<m.Kerithoth 2.1>

There are four persons who require a ceremony of atonement, and four who bring a sacrifice for wilful as well as for inadvertent transgression. The following are those who require a ceremony of atonement: the Zab, the zabah, the woman after confinement and the leper. R. Eliezer b. Jacob [T2 or T4] said, also a proselyte is regarded as a person who still requires a ceremony of atonement until the blood has been sprinkled for him; the same applies to the Nazirite with reference to wine, haircutting and uncleanness.

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<m.Keritot 2.1>

{}m krtvt 2.1{
} arbyh mHvsrj kprh, varbyh mbjajN yl hzdvN kwggh. alv hN mHvsrj kjpvrjM-- hzb, vhzbh, vhjvldt, vhmcvry. rbj aljyzr bN jyqvb avmr, gr-- mHvsr kjpvrjM, yd wjzrq yljv hdM; vnzjr-- ljjnv, ltglHtv, vlfvmatv.

<t.KErubin 2.1>

t.Ker.2.1
A. [If] one witness says, ``He ate forbidden fat,`` and one witness says, ``he ate permitted fat,``
B. [or if] one witness says, ``He ate forbidden fat,`` and a woman says, ``He ate permitted fat,``
C. [or if] one woman says, ``He ate forbidden fat,`` and one woman says, ``He ate permitted fat,``
D. he brings a suspensive guilt-offering.
E. [If] one witness says to him, ``You ate forbidden fat,`` and he says, ``I ate permitted fat,`` he is exempt.
F. ``[If] two say to him, `You ate forbidden fat,` and he says, `I ate permitted fat,` they are believed,`` the words of R. Meir [T4].
G. Said to him R. Judah [T4; PA4 or PA5 in Y], ``How can you say to him, `Arise and confess,` while he is saying, `With all my bones I did not sin`? What if he wants to say, `I did it deliberately,`-is he not believed?``
H. Said R. Simeon [T4], ``Under what circumstances? If it is when he confessed to that effect at the outset. But if one said to him, `You ate forbidden fat,` and he says, `I ate permitted fat,` [but] when they were about to bring contrary evidence against him, he reverted to claim, `I did it deliberately,` he is not believed`` [M.Ker.3.1].


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<t.KErubin 2.10>

t.Ker.2.10
A. [If] one forgot the Torah and committed many transgressions, he is liable to bring a sin-offering for each and every one of them.
B. How so?
C. [If] he knew that there is such a thing as forbidden fat but said, ``This is not the sort of forbidden fat for which we have been declared liable``-
D. [if] he knew that there is such a thing as [the prohibition of] blood but said, ``This is not the sort of blood for which we have been declared liable``-
E. he is liable for each and every violation of the law.


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<t.KErubin 2.11>

t.Ker.2.11
A. He who eats an olive`s bulk of forbidden fat, an olive`s bulk of refuse, an olive`s bulk of remnant, and an olive`s bulk of that which is unclean in one spell of inadvertence
B. brings [one] sin-offering [M.Ker.4.2E].
C. [If] it is a matter of doubt whether or not he has eaten, he brings a suspensive guilt-offering.


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<t.KErubin 2.12>

t.Ker.2.12
A. He who has sexual relations with his sister, and with the sister of his father, and with the sister of his mother, and with the sister of his wife and with the sister of his father`s brother, and with a menstruating woman brings a sin-offering.
B. [If] it is a matter of doubt whether or not he had sexual relations therewith, he brings a suspensive guilt-offering.


