:17",
    "he": "אֲמַר שְׁלֹמֹה נְבִיָּא כַּמָּה יָאֵי בֵּית מַקְדְּשָׁא דַּיָי דְּאִתְבְּנִי עַל יְדִי מִן קִיסֵי גּוּלְמִישׁ אֲבָל יַתִּיר יְהֵי יָאֵי בֵּית מוּקְדְּשָׁא דַּעֲתִיד לְאִתְבְּנָאָה בְּיוֹמֵי מַלְכָּא מְשִׁיחָא דְּכָשׁוֹרוֹהִי יֶהֱוְיָן מִן אַרְזִין דְּגִנְּתָא דְּעֵדֶן וְשֵׁירוֹתוֹהִי יֶהֱוְיָן מִן בְּרָתֵי וְשָׁנֵי וְשׁוּרְבָּנֵי:",
    "en": "1:17 Solomon the prophet said, “How beautiful is the Temple of YY that was built by my hands from cedar! But even more beautiful will be the Temple that is destined to be built in the days of the King, the Messiah, the beams of which will be from the cedars of the Garden of Eden, and the pillars of which will be from fir, juniper, and cypress.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:1",
    "he": "אֲמַרַת כְּנִשְׁתָּא דְּיִשְׂרָאֵל בְּעִדָּן דְּמַשְׁרֵי מָרֵי עָלְמָא שְׁכִינְתֵּיהּ בֵּינַי אֲנָא מְתִילָא לְכַרְקוֹם רַטִּיב מִגִּנְּתָא דְּעֵדֶן וְעוֹבָדַי יָאֲיָן כְּוַרְדָּא דִּבְמֵישַׁר גְּנוּנִיתָא דְּעֵדֶן:",
    "en": "The Assembly of Israel said, “During the time that the Lord of the World makes His Presence dwell among us, I am like the narcissus fresh from the Garden of Eden and my actions are beautiful like the rose in the valley of the Pleasure-Garden of Eden.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:2",
    "he": "וּבְעִדָּן דַּאֲנָא סָטְיָא מִן אוֹרְחָא דְּתָקְנָא קֳדָמוֹי וְאִיהוּ מְסַלֵּיק שְׁכִינַת קוּדְשֵׁיהּ מִנִּי אֲנָא מְתִילָא לְוַרְדָּא דְּמִלַּבְלְבָא בֵּינֵי סִלְוַיָּא דִּנְעִיצָן עָפְיַהָא וּבְזִיעָן הַכְּדֵין אֲנָא נְעִיצָא וּבְזִיעָא מִגְּזֵירָן בִּישָׁן בְּגָלוּתָא בֵּינֵי מַלְכֵי עַמְמַיָּא:",
    "en": "“But when I turn from the path which is straight before me, and He removes His Holy Presence from me, I am like the rose that blooms among thorns which pierce and tear her foliage. In the same way, I am pierced and torn by the evil decrees in the Exile among the nations.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:3",
    "he": "הֵיכְמָא דְּיָאֵי וּמְשׁוּבַּח אֶתְּרוֹגָא בֵּינֵי אִילַנֵי סְרָק וְכוּלֵּי עָלְמָא מוֹדְעִין יָתֵיהּ כֵּן רִבּוֹן כָּל עָלְמָא הֲוָה מְשַׁבֵּח בֵּינֵי מַלְאֲכַיָּא בְּעִדָּן דְּאִתְגְּלִי עַל טוּרָא דְּסִינַי בִּזְמָן דִּיהַב אוֹרָיְתָא לְעַמֵּיהּ בְּהַהִיא שָׁעְתָא בִּטְלַל שְׁכִינְתֵיהּ רַגֵּיגִית לְמִתַּב וּפִתְגָמֵי אוֹרָיְתֵיהּ בְּסִימָן עַל מוֹרִיגִי וּשְׂכַר פִּקּוֹדוֹי נְטִירִין לִי לְעָלְמָא דְּאָתֵי:",
    "en": "“Just as the citron 6 is beautiful and is praised among ornamental trees and all the world acknowledges it, in the same way the Master of the World 7 was praised among the angels when He revealed Himself on Mount Sinai, at the time He gave the Law to His people. At that time, I longed to dwell under the shadow of His Presence, and the commands of His Law were like spice to my palate–and the reward for my observances was stored up on my behalf for the world to come.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:4",
    "he": "אֲמַרַת כְּנִשְׁתָּא דְּיִשְׂרָאֵל אַעֵיל יָתִי יְיָ לְבֵית מְתִיבַת מִדְרָשָׁא דְּסִינַי לְמֵילַף אוֹרַיְתָא מִפּוּם מֹשֶׁה סָפְרָא רַבָּא וְטֵיקַס פִּקּוֹדוֹי קַבֵּילִית עֲלַי בְּחִבְּתָא וַאֲמַרִית כָּל דְּפַקֵּיד יְיָ אַעֲבֵיד וְאֶשְׁמַע:",
    "en": "The Assembly of Israel said: “YY brought me into the House of Study at Sinai to learn the Law from the mouth of Moses, the great Scribe. And I received the banner of His commandments over me with love, and I said: ‘All that YY Has commanded I will do and I will obey.’",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:5",
    "he": "וּבְעִידָן דִי שְׁמָעִית יָת קָלֵיהּ דִי מִתְמַלֵל מִגּוֹ שַׁלְהוֹבִית אִישָׁתָא זַעִית וּרְתַעִית בָּתְרַי מִן רְתֵיתָא בְּכֵן קְרֵיבִית לְוָת מֹשֶׁה וְאַהֲרֹן וַאֲמַרִית לְהוֹן קַבִּילוּ אַתּוּן קָל פִּתְגָמֵי דַּיָי מִגּוֹ אֶשָׁתָא וְאַעִילוּ יָתִי לְבֵי מִדְרַשָׁא וְסַעִידוּ יָתִי בְּפִתְגָמֵי אוֹרָיְתָא דַּעֲלֵיהוֹן אִתְבַּסַּם עָלְמָא וְהַבוּ רְדִידִין עַל צַוְארִי מִפְּשַׁר מִלַּיָּא קַדִּישַׁיָּא דִּמְתִיקָן עַל מוֹרִיגִי כְּתַפּוּחֵי גִּנְּתָא דְּעֵדֶן וְאֵיהֵי עָסְקָא בְּהוֹן מָאִים אַתַּסֵּי בְּהוֹן אֲרוּם מַרְעַת חִבְּתָא בְהוֹן אֲנָא:",
    "en": "“And when I heard the voice of His Word that was speaking from within the flame of fire, I trembled and finally shook from fear. Then I approached Moses and Aaron and I told them, ‘You receive the voice of YY’s words from within the fire. But bring me to the House of Study and sustain me with the words of the Law, upon which the world is based. And put chains upon my neck, explaining the holy words which are sweet to my palate as apples of the Garden of Eden. And I will be occupied with them–perhaps they will heal me, since they have made me lovesick.’”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:6",
    "he": "כַּד הֲווֹ עַמָּא בֵּית יִשְׂרָאֵל אָזְלִין בְּמַדְבְּרָא הֲווֹ עֲנָנֵי יְקָרָא מְסַחֲרָן לְהוֹן אַרְבְּעָה מֵאַרְבַּע רוּחֵי עָלְמָא בְּגִין דְּלָא יִשְׁלוֹט בְּהוֹן עֵינָא בִישָׁא וְחַד מִן עִלָּוֵיהוֹן בְּגִין דְּלָא יִשְׁלוֹט בְּהוֹן שָׁרָבָא וְשִׁמְשָׁא וְאַף לָא מִטְרָא וּבַרְדָּא וְחַד מִלְּרַע לְהוֹן דִי הֲוָה מְסוֹבַר יָתְהוֹן הֵיכְמָא דִּמְסוֹבַר תּוּרְבְּיָנָא יָת יָנְקָא בְּעִטְפֵיהּ וְחַד הֲוָה רָהֵיט קֳדָמֵיהוֹן מַהְלַךְ תְּלָתָא יוֹמִין לְמַכָּכָא טוּרַיָּא וּלְמִדְלֵי מֵישְׁרַיָּא וְקָטֵל כָּל חֵיוָן קָלַן וְעַקְרַבִּין דִי בְמַדְבְּרָא וַהֲוָה מְאַלֵּיל לְהוֹן אֲתַר כָּשַׁר לִמְבָּת בְּגִין דַּהֲווֹ עָסְקִין בְּאוּלְפַן אוֹרָיְתָא דְּאִתְיְהִיבַת לְהוֹן בְּיַד יַמִּינָא דַּיָי:",
    "en": "While the people of the House of Israel were wandering in the wilderness, four clouds of glory surrounded them from the four winds [i.e., directions] of the earth, so that the Evil Eye had no power over them. Another cloud was above them, so that neither the heat nor the sun, and neither rain nor hail would overcome them. Another was below them, and it carried them as a nursing father carries the infant in his bosom. Another ran before them three days’ journey to level mountains and raise valleys; it killed all the poisonous serpents and scorpions in the wilderness; and it would scout out for them a suitable place for them to rest, so that they could be occupied with instruction in the Law which had been given to them by the right hand of YY.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:7",
    "he": "בָּתַר כֵּן אִתְאֲמַר לְמֹשֶׁה בִּנְבוּאָה מִן קֳדָם יְיָ לְמִשְׁלַח אִזְגַּדִּין לְאַלָּלָא יָת אַרְעָא וְכַד תָּבוּ מִלְּאַלָּלָא אַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא דְּיִשְׂרָאֵל וְאִתְעַכַּבוּ אַרְבְּעִין שְׁנִין בְּמַדְבְּרָא פְּתַח מֹשֶׁה בְּפוּמֵיהּ וְכֵן אֲמַר אַשְׁבַּעִית יָתְכוֹן כְּנִשְׁתָּא דְּיִשְׂרָאֵל בַּיָי צְבָאוֹת וּבְתַקִּיפֵי אַרְעָא דְּיִשְׂרָאֵל דְּלָא תְזִידוּן לְמִסַּק לְאַרְעָא דִּכְנַעַן עַד דִּיהֵי רַעֲוָא מִן קֳדָם יְיָ וִיסוּפוּן כָּל דָּרָא אֱנָשֵׁי קְרָבָא לִמְמָת מִגּוֹ מַשְׁרִיתָא הֵיכְמָא דְּזָדוּ אֲחֵיכוֹן בְּנֵי אֶפְרַיִם דִּנְפַקוּ תְּלָתִין שְׁנִין מִמִּצְרַיִם עַד לָא מְטָא קִצָּא וּנְפַלוּ בְּיַד פְּלִשְׁתָּאֵי דְּיָתְבִין בְּגַת וּקְטַלוּ יָתְהוֹן אֱלָהֵן אוֹרִיכוּ עַד זְמָן אַרְבְּעִין שְׁנִין וּבָתַר כֵּן יֵעֲלוּן בְּנֵיכוֹן וְיַחְסְנוּן יָתַהּ:",
    "en": "After this, Moses was told by a prophecy from YY to send messengers to spy out the land. When they returned from spying they brought a bad report about the land of Israel, and they were delayed forty years in the wilderness. Moses opened his mouth and this is what he said, “I adjure you, O Assembly of Israel, by YY of Hosts, by the Mighty of the land of Israel, that you do not presume to go up to the land of Canaan until it is YY’s will and the whole generation of warriors in the camp finally dies out. Do not be presumptuous like your brothers the Ephraimites, who left Egypt thirty years before the end had come and fell into the hands of the Philistines living in Gath, who killed them. But wait the period of forty years and then your children will go up and take possession of it.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:8",
    "he": "אֲמַר שְׁלֹמֹה מַלְכָּא בְּעִדָּן דַּהֲווֹ יָתְבִין עַמָּא בֵּית יִשְׂרָאֵל בְּמִצְרַיִם סְלֵיקַת קְבִילַתְהוֹן לִשְׁמֵי מְרוֹמָא הָא בְכֵן אִתְגְּלִי יְקָרָא דַּיָי לְמֹשֶׁה עַל טוּרָא דְּחוֹרֵב וְשַׁדַּר יָתֵיהּ לְמִצְרַיִם לְמִפְרַק יָתְהוֹן וּלְאַפָּקָא יָתְהוֹן מִגּוֹ דְּחוֹק מַרְוַת מִצְרָאֵי וּטְפַן עַל קִצָּא בְּגִין זְכוּתָא דַּאֲבָהָתְהוֹן דִּמְתִילִין לְטוּרַיָּא וְשַׁוַר עַל זְמָן שִׁעְבּוּדָא מְאָה וְתִשְׁעִין שְׁנִין עַל צְדַקְתָּא דְאַמְהָתָן דִּמְתִילָן לְגִלְמָתָא:",
    "en": "Solomon the king said, “While the people of the House of Israel were living in Egypt, their complaint arose to heaven above. Then suddenly, the glory of YY was revealed to Moses on Mount Horeb. And He sent him to Egypt to deliver them and to bring them out from the bitter oppression of Egypt. And he skipped to the appointed end by virtue of the merit of their patriarchs (who are compared to mountains) and skipped a hundred and ninety years of the time of slavery because of the righteousness of their matriarchs (who are compared to hills).”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:9",
    "he": "אֲמַרַת כְּנִשְׁתָּא דְּיִשְׂרָאֵל בִּזְמָן דְּאִתְגְּלִי יְקָרָא דַּיָי בְּמִצְרַיִם בְּלֵילְיָא דְּפִסְחָא וּקְטַל כָּל בּוּכְרָא רְכַב עַל חֲזִיזָא קַלִּילָא וּרְהַט כְּטָבְיָא וּכְאוּרְזֵילָא דְּאַיָּלָא וְאַגֵּין עַל בָּתַּיָּא דִי אַנַן תַּמָּן וְאִתְעַתַּד בָּתַר אַשְׁוָתָנָא וְאַשְׁגַּח מִן כַּוָּתָא וְאִסְתַּכַּל מִן חֲרַכַּיָּא וַחֲזָא דְּמָא דְּנִכְסָא דְּפִסְחָא וּדְמָא דִּגְזֵירַת מְהוּלְתָּא דַּחֲקִיק עַל תַּרְעַנָא וְחָשׁ מִן שְׁמֵי מְרוֹמָא וַחֲמָא לְעַמֵּיהּ דְּאָכְלִין יָת נִכְסַת חַגָּא דְּפִסְחָא טְוֵי נוּר עַל תְּמָכָא וְעוּלְשִׁין וּפַטִּיר וְחָס עֲלַן וְלָא יְהַב רְשׁוּתָא לְמַלְאָךְ מְחַבֵּיל לְחַבָּלָא בָן:",
    "en": "The Assembly of Israel said, “At the time when the glory of YY was revealed in Egypt on the night of Passover and He killed every firstborn, He rode on a swift thunder-cloud and ran like a gazelle or an antelope fawn, and he shielded the houses where we were. And he stood behind our wall and looked through the window and peered through the lattice. And He saw the blood of the Passover sacrifice and the blood of the circumcision which was marked on our doors, and He hastened from heaven above and saw His people eating the sacrifice of the Passover feast, roasted by fire, along with bitter herbs and endives and unleavened bread, and He had mercy on us and did not allow the Destroying Angel to destroy us.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:10",
    "he": "וּבְעִדָּן צַפְרָא אֲתֵיב רְחִימִי וַאֲמַר לִי קוּמִי לָךְ כְּנִשְׁתָּא דְּיִשְׂרָאֵל רְחִימְתִי דִי מִלְּקַדְמִין וְשַׁפִּירַת עוֹבָדִין אִיזִילִי נְפַקִי מִן שִׁעְבּוּד מִצְרָאֵי:",
    "en": "And at morning time my Beloved answered and said to me, “Arise, O Assembly of Israel, my beloved from of old, beautiful in deeds. Depart, go forth from the slavery of the Egyptians.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:11",
    "he": "אֲרוּם הָא זְמָן שִׁעְבּוּדָא דְּדָמֵי לְסִתְוָא פְּסַק וּשְׁנַיָּא דַּאֲמַרִית לְאַבְרָהָם בֵּינֵי פַלְגַיָּא אִתְקְטַעוּ וּמַרְוַת מִצְרָאֵי דִּמְתִיל לְמִטְרָא טְרִידָא חֲלַף וַאֲזַל וְלָא תֵיסְפוּן לְמִחְזֵיהוֹן עוֹד עַד עָלְמָא:",
    "en": "\"For, behold, the time of slavery (which is like winter) is over; the years of which I spoke to Abraham in “the covenant between the parts” 8 have been cut short; the bitterness of the Egyptians (which is compared to constant rain) is over and gone–and you will never see them again.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:12",
    "he": "וּמֹשֶׁה וְאַהֲרֹן דִּמְתִילִין לְלוּלָבֵי דְּתָמָר אִתַּחְזוּ לְמֶעֱבַד נִסִּין בְּאַרְעָא דְּמִצְרַיִם וְעִדָּן קְטוֹף בּוּכְרַיָּא מְטָא וְקָל רוּחָא דְּקוּדְשָׁא דְּפוּרְקָנָא דַּאֲמַרִית לְאַבְרָהָם אֲבוּכוֹן כְּבָר שְׁמַעְתּוּן מָה דַּאֲמַרִית לֵיהּ וְאַף יָת עַמָּא דִי יִשְׁתַּעְבְּדוּן בְּהוֹן דָּאֵין אֲנָא וּבָתַר כֵּן יִפְּקוּן בְּקִנְיָנָא סַגִּי וּכְעַן צְבֵיתִי לְמֶעֱבַד מָא דְּקַיֵּמִית לֵיהּ בְּמֵימְרִי:",
    "en": "“And Moses and Aaron (who are likened to palm branches) have appeared to perform miracles [sounds like “blossom”] in the land of Egypt. The time has arrived for the slaying of the firstborn and for the voice of the Holy Spirit of Redemption of which I spoke to your father Abraham (You have already heard what I said to him: ‘I will judge the nation they will serve, and afterwards they will go out with many possessions.’). I wish to do now what I swore to him by My Word.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:13",
    "he": "כְּנִשְׁתָּא דְּיִשְׂרָאֵל דִּמְתִילָא לְבִכּוּרֵי תֵינִין פְּתַחַת פּוּמַּהּ וַאֲמַרַת שִׁירְתָא עַל יַמָּא דְּסוּף וְאַף עוּלֵימַיָּא וְיָנְקַיָּא שַׁבַּחוּ לְמָרֵי עָלְמָא בְּלִישָׁנְהוֹן מִן יַד אֲמַר לְהוֹן מָרֵי עָלְמָא קוּמִי לָךְ כְּנִשְׁתָּא דְּיִשְׂרָאֵל רְחִימְתִי וְשַׁפִּירְתִי אִיזִילִי מִכָּא לְאַרְעָא דְּקַיֵּמִית לַאֲבָהָתִיךְ:",
    "en": "The Assembly of Israel (likened to the first fruits of the figs) opened her mouth and sang the Song at the Reed Sea. Even youths and sucklings praised the Lord of the World with their tongue. Immediately, the Lord of the World said to them: “Arise, O Assembly of Israel, My beloved, My beautiful one, go from here to the land which I promised to your ancestors.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:14",
    "he": "וְכַד רְדַף פַּרְעֹה רַשִּׁיעָא בָּתַר עַמָּא דְּיִשְׂרָאֵל הֲוָת מְתִילָא כְּנִשְׁתָּא דְּיִשְׂרָאֵל לְיוֹנְתָא דִּסְגִירָא בְּחַגְוֵי טִנָּרָא וְחִוְיָא מָעִיק לָהּ מִגָּיו וְנַצָּא מָעִיק לָהּ מִבַּרָא הַכְּדֵין הֲוָת כְּנִשְׁתָּא דְּיִשְׂרָאֵל סְגִירָא מֵאַרְבַּע סִטְרֵי עָלְמָא דְּמִן קֳדָמֵיהוֹן יַמָּא וּמִן בָּתְרֵיהוֹן רָדֵיף סָנְאָה וּמִן תְּרֵין סִטְרֵיהוֹן מַדְבְּרַיָּא דְּמָלְיָן חֵיוָן קָלַן דְּנָכְתִין וְקָטְלִין בְּאֵרֵיסֵיהוֹן יָת בְּנֵי נְשָׁא וּמִן יַד פְּתַחַת פּוּמַּהּ בִּצְלוֹ קֳדָם יְיָ וּנְפַקַת בְּרָת קָלָא מִן שְׁמֵי מְרוֹמָא וְכֵן אֲמַרַת אַנְתְּ כְּנִשְׁתָּא דְּיִשְׂרָאֵל דִּמְתִילָא לְיוֹנְתָא דָּכִיתָא וּמִטַּמְרָא בִּסְגוֹר חַגְוֵי טִנָּרָא וּבְחֶבְיוֹנֵי דַּרְגִּיתָא אַחְזִינִי יָת חַזְוַיִךְ וְיָת עוּבָדַיִךְ דְּתָקְנָן אַשְׁמְעִינִי יָת קָלִיךְ אֲרוּם קָלִיךְ עָרִיב בִּצְלוֹתָא בְּבֵית מַקְדַּשׁ זְעֵיר וְחֶזְוִיךְ שַׁפִּיר בְּעוּבָדִין טָבִין:",
    "en": "And when wicked Pharaoh pursued the people of Israel, the Assembly of Israel was compared to a dove trapped in the clefts of a rock–a snake threatening it from within and a hawk threatening it from without. In the same way, the Assembly of Israel was trapped in all four directions: in front of them was the sea, behind them the enemy pursued, and on either side were wildernesses full of fiery serpents which wound and kill people with their sting. Then immediately the Assembly opened her mouth in prayer before YY and an echo 9 came from the heaven above and this is what it said, “You, O Assembly of Israel, who resemble a dove, pure and hiding in the hiding-place of the clefts of the rocks or in the hidden places of the stairs: show me your face and your worthy deeds and let me hear your voice. For your voice is sweet when it prays in the small Temple and your face is beautiful when you perform good deeds.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:15",
    "he": "בָּתַר דַּעֲבַרוּ יָת יַמָּא אִתְרָעַמוּ עַל מַיָּא וַאֲתָא עֲלֵיהוֹן עֲמָלֵק רַשִּׁיעָא דִּנְטַר לְהוֹן דְּבָבוּ עַל עֵיסַק בְּכֵירוּתָא וּבִרְכְתָא דִּשְׁקַל יַעֲקֹב אֲבוּנָא מִן עֵשָׂו וַאֲתָא לְאָגָחָא קְרָבָא בְּיִשְׂרָאֵל עַל דְּבַטִּילוּ פִּתְגָמֵי אוֹרָיְתָא וַהֲוָה עֲמָלֵק רַשִּׁיעָא גָּנֵיב מִתְּחוֹת גַּדְפֵּי עֲנָנֵי יְקָרָא נַפְשָׁתָא מִשִּׁבְטוֹי דְּדָן וּמְקַטֵּיל יָתְהוֹן עַל דַּהֲוָה בִּידֵיהוֹן פִּסְלֵיהּ דְּמִיכָה בְּהַהִיא שָׁעֲתָא אִתְחַיַּבוּ בֵּית יִשְׂרָאֵל דִּמְתִילִין לְכַרְמָא לְאִתְחַבָּלָא אִלּוּלֵי צַדִּיקֵי דָּרָא הַהוּא דִּמְתִילִין לְבוֹסַם טָב:",
    "en": "After they had crossed the Sea, they grumbled about the water and wicked Amalek came upon them, he who kept a grudge against them on account of the birthright and the blessing which Jacob our father took from Esau. And he came to wage war against Israel because she neglected the words of the Law. And from beneath the edges of the cloud of glory, the wicked Amalek would steal souls from the tribe of Dan to kill them, because the graven image of Micah was in their hands. At that time the House of Israel would have been condemned to destruction (like a vineyard about to be destroyed), if it had not been for the righteous ones of that generation (who may be compared to a sweet perfume).",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:16",
    "he": "בְּהַהִיא שָׁעֲתָא הֲדַּרוּ בִּתְיוּבְתָּא בְּכֵן אִתְעַתַּד מֹשֶׁה נְבִיָּא וְצַלִּי קֳדָם יְיָ וִיהוֹשֻׁעַ מְשֻׁמְשָׁנֵיהּ אִזְדָּרַז וּנְפַק מִתְּחוֹת גַּדְפֵּי עֲנָנֵי יְקָרָא דַּיָי וְעִמֵּיהּ גּוּבְרִין צַדִּיקִין דְּדָמְיָן בְּעוּבָדֵיהוֹן לְוַרְדָּא וַאֲגִיחוּ קְרָבָא בַּעֲמָלֵק וְתַבַּרוּ יָת עֲמָלֵק וְיָת עַמֵּיהּ בְּשַׁמַּתָּא דַּיָי וְקַטְלָא וּתְבִירָא בְּפִתְגָם דְּחָרֶב:",
    "en": "At that time, they turned in repentance. And Moses the prophet stood ready and prayed before YY. Joshua, his servant, was equipped and went forth from beneath the edges of YY’s cloud glory, and with him went righteous heroes (who in their deeds resemble the rose). They waged war against Amalek and shattered Amalek and his people under the ban of YY: death and destruction according to the law of the sword.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.2:17",
    "he": "וּבִזְעֵירוּת יוֹמַיָּא עֲבַדוּ בְּנֵי יִשְׂרָאֵל יָת עֶגְלָא דְּדַהְבָא וְאִסְתַּלַּקוּ עֲנָנֵי יְקָרָא דִי מְטַלְלִין עִלָּוֵיהוֹן וְאִשְׁתְּאַרוּ מְפוּרְסְמִין וְאִתְרוֹקַנוּ יָת תִּקּוּן זֵינֵיהוֹן דַּחֲקִיק בֵּיהּ שְׁמָא רַבָּא מְפָרַשׁ בְּשִׁבְעִין שְׁמָהָן וּבְעָא יְיָ לְהוֹבָדָא יָתְהוֹן מִן עָלְמָא אִלּוּלֵי דְּאִדְּכַר קֳדָמוֹי קְיָם דְּקַיֵּם בְּמֵימְרֵיהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב דַּהֲווֹ קַלִּילִין בְּפוּלְחָנֵיהּ כְּטָבְיָא וּכְאוּרְזֵילָא דְּאַיָּלָא וְתִקְרוּבְתָּא דְקָרֵיב אַבְרָהָם יָת יִצְחָק בְּרֵיהּ בְּטוּר מוֹרִיָּה וּמִן קַדְמַת דְּנָא קָרֵיב תַּמָּן יָת קוּרְבָּנֵיהּ וּפַלֵּיג יָתְהוֹן בִּשְׁוֵי:",
    "en": "And in a few days, the Children of Israel made the Golden Calf and the cloud of glory which had sheltered them was lifted and they were left exposed and deprived of their weaponry on which was inscribed the great Name interpreted in seventy names. And YY would have wiped them from the world, except that He called to mind the covenant He had sworn by His Word to Abraham, to Isaac, and to Jacob who were swift in worshiping Him as a gazelle or an antelope fawn, And he called to mind that Abraham had offered his son Isaac in sacrifice on Mount Moriah and that he had previously offered his sacrifices there and divided them evenly.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.3:1",
    "he": "וְכַד חֲזוֹ עַמָּא בֵּית יִשְׂרָאֵל דְּאִסְתַּלַּקוּ עֲנָנֵי יְקָרָא מֵעִלָּוֵיהוֹן וּכְלִילָא דְּקוּדְשָׁא דְּאִתְיְהֵיב לְהוֹן בְּסִינַי אִתְנְטֵיל מִנְּהוֹן וְאִשְׁתְּאַרוּ חַשִּׁיכִין כְּלֵילְיָא וּבְעוֹ יָת כְּלִילָא דְּקוּדְשָׁא דְּאִסְתַּלַּק מִנְּהוֹן וְלָא אַשְׁכָּחוּהִי:",
    "en": "When the people of the House of Israel saw that the clouds of glory been withdrawn from over them and that the crown of holiness which had been given them at Sinai was removed from them, they were left in darkness like the night. And they sought the crown of holiness which had been lifted from them but they did not find it.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.3:2",
    "he": "אָמְרִין בְּנֵי יִשְׂרָאֵל אִלֵּין לְאִלֵּין נְקוּם וְנֵיזֵיל וּנַסְחַר לְמַשְׁכַּן זִמְנָא דְּפַרְסֵיהּ מֹשֶׁה מִבָּרָא לְמַשְׁרִיתָא וְנִתְבַּע אוּלְפָן מִן קֳדָם יְיָ וּשְׁכִינַת קוּדְשֵׁיהּ דְאִסְתַּלַּקַת מִנָּנָא וְחַזַּרוּ בְּקִרְוִין וּבְפַלְטַיָּא וּבְפִתְוָן וְלָא אַשְׁכַּחוּ:",
    "en": "The Children of Israel said to one another, “Let us rise and go and surround the Tent of the Appointed Time which Moses spread outside the camp, and let us request instruction from YY and the Holy Presence which has been removed from us.” Then they went around in the towns, streets, and squares, but they did not find it.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.3:3",
    "he": "אֲמַרַת כְּנִשְׁתָּא דְּיִשְׂרָאֵל אַשְׁכַּחוּ יָתִי מֹשֶׁה וְאַהֲרֹן וְלֵיוָאֵי נָטְרֵי מַטְּרַת מֵימְרָא דְּמַשְׁכַּן זִמְנָא דִי מְסַחֲרָן יָתֵיהּ חֲזוֹר חֲזוֹר וּשְׁאֵלִית לְהוֹן עַל עֵיסַק שְׁכִינַת יְקָרָא דַּיָי דִּאִסְתַּלַּקַת מִנִּי אֲתֵיב מֹשֶׁה סָפְרָא רַבָּא דִּיִשְׂרָאֵל וְכֵן אֲמַר אַסַּק לִשְׁמֵי מְרוֹמָא וַאֲצַלֵּי קֳדָם יְיָ מָאִם יְכַפַּר עַל חוֹבֵיכוֹן וְיַשְׁרֵי שְׁכִינְתֵּיהּ בֵּינֵיכוֹן כְּמִלְּקַדְמִין:",
    "en": "The Assembly of Israel said, 10 “Moses and Aaron and the Levites, who keep watch over the Word of YY 11 of the Tent of the Appointed Time and who go around it, found me, and I asked them about the Glorious Presence of YY which had been removed from me. Moses, the great Scribe of Israel, answered and this is what he said, ‘I will ascend to heaven on high and pray before YY. Perhaps He will forgive your guilt and make His Presence dwell among you as before.’",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.3:4",
    "he": "כִּזְעֵיר צִבְחַר הֲוָה וְתָב יְיָ מִתְּקוֹף רוּגְזֵיהּ וּפַקֵּיד לְמֹשֶׁה נְבִיָּא לְמֶעֱבַד מַשְׁכַּן זִמְנָא וַאֲרוֹנָא וְאַשְׁרִי שְׁכִינְתֵּיהּ בְּגַוֵּיהּ וְעַמָּא בֵּית יִשְׂרָאֵל הֲווֹ מְקָרְבִין קוּרְבָּנֵיהוֹן וְעָסְקִין בְּפִתְגָמֵי אוֹרָיְתָא בְּאִדְּרוֹן בֵּית מִדְרַשָׁא דְּמֹשֶׁה רַבְּהוֹן וּבְקִיטוּנָא דִּיהוֹשֻׁעַ בַּר נוּן מְשֻׁמְשָׁנֵיהּ:",
    "en": "Then after a little time, YY turned from His fierce anger and He commanded Moses the prophet to make the Tent of the Appointed Time and the Ark and He caused His Presence to dwell within it. And the people of the House of Israel would offer their sacrifices and were occupied with the words of the Law in the chamber of the House of Study of Moses, their rabbi, and in the classroom of Joshua, son of Nun, his assistant.",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.3:5",
    "he": "כַּד שְׁמַעוּ שִׁבְעָא אוּמַּיָּא דִּבְנֵי יִשְׂרָאֵל עֲתִידִין לְמִחְסַן יָת אֲרַעְהוֹן קָמוּ כַּחְדָּא וְקַצִּיצוּ יָת אִילָנַיָּא וְסַתִּימוּ יָת מַבּוּעֵי מַיָּא וְצַדִּיאוּ יָת קִרְוֵיהוֹן וַעֲרַקוּ אֲמַר קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה נְבִיָּא אֲנָא קַיֵּמִית לַאֲבָהָתְהוֹן דְּאִלֵּין לְאַעָלָא יָת בְּנֵיהוֹן לְאַחְסָנָא אֲרַע עָבְדָא חֲלָב וּדְבַשׁ וְאֵיכְדֵין אֲנָא מַעֵיל יָת בְּנֵיהוֹן לַאֲרַע צָדְיָא וְרֵיקָנְיָא כְּעַן אֲנָא מְעַכֵּיב יָתְהוֹן אַרְבְּעִין שְׁנִין בְּמַדְבְּרָא וּתֶהֵי אוֹרָיְתִי מִתְעָרְבָא בְּגּוּפֵיהוֹן וּמִבָּתַר כֵּן אִנּוּן עַמְמִין רַשִּׁיעִין יִבְנוֹן מָה דְּצַדִּיאוּ בְּכֵן אֲמַר מֹשֶׁה לִבְנֵי יִשְׂרָאֵל אַשְׁבַּעִית לְכוֹן כְּנִשְׁתָּא דְּיִשְׂרָאֵל בַּיְיָ צְבָאוֹת וּבְתַקִּיפֵי אַרְעָא דְּיִשְׂרָאֵל דְּלָא תְזִידוּן לְמִסַּק לַאֲרַע כְּנַעֲנָאֵי עַד מִשְׁלַם אַרְבְּעִין שְׁנִין וִיהֵי רַעֲוָא מִן קֳדָם יְיָ לְמִמְסַר יָתְבֵי אַרְעָא בִּידֵיכוֹן וְתִעְבְּרוּן יָת יַרְדְּנָא וּתְהֵי אַרְעָא כְּבִישָׁא קֳדָמֵיכוֹן:",
    "en": "When the seven nations heard that the Children of Israel were about to take possession of their land, they rose at once and cut the trees, stopped up the water springs, laid waste their towns and fled. The Holy One, blessed be He, said to Moses the prophet: “I promised the patriarchs of these people to bring up their children to take possession of a land producing milk and honey. But I am bringing their children into a wasted and barren land. I will now detain them forty years in the wilderness, and My Law will be blended into their bodies. And meanwhile these wicked nations will build up what they have destroyed.” Therefore Moses said to the Children of Israel, “I adjure you, O Assembly of Israel, by YY of Hosts and by the Mighty of the Land of Israel, that you do not presume to go up to the land of the Canaanites until the completion of the forty years and it is the will of YY to deliver the inhabitants of the land into your hands. And you will cross the Jordan and the land will be subdued before you.”",
    "category": "Targum"
  },
  {
    "ref": "Aramaic Targum to Song of Songs.3:6",
    "he": "כַּד סְלִיקוּ יִשְׂרָאֵל מִן מַדְבְּרָא וַעֲבַרוּ יָת יַרְדְּנָא עִם יְהוֹשֻׁעַ בַּר נוּן אֲמַרוּ עַמְמֵי אַרְעָא מָה הִיא דָא אוּמָּא בְחַרְתָא דְּסָלְקָא מִן מַדְבְּרָא וּמִתְגַּמְּרָא מִן קְטֹרֶת בּוּסְמִין וּסְעִידָא בִּזְכוּתֵיהּ דְּאַבְרָהָם דִּפְלַח וְצַלִּי קֳדָם יְיָ בְּטוּר מוֹרִיָּה וּמִתְמַרְקָא מְשַׁח רְבוּתָא בִּצְדַקְתֵּיהּ דְּיִצְחָק דְּאִתְעֲקַד בַּאֲתַר בֵּית מַקְדְּשָׁא דְּמִתְקְרִי טוּר דִּלְבוֹנְתָא וּמִתְעַבְדִין לָהּ נִסִּין בְּחַסִּידוּתֵיהּ דְּיַעֲקֹב דְּאִשְׁתַּדַּל עִמֵּיהּ מַלְאֲכָא עַד מִסַּק קְרִיצְתָא וְאִתְגַבַּר מִנֵּיהּ וְאִשְׁתֵּיזַב הוּא וּתְרֵי עֲסַר שִׁבְטוֹי:",
    "en": "When Israel came up from the wilderness and crossed the Jordan with Joshua, son of Nun, the nations of the land said, “What chosen people is this coming up from the wilderness, perfumed with the incense of spices,”–supported by the merit of Abraham, who worshiped and prayed before YY on Mount Moriah–“and anointed with the oil of high office,”–with the righteousness of Isaac, who was bound for sacrifice in the location of the Temple, called the Mountain of Frankincense, “and for whom miracles are performed?”–through the piety of Jacob, with whom an angel wrestled until the break of dawn and who prevailed over him and was spared, both he and twelve tribes.",
    "category": "Targum"
  },
  {
    "ref": "Iggeret HaRamban:1",
    "he": "\"שְׁמַע בְּנִי מוּסַר אָבִיךָ, וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ\" (משלי א ח).",
    "en": "\"Listen, my son, to the thought of your father, and do not forsake the teaching of your mother.\" (Proverbs 1:8)",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:2",
    "he": "תִּתְנַהֵג תָּמִיד לְדַבֵּר כָּל דְּבָרֶיךָ בְּנַחַת, לְכָל אָדָם וּבְכָל עֵת, וּבַזֶּה תִּנָּצֵל מִן הַכַּעַס, שֶׁהִיא מִדָּה רָעָה לְהַחְטִיא בְּנֵי אָדָם. וְכֵן אָמְרוּ רַבּוֹתֵינוּ ז\"ל (נדרים כב ע\"א): כָּל הַכּוֹעֵס – כָּל מִינֵי גֵיהִנּוֹם שׁוֹלְטִים בּוֹ, שֶׁנֶּאֱמַר (קהלת יא י): \"וְהָסֵר כַּעַס מִלִּבֶּךָ, וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ\". וְאֵין \"רָעָה\" אֶלָּא גֵיהִנּוֹם, שֶׁנֶּאֱמַר (משלי טז ד): \"וְגַם רָשָׁע לְיוֹם רָעָה\".",
    "en": "Accustom yourself to always speak all of your words calmly, to every man and at every time. In doing so you will prevent your anger from flaring, which is a bad attribute in a man which may cause him to sin. And accordingly said our Rabbis, may their memories be a blessing: (Nedarim 22a) \"Anyone who gets angry - all of Gehinnom holds sway over him, as it says: (Kohelet 11:10) 'And remove the anger from your heart, and take away the bad from your flesh', and 'bad' can only mean Gehinnom, as it says (Proverbs 16:4): 'And the sinner, he too, will have his day of bad'.\"",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:3",
