112: Mishnayot to learn in hevruta

(1) These are the things that have no measure: pe'ah [the corner of the field which, while harvesting, must be left for the poor], bikurim [first-fruits that must be brought to the Temple and given to the priest], the re'ayon [the sacrifice brought to the Temple on pilgrimage festivals], acts of kindness, and the study of the Torah.

These are things the fruits of which a person enjoys in this world, while the principal remains for them in the World to Come: Honoring one's father and mother, acts of kindness, and bringing peace between a person and their fellow. But the study of Torah is equal to them all.

(2) One should not make the pe'ah less than one-sixtieth [of the entire crop]. And although they [the Sages] say that there is no definite amount given for pe'ah, it is all based upon the size of the field and upon the number of poor [who will be collecting it] and upon the abundance of the crop.

(3) One may give pe'ah from the beginning of the field or from its middle. Rabbi Shimon says: only if one gives the full measure at the end. Rabbi Yehudah says: if one has left even one stalk [at the end], he adjoins to it [what he has left to the beginning or middle, and it becomes pe'ah], if not, he has merely made it ownerless.

(1) They [the Sages] stated a major rule they with respect to the Sabbath (Shabbat): [If] one [entirely] forgot the principle of Shabbat, and performed many melakhot [constructive activities forbidden on Shabbat and festivals] on many Shabbatot, he is only liable for one hattat [an offering brought to expiate sin]. [If] one was aware of the principle of Shabbat, but performed many melakhot on many Shabbatot he is liable for [one Chattat] for every Shabbat. [If] one knew it was Shabbat and performed many melakhot on many Shabbatot, he is liable [to bring a separate a hattat] for every principal melakha. [If] one performed many melakhot all of which stem from the same principal melakha, he is bound to bring but one hattat.

(2) The [number of] principal melakhot is forty minus one. [The forbidden melakhot are]: Sowing, plowing, reaping, binding sheaves, threshing, winnowing, sorting, grinding, sifting, kneading, baking, shearing wool, whitening it, combing it, dyeing it, spinning, weaving, making two loops, weaving two threads, separating two threads, tying [a knot], untying [a knot], sewing two stitches, tearing for the purpose of sewing two stitches, hunting a deer, slaughtering it, skinning it, salting it, curing its hide, scraping it, cutting it, writing two letters, erasing for the purpose of writing two letters, building, demolishing, extinguishing a flame, lighting a flame, striking with a hammer, carrying from one domain to another. These are the principal melakhot - [they number] forty minus one.

(1) A sukkah [booth/hut in which one dwells for the seven-day festival of Sukkot] taller than twenty cubits is invalid. Rabbi Yehudah validates it. And one which is not ten hand-breadths tall, or does not contain three walls, or whose whose [area of] sun is greater than its shade is invalid. Regarding an old sukkah, the House of Shammai invalidate it, and the House Hillel validate it. What is an old sukkah? Any [sukkah] which one made it thirty days before the festival. But if one made it for the sake of the festival, even [if he made it] from the beginning of the year, it is valid.

(1) Two are holding a garment. One says, "I found it," and the other says, "I found it." [If] one says, "all of it is mine" and the other says, "all of it is mine." This one shall swear that he owns no less than half of it, and this one shall swear that he owns no less than half of it, and they shall divide it [between them.] [If] one says, "all of it is mine" and the other says "half of it is mine." The one who says "all of it is mine" shall swear that he owns no less than three quarters of it; and the one who says "half of it is mine" shall swear that he owns no less than one quarter of it. He [the former] takes three quarters and he [the latter] takes one quarter.

(5) How do we press [= prepare] the witnesses in a capital case? We bring them in [to the court's chambers] and press them: "Perhaps what you say [isn't eyewitness testimony] is but your own assessment, or from rumors, or your witnessing an actual witness testify, or your reporting what a trustworthy said. Or perhaps you were unaware that by the end we'd interrogate you, with examination and inquiry. Know that capital cases are not like monetary ones. In monetary cases, [a false witness] can return the money and achieve atonement. But in capital cases, the blood of [the victim [and all his future offspring hang upon you until the end of time. For thus we find in regard to Cain, who killed his brother, "The bloods of your brother scream out!" (Genesis 4:10) - the verse does not say blood of your brother, but bloods of your brother, because it was his blood and also the blood of his future offspring [screaming out]! [Another explanation of the verse: for his blood was splattered over the trees and rocks [there was more than one pool of blood]. [The judges' speech continues] "It was for this reason that man was first created as one person [Adam], to teach you that anyone who destroys a life is considered by Scripture to have destroyed an entire world; and anyone who saves a life is as if he saved an entire world." And also, to promote peace among the creations, that no man would say to his friend, "My ancestors are greater than yours." And also, so that heretics will not say, "there are many rulers up in Heaven." And also, to express the grandeur of The Holy One [blessed be He]: For a man strikes many coins from the same die, and all the coins are alike. But the King, the King of Kings, The Holy One [blessed be He] strikes every man from the die of the First Man, and yet no man is quite like his friend. Therefore, every person must say, “For my sake ‎the world was created.”‎ [The judges' speech continues:] "Maybe you [the witnesses] will now say, 'What do we need this, and all this anxiety for [let's not come forward even with true testimony]!' But Scripture has already spoken: "If he be a witness - having seen or known - if he does not express it, he shall bear his sin." (Lev. 5:1) Maybe you will now say, 'What do we need this, to be responsible for another man's death?' But Scripture has already spoken: "When the wicked are destroyed there is rejoicing." (Prov. 11:10)"

(3) Women, slaves and minors are exempt from reciting the Shema and putting on tefillin, but are obligated for prayer, mezuzah [affixing words of Torah on one's doorposts], and the blessing after meals.

(8) Women, slaves and minors are exempt from the [commandment] of the sukkah. A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed [posts] on behalf of the minor.

(7) [With regard to] all commandments of the son which are [incumbent] upon the father, men are obligated, and women are exempt. And [with regard to] all commandments of the father which are [incumbent] upon the son, both men and women are obligated. And [with regard to] every positive commandment that is time-dependent, men are obligated and women are exempt. And [with regard to] every positive commandment which is not time-dependent, both men and women are obligated. And [with regard to] every negative commandment, whether it is time-dependent or it is not time-dependent, both men and women are obligated, except for: "You shall not round off [the corners of your head]" (Leviticus 19:27), "You shall not destroy [the corners of your beard]" (ibid.), and "You shall not become ritually impure for the dead" (Leviticus 21:1).