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<t.KErubin 2.13>

t.Ker.2.13
A. His wife and his sister-
B. he had sexual relations with one of them and is not certain with which of them he had sexual relations [M.Ker.4.1E-F]-
C. his two wives, one of them menstruating and one of them not menstruating-
D. he had sexual relations with one of them and is not certain with which one of them he had sexual relations [M.Ker.4.2I-J]-
E. forbidden fat and remnant are before him-
F. he ate one of them and is not certain which one of them he ate-
G. the Sabbath and the Day of Atonement-
H. he did an act of labor on one of them and is not certain on which of them he did the act of labor-
I. R. Eliezer [T2 or T5] declares him liable to a sin-offering.
J. And R. Joshua [T2] declares him exempt [M.Ker.4.2G-N].
K. R. Eliezer [T2 or T5] says, ``His sin which he sinned-a sin-whatever it may be.``
L. Said to him R. Joshua [T2], ``If the sin which he has committed is made known to him, he shall bring as his offering . . . (Lev.4.23)-[only] when his sin is clearly known to him [is he liable].``


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<t.KErubin 2.14>

t.Ker.2.14
A. Said R. Yose [T4], ``Even though R. Joshua [T2] did declare the man exempt from the requirement to bring a sin-offering, he declared him liable to a suspensive guilt-offering.``
B. R. Judah [T4; PA4 or PA5 in Y] says, ``R. Eliezer [T2 or T5] declares him liable to a sin-offering, and R. Joshua [T2] declares him exempt.``
C. R. Simeon [T4] says, ``R. Eliezer [T2 or T5] declares him liable to a sin-offering, and R. Joshua [T2] declares him liable to a suspensive guilt-offering.``
D. R. Judah [T4; PA4 or PA5 in Y] said to him, ``And not in this case did R. Joshua [T2] declare him liable to a suspensive guilt-offering.
E. ``But in a case in which it is a matter of doubt whether or not he has sinned.
F. ``But in this case, in which he most assuredly has committed a sin, how can he bring a suspensive guilt-offering?``
G. Said to him R. Simeon [T4], ``It is wholly for such a case that Scripture states, If any one sins, doing any of the things which the Lord has commanded not to be done, though he does not know it, yet he is guilty and shall bear his iniquity. He shall bring to the priest a ram without blemish out of the flock (Lev.5.17-18).``
H. Said R. Judah [T4; PA4 or PA5 in Y], ``R. Eliezer [T2 or T5] and R. Joshua [T2] did not dispute concerning who intends to do one act of labor and does another along the same lines.



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<t.KErubin 2.15>

t.Ker.2.15
A. ``How so?
B. ``His wife and his sister-
C. ``He intended to have sexual relations with this one but had sexual relations with that one-
D. ``His two wives, one menstruating, one not menstruating-
E. ``he intended to have sexual relations with this one but had sexual relations with that one-
F. ``figs and grapes are before him-
G. ``he intended to gather figs and gathered grapes, to gather grapes and gathered figs-
H. ``black and he gathered white, white and he gathered black-
I. ``R. Eliezer [T2 or T5] declares him liable to a sin-offering.
J. ``And R. Joshua [T2] exempts him`` [M.Ker.4.3F-I].
K. Said R. Judah [T4; PA4 or PA5 in Y], ``R. Joshua [T2] did declare him exempt even from a suspensive guilt-offering.``
L. R. Simeon [T4] Shezuri and R. Simeon [T4] say, ``They did not differ concerning a matter which is subject to two distinct prohibitions [vs. M.Ker.4.3A], for R. Eliezer [T2 or T5] declares him liable for a sin-offering and R. Joshua [T2] declares him exempt.



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<t.KErubin 2.16>

t.Ker.2.16
A. ``The Day of Atonement which coincided with the eve of the Sabbath,
B. ``he did an act of labor at twilight-
C. ``R. Eliezer [T2 or T5] declares liable to a sin-offering.
D. ``And R. Joshua [T2] declares him exempt`` [M.Ker.4.3K-L],
E. Said R. Yose [T4], ``I do not accept the opinion of R. Eliezer [T2 or T5] in this case.
F. ``For I say, [If] he wrote two letters [of the alphabet], one on the Sabbath and one on the Day of Atonement, he is exempt. For the two days do not join together for the completion of a single act of labor.``
G. They said to him, ``He who smites with a hammer [thereby finishing an act of construction] will prove the matter.``
H. He said to them, ``The raising up of the hammer was on the Sabbath, and the bringing down of the hammer was on the Day of Atonement`` [see TR II, pp. 295-296].
I. [If] he did an act of labor at the twilight of the Day of Atonement, whether it was before it or after it, he is exempt from a suspensive offering.
J. For the entire day effects atonement.
K. [If] he did an act of labor at twilight of the Sabbath, whether befor it or after it, lo, this one is liable.