    "he": "וְכַאֲשֶׁר תִּנָּצֵל מִן הַכַּעַס, תַּעֲלֶה עַל לִבְּךָ מִדַּת הָעֲנָוָה, שֶׁהִיא מִדָּה טוֹבָה מִכָּל מִדּוֹת טוֹבוֹת, שֶׁנֶּאֱמַר (משלי כב ד): \"עֵקֶב עֲנָוָה, יִרְאַת ה'\".",
    "en": "When you will have freed yourself from anger, the quality of humility will enter your heart which is the best of all good traits, as is written(Mishlei 22:4), \"The return for humility is fear of G-d.\"",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:4",
    "he": "וּבַעֲבוּר הָעֲנָוָה, תַּעֲלֶה עַל לִבְּךָ מִדַּת הַיִּרְאָה, כִּי תִתֵּן אֶל לִבְּךָ תָּמִיד: מֵאַיִן בָּאתָ, וּלְאַן אַתָּה הוֹלֵךְ; וְשֶׁאַתָּה רִמָּה וְתוֹלֵעָה בְּחַיֶּיךָ, וְאַף כִּי בְּמוֹתָךְ; וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ הַכָּבוֹד, שֶׁנֶּאֱמַר (דה\"ב ו יח): \"הִנֵּה שָׁמַיִם וּשְׁמֵי הַשָׁמַיִם לֹא יְכַלְכְּלוּךָ\", אַף כִּי לִבּוֹת בְּנֵי אָדָם (ע\"פ משלי טו יא). וְנֶאֱמַר (ירמיהו כג כד): \"הֲלֹא אֵת הַשָׁמַיִם וְאֵת הָאָרֶץ אֲנִי מָלֵא, נְאֻם ה'\".",
    "en": "Through humility you will also come to fear God. It will cause you to always think about (Pirkei Avot 3:1) \"where you came from and where you are going,\" and that while alive you are only like a maggot and a worm as after death, and before Whom you will eventually stand for judgment, the Glorious King, as it is written (I Kings 8:27) (Chronicles II 6:18) \"Even the heaven and the heavens of heaven cannot contain You\" -- \"How much less the hearts of people!\"(Mishlei 15:11), It is also written (Jeremiah 23:24), \"Do I not fill heaven and earth? says the Lord.\"",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:5",
    "he": "וְכַאֲשֶׁר תַּחֲשֹׁב אֶת כָּל אֵלֶּה, תִּירָא מִבּוֹרְאֶךָ וְתִשָּׁמֵר מִן הַחֵטְא, וּבַמִּדוֹת הָאֵלֶּה תִּהְיֶה שָֹמֵחַ בְּחֶלְקֶךָ. וְכַאֲשֶׁר תִּתְנַהֵג בְּמִדַּת הָעֲנָוָה לְהִתְבּוֹשֵׁשׁ מִכָּל אָדָם, וּלְהִתְפַּחֵד מִמֶּנּוּ וּמִן הַחֵטְא – אָז תִּשְׁרֶה עָלֶיךָ רוּחַ הַשְּׁכִינָה, וְזִיו כְּבוֹדָהּ, וְחַיֵּי עוֹלָם הַבָּא.",
    "en": "When you think about all these things, you will come to fear God who created you, and you will protect yourself from sinning and thereby be happy with whatever happens to you. Also, when you act humbly and modestly before everyone, and fear God and (fear) sin, the radiance of His glory and the spirit of the Shechina (Divine Presence) will rest upon you, and you will live the life of the World to Come!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:6",
    "he": "וְעַתָּה בְּנִי דַע וּרְאֵה, כִּי הַמִּתְגָּאֶה בְּלִבּוֹ עַל הַבְּרִיוֹת – מוֹרֵד הוּא בְּמַלְכוּת שָׁמַיִם, כִּי מִתְפָּאֵר הוּא בִּלְבוּשׁ מַלְכוּת שָׁמַיִם, שֶׁנֶּאֱמַר (תהלים צג א): \"ה' מָלָךְ גֵּאוּת לָבֵש\", וגו'.",
    "en": "And now, my son, understand and observe that whoever feels that he is greater than others is rebelling against the Kingship of Heaven, because he is adorning himself with His garments, as it is written (Psalms 93:1), \"The Lord reigns, He wears clothes of pride.\"",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:7",
    "he": "וּבַמֶה יִתְגָּאֵה לֵב הָאָדָם? אִם בְּעֹשֶׁר – \"ה' מוֹרִישׁ וּמַעֲשִׁיר\" (שמ\"א ב ז). וְאִם בְּכָבוֹד – הֲלֹא לֵאלֹהִים הוּא, שֶׁנֶּאֱמַר (דה\"א כט יב): \"וְהָעֹשֶׁר וְהַכָּבוֹד מִלְפָנֶיךָ\", וְאֵיךְ מִתְפָּאֵר בִּכְבוֹד קוֹנוֹ? וְאִם מִתְפָּאֵר בְּחָכְמָה: \"מֵסִיר שָֹפָה לְנֶאֱמָנִים, וְטַעַם זְקֵנִים יִקַח\" (איוב יב כ). נִמְצָא: הַכָּל שָׁוֶה לִפְנֵי הַמָּקוֹם, כִּי בְאַפּוֹ מַשְׁפִּיל גֵּאִים, וּבִרְצוֹנוֹ מַגְבִּיהַ שְׁפָלִים. לָכֵן הַשְׁפִּיל עַצְמְךָ, וִינַשַֹּאֲךָ הַמָּקוֹם.",
    "en": "What cause does one have for pride? Perhaps his wealth? \"The Lord impoverishes and enriches\" (I Samuel 2:7). Perhaps his honor? It belongs to God, as it is written (I Chronicles 29:12), \"Wealth and honor come from You.\" So how could one adorn himself with G-d's honor? And one who prides himself in his wisdom surely knows that God \"takes away the speech of assured men and reasoning from the sages\" (Job 12:20). Thus, all are equal before God, since with His anger He lowers the proud and when He wishes He raises the low. So humble yourself and G-d will raise you up!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:8",
    "he": "עַל כֵּן אַפָרֵשׁ לְךָ אֵיךְ תִּתְנַהֵג בְּמִדַּת הָעֲנָוָה, לָלֶכֶת בָּהּ תָּמִיד: כָּל דְבָרֶיךָ יִהְיוּ בְּנַחַת, וְרֹאשְׁךָ כָּפוּף; וְעֵינֶךָ יַבִּיטוּ לְמַטָּה לָאָרֶץ, וְלִבְּךָ לְמַעֲלָה; וְאַל תַּבִּיט בִּפְנֵי אָדָם בְּדַבֶּרְךָ עִמוֹ. וְכָל אָדָם יִהְיֶה גָדוֹל מִמְךָ בְּעֵינֶיךָ: אִם חָכָם אוֹ עָשִׁיר הוּא – עָלֶיךָ לְכַבְּדוֹ. וְאִם רָשׁ הוּא, וְאַתָּה עָשִׁיר אוֹ חָכָם מִמֶנוּ – חֲשֹׁב בְּלִבְּךָ כִּי אַתָּה חַיָּב מִמֶנוּ, וְהוּא זַכַּאי מִמְךָ, שֶׁאִם הוּא חוֹטֵא – הוּא שׁוֹגֵג, וְאַתָּה מֵזִיד.",
    "en": "Therefore, I will now explain to you how to always behave humbly. Speak gently at all times, with your head bowed, your eyes looking down to the ground and your heart focusing on God. Don't look at the face of the person to whom you are speaking. Consider everyone as greater than yourself. If he is wise or wealthy, you should give him respect. If he is poor and you are wealthier or wiser than he, consider yourself to be more guilty than he, and that he is more worthy than you, since when he sins it is inadvertent, while you act knowingly!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:9",
    "he": "בְּכָל דְּבָרֶיךָ וּמַעֲשֶֹיךָ וּמַחְשְׁבוֹתֶיךָ, וּבְכָל עֵת – חֲשׁוֹב בְּלִבָּךְ כְּאִלוּ אַתָּה עוֹמֵד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינָתוֹ עָלֶיךָ, כִּי כְּבוֹדוֹ מָלֵא הָעוֹלָם. וּדְבָרֶיךָ יִהְיוּ בְּאֵימָה וּבְיִרְאָה, כְּעֶבֶד לִפְנֵי רַבּוֹ.",
    "en": "In all your actions, words and thoughts, always regard yourself as standing before God, with His Shechinah (Divine Presence) above you, for His glory fills the whole world. Speak with fear and awe, as a servant in the presence of his master.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:10",
    "he": "וְתִתְבַּיֵּשׁ מִכָּל אָדָם. וְאִם יִקְרָאֲךָ אִישׁ – אַל תַּעֲנֵהוּ בְּקוֹל רָם, רַק בְּנַחַת כְּעוֹמֵד לִפְנֵי רַבּוֹ.",
    "en": "Act with restraint in front of everyone. When someone calls you, don't answer loudly, but calmly, as one who stands before his master.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:11",
    "he": "וֶהֱוֵי זָהִיר לִקְרוֹת בַּתּוֹרָה תָּמִיד, אֲשֶׁר תּוּכַל לְקַיְּמָהּ. וְכַאֲשֶׁר תָּקוּם מִן הַסֵּפֶר – תְּחַפֵּשֹ בַּאֲשֶׁר לָמַדְתָּ אִם יֵשׁ בּוֹ דָבָר אֲשֶׁר תּוּכַל לְקַיְּמוֹ. וּתְפַשְׁפֵּשׁ בְּמַעֲשֶֹיךָ בַּבֹּקֶר וּבָעֶרֶב, וּבָזֶה יִהְיוּ כָּל יָמֶיךָ בִּתְשׁוּבָה.",
    "en": "Take heed to study Torah constantly, so you will be able to fulfill its commands. When you arise from your learning reflect carefully on what you have studied, to find a lesson in it that you can be put into practice. Examine your actions every morning and evening, and in this way every one of your days will be spent in returning (to God).",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:12",
    "he": "וְהַסֵר כָּל דִבְרֵי הָעוֹלָם מִלִבְּךָ בְּעֵת הַתְּפִלָּה, וְהָכֵן לִבְּךָ לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא. וְטַהֵר רַעֲיוֹנֶיךָ, וַחֲשֹׁב הַדִּבּוּר קֹדֶם שֶׁתּוֹצִיאֶנּוּ מִפִּיךָ.",
    "en": "Remove all worldly concerns from your heart during prayer. Prepare your heart before God, purify your thoughts and think about the words before you utter them.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:13",
    "he": "וְכֵן תַּעֲשֶֹה כָּל יְמֵי חַיֵּי הֶבְלֶךָ בְּכָל דָּבָר וְדָבָר, וְלֹא תֶחֱטָא. וּבָזֶּה יִהְיוּ דְּבָרֶיךָ וּמַעֲשֶֹיךָ וּמַחְשְׁבוֹתֶיךָ יְשָׁרִים; וּתְפִלָּתְךָ תִּהְיֶה זַכָּה וּבָרָה וּנְקִיָּה, וּמְכֻוֶּנֶת וּמְקֻבֶּלֶת לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים י יז): \"תָּכִין לִבָּם – תַּקְשִׁיב אָזְנֶךָ\".",
    "en": "Do this each and every day of your life, in all of your activities and you will not come to sin. This way all your words, deeds and thoughts will be proper, your prayers will be pure, clear, clean, appropriate and acceptable to God, as it is written (Psalms 10:17), \"When their heart is directed to You, listen to them.\"",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Iggeret HaRamban:14",
    "he": "תִּקְרָא הָאִגֶּרֶת הַזֹּאת פַּעַם אַחַת בְּשָׁבוּעַ וְלֹא תִפְחֹת, לְקַיְּמָהּ וְלָלֶכֶת בָּהּ תָּמִיד אַחַר הַשֵּׁם יִתְבָּרַךְ, לְמַעַן תַּצְלִיחַ בְּכָל דְּרָכֶיךָ, וְתִזְכֶּה לָעוֹלָם הַבָּא הַצָּפוּן לַצַּדִּיקִים. וּבְכָל יוֹם שֶׁתִּקְרָאֶנָּה – יַעֲנוּךָ מִן הַשָּׁמַיִם כַּאֲשֶׁר יַעֲלֶה עַל לִבְּךָ לִשְׁאֹל, עַד עוֹלָם. אָמֵן סֶלָה.",
    "en": "Read this letter at least once a week and not less. Fulfill it, and in so doing, walk with it forever in the ways of the Lord, may He be blessed, so that you will succeed in all your ways. This is how you will succeed and merit the World to Come which is reserved for the righteous. Every day that you shall read this letter, heaven shall answer whatever arises in your heart to request, forever. Amen, Sela!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:1",
    "he": "בבאור הברכות המחוייבות על האדם לברך על השלחן:",
    "en": "An explanation of the blessings that a person is obliged to bless over the table, and the other obligations of the table",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:2",
    "he": "ברכות השלחן ח' ואלו הן, נטילת ידים והמוציא וד' ברכות של ברכת המזון ועל היין לפניו ולאחריו הרי ח'. וטעם ח' אלו לפי ששקול השלחן כנגד המזבח מה מזבח מכפר אף שלחן מכפר, שהרי הלחם שעל השלחן כשהוא מאכיל שם את העניים הרי הוא כקרבן על גבי המזבח, וכשם שהיו במזבח הקטרת שהוא מכפר יותר מכל הקרבנות שעל מזבח הנחשת ח' מיני בשמים, ד' בשמן המשחה מור וקנמון וקנה וקדה, וד' בקטרת המפורשים בכתוב נטף ושחלת וחלבנה ולבונה, כן נצטוינו לברך על השלחן ח' מיני ברכות כנגדם, ורוב בני אדם אינם מתבוננים ולא שמים על לב הענין הזה. וצריך אדם להתקדש בשלחנו ובסעודתו בח' ברכות אלו שהם כנגד ח' מיני בשמים המפורשים בתורה שהיו במקדש כדי לקיים המצות על תכונתם ולכוין בברכות על יסודתם:",
    "en": "There are eight table blessings, and they are: netilat yada’im [over hand-washing], ha-motzi [over bread], the four blessings of birkat ha-mazon [grace after meals], and twoblessings over the wine (before and after the meal). The reason for these eight has to do with the table being considered equal to the altar of the Temple. Just as the altar atones, so does the table. Look – when you put bread on the table to feed the poor, it is like a sacrifice on the altar. Just as the incense on the altar (which atoned more than all the sacrifices upon the altar of bronze) was made of eight kinds of spices – four in the anointing oil- myrrh, cinnamon, aromatic cane, and cassia; and the four in the incense itself which are specified in Scripture: stacte, onycha, galbanum, and frankincense– we are commanded to say eight different kinds of blessings over the table corresponding to them. Most people do not take this into consideration or pay attention to this matter. Butit is necessary for person to make himself holy at his table during his meal with these eight blessings that correspond to the eight kinds of spices specified in the Torah, which used to be in the Temple, in order to fulfill the commandments in their essence, and to direct one’s mind in the blessings to their basic foundations.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:3",
    "he": "ברכה א' על נטילת ידים. ותקנו רז\"ל בנוסח ברכה זו לשון נטילה שהיא הגבהה מתרגם ותשאני רוח ונטלתני, וכתיב (ישעיה סג) וינטלם וינשאם כל ימי עולם, שצריך שיגביה ידיו למעלה. ועוד יכלול עיקר בנטילת ידים לתפלה שיתכוין בהם להתקדש בהם מן העשר כמי שמגביה ידיו למעלה ומתכוין לפתוח (מן) המקור העליון וממשיך ומוריד שפע למטה, וזה שאמר הכתוב (תהלים קיט) ואשא כפי אל מצותיך אשר אהבתי, למדך הפסוק כי יש בקצת המצות ציור למעלה שיצטרך אדם בעשות אותם למטה שישא כפיו אליהן למעלה. גם בכאן על השלחן בגשתו לעת האוכל ראוי שיטול ידיו ויגביהם למעלה בנטילתו, ושיכוין אל העשר בנטילה קודם שיאכל, וכן לאחר שיאכל במים אחרונים כענין שכתוב (שם קלד) שאו ידיכם קדש וברכו את ה', וכן בי' דברים שהצריכו בכוס של ברכה ממנהג הותיקים, כל זה לרמוז שאין תכלית כונתו באכילתו על השלחן אלא שיתקיים גופו ויוכל לעבוד את בוראי עד שתזכה נפשו ותעמוד בתוך העשר ויהיה אור הבהיר מזונה ושיחופף עליה, ותדע האמת כי אל הכונה הזאת נעשה תבנית הגוף י' אצבעות ידיו בהגביה אותם למעלה וכן י' אצבעות רגליו למטה ונשאר הגוף באמצע בין י' לי'.",
    "en": "The first blessing is al netilat yada’im -“over the washing of the hands”. Our rabbis z”l specifically fixed the form of this blessing with the word “netilah,” which literally means “raising high,” as the Targum translates “then a spirit lifted me up [va-tise’ni]” – “raised me up” [va-nitaltni]. These two verbs are also used synonymously when it is written “He raised them and lifted them up [va-yitlem va-yinas’em] all the days of old.”It is necessary to raise up one’s hands when saying this blessing. Moreover this would include the point of raising hands in prayer, to concentrate one’s mind on them (i.e., the ten fingers of one’s hands) to be made holy by them from the ten sefirot. It is like someone who raises their hands upward to concentrate on opening the source above, pulling and drawing down the divine energy flow. This is what Scripture means when it says, “I reach up for your commandments which I love.” This verse teaches you that in some of the commandments there is an imprint or picture above, which a person needs, in order to follow them below, so you should raise your hands toward them above. Even here over the table when you are eating, you ought to lift up your hands and raise them above. You should concentrate on the ten sefirot when you lift (or wash) before you eat, and likewise after you eat with the mayim aharonim [i.e., the washing after the meal]. Scripture talksabout this when it says, “Lift your hands toward the sanctuary and bless the Lord.”Similarly with the ten things that are necessary for a cup of blessing, according to the custom of those in the past. All this is to hint that the purpose of concentrating on our eating at the table is only for our body to be sustained and be able to serve theCreator so that our soul will merit to stand among “the ten,” and that the brilliant light be her food and hover protectively over her. And know the truth, that the structure of the body with ten fingers on the hands that can be raised above, and ten toes below, with our body in the middle – was designed this way, to get us to visualize the connection between heaven and earth. Just so, our body links our upper and lower ten digits.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:4",
    "he": "ומטעם זה תמצא בתורה בקדוש ידים ורגלים של כהנים שאמר הכתוב (שמות ל) ורחצו ידיהם ורגליהם ולא ימותו, ורחיצה זו בלשון קדושה תרגם אותה אונקלוס ע\"ה, כי בשאר מקומות שכתוב בהם ורחצו מתורגם ויסחון אבל בכאן תרגם ויקדשון. לבאר כשהכהן היה מקדש ידיו ורגליו וידו הימנית על גבי רגלו הימנית וידו השמאלית על גבי רגלו השמאלית, היה מתכוין אל העשר ומתקדש בקדושתן וממשיך הברכה מברכתם, ועל הכונה הזו היה הכהן מקדש ידיו ורגליו מן הכיור בגשתו אל המזבח, וכן השלחן נקרא מזבח, מטעם זה החמירו בעונש המזלזל בנטילת ידים שהוא נעקר מן העולם, וזהו חומר העונש בהיות נט\"י רמז לדבר שכל העולם תלוי עליו, וכן המזלזל בנטילה גורם הרציחה שהוא חרבן העולם, וכמו שאמרו (חולין פ\"ז דף קי) מים ראשונים האכילו בשר חזיר אחרונים הרגו את הנפש. (ודבר) עוד אמרו בנטילת ידים (שבת פ\"ו) כל המזלזל בנטילת ידים בא לידי עניות, לפי שהעושר מתאסף בעסק הידים, וכן כתוב (דברים ט״ו:י׳) ובכל משלח ידך, והברכות משתלשלות מן העשר. והרמז בזה (שם) עשר תעשר עשר בשביל שתתעשר, הוכיחו העושר שהוא שבולת מן המעשר שהוא סבולת, כדי לרמוז שהברכה והעושר משתלשלות מן העשר, וראיה לזה ברכת כהנים בנשיאת כפים, ונתבאר מזה כי לפי גודל המצוה בכונה העליונה הזאת הוא גודל עונש למזלזל בה, וזה ענין אמרו כי כשם שהעונה אמן שכרו גדול כן המזלזל בו עונשו גדול וכפול, והוא שדרשו רז\"ל כל הזהיר לענות אמן בעוה\"ז זוכה לענות אמן לעוה\"ב וע\"ז אמר דוד ע\"ה (תהלים כט) ברוך ה' לעולם אמן ואמן, אמן בעה\"ז ואמן בעוה\"ב, שכל העונה אמן זוכה לשני עולמות העוה\"ז והעוה\"ב, ובמקדש שהיה השם נזכר ככתבו לא היו עונין אמן אבל בגבולין שאין רשאין להזכיר ככתבו מזכירין אמן במקום השם, כי יש רמז במלת אמן לאותיות השם, ולכך (ברכות כג) גדול העונה אמן יותר מן המברך (בכנוי), וכל המזלזל באמן ענשו כפול במדורי גיהנם, במדור הנקרא ארץ עיפתה כמו אפל שהוא שאול תחתית, ועז\"א הנביא על אותם המזלזלין בעניית אמן (ירמיה ב) אותי עזבו מקור מים חיים לחצוב להם בארות בארות נשברים אשר לא יכילו המים, וכל העונה אמן באותיותיו הוא פותח המקור וממשיך שפע הברכה, ולפיכך מזכיר במזלזלים בו לחצוב להם כלומר שהם נענשים בעונש כפול מדרגה אחר מדרגה. אם כן הא למדת גודל העונש לפי גודל השכר. והנה תכף שנטל ידיו ונגבם ראוי לו שיאכל וכן אמרו תכף לנט\"י המוציא:",
    "en": "And understand for this reason the Torah describes the sanctification of the priests’ hands and feet, as Scripture says, “They shall wash their hands and feet, that they may not die.” This washing Targum Onkelos (may his memory be a blessing) translates with a word that connotes holiness, even though in the other places where “they shall wash” is written, it is translated “they shall remove the dirt from” [va-yes’hun], but here he translated it “they shall sanctify” [va-yikadshun]. This is to explain that the priest used to sanctify his hand and his feet. With his right hand for his right foot and his left hand for his left foot, he would concentrate on “the ten” and make himself holy through their holiness, and draw upon the blessing from their blessedness, and with this thought in mind the priest would sanctify his hands and feet in the basin when he approached the altar. Thus the table is called an altar. For this reason they [the rabbis] were very severe with the punishment for someone who makes light of hand washing; he is to be “uprooted from the world.” The severity of this punishment is because hand-washing hints at the thing upon which the whole world depends. So whoever makes light of “lifting” the hands (for washing) causes a washing that destroys the world. As it has been said, “wash before or be fed pig meat; wash after or a life might be lost.” And this also was said about netilat yada’im: “whoever makes light of hand-washing will end up poor.” Wealth is accumulated by the work of one’s hands, and so it is written, “in all that you extend your hand to,” and blessings are linked to “the ten.” This is hinted at in “you shall surely set aside a tenth,” that is, “from ten [‘eser] so that you will become rich [tit-‘asher]. They proved that ‘osher –“wealth” – which is a shibboleth [“an ear of wheat” spelled with a shin] is from the ma’aser [“tithe” spelled with a sin] which is a sibboleth [that is, the letter shinin ma’aser is pronounced like the letter samekh in “sibboleth,” to hint that blessing and wealth is linked to “the ten” (the ten sefirot). Proof of this is in the birkat kohanim (the priestly) when they raise and extend their hands. It should become clear from this that the more a commandment requires this sort of thinking directed above, the greater the punishment for making light of it. This is like the issue of saying “Amen.” As great as one’s reward is for answering “Amen,” double is the punishment for making light of it. This is what our rabbis z”l taught in a midrash: “Everyone who is careful to answer “Amen” in this world deserves to answer “Amen” in the world to come.” David (peace be upon him) said, ‘Blessed is the Lord forever, Amen and Amen;’ ‘Amen’ in this world, and ‘Amen’ in the world to come. For everyone who answers ‘Amen’ deserves two worlds: this world and the world to come. And in the Temple, when The Name of God was spoken aloud as it is spelled, they did not answer “Amen.” But in the precincts of the Temple where it was not permitted to say it as it is spelled, they would say aloud “Amen” instead of The Name, because the word “Amen” hints at the letters of The Name. Therefore, greater is the one who says “Amen” than the one making the blessing using a circumlocution for the actual name of God. And everyone who makes light of saying “Amen,” their punishment is double in the circles of hell, that is, the circle called “a land whose light is darkness,” which is lower She’ol. The prophet who spoke about those that make light of answering “Amen” referred to this when he said “They have forsaken Me, the Fount of living waters, and hewed them out cisterns, broken cisterns which cannot even hold water.” But whoever answers “Amen” with its letters opens “the Fount” and draws out the flow of blessing. And accordingly the verse refers to those who make light of it when it says “hewed them out cisterns, broken cisterns.” That is to say, they are punished with a double punishment, the one worse than the other. Thus you learn that the greater the reward is for doing something, the greater the punishment for not doing it. Now right after washing and drying his hands, he ought to eat, and so they said, “Right after washing his hands, ha-motzi’.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:5",
    "he": "נטילת ידים אע\"פ שאינה בפירוש מן התורה הסמיכוה רז\"ל לפסוק מן התורה דכתיב (ויקרא טו) וכל אשר יגע בו הזב וידיו לא שטף במים אמר ר' אלעזר בן ערך מכאן סמכו רז\"ל לנט\"י מן התורה. נטילת ידים בין לחולין בין לתרומה עד הפרק, והוא מקים שפסת היד כלה. כל דבר שחוצץ בטבילה חוצץ בנטילת ידים. נוטל אדם ידיו שחרית ומתנה עליהם כל היום כלו. יש שפירש דוקא בשעת הדחק וי\"א אפי' שלא בשעת הדחק. הנוטל ידיו לא יאכל עד שינגבם שכל האוכל בלי נגוב כאלו אוכל לחם טמא שנאמר (יחזקאל ד) ככה יאכלו בני ישראל את לחמם טמא, ומלת לחמם נוטריקון ליחות מים. הנוטל צריך שיגביה ידיו למעלה שלא יצאו מים חוץ לפרק ויחזרו ויטמאו את הידים:",
    "en": "Washing the hands, even though it is not explicitly commanded in the Torah, was given by our rabbis z”l the authority from a verse in the Torah, as it is written, “If one with a discharge, without having rinsed his hands in water, touches another person.” Rabbi Elazar ben Arakh said from here our rabbis z”l gave the command to wash hands the authority of the Torah. Washing hands, whether it’s before eating unconsecrated food or the terumah offering, is done up to where the wrist joint is connected to the palm of the hand. Whatever applies to ritual immersion also applies to washing hands. A person washing their hands in the morning can set the condition that it covers the whole day. Some have explained that this applies specifically to an exigent situation,while others say even when it is not an exigent situation. One who washes his hands should not eat until he has wiped them dry, because anyone who eats without drying, it is as if he eats unclean bread, as it is said, “So shall the people of Israel eat their unclean bread.” The word lahmam -“their bread”- is an acronym for lihot mayim – “wet with water.” Someone washing must raise their hands up, so that the water will not run back down below his wrists, and make his hands unclean all over again.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:6",
    "he": "ויש הפרש בין מים ראשונים למים אחרונים בדברים הרבה. מים ראשונים צריכין כח אדם שישפוך אדם אחר על ידו או הוא עצמו שישפוך בידו אחת על ידו אחרת, משא\"כ במים אחרונים שאין צריכין לבא מכח אדם. מים ראשונים צריכין הגבהה שלא יחזרו ויטמאו את הידים, מה שאין במים אחרונים שצריך שישפיל ידיו למטה כדי להעביר את הזוהמא. מים ראשונים צריכין נגוב שהנגוב מעיקר הנטילה, אחרונים אין צריכין נגוב. מים ראשונים צריכין שלא יהיה דבר חוצץ בידים כגון שעוה או זפת או בצק או צואה שעל צפרניו. אחרונים אם היה דבר חוצץ אין בכך כלום, מים ראשונים נוטלין בין בכלי בין על גבי קרקע, כלומר שאין לנו לחוש אם נופלים על הכלי או על גבי קרקע, מים אחרונים אין נוטלין אלא בכלי שצריך שיפלו המים בכלי ולא בקרקע, ראשונים אם שפשף בידו צריך לחזור וליטול ידיו. אחרונים אין צריך. מים ראשונים מברך על נטילת ידים, אחרונים אין בהם ברכה (אלא מברך ברכת המזון שהוא מברך על רחיצת ידים*). מים ראשונים צריכין הפסקה ולא בבת אחת אלא נוטל ומפסיק. אחרונים יכול לשפוך בבת אחת. מים ראשונים דוקא מים ולא שאר משקים. מים אחרונים אפי' שאר משקין כגון יין וחלב שאינו אלא להעביר את הזוהמא. מים ראשונים צריכין כלי דכתיב בכיור ממנו ולא שיעברם וישפשכם בנהר. אחרונים מותר. מים ראשונים עד הפרק והוא המקום שהיד כלה שהיד וקנה הזרוע מחוברין שם, אחרונים אין צריכין אלא פסת היד במקום שהאצבעות כלין. וי\"א שזהו מקום שעור למים ראשונים. מקום שהאצבעות כלין, ושעור הפרק למים אחרונים פיצול אמצעי שבאצבעות, לפי שאין מים אחרונים אלא להעביר את הזוהמא ומשם ולמעלה אין התבשיל נוגע בם. מים ראשונים צריכין שעור והוא רביעית לוג. אחרונים אין צריכין שעור. מים ראשונים מועיל בהם תנאי, אחרונים אין מועיל בהם תנאי, והסימן בכל אלה בהפרש שיש בין מים ראשונים למים אחרונים. כה\"ן ח\"ן שע\"ה מכפר\"ת, כ' כח אדם. ה' הגבהה. נ' נגוב. ח' חציצה. נ' נטילה בין בכלי בין על גבי קרקע. ש' שפשוף. ע' על נטילת ידים. ה' הפסק. מ' מים. כ' כלי. פ' פרק. ר' רביעית לוג. ת' תנאי:",
    "en": "There is a distinction between washing before (mayim rishonim) and washing after (mayim ahronim) a meal in many particulars. Mayim rishonim require a person’s effort, either another person to pour it over his hands, or he himself to pour it with one hand over the other. That is not the case with mayim ahronim, for which a person’s effort is not required to make it flow. Mayim rishonim require raising the hands in a way so as not to bring them back down and make them unclean. That is not the case with mayim ahronim, for which it is required to lower one’s hands downward to remove the dirt. Mayim rishonim require wiping dry, because the wiping dry is crucial to the point of the hand washing; mayim ahronim do not require wiping dry. Mayim rishonim require that there be nothing on one’s hands separating them from the water, such as wax, pitch, flour, or feces on one’s fingernails. For mayim ahronim, it doesn’t matter whatsoever if there is or isn’t something separating one’s hands from the water. With mayim rishonim, the hands can be washed either with a vessel or over the ground. In other words, we need not worry if the water falls onto the vessel or onto the ground. With mayim ahronim, one only washes with a vessel, since the water has to fall into the vessel and not onto the ground. With mayim rishonim, if one has rubbed his hands together, he has to do netilat yada’im all over again; with mayim ahronim it is not necessary. With mayim rishonim, one recites the blessing “al netilat yada’im.” With mayim ahronim, there is no blessing, except for someone saying birkat ha-mazon, who says the blessing “al rehitzat yada’im” (“concerning the washing of the hands”). Mayim rishonim require pauses; it shouldn’t be poured all at once. Rather, taking up his hands, one washes and pauses, and then takes up and washes and pauses again. But the mayim ahronim one may pour all at once. Mayim rishonim specifically requires water, and not other kinds of liquids. But for mayim ahronim, even other liquids are acceptable, such as wine and milk, since they are only used to remove the dirt. Mayim rishonim require a vessel (from which to pour it), as it is written about the priests’ washstand: “from it;” one should not remove or rub off the water in a river; for mayim ahronim, it is permitted. Mayim rishonim go as far as the perek (“the joint”) which is where the hand ends, where the hand and the arm bones are joined. Mayim ahronim are required only up to the edge of the hand where the fingers end. And there are some who say that this is the extent that is required for mayim rishonim – the place where the fingers end. And that the extent for mayim ahronim is up to the middle section of the fingers, since mayim ahronim are only to remove the dirt, and from that point and higher the cooked food is unlikely to get on them. A specific quantity is required for mayim rishonim, namely a quarter of a log, but mayim ahronim do not require a specific quantity. One can extend the effect of mayim rishonim by setting a condition, but one cannot extend the effect of mayim ahronim with a condition. A mnemonic for all of these differences between mayim rishonim and mayim ahronim is KoHe”N He”N Sha’A”H MiKaPeRe”T (“For the precious priest, the hour atones”): K – Ko’ah adam (“by human power”); H – Hag’ba’ah (“raising up”); N- Niguv (“wiping dry”); H-Hatzitzah (“nothing separating”); N- Netilah bayn klay beyn ‘al gabay karka’ (“washing into a vessel or onto the ground”); Sh – Shifshuf (“rubbing”); ‘A – ‘Al netilat yada’im (the blessing ‘al netilat yada’im); H – Hefsek (“pausing between pours”); M – Mayim (“water, and nothing else”); K – Klay (“poured from a vessel”); P- Perek (“up to the joint”); R – Revi’it log (“a quarter of a log”); and T- Tenai (“setting a condition”).",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:7",
