Mishnah

“ Anyone who increases conversation with the woman — He causes evil to himself, and neglects the words of Torah, And in his end he inherits Gehenna. Mishnah 6
Yehoshua ben Perachiah and Nittai of Arbel received the transmission from them. Yehoshua ben Perachia said, Make for yourself a rabbi, acquire for yourself a friend; and judge every person in their favor. Mishnah 7
Nittai of Arbel said, Distance yourself from a bad neighbor, Do not befriend a wicked person, And do not despair of punishment. ”

“ Judah the Prince, we know, compiled the Mishnah, but did he leave it in an oral or a documentary form? Was it memorized or set down in script? The answer does not much matter, as I have said, for sooner or later the Mishnah was written out, and it is not of great consequence whether it was later or sooner. And it is as well that Sherira’s answer matters little, for we do not know for certain what Sherira’s answer was! Most authorities nowadays believe that the Gaon pronounced in favor of the written compilation ”

“ Mishnah 3
Someone who eats bikkurim without reading [the necessary verses] , sacrificial offerings of greater sanctity outside of the curtains, sacrificial offerings of lesser sanctity outside of the wall [of Jerusalem] , or breaks the bones of a tahor (ritually pure) korban pesach is lashed forty times.
However, one who leaves over from a tahor korban pesach or breaks the bones of a tamei korban pesach does not get forty lashes.
Mishnah 4
Someone who takes the mother bird from on top her children, Rabbi Yehuda says that he is lashed and does not send away the mother. ”

“ Mishnah 2
Rabbi Chanina, the Deputy High Priest, said:
Pray for the welfare of the government,
For were it not for the fear of it,
One person would eat the other alive.
Rabbi Chanania ben Tradyon said:
[When] two sit together and there are no words of Torah [spoken] between them,
This is a session of scorners,
As it is said (in Psalm 1:1) :
“ [Happy is the man who has] not . . . sat in the seat of the scornful.” ”

“ When he comforts others, everyone passes by one after one, and an appointed person places himself between him and the people. When he is being comforted by others, everyone says to him, "we atone for him," and he says to them "you are blessed from heaven." And when he is fed in comfort, the whole nation sits on the ground and he sits on a bench.
Mishnah 2 The king cannot judge or be judged himself, cannot serve as a witness nor can others serve as a witness against him, cannot perform Levirate nullification, nor can others perform Levirate nullification for his widow. ”

“ And this is the book called The Mishnah, which book was forthwith received by the Jews with great veneration throughout all their dispersions, and has ever since been held in high estimation among them; for their opinion of it is, that all the particulars therein contained were dictated by God himself to Moses from Mount Sinai, as well as the written word itself, and consequently must be of the same Divine authority with it, and ought to be as sacredly observed. And therefore, as soon as it was published, it became the subject of the studies of all their learned men ”

“ Introduction This Mishnah presents sayings of Shimon ben Gamliel (circa 10 BCE–70 CE) , who succeeded his father Gamliel (introduced in Mishnah 16) as the Nasi of the Sanhedrin after his father's death in 50 CE and just before the destruction of the Second Temple in Jerusalem.
Hebrew Text
שִׁמְעוֹן בְּנוֹ אוֹמֵר:
כָּל יָמַי, גָּדַלְתִּי בֵין הַחֲכָמִים,
וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה.
וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה.
וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא. ”

“ They are considered wicked because they refused to believe that they could take the land, even with the help of God. There were actually twelve spies, but the Mishnah explains that the 'wicked assembly' does not include Joshua and Caleb who brought positive reports. From this, the Mishnah derives ten (twelve minus two) .
Rulers of ten - Nehemiah's argument, and presumably the argument of the Mishnah, refers only to the small Sanhedrin of 23. Thus, if there is a court of 23 people, this would be one judge for every ten people in a town of 230. ”

“ Mishnah 12
[One who says to a woman,] "I betrothed your daughter," and she says, "you betrothed none other than myself" — the relatives of the younger one are forbidden to him, and his relatives are permitted to the younger one; the relatives of the older one are permitted to him, and his relatives are forbidden to the older one. Mishnah 13
Wherever there is betrothal and no sin, the child goes after the male. ”