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<t.KErubin 2.17>

t.Ker.2.17
A. The Day of Atonement which coincides with the Sabbath,
B. and he did an act of labor, whether before it or afterward,
C. he is exempt from the requirement of bringing a suspensive guilt- offering.
D. For the entire day effects atonement.
E. [If] he did an act of labor in the middle of the day,
F. R. Ishmael [T3] declares him liable for two sin-offerings.
G. And R. `Aqiba declares him exempt.
H. For R. Ishmael [T3] says, ``It is a Sabbath, so imposing upon him liability for violation of the Sabbath unto itself and for violation of the Day of Atonement unto itself.``



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<t.KErubin 2.18>

t.Ker.2.18
A. He who eats an olive`s bulk of blood of a clean beast, wild animal, or fowl brings a sin-offering.
B. [If] it is a matter of doubt whether or not he ate [it], he brings a suspensive guilt-offering.
C. But he is liable only for the blood of slaughtering alone.



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<t.KErubin 2.19>

t.Ker.2.19
A. The blood [shed in the case] of stabbing, blood [shed in the case of] tearing [the windpipe or gullet], and blood let in blood-letting, by which the life-blood flows out-they are liable on its account [M.Ker.5.1C].
B. Blood which is squeezed out is subject to warning [M.Ker.5.1F 10].
C. R. Judah [T4; PA4 or PA5 in Y] says, ``One is subject to the penalty of extirpation`` [M.Ker.5.1H].
D. Blood from the spleen, blood from the heart, blood from the kidneys, blood from the limbs-lo, these are subject to a negative commandment.
E. Blood of those who go on two feet, blood of eggs [testicles], blood of creeping things is prohibited. But they are not liable on their account.
F. Blood of fish and blood of locusts, lo, this is permitted.



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<t.Ker.2.1>

{}t krjtvt 2.1{
} yd avmr Hlb akl vyd avmr wvmN akl yd avmr Hlb akl vawh avmrt wvmN akl awh avmrt Hlb akl vawh avmrt wvmN akl mbja awM tlvj. yd avmr lv Hlb aklt vhva avmr wvmN akltj pfvr. wnjM avmrjM lv Hlb aklt vhva avmr wvmN akltj hN namnjN dbrj r``m amr lv r` jhvdh hjaK ath avmr lzh ymvd vhtvdh vhva avmr kl ycmj la Hfatj mh aM jrch vjamr mzjd anj ajN namN a``r wmyvN ajmtj bzmN whvdv lkN mtHlh abl aM amr lv Hlb aklt vhva avmr wvmN akltj mwjgjyvhv Hzr vamr mzjd anj ajN namN.

<t.Ker.2.10>

{}t krjtvt 2.10{
} jvM hkpvrjM wHl lhjvt yrb wbt ywh mlakh bjN hwmwvt r` aljyzr mHjjb Hfat vr` jhvwy pvfr. amr rbj jvsj ajnj rvah dbrj rbj aljyzr bzv wanj avmr ktb wtj avtjvt aHt bwbt vaHt bjvh``k pfvr wajN wnj jmjM mcfrpjN lmlakh aHt amrv lv mkh bpfjw jvkjH amr lhN hgbhh hjth bwbt vhvrdh bjvh``k ywh mlakh bjN hwmwvt wl jvh``k bjN mlpnjv vbjN maHrjv pfvr mawM tlvj wkl hjvM mkpr. ywh mlakh bhwm``w wl wbt bjN mlpnjv vbjN maHrjv h``z Hjjb.

<t.Ker.2.11>

{}t krjtvt 2.11{
} jvh``k wHl lhjvt bwbt vywh mlakh bjN mlpnjv vbjN maHrjv pfvr mawM tlvj wkl hjvM mkpr ywh mlakh bHcj hjvM r` jwmyal mHjjb wtj Hfavt vrbj yqjbh pvfr. wrbj jwmyal avmr wbt hja lHjjb yl wbt bpnj ycmh vjvM hkpvrjM bpnj ycmv.