    "he": "ומה שבאה ברכה זו על נטילת ידים בלשון נגלה ונסתר והוא הדין לשאר ברכות שהם מתוקנות בנוסח זה, הוא סוד הברכות שהעולם הוא שקדשנו במצותיו ואנו מברכין למלך העולם, וכן תמצא בשירת הים (שמות טו) הי ימלוך לעולם ועד. והתעורר בלשון ה' ימלוך ובמלת עולם ובמלת ועד והוא כענין שלשה שמות שבשלש עשרה מדות, וכן התעורר בלשון ברוך ה' המבורך לעולם ועד, וכן בעלינו לשבח בלשון לפני מלך מלכי המלכים הקב\"ה שהוא נוטה שמים ויוסד ארץ, לפי דרך זה הלשון בברכות מתוקן ומסודר. אך אצל בעלי הפשט הוא בלתי מסודר שהיה לו לומר אשר קדשתנו וצויתנו. אמנם בפשוטו יש מן הכונות הרצויות כדי לקבוע בלב שהקב\"ה נגלה ונסתר, נגלה מצד דרכיו ופעולותיו ונסתר מצד מהותו ועצמותו, וע\"כ תמצא כששאל משרע\"ה על ידיעתו ית' מצד דרכיו אמר לו (שם לג) הודיעני נא את דרכך השיב לו אני אעביר כל טובי על פניך, אך כששאל על ידיעתו מצד עצמותו ואמר לו (שם) הראני נא את כבודך השיב לו לא תוכל לראות את פני, באר לו שני דרכים אלו כי הוא נגלה ואפשר להשיגו מצד דרכיו ופעולותיו, והוא נסתר מצד עצמותו ואין כח ותחבולה בזה להשיגו, וכן בכאן כשאנו אומרים ברוך אתה לנכח יש לכוין בו כי הוא ית' נגלה מצד פעולותיו, וכשאנו חוזרים ומדברים בנסתר ואומרים אשר קדשנו במצותיו וצונו יש לכוין בו כי הוא ית' נסתר ונעלם מן ההשגה, והמשל בזה שהשמש שהוא אחד ממשמשיו ואפשר לו לאדם שישיגנו מצד פעולותיו שהוא פועל בתומו בעולם השפל במין המדבר והחי והצומח ומצד אורו וחומו, וכן כתיב (תהלים יט) ואין נסתר מחמתו, ואם בא להשיג עצמותו שיסתכל בעצמות אורו יכהה מאור עיניו והבן זה, וכדי לרמוז על נגלה ונסתר אמר הכתוב (שם קמד) וחסידיך יברכוכה, כלומר בדרך זה יברכוך נגלה ונסתר וזה שאמר (שם) כבוד מלכותך יאמרו שהוא לנוכח להורות על נגלה. ואמר להודיע לבני האדם גבורותיו להורות על נסתר:",
    "en": "What goes for this blessing, al netilat yada’im, that it is worded with both the explicit second person singular pronoun “You” and the “hidden” pronoun implicit in the third person singular past tense verb form, is the rule for the rest of the blessings that are fixed according to this formula. This is the secret of blessings, that “the World” is what “sanctified us by His commandments,” and we bless it with the phrase melekh ha-‘olam – “King of the World,” and thus you will find it in the Song at the Sea, “Adonai yimlokh le-‘olam va’ed” – “YHWH will be King for ‘olam forever.” And this has been evoked by the expression “YHWH will be King,” the word “world” and the word “forever.” This is a reference to the three names for God in “The Thirteen Attributes,” which is similarly evoked by the expression “Barukh YHWH ha-mevorakh le-‘olam va’ed” – “Blessed be the Lord to Whom blessing is due as ‘World’ forever,” and likewise in the prayer “Aleynu le-shabe’ah” by the expression, “Before the Kings of Kings, the Holy One Blessed be He, Who spread out the heavens and established the earth.” It is precisely in this manner that the phrasing of blessings was fixed and ordered. But for the experts on the literal meaning of the text, it seems grammatically inconsistent, since it would be better to say, “us whom You sanctified and by Your commandments You commanded.” However, there are pretty good reasons for it to be phrased exactly as it is with its literal meaning, in order to fix in the heart that the Holy One Blessed be He is both revealed and hidden:revealed in regard to His ways and actions; hidden in regard to His essence and His very Selfhood. Therefore you will find that when Moses Our Teacher (peace be upon him) asked about knowing Him (may He be Blessed) in regard to his ways, he said to Him, “Pray let me know Your ways.” He replied, “I will make all My goodness pass before you.” But when he asked to know Him in regard to his very Selfhood, and said to Him, “Oh let me behold Your Presence,” He replied, “You cannot see My face.” He explained to him these two ways: that He is revealed, and that it is possible to conceive of Him in regard to His ways and actions; and that He is hidden in regard to His Selfhood, and there is no power or device to conceive of Him in this way. And therefore, here when we say “Barukh Atah” – “Blessed are You” – with a present participle [and the pronoun “You”], we should focus on how He (May He be Blessed) is revealed through His actions. And when we continue speaking using the third person singular (be-nistar), saying “asher kidshanu bi-mitzvotav ve-tzivanu” – “who sanctified us by His commandments and commanded us” – we should focus on how He (May He be Blessed) is hidden and invisible to our power of conception. An analogy to this is that the sun, which is one of His servants,and of which human beings can conceive through its actions, such as how it works in the lower world with its heat on the speaking species, animals, and plants, and through its light and heat. And thus it is written, “nothing escapes (nistar) his heat.” But if trying to conceive the sun itself, one looks into the light itself, the light of his own eyes will be extinguished, and understand this! So in order to hint at Him being revealed and hidden, Scripture has said, “And your faithful ones shall bless You,” that is to say, “in this way they shall bless You:” revealed and hidden, and this what is meant by “They shall talk of the majesty of Your kingship [kevod malkhutkha],” using the present tense, to teach about Him being revealed. And it said, “to make His mighty acts known among men,” to teach about Him being hidden.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:8",
    "he": "וידעת כי יש בהלכות נטילה עוד פרטים רבים, כגון מים שנפסלו משתית בהמה שהם המלוחים, וכן מים שהנחתום מדיח בהם ידיו, וכן שנים שנטלו מרביעית, וכן ידו אחת בשטיפה וידו אחת בנטילה דאמרינן במסכת גיטין ידים טהורות, וכן אם מותר לקבל מים מן הנכרי, ומן הנדה לפי שיש שכתבו שאין מקבלין מן הנכרי, וכיוצא באלו רבים, והוא הדין בהלכות המוציא, וכן בשאר ברכות שאנו עתידים להזכירם, וכן ברכות השלחן שיש בהם פרטים רבים שהנחתים ולא כתבתים שאם באתי לכתוב הפרטים יארך הספר, ואני איני מכוין אלא לדבר בקצרה בכללים ידועים יבין המבין הפרטים מתוכם:",
    "en": "And you knew that there are many other particulars in the laws of netilah, such as water that has dripped from an animal drinking, and water which is salted, and with water that a baker rinses his hands in, and two that have taken from a fourth, and with one of one’s hands rinsing, the other taken up to wash which they call in the Talmud, Massakhet Gittin “clean hands,” and if one is permitted to accept water from a gentile or from a menstruating woman, since there are those who have written that water is not accepted from a foreigner, and so on in many other things like this. And it is the rule with the laws of “ha-motzi’”, and likewise the rest of the blessings we are going to discuss, and other blessings of the table, for which there are many other particulars that I have omitted and not written about, for if I had decided to write about these particulars, the book would have been too long. For it is my intention to speak only briefly about generally known rules. Those in the know will know the particulars that go with them.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:9",
    "he": "ברכה ב' המוציא לחם מן הארץ, וברכה מדברי סופרים הוא מק\"ו ומה כשהוא שבע מברך כשהוא רעב לא כ\"ש שיש לו לברך, פי' כשהוא שבע וכבר נהנה מקדשי שמים ממה שהוא אסור לו כהקדש קודם שיברך כשהוא רעב ובא ליהנות מקדשי שמים לא כ\"ש שיש לו לברך קודם שיאכל כדי שלא יתחייב קרבן מעילה, וברכה זו היה ראוי לומר מן האדמה אלא שאחז הכתוב להוציא לחם מן הארץ. ואם תדקדק בלשון לחם תמצא שבארו מזון כמו (דניאל ה) עבד לחם רב, שהרי הלחם אינו יוצא מן הארץ אלא התבואה שממנה עושים לחם, וכן תמצא במן (שמות יו) הנני ממטיר לכם לחם מן השמים. וידוע שלא ירד לחם מן השמים אלא המן שממנו עושים לחם שנאמר (במדבר י״א:ח׳) ועשו אותו עגות:",
    "en": "A second blessing “Ha-motzi’ lehem min ha-aretz” is from the words of the scribes, which they derived a fortiori: “If one who has satisfied his hunger says a blessing, how much the more so ought one when he is hungry say a blessing.” The explanation is that when one has satisfied his hunger and has already enjoyed the holy things of Heaven, which until he has said a blessing are prohibited to him as if they were hekdesh, how much the more so when he is hungry and about to enjoy the holy things of Heaven ought he say a blessing before eating them, so as not to be penalized with having to make a sacrilege offering (korban me’ilah). You would think that one should say “min ha-adamah” – “from the ground” in this blessing, but it gets the expression from Scripture: “le-hotzi’ lehem min ha-‘aretz.” And if you take issue with the precise meaning of the expression “lehem” – “bread,” you will find that it means food in general, as in “he [King Belshazzar] gave a great banquet [lehem], since the bread itself is not what comes forth from the earth, but rather the produce from which they make bread. And so you will find with the manna: “I will rain down bread [lehem] for you from the sky.” It is well known that bread did not come down from the sky, but the manna out of which they made bread,” as it is said, “they would make it into cakes.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:10",
    "he": "ויש לו לבוצע כשהוא בוצע שיאחז הככר בשתי ידיו בי' אצבעות משום חבוב הברכה. וכן תמצא בברכת המוציא י' תיבות. וכן בפסוק (תהלים קד) מצמיח חציר לבהמה וגו'. ומצינו עשר מצות שנתנו בתבואה ואלו הן. לא תחרוש. לא תחסום. תרומה לכהן. מעשר ראשון ללוי. ומעשר מן המעשר שנותן הלוי לכהן. מעשר שני. מעשר עני. לקט שכחה ופאה:",
    "en": "The one who breaks the bread when he breaks it should grasp the loaf in his two hands with ten fingers because of his love for the blessing [over the bread]. And thus you will find ten words in the blessing “ha-motzi.” And likewise the verse [from which it is derived]: “You grow grass for cattle, herbage for man to work to bring forth bread from the earth.” And we find ten mitzvot that were given regarding produce: (1) “You shall not plow [with and ox and ass together];” (2) “You shall not muzzle [an ox while it is threshing];” (3) terumah for the priest; (4) the first tithe for the Levite; (5) the tithe of the tithe that the Levite gives to the priest; (6) the second tithe; (7) the tithe for the poor; (8) gleaning; (9) “the forgotten sheaf;” and (10) leaving the corners of the field for the poor.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:11",
    "he": "ודע כי מלת המוציא כוללת לשעבר ולהבא כגון המוציא אתכם מארץ מצרים. וכן כוללת להבא וירמוז לאותו זמן שדרשו רז\"ל (כתובות דף קיא:) עתידה א\"י שתוציא גלוסקאות וכלי מילת שנאמר (תהילים ע״ב:ט״ז) יהי פסת בר בארץ. ואנו רומזים בברכת המוציא הזמן העתיד שיהיו מזונותינו בלא עמל ויגיעה ותוציא הארץ לחם ממש כלחם הזה שאנו אוכלים ומברכין עליו. וכן היה העולם נוהג בזמן אדם הראשון לולא שנתקללה האדמה בחטאו כמו שאמר (בראשית ג׳:י״ז) ארורה האדמה בעבורך ולעתיד בהתכפר החטא ישוב העולם להויתו.",
    "en": "And know that the participle “ha-motzi’” implies both past and future action. For example, “who brings you forth [ha-motzi’] from the land of Egypt” has a future sense. It alludes to the same time about which our rabbis z”l taught this midrash: “In the future the land of Israel will bring forth [totzi’] cakes and fine woolen clothes, as it is said, ‘Let a slice of grain appear in the land.’ And we allude in the blessing “ha-motzi’” to the future time when our food will appear without effort and toil, and the land will bring forth actual bread like the bread which we eat and over which we say the blessing. For thus the world would have behaved in the time of Adam had the land not been cursed because of his sin, as it said, “Cursed is the land because of you.” And in the future when the sin has been atoned for, the world will return to the way it’s supposed to be.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:12",
    "he": "וכשהוא בוצע גומר הברכה ואח\"כ בוצע וזהו כבודו של מלך, ולכך צריך להקדים תחלה חפצו של הקב\"ה ואח\"כ חפצו של מלך ב\"ו או חפץ עצמו כמו שאמר (משלי כ״ד:כ״א) ירא את ה' בני ומלך ומי שהוא בוצע קודם שיברך או קודם שיגמור הברכה הרי זה נקרא רעבתן ועליו נאמר (תהילים י׳:ג׳) ובוצע ברך נאץ ה' כלומר בוצע ואח\"כ מברך נאץ ה':",
    "en": "And when one is breaking the bread, he finishes the blessing and then breaks it. This is out of respect for a king. And accordingly it is necessary to put pleasing the Holy One Blessed Be He first before pleasing a king of flesh and blood or pleasing oneself, as it is said, “Fear the Lord, my son, and the king.” And whoever breaks the bread before he blesses or before he finishes the blessing – he is called a glutton. About him it is said, “the greedy man [botze’a’] reviled [barekh] and scorned the Lord,” that is to say, he breaks and afterwards then says the blessing, and so “has scorned the Lord.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:13",
    "he": "בעל הבית בוצע כדי שיבצע בעין יפה לפי שהכל שלו. ואורח מברך כדי שיברך את בעל הבית. הבוצע הוא פושט ידיו ואם בא לחלוק כבוד לרבו או למי שהוא גדול ממנו בחכמה הרשות בידו, וכשהוא בוצע מן הככר יש לו לבצוע מן הצד שנאפה היטב כי זה מצוה מן המובחר להזכיר שם שמים עליו כמ\"ש במנחת כהן (ויקרא ו׳:י״ד) תפיני מנחת פתים, ואמר במסכת זבחים תפיני שתהא אפיתו נאה:",
    "en": "The head of the house breaks the bread in order to show that he’s being generous with all he has. And the guest leads the blessing after the meal in order to bless the head of the house. The one who breaks the bread is the first to extend his hand into the common serving plate. And if he wants to show respect for his teacher or someone greater than him in wisdom, it’s his choice. And when he breaks a piece from the loaf, he should break a piece from the side of the loaf that is baked the best, for this is amongst the choicest of mitzvot to evoke the name of heaven over it, as it is said about the grain offering [minhah] of the priest: “offer it as a meal offering of the best baked pieces,” for which the Tractate Zevahim said, “the word tofini would be the nicest baked part.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:14",
    "he": "ברך המוציא ושח בינתים קודם שיאכל חוזר ומברך, ואם שח מעין השלחן כמו שאמר טול ברך או הביאו מלח או לפתן ואפילו גביל לתורי א\"צ לחזור ולברך לפי שחייב אדם ליתן מזונות לבהמתו ואח\"כ יאכל שנאמר (דברים י״א:ט״ו) ונתתי עשב בשדך לבהמתך ואכלת ושבעת הלכך מעין השלחן הוא ואינו חשוב הפסק. והרי זה כשוחט ק' עופות שאם שח בין שחיטה לשחיטה לומר הביאו לי אחרים מעין השחיטה הוא ואין חשוב הפסק:",
    "en": "If one has said the blessing “ha-motzi’” and has a conversation in the interim before he eats, he says the blessing over again. But if the conversation is just something that has to do with the table, like “take it and say the blessing,” or “pass the salt or relish,” or even “mix some mush for my ox,” he does not have to repeat the blessing, since a person is required to give food to his livestock first, and after that eat, as it is said, “I will provide grass in your fields for your livestock” and then “you shall eat your fill.” Thus it is something that has to do with the table and does not count as a break. It is like some one butchering a hundred chickens. If he talks between one butchering and another to say, “pass me some others,” it has to do with the butchering, and does not count as a break.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:15",
    "he": "אין הבוצע רשאי לטעום עד שתכלה אמן מפי העונים או מפי רוב העונים, ולא יאריכו כ\"כ באמן שכל המאריך באמן יותר מדאי אינו אלא טועה. ואין המסובין רשאין לטעום עד שיטעום המברך. אכל ושכח ולא ברך המוציא חוזר ומברך, עד שלא גמר סעודתו אבל אם גמר סעודתו אינו מברך כיון שנדחה נדחה:",
    "en": "The person breaking the bread is not allowed to taste it until those responding “Amen” finished saying, or at least until most of them have responded. That being said, they should not stretch out their “Amen” either; whoever takes too long to say “Amen” is in error. And the diners are not allowed to taste the bread until the person making the blessing has tasted it. If one has eaten and forgotten to say “ha-motzi’,” he goes back and says the blessing, as long as he has not finished his meal. But if he has finished his meal, he does not say the blessing because what’s over is over.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:16",
    "he": "ברכה ג' בורא פרי הגפן. ואין לומר שהפת פוטרו לפי שהיין קובע ברכה לעצמו. ברכה זו היה ראוי לנו לומר בורא פרי העץ אך למעלת היין הזכירו שם האילן שהוא הגפן, ואלמלא שרצו להזכיר שם הגפן לחשיבות היין היה אפשר להם לתקן ולברך בורא הענבים עצמן שהם פרי הגפן והיין הוא הפרי היוצא מן הענבים כמו השמן פרי שיוצא מן הזיתים, ולפיכך תקנו לברך בפה\"ג אע\"פ שעל דרך האמת הענבים הן פרי הגפן אך נקרא המשקה הנסחט מן הענבים פרי כענבים עצמן וזה משני שהוא חשוב יותר מן הענבים כשמן שהוא חשוב יותר מן הזיתים, ובעלי התוספות ז\"ל נשאו ונתנו בדבר זה הרבה והוכיחו כי היין אינו נקרא פרי כדתנן במס' בכורים מראשית כל פרי האדמה פרי אתה מביא לבכורים ואי אתה מביא משקה לבכורים וא\"כ אין היין פרי, אמנם העלו לסוף דבריהם ואמרו כי היין נקרא פרי מגזרה שוה דפרי פרי מערלה דאמרינן במסכת ערלה אין סופגין את הארבעים משום ערלה אלא על היוצא מן הענבים או מן הזיתים שהוא יין ושמן. ושמע מינה דכיון דלגבי ערלה נקרא היין פרי הכי נמי לענין ברכה נקרא פרי ומשקים היוצאים מהן כמותן. ומעתה ראוי לברך על היין בפ\"ה וכן להזכיר שם הגפן ולומר בפה\"ג, וכן בארו לנו חז\"ל על מעלת הגפן הוא שאמרו במס' ברכות מנין שאין אומר שירה אלא על היין שנא' (שופטים ט׳:י״ג) ותאמר להם הגפן החדלתי את תירושי המשמח אלהים ואנשים, אם אנשים משמח אלהים במה משמח מכאן שאין אומרים שירה אלא על היין, וכן הקשו בתוס' והא על כמה דברים אנו אומרים הלל כשהיו באין מן המלחמה כדאי' ביהושפט בדברי הימים, וכן בי\"ד בניסן כשהיו שוחטין את הפסח, ותירצו דהכי פירושו מנין שאין אומרים שירה בשום ענין של מזבח כגון זריקת הדם והקטרה ונסוך המים או שאר דברים של מזבח אלא על נסוך היין שנאמר ותאמר להם הגפן החדלתי את תירושי ואמרו באגדה תתקכ\"ו מיני ענבים נבראו בעולם כמנין תירוש\"י וכולם לקו בחטאו של אדם ולא נשאר לפנינו אלא אחד. וכן עוד למעלת הגפן ימשלו הנביאים תמיד כנסת ישראל לגפן וזהו שאמר הכתוב (תהילים פ׳:ט׳) גפן ממצרים תסיע, ועוד יש בזה טעמים אחרים ונכבדים רק שאין צריך להאריך בכאן, ודע כי עיקר שתיתו של אדם אין ראוי לו שיהא אלא לשרות המאכל בלבד דרך רפואה כדי שיתמזג בו המאכל והמשתה בדרך המיצוע ושיתכוין בהנהגתו זאת שינצל מן הרעב והצמא:",
    "en": "A third blessing is “boray peri ha-gafen” – “Who created the fruit of the vine.” One cannot say that blessing the bread exempts one from saying it, because wine “attaches” a blessing to itself. It would seem preferable for us to say “boray peri ha-etz” – “Who created the fruit of the tree” – but because of the high status of wine, they specified the name of the tree, that is, “the grapevine” [ha-gafen]. For had they not wanted to specify the name “the grapevine” because of wine’s importance, they could have fixed the blessing to say “boray peri ha-anavim” – “Who created the fruit of the grapes” because grapes themselves are the fruit of the grapevine, and wine is the fruit which comes from grapes, just as oil is the fruit that comes from olives. Accordingly, they fixed the blessing “boray peri ha-gafen” even though truthfully, grapes are the fruit of the vine, still, the drink which is pressed from the grapes is the fruit of the grapes themselves, and this is because it is considered more important than grapes, just as oil is considered more important than olives. And the Tosafists z”l went back and forth on this topic a lot, and they proved that wine is not called “fruit”, as it is taught in Massekhet Bikkurim: “’from the first of every fruit of the earth:’ the fruit which you bring as first fruit offerings, and you do not bring drinks as first fruit offerings; therefore wine is not a fruit.” However, they brought these matters up again at the end, and said that wine is called “fruit” by gezerah shavah, since in another context, the word “fruit,” namely “fruit of orlah” refers to wine, in Massekhet Orlah: “They absorb the forty because of orlah only for what comes out of grapes and olives, namely, wine and oil.” And hear from this that just as in regard to orlah wine is called “fruit,” so in regard to blessings it is called “fruit.” The drinks that come from them are like them. And so from this one ought to say the blessing over wine with the expression “boray peri ha-gafen,” and thus to specify the name “gafen” by saying “peri ha-gafen.” And so our sages z”l explained it for us when they said in Massekhet Berakhot, “From where do we get that you only say a song over wine, as it is said, ‘But the vine replied, ‘Have I stopped yielding my new wine which gladdens God and men?’’ If it gladdens men, how does it gladden God? From here you get that you only say a song over wine. And thus an objection was raised among the Tosafists: “But surely it is over several things that we say Hallel, like when they came from battle, as it is said about Jehoshaphat in the Book of Chronicles, or on the Fourteenth of Nisan, when they slaughtered the paschal lamb!” They answered and explained thus, “From where do we get that a song is said over nothing that has to do with the sacrificial altar, such as the flinging of blood, the burning of incense, the water libation, and the rest of the activities of the altar – except for the wine libation, as it is said, ‘But the vine replied to them, ‘Have I stopped yielding my new wine [tiroshi]?’’ And they said in the Aggadah: “Nine hundred twenty-six kinds of grapes were created in the world, the numerical equivalent of the letters of the word tiroshi – “my new wine,” but all of them were stricken when Adam sinned, and only one remained for us.” The status of the grapevine is further enhanced in the way the prophets would always compare the community of Israel to a grapevine, and this is what Scripture meant when it said, “You plucked up a grapevine from Egypt.” And there are still other weightier reasons, but it is not necessary to go into them at length here. Know that the point of human wine-drinking ought to be only in service of food for health reasons alone, so that the food and drink will be mixed internally in a moderate manner, and that one direct the way he conducts his drinking to overcome his hunger and thirst.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:17",
    "he": "בא להם יין בתוך המזון כל א' מברך לעצמו לפי שאין בית הבליעה פנוי, לאחר המזון אחד מברך לכלם. ופירוש שאין בית הבליעה פנויה לפי שכלם מתעסקים באכילה ואינן שומעין הברכה ואנן בעינן דעת שומע ומשמיע כן פרש\"י ז\"ל, ולפי זה אם היו כולם פורשין מאכילתן ושומעין אחד מברך לכולם. ויש מי שפירש אפי' כשהיו שומעין כל אחד מברך לעצמו, לפי שאינן יכולין לענות אמן שכל אחד לגימתו בפיו ושמא יקדים קנה לושט, וזה דעת הירושלמי דגרסינן התם אין בית הבליעה פנוי אמר רבי הונא הדא אמרה הדין דעטיש גו מיכלא אסור למימר ליה אסו מן דאיכא סכנתא לנפשיה:",
    "en": "If wine comes to them in the middle of a meal, each person says the blessing for himself, since the throat may not be empty (when it comes), but after the meal, one person says the blessing for all. The explanation: The throat may not be empty because all the diners are involved in eating, and some may not hear the blessing, or be paying attention or listening. That is how Rashi z”l explained it. So by this logic, if they all were to stop eating and listen, one person could say the blessing for himself. And there is someone who explained that even if they were listening and each one says the blessing for himself – because they are not able to reply “Amen,” since anyone who was chewing something in their mouth might swallow something down the wrong pipe. And this is the view of the Jerusalem Talmud, where their version says, “’The throat may not be empty.’ Rabbi Muna said, ‘If someone sneezes during a meal, it is forbidden to say to him ‘asuta,”since that might endanger his life.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:18",
    "he": "שנוי יין צריך לברך שאע\"פ שברך על היין בפה\"ג כשבא לשתות תחלה, חייב לברך על שנוי יין זה וברכה זו היא ברכת הטוב והמטיב. ומה שאמרו כן בשנוי יין ולא בשנוי פת או בשאר דברים יש בזה הרבה טעמים, האחד שעיקר השמתה בסעודה אינה אלא ביין ודרך המלכים לשנות יין ולא לשנות פת וישראל בני מלכים הם, והשני שכל שלחן שמביאין עליו יין על יין אינו אלא רבוי שמחה, ויצטרך האדם שלא להרבות שמחה בעולם הזה יותר מדאי כמו שנאמר (תהלים קכט) אז ימלא שחוק פינו ולשוננו רנה אז יאמרו בגוים הגדיל ה' לעשות עם אלה דרשו רז\"ל (ברכות פ\"ה דף לב) אימתי ימלא שחוק פינו בזמן שיאמרו בגוים הגדיל ה' לעשות עם אלה, ופסוקי מלא הוא (תהילים ב׳:י״א) וגילו ברעדה ואמרו במקום גילה שם תהא רעדה. פי' אפי' במקום גילה ושמחה של מצוה שם תצטרך שתהא רעדה ותזכור איך העולם עלול אצל יצה\"ר ונכשל אחריו כדי שלא יכשל מתוך השמחה, ולפיכך יש מנהג בקצת קהלות ישראל במקום השמחות וסעודות של מצוה לשבר שם כלי זכוכית ואשישי ענבים להעציב השמחים ושתתערב עם השמחה רעדה, ואין לך שמחה גדולה כשמחת התורה לישראל בהר סיני במעמד הקדוש שכתוב עליו כמחולת המחנים וכבר ידעת כי שם נשתברו הלוחות, ואם תשכיל ותשא עיניך למן היום אשר ברא אלהים אדם על הארץ תמצא בהקב\"ה בשמחתו של עולם (תהילים ק״ד:ל״א) יהי כבוד ה' לעולם ישמח ה' במעשיו, וסוף השמחה מצד המין האנושי בשגם הוא בשר מה כתיב ביה (בראשית ו׳:ו׳) וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו. גם במשכן שהיה דוגמת העולם ביום שמיני של מלואים שהיה ראש חדש ניסן ואותו היום לא היה כמוהו במעלת השמחה לפי שנצטרפו שם עשר מעלות עצומות כענין שאמרו חז\"ל אותו היום נטל עשר עטרות, כבר ידעת מה שקרה בו וסוף השמחה מה הגיע עליה, בו ביום מתו נדב ואביהוא שלא היו בישראל כמותם אחר משה ואהרן. וזה שאמר הכתוב (שמות כ״ד:ט׳) ויעל משה ואהרן נדב ואביהוא ושבעים מזקני ישראל, והנה על שמחת העוה\"ז אמר קהלת (קהלת ב׳:ב׳) לשחוק אמרתי מהולל ולשמחה מה זה עושה. וביאר הדבר מפני שהשמחה והעצבון אחים סמוכים זל\"ז כסמיכות היום והלילה, וכשם שאדם בטוח ביום שתבא הלילה אחריו וכן בטוח בלילה שיבא היום אחריו כן הוא בטוח שתבוא השמחה אחר העצבון וכן העצבון אחר השמחה, וכן אמר (משלי י״ד:י״ג) גם בשחוק יכאב לב ואחריתה שמחה תוגה, לבאר על העצבון אחר השמחה, ואמר (שם יג) בכל עצב יהיה מותר, לבאר על השמחה אחר העצבון, נמצאת למד כי שמחת העוה\"ז אין לה שלמות כלל אמנם כל טובו ושלותו הבל ורעות רוח וכל כבודו לכלמה וציץ נובל צבי תפארתו, שהרי בשעה שתקותו של אדם חזקה בשמחתו הרי פוסקת עוממת והולכת, וע\"כ תקנו לברך על שנוי היין הטוב והמטיב שהיא הברכה שתקנו על הרוגי ביתר כשנתנו לקבורה, ובאור זה הטוב שלא הסריחו והמטיב שנתנו לקבורה. וכל זה כדי להעציב את האדם הקרוץ מחומר והמורכב מן היסודות הטבעיים שהם גופים מתים המשוקע בחושי תאוותיו ושיחזור רבוי שמחתו לדרך המצוע:",