“ By this time the collection of halakhic material had become very large and various, and after several attempts had been made to reduce it to uniformity, a code of oral tradition was finally drawn up in the 2nd century by Judah ha-Nasī, Mishnah. called Rabbi par excellence. This was the Mishnah. Its name is derived from the Hebrew shanah, corresponding to the Aramaic tenā, and therefore a suitable name for a tannaitic work, meaning the repetition or teaching of the oral law. ”

“ He said to them: They may be offered. They said to him: Since their atonements are not equivalent, how can they be offered [one for the other] ? He said to them: They all come to atone for the impurity of the Temple and its sacred objects. Mishnah 5
Rabbi Shimon ben Yehudah says in his own name: The he-goats of the New Months atone for a pure person who ate an impure [food] item; Those of the Pilgrimage Festivals include more than them, for they atone for a pure person who ate an impure [food] item, and for [a sin while impure] that has no recognition either at the beginning or at the end ”

“ In the event that this unusual circumstance did occur, the Mishnah was at pains to place those non-Jews at the same disadvantage that it perceived Jews to be at in the Roman courts. Therefore, Jews were immune to civil actions brought against them by non-Jews in Rabbinic courts. ”

“ Mishnah 1
Rabbi Meir says: Anyone who involves himself in Torah for its own sake merits many things, and moreover the entire world is worthwhile for his sake; He is called "friend," "beloved," "lover of the Ominpresent," "lover of [all] creatures," "delighter of the Ominpresent," "delighter of [all] creatures;" He is clothed in humility and reverence, and it prepares him to be righteous, devout, upright and trustworthy, and it distances him from sin, and draws him near to merit ”

“ Introduction This Mishnah and the following Mishnah interpret the commands of Leviticus 19:13: “The wages of a hired servant shall not stay with you all night until the morning,” and Deuteronomy 24:14–15: “You shall not oppress a hired servant who is poor and needy, whether he is of your brethren, or a stranger in your land within your gates. In the same day you shall give him his hire, neither shall the sun go down upon it; for he is poor, and sets his heart on it: lest he cry against you to the Lord and it be a sin in you.” ”

“ However, the Mishnah deals only with women, probably for the reason that while sexual relations with a zavah are prohibitted, they are permitted with a zav. For this reason, as well as for the reason that a woman becomes a niddah on a monthly basis, women need to be more concerned with their state of ritual purity than men. It was therefore more common that a woman would bring a bird-pair than a man, and the Mishnah uses the common case as its example. ”

“ Explanation
burnt-offerings: The mishnah refers to burnt-offerings brought in fulfillment of a vow, which may only be brought on the intermediate days, but not on the sacred holidays at the beginning and end of each festival. These must be brought from unconsecrated funds, and can not be brought from the second tithe.
peace-offerings: The mishnah refers to peace-offerings, which were not brought in fulfillment of any personal pledge, but out of a desire to celebrate in God's name. These offerings as well may only be brought on the intermediate days. ”

“ In the Mishnah there is little which would lead us to suppose that the persecution of the Jews continued after Hadrian's time [1] until the establishment of Christianity. There is much on the contrary to prove peaceful intercourse with the non-Jewish population. ”

“ The first mishnah of this chapter deals with checking testimony of witnesses.
Hebrew Text
היו בודקין אותן בשבע חקירות, באיזה שבוע, באיזו שנה, באיזה חדש, בכמה בחדש, באיזה יום, באיזו שעה, באיזה מקום. רבי יוסי אומר באיזה יום, באיזו שעה, באיזה מקום, מכירין אתם אותו, התריתם בו. העובד עבודה זרה , את מי עבד, ובמה עבד. ”

“ He beings [answering the questions] with [the account of Israel’s] shame and concludes with [Israel’s] glory,
and expounds from “My father was a wandering Aramean” until he completes the whole passage.
Explanation In the Babylonian Talmud, the discussion of Mishnah 10:4 begins on Pesachim 116a.
The question about roasted meat refers to the Passover offering, which Jews ate only during the time of the Temple in Jerusalem. These days, the Passover Haggadah substitutes a question about reclining. ”