<t.Ker.2.12>

{}t krjtvt 2.12{
} havkl kzjt dM mN bhmh mN Hjh mN yvpvt fhvrjN mbja Hfat. spq akl spq la akl mbja awM tlvj vajnv Hjjb ala dM wHjfh blbd. dM nHjrh vdM hyjqvr vdM hqzh whnpw jvcat bv HjjbjN yljv dM htmcjt bazhrh r` jhvdh avmr bhkrt. dM hfHvl vdM hlb dM kljvt vdM abrjM hrj alv bla tywh. dM mhlkj wtjM dM bjcjM vdM wrcjM asvr vajN HjjbjN yljv dM dgjM vdM HgbjM hrj zh mvtr.

<t.Ker.2.13>

{}t krjtvt 2.13{
} hmHh at hHlb vgmav hqph at hdM vaklv aM jw bv kzjt Hjjb ntyrb yM aHrjM aM jw bv kzjt hrj zh Hjjb ntbwl yM aHrjM hrj zh bnvtN fyM akl kHcj zjt vwth kHcj zjt mmjN a` hrj zh Hjjb.

<t.Ker.2.14>

{}t krjtvt 2.14{
} hmbja awM tlvj yl spq myjlh kdbrj rbj yqjbh vnvdy lv wHfa wmmjN wmbja yl la hvdy mbja yl hvdy hawh whbjah Hfat hyvP yl spq ljdth vnvdy lh wla jldh h``z HvljN ttnnh lHbrth vwjldh vdaj tywnh vdaj wmmjN wmbjah yl la hvdy mbjah yl hvdy mmljqth vnvdy lh wmjch dmh kprh asvr bakjlh mwmjch dmh kprh asvr bhnah wyl hspq bah mtHlth kjprh spjqh vhlkh lh.