    "en": "If the wine is changed, one must say a blessing, because even though he has already said “boray peri ha-gafen” when he was about to drink in the beginning, he is required to say a blessing for this change of wine, and this is the blessing “ha-tov ve-ha-metiv.” So why did they say this for a change a wine, and not for a change of loaf or other things? For many reasons: (1) The crucial component for rejoicing at a meal is none other than wine. The way of kings is to change their wine, but not their loaf, and the people Israel are “the sons of kings.” (2) Every table onto which they bring wine after wine is an expression of the multiplication of joy, but a person should not multiply his joy too much in this world, as it is said, “Our mouths shall be filled with laughter, our tongues with songs of joy. They shall say among the nations, ‘The Lord has done great things for them!’”Our rabbis taught in a midrash, “When ‘will our mouths be filled with laughter’? When the nations (i.e., the Gentiles) say, ‘The Lord has done great things for them.’ Another verse completes this thought, “They will rejoice with trembling.” They said, “In a place of rejoicing there will be trembling.” The explanation is that even in a place where there is rejoicing and joy from doing a mitzvah, there it is necessary that there be some trembling, too, to remember how the world is subject to the evil inclination and is shaken by it, so that it should not be shaken by our joy. Therefore it is a custom in a few Jewish communities at life cycle celebrations and meals celebrating a mitzvah to break there a vessel of glass or “flagons of grapes” to sadden those rejoicing, so that the simhah be mixed a little bit with trembling. And there is no greater simhah than Israel’s rejoicing at receiving the Torah [Simhat Ha-Torah] on Mt. Sinai, in the presence of the Holy One, about which it is written “like the Mahanayim dance,” yet you know that even there, the tablets of the covenant were broken. And if you would think hard and lift up your eyes to “ever since God created human beings on the earth,” you will find in the Holy One Blessed Be He His boundless joy: “May the Glory of the Lord endure forever; may the Lord rejoice in his works!”But His joy has a limit with respect to the human race, “because he too is flesh.” That is what is written about Him when it says: “And the Lord regretted that he had made man on the earth, and His heart was saddened.” Even in the Mishkan, which was a microcosm of the world, on the eight day of the priests’ assigned service, which was the day of the New Moon for the month of Nisan, on that very day there was nothing like it in its degree of joy, its intensity multiplied tenfold, to what our sages z”l referred when they said, “On that very day they got ten crowns” – you already knew what happened, and to what end that joy came. On that very day Nadab and Abihu died, like whom, after Moses and Aaron, there were none among the Israelites to compare. And this is what Scripture meant when it said, “Then Moses and Aaron, Nadab and Abihu, and seventy elders of Israel ascended.” And see also what Ecclesiastes says about the joy of this world: “Of revelry I said, ‘It is mad!’ Of joy (simhah), ‘What good is that?’” And the explanation of this statement is that because joy and sorrow are brothers attached to one another like day is attached to night, just as a person is sure in the day that night will come after it, and as sure at night that the day will come after it, so is he sure that joy will come after sorrow, and likewise sorrow after joy. And so he said, “The heart may ache even in laughter, and joy may end in grief,” to explain about sorrow after joy, and he said, “From all grief there is some gain,” to explain about joy after sorrow. From this you learn that the joy of this world can never be complete, but rather any good in it and contentment with it is “futile and pursuit of the wind,” all glory in it is to be mocked, its “glorious beauty is but wilted flowers. For right at the moment when a person’s hopes are highest in the midst of joy, it stops, flickers out, and goes away. For this reason they ruled that the blessing over a change in wine should be “ha-tov ve-ha-metiv” (“Who is good and Who does good”), the same blessing they added to the grace after meals to remember the martyrs of Beitar when they were permitted to bury them. The explanation: Ha-tov – “Who is good” – because He didn’t let the bodies putrefy; ha-metiv – “Who did good” – by letting the bodies be buried. And all this is to make human beings feel sadness, being fashioned from clay, composed of natural elements which are dead bodies, sunken in the desires of our senses – so that we’re brought back from a surfeit of joy to the middle way.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:19",
    "he": "ועוד טעם אחר שתקנו על שנוי היין הטוב והמטיב, לפי שהיין משקה היוצא מן הענבים שבכרם, וכבר אמרו חז\"ל (ברכות דף מח) ז' שנים זבלו האויבים את כרמיהם מדם הרוגי ביתר, ומטעם זה תקנו על שנוי היין הטוב והמטיב, וצריך שתדע כי מדרך התורה יתחייב שיהיה האדם גדור באכילתו ובשתיתו ושיהא ג\"כ בזה שומר פיו, וזהו שהזכיר התורה המאכלים המותרים והאסורים ואח\"כ סמך להם ואמר קדושים תהיו, כלומר שתהיו פרושים וגדורים אפילו מן המאכלים הטהורים והמותרים שאם לא יגדור א\"ע מן המאכל המותר הערב לו יותר מדאי, יהיה בזוללי בשר ובסובאי יין ונמצא מחלל א\"ע ומדותיו ואם ת\"ח הוא מחלל תורתו, וכבר הורו לנו רז\"ל היאך יתנהג האדם בשתיתו והוא שיגמע היין וישהה בגרונו ועם זה ישבע, והביאו ראיה מן המזבח שהיו סותמין את השיתין והם הנקבים שתחת חלל המזבח שהנסכים משם יורדין לתהום כדי שישהה היין במזבח, וזהו אמרו בפרק לולב וערבה (סוכה דף מט ב) אמר ריש לקיש בשעה שמנסכין היין בחג על גבי המזבח פוקקין את השיתין שנאמר (במדבר כ״ח:ז׳) בקדש הסך נסך שכר לה', שכר לשון שמחה לשון שביעה לשון שכרות, אמר רבא שמע מינה כי שבע איניש חמרא מגרוניה שבע, פי' ישהה בגרונו ויהיה שבע כי כן היו משהין היין במזבח. ואמרו במס' יומא (פ\"ז דף עא) כל המשקה יין לת\"ח כאלו מקריב נסכים על גבי המזבח שנא' אליכם אישים אקרא וכן הוא נדרש אישים לשון אשישה, אשים לשון קרבן אשה לה':",
    "en": "And another reason why they ruled that Ha-tov ve-ha-metiv should be the blessing for a change of wine, is that wine is a drink that comes from grapes that are in a vineyard, and our sages z”l already said “Seven years our enemies manured their vineyards with the blood of the martyrs of Beitar.” So for that reason they ruled that Ha-tov ve-ha-metivshould be the blessing for a change of wine. And you need to know that it is the way of Torah for a person to be required to restrain his eating and drinking, and that he thus guard his mouth. This is why the Torah specifies which foods are permitted and prohibited, and afterwards connects to them the admonition: “You shall be holy,” that is to say, be ascetic and restrain yourselves from even those foods that are pure and permitted, for if one don’t restrain himself from permitted food that is too pleasing to him, he’ll become one of those who “glut themselves on meat and guzzle wine.” From this he profanes himself and his good qualities, and if a talmid hakham –a “disciple of the sages” – profanes his Torah. And already our rabbis taught us how a person should conduct himself when he’s drinking: he should sip the wine and let it linger in his throat, and by this be satisfied. And they brought proof from the altar where they used to close up the pits, which were holes under the hollow part of the altar from where the libations would flow down into the empty part, so that the wine would linger in the altar, which is what they were talking about in the chapter “Lulav and Willow”: “Resh Lakish said, ‘At the time when they poured the wine libation on Sukkot on top of the altar, they would cork the pits, as it is said, “to be poured in the sacred precinct as an offering of fermented drink to the Lord;”’Fermented drink’ (shekhar) because it connotes “joy,” “satisfaction,” and “intoxication.” Raba replied, ‘Hear from this that wine satisfies a person; in his throat it satisfies him’ – meaning that if he lets it linger in his throat, he will be satisfied, for so they used to let the wine linger in the altar. And they said in tractate Yoma: “Whoever gives a drink of wine to a talmid hakham, it is as if they are making libation sacrifices on the altar, as it is said, ‘O men (‘ishim), I call you,’” and thus “ishim” is interpreted midrashically to connote both “wine flagon” as in the word “‘ashishah,” and “sacrifice,” as in the expression “isheh la-Shem” – “fire offering to the Lord.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:20",
    "he": "דברים הבאים מחמת הסעודה לתוך הסעודה כגון דגים ומלח וכיוצא בהם אע\"פ שאוכלן בלא פת כגון שבאים לעיקר סעודה אין טעונין ברכה כלל שהפת פוטרתן. דברים הבאים שלא מחמת הסעודה בתוך הסעודה כגון תאנים וענבים שאינם באים לעיקר סעודה טעונין ברכה לפניהם ולא לאחריהם. בא ללפת את הפת בתאנים וענבים והרי הן עיקר סעודתו אין טעונים ברכה לא לפניהם ולא לאחריהם שהפת פוטרתן, ואם באו בקנוח סעודתו אחר שגמר סעודתו טעונין ברכה לפניהם ואפילו אוכלן עם הפת ולא לאחריהם דברכת המזון פוטרתן:",
    "en": "Things which come during the meal for the meal such as fish, salt, etc., even though one eats them without a piece of bread, like what comes as the main course of the meal, do not require any blessing, because the bread (and the blessing said for it) exempts them.Things that come during the meal that are not for the meal, such as figs and grapes that do not come as part of the main course, do require a blessing before eating them, but not one after them. But if one comes to season the bread with figs or grapes, then it is part of the main course, and they require no blessing, neither before nor after them, because the bread exempts them. But if they come as dessert after the meal proper is over, they require a blessing before, even if one eats them with bread, but not after them, because birkat ha-mazon exempts them.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:21",
    "he": "ובמס' יומא (דף ל) בפי הממונה אמרו, הלכה בסעודה אדם יוצא להשתין מים נוטל ידו אחת ונכנס. דבר עם חבירו והפליג נוטל שתי ידיו ונכנס, וכשהוא נוטל לא יטול מבחוץ אלא מבפנים ונכנס ויושב במקומו ומיחזיר פניו לאורחים, אמר רב חסדא לא אמרן אלא לשתות אבל לאכול נוטל מבחוץ ונכנס דמידע ידיע דאנינא דעתיה:",
    "en": "And in tractate Yoma, in the chapter “The Appointee,” they said: “It is halakhah at a meal, that a person who leaves the dining room to urinate washes one of his hands and re-enters. But if he spoke with his companion [while he was out], he washes both hands and returns, he does not wash outside, but rather inside, returns to and sits down at his place at the table, and turns his face back towards his fellow guests. Rav Hisda said, ‘They meant this only for someone returning to drink, but in if he’s returning to eat, he washes outside and re-enters. It is known that he has a delicate sensitivity about such things.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:22",
    "he": "היה מיסב ואוכל על השלחן והגיע זמן המנחה אם אין שהות ביום מפסיק סעודתו ומתפלל ואם יש שהות ביום גומר סעודתו ומתפלל, וכן אם היה בחג הסכות ושכח ליטול את הלולב והוא עומד על שלחנו אם יש שהות ביום גומר סעודתו ואח\"כ נוטל ואם אין שהות ביום מפסיק סעודתו ונוטל את הלולב:",
    "en": "If one was reclining and eating at the table, and the time for minhah came, if there isn’t enough time to wait before it’s too late, he interrupts his meal and prays. But if there is enough time to wait, he finishes his meal and then prays. And likewise if during the festival of Sukkot he forgot to wave the lulav, and he is standing over his table, if there is enough time in the day to wait, he finishes his meal, and then waves it, but if there is not enough time in the day to wait, he interrupts his meal and waves the lulav.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:23",
    "he": "גמר מלאכול צריך שיאריך על שלחנו, וכן אמרו רזי\"ל (ברכות דף כה) כל המאריך על שלחנו מאריכין לו ימיו ושנותיו, וטעם הדבר לפי שהשלחן בבית כמזבח בבית המקדש מה מזבח מכפר אף שלחן מכפר כשהוא מאכיל שם את העניים, ומתוך שהוא מאריך על שלחנו יבא עני ויתן לו פרוסה ומתפרנס ממנה. והנה אריכותו על השלחן בכונה זו סבה לצדקה דכתיב (משלי י״ב:כ״ח) בארח צדקה חיים ולכך מאריכין לו ימיו ושנותיו. ואמרו בברכות (יחזקאל מ״א:כ״ב) המזבח עץ שלוש אמות גבוה וארכו שתים אמות ומקצועותיו לו וארכו וקירותיו עץ וידבר אלי זה השלחן וגו'. פתח במזבח וסיים בשלחן, אלא מה מזבח מכפר אף שלחן מכפר. והנה באזנינו שמענו ורבים ספרו לנו בגדולים שבספרד והפרנסים בעלי אכסניא שנהגו מנהג נכבד מאד נתפשט בעיניהם מימים קדמונים שהשלחן שלהם שהאכילו עליו את העניים בלכתם לבית עולמים שעושין ממנו ארון ולוחות שנקברים בהם, וכל זה לעורר ולקבוע בלבבות כי האדם אלו יגיע שיאו לעב ויעלה עשרו לעושר המלך שלמה לא ישא בידו מאומה מעמלו שיעמול תחת השמש כי אם הטוב שעושה והצדקה שהוא מרחם את העניים כמו שאמר (ישעיהו נ״ח:ח׳) והלך לפניך צדקך.",
    "en": "If one has finished eating, he still should prolong his time at the table. And so our rabbis z”l said: “Whoever prolongs his time at the table, his days and years are prolonged for him.” And the reason behind this statement is that the table in the house is like the altar in the Temple. Just as an altar atones, so also a table atones, when one feeds the poor on it. So by prolonging one’s time at the table, it is more likely that a poor person will come and he’ll give him a piece of food so he’ll be provided for. And his prolongation of his time at the table with this intention leads to the tzedakah about which it is written, “by way of tzedakah comes life;”thus his days and years are prolonged for him. And they said in tractate Berakhot: “’A wooden altar three cubits high and two cubits long, with edging; and its length and its walls were of wood. And he said to me, This is the table before the Lord.’ This verse opens with an ‘altar’ and ends with a ‘table,’ which means none other than that just as an altar atones, so a table atones.” Indeed, we have heard with our own ears, and many have told us, that among the leading sages of Provence, and the people who owned and ran inns, that they practiced an especially honorable custom, which was prevalent among them from the earliest days. Their tables, upon which they feed the poor, when it was their time to go to the cemetery, were made into the coffins and slabs with which they were buried. And all this is to arouse and fix in their hearts, that humankind, though they reach the tip of the clouds and their wealth grows as high as the wealth of King Solomon, will take none of it with them, nothing from all they toiled for under the sun, except the good they do and the tzedakah they compassionately bestow upon the poor, just as it said, “Your righteousness [tzidkekha] will march before you.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:24",
    "he": "וכן צריך שידבר דברי תורה על השלחן, שאע\"פ שברך עליו ברכות המחוייבות לו לברך והוא עתיד ג\"כ לברך על מזונו אינו נפטר בברכת המזון אלא אם כן מדבר דברי תורה, וכן אמרו רז\"ל (אבות פ\"ג דף ח) כל שלחן שאכלו עליו ואמרו עליו דברי תורה כאלו אכלו משלחנו של מקום שנאמר וידבר אלי זה השלחן אשר לפני ה'. כלומר כיון שדברו עליו ד\"ת הרי זה השלחן אשר לפני ה', וכל שלחן שאכלו עליו ולא אמרו עליו ד\"ת כאלו אכלו מזבחי מתים שנאמר (שם כח) כי כל שלחנות מלאו קיא צואה בלי מקום, כלומר שאין מזכירין שם דבריו של מקום. וכל זה להורות שלא נברא האדם לאכילה ולשתיה אלא לעסוק בתורה וז\"ש הכתוב (איוב ה׳:ז׳) כי אדם לעמל יולד. דרז\"ל (סנהדרין דף צט.) אדם לעמל יולד איני יודע אם לעמל פה אם לעמל תורה כשהוא אומר (משלי ט״ז:כ״ו) נפש עמל עמלה לו כי אכף עליו פיהו, הרי עמל פיו אמור הא מה אני מקיים כי אדם לעמל יולד לעמל תורה הוי אומר לעמל תורה יולד. וכן אמרו במדרש כשם שברא במעשה בראשית בהמות וחיות ועופות שקצים ורמשים ואחר כך ברא את האדם שנא' ויברא אלהים את האדם בצלמו כך כתוב בתורה את זה תאכלו ואת זה לא תאכלו, ואח\"כ נולד האדם, וזהו שאמר הכתוב בסמוך (ויקרא י״ב:ב׳) אשה כי תזריע וילדה זכר הוי אומר לעמל תורה יולד, לא נולד האדם אלא לעמל תורה וכן כתוב אחריו וביום השמיני ימול בשר ערלתו מלמד שעד שלא נוצר הקיפתו תורה ומצות ואח\"כ נולד, וזהו שאמר אשה כי תזריע וילדה זכר הטיל הקב\"ה מצות לפניו ולאחריו והוא באמצע, וזהו שאמר כי אדם לעמל יולד לעמל תורה יולד ע\"כ:",
    "en": "And thus one needs to say words of Torah over the table, because even though one has said all the blessings he is required to say, and will eventually conclude with birkat ha-mazon, saying birkat ha-mazon will not exempt him from his requirement unless he speaks words of Torah. And so our rabbis said: “Every table over which they ate and said words of Torah, it is as if they ate from the table of God [Makom], as it is said, ‘He said to me, This is the table before the Lord,’” that is to say, when they spoke over it words of Torah, then “this table is before the Lord.” “And every table over which they ate and did not say over it words of Torah, it is as if they ate from the sacrifices of the dead. As it is said, ‘For all tables were full of vomit, no place [bli Makom] without excrement,” that is to say, the words of Makom, i.e., God, are not mentioned there. And all this is to instruct you that humankind [adam] was not created for eating and drink, but rather to engage in Torah. For this is what Scripture meant when it said, “for man [adam] was born for toil [‘amal].” Our sages interpreted this in a midrash: “’For man was born for toil’ – I don’t know if this is toil by mouth, or if it’s toiling in the Torah. When Scripture says, “The appetite of a toiler [‘amel] toils [‘amlah] for him, because his mouth craves it,” toil by the mouth is being spoken about. But this is exactly how I fulfill “For man was born for toil” when it refers to toiling in Torah, so I say it means “for toiling in Torah he was born.” And so they said in another midrash: Just as in the Creation, He created domestic and wild animals, birds, reptiles and swarming things, and after that created Adam, as it is said, “And God created Adam in his image,” so it was written in the Torah “This you shall eat” and “this you shall not eat,” and after that Adam was born. This is why Scripture connects this parashah (“Shemini”) with the next one that begins “When a woman at childbirth bears a male,” to say it is for toil in Torah he was born. And thus right after that it is written, “On the eighth day the flesh of his foreskin shall be circumcised,” teaching that even before he was formed the Torah and commandments encircled him, and afterwards he was born. This is what it meant when it said, “When a woman at childbirth bears a male” – that The Holy One Blessed be He imposed commandments before him and after him, and he is in the middle.This is what it meant when it said, “For man was born for toil”– that for toil in Torah he was born.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:25",
    "he": "וכבר ידעת מחכמת היצירה באדם שיש בו שבעה נקבים. ב' אזנים. ב' נחירים. ב' עינים והשביעי הפה. והקב\"ה בתר בשביעיות. ברא רקיעים ובחר בשביעי שהוא ערבות שנא' (תהילים ס״ח:ה׳) סלו לרוכב בערבות, ברא שבעת ימי השבוע ובחר בשביעי שהוא שבת הוא שאמר (שם קלט) ימים יוצרו ולו אחד בהם. ברא ז' אקלימים ובחר בז' שהוא ארץ ישראל שנא' (שם קלב) כי בחר ה' בציון. והתבונן ע\"ז הפסוק (בראשית י״ב:ו׳) והכנעני אז בארץ, ובסוד פסוק (משלי ל״א:כ״ד) וחגור נתנה לכנעני, החגור נתון באמצע הגוף. ברא שבעה נקבים בראש ובחר בשביעי שהוא הפה, וידוע שלא בחר בו מפני האכילה והשתיה אלא מפני התורה והמצוה ושיברך לשמו ושיספר תהלתו כענין השמים וצבאותיהם המספרים כבודו כמו שאמר (תהילים י״ט:ב׳) השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע. וכן כתוב (ישעיהו מ״ג:כ״א) עם זו יצרתי לי תהלתי יספרו. ומן הידוע שכל מה שברא הקב\"ה בעולמו לא בראו אלא לכבודו, וכן הודיענו הנביא כל הנקרא בשמי ולכבודי בראתיו וכתיב (משלי ט״ז:ד׳) כל פעל ה' למענהו וכו' למענהו לקלסו מלשון (שמות ט״ו:כ״א) ותען להם מרים, ואם הכל נברא לקלסו אצ\"ל הפה שהוא כלי מיוחד לקלסו שלא נברא אלא לכך:",
    "en": "You already knew from “The Wisdom of Formation” that a human being has seven apertures: two ears, two nostrils, two eyes, and the seventh is the mouth. And the “sevenths” are what the Holy One Blessed be He has “chosen.” He created the heavens, and chose the seventh one, which is “aravot” (“deserts”), as it is said, “Cast up a highway for Him who rides through the deserts [aravot].” He created seven days of the week, and chose the seventh day, which is Shabbat, as it said, “the days were formed, and for Him there was one among them.” He created seven climates, and chose the seventh one, which is the land of Israel, as it is said, “For the Lord has chosen Zion.”And meditate well on this verse: “The Canaanites were then in the land.” The secret meaning of the verse is “and a girdle she gives to the merchant [la-kana’ani –‘to the Canaanite’]” – a girdle is put on the middle of a body. He created seven apertures in the head, and chose the seventh one, which is the mouth. And it is well known that he did not choose it because it eats and drinks, but rather because of the Torah and the mitzvah to bless His Name and declare His praise, just as the heavens and their hosts declare His glory, as it said, “The heavens declare the glory of God, the sky proclaims His handiwork.” And thus it is written, “This people I formed for Myself, that they might declare My praise.” It is obvious that all that the Holy One Blessed be He created in the world, He created only for His glory, and so the prophet proclaimed: “Everyone who is called by My Name, I created for My glory,” and it is written, “The Lord made everything for a purpose – le-ma’anehu,” to praise Him, like in the expression, “And Miriam chanted – ve-ta’an – for them.” So if everything was created to praise Him, it goes without saying that the mouth, which is the particular instrument for praising Him, was created for none other than this.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:26",
    "he": "בא לברך ברכת המזון יתחייב לרחוץ ידיו ולברך על רחיצת ידים, ונטילה זו חובה. וכן אמרו (חולין קה) מים ראשונים מצוה ומים אחרונים חובה אמצעיים רשות, וכשאמרו אמצעיים רשות בין תבשיל לתבשיל אבל בין תבשיל לגבינה חובה (שם):",
    "en": "If someone is about to say birkat ha-mazon, he is required to wash his hands first, and then say the blessing “al rehitzat yada’im;” this washing is an obligation. And so they said, “Mayim rishonim is a mitzvah, mayim ahronim an obligation (hovah), washing during the meal optional.” And when they said “during the meal,” they meant it is optional between one cooked dish and another. But between a cooked dish and cheese, it is an obligation.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:27",
    "he": "אמר רב חסדא אכל בשר אסור לאכול גבינה גבינה מותר לאכול בשר וקיי\"ל כרב חסדא, והא דקאמר אסור לאכול גבינה עד סעודה אחרת קאמר ומעת לעת חומרא יתירא היא וכן היה נוהג מר עוקבא עד סעודה אחרת דאמר מר עוקבא אנא בהא מלתא חלא בר חמרא אנא דאלו אבא כד הוה אכיל בשרא האידנא לא הוה אכיל גבינתא עד למחר כי השתא ואלו אנא בהאי סעודתא לא אכילנא בסעודתא אחריתי אכילנא. ומנהג אביו של מר עוקבא מעת לעת חומרא יתירא היא ולפיכך קי\"ל כמר עוקבא אע\"ג דקאמר בהאי מילתא חלא בר חמרא אנא. וכן אנו נוהגין בסעודה אחרת. ולא יספיק תוך זה קנוח הפה ולא נטילת ידים לפי שאין הבשר מתעכל בפחות מכאן דהיינו שש שעות. ובשר שבין השנים בשר הוא שנאמר (במדבר י״א:ל״ג) הבשר עודנו בין שניהם, אכל גבינה מותר לאכול בשר בלא שהיה כלל ובלבד שיקנח פיו בין ביום ובין בלילה, ושיטול ידיו בלילה ואין צריך ליטול ידיו ביום, ובשר חיה כבשר בהמה, ועוף וגבינה נאכלין באפיקורן, כך מצאתי בפי' של ערוך בלי קנוח הפה ולא נטילת ידים בין ביום בין בלילה. וטעם שאמרו מים אחרונים חובה מפני שאדם אוכל אחר סעודתו מלח ויש בו מלח סדומית שמסמא את העינים ומשתכח כקורטא בכורא. ואין בה ברכה אלא למברך*), בד\"א שצריך ליטול ידיו אחר סעודה בשאכל דבר מזוהם לפי שאין ראוי לברך בידים מזוהמות, שכשם שכהן מזוהם פסול לעבודה כך מי שידיו מזוהמות פסול לברכה. אי זה הוא דבר מזוהם כל שאינו ראוי ליקרב על גבי המזבח כגון חיה או עופות, אבל ראוי ליקרב אין צריך ליטול שאין דבר זה מזוהם, ויש מגדולי המורים שסברו שכל דבר נקרא מזוהם:",
    "en": "Rav Hisda said, “if someone has eaten meat, he is forbidden to eat cheese, but if he ate cheese first, he is permitted to eat meat, and Rav Hisda’s view is the accepted view. But surely he said, “He is forbidden to eat cheese until another meal.” Indeed, for a whole day is a more stringent practice, and thus it was when Mar Ukba’s practice was to wait only until the next meal. For Mar Ukba said, “I am in this matter like ‘Hametz the son of Wine,’ for if my father would eat meat he was fastidious and wouldn’t eat cheese till the same time the next day. But while I won’t eat it at the same meal, I’ll eat it at the next meal. And the custom of Mar Ukba’s father to wait for a whole day is extra stringent, so accordingly we follow Mar Ukba’s practice, even though he said, “I am in this matter like Hametz the son of Wine.” And so it is our practice to wait just until the next meal. Hence, it is not sufficient just to wipe one’s mouth or to wash one’s hands, since meat is not digested after the first meal for at least six hours, and meat caught in between the teeth is still meat, as it is said, “The meat was still between their teeth.” But if one eats cheese, he is permitted to eat meat without any delay at all. He only has to wipe his mouth whether it’s day or night, and wash his hands if it’s at night, but not if it’s during the day, nor does it make a difference whether it’s game or meat from a domesticated animal. Poultry and cheese are eaten “like an epicurean,” which I found in the explanation of the Arukh to mean without wiping one’s mouth or washing their hands whether in the day or in the night. The reason given was that mayim ahronim are an obligation, because a person eats salt after his meal, which contains Sodomite salt that blinds the eyes, even one grain in a kor of regular salt, though no blessing is required, except for someone who is saying a blessing over washing dirty hands. For just as a polluted priest was unfit for the Temple service, someone whose hands are polluted is unfit to say a blessing. What does it mean to be “polluted”? Anything that is not fit to be brought near the altar, such as an animal or birds, but whatever is fit does not require washing, since it isn’t something that’s polluted. However, there are some among the great teachers who are of the opinion that anything can be polluted.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:28",
