6ו׳
1 א

בָּא סִימָן הַתַּחְתּוֹן עַד שֶׁלֹּא בָא הָעֶלְיוֹן, אוֹ חוֹלֶצֶת אוֹ מִתְיַּבֶּמֶת. בָּא הָעֶלְיוֹן עַד שֶׁלֹּא בָא הַתַּחְתּוֹן, אַף עַל פִּי שֶׁאִי אֶפְשָׁר, רַבִּי מֵאִיר אוֹמֵר, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. וַחֲכָמִים אוֹמְרִים, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת. מִפְּנֵי שֶׁאָמְרוּ, אֶפְשָׁר לַתַּחְתּוֹן לָבֹא עַד שֶׁלֹּא בָא הָעֶלְיוֹן, אֲבָל אִי אֶפְשָׁר לָעֶלְיוֹן לָבֹא עַד שֶׁלֹּא בָא הַתַּחְתּוֹן:

If the lower sign appears before the upper sign, she can perform halitzah or yibbum. If the upper sign appears before the lower sign, even though this is impossible: Rabbi Meir says: she doesn't perform halitzah or yibbum. And the sages say: she can perform halitzah or yibbum. For they have said: it is possible for the lower sign to appear before the upper sign, but it is impossible for the upper sign to appear before the lower sign.

2 ב

כַּיּוֹצֵא בוֹ, כָּל כְּלִי חֶרֶס שֶׁהוּא מַכְנִיס, מוֹצִיא. וְיֵשׁ שֶׁמּוֹצִיא וְאֵינוֹ מַכְנִיס. כָּל אֵבָר שֶׁיֶּשׁ בּוֹ צִפֹּרֶן, יֶשׁ בּוֹ עֶצֶם, וְיֵשׁ שֶׁיֶּשׁ בּוֹ עֶצֶם וְאֵין בּוֹ צִפֹּרֶן:

Similarly, any [hole in] an earthen vessel that lets in a liquid will let it out, but there may be one that will let liquid out and will not let it in. Any limb that grows a nail also has a bone in it, but there may be one that has a bone in it but does not grow a nail.

3 ג

כֹּל הַמִּטַּמֵּא מִדְרָס, מִטַּמֵּא טְמֵא מֵת. וְיֵשׁ שֶׁמִּטַּמֵּא טְמֵא מֵת וְאֵינוֹ מִטַּמֵּא מִדְרָס:

Whatever is susceptible to midras uncleanness is also susceptible to corpse-uncleanness. But there are things that are susceptible to corpse uncleanness but not to midras-uncleanness.

4 ד

כֹּל הָרָאוּי לָדוּן דִּינֵי נְפָשׁוֹת, רָאוּי לָדוּן דִּינֵי מָמוֹנוֹת. וְיֵשׁ שֶׁרָאוּי לָדוּן דִּינֵי מָמוֹנוֹת וְאֵינוֹ רָאוּי לָדוּן דִּינֵי נְפָשׁוֹת. כֹּל הַכָּשֵׁר לָדוּן, כָּשֵׁר לְהָעִיד. וְיֵשׁ שֶׁכָּשֵׁר לְהָעִיד וְאֵינוֹ כָשֵׁר לָדוּן:

Anyone who is fit to try capital cases is also fit to try monetary cases. But there are those who are fit to try monetary suits and and unfit to try capital cases. Anyone who is eligible to act as judge is eligible to serve as a witness. But there may be one who is eligible to act as witness and not as judge.

5 ה

כֹּל שֶׁחַיָּב בַּמַּעַשְׂרוֹת, מִטַּמֵּא טֻמְאַת אֳכָלִים. וְיֵשׁ שֶׁמִּטַּמֵּא טֻמְאַת אֳכָלִין וְאֵינוֹ חַיָּב בַּמַּעַשְׂרוֹת:

Whatsoever is subject to tithes is susceptible to food-uncleanness. But there are foods that are to food-uncleanness and not subject to tithes.

6 ו

כֹּל שֶׁחַיָּב בַּפֵּאָה, חַיָּב בַּמַּעַשְׂרוֹת. וְיֵשׁ שֶׁחַיָּב בַּמַּעַשְׂרוֹת וְאֵינוֹ חַיָּב בַּפֵּאָה:

Whatever is subject to peah is also subject to tithes. But there is [produce] which is subject to tithes and is not subject to peah.

7 ז

כֹּל שֶׁחַיָּב בְּרֵאשִׁית הַגֵּז, חַיָּב בַּמַּתָּנוֹת. וְיֵשׁ שֶׁחַיָּב בַּמַּתָּנוֹת וְאֵינוֹ חַיָּב בְּרֵאשִׁית הַגֵּז:

Whatever [beast] is subject to the laws of the first of the fleece is also subject to that of the priestly gifts. But there may be [a beast] that is subject to the law of the priestly gifts and not to that of the first of the fleece.

8 ח

כֹּל שֶׁיֶּשׁ לוֹ בִעוּר, יֶשׁ לוֹ שְׁבִיעִית. וְיֵשׁ שֶׁיֶּשׁ לוֹ שְׁבִיעִית וְאֵין לוֹ בִעוּר:

Whatever is subject to the law of removal is also subject to the sabbatical year. But there is [a kind or produce] that is subject to the sabbatical year and is not subject to the law of removal.