“ But if he said to him, you may harvest a third for yourself, He is permitted to the gleanings, the forgotten sheaves, and the corner, And forbidden to the tithe of the poor.” Mishnah 6
If he sells his field, the seller is permitted, and the buyer is not. He may not hire a man to work on his portion to have his son collect after him. One who does not allow the poor to glean, or he allows one, and not another, or he helps one, Indeed, he openly steals from the poor, as it is said, “Do not withdraw the eternal boarder.” ”

“ Talmud, for, in neither Gemara is there any reference to a written Mishnah, nor is a written form of the Mishnah implied anywhere. The preservation of this wonderful code of Jewish laws was due to memory alone, men being appointed in the various synagogues to learn the Mishnaic sections and to recite them whenever it was necessary. Extracts will be given below from the Mishnah and also from the Gemara, the letters M and G preceding paragraphs indicating which of the two is summarised. ”

“ Explanation From one designation Our mishnah is a continuation of mishnah 4, which deals with a case where two sets of bird-pairs have become mixed. Mishnah 4 states that some of these mixed offerings may be brought, even though they are of two different "designations" or from two different women. A "designation," as our mishnah goes on to explain, means the purpose for which the sacrifice is being offered. ”

“ And the second intention of this Mishnah is that the mentioned man is the man of Belial, a man of iniquity, and his jealousy towards man was the reason for his sin and his transgression against the will of his Creator, which will be the cause of his departure from the world. ”

“ The school of Shammai says, "Flame, and grace after meals, and spices, and havdalah." The school of Hillel says, "Flame, and spices, and Grace after meals, and havdalah." The school of Shammai says, "Who created the light of fire." The school of Hillel says, "Who creates the lights of fire." Mishnah 6
We do not bless: Neither over the flame nor over the spices of idolaters. Neither over the flame nor over the spices of the dead. Neither over the flame nor over the spices in front of an idol. We do not bless over the flame until its light is usable. ”

“ Hoffmann, Die erste Mischna, p. 30; idem, Abot, p. 358, notes 106 and 108; and Strack, Spruche, p. 46, notes t and u.
(60) Taylor makes this verse an addendum to chapter V, and calls it "The Ages of Man." Cf. Shakespeare's "Seven Ages of Man." See in the Jewish Encyclopedia, art. Ages of Man in Jewish Literature, The Seven, and Schechter, Studies, I, pp. 299-300.
(61) The Mishnah is the oral or unwritten law based on the written law contained in the Pentateuch (see chapter I, n. 1) . The Mishnah, par excellence, is the codification made by Judah ha-Nasi (see chapter II, n. 1) . ”

“ The same applies to four or five people; although three might be left for zimmun, the ones who separate could not say it. When there are 6 people, they can separate into two groups of three and say zimmun.
Similarly, since ten people are required for the use of God's name in the zimmun [see previous mishnah] , any group of ten or more people cannot separate, until there are twenty, in which case two groups of ten can recite. ”

“ Mishnah 5 One who bathes in the water of a cavern or in the hot springs of Tiberias, though he wipe himself with ten towels, must not carry them off in his hand; but if ten persons wiped themselves, their faces, their hands, and their feet, with one towel, they might carry it off in their hands. ”

“ A baal keri should think about the Shema in his heart [i.e., instead of saying it out loud] and should not recite the blessings, either before or after. On food, he makes the blessing after, but not the blessing before. Rabbi Yehudah says: He blesses before and after. Mishnah 5
If one stands in prayer and remembers that he is a baal keri, He does not stop praying, but abridges the prayer. If he went down to immerse in a mikvah, If he is able to come up, cover himself and do it before he sees the sun blossom – He comes up, covers himself and recites the Shema. ”

“ At the outset, however, this first mishnah informs us that some things have no measure, and it is a person’s heart that decides the amount to do or give.
Specifically, this tractate begins by dealing with the "corners of the field" that are left for the poor (Vayikra 19:9, 23:22) . This obligation has no measure according to biblical law, and the size of a field’s "corners" is completely up to the owner of the field. However, rabbinical decree later set a minimum size for the "corner": at least one-sixtieth must be left for the poor (see next mishnah) . ”