    "he": "תכף לנטילת ידים ברכה. כלו' מי שנטל ידיו במים אחרונים יש לו לברך ברכת המזון מיד וכן תמצא בירושלמי. אמר ר' זירא בשם ר' אבא שלש תכיפות הן. תכף לנטילת ידים ברכה תכף לגאולה תפלה תכף לסמיכה שחיטה, תכף לגאולה תפלה שנא' (תהלים יט) ה' צורי וגואלי וסמיך ליה (שם כ) יענך ה' ביום צרה. תכף לסמיכה שחיטה שנאמר (ויקרא א) וסמך ושחט. תכף לנטילת ידים ברכה שנאמר (תהילים קל״ד:ב׳) שאו ידיכם קדש וברכו את ה', אמר ר' יוסי בר' אבין כל מי שהוא תוכף גאולה לתפלה אין השטן מקטרגו כל אותו היום, וכל מי שהוא סומך לנטילת ידים ברכה אין השטן מקטרגו באותה סעודה, וככה מי שהוא סומך סמיכה לשחיטה אין פסול נוגע באותו קרבן ע\"כ בירושלמי:",
    "en": "Right after washing the hands comes the blessing, in other words, whoever has washed their hands for mayim ahronim ought to say birkat ha-mazon immediately. And so you will also find in the Jerusalem Talmud: “Rabbi Zeira said in the name of Rabbi Abba, ‘There are three pairs of things that need to be done in immediate succession: the 18 Benedictions prayer has to follow the blessing for redemption without a break, kosher slaughter has to follow the laying on of hands without a break, and the blessing has to follow hand-washing without a break. The 18 Benedictions prayer has to follow the blessing for redemption without a break, as it is said, “The Lord is my Rock and my Redeemer,’ to which immediately is connected, ‘May the Lord answer you in time of trouble.’ Kosher slaughter has to follow the laying on of hands without a break, as it is said, ‘He shall lay his hand…He shall slaughter.’ The blessing has to follow netilat yada’im without a break, as it is said, ‘Lift your hands toward the sanctuary and bless the Lord.’ Rabbi Yosi the son of Rabbi Abin said, ‘Everyone who connects ge’ulah to tefilah without a break, Satan cannot accuse for the whole day; and everyone who connects the blessing to netilat yada’im without a break, Satan cannot accuse him during that meal. And likewise, everyone who lays his hand and slaughters without a break, there will be nothing invalid about that sacrifice.” So says the Jerusalem Talmud.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:29",
    "he": "יש להזהר כשבא לברך שלא ישאר השלחן בלא לחם שכן אמרו בסנהדרין (דף צב) כל שאינו משייר פת על שלחנו עליו הכתוב אומר (איוב כא) אין שריד לאכלו על כן לא יחיל טובו. וטעם הדבר כדי שתחול הברכה על מה שנשאר ואם לא נשאר כלום על מה תחול הברכה שאין הברכה חלה על האין אלא על היש, והעד על זה שלחן שבמקדש שלא היה שלחן בלא לחם והיה הלחם ההוא נאכל לכהנים משרתי המקדש והיה מספיק לרבים מהם מועט ממנו, וכן אמרו רז\"ל כל כהן שמגיעו כפול היה שמח ומתוך אותו לחם שבשלחן היתה ברכה משתלשלת ומתפשטת במזונות העולם מלחם הפנים בדרך יש מיש לא יש מאין, כי גם הנביאים אשר כח בהם לעמוד בהיכל המלך אין כח בידם להמציא יש מאין אלא יש מיש, ואעידה לי עדים נאמנים אליהו ואלישע זה בכד הקמח וזה בענין אסוך שמן שהיה הכל יש מיש כי אין כח לעשות יש מאין אלא הקב\"ה יוצר בראשית שברא עולמו יש מאין ואפי' בעצמו ובכבודו לא מצאנוהו אלא בבריאת העולם בששת ימי המעשה מאז ועד עתה הכל יש מיש, וכן כתוב (בראשית ב׳:ג׳) אשר ברא אלהים לעשות, באורו אשר ברא אלהים יש מאין לעשות מכאן ואילך יש מיש ולא יש מאין. ולפיכך יצטרך האדם כשבא לברך ברכת המזון שישאיר פת לחם על השלחן ואפי' מעט ממנו כדי שתחול הברכה בו ויתפשט כח הרבוי במעוט כדרך הנסים הנסתרים הנעשים לנו כל היום ואין אנו יודעים ומכירים בהם וכמ\"ש רז\"ל אין בעל הנם מכיר בנסו, ותדע לך כי סבת הברכה המשתלשלת במזונות העולם ולחם הפנים מפורש בפסוק (ויקרא כ״ד:ז׳) והיתה ללחם לאזכרה, בשכבר ידעת שהיו נותנין על הלחם לבונה הוא שכתוב (שם) ונתת על המערכת לבונה זכה, והיו לחם הפנים ולבונה מעכבות ניה לזה כענין האתרוג או הלולב והתכלת והלבן בזמן שתכלת מצוי. ולחם הפנים אין לגבוה בו חלק והלבונה אין להדיוט בה חלק כי היו מקטירין אותה על האש ולכך אמר הכתוב (ויקרא א) והיתה ללחם לאזכרה כי מתוך שמקטירין הלבונה שעל הלחם הנזכר למעלה והברכה תחול בו וממנו למזונות העולם והבן זה, כי על כן היו שתים עשרה חלות מסודרות על השלחן ומשם הברכה באה כנגד שנים עשר מלאכים הסובבים כסא הכבוד, ונקראים ד' מחנות שכינה שמשם העולם מתברך לד' רוחותיו והם עומדים ג' לכל רוח כטעם ד' דגלים שבמדבר, וכנגדם בכסא שלמה למטה י\"ב אריות והם כשתים עשרה חלות הללו וארבעה עשרונים והתעורר לזה:",
    "en": "One has to be careful when he is about to say birkat ha-mazon not to leave the table without any bread on it, as they said in tractate Sanhedrin: “Whoever does not leave bread on his table, about him Scripture says, ‘With no remnant for him to eat, his goodness will not take hold.” The reason for this practice is so that the blessing about which this was said will take hold; for if nothing is left, in what can the blessing take hold, because no blessing takes hold upon nothing, but only upon something? And the table in the sanctuary, which never was without bread, attests to this. And that bread was eaten by the priests who ministered to the sanctuary, and only a little of it was enough to feed many of them, and so our rabbis said, “Every priest who approached it was made doubly happy,” and through this very bread on the table blessing descended and was dispersed in the food of the world, from the showbread, by way of “something from something” and not something from nothing. For even the prophets who were “capable of serving in the royal palace” were not capable of producing something from nothing, but rather only something from something. Let me call for myself reliable witnesses:Elijah and Elisha, the former through “flour in a jar,” the latter “a jug of oil” – all was “something from something,” for no one has the power to make something from nothing but the Holy One Blessed be He, Shaper of creation which He created from nothing, and with all due to respect for Him, we find that even He only did it in the six days of the creation of the world. From then on till now, everything is “something from something.” And thus it is written, “which God created and made.” The explanation: “which God created” – something from nothing; “and made” – from then on, something from something, not something from nothing. So accordingly, it is necessary that a person about to recite birkat ha-mazon, leave a piece of bread on the table, for even a little of it is enough for the blessing to take hold in, and its power will be distributed through an increase of the small amount, just like the hidden miracles that are done for us every day, without us knowing or being aware of them. Just as our rabbis said: “No miracle-worker is aware of his own miracle.” And you should know that the cause behind the blessing that drops down in the food of the world and in the showbread is explained in the verse: “It [the frankincense] shall be a reminder-offering with the bread.” As you already knew that they used to place frankincense on top of the bread, which is what is written just before, “With each row you shall place pure frankincense,” the showbread and the frankincense used to counteract one another, just like the etrog and the lulav, and the blue dye and white cloth (when blue dye could still be found). For the Most High has no share in the showbread, while the ordinary mortal has no share in the frankincense, which they would burn upon the fire. Therefore Scripture said, “It shall be a reminder-offering with the bread,” because by burning the frankincense which is on top of the bread, it becomes a reminder to the power above for blessing to drop down on it and from it into the food for the world. And understand this, that it is for this reason that there were twelve hallot arranged on top of the table. And from there the blessing came, which corresponded to the twelve angels surrounding the throne of glory, which are called “four camps of the Shekhinah,” from which the world is blessed to the four winds, and they serve three to each wind, the meaning behind the four banners that were in the desert. Also corresponding to them below were the twelve lions on Solomon’s throne, and they are like these twelve hallot and the twenty-four tenth-measures, and arouse your mind to this!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:30",
    "he": "יש להזהר ג\"כ כשבא לברך ברכת המזון שיסיר את המאכלת מעל השלחן, וטעם הדבר מפני שהשלחן נקרא מזבח ומה מזבח הוזהרנו בו שלא להניף עליו ברזל שנאמר (שמות כ׳:כ״ב) לא תבנה אתהן גזית וגו', ודין תורה הוא שאם עשאה לאבני מזבח גזית בכלי כסף או בשמיר שהיה מותר הא אין עיקר האיסור בגזית אלא מפני הברזל שהוא החרב והתורה הרחיקו מן המשכן שכתוב (שם כה) זהב וכסף ונחשת ולא הזכיר שם ברזל, וכן במקדש כתוב (מלכים א ו׳:ז׳) ומקבות והגרזן כל כלי ברזל לא נשמע בבית בהבנותו. והטעם לפי שהוא כחו של עשו שנתברך בה מפי אביו וזהו שאמרו (בראשית כ״ז:ל״ט-מ׳) ועל חרבך תחיה, וכתיב (מלאכי א׳:ג׳) ואת עשו שנאתי לכך הוא מרוחק מן המקדש. וכן השלחן הוזהרנו לסלק החרב מעליו. לפי שהחרב הוא המחריב שהוא סבת החרבן שהוא הפך השלום ואין לו העמדה במקום ברכה שהוא שלום שהרי המזבח והשלחן מאריכין ימיו של אדם והחרב מקצר ואינו דין שיונף המקצר על המאריך:",
    "en": "One also has to careful when about to say birkat ha-mazon to remove the knife from the table. The reason for this practice is because the table is called an “altar,” and just as on an altar we have been warned not to brandish something made of iron over it, as it is said, “do not build it [an altar] of hewn stones, etc.” The rule of Torah is that if one makes it into an altar of hewn stones with a tool of silver or flint, it is permitted. For the point of the prohibition is not against it being hewn, but rather because it is hewn with something made of iron, i.e., a sword, and Torah kept it far from the tabernacle, when it is written: “gold, silver, and copper,” but does not mention iron there. And likewise with the sanctuary it is written, “No hammers or axe or any iron tool was heard in the House when it was being built.” The reason is because that is the power of Esau with what he was blessed from his father’s mouth; this is what is meant by “By the sword you shall live,” and it is written, “but Esau I hated.” Therefore it is kept far from the sanctuary. And likewise at the table we have been warned to remove the sword from it, because the sword is something destructive and the source of destruction, the opposite of peace, and it does not belong in a place of blessing, i.e., peace. For indeed the altar and the table prolongs a person’s days, while a sword shortens them, and it makes no sense to brandish something that shortens over something that prolongs life.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:31",
    "he": "יש להזהר לפרוס מפה על הפת שבשלחן בשעת ברכה, וכן הוא מנהג הותיקים לכסות הפת בשעה שמברכין ברכת המזון כדי שלא יתבייש הפת. וכן כשמקדשין קדוש של שבת ביין ולא בפת. וכן אמרו בקדוש היום פורס מפה ומקדש, כלומר פורס מפה על הפת ואח\"כ מקדש על היין, ועוד יש בזה רמז ודוגמא לירידת המן שמתחלה היה המן יורד על פני המדבר וזה שאמר ובבקר היתה שכבת הטל ואח\"כ ירד המן עליו, וזהו שאמר (שמות ט״ז:י״ד) והנה על פני המדבר דק מחוספס דק ככפור על הארץ, וכתיב ותעל שכבת הטל ולא אמר ויעל המן אלא ותעל שכבת הטל למדך שהיה טל אחר יורד עליו. וכן אמרו רז\"ל טל מלמטה וטל מלמעלה והמן באמצע כמונח בקופסא, וכן בכאן על השלחן פורס מפה ומקדש מפה מלמעלה ומפה מלמטה והפת באמצע. וזה דוגמא לירידת המן במדבר:",
    "en": "One also has to take care to spread a cloth over the bread on the table when saying the blessing, for thus it was the custom of the old-timers to cover the bread when they would recite birkat ha-mazon, so that the bread won’t be embarrassed (that we’re reciting this blessing for the food over wine and not bread), and likewise when they would recite the Shabbat Kiddush on wine and not bread. And so they said for the daytime Kiddush: “One spreads a cloth and recites the Kiddush,” that is to say, one spreads a cloth over the bread, and then one recites the Kiddush over the wine. There is also in this an allusion and symbol of the descent of the manna, which when the manna first came down, it would come down on the surface of the wilderness, which is what this meant: “in the morning there was a fall of dew,” and afterwards, the manna fell on it [the dew], which is what is meant by “over the surface of the wilderness lay a fine and flaky substance, as fine as frost on the ground.” And it is written “when the fall of dew lifted” and not “when the fall of manna lifted,” so that “when the fall of dew lifted” teaches you that another layer of dew came down upon it [the manna]. And so our rabbis z”l said, “Dew above and dew below and the manna in the middle, as if it were packed in a box.” Therefore here at the table one spreads cloth and recites the Kiddush – a cloth above, a cloth below, and the bread in the middle. For this is a symbolic re-enactment of the descent of the manna.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:32",
    "he": "ברכת המזון הם שלש ברכות מן התורה ואחת ברכה רביעית מדברי סופרים. וגדול שבשלחן מברך ואע\"פ שבא לאחר סעודה. וסימן לשלש ברכות מן ועשית שלחן עצי שטים וצפית אותו זה\"ב, ברכת הזן. ברכת הארץ, ברכת בונה ירושלים. זהו זה\"ב מספר דוד. וכן השלחן רמז למלכות וסימן הוא למלכות בית דוד בן ישי וכולל מלכות בית דוד של מטה וכן מלכות של מעלה, הוא כח הלבנה דוד מלך ישראל חי וקים, זהו שאמרו (שמואל ב כ׳:א׳) אין לנו חלק בדוד ולא נחלה בבן ישי איש לאהליו ישראל אין לאהליו אלא לאלהיו, וכבר ידעת כי השלחן במקדש כנגד מדת הדין, ומטעם זה היתה מונחת בצפון שהוא השמאל ומדת הגבורה, והיו על השלחן שני בגדים אחד שני ואחד תכלת, השני כנגד מדת הדין של מעלה והתכלת כנגד של מטה הכלולה מכל המדות, שהרי לחם הפנים היה על השלחן עצמו בלא שום אמצעית שנאמר (במדבר ד׳:ז׳-ח׳) ולחם התמיד עליו יהיה ועל הלחם פורשין בגד תכלת ועל בגד זה היו נותנין כל כלי השלחן ועל כלי השלחן היו פורסין בגד שני והיה העליון על הכל והיה בגד שני מלמעלה ובגד תכלת מלמטה כי כן מה\"ד של מעלה משפעת בשל מטה וכל הענין כי מן השלחן שבמקדש תבא פרנסה לכל העולם, וכנגד מדת הדין המפרנסת העליונים צבא המרום גם השפלים, כי היא המדה הנותנת טרף לביתה וחק לנערותיה, ומכאן תבין טעם היות קומת השלחן עם המסגרת י' טפחים. וא\"כ השלחן שבמקדש עם מה שעליו יורה על מדת הדין והבן. ויש לך להתעורר על מה שאמרו חז\"ל עשרה שולחנות עשה שלמה המלך ע\"ה כמו שנתפרש בכתוב. וכן עשר מנורות וכן עשרה כיורות:",
    "en": "Birkat ha-mazon consists of three blessings from the Torah, and one blessing from the words of the scribes. The oldest at the table leads the blessing, even if he came after the meal. A mnemonic acronym for the three blessings from the Torah comes from the verses “You shall make a table of acacia wood… and make around it a molding of gold – ZaHa”B:” the blessing ha-Zan (“who feeds”), the blessing Ha-aretz (“for the land”) and the blessing Boneh Yerushalayim (“who builds Jerusalem”) – the initials of which are ZH”B, and zahav is numerically equivalent to DaVi”D, and thus the table hints at malkhut – “kingdom.” The symbol of kingdom is the house of David son of Jesse, which includes the both the kingdom of the house of David below, and the kingdom above, which is the power of the frankincense: Dovid melekh Yisrael hay ve-kayam(“Long live David King of Israel!”) – this is what is meant by “We have no portion in David, No share in Jesse’s son! Every man to his tent (le–ohalav), O Israel!” not “le-ohalav – to his tent” but rather “le’lohav– to his God.” For you already knew that the table in the sanctuary corresponds to midat ha-din – God’s attribute of justice – which is the reason why it is located on the north, that is the left side, the side of Gevurah – “Might.” And on the table were two cloths, one made of crimson, the other blue. The crimson one corresponds to midat ha-din above, and the blue one corresponds to midat ha-din below, which is comprised of all the other attributes. And here the showbread was on the table itself, without anything in between, as it is said, “And the regular bread shall rest upon it [the table],” and over the bread was spread the blue cloth. And on this cloth were put all the utensils for the table, and over the utensils was spread the crimson cloth; was the highest on top of everything else. The crimson cloth would be on top, and the blue cloth below, that’s just how the upper midat din emanates down into the lower one, and the point of this whole arrangement is that from the table in the sanctuary comes sustenance for the whole world. Corresponding to it is the midat din above that sustains the upper beings, the host on high, even as it does the lower beings, for it is the attribute “that supplies provisions for her household and, the daily fare of her maids.” From this you will understand the reason why the height of the table with all of the things arrayed on was ten handbreadths. For even so, the table in the sanctuary with what was on top of it should instruct you about midat ha-din, and understand this! For you need to be awakened to what our sages z”l said about this: “Ten tables King Solomon (peace be upon him) made, as it is explained in Scripture, and likewise ten lampstands, and ten washbasins.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:33",
    "he": "ברכת המזון מן התורה שנא' (דברים ח) ואכלת ושבעת וברכת את ה' אלהיך, ושנינו בברייתא (ברכות פ\"ז דף מח ב) וברכת זו ברכת הזן. את ה' אלהיך זו ברכת זימון, על הארץ זו ברכת הארץ, הטובה זו ברכת בונה ירושלים, וכן הוא אומר (דברים ג) ההר הטוב הזה והלבנון, אין לי אלא לאחריו לפניו מנין ת\"ל אשר נתן לך משעה שנתן לך אתה חייב לברכו, דרשו רבותינו ז\"ל (ברכות פ\"ז מח ב) משה תקן להם לישראל ברכת הזן בשעה שירד להם מן, יהושע תקן להם ברכת הארץ בשעה שהכניסם לארץ, דוד ושלמה תקנו ירושלים. ועוד תמצא בפ' המן רמז לברכת המזון במן עצמו, שנאמר (שמות יז) ובבקר תשבעו לחם וידעתם כי אני ה' אלהיכם, וידיעה זאת שתזכירוהו ברכה על אכילת המן. הרביעית שהיא הטוב והמטיב ביבנה תקנוה. הצריכו רז\"ל להזכיר בברכת הארץ תורה, וכן צריך שיזכיר בה ברית ושיקדים ברית לתורה שיאמר כן ברית ותורה חיים ומזון על בריתך שחתמת ועל תורתך שלמדתנו, והטעם שהצריכו להזכירם בברכת הארץ להורות שבשביל התורה זכינו לירושת הארץ. וזה טעם הקמת האבנים שהיתה כל התורה כתובה עליהן, וזהו שאמר (דברים כ״ו:א׳) למען תבא אל הארץ, פירוש למען הזכרה זו תבא אל הארץ ולפי דעתי למען אשר תוכל לבא. כלומר מה שאני מצוה לך לכתוב עליהן כל התורה למען שיהיה לך כח לבא אל הארץ כי כח התורה יכרית האויבים אשר בארץ וינחילנה לנו:",
    "en": "Birkat ha-mazon is from the Torah, as it is said, “When you have eaten your fill, you shall bless the Lord your God.” And they taught in a baraita: “you shall bless” – this is the blessing “ha-zan;” “the Lord your God” – this is birkat ha-zimmun (“the blessing of invitation”); “for the land” – this is the blessing “ha-aretz” (“for the land”); “good” [ha-tovah]– this is the blessing “boneh Yerushalayim.” And therefore it says “the good hill country [ha-har ha-tov] and the Lebanon.” I have only a blessing after the meal; from where do I get before it? Scripture says “”which He has given you” – from the moment He has given it to you, you are obligated to bless Him. Our rabbis z”l taught in a midrash: Moses instituted the blessing “ha-zan” for Israel when the manna fell down for them; Joshua instituted the blessing “ha-aretz” when he led them into to the land, and David and Solomon instituted “boneh Yerushalayim.” And you will also find in the story of the manna a hint at the blessing “ha-zan” in the manna itself, as it is said, “In the morning you shall have your fill of bread, and you shall know that I the Lord am you God” – this knowing will occur when remind yourselves of it when you say a blessing over eating the manna. The fourth blessing, “ha-tov ve-ha-metiv,” was instituted at Yavneh. Our rabbis z”l needed to make reference in the blessing “ha-aretz” the Torah, and also refer in it to the covenant (brit), and for them to mention brit before Torah, so it would be said like this: “brit and Torah, life and food, for your brit which you sealed [upon us] and your Torah which you taught us.” And the reason that they needed to mention both in the blessing “ha-aretz” was to instruct us that it was because of the Torah that we merited the inheritance of the Land. And this is the reason for the setting up of the stones upon which “the whole Torah” is written, and this is what is meant by “to [le-ma’an] enter the land.” Le-ma’an – “for the sake of” this Torah “you will enter the Land.” And in my opinion, in “to [le-ma’an] enter the land,” “le-ma’an” means “so that you are able to enter,” that is to say, “Insofar as I am commanding you to write on them the whole Torah, so you will have the power to enter the land, because the power of the Torah will cut out [yakhritu] the enemies of the land, so that you will inherit it.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:34",
    "he": "וטעם להקדים ברית לתורה, לפי שהתורה נתנה בג' בריתות והמילה נתנה בי\"ג. והם הנזכרים בפרשת המילה לאברהם, ובזכות שש עשרה בריתות אלו אנו ניצולים ממדת הדין שהוא חרבו של הקב\"ה שיש לה שש עשרה פיות האומרות הך האויבים, ועל זה אמר משה בהבטחה עתידה (דברים ל״ב:מ״א) אם שנותי ברק חרבי ותאחז במשפט ידי סמך י' של חרבי אל ו' של ותאחז כדי לרמוז חרב שש עשרה, והבן פסוק (איוב יט) גורו לכם מפני חרב כי חמה עונות חרב למען תדעון שדון. ביאורו גורו לכם מפני חרב של מעלה כי העונות גורמין החמה והחרב למטה, ולמען זה יש לכם לדעת שיש דין והעולם אינו מקרה, וחרב זו רשעים נדונין בה, והצדיקים לא די שאין מתפחדין ממנה אלא שהיא נמסרת בידם הוא שכתוב (תהלים קמט) רוממות אל בגרונם וחרב פיפיות בידם קרי ביה י\"ו פיות והבן זה, כי יש בכאן ענין גדול נקשר בקצת אותיות השם הגדול אך כונתי לקצר:",
    "en": "And the reason for mentioning brit before the Torah is because the Torah was given through three covenants, while brit milah – circumcision was given through thirteen covenants, and they are mentioned in the account of Abraham’s circumcision, and for the sake of all sixteen of these covenants, we are rescued from midat ha-din, the sword [herev]of the Holy One Blessed be He, which has sixteen mouths that say “smite the enemies!” Moses referred to this in his promise for the future, “When I whet My flashing sword [harbi] and My hand lays hold of justice.” He connected the yod ending harbi(“my sword”) with the initial vav of ve-tohez (“lays hold of”) in order to hint at “the sword of sixteen.” Understand this verse: “Be in fear of the sword [herev], for fury is iniquity worthy of the sword [herev]; know there is a judgment [she–din]. This means “be in fear of the sword from above,” for iniquity cause the “fury” and “sword” below, and so to this end you should know that there is justice and the world is not random, and with this sword the wicked are judged, and that righteous not only need not be afraid of it, but indeed it is put into their hands. That is what is written “with paeans to God in their throat and two-edged swords [herev pipiyot] in their hand” – read in it “sixteen mouths – piyot.” So understand this! For this is a deep matter linked to some of the letters on the Lord’s great Name itself, but it’s my intention to limit what I say about it.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:35",
    "he": "וברכת הטוב והמטיב שתי מלכיות לבד מדידיה. וכן אמרו בירושלמי שלש מלכיות שלש הטבות שלש גמולות. שלש מלכיות מלך העולם, האל אבינו מלכנו, המלך הטוב. שלש הטבות, המלך הטוב והמטיב הוא מטיב. שלש גמולות הוא גומלנו הוא גמלנו הוא יגמלנו:",
    "en": "The blessing ha-tov ve-ha-metiv needs two more mentions of melekh besides its own in its opening line. And thus they said in the Jerusalem Talmud: “three mentions of melekh, three mentions of being metiv, and three mentions of recompense (gemulot). The three “melekh”’s(1) “melekh ha-olam,” (2) “ha-el avinu malkenu,” and (3) “ha-melekh ha-tov.” The three “metiv”’s: (1) ha-melekh ha-tov, (2) “ve-ha-metiv,” and (3) “hu he-tiv.” The three gemulot: (1) “hu gomalnu,” (2) hu gamlenu, and (3) hu yigmalenu.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:36",
    "he": "ברכת המזון בשלשה שנאמר (תהלים לד) גדלו לה' אתי וכו'. בשלשה אומרין נברך שאכלנו משלו בלא הזכרת השם. ובעשרה מזכיר השם נברך אלהינו, ולא יאמר ברכו אלהינו כלומר שלא יוציא את עצמו מן הכלל, והכי אסיקנא נברך עדיף אלא שאם אמר ברכו אין תופסין אותו, רבו האוכלים אפי' אחד עשר רבוא אומרים נברך אלהינו שאכלנו משלו לפי שהעשרה הוא המספר הכולל את הכל ואין אחריו כי אם כפול. המזמן בשלשה אומר נברך שאכלנו משלו והשנים עונין כמו שהוא מתחיל ואומר ברוך שאכלנו משלו ובטובו חיינו. והמזמן בעשרה אומר נברך אלהינו שאכלנו משלו והשאר עונין ברוך אלהינו שאכלנו משלו ובטובו חיינו, ואותם שמחוץ לשלחן עונין אמן, וכענין שאמרו במס' ברכות (דברים ל״ב:ג׳) כי שם ה' אקרא הבו גודל לאלהינו כשאקרא שם ה' הבו גודל לאלהינו כלומר אתם תענו אמן:",
    "en": "Birkat ha-mazon is recited with at least three adults, as it is said, “Exalt the Lord with me. With three, one says in the zimmun “nivarekh she-akhalnu mishelo” – “Let us bless Him from whose food we have eaten” without mentioning God’s name. And with ten one does mention God’s name: nivarekh eloheynu– “Let us bless our God.” And one does not say “Barekhu eloheynu” – “Bless our God,” in other words, one should not exclude himself from the group. Thus I conclude that “nivarekh” is preferable, but if someone has said “barekhu,” one doesn’t hold it against him. Regardless if the number of diners is eleven or 110,000, one says, “nivarekh eloheynu she-akhalnu mishelo,” because ten is the number that includes everything and there is nothing after it, unless it is doubled [?]. If one leading a zimmun of three says, “nivarekh she-akhalnu mishelo” – “Let us bless Him from whose food we have eaten,” the other two reply as if he were beginning with “Barukh she-akhalnu mishelo uv-tuvo hayinu” –“Blessed be the One from whose food we ate and by whose goodness we live.” If one leading a zimmun of ten says, “nivarekh eloheynu she-akhalnu mishelo” – “Let us bless our God from whose food we have eaten,” the rest reply with “Barukh eloheynu she-akhalnu mishelo uv-tuvo hayinu” –“Blessed be our God from whose food we ate and by whose goodness we live.” Those outside of the table answer “Amen,” which is like the matter discussed in tractate Yoma: “For the name of the Lord I proclaim; Give glory to our God!” When “I proclaim the name ‘Lord,’ You give glory to ‘Eloheynu,’ namely, you should answer “Amen.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:37",
    "he": "קטן היודע למי מברכין מזמנין עליו ואם לא אין מזמנין עליו אבל משלים הוא לעשרה. מדאמרי' אמר ר' יהושע בן לוי אע\"פ שאמרו קטן המוטל בעריסה אין מזמנין עליו אבל עושין לו סניף להשלימו לעשרה, ופירש רש\"י ז\"ל לאו לעשרה קאמר אלא לזימון. מיהו קי\"ל דאין עושין אותו סניף (לעשרה) לא לתפלה ולא לזימון עד שיביא שתי שערות, מדאמרי' בירושלמי קטן מאימתי עושין אותו סניף ר' אבין אומר אתפלגון רב הונא ורב יהודה תרוייהו בשם שמואל חד אמר כדי שידע בטיב ברכה וחד אמר כדי שיהא יודע למי מברך. אמר ר' יוסי בר' חלפתא כמה זמנין אכלית עם חלפתא אבא ועם ר' אבינא בר קיסי ולא זמנין עלי עד שהבאתי שתי שערות. וע\"ז הגיה רבינו תם ז\"ל וכן מנהג העולם:",