9 ט

כֹּל שֶׁיֶּשׁ לוֹ קַשְׂקֶשֶׂת, יֶשׁ לוֹ סְנַפִּיר. וְיֵשׁ שֶׁיֶּשׁ לוֹ סְנַפִּיר וְאֵין לוֹ קַשְׂקֵשֶׂת. כֹּל שֶׁיֶּשׁ לוֹ קַרְנַיִם, יֶשׁ לוֹ טְלָפַיִם. וְיֵשׁ שֶׁיֶּשׁ לוֹ טְלָפַיִם וְאֵין לוֹ קַרְנָיִם:

Whatever has scales has fins, But there are fish that have fins and no scales. Whatever has horns has [split] hooves; But there are animals that have [split] hooves and no horns.

10 י

כֹּל הַטָּעוּן בְּרָכָה לְאַחֲרָיו, טָעוּן בְּרָכָה לְפָנָיו. וְיֵשׁ טָעוּן בְּרָכָה לְפָנָיו וְאֵין טָעוּן בְּרָכָה לְאַחֲרָיו:

Whatever requires a blessing after it requires one before it; But there are things that require a blessing before them and not after them.

11 יא

תִּינוֹקֶת שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת, וְחַיֶּבֶת בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. וְכֵן תִּינוֹק שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת, חַיָּב בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. וְרָאוּי לִהְיוֹת בֵּן סוֹרֵר וּמוֹרֶה, מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת עַד שֶׁיַּקִּיף זָקָן, הַתַּחְתּוֹן וְלֹא הָעֶלְיוֹן, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בְּלָשׁוֹן נְקִיָּה. תִּינוֹקֶת שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת, אֵינָהּ יְכוֹלָה לְמָאֵן. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּרְבֶּה הַשָּׁחֹר:

If a girl has grown two pubic hairs she may perform either halitzah or contract levirate marriage, and she is obligated in all the commandments in the Torah. So too if a boy has grown two pubic hairs, he is obligated in all of the commandments in the Torah. He is fit to become a wayward and rebellious son from the time he has grown two hairs until the time when his beard forms a circle. This refers to the lower, and not to the upper one, but the sages spoke using a euphemism. A girl who has grown two hairs may no longer refuse the marriage. Rabbi Judah says: [she may refuse] until the black [hairs] predominate.

12 יב

שְׁתֵּי שְׂעָרוֹת הָאֲמוּרוֹת בַּפָּרָה וּבַנְּגָעִים, וְהָאֲמוּרוֹת בְּכָל מָקוֹם, כְּדֵי לָכֹף רֹאשָׁן לְעִקָּרָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי אֶלְעָזָר אוֹמֵר, כְּדֵי לִקְרֹץ בַּצִּפֹּרֶן. רַבִּי עֲקִיבָא אוֹמֵר, כְּדֵי שֶׁיְּהוּ נִטָּלוֹת בְּזוּג:

The two hairs spoken of in regard to the red heifer and in regard to leprosy as well as those spoken of anywhere else must be long enough for their tips to be bent to their roots, the words of Rabbi Ishmael. Rabbi Eliezer says: long enough to be grasped by a finger-nail. Rabbi Akiva says: long enough to be taken off with scissors.

13 יג

הָרוֹאָה כֶתֶם, הֲרֵי זוֹ מְקֻלְקֶלֶת, וְחוֹשֶׁשֶׁת מִשּׁוּם זוֹב, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין בַּכְּתָמִים מִשּׁוּם זוֹב:

A woman who found a blood-stain is in a spoiled condition and must take into consideration the possibility that it was due to zivah, the words of Rabbi Meir. But the sages say: in the case of blood-stains there is no [need to consider the possibility of their being] due to zivah.

14 יד

הָרוֹאָה יוֹם אַחַד עָשָׂר בֵּין הַשְּׁמָשׁוֹת, תְּחִלַּת נִדָּה וְסוֹף נִדָּה, תְּחִלַּת זִיבָה וְסוֹף זִיבָה, יוֹם אַרְבָּעִים לַזָּכָר וְיוֹם שְׁמוֹנִים לַנְּקֵבָה, בֵּין הַשְּׁמָשׁוֹת לְכֻלָּן, הֲרֵי אֵלּוּ טוֹעוֹת. אָמַר רַבִּי יְהוֹשֻׁעַ, עַד שֶׁאַתֶּם מְתַקְּנִים אֶת הַשּׁוֹטוֹת, תַּקְּנוּ אֶת הַפִּקְחוֹת:

If a woman observed [a discharge of blood] on the eleventh day at twilight, at the beginning of a menstruation period and at the end of a menstruation period, at the beginning of a zivah period and at the end of a zivah period; On the fortieth day after the birth of a male or on the eightieth day after the birth of a female, At twilight in all these cases, behold these women have made a mistake [in their reckoning]. Rabbi Joshua said: before you fix the situation for the women who lack intelligence, come and fix the situation for the wise ones.