    "en": "A minor who knows Whom they are blessing is included in the zimmun, but if not, he is not included. However he does count to complete the minyan of ten, according to what they said, R. Joshua ben Levi said that even though a child who is being rocked in a cradle is not counted in the zimmun, they consider him an addition to complete the minimum of ten. And Rashi z”l explained, “not for a minyan of ten in general, only for a zimmun. Otherwise, how could we maintain that he’s not considered an addition to make ten for the amidah or for the zimmun until he’s grown two pubic hairs? From what they said in the Jerusalem Talmud: a minor – at what point do we consider him an addition to make ten? R. Abin says R. Huna and R. Judah disagree with one another, both in the name of Shmuel. The one says when he knows the form of the blessing, the other, when he knows Whom he is blessing. R. Yosi b. R. Halafta said, ‘How many times have you eaten with my father Halafta, and with R. Abina b. Kisi, and they didn’t make a zimmun for me until I grew two pubic hairs?!’ And this is how Rabbenu Tam reasoned, and thus it is the practice of the whole world.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:38",
    "he": "תשעה שאכלו דגן וא' ירק מצטרפין לענין נברך, ודוקא לענין צירוף אבל לענין שיוציא רבים ידי חובתן בעינן שיאכל כזית דגן. ובשלשה אין צריך לומר להוציא ידי חובתן אלא אפי' להצטרף בעינן שיאכל כזית דגן, וכן אנו נוהגין כשנכנס אדם להצטרף שנוטל כזית דגן ואוכל:",
    "en": "If nine who have eaten something made of grain, and one just greens, they include him for the purpose of saying “nivarekh.” And precisely just for the sake of inclusion, but in order for him to enable the majority to fulfill their obligation, we need him to eat at least an “olive’s measure” of something made of grain. And with three, it goes without saying that in order for him to enable the others to fulfill their obligation, even to be added in, we need him to eat at least an “olive’s measure” of something made of grain. And thus it is our custom that when a person enters to be included, that he takes at least an olive’s measure of something made from grain and eats it.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:39",
    "he": "וצריך אתה לדעת כי ממה שאמרו חכמים ז\"ל (חולין פ\"ו דף פז) יצתה בת קול ואמרה כוס של ברכה שוה ארבעים זהובים, יתבאר מזה שכל ברכה וברכה ממאה ברכות שוה עשרה זהובים. ויש בזה אסמכתא מן הפסוק (במדבר ז׳:י״ד) כף אחת עשרה זהב מלאה קטרת, כלומר כל אחת מכ\"ף והן מאה ברכות שוה עשרה זהב, וכן תמצא במקום אחר (בראשית כד) עשרה זהב משקלם וסמיך ליה ואקוד ואשתחוה לה' ואברך את ה'. וטעם שכל ברכה וברכה שוה עשרה זהובים לרמוז שיש לכלול עשר ספירות בכל ברכה וברכה. וטעם מאה ברכות בכל יום כנגד עשר ספירות עשר ברכות לכל ספירה וספירה. וזהו שכתוב (דברים י) ועתה ישראל מה ה' אלהיך שואל מעמך, ויש בסוד זה תשעים ותשעה אותיות ואחד משלים למאה, ומצינו בדוד המלך ע\"ה (שמואל ב כג) נאם הגבר הוקם על לפי שהיו בדורו מאה בישראל מתים בכל יום ודוד הרגיש בזה עמד ותקן מאה ברכות, לא שהוא תקנם אלא שהוא יסדם לפי ששכחום וחזר דוד ויסדם. וכן כתיב (תהלים קכח) הנה כי כן יברך גבר ירא ה'. מלת יברך חסר וי\"ו ובאורו כמספר כ\"י כ\"ן יברך מי שהוא ירא את ה', וצריך אדם להזכיר מאה ברכות ולקיימן בכל יום, ובשבת שאי אפשר שאין תפלת שבת אלא שבע ברכות כמו שכתוב (שם קיט) שבע ביום הללתיך ביום הידוע והמיוחד שהוא שבת כבר אמרו חכמים ז\"ל ממלינהו באספרמקי ומגדי:",
    "en": "And you need to know that because the sages z”l said, “a bat kol went out and said that a cup of blessing is equal to forty pieces of gold, it is clear from this that each blessing of the hundred blessing equals ten pieces of gold.” And there’s support for this in the verse: “one ladle (kaf) of ten [shekels] of gold filled with incense,” that is to say, every “one from Ka”F, which are the one hundred blessings equal to “ten gold [pieces].” And you will also find in another place, “esreh zahav mishkalam” – “ten gold shekels in weight” to which armbands Scripture follows with the phrase “Then I bowed low in homage to the Lord and blessed the Lord.” The reason why every blessing is equal to ten shekels of gold is to hint that it is possible to include the 10 sefirot in each and every blessing. And the reason for 100 blessings every day is their correspondence to the 10 sefirot, ten blessings for each and every sefirah. And this what is written, “And now, O Israel, what (mah) does the Lord your God demand of you.” And our sages z”l said, “Don’t read mah – “what,” but rather me’ah –“a hundred,” that is to say, “A hundred the Lord your God demands of you.” And there are 99 letters in this verse; adding the letter aleph makes it 100. And we found in King David (peace upon him), who said, “The utterance of the man set on high [‘al],” because one hundred men of Israel a day used to die in that generation, and deeply moved by this, David instituted [tiken]100 blessings. He didn’t institute them per se, but rather re-established them, since they had been forgotten, and David came along and re-established them. And thus is written, “So [ki khen] shall the man who fears the Lord be blessed [yivorakh].” The word yivorakh – “shall be blessed” is spelled without a vav, which means that by the numerical equivalent of K”I Khe”N – 100 – will the person who fears the Lord both bless and be blessed. Therefore a person needs to recite 100 blessings and fulfill them each day. And on Shabbat, when it is not possible because the Amidah for Shabbat contains only seven blessings, as it is written, “I praise You seven times on theday,” the day which is well-known and special, namely, Shabbat, our sages z”l already said, “one completes them with aromatic herbs and fancy fruits.”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Shulchan Shel Arba.1:40",
    "he": "והנה אבאר לך בכאן שלש סעודות של שבת. (שבת דף קיט) אמרו רז\"ל חייב אדם לאכול שלש סעודות בשבת שנא' (שמות ט\"ו) אכלוהו היום כי שבת היום לה' היום לא תמצאוהו בשדה, ובשכר המצוה אמרו (שם) כל המקיים שלש סעודות בשבת ניצול משלש פורעניות, מחבלו של משיח ומדינה של גיהנם וממלחמות גוג ומגוג, ובכל אחד משלשתן הזכיר הכתוב יום. חבלו של משיח (מלאכי ג) לפני בוא יום ה'. דינה של גיהנם (שם) הנה יום ה' בא בוער כתנור וכתיב (שם) ולהט אותם היום הבא. מלחמות גוג ומגוג (זכריה יד) הנה יום בא לה'. וטעם שלש סעודות שבת כנגד שלש מעלות עליונות שהן שלש סעודות אשר לנפש בחיים הנצחיים האמתיים הנקראים חיי העוה\"ב וצרור החיים:",
    "en": "And now I shall explain to you the three meals of Shabbat. Our rabbis said: A person is required to eat three meals on Shabbat, as it is said, “Eat it today, for today is a Sabbath of the Lord, you will not find it today on the plain.” And about the reward for this mitzvah they said: Whoever fulfills the mitzvah of three meals on Shabbat is rescued from three tribulations: from the birth pangs of the Messiah, from the judgment of Gehenna, and from the wars of Gog and Magog, and for each of these three the Scripture mentions “day.” For the birth pangs of the Messiah – “before the coming of the day of the Lord.” From the judgment of Gehenna – “For lo! That day is at hand, burning like an oven” and it is written, “and the day that is coming shall burn them.” And from the wars of Gog and Magog: “Lo, a day of the Lord is coming.” The reason for the three meals of Shabbat corresponds to the three higher states that the soul will have in the eternal and true life that is called “the life of the world to come” (hayye ha-olam ha-ba) and “bundle of life” (tzror ha-hayim).",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Endurance.1:1",
    "he": "ירא האל, וסובלה את שפטיו אשר ישפוט בך באמת ובתמים,ואם מרו טעמם לגוויה / הלא מתקו לנפשך כנעימים,התתרפא לעולם מחלת לב / אנוש אם לא בשיקוים עצומים.",
    "en": "FEAR God, and endure His judgments, believing He judges truthfully and righteously; and even though their taste be bitter to thy palate, are they not sweet and pleasant to thy soul? Canst thou ever heal the disease of a man's heart except by strong potions?",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Endurance.2:1",
    "he": "ירא וסבול גזירת אל ודיניו, / ואל נא תענם עתק ועזות,ויסבול ממך את מעשיך / בארך אף ולא יעלה רגזות,התפלל נשא אם לא נשאתו, / ודע כי ממך לא נתנה זאת.",
    "en": "Fear and endure God's decrees and judgments, and answer them not with arrogance and boldness; and then, being long-suffering, will He bear with thee in thy actions, and He will not suffer His anger to rise. Lift up thyself by prayer, if thou hast not prayed, and understand that this matter is not determined by thee.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Endurance.3:1",
    "he": "סבול אישים ויסבלך אלהים, / ועמך יאריך אפו ברחמיו, וכי תסבול אנשים יסבלוך, / ואל יתן בך עז ממרומיו,היה כחמור רובץ במשא, / ואם ישבור גרמיו ועצמיו.",
    "en": "Bear with men, and God will bear with thee; in His mercies He will be long-suffering with thee. Bear with men, and they will bear with thee, and God will give thee strength from on high. Be like the ass crouching under its burden, even though it break its back and bones.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Endurance.4:1",
    "he": "התסבול את גדוליך בפחדם / ותלבש מגאון עוזם חרדה,הלא תסבול צעיריך, ותפחד / לבל תקל וחיית לנדה,התמיש את יתידתך כמוץ הר / ולא תמיש כמו אבן כבידה.",
    "en": "Wouldst thou endure thy great men, and fearing them clothe thyself in terror at their exalted power, and not bear with thy smaller ones, and be afraid lest thou be found wanting and become rejected? Couldst thou throw off thy supports as mountain chaff? Would not their removal be hard as a weighty stone?",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Endurance.5:1",
    "he": "סבול דבר ותחסום [פה] ותחריש, / ואם תענה כסיל תשמע דברים,וטוב לך תסבלם אתה לבדך / בטרם ישמעו אותם אחירים,ותגרום על דברך לגלות / בך שמץ ומומים הסתורים.",
    "en": "Endure things; muzzle yourself, and be silent; for if you answer a fool, you will hear more things. 'Tis better that you should yourself in privacy tolerate unpleasantness than that others should hear it; your reply might only have the effect of disclosing some shady spot in your own career, which had hitherto been kept secret.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Endurance.6:1",
    "he": "הלא טוב תהיה סובל אשר אין / בך כח ולא עוז להסירו,ומי יסיר יגונות עצבון איש / כמו סבל אשר נמצא בעזרו,ובו תנחם לכל אבל ותוגה, / ובו מרפא לכל מחלת בשרו.",
    "en": "Is it not better to endure that which you have neither strength nor the power to remove? What is better calculated to remove the worries and sorrows of a man than the power of endurance which comes to his aid? Herein lies the panacea for all mourning and grief, the healing of all the ills of the flesh.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.1:1",
    "he": "ירא האל גלוי או בסתר, / והצע לך לכת לפניו,וגילוייך עשה דרך צניעות, / ולא תירא קהל עם והמוניו,וסתרך תעשה אותו בגלוי, / ודע האל ישורך ממעוניו.",
    "en": "FEAR God both in public and in private, and walk in humility before Him. Do thy public work in a modest manner, and have concern for the mass and multitudes of men; and as for thy private affairs, do them with openness, knowing that God seeth thee from His habitation.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.2:1",
    "he": "התשאל נא עלי מדת צניעות / למען הנך חפץ לדעתה,להדריך את סתריך בדרך / אשר תיטב לך עד אחריתה,ואם ימצאך איש בה תכובד / ותתפאר עלי חן מעלתה.",
    "en": "Dost thou now inquire concerning the quality of humility, since thou desirest to understand it, so that thou mayest pursue thy secret matters in a manner that it may be well with thee in the end; so that thou mayest be held in esteem by anyone finding thee to be possessed of it, and thou mayest be lauded on account of this beautiful quality?",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.3:1",
    "he": "התסתיר מבני אדם ותעלים / פעוליך אשר לא ידעו בם,והנך בוש ונכלם מפניהם / ותירא פן יקילוך בלבם,הלא תבוש ותירא מאלהים / אשר מבין סתריך וחובם.",
    "en": "Wouldst thou hide and conceal thy deeds from mankind who understand them not, and be ashamed and confused on their account, being afraid lest they might think lightly of thee? And shouldst thou not feel shame and fear before thy God, who understandeth thy secret actions and their obligations?",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.4:1",
    "he": "ירא ועשה פעליך בסתר / והצנע, ואיש למה יבינם,ואם תמצא בגילוים הנאה, / הלא תוכל לגלות את צפונםולמה תעשה אותם בגלוי / ואין כח בך אחר לטמנם.",
    "en": "Have fear, and do thy work in secret humility; why should man know it? Shouldst thou, however, find satisfaction in its publicity, surely thou canst reveal what is hidden. Why shouldst thou make things public, which thou canst not afterwards hide?",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.5:1",
    "he": "ראה מה יקרה מדת צניעות / לשלות גוף ורוב שלום לנפש,ובה נמלט חכם לב בנופלו / ביד נבל, ובה יצא לחופש,פרי רימון ופילחו היטונף, / ואם יטבע בעב טיט או ברפש.",
    "en": "Lo, how precious is the quality of humility to ensure peace of body and mind! Thereby is even the wise of heart rescued, when he falls into the hands of the godless; by its means he goes forth free. Does a slice of pomegranate become soiled, if it drop into thick mud and mire?",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.6:1",
    "he": "ידע כי הצניעות מעלת חן / באין דופי בלא מומי אחרים,ובה יתפארו כל הנדיבים / ואנשי שם וכל רוזנים ושרים,אם לא מצאו ידם וחכמו / עשות כל מעשיהם בסתרים.",
    "en": "Understand that humility is a delightful attribute, without stain or spot in its trail. Every noble man, every man of fame, rulers and princes, might be glorified, if they had but sufficient wisdom to do their work in secret.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.7:1",
    "he": "שאל רודף כבוד עם והמוניו / לשושנה בין חוחים כלואה,בעוד פרחה ועליה צנועים / היקרב קוץ וחוח להניאה,ויום תיגל להתפאר ביופייה נשכוה, / וסר מר הודה ומראה.",
    "en": "Ask him who runs after the approval of the crowd of men to regard the lily (sic) which is encased between thorns. Would the prickly thorn approach to hinder it, while its bud and leaf are yet hid in lowliness? Nevertheless, on the day that it appears in all the glory of its beauty, it nips it, and its splendid appearance vanishes.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Yesod HaYirah, On Humility.8:1",
    "he": "התצנע ותסתיר מעשיך / אשר לא ידעו זרים כבודם,ומדוע תהי שואל לדיעה / עלילותם ותחשוף את יסודם,היה תמיד ותמצא חן וחסד / ושכל טוב בעיני אלהים ואדם.",
    "en": "Be lowly, and conceal thy actions, the worth of which outsiders are unable to gauge; why be expected to disclose their motive, and to discover their origin? Be firm, and thou shalt find grace, favour, and good understanding in the eyes of God and man.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:1",
    "he": "\"ה' בְּחָכְמָה יָסַד אָרֶץ, כּוֹנֵן שָׁמַיִם בִּתְבוּנָה\" (מִשְׁלֵי ג, יט). מִקְרָא זֶה בָּא לְהוֹדִיעַ, שֶׁעִקַּר תִּפְאֶרֶת הַחָכְמָה וְהַתְּבוּנָה הוּא, כְּשֶׁהוֹלִידוּ וְהִצְמִיחוּ דָּבָר שֶׁיֵּשׁ בּוֹ תּוֹעֶלֶת וִיסוֹד וּמָקוֹר. וּבַזֹּאת יִתְהַלֵּל הֶחָכָם וְיִתְפָּאֵר הַמֵּבִין, כְּשֶׁפּוֹעֵל בְּחָכְמָתוֹ וּבִינָתוֹ מַה שֶּׁהוּא תַּכְלִית גָּדוֹל וְתוֹעֶלֶת לְנִשְׁמָתוֹ, הַחֲצוּבָה מִתַּחַת כִּסֵּא כְּבוֹדוֹ יִתְבָּרַךְ, וּנְתָנָהּ אֶל הָאָדָם אֲשֶׁר הוּא קָרוּץ מֵחֹמֶר, כְּדֵי לְקַשְּׁטָהּ בְּקִשּׁוּטִין נָאִים וּמְהֻדָּרִין, בְּמַעֲשָׂיו הַטּוֹבִים וּבִדְרָכָיו הַיְשָׁרִים, וּלְהַחֲזִירָהּ כַּאֲשֶׁר יָבוֹא זְמַן פְּקֻדָּתָהּ שֶׁל נְשָׁמָה לָשׁוּב בֵּין נִשְׁמוֹת הַצַּדִּיקִים בְּעֹז וּבְחֶדְוָה. וְעַל חָכְמָה זוֹ נֶאֱמַר (קֹהֶלֶת ז, יב): \"הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ\".",
    "en": "“Hashem in wisdom has founded the earth; He establishes the Heavens with understanding” (Mishlei 3:19). This verse informs us that wisdom and understanding achieve their principle glory when they give rise to something useful that can serve as a foundation and resource for further development. This is what a wise man should revel in and the understanding man take pride in — the accomplishment through wisdom and understanding of some great and beneficial goal on behalf of his soul. The human soul is carved out from beneath Hashem’s Throne of Glory and instilled into a lowly human body in order that it be adorned with the beautiful ornaments of good deeds and upright ways. Afterwards, it returns to its place when the appointed time comes for it to reside among the souls of the righteous with strength and joy. Regarding such wisdom it was written, “And wisdom grants life to its possessor” (Koheles 7:12).",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:2",
    "he": "מַה שֶּׁאֵין כֵּן כְּשֶׁמּוֹלִיד בְּחָכְמָתוֹ דְּבָרִים שֶׁאֵין בָּהֶם תּוֹעֶלֶת, כִּי אִם תֹּהוּ וְהֶבֶל וָרִיק, וְהַגּוּף יִהְיֶה כָּלֶה וְאָבֵד, וְכָל תַּאֲווֹתָיו וַהֲנָאוֹתָיו כְּלֹא הָיוּ, מַה יִּתְרוֹן בְּחָכְמָה זוֹ?! וְאֵין צָרִיךְ לוֹמַר, כְּשֶׁהָאָדָם מוֹלִיד בְּחָכְמָתוֹ פְּעֻלַּת שָׁוְא וָשֶׁקֶר, וְעִנְיָנִים רָעִים וּמְקֻלְקָלִים, שֶׁלֹּא כְּדִין וְדַת תּוֹרָתֵנוּ הַקְּדוֹשָׁה, אָז עוֹשֶׂה כְּתָמִים וּפְגָם בְּנִשְׁמָתוֹ. אוֹי לָהּ לְאוֹתָהּ הַחָכְמָה, אוֹי לָהּ לְאוֹתָהּ הַבִּינָה, הַגּוֹרֵם לִנְשָׁמָה דִּילֵיהּ צַעַר וְגִלְגּוּלִים קָשִׁים וּמָרִים וְיִסּוּרִים בַּגֵּיהִנָּם, וְנִדְחֵית מִפַּרְגּוֹדָא קַדִּישָׁא בְּחֶרְפָּה וּבְבוּשָׁה גְּדוֹלָה.",
    "en": "By contrast, when a person’s intelligence gives rise to things that are of no benefit, to vanity and emptiness, while the body fades away and is lost and all its appetites and pleasures come to naught, of what good is such intelligence? It is superfluous to mention that if he uses his intellect to perpetrate deception, and evil and corrupt deeds that fly in the face of our holy Torah he thereby sullies his soul with stains and blemishes. Woe to such wisdom! Woe to such understanding! For they bring his soul only sorrow, causing it to undergo painful tribulations and afflictions in Gehinnom and to be banished in great shame and disgrace from the realm of holiness.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:3",
    "he": "עַל כֵּן עֵצָה הַיְעוּצָה לְכָל מִי אֲשֶׁר בְּשֵׁם יִשְׂרָאֵל יְכֻנֶּה, לְהַכְנִיעַ לְבָבוֹ הַקָשֶׁה, וְיִקַּח פְּנַאי לְעַצְמוֹ לְהִתְבּוֹדֵד בְּמָקוֹם מֻצְנָע, שֶׁתִּפֹל עָלָיו הַכְנָעָה גְּדוֹלָה וְאֵימַת הַקָּדוֹשׁ בָּרוּךְ הוּא, וְיַחֲשׂב בְּיָמָיו וּשְׁנוֹתָיו אֲשֶׁר כְּבָר עָבְרוּ וְחָלְפוּ וְהָיוּ כְּלֹא הָיוּ, וְכָל יוֹם וָיוֹם זְמַנּוֹ מִתְקַצֵּר וּמִתְקָרֵב אֶל יוֹם הַפְּרִידָה, שֶׁהוּא יוֹם הַמָוֶת, אֲשֶׁר מִי יוֹדֵעַ אוֹתוֹ?! כִּי הוּא שָׁט וּבָא כַּנֶשֶׁר, פֶּתַע פִּתְאֹם, וְהַשְּׁלוּחֵי בֵּית דִּין שֶׁל מַעְלָה אָצִים וּמְמַהֲרִים לְהָבִיאוֹ לִתֵּן דִּין וְחֶשְׁבּוֹן עַל כָּל דִּבּוּר וּמַעֲשֶׂה וּמַחְשָׁבָה, וּבִלְתִּי וִתוּר מְאוּמָה. וַי לָנוּ מִיּוֹם הַדִּין! וַי לָנוּ מִיּוֹם הַתּוֹכֵחָה!",
    "en": "Therefore the best strategy to be urged upon every person worthy of the name “Yisroel” is that he humble his hard heart and take time out for introspection in some secluded spot, so that great humility and awe of the Holy One Blessed is He may fall upon him. Let him reflect upon the days and years that have already gone by, vanished as if they had never been. Day by day his time grows shorter and the day of departure, that is, the day of death, grows nearer. Who knows when it will arrive? For it swoops down suddenly like an eagle. Then the agents of the Heavenly court hurry him in to make his reckoning for every word, deed and thought, without overlooking a single detail! Woe to us on the day of judgment! Woe to us on the day of rebuke!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:4",
    "he": "וְכָל לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ, מַה שֶּׁמָּרַד בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְהִכְעִיס לְפָנָיו בְּיַלְדוּתוֹ וּבְזִקְנוּתוֹ, בְּמָקוֹם גָּלוּי וּבְמָקוֹם נִסְתָּר, כִּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הַכֹּל גָּלוּי וְיָדוּעַ, וּבִשְׁעַת הַדִּין כֻּלָּם עוֹמְדִים וּמְעִידִים בְּפָנָיו, בְּאֵיזֶה יוֹם וּבְאֵיזֶה שָׁעָה נַעֲשֵׂית הָרָעָה, וּבְאֵיזֶה מָקוֹם.",
    "en": "The heart of every man knows the bitterness that is laid up in his soul. He knows how he rebelled and angered the Holy One Blessed is He in youth and in old age, openly and privately. For everything is as if revealed before the Holy One Blessed is He. At the moment of judgment all must stand and give testimony before Him regarding the exact day, the precise hour when the evil deed was performed, and exactly where it took place.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:5",
    "he": "וּבוֹא וּרְאֵה מַה שֶּׁמָּצָאתִי כָּתוּב בַּסֵּפֶר \"אוֹתִיּוֹת דְּרַבִּי עֲקִיבָא\", כִּי יֵשׁ מַלְאָךְ אֶחָד, עוֹמֵד סָמוּךְ לָרָקִיעַ הָרִאשׁוֹן, וְרוֹאֶה מַעֲשִׂים שֶׁל בְּנֵי אָדָם וּמַכְרִיז לְמַלְאָךְ אַחֵר, וְאוֹתוֹ הַמַּלְאָךְ הַשֵּׁנִי מַכְרִיז הַכְּרוּז לִפְנֵי פַּרְגּוֹדָא קַדִּישָׁא, וּמֵחֲמַת קוֹל כְּרוּז זֶה, מַה שֶּׁבְּנֵי אָדָם עוֹשִׂין עֲבֵרוֹת, מִתְרַחֲקִים מִשָּׁם כָּל הַמַּלְאָכִים שֶׁרוֹצִים לוֹמַר שִׁירָה, עַד שֶׁמְּטַהֲרִין אֶת הַמָּקוֹם בִּטְבִילוֹת.",
    "en": "Come and see what I have found written in the text Osiyos deRabbi Akiva. There it is explained that a certain angel stands by the first firmament and examines a man’s deeds, which he relates to another angel. This second angel then makes a declaration of them before the holy enclosure. Upon hearing this declaration of his sins, all the angels who sought to sing songs of praise distance themselves from the spot upon which they stood until it has been purified through immersions.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:6",
    "he": "אוֹי לָנוּ! קַל וָחֹמֶר, אִם מֵהַמָּקוֹם שֶׁשּׁוֹמְעִין כְּרוּז הָעֲבֵרָה, מַלְאֲכֵי הַשָּׁרֵת מִתְרַחֲקִים וּמְטַהֲרִים הַמְּקוֹמוֹת — כָּל שֶׁכֵּן שֶׁיֵּשׁ טֻמְאָה בְּאוֹתוֹ מָקוֹם עַצְמוֹ, שֶׁנַּעֲשָׂה בָּהּ הָעֲבֵרָה, וְקַל וָחֹמֶר הַבֶּן אָדָם שֶׁעוֹשֶׂה הָעֲבֵרָה בְּעַצְמוֹ.",
    "en": "Woe to us! Let us consider the following: If the ministering angels distance themselves from the place upon which they merely hear the declaration of a sin until it has been purified, how much more defiled must be the place upon which the sin was committed! And how much more defiled still must be the offender himself!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:7",
    "he": "וְאַל יֹאמַר הַבֶּן אָדָם: יִתְמַרְמֵר לִבִּי בְּקִרְבִּי, וַי לִי! אֵין לִי תְּרוּפָה עוֹד, שֶׁהִרְבֵּיתִי לַחֲטֹא לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אַדְּרַבָּה, תַּחֲשֹׁב בְּדַעְתְּךָ, כִּי ה' אֱלֹקֵי הָעוֹלָם הוּא מֶלֶךְ רַחֲמִים, כַּפָּיו וְיָדָיו פְּרוּשׂוֹת לְקַבֵּל תְּשׁוּבָה, וּבִפְרָט מֵעַמּוֹ וְנַחֲלָתוֹ. וְתֵכֶף כְּשֶׁיִּקַּח הָאָדָם פְּנַאי לְעַצְמוֹ וּמִתְבּוֹדֵד כָּךְ, אָז בְּוַדַּאי אֱלֹקִים יִהְיֶה בְּעֶזְרוֹ לִגְדֹר גָּדֵר עַל לְהַבָּא, וְיִהְיֶה ה' אֱלֹהָיו עִמּוֹ, וְהַבָּא לִטָּהֵר מְסַיְּעִין לוֹ. וְיֵשׁ לוֹ לְהַבֶּן אָדָם בְּעַצְמוֹ לִרְאוֹת לְיַשֵּׁר הַמְּסִלָּה וּלְתַקֵּן אֶת הַמְעֻוָּת. וְאַל יִהְיֶה מֵקֵל לְעַצְמוֹ לוֹמַר: זֶה הוּא עֲבֵרָה קַלָּה, וְאֵין כְּדַאי לַחֲרֹט בָּזֶה אוֹ לַעֲשׂוֹת תְּשׁוּבָה, וְאַנִּיחַ אֶת הַקַּלִּים, וְאֶתְבּוֹנֵן עַל הַחֲמוּרוֹת לְתַקֵּן. כִּי צָרִיךְ הָאָדָם לֵידַע שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא וַתְרָן, וַאֲפִלּוּ עַל דִּבּוּר קַל.",
    "en": "Yet a man should not say, “My heart murmurs regretfully within me. Woe to me! What remedy can there be for me after I have committed so many sins against the Holy One Blessed is He!” On the contrary, let him consider that Hashem, the God of the universe, is a merciful King. His hands are outstretched to receive the penitent, especially those who are of His people and His inheritance. If a person will take the time to reflect in this way God will surely come to his aid to help him avoid sinning in the future. Moreover, from that moment on Hashem his God will be with him. For the Sages tell us that whoever makes an effort to purify himself, Heaven comes to his aid (Shabbos 104a). Nevertheless, he must still make the effort on his own to straighten his ways and mend whatever damage he has done. He must not go easy on himself, saying, “It was only a minor infraction, not important enough to feel regretful or to repent. I will ignore my minor misdeeds and concentrate on the serious ones.” For one must know that the Holy One Blessed is He never overlooks anything, even a minor misspoken word.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:8",
    "he": "וּבוֹא וּרְאֵה מַה שֶּׁכָּתַב הָרַב הֶחָסִיד, בַּסֵּפֶר \"רֶכֶב אֵלִיָּהוּ\", מַה שֶּׁאֵרַע בְּיָמָיו בְּאִשָּׁה אַחַת, שֶׁהָיְתָה יוֹשֶׁבֶת בֵּין שְׁאַָרֵי נָשִׁים, וְהָיוּ מְסַפְּרִים אִשָּׁה אַחַת עִם חֲבֶרְתָּהּ בְּעִנְיַן הַתְּשׁוּבָה, שֶׁל דִּין וְחֶשְׁבּוֹן שֶׁצָּרִיךְ כָּל אָדָם לִתֵּן עַל מַעֲשָׂיו, וּפָתְחָה אִשָּׁה אַחַת בְּדֶרֶךְ שְׂחוֹק וְאָמְרָה: וַאֲנִי בְּבוֹאִי לִפְנֵי יוֹם הַדִּין בְּבֵית דִּין שֶׁל מַעְלָה, וְיִשְׁאֲלוּ אוֹתִי: לָמָּה עָשִׂית כָּךְ? אֶעֱשֶׂה אֶת עַצְמִי אִלֶּמֶת, שֶׁלֹּא אוּכַל לְהָשִׁיב. וְלֹא הָיוּ יָמִים מוּעָטִים, עַד שֶׁנַּעֲשֵׂית אִלֶּמֶת עַד יוֹם מוֹתָהּ. עַד כָּאן לְשׁוֹנוֹ. הֲרֵי מוּכָח שֶׁהַדִּבּוּר סָלִיק לְמַעְלָה וְעוֹשֶׂה רשֶׁם.",
    "en": "Come and see what the saintly Rabbi Yosef Katz relates in his work Rechev Eliyahu regarding an incident that took place in his time. One day a group of women were sitting together discussing the accounting a person must give of his deeds. One of the women said in jest, “When I come before the Heavenly court on the day of judgment and they ask me, ‘Why did you do such-and-such?’ I will make myself as if dumb and unable to respond!” Not many days went by before the woman was indeed stricken dumb and remained so until the day of her death! From this episode we see that every word we speak ascends On High and makes an impression.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:9",
    "he": "וְאַל יַחֲשֹׁב וִידַמֶּה הָאָדָם לוֹמַר אַחֲרֵי חֶטְאוֹ וּפְעֻלּוֹת שָׁוְא שֶׁעָשָׂה, יֵשׁ לוֹ כָּל תַּעֲנוּגֵי עוֹלָם הַזֶּה וְעשֶׁר וּבַרְיוּת גּוּפוֹ, וּבִשְׁבִיל זֶה לֹא יַחֲרִיד לוֹ חֲרָדָה. אַדְּרַבָּה, עָלָיו נֶאֱמַר (רְאֵה קֹהֶלֶת ה, יב): \"יֵשׁ עשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ\", כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מַמְתִּין לוֹ עַד שֶׁתִּתְמַלֵּא סְאָתוֹ, וּבְפַעַם אַחַת יִשָּׁפֵךְ חֲרוֹן אַף ה' עָלָיו, וּבוֹא יָבוֹאוּ עָלָיו בַּעֲלֵי חִצִּים וְדִינִים קָשִׁים, רַחֲמָנָא לִצְלַן, בְּלִי חֲנִינָה וְחֶמְלָה.",
    "en": "A man must not tell himself after sinning or engaging in frivolity that since he has the enjoyment of all the pleasures in the world as well as prosperity and good health, why should he be afraid? On the contrary, concerning him was it written, “There is wealth stored up for its owner to his detriment” (Koheles 5:12). For the Holy One Blessed is He waits until a person’s measure of sin is filled and then all at once pours out his wrath upon him. Then he is beset by enemies, and harsh afflictions come upon without grace and without pity, Heaven spare us.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:10",
    "he": "בֶּן אָדָם, בֶּן אָדָם! אִם אַתָּה יוֹדֵעַ, כַּמָּה שֵׁדִים מִסִּטְרָא אָחֳרָא, הָאוֹרְבִים עַל רְבִיעִית הַדָּם שֶׁבְּלֵב הָאָדָם — בְּוַדַּאי הָיִיתָ מְשַׁעְבֵּד גּוּפְךָ וְנִשְׁמָתְךָ לְהַבּוֹרֵא יִתְבָּרַךְ!",
    "en": "O mortal man! If only you knew how many demons from the Side of Evil lie in wait for the half cup of blood in a person’s heart surely you would dedicate your body and soul to the blessed Creator!",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:11",
    "he": "וְהִנֵּה כְּתִיב (אֵיכָה ג, כג): \"חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ\" — בְּכָל בֹּקֶר בְּהָקִיץ מִשְּׁנָתוֹ נַעֲשֶׂה הָאָדָם בְּרִיָּה חֲדָשָׁה. וְיָדוּעַ, כִּי תַּכְלִית בְּרִיאַת הָאָדָם, עַל מְנָת לְקַיֵּם הַתּוֹרָה וְהַחֻקִּים וּמִצְווֹת ה'. וְעַל כֵּן צָרִיךְ הָאָדָם כְּשֶׁיֵּעוֹר מִשְּׁנָתוֹ לַחֲשֹׁב בְּדַעְתּוֹ תֵּכֶף בְּמַעֲמַד הַר סִינַי, וִיצַיֵּר בְּשִׂכְלוֹ אֵיךְ הָיָה לְיִשְׂרָאֵל טָהֳרָה וּפְרִישׁוּת כְּשֶׁהָיוּ עוֹמְדִים בְּהַר סִינַי בְּאֵימָה וְיִרְאָה, בְּרֶתֶת וּבְזִיעַ, וְהַר סִינַי עָשַׁן מִפְּנֵי הָאֵשׁ, אֲשֶׁר יָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו בְּרִבְבוֹת מַלְאָכִים וְקוֹל הַשּׁוֹפָר, וּמשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, אֲדוֹן כָּל הַנְּבִיאִים, הָיָה הַסַּרְסוּר בֵּין הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵין עַמּוֹ יִשְׂרָאֵל. וְאַחַר כָּךְ יִהְיֶה הָאָדָם זָרִיז שֶׁיּוֹצִיא מִפִּיו דִּבּוּר שֶׁל קְדֻשָּׁה. וְעַל כֵּן כָּתַב הָרַב בַּעַל \"סֵדֶר הַיּוֹם\", שֶׁתֵּכֶף וּמִיָּד כְּשֶׁיָּקִיץ הָאָדָם מִשְּׁנָתוֹ יֹאמַר: \"מוֹדֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם, שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה, רַבָּה אֱמוּנָתֶךָ\". וְאַחַר כָּךְ יְנַקֶּה אֶת גּוּפוֹ וְיִטֹּל יָדָיו, וְאַחַר כָּךְ יֵלֵךְ בִּזְרִיזוּת לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל.",
    "en": "It is written, “Renewed every morning; great is Your faithfulness!” (Eichah 3:23). Each and every morning when a person awakes from his slumber he is created anew. We know that the human being was created in order to uphold the Torah, and the statutes and commandments of Hashem. Therefore the moment he awakens from his sleep let him reflect on the giving of the Torah at Mount Sinai. Let him reflect on the Bnei Yisroel purifying and sanctifying themselves before confronting the mountain in awe and fear, trembling and sweating. Let him imagine the mountain covered with smoke from the fire that crowned it as the Holy One Blessed is He descended upon it accompanied by myriad angels and the sound of the shofar. Let him picture Moshe Rabbeinu, peace be upon him, master of all the prophets, acting as intermediary between the Holy One Blessed is He and His people Yisroel. After thinking these thoughts let him be quick to speak some words of holiness. Thus the author of Seider HaYom writes that immediately upon awakening a man should say, “I acknowledge You, O living and enduring King, for mercifully returning my soul to me; great is Your faithfulness.” Then let him cleanse his body and wash his hands and go swiftly to the synagogue to pray.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:12",
    "he": "וּבִהְיוֹת יָדוּעַ, כִּי אֲוִירָא דְּעָלְמָא מָלֵא מִסִּטְרָא אָחֳרָא, וּבְיוֹתֵר הַמְקַטְרְגִים, הַנַּעֲשִׂים מֵחֲטָאִים וּפְשָׁעִים שֶׁל בְּנֵי אָדָם, מְשׁוֹטְטִים בָּעוֹלָם, בָּאֲוִירָא, כַּנִּזְכָּר כַּמָּה פְּעָמִים בַּזֹּהַר, וְיֵשׁ לָחוּשׁ פֶּן בַּהֲלִיכָתוֹ לְבֵית הַכְּנֶסֶת יִתְדַּבְּקוּ הַחִיצוֹנִים בְּזֶה הָאָדָם שֶׁמְּמַהֵר לָלֶכֶת לְבֵית הַכְּנֶסֶת — לָזֶה צָרִיךְ לֵידַע מַה שֶּׁכָּתוּב בַּזֹּהַר (חֵלֶק ג דַּף רסג, ב), כִּי לְצַד שְׂמֹאל בַּפֶּתַח יֵשׁ סִטְרָא אָחֳרָא חַד, וְעָלָיו נֶאֱמַר (בְּרֵאשִׁית ד, ז): \"לַפֶּתַח חַטָּאת רֹבֵץ\", וְהַמְּזוּזָה הָרוֹמֶזֶת עַל שְׁכִינְתָּא קַדִּישָׁא קָבוּעַ מִיָּמִין, וְסִימָן (קֹהֶלֶת י, ב): \"לֵב חָכָם לִימִינוֹ\", וְשָׁם מְקוֹמָהּ, וְהִיא נִקְרֵאת \"רָחֵל\". וְאִלְמָלֵא שֵׁם שֶׁל שַׁדַּי שֶׁכְּנֶגְדּוֹ, לֹא הָיָה יָכוֹל אָדָם מִיִּשְׂרָאֵל לֵילֵךְ, כִּי בְּצַד שְׂמֹאל עוֹמֵד הַסִּטְרָא אָחֳרָא שָׁם, וְהִיא בְּרֶמֶז דִּילֵיהּ: \"לַפֶּתַח חַטָּאת רֹבֵץ\", בְּהִפּוּך אַתְוָן — רָאשֵׁי תֵּבוֹת רָחֵל, וְלָכֵן שֵׁם שֶׁל שַׁדַּי שֶׁכְּנֶגְדּוֹ הוּא מַכְנִיעוֹ, וְעַל זֶה כְּתִיב (אִיּוֹב כב, כה): \"וְהָיָה שַׁדַּי בְּצָרֶיךָ\".",
    "en": "It is well known that the atmosphere of the world is filled with influences from the Side of Evil. It is especially rife with accusing angels created from the sins and transgressions of human beings hovering about the air of the world, as is mentioned repeatedly in the Zohar (1:190a; 3:196b). Therefore a person must be wary lest they cling to him as he makes his way to the synagogue. He must bear in mind the Zohar’s teaching (3:263b) that to the left of the doorway lurks the Side of Evil. Concerning this was it written, “Sin crouches at the opening” (Bereishis 4:7). The mezuzah, on the other hand, a reminder of the holy Shechinah, is affixed to right. The mnemonic for this is the verse, “The heart of the wise is to his right” (Koheles 10:2). For that is its place. The mezuzah also represents the Divine attribute known as “Rochel.” Were it not for the name Shaddai (inscribed upon the back of the mezuzah) facing him as he exits it would be impossible for a Jew to go out of his house, for the Side of Evil stands to the left of the door. This is alluded to in the acronym of the verse, “Sin crouches at the opening” — Lapesach CHatos Roveitz, which is the exact reverse of the name “Rochel.” Therefore the name Shaddai is needed to subdue it, as it is written, “And Shaddai (the Almighty) will be your fortress” (Iyov 22:25).",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:13",
    "he": "אָמְנָם עִקַּר שְׁמִירָה צָרִיךְ מִמֶּנּוּ בְּצֵאתוֹ מִן פֶּתַח בֵּיתוֹ, לְבִלְתִּי יַדְבִּיק בַּסִּטְרָא אָחֳרָא וּלְהָבִיאוֹ לִידֵי חֵטְא, חַס וְשָׁלוֹם. וְעַל כֵּן בַּפֶּתַח הַפְּנִימִי שֶׁבַּבַּיִת יְכַוֵּן בַּהֲנָחַת יָד עַל הַמְּזוּזָה, כִּי יֵצֶר בְּמִלּוּי אוֹתִיּוֹת הוּא: יוּ\"ד צָדִ\"י רֵי\"שׁ — סוֹפֵי תֵּבוֹת שַׁדַּי. רְצוֹנִי לוֹמַר, שֶׁשֵּׁם שֶׁל שַׁדַּי הוּא טוֹב לְהִנָּצֵל מִיֵּצֶר הָרָע.",
    "en": "The main time a person needs protection is when he exits the door of his home, to prevent the Side of Evil from clinging to him and causing him to sin, Heaven forbid. Therefore when one places his hand upon the mezuzah at the doorway of his home one should have in mind that the final letters of the expansion of the word yeitzer, the evil impulse, spell out the name Shaddai (yuD, tzadI, reiSH). In other words, the name Shaddai has the power to protect one from the evil impulse.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.1:14",
    "he": "וּבְצֵאתוֹ מִבֵּיתוֹ יִתְפַּלֵּל תְּפִלָּה קְצָרָה: \"רִבּוֹנוֹ שֶׁל עוֹלָם! חוּסָה נָא עָלַי, לְמַלְּטֵנִי מִיֵּצֶר הָרָע וְכָל כַּת דִּילֵיהּ, אָמֵן\". אוֹ יִקְרָא קְרִיאַת שְׁמַע, פָּרָשָׁה רִאשׁוֹנָה, 'שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד', עַד 'וּכְתַבְתָּם עַל מְזֻזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ' (דְּבָרִים ו, ד־ט), וְאָז יִמָּלֵט בְּאוֹתוֹ יוֹם מִכָּל עָווֹן וְאַשְׁמָה.",
    "en": "Then when a person leaves his house let him pray this short prayer: “Master of the Universe! Please have pity upon me and spare me from the evil impulse and all its minions, Amein.” Or else let him recite the first paragraph of the Shema: “Hear, Yisroel, Hashem is our God, Hashem is one” until the verse “You shall write them upon the door posts of your house and upon your gates” (Devarim 6:4-9). Then he will be spared that day from all iniquity and guilt.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:1",
    "he": "דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם, אָמַר בִּתְהִלִּים (קיט, לז): \"הַעֲבֵר עֵינַי מֵרְאוֹת שָׁוְא, בִּדְרָכֶיךָ חַיֵּנִי\". צָרִיךְ אָדָם לָדַעַת, כִּי הַרְבֵּה דְּבָרִים הֵם תְּלוּיִין בִּרְאִיּוֹת עֵינָיו שֶׁל הָאָדָם. עַל כֵּן נִרְאֶה לִי, שֶׁצָּרִיךְ לִזָּהֵר תֵּכֶף בְּקוּמוֹ מִשְּׁנָתוֹ, אִם מִסְתַּכֵּל בִּרְאִיָּה אֶל הַבָּתִּים, יְכַוֵּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן מִצְוַת מְזוּזָה בְּפֶתַח הַבַּיִת, מִצְוַת מַעֲקֶה לְגַג הַבַּיִת, כְּדִכְתִיב (דְּבָרִים כב, ח): \"וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ\". וְאִם יוֹצֵא מִפֶּתַח בֵּיתוֹ וּפָגַע בִּבְהֵמוֹת טְהוֹרוֹת הָרְאוּיִין לְקָרְבָּן, יַחֲשֹׁב בְּדַעְתּוֹ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא צִוָּה לָנוּ לְהַקְרִיב קָרְבָּנוֹת. וְאִם פָּגַע בִּבְהֵמוֹת וּבְחַיּוֹת טְמֵאוֹת, יַחֲשֹׁב בְּדַעְתּוֹ אִסּוּר אֲכִילָתָן. וְכֵן אִם פָּגַע אֶחָד מֵאֻמּוֹת הָעוֹלָם, יַחֲשֹׁב בְּדַעְתּוֹ אִסּוּר חַתְנוּת. וְכָל אִישׁ וָאִישׁ, כָּל אֶחָד, צָרִיךְ לַחֲשֹׁב לְפִי יְדִיעָתוֹ וּלְפִי לִמּוּדוֹ. וְהוּא עִנְיָן גָּדוֹל מְאֹד, שֶׁהוּא מַכְנִיס הָעֵינַיִם בִּקְדֻשָּׁה בִּגְוָנִין דְּעֵינָיו.",
    "en": "King David, peace be upon him, said in Tehillim (119:37), “Avert my eyes from seeing vanity, cause me to live in Your ways.” A person must know that many things depend on sight. Therefore it seems to me that if upon arising from sleep one’s gaze falls upon the house, one should reflect that the Holy One Blessed is He gave us the mitzvah of affixing a mezuzah to the entryway and the mitzvah of erecting a ma’akeh (a parapet) around the roof, as it is written, “And you shall make a parapet for your roof” (Devarim 22:8). And if upon going out the doorway he encounters clean animals, fit to be offered as sacrifices, let him reflect that the Holy One Blessed is He commanded us to offer sacrifices. And if he encounters impure domesticated or wild animals let him reflect that it is forbidden to consume them. Similarly, if he meets a gentile let him reflect that it is forbidden to intermarry with them. In short, each person should engage in reflection according to his knowledge and learning. This is a very great matter, for in this way one clothes his eyes with sanctity regarding everything they behold.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:2",
    "he": "וְזֶה לְעֻמַּת זֶה. כְּמוֹ שֶׁהַמִּסְתַּכֵּל בְּדִבְרֵי קְדֻשָּׁה, הוּא עוֹשֶׂה מַלְבּוּשׁ לִרְאִיּוֹת עֵינָיו בִּקְדֻשָּׁה, כֵּן, חַס וְשָׁלוֹם, הוּא לְהֵפֶךְ — כֵּיוָן שֶׁהָאָדָם מַמְצִיא לִרְאוֹת בַּדְּבָרִים הָאֲסוּרִים וּבְנָשִׁים זָרִים, אָז מַכְנִיס אֶת עַצְמוֹ לְטֻמְאָה גְּדוֹלָה. וּרְאָיָה גְּדוֹלָה שֶׁהָרְאִיָּה הוּא פּוֹגֵם וּמַפְגִּים, מֵעוֹף אֶחָד הַנִּקְרָא \"בַּת הַיַּעֲנָה\", שֶׁעַל יְדֵי שֶׁהַבֵּיצִים מֻנָּחִים לְפָנֶיהָ וְהִיא מִסְתַּכֶּלֶת בָּהֶן, בִּרְאִיָּתָהּ — מְנַקֶּבֶת הַבֵּיצָה, וְיוֹצֵא מִכָּל בֵּיצָה אֶפְרוֹחַ אֶחָד. וְעוֹד אוֹכִיחַ לְקַמָּן בַּפְּרָקִים חִדּוּשִׁים מִזֶּה.",
    "en": "The converse is also true. Just as one who gazes at holy matters creates a garment of sanctity for his faculty of sight, so too when a man allows himself to gaze at forbidden sights and strange women, he clothes himself in deep defilement, Heaven forbid. A solid proof that sight has the power to cause harm to the viewer himself as well as to others can be adduced from the bird called the bas haya’anah. This bird’s eggs lie in front of the mother while she stares at them, piercing them with her gaze until a chick emerges from each one. In the chapters to come I will bring demonstrations of further insights into this matter.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:3",
    "he": "וְלָכֵן תִּקְּנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (עֲבוֹדָה זָרָה כ, א), גָּדֵר וּסְיָג שֶׁלֹּא לְהִסְתַּכֵּל בְּמָקוֹם שֶׁיָּבוֹא לִידֵי חֵטְא, כְּגוֹן בְּנָשִׁים וּבְתוּלוֹת, הַמֵּבִיא לָאָדָם לִידֵי הוֹצָאַת שִׁכְבַת זֶרַע לְבַטָּלָה. וְעַל זֶה כִּוֵּן דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם: \"הַעֲבֵר עֵינַי מֵרְאוֹת שָׁוְא, בִּדְרָכֶיךָ חַיֵּנִי\". רוֹצֶה לוֹמַר, כִּי אוֹתִיּוֹת שָׁוְא הוּא גִּימַטְרִיָּא ש\"ז, וְהוּא רָאשֵׁי תֵּבוֹת שִׁכְבַת זֶרַע, וְהוּא רֶמֶז גָּדוֹל. וְנִרְאֶה לִי עוֹד, דְּלִילִית עִם כִּתּוֹתֶיהָ נִקְרָאִים חֶבְלֵי שָׁוְא, חֶבְלֵי דְּמִיתָה, כִּדְאִיתָא כַּמָּה פְּעָמִים בַּזֹּהַר (חֵלֶק א דַּף יב, ב; חֵלֶק ב דַּף לג, א). וְלָכֵן הִתְפַּלֵּל דָּוִד עַל זֶה וְאָמַר: \"בִּדְרָכֶיךָ חַיֵּנִי\", דְּהוּא מִסִּטְרָא דְּחַיִּים, וְלֹא מִסִּטְרָא דְּמִיתָה, חַס וְשָׁלוֹם.",
    "en": "For this reason our Sages of blessed memory (Avodah Zarah 20a) erected a protective fence forbidding a man from gazing upon anything that is liable to bring him to sin. For instance, he is forbidden from gazing at women and girls lest he be guilty of wasting seed. This is what King David had in mind when he wrote, “Avert my eyes from seeing vanity, cause me to live in Your ways” (Tehillim 119:37). The numerical value of the word shav (שוא), “vanity,” is 307, represented by the letters ש\"ז (shin zayin), which is also the acronym for the term, shichvas zera, “semen.” (Dovid prayed that his eyes should not behold anything that could lead to shichvas zera.) This is a bold hint. It seems to me further that because Lilis and her cohorts are called “pangs of vanity” (shav) and also “pangs of death,” as is mentioned several times in the Zohar (1:12b; 2:33a), therefore David prayed, saying, “Cause me to live in Your ways.” That is, he asked to be influenced by the side of life and not the side of death, Heaven forbid.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:4",
    "he": "וְהִנֵּה, כְּבָר כָּתְבוּ בַּעֲלֵי מוּסָר שֶׁיֵּשׁ סְגֻלָּה נִפְלָאָה לְהִנָּצֵל מֵעֲבֵרָה זוֹ: יְצַיֵּר הָאָדָם תָּמִיד, כְּאִלּוּ שֵׁם יהו\"ה כָּתוּב לְפָנָיו בִּדְיוֹ שָׁחוֹר עַל גַּבֵּי קְלָף, וּכְמוֹ שֶׁכָּתוּב (תְּהִלִּים טז, ח): \"שִׁוִּיתִי ה' לְנֶגְדִּי תָמִיד\". וְזֶהוּ סוֹד הַכָּתוּב, שֶׁאָמַר גַּם כֵּן דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם: \"עֵינַי תָּמִיד אֶל ה', כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי\" (שָׁם כה, טו). וְקַל לְהָבִין.",
    "en": "The authors of the ethical literature write of a wonderful strategy for avoiding this sin: Let a man envision to himself continually that Hashem’s four-letter name is written before him in black ink upon parchment, in keeping with the verse, “I have placed Hashem (i.e., the four-letter name) before me continually” (Tehillim 16:8). This is the principle that King David alludes to in the verse, “My eyes are always directed towards Hashem, for He will free my feet from the net” (ibid. 25:15). The meaning should be obvious.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:5",
    "he": "וְהִנֵּה הַמַּגִּיד לְהָרַב בֵּית יוֹסֵף, זֵכֶר צַדִּיק לִבְרָכָה, נָתַן עֵצָה הוֹגֶנֶת לְהָרַב, זִכְרוֹנוֹ לִבְרָכָה, כְּדֵי שֶׁלֹּא יָבוֹא הָאָדָם לִידֵי חֵטְא זֶה: יְצַיֵּר הָאָדָם כְּאִלּוּ דְּיוֹקְנוֹ שֶׁל אָבִיו עוֹמֶדֶת לְפָנָיו. וְהֵבִיא רְאָיָה מִיּוֹסֵף הַצַּדִּיק, שֶׁבִּקֵּשׁ לִשְׁכַּב עִם אֵשֶׁת פּוֹטִיפֶרַע, וְנִזְדַּמֵּן לְפָנָיו דְּיוֹקְנוֹ שֶׁל אָבִיו, וּפָרַשׁ יוֹסֵף מֵהַחֵטְא. וְעוֹד רֶמֶז בְּתוֹרָתֵנוּ הַקְּדוֹשָׁה: \"דֶּשֶׁא עֶשֶׂב מַזְרִיעַ זֶרַע\" (בְּרֵאשִׁית א, יב). דֶּשֶׁא הוּא רָאשֵׁי תֵּבוֹת — דְּיוֹקְנוֹ שֶׁל אָבִיו, הוּא עֶשֶׂב, שֶׁהוּא טוֹב לְמַזְרִיעַ זֶרַע לְמִינֵהוּ, וְלֹא לְהוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה, כִּי אִם בְּמִינוֹ דַּוְקָא.",
    "en": "The Maggid — the angel that used to appear to the Beis Yosef of blessed memory— offered him another useful strategy for avoiding this sin: A man should envision the image of his father standing before him. As proof he cited the example of Yosef HaTzaddik who was on the verge of lying with Potifera’s wife when the image of his father appeared before him. As a result Yosef withheld himself from sinning (Sotah 36a). There is another hint to this strategy in our holy Torah. In Bereishis (1:12) it is written, “a meadow of herbs giving forth seed each to its kind” (Bereishis 1:12). “Meadow,” deshe, is an acronym for “the image of his father,” diukno shel aviv. Thus it is the medicinal “herb” to ensure that a man only gives forth seed “to his kind,” and that none is spilled in vain.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:6",
    "he": "וּבוֹא וּרְאֵה מַה דְּאִיתָא בַּזֹּהַר, פָּרָשַׁת פְּקוּדֵי (דַּף רסג, ב), כִּי יֵשׁ מְמֻנֶּה אֶחָד שֶׁנִּקְרָא \"פַּתּוֹת\", עַל שֵׁם שֶׁהוּא מְפַתֶּה לִבְנֵי נָשָׁא, לְאִסְתַּכָּלָא וּלְעַיְּנָא בְּמָה דְּלָא אִצְטָרִיךְ לֵיהּ, בְּכַמָּה נְאוּפִין וּזְנוּנִין. וּלְאַחַר מִיתַת הָאָדָם, שֶׁנִּקְבָּר בַּקֶּבֶר, בָּא הַמְמֻנֶּה הַהוּא וּמַחֲזִיר לְהָאָדָם נִשְׁמָתוֹ, וְאַחַר כָּךְ נוֹטֵל אֶת הָאָדָם בְּאַכְזָרִיּוּת וּמְשַׁבֵּר הָעֶצֶם שֶׁל עֵינַיִם, וְנוֹטֵל מִמֶּנּוּ אֶת הָעֵינַיִם, וְאַחַר כָּךְ דָּן אֶת הָאָדָם בְּיִסּוּרִין קָשִׁים וּמָרִים. וְאַחַר כָּךְ מוֹרִידִים אוֹתוֹ לְבוֹר שֶׁיֵּשׁ בּוֹ הַרְבֵּה נְחָשִׁים וְעַקְרַבִּים, וְאוֹחֲזִין בּוֹ וְדָנִים אוֹתוֹ בְּדִינִין קָשִׁים וּמָרִים, רַחֲמָנָא לִצְלַן. וְאָמַר הַקָּדוֹשׁ הָאֲרִ\"י, זִכְרוֹנוֹ לִבְרָכָה, כִּי יֵשׁ עוֹף קָטָן הַנִּקְרָא בַּתּוֹרָה (דְּבָרִים יד, יג): \"רָאָה\". וְנִקְרָא כָּךְ עַל שֵׁם שֶׁרוֹאֶה מֵרָחוֹק. וְעַל עוֹף זֶה אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (חֻלִּין סג, ב), שֶׁנִּקְרָא כֵּן, שֶׁרוֹאֶה לְמֵרָחוֹק, וּמְמַלֵּא תַּאֲוָתוֹ בִּרְאִיָּתוֹ. וְלָכֵן הָעֹנֶשׁ שֶׁל הָאִישׁ הַמִּסְתַּכֵּל בְּנָשִׁים, יִתְגַּלְגֵּל נִשְׁמָתוֹ בְּעוֹף זֶה, מִדָּה כְּנֶגֶד מִדָּה, וְסוֹבֵל שָׁם צַעַר גָּדוֹל מְאֹד.",
    "en": "Come take a look at what is stated in the Zohar, Parashas Pikudei (263b). There it tells of an angel called Patos who seduces (mefateh) men to gaze at and examine that which is not necessary for them in an adulterous and wanton manner. After a man dies and is buried in the grave this angel then comes and restores to him his soul, after which he takes hold of him cruelly and breaks the sockets of his eyes and plucks out his eyes. Later on the man is sentenced to terrible afflictions and then lowered into a pit filled with snakes and scorpions, which attack him and execute upon him terrible judgments, Heaven spare us! The saintly Ari, z”l, discusses a certain small bird mentioned in the Torah (Devarim 14:13) called the ra’ah (literally, “it saw”), which is able to see great distances. The Sages say that it was given this name because it sees from afar and uses its sight to engage in lewdness (Chullin 63b). Therefore, the Ari adds, the punishment of a man who gazes at women is that his soul is reincarnated in the form of this bird, measure for measure, which causes the soul great suffering.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:7",
    "he": "וְצָרִיךְ שֶׁתֵּדַע, כִּי לְכָל עָווֹן יֵשׁ גְּרָם וְסִבָּה הַמְּבִיאָה אוֹתוֹ לִידֵי כָּךְ, וְהָכֵי נָמֵי יֵשׁ גְּרָם וְסִבָּה הַמְּבִיאוֹת אוֹתוֹ לִידֵי הִסְתַּכְּלוּת בַּנָּשִׁים הָאֲסוּרוֹת. וְהַסִּבָּה הָרִאשׁוֹנָה, כְּשֶׁאָדָם מִסְתַּכֵּל בִּדְבָרִים טְמֵאִים, עַד שֶׁהִשְׂבִּיעַ עֵינוֹ בַּהִסְתַּכְּלוּת בָּהֶם — אַף שֶׁיֵּשׁ לָאָדָם רְשׁוּת לִרְאוֹת בְּרִיּוֹת מְשֻׁנּוֹת הַבָּאִים מִמְּדִינוֹת מֶרְחַקִּים, וְעַל זֶה תִּקְּנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה וְקָבְעוּ בְּרָכָה: \"בָּרוּךְ מְשַׁנֶּה הַבְּרִיּוֹת\" (בְּרָכוֹת נח, ב) — מִכָּל מָקוֹם, לֹא יַשְׂבִּיעַ עֵינוֹ בְּהִסְתַּכְּלוּת וְלֹא יִרְאֶה בָּהֶם כִּי אִם דֶּרֶךְ עֲרַאי. כִּי מְאוֹר הָעֵינַיִם דּוֹמִים בְּאַרְבָּעָה גְּוָנִין, שֶׁהֵן נֶגֶד אוֹתִיּוֹת שֵׁם יהו\"ה, וְאִם הַבֶּן אָדָם רוֹאֶה בִּרְאִיּוֹתָיו בְּרִיּוֹת טְמֵאוֹת, אָז הוּא מַמְשִׁיךְ רוּחַ הַטֻּמְאָה הַחוֹפֵף עָלָיו בְּזֶה הַדָּבָר, וְהוּא הַגּוֹרֵם אַחַר כָּךְ לְהִסְתַּכֵּל בַּדָּבָר הַיּוֹתֵר גָּרוּעַ, הַמֵּבִיא אָדָם לִידֵי מִכְשׁוֹל. וְלָכֵן הִזְהִירוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (נְדָרִים כ, א), שֶׁלֹּא לְהִסְתַּכֵּל אֲפִלּוּ בְּאִשְׁתּוֹ נִדָּה, כִּי טֻמְאָה שֶׁל נִדָּה הַחוֹפֵף עַל הָאִשָּׁה בִּימֵי נִדָּתָהּ, עַל יְדֵי הָרְאִיָּה שׁוֹאֵב הוּא אוֹתָהּ הַזֻהֲמָה, וּמִדַּבֵּק הַטֻּמְאָה בְּעֵינָיו. וְהָרְאָיָה לְזֶה, שֶׁכֵּיוָן שֶׁהָאִשָּׁה נִדָּה מִסְתַּכֶּלֶת בְּמַרְאָה (שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז: \"שְׁפִּיגְל\") חָדָשׁ, עוֹשָׂה רְאִיָּתָהּ בַּמַּרְאָה רשֶׁם כֶּתֶם אֶחָד, שֶׁאִי אֶפְשָׁר לְהַעֲבִיר אוֹתוֹ הַכֶּתֶם. וְלָכֵן אָמְרוּ גַּם כֵּן חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מְגִלָּה כח, א), דְּאָסוּר לְהִסְתַּכֵּל בְּפָנָיו שֶׁל אָדָם רָשָׁע. אֶלָּא יַרְגִּיל עַצְמוֹ לָשׂוּם עֵינָיו בִּדְבַר קְדֻשָּׁה, וְאָז הוּא מַמְשִׁיךְ קְדֻשָּׁה וְנוֹתֵן הֶאָרָה גְּדוֹלָה לְאַרְבָּעָה גְּוָנִין דְּעֵינָא דִּילֵיהּ.",
    "en": "You must know that every sin is brought about by an antecedent and a cause. In this case, too, there is an antecedent and a cause that bring a man to gaze at forbidden women. The first cause is the gazing upon impure things until the eye is sated. Although it is permitted to look at the strange creatures from foreign lands, for which the Sages even instituted a blessing, “Blessed is He who diversifies the creatures,” nevertheless, one should not sate the eye with gazing at them but only cast upon them a passing glance. For the eye is comprised of four colors (the white, the dark rim around the iris, the color of the iris and the black of the pupil) corresponding to the four letters of the Divine name (Tikkunim 70, 128a). When a man casts his gaze upon impure creatures he draws upon himself the unclean spirit that hovers over them. This later causes him to gaze upon worse things, which then bring him to sin. For this reason the Sages warned that a man should not even gaze at his own wife when she is a niddah (menstruating woman) because defilement hovers over a woman while she is having her menstrual flow and through his gaze he draws it to him, causing it to adhere to his eyes. The proof to this is that when a niddah stares at a new mirror her vision makes a stain upon the glass that can never be removed. For the same reason the Sages forbade gazing at the face of en evildoer. Instead a man should accustom himself to looking upon holy things. That way he draws holiness upon himself, imbuing the four colors of his eyes with great illumination.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:8",
    "he": "וְטוֹב לָאָדָם לְהִסְתַּכֵּל בַּשָּׁמַיִם כְּדֵי לִרְאוֹת מַעֲשֵׂה ה' יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית (בָּהַקְדָּמָה, דַּף א, ב): \"אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: יוֹמָא חַד הֲוֵינָא עַל כֵּיף יַמָּא, וְאָתָא אֵלִיָּהוּ וְאָמַר לִי: \"רַבִּי, יָדַעְתָּ מַהוּ דִּכְתִיב (יְשַׁעְיָה מ, כו): \"שְׂאוּ מָרוֹם עֵינֵיכֶם, וּרְאוּ מִי בָרָא אֵלֶּה\"? אֲמֵינָא לֵיהּ: אִלֵּין שְׁמַיָּא וְחֵילֵיהוֹן — עֻבְדָּא דְּקֻדְשָׁא בְּרִיךְ הוּא, דְּאִית לֵיהּ לְבַר נָשׁ לְאִסְתַּכָּלָא בְּהוּ וּלְבָרָכָא לֵיהּ, דִּכְתִיב (תְּהִלִּים ח, ד): \"כִּי אֶרְאֶה שָׁמֶיךָ, מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ, יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה\", וּכְתִיב (שָׁם, י): \"ה' אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ\". עַד כָּאן לְשׁוֹנוֹ.",
    "en": "It is also beneficial for a man to gaze at the Heavens in order to behold the works of Hashem, may He be blessed. It written in the holy Zohar (Introduction 1b): Rabbi Elazar the son of Rabbi Shimon bar Yochai said, One day I was by the shore of the sea when Eliyahu came and said to me, “Rabbi, do you know the meaning of what is written, ‘Raise your eyes on high and see who created these’ (Yeshayahu 40:26)?” I said to him, “These are the Heavens and their hosts, the works of the Holy One Blessed is He. For it is incumbent upon human beings to gaze upon them and bless Him, as it is written, ‘When I see Your Heavens, the work of Your fingers, the moon and the stars that You estab- lished’ (Tehillim 8:4). Following which it is written, ‘Hashem, our Master, how mighty is Your name in all the earth’ (ibid. 8:10).”",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:9",
    "he": "וְכֵן נוֹהֲגִים אַנְשֵׁי מַעֲשֶׂה לְהִסְתַּכֵּל בַּשָּׁמַיִם בִּשְׁעַת יְצִיאַת הַכּוֹכָבִים, כְּשֶׁמַּתְחִילִין לְהָאִיר, וְאוֹמְרִים (שָׁם קד, כד): \"מָה רַבּוּ מַעֲשֶׂיךָ ה' וְכוּ'\". וּבִפְרָט כְּשֶׁהִתְחִיל הַחַמָּה לְהָאִיר, אֲזַי צָרִיךְ הָאָדָם לְהִסְתַּכֵּל לַשָּׁמַיִם, בְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתָהּ, כִּי אָז סִטְרָא אָחֳרָא וְחִיצוֹנִים וְדִינִים מִתְעוֹרְרִים עַל יְדֵי תֻּקְפָּא דְּשִׁמְשָׁא. וְכֵן כְּשֶׁהַלְּבָנָה תַּתְחִיל לְהַזְרִיחַ, אָז הַסִּטְרָא אָחֳרָא, שֶׁאֵין יְכוֹלָה לְהִתְרָאוֹת בְּאוֹר הַלְּבָנָה, וְשָׁאטִין בָּעוֹלָם בְּתֻקְפָּה וּבְחֹזֶק, הֵן מַבְרִיחִין עַצְמָן בְּצֵל הַלְּבָנָה. וְעַל זֶה נֶאֱמַר (שָׁם קכא, ו): \"יוֹמָם הַשֶּׁמֶשׁ לֹא יַכֶּכָּה וְיָרֵחַ בַּלָּיְלָה\". וְעַל זֶה יְכַוֵּן הָאָדָם גַּם כֵּן בְּאָמְרוֹ בְּשַׁחֲרִית: \"יוֹצֵר אוֹר וְכוּ', הַמֵּאִיר לָאָרֶץ וְלַדָּרִים עָלֶיהָ בְּרַחֲמִים\", שֶׁיָּאִירוּ הַמְּאוֹרוֹת בְּרַחֲמִים, וְלֹא יִנָּזֵק שׁוּם בַּר יִשְׂרָאֵל עַל יְדֵי זְרִיחַת אוֹר דִּילְהוֹן.",
    "en": "Indeed the meticulous make it a practice to gaze at the Heavens at nightfall, just as the stars begin to shine, and recite, “How manifold are Your works, Hashem, etc.” (ibid. 104:24). One should be especially zealous to gaze at the Heavens when the sun begins to shine and to “go out in its strength” (Shoftim 5:31), for at that time the Side of Evil and impure beings and the forces of strict judgment are aroused by the sun’s fierceness. The same applies when the moon begins to shine. This is because the Side of Evil cannot appear in the light of the moon; therefore its minions, which float about the world in great force, take refuge in the moon’s shadow. Concerning this was it written, “The sun will not strike you by day nor the moon by night” (ibid. 121:6). One should have this in mind when reciting the morning prayer, “Who forms light, etc., who illuminates the earth and its inhabitants in mercy.” That is, He causes the luminaries to shine in mercy so that no Jew will come to harm on account of their light.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:10",
    "he": "עַל כֵּן צָרִיךְ הָאָדָם לִזָּהֵר בִּרְאִיּוֹת הָעַיִן, וּמִכָּל שֶׁכֵּן בְּדִבּוּר, שֶׁהוּא נֶחֱשָׁב כְּמַעֲשֶׂה. עַל כֵּן בַּהֲלִיכָתוֹ לְבֵית הַכְּנֶסֶת יִרְאֶה לְמַעֵט בְּדִבּוּרוֹ דִּבְרֵי חוֹל עִם חֲבֵרוֹ, וְכָל שֶׁכֵּן עִם אִישׁ אַחֵר, אֲשֶׁר הוּא שֶׁלֹּא לְצֹרֶךְ, וְזֶהוּ סְגֻלָּה נִפְלָאָה שֶׁיְּקַבֵּל ה' בְּרַחֲמָיו תְּפִלָּתוֹ. וְהִנֵּה מָצִינוּ בְּכִתְבֵי הָאֲרִ\"י, זִכְרוֹנוֹ לִבְרָכָה (עֵמֶק הַמֶּלֶךְ, הַקְדָּמָה ג פֶּרֶק ד) שֶׁצִּוָּה לְתַלְמִידָיו הַחֲסִידִים, וּבִפְרָט לְתַלְמִידוֹ רַבִּי יִצְחָק כֹּהֵן, זִכְרוֹנוֹ לִבְרָכָה, שֶׁיֵּלֵךְ רַבִּי יִצְחָק לִכְפָר עֵין־זֵיתִים עַל קֶבֶר רַבִּי יְהוּדָה בַּר אִלְעַאי, וְשָׁם יִתְפַּלֵּל וּלְכַוֵּן יִחוּדִים שֶׁמָּסַר לוֹ הָאֲרִ\"י, זִכְרוֹנוֹ לִבְרָכָה, וְשָׁם יְגַלֶּה לוֹ רַבִּי יְהוּדָה בַּר אִלְעַאי פֵּרוּשׁ עַל מַאֲמַר הַזֹּהַר בְּפָרָשַׁת הַאֲזִינוּ. וְצִוָּה לוֹ הָאֲרִ\"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁלֹּא יְדַבֵּר עִם שׁוּם אָדָם בַּהֲלִיכָתוֹ. וְהָלַךְ רַבִּי יִצְחָק כֹּהֵן, זִכְרוֹנוֹ לִבְרָכָה, הַנִּזְכָּר לְעֵיל, וְהִתְפַּלֵּל וְעָשָׂה כָּל הַיִּחוּדִים וְנִשְׁתַּטַּח עַל קִבְרוֹ, וְאֵין קוֹל וְאֵין תְּשׁוּבָה. וְחָזַר בְּפַחֵי נֶפֶשׁ אֶל רַבּוֹ הָאֲרִ\"י, זִכְרוֹנוֹ לִבְרָכָה, וְאָמַר לוֹ: אֲדוֹנִי, בָּאתִי עַל קֶבֶר הַתַּנָּא רַבִּי יְהוּדָה בַּר אִלְעַאי וְעָשִׂיתִי כְּכָל אֲשֶׁר צִוִּיתָנִי, וְלֹא בָּא אֵלַי שׁוּם תְּשׁוּבָה מִמֶּנּוּ! וְהֵשִׁיב לוֹ הָאֲרִ\"י, זִכְרוֹנוֹ לִבְרָכָה: וְלֹא רָאִיתִי בַּהֲשָׂגוֹתַי שֶׁדִּבַּרְתָּ עִם עַרְבִי אֶחָד, וְלֹא דַּי שֶׁהוּא לֹא שָׁאַל בִּשְׁלוֹמְךָ, אֶלָּא אַתָּה הִקְדַּמְתָּ לוֹ שָׁלוֹם?! וַהֲלֹא צִוִּיתִיךָ, שֶׁלֹּא תְּדַבֵּר עִם שׁוּם בֶּן אָדָם?! אָז זָכַר הָרַב יִצְחָק כֹּהֵן, זִכְרוֹנוֹ לִבְרָכָה, שֶׁכָּךְ הָיָה, וְהוֹדָה לוֹ, עַד כָּאן לְשׁוֹנוֹ.",
    "en": "If follows from the above that a person must be very protective of his faculty of sight. This is even more critical with regard to speech, which is reckoned like deed. Therefore on the way to shul one should try to keep casual speech with one’s companions to a minimum, and even more so, unnecessary speech with strangers. This is a wonderful strategy for ensuring that Hashem in His mercy accepts one’s prayers. We find in the writings of the Ari, z”l, (Emek HaMelech, Intro. III, Ch. 4, p. 11b) that he once instructed one of his pious disciples, Rabbi Yitzchak Kohein, z”l, that he should go to the village of Ein Zeisim to the grave of Rabbi Yehudah bar Ilai and pray, having in mind certain special intentions that the Ari taught him. There Rabbi Yehudah bar Ilai would reveal to him an explanation of a passage from the Zohar in Parashas Ha’azinu. The Ari ordered further that he was not to speak with anyone along the way. So Rabbi Yitzchak went and prayed with all the required intentions and prostrated himself upon the grave. But there was no sound and he received no response. At length he returned home dejectedly to his master the Ari and told him, “Master, I went to the grave of the sage Rabbi Yehudah bar Ilai and did all that you instructed me, but I received no response from him. The Ari, z”l, replied, “Did I not see with my unique insight that you spoke with a certain Arab? And not only did he not greet you but you greeted him first! Did I not instruct you to speak with no one?” Then Rabbi Yitzchak Kohein recalled that this was indeed the case and confessed to it.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.2:11",
    "he": "הֲרֵי לְךָ רְאָיָה, שֶׁהַדִּבּוּר וְהָרְאִיָּה פּוֹגְמִין. וְאַף שֶׁבְּגָלוּתֵנוּ מֻכְרָחִים לְהַקְדִּים שָׁלוֹם לְכָל אָדָם, אֲפִלּוּ בְּשַׁחֲרִית קֹדֶם תְּפִלָּה, מִכָּל מָקוֹם יִרְאֶה לְקַצֵּר דְּבָרָיו מַאי דְּאֶפְשָׁר, וְזֶהוּ סְגֻלָּה נִפְלָאָה וְנֶאֱמָנָה. וְדוֹ\"ק כִּי קִצַּרְתִּי פֹּה, וּלְקַמָּן אַאֲרִיךְ בּוֹ בַּפְּרָקִים.",
    "en": "Here you have proof that speech and sight cause harm. Although in our dispersion we are required to greet everyone we meet, even before the morning prayers, nevertheless one should try to minimize his words as much as possible. This is a tried and true strategy. Examine my words well because I have abbreviated the matter and will elaborate upon it further in later chapters.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:1",
    "he": "דָּוִד הַמֶּלֶךְ פָּתַח (תְּהִלִּים א, א): \"אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וְגוֹ', וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב\". וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּמַסֶּכֶת אָבוֹת (פֶּרֶק ג, מִשְׁנָה ב): שְׁנַיִם שֶׁיּוֹשְׁבִים וְאֵין בֵּינֵיהֶם דִּבְרֵי תּוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים. וּבִהְיוֹת מִכְשׁוֹל זֶה מָצוּי בַּעֲווֹנוֹתֵינוּ הָרַבִּים מְאֹד, עַל כֵּן צָרִיךְ הָאָדָם לָשׂוּם הַשְׁגָּחָתוֹ מְאֹד בְּאַזְהָרָה זוֹ, שֶׁבִּהְיוֹתוֹ יוֹשֵׁב עִם חֲבֵרָיו, שֶׁתְּהֵא יְשִׁיבָתוֹ בְּדִבְרֵי תּוֹרָה אוֹ דִּבְרֵי מוּסָר וְדִבְרֵי יִרְאָה. וְעַל אַחַת כַּמָּה וְכַמָּה לְהִתְרַחֵק מִיּוֹשְׁבֵי כִּתּוֹת הַלֵּיצָנִים וְיוֹשְׁבֵי קְרָנוֹת, הַיּוֹשְׁבִים כִּתּוֹת וְעוֹסְקִים בִּדְבָרִים שֶׁל מַה בְּכָךְ, וּבִדְבָרִים מְרֻבִּים לֹא יֶחְדַּל פֶּשַׁע שֶׁל לֵיצָנוּת אוֹ לָשׁוֹן הָרָע, וְעַל יְדֵי זֶה הֵם מוֹלִידִין עִנְיָנִים פְּגָמִים, הַמְּבִיאִים לִפְגָם בְּנִשְׁמוֹתֵיהֶן. וְהַיָּרֵא דְּבַר ה' יִתְרַחֵק מֵאֲסֵפַת הַחֲבוּרוֹת שֶׁל אֵלּוּ.",
    "en": "King David began the book of Tehillim with the words, “Fortunate is the man who has not walked in the counsil of the wicked … nor did he sit in a gathering of scoffers” (1:1). Similarly, our Rabbis have said in Pirkei Avos, “When two people sit together and there are no words of Torah between them, it is a ‘gathering of scoffers’” (3:2). Since, on account of our many sins, this is a very common circumstance a person must pay careful heed to this warning. Whenever he sits with his companions he must be certain that the discussion consists of words of Torah or character development or awe of Heaven. It goes without saying that he must avoid the company of scoffers and idlers who sit together engaging in frivolity. For in the course of their endless chatter they inevitably come to utter words of mockery and derogatory speech, thereby giving rise to harmful forces that inflict damage upon their souls. Therefore whoever fears the word of Hashem will distance himself from such company.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:2",
    "he": "וְדַע לְךָ, כִּי יֵשׁ כַּת אֶחָד חִיצוֹנִים הַנִּקְרָאִים \"כְּסִילִים\", וְהֵם מְמֻנִּים הַמִּתְרָאִים לִבְנֵי אָדָם כְּשֶׁהוֹלֵךְ יְחִידִי בַּלַּיְלָה בַּדֶּרֶךְ, מִתְרָאִין כְּנֶגְדּוֹ, וְלִפְעָמִים אַף בַּחֲבוּרַת בְּנֵי אָדָם (שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז: פָאר פִיר לִיכְט), וּמַתְעִים אוֹתוֹ לָלֶכֶת עִמָּהֶם בַּחֲבוּרָה, וְלִפְעָמִים מַרְאִים לְהִדַּבֵּק יַחַד לֵילֵךְ לְפֻנְדָּק אֶחָד וְאַכְסַנְיָא, וּמַרְאִין בְּאוֹר הַנֵּר לְהִתְקָרֵב, וְהָאָדָם הוּא מֵבִין שֶׁהוּא הוֹלֵךְ לְמָלוֹן אוֹ לְפֻנְדָּק בְּמָקוֹם קָרוֹב, אֲבָל הֵן מַרְחִיקִין אוֹתוֹ מִן הַדֶּרֶךְ, וְקָרוֹב הַדָּבָר שֶׁמּוֹלִיכִין אוֹתוֹ לִמְקוֹם אֲגַמִּים וּמְקוֹמוֹת מְטֻנָּפוֹת, אוֹ לַיַּעַר, אוֹ בֵּין בִּצְעֵי הַמַּיִם, אֲשֶׁר מִסְתַּכֵּן שָׁם הָאָדָם בְּסַכָּנַת נְפָשׁוֹת. וְהֵן הֵם הַמְמֻנִּים עַל בְּנֵי אָדָם, הַמִּתְאַסְּפִים כִּתּוֹת שֶׁל בְּנֵי אָדָם לְסַפֵּר דְּבָרִים שֶׁל הֶבְלֵי בְּנֵי אָדָם שֶׁאֵין בָּהֵם תּוֹעֶלֶת. וְאֵלּוּ הַמַּשְׁחִיתִים נִקְרָאִין גַּם כֵּן \"פּוֹעֲלֵי אָוֶן\", שֶׁכּוֹתְבִים כָּל דִּבְרֵי לֵיצָנוּת וְכָל דִּבְרֵי לָשׁוֹן הָרָע בְּסֵפֶר אֶחָד לְמַעְלָה, הַנִּקְרֵאת \"פּוֹעֲלֵי אָוֶן\". וּבְיוֹם בִּיאַת פְּקֻדָּתָם שֶׁל אֵלּוּ הָאֲנָשִׁים, יוֹצְאִים כִּתּוֹת הָאֵלּוּ שֶׁל הַ\"כְּסִילִים\", וּפוֹגְעִים בְּנִשְׁמָתָם, וּמוֹלִיכִין אוֹתוֹ לְמִדְבָּרוֹת אוֹ לְבִצְעֵי הַמַּיִם, וּמְצַעֲרִים אֶת הַנְּשָׁמָה בִּמְאֹד מְאֹד. עַל כֵּן צָרִיךְ הָאָדָם לְהִתְרַחֵק מֵחֲבוּרוֹת כִּתּוֹת הָאֵלּוּ. וְאֵין צָרִיךְ לוֹמַר, כְּשֶׁרוֹאִין בְּנֵי אָדָם שֶׁמְּרִיבִים בְּדִבְרֵי קְטָטוֹת וּמְרִיבוֹת, בְּרַח מֵהֶן, כִּי שָׁם אֲסֵפַת הַחִיצוֹנִים, שֶׁמִּתְאַסְּפִים שָׁם בַּמְּקוֹמוֹת הָאֵלּוּ שֶׁיֵּשׁ רִיב וּקְטָטָה.",
    "en": "You should know that there is a certain category of malignant spirits called kesilim (“wicked fools”) that have been appointed to appear to a man walking along the road alone at night. Sometimes they appear as a group of men and seduce him into joining their company. Sometimes they appear in the form of an in or a hotel, shining forth a light to entice him to approach. He believes that he is on his way to a nearby hotel or inn but they draw him farther and farther from the way. It is common for them to lead him into marshes and other places of filth or into a forest or among the swamps where his life is imperiled. These same spirits are appointed over those who gather to relate frivolous tales that are of no benefit. They are also the destroying spirits called the “workers of iniquity,” that record all words of mockery and forbidden speech in a book On High called the “Workers of Iniquity.” When the time comes for these people to meet their end groups of these kesilim come out to meet them and strike at their souls. Then they take them out to the desert or a marsh and inflict terrible suffering upon their souls. Therefore one must keep away from these gatherings. It need not be said that if one sees people quarreling one must flee from them, for that is a gathering place for malignant spirits that assemble wherever there is bickering and quarreling.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:3",
    "he": "וּמִזֶּה תּוּכַל לְצַיֵּר הַפְּגָם, הַמְדַבְּרִים דְּבָרִים בְּטֵלִים בְּבֵית הַכְּנֶסֶת, מְקוֹם קְדֻשָּׁה, הַמְיֻחָד לִהְיוֹת מָלֵא בְּהֶבֶל שֶׁל שִׁירוֹת וְתִשְׁבָּחוֹת וְתַחֲנוּנִים.",
    "en": "From all this one can deduce the harm that is done by speaking frivolity in the synagogue, a place of sanctity designed to reverberate with the sound of song and praise and supplication.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:4",
    "he": "וְאַתָּה רְאֵה מַה שֶּׁכָּתוּב בַּזֹּהַר, פָּרָשַׁת תְּרוּמָה (דַּף קלא, ב) וְזֶה לְשׁוֹנוֹ: מָאן דְּאִשְׁתָּעֵי בְּבֵי כְּנִישְׁתָּא — וַי לֵיהּ וְכוּ', וְאֵין לוֹ חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל, דְּגָרַע מְהֵימְנוּתָא דְּמַלְכָּא. עַד כָּאן לְשׁוֹנוֹ. (עַיֵּן שָׁם, כִּי קִצַּרְתִּי מְאֹד, בַּאֲשֶׁר שֶׁהָעֹנֶשׁ יוֹדֵעַ כָּל אִישׁ, בְּסִפְרֵי מוּסָר שֶׁקָּדְמוּ לִי). וַאֲנַחְנוּ עַמּוֹ וְצֹאן מַרְעִיתוֹ, יוּכַל כָּל אֶחָד וְאֶחָד לִגְדֹר עַצְמוֹ שֶׁלֹּא לְדַבֵּר שׁוּם דִּבּוּר חֹל בְּבֵית הַכְּנֶסֶת, כִּי בְּעָווֹן קַל כָּזֶה לֹא יִהְיֶה לוֹ, חַס וְשָׁלוֹם, חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתַב הַזֹּהַר.",
    "en": "See what is written in the Zohar, Parashas Terumah (131b): “Woe to the one who converses in the synagogue! He has no portion in the God of Israel, for he detracts from faith in the King.” (Examine the rest of what is written there because I have greatly abbreviated the matter.) We are His people and His flock. Each of us must erect his own protective fences to prevent him from speaking any mundane words in the synagogue at all. For on account of this seemingly small matter one loses his portion in the God of Israel, Heaven forbid!, as it is written in the Zohar",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:5",
    "he": "וְעַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא לְדַבֵּר דִּבְרֵי לֵיצָנוּת אוֹ רְכִילוּת בְּבֵית הַכְּנֶסֶת, אֲשֶׁר דִּירַת הַשְּׁכִינָה שָׁם הוּא, בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת. וְאִם בְּנֵי אָדָם אֵינָם נִזְהָרִים מִלְּדַבֵּר דִּבְרֵי שְׂחוֹק וְקַלּוּת רֹאשׁ וּרְכִילוּת וְלָשׁוֹן הָרָע בְּבֵית הַכְּנֶסֶת — הוּא גּוֹרֵם שֶׁהַשְּׁכִינָה מִסְתַּלֶּקֶת מִיִּשְׂרָאֵל. וְעַל זֶה כָּתַב הַזֹּהַר (תִּקּוּנִים תִּקּוּן ו, דַּף כב, ב): \"וְלֹא מָצְאָה הַיּוֹנָה מָנוֹחַ\" (בְּרֵאשִׁית ח, ט). וְעַל יְדֵי עָווֹן זֶה בַּעֲווֹנוֹתֵינוּ הָרַבִּים נֶחְרְבוּ כַּמָּה בָּתֵּי כְּנֵסִיּוֹת, כִּי הַבְּנֵי אָדָם מַכְנִיסִין עִרְבּוּב הַסִּטְרָא אָחֳרָא בְּמַחֲנֵה הַשְּׁכִינָה שֶׁהִיא כֻּלָּהּ קְדֻשָּׁה, כִּי עִרְבּוּב זָרִים בַּמְּקוֹמוֹת הַקְּדוֹשִׁים לֹא טוֹב, וּבְכָל עֵסֶק קְדֻשָּׁה יְהֵא אָדָם מִזַּהֵר מְאֹד, שֶׁלֹּא יִגְרֹם בּוֹ עִרְבּוּב חִיצוֹנִים, חַס וְשָׁלוֹם.",
    "en": "A person should be especially careful not to utter words of mockery or tale-bearing in the synagogue, for the dwelling place of the Shechinah is in the synagogues and study halls. When people are not careful to refrain from jocularity, lightheadedness, tale-bearing and derogatory speech in the synagogue it causes the Shechinah to depart from Israel. In this connection the Zohar (Tikkun 6, 22b) ascribes to the Shechinah the verse, “And the dove found no resting place” (Bereishis 8:9). As a result of this sin numerous synagogues have been destroyed, to our chagrin, because people allowed the Side of Evil to mix into the camp of the Shechinah, which was to have been entirely holy. It is not good to bring foreign matters into places of holiness. Therefore a person should be careful whenever he engages in holy matters not to cause malignant spirits to mix in, Heaven forbid.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:6",
    "he": "וְהִנֵּה דַּע מַה שֶּׁכָּתַב הַזֹּהַר, פָּרָשַׁת פְּקוּדֵי (דַּף רסג, ב), שֶׁיֵּשׁ מְמֻנֶּה חַד מִסִּטְרָא אָחֳרָא, הַמְצַפֶּה וּמַמְתִּין עַל כָּל מִי שֶׁמּוֹצִיא מִפִּיו דָּבָר מְגֻנֶּה, כְּגוֹן כְּזָבִים, לָשׁוֹן הָרָע, רְכִילוּת, לֵיצָנוּת וְכַיּוֹצֵא בָּהֶן, וּלְבָתַר מַפִּיק מִלִּין קַדִּישִׁין — אָזִיל הַהוּא מְמֻנֶּה עִם שְׁאָר חִיצוֹנִים שֶׁתַּחַת שִׁלְטוֹנוֹ, וְנוֹטְלִין הַהִיא מִלָּה קַדִּישָׁא וּמְסָאֲבֵי לֵיהּ, וְלָא זָכֵי בָּהּ הַהוּא בַּר־נָשׁ בַּהֲדֵין מִלָּה קַדִּישָׁא. כִּי אָז הַחִיצוֹנִים הֵם הַנּוֹטְלִים הַדְּבָרִים שֶׁל קְדֻשָּׁה אֶצְלָם, וּמִתּוֹסְפִים כֹּחַ לָהֶם עַל יְדֵי מִלָּה קַדִּישָׁא וְכוּ'. אוֹי לֵיהּ לְהַאי בַּר־נָשׁ בְּהַאי עָלְמָא! וַי לֵיהּ לְעָלְמָא דְּאָתֵי! וְהַגְּרָם לָזֶה הוּא רֹב דְּבָרִים, כִּי בִּדְבָרִים הַרְבֵּה אִי אֶפְשָׁר שֶׁלֹּא יְעָרֵב טוֹב בְּרָע, וְרַע בְּטוֹב, וְעַל יְדֵי זֶה, חַס וְשָׁלוֹם, נִתּוֹסֵף כֹּחַ וּגְבוּרָה לְסִטְרָא אָחֳרָא.",
    "en": "You should be aware of what is written in the Zohar, Parashas Pekudei (263b). There we learn that there is one agent of the Side of Evil that looks out for and awaits anyone who allows a disgraceful utterance to leave his mouth, whether it be deceit, derogatory speech, tale-bearing, mockery or anything similar, and afterwards utters words of holiness. That agent, accompanied by other malignant spirits under its command, then goes and takes that holy utterance and defiles it so that the speaker receives no credit for it. For the malignant spirits take those words of holiness and derive and augment their own power with them. Woe to that person in this world! Woe to him in the next world! And the cause of all this was excessive speech, for in the course of speaking excessively it is impossible to avoid a mixture of good in the bad and bad in the good. Through this the Side of Evil gains power and strength, Heaven forbid.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:7",
    "he": "עַל כֵּן טוֹב יוֹתֵר לָאָדָם לְהַרְגִּיל פִּיו וּלְשׁוֹנוֹ בְּדִבְרֵי יִרְאָה וּמוּסָר, וְלִהְיוֹת שָׁגוּר בְּפִיו לְשׁוֹן הַקֹּדֶשׁ, שֶׁהוּא לָשׁוֹן צַח וּמוֹעִיל לַנְּשָׁמָה. וְהִנֵּה זֶה מְבֹאָר בְּדִבְרֵי רַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה, שֶׁמִּדִּבּוּרָיו שֶׁל אָדָם נִכָּר שֹׁרֶשׁ נִשְׁמָתוֹ לְמַעְלָה: אִם הוּא רָגִיל בִּקְלָלוֹת אוֹ בְּדִבְרֵי רִיבוֹת, אֲזַי תֵּדַע שֶׁנִּשְׁמָתוֹ הִיא מִסִּטְרָא אָחֳרָא, מִשֹּׁרֶשׁ נָחָשׁ וָצֶפַע, וְאֵינוֹ מִגֶּזַע קָדוֹשׁ, כִּי אִם מֵעֶרֶב רַב. וְאַף שֶׁיֵּשׁ לוֹ אָב וָאֵם צְנוּעִים וַחֲסִידִים, מִכָּל מָקוֹם גִּלְגּוּל נִשְׁמָתוֹ מֵעֶרֶב רַב. וְכַיּוֹצֵא בּוֹ, מִי שֶׁיֵּשׁ לוֹ פֶּה מְדַבֵּר דְּבָרִים בְּטֵלִים וְדִבְרֵי נְבָלָה, חַס וְשָׁלוֹם. מְבֹאָר גַּם כֵּן בְּדִבְרֵי הָאֲרִ\"י, זִכְרוֹנוֹ לִבְרָכָה: הַמְנַבֵּל פִּיו פּוֹגֵם בַּלְּבָנָה, וְעוֹשֶׂה מֵאוֹתִיּוֹת לְבָנָה — נְבָלָה, חַס וְשָׁלוֹם. וּבַאֲשֶׁר כִּי דִּבְרֵי הַפּוֹגְמִים הֵם מְרֻבִּים לְבָאֲרָם, וְלֹא יַסְפִּיק לָהֶם אַף עֲשָׂרָה פְּרָקִים לִזְכֹּר גֹּדֶל הָעֹנֶשׁ שֶׁלָּהֶם, עַל כֵּן אֲנִי מַזְהִיר בִּקְצָרָה שֶׁצָּרִיךְ אָדָם לָדַעַת, כִּי פֶּה שֶׁהוּא גָּדוּר וּמְסֻיָּג מִלְּהוֹצִיא דִּבָּה וּקְלָלוֹת, וְאֵינוֹ מוֹצִיא לָשׁוֹן הָרָע, וְאֵין עוֹסֵק בְּדִבְרֵי לֵיצָנוּת — הַאי פּוּמָא אִקְרֵי \"פּוּמָא קַדִּישָׁא\", דְּהַקָּדוֹשׁ בָּרוּךְ הוּא מִשְׁתַּבֵּחַ בְּגַוֵּיהּ. וּמִכָּל שֶׁכֵּן מִי שֶׁהוּא עוֹסֵק בַּתּוֹרָה וּבִתְפִלָּה, בְּשִׁירִין וְתֻשְׁבְּחִין — הַקָּדוֹשׁ בָּרוּךְ הוּא נָטִיל הַאי דִּבּוּרָא, וְאִתְעֲבִיד כֶּתֶר עַל רֵישָׁא, בְּאֹפֶן אִם מִתְפַּלֵּל בְּכַוָּנָה.",
    "en": "Therefore it is better for a person to accustom his mouth and tongue to uttering words of awe and admonishment and to speaking the Holy Tongue, which is a refined language that benefits the soul. Our rabbis explain that from the nature of a person’s speech one can discern the source of his soul On High. If he is accustomed to speaking imprecations or words of contention it is clear that his soul derives from the Side of Evil, the source of the serpent and the viper. He is not from the holy stock but from the mixed multitude. And even if his father and mother are modest and pious, nevertheless his soul is a reincarnation of a soul from the mixed multitude. The same is true if his mouth utters frivolity or crudity, Heaven forbid. The Ari, z”l, explains that one who speaks crudity impairs the attribute represented by the moon, inverting the letters of the word levanah, “moon,” and changing them to nevalah, “crudity,” Heaven forbid. The different kinds of harmful speech are too numerous to elaborate upon. Even ten chapters would not suffice to mention the magnitude of the punishments they evoke. Therefore I will simply issue this brief admonishment: A person must know that a mouth that is fenced in and guarded against uttering slander and imprecations and that does not engage in forbidden speech or mockery, is called a “holy mouth” and with it the Holy One Blessed is He may be praised. Moreover, if a person is immersed in Torah study, prayer, songs and praises, the Holy One Blessed is He takes his utterances and makes them into a crown for his head, provided that he prays with intention.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.3:8",
    "he": "וְיִרְאֶה לִבְחֹר לוֹ מָקוֹם מְיֻחָד לְהִתְפַּלֵּל בְּבֵית הַכְּנֶסֶת אֵצֶל שָׁכֵן טוֹב, כָּשֵׁר וְיָשָׁר, וְיִתְרַחֵק מִשָּׁכֵן רָע, שֶׁלֹּא יַכְשִׁיל אוֹתוֹ לֵילֵךְ בִּדְרָכָיו, חַס וְשָׁלוֹם. וְאִם אִי אֶפְשָׁר לְהִתְרַחֵק מִשָּׁכֵן רָע כִּי אֵין לוֹ מָקוֹם אַחֵר, יִרְאֶה לְהוֹכִיחוֹ בִּדְבָרִים יוֹם יוֹם, אוּלַי יִמְצָא עֵת רָצוֹן שֶׁיְּקַבֵּל הַתּוֹכָחָה, וְאוּלַי יִזְכֶּה חֲבֵרוֹ עַל יָדוֹ. וְאִם יִרְאֶה הָאָדָם שֶׁהוּא אִישׁ רַע וּבְלִיַּעַל, שֶׁעוֹמֵד בְּרִשְׁעוֹ, יַנִּיחַ אֶת מְקוֹמוֹ וְיֵלֵךְ לוֹ לְשָׁלוֹם.",
    "en": "A man should select a fixed place in the synagogue to pray, next to a good neighbor, someone who is upright and honest. Conversely, let him distance himself from a bad neighbor so that he will not come to stumble through emulating his ways, Heaven forbid. If it is impossible to distance himself from a bad neighbor because no other seats are available, let him rebuke him daily. Perhaps he will find a favorable moment in which his rebuke will be accepted and perhaps in this way his colleague will benefit through him. But if he sees that the man is evil-natured and lawless and unbending in his wickedness, let him abandon his place and go in peace.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.4:1",
    "he": "יְשַׁעְיָהוּ הַנָּבִיא עָלָיו הַשָּׁלוֹם, אָמַר (יְשַׁעְיָה סו, כב): \"כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה, עֹמְדִים לְפָנַי וְגוֹ'\". וּבֵאֵר הַזֹּהַר, פָּרָשַׁת בְּרֵאשִׁית (בָּהַקְדָּמָה, דַּף ה, א): מִי שֶׁהוֹלֵךְ בְּדֶרֶךְ תָּם וְיָשָׁר וְעוֹבֵד ה' בְּכָל לְבָבוֹ וּבְכָל נַפְשׁוֹ וּבְכָל מְאֹדוֹ, וְלוֹמֵד תּוֹרָה לִשְׁמָהּ, וּמְחַדֵּשׁ תּוֹרָה שֶׁל אֱמֶת לְפִי שִׂכְלוֹ, עַל פִּי הַקְדָּמוֹת אֲמִתִּיּוֹת וּבְרוּרוֹת, וּמְדַקְדֵּק הֵיטֵב שֶׁהַדָּבָר שֶׁחִדֵּשׁ בַּתּוֹרָה, לֹא יִהְיֶה בּוֹ שׁוּם סָפֵק וּשְׂפַת שֶׁקֶר, חַס וְשָׁלוֹם, אָז הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ מְאֹד בּוֹ וּבְתוֹרָתוֹ.",
    "en": "The prophet Yeshayahu, peace be upon him, said, “For as the new Heaven and the new earth that I will make stand before Me, etc.” (66:22). The Zohar explains in Parashas Bereishis (Introduction 5a) that when a person goes along the path of innocence and righteousness, serving Hashem with all his heart, with all his soul and with all his might, studying Torah with pure motives and revealing true insights according to his intellect, based upon true and clear premises, being extremely careful that there is no doubt or falsehood, Heaven forbid, in his insights. Then the Holy One Blessed is He rejoices greatly both in that man and in his Torah.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.4:2",
    "he": "וְכָל חִדּוּשׁ וְחִדּוּשׁ שֶׁמְּחַדֵּשׁ הָאָדָם בַּתּוֹרָה, עוֹלֶה וְעוֹמֵד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְעַטֵּר לֵיהּ וּמְנַשֵּׁק וּמְעַטֵּר לֵיהּ בְּכַמָּה עִטְרִין, וְעוֹשֶׂה מֵהֶן שָׁמַיִם חֲדָשִׁים וְאֶרֶץ חֲדָשָׁה מֵהַאי מִלִּין חַדְתִּין, וְהֵן עוֹמְדִין לְפָנָיו, כְּדֵי שֶׁיִּהְיוּ בָּהֶן עֵינֵי ה' תָּמִיד לְהַשְׁגִּיחַ עַל יָדָן בְּהַשְׁגָּחוֹת פְּרָטִיּוֹת, וּכְדֵי שֶׁלֹּא יִתְקַנְּאוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת, חוֹפֶה וּמְכַסֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא, עַד שֶׁנַּעֲשֶׂה בָּהֶן שָׁמַיִם וָאָרֶץ הַחֲדָשָׁה. וְזֶהוּ שֶׁאָמַר הַכָּתוּב (יְשַׁעְיָה נא, טז): \"וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ\". וּבְאֹפֶן שֶׁלֹּא יִתְגָּאֶה, חַס וְשָׁלוֹם, בַּאֲשֶׁר שֶׁלּוֹמֵד וּמְחַדֵּשׁ חִדּוּשֵׁי תּוֹרָה, כִּדְאִיתָא בַּזֹּהַר, פָּרָשַׁת תְּרוּמָה (דַּף קכט, א):",
    "en": "Each and every Torah insight that a person reveals ascends On High and stands before the Holy One Blessed is He. The Holy One Blessed is He kisses it and crowns it with several crowns, creating from it a new heaven and a new earth. These then stand before Him in order that His eyes may be upon them continually to watch over him personally by means of them. And in order that the ministering angels not be jealous of him, the Holy One Blessed is He covers over and conceals those insights until He has fashioned from them the new Heaven and the new earth. This is what is meant by the verse, “And with My hand I have covered you to plant heaven and to found the earth” (Yeshayahu 51:16). But this applies only if he does not become conceited over his learning and the novel insights he has revealed, Heaven forbid, as the Zohar teaches in Parashas Terumah (129a):",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.4:3",
    "he": "כְּשֶׁמַּגִּיעִין יִשְׂרָאֵל לוֹמַר סִדְרָא דִּקְדֻשָּׁה, בְּאוֹתָהּ שָׁעָה מַכְרִיזִין לְמַעְלָה: עֶלְיוֹנִים וְתַחְתּוֹנִים אַצִּיתוּ! מָאן אִיהוּ גַּס רוּחָא בְּמִלִּין דְּאוֹרַיְתָא, מָאן אִיהוּ דְּכָל מִלּוֹי בְּגִין לְמִגְנָא בְּמִלִּין דְּאוֹרַיְתָא, דְּבַר־נָשׁ בָּעֵי לְמֶהֱוֵי שָׁפָל בְּהַאי עָלְמָא בְּמִלִּין דְּאוֹרַיְתָא, דְהָא לֵית גָּבְהוּ בְּאוֹרַיְתָא אֶלָּא בְּעָלְמָא דְּאָתֵי. עַד כָּאן לְשׁוֹנוֹ. וְיֵשׁ לִתֵּן טַעַם לְמַה שֶּׁהַכְּרוּז נִכְרָז דַּוְקָא בְּשָׁעָה שֶׁאוֹמְרִים קְדֻשָּׁה דְּסִדְרָא בְּצִבּוּר, בַּעֲבוּר דְּקַיְּמָא לָן (סוֹטָה מט, א), שֶׁהָעוֹלָם קָאֵי אַסִּדְרָא דִּקְדֻשָּׁה, וְזֶה שֶׁמִּתְגָּאֶה, הוּא מַחֲרִיב עוֹלָמוֹת, כִּי הַמִּתְגָּאֶה בְּדִבְרֵי תּוֹרָה, גּוֹרֵם לוֹמַר הַקְדָּמוֹת שָׁוְא וָשֶׁקֶר, וְדוֹרֵשׁ רַק לְהִתְפָּאֵר בִּדְבַר חִדּוּשׁ אַף שֶׁאֵינוֹ אֱמֶת.",
    "en": "The moment Yisroel begin reciting the Kedushah of Uvo Letziyon it is announced On High: “Listen O lofty ones and lowly ones! Who is the one who is arrogant in matters of Torah? Who is the one whose words are only a means to lord over others through words of Torah?” For a human being must be humble in this world in matters of Torah, for there is no exaltation in Torah except in the World to Come! There is a reason why this announcement is made specifically when the congregation recites the Kedushah in the prayer of Uvo Letziyon. The Sages teach that the world is only sustained by this Kedushah (Sotah 49a). Yet this person through his pride is destroying the world because arrogance in Torah causes one to establish vain and false premises. He makes interpretations solely for the sake of glorying in his insight, even though it is not true.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.4:4",
    "he": "וְהִנֵּה בּוֹא וּרְאֵה מַה שֶּׁכָּתוּב בְּסֵפֶר הַזֹּהַר, פָּרָשַׁת בְּרֵאשִׁית (בָּהַקְדָּמָה, דַּף ה, א), עַל הַמְחַדֵּשׁ בַּתּוֹרָה עַל פִּי הַקְדָּמוֹת שְׁקָרִים:",
    "en": "Come see what is written in the Zohar, Parashas Bereishis (Introduction 5a) regarding one who creates insights from the Torah based upon false premises:",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.4:5",
    "he": "אֵלּוּ הֵן דִּבְרֵי דֹּפִי, וְכַד סַלְקִין בַּאֲוִירָא דְּעָלְמָא, מִיָּד נָפְקָא לְגַבַּיְהוּ סַמָּאֵ\"ל, הַנִּקְרָא \"אִישׁ תַּהְפּוּכוֹת\" (מִשְׁלֵי טז, כח) וְ\"לָשׁוֹן שֶׁקֶר\" (שָׁם יב, יט), הוּא מִתְגַּבֵּר וְיוֹצֵא לְגַבֵּי מִלִּין אִלֵּין מִנּוּקְבָּא דִתְהוֹמָא רַבָּא, וְדָלֵיג לְגַבַּיְהוּ חֲמֵשׁ מֵאוֹת פַּרְסָאוֹת, וְנָטֵיל מִלִּין אִלֵּין דְּשִׁקְרָא, וְעָבֵיד בְּהוֹן רָקִיעַ דְּשָׁוְא דְּאִיקְרֵי \"תֹּהוּ\", וְשָׁאטִין בְּהַהוּא רָקִיעַ הַאי \"אִישׁ תַּהְפּוּכוֹת\", שִׁית אַלְפֵי פַּרְסָה בַּחֲדָא זִמְנָא. וְכֵיוָן דְּהַהוּא רָקִיעַ קָאֵים, נָפְקָת לְקַדְמַיְהוּ אֵשֶׁת זְנוּנִים — לִילִית הָרְשָׁעָה, וְהוֹלֶכֶת וּמִתְחַזֶּקֶת גַּם כֵּן בְּהַאי רָקִיעַ, וּמִתְחַבֵּר וּמִשְׁתַּתֵּף עִמָּהּ כַּמָּה אֲלָפִים וּרְבָבוֹת מַשְׁחִיתִים, וְשָׁאטִין בְּהַהוּא רָקִיעַ כָּל הָעוֹלָם בְּרֶגַע אֶחָד, וּמִתְלַבְּשִׁים אֵלּוּ חֵילוֹת בִּישִׁין שֶׁל מַשְׁחִיתִים וְנוֹפְלִין עַל יִשְׂרָאֵל וְהוֹרְגִין הֶרֶג רַב.",
    "en": "These are words of vanity. And when they come out into the atmosphere of the world the Samech Mem, who is called “a man of deceit” (Mishlei 16:28) and a “false tongue” (Mishlei 12:19), comes out to meet them. He summons his strength and goes out towards those words from the opening of the deep chasm and leaps towards them five hundred parsaos. He takes these words of falsehood and makes from them a firmament of vanity called “Chaos” and floats about that firmament, this “man of deceit,” six thousand parsaos at a time. Once that firmament is established the wanton wife, the wicked Lilis, goes out to meet them. She, too, goes along increasing in strength in that firmament. Then thousands and myriads of destroyers join with her and enter into partnership with her. In that firmament they are able to traverse the entire world in a moment. These evil troops of destroyers dress up as the troops of the nations of the world and fall upon Yisroel committing great slaughter.",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.4:6",
    "he": "וּבִכְלָל זֶה הוּא גַּם כֵּן, הַמַּכְנִיס עַצְמוֹ לִהְיוֹת מוֹרֵה הוֹרָאָה, וְלֹא הִגִּיעַ לְהוֹרָאָה, וּבִגְלַל זֶה בָּאִים גַּם כֵּן גְּזֵרוֹת רָעוֹת עַל שׂוֹנְאֵי יִשְׂרָאֵל. וְעַל זֶה נֶאֱמַר (מִשְׁלֵי ז, כו): \"כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרוּגֶיהָ\". וְכָל זֶה גּוֹרֵם הַמּוֹרֶה הוֹרָאָה וְלֹא הִגִּיעַ לְהוֹרָאָה, אוֹ מִי שֶׁמְּחַדֵּשׁ בְּדִבְרֵי תּוֹרָה בְּהַקְדָּמוֹת שְׁקָרִים וּדְבָרִים שֶׁאֵינָן שֶׁל אֱמֶת. וְעַל כֵּן אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְתַלְמִידָיו:",
    "en": "Included in the same category are those who put themselves forward as halachic authorities although they are not yet qualified to issue rulings. This also causes terrible decrees to befall the “enemies” of Yisroel (i.e., Yisroel themselves). Concerning this was it written, “For she has caused many to fall as corpses and tremendous are all those whom she has killed” (Mishlei 7:26). All this is brought about by one who issues rulings before he is qualified to do so or by one who reveals insights into the Torah based upon false premises and ideas that are not true. For this reason Rabbi Shimon bar Yochai said to his disciples (Zohar, ibid.):",
    "category": "Mussar/Ethics"
  },
  {
    "ref": "Kav HaYashar.4:7",
    "he": "בְּמָטוּתָא מִנַּיְכוּ, דְּלָא תַפְקִין מִפּוּמַיְכוּ מִלִּין דְּאוֹרַיְתָא דְּלָא יְדַעְתּוּן וְלָא שְׁמַעְתּוּן מֵאִילָנָא רַבְרְבָא, בְּגִין דְּלָא תֶּהֶווּן גַּרְמִין לְהַאי חַטָּאָה, דְּבָעֵי לְמֵבִיא אֻכְלְסִין עַל יִשְׂרָאֵל וְגוֹ'. פָּתְחוּ הַתַּלְמִידִים כֻּלְּהוּ וַאֲמַרוּ: רַחֲמָנָא לְשֵׁיזְבָן! רַחֲמָנָא לְשֵׁיזְבָן! עַד כָּאן לְשׁוֹנוֹ.",
    "en": "I beg of you, do not allow out of your mouths words of Torah that you did not learn and did not hear from a great “tree” (i.e., a great scholar) in order that you will not incite that sinful one (i.e., Lilis), who wishes to bring on [enemy] camps to slaughter the children of Israel…. Upon which the disciples all spoke up, saying, “May the Merciful One spare us! May the Merciful One spare us!”",
    "category": "Mussar/Ethics"
  }
]