<b.Kerithoth ch.2.1, 8b-9a>

MISHNAH: m.Ker.2.1 There are four persons who require a ceremony of atonement, and four who bring a sacrifice for wilful as well as for inadvertent transgression. The following are those who require a ceremony of atonement: the Zab, the zabah, the woman after confinement and the leper. R. Eliezer b. Jacob [T2 or T4] said, also a proselyte is regarded as a person who still requires a ceremony of atonement until the blood has been sprinkled for him; the same applies to the Nazirite with reference to wine, haircutting and uncleanness.
GEMARA: Why are zab and zabah enumerated as two separate instances? Apparently because they differ as to their uncleanness: for the zab is not unclean through discharge by accident, and the zabah is not rendered unclean through issues but through days; for it has been taught: Out of his flesh, but not by accident. A man is also unclean through issues as well as through days, as it has been taught: The text has made the uncleanness of the male dependent upon discharge and that of the female upon days. A zabah on the other hand is unclean through issue by accident and is not unclean through issue as through days. Now are not the leprous man and the leprous woman also different with regard to their uncleanness? For the leprous man is required to rend his clothes and to let his hair grow loose, as it is written: His clothes shall be rent and the hair of his head shall go loose, and he is forbidden marital intercourse; while the leprous woman is not required to rend her clothes and to let her hair grow loose, as it has been taught: I know only the law concerning a man, whence do I know its application to a woman? When the text reads, and the leper, both are included. Wherefore then is `man` mentioned? The Writ removed him from the [application of the] earlier passage to the latter one, to teach us that only a man is required to rend his clothes and to let his hair grow loose, but not a woman. Also the woman is permitted marital intercourse, as it is written: And he shall dwell outside his tent seven days, but not [she] outside her tent. Why then have they not been enumerated as two separate instances? The zab and the zabah are essentially different with regard to the source of uncleanness; whereas the leprous man and the leprous woman are not essentially different in their source of uncleanness, for the standard size of both is a bean.
R. Eliezer b. Jacob [T2 or T4] said, also a proselyte is regarded as a person who still requires etc. And why has the first Tanna* not mentioned the proselyte? He mentions only instances where the offering is to effect the permission of eating consecrated things, while in the case of the proselyte the offering is brought in order to qualify him to enter the congregation. And why has he not mentioned the nazirite? After all, when the nazirite brings an offering it is in order that he may be permitted to drink unconsecrated wine. And R. Eliezer [T2 or T5], who has mentioned the nazirite in reference to his qualification, why has he not stated also the instance of the unclean nazirite? The latter offers his sacrifice only to qualify for naziriteship in cleanness. Our Rabbis have taught: A proselyte is prevented from partaking of consecrated things before he has offered his sacrificial birds. If he has offered one single pigeon in the morning, he is permitted to partake of consecrated things in the evening. All sacrifices of birds consist of one sin-offering and one burnt-offering; in this case both are burnt-offerings. If he has offered his obligatory sacrifice from the cattle, he has done his duty; if he has offered a burnt-offering and a peace-offering, he has done his duty; if a meal and a peace-offering he has not fulfilled his duty. The prescription of birds as sacrifices is, as it were, to be regarded only as a rule towards greater leniency. Now, why do not a meal-and a peace-offering exempt him from his duty? Apparently because it is written: As ye do, so he shall do; As ye [Israelites] offer a burnt-offering and a peace-offering, so shall also the proselyte offer a burnt-offering and a peace-offering. Similarly then it should not suffice for him to offer his obligatory sacrifice from the cattle, because it is written: `As ye do, so he shall do`? Said R. papa. Argue thus: As he is included regarding the offering of a bird, should he not the more so be included regarding the burnt-offering of the cattle? If so, a meal-offering should also exempt him! The text has excluded it by the word `so`. And whence do we know that he is included regarding the offering of a bird? For our Rabbis taught: [It is written.] `As ye do, so shall he do`: As ye offer a burnt-and a peace-offering, so shall also he offer a burnt-and a peace-offering, as it is indeed confirmed in the text, As ye are, so shall the stranger be. Whence do we know that he is included concerning the offering of a bird? It is written, An offering made by fire, of a sweet savour unto the Lord, which is the offering that is wholly unto the Lord? You must say, This is the burnt-offering of the bird. b.Ker.9a I might then include also the meal-offering; therefore it reads `so`. Another [Baraitha] teaches: [From the text,] `and will offer an offering made by fire, of a sweet savour unto the Lord`, I might derive everything that is offered up by fire, including a meal-offering; therefore it is written, `As ye do, so shall he do`: As ye offer blood sacrifices, so they too blood sacrifices. I might then conclude: As ye offer a burnt-and a peace-offering, so shall they also offer a burnt-offering and a peace-offering; it is therefore written, `As ye are, so shall the stranger be`: He is compared to you, but not wholly concerning your offerings. Rabbi [T5] says: `As ye` means as your forefathers: As your forefathers entered into the covenant only by circumcision, immersion and the sprinkling of the blood, so shall they enter the Covenant only by circumcision, immersion and the sprinkling of the blood. The offering of one pigeon does not suffice, for we do not find anywhere in the Torah [such an offering]; and the prescription of birds as sacrifices is only a rule towards greater leniency. Is this indeed so? Has it not been taught: What is the meaning of, and he shall offer it? It reads concerning turtle-doves, `he shall offer`, and I might argue therefrom that if a man vows to offer a burnt-offering of a bird he shall offer no less than two pigeons, therefore it is written, `and he shall offer it`. Even one pigeon! After all, we do not find an obligatory offering of this kind. But is there not the case of the woman after confinement who offers one young pigeon or one turtle-dove as a sin-offering? There a lamb is offered in addition. The Master* said: `As your forefathers entered into the Covenant only etc.`. It is right concerning circumcision, for it is written, For all the people that came out were circumcised, alternatively. And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live, etc.; as to the sprinkling of the blood, it is mentioned in the text, And he sent the young men of the children of Israel [who offered burnt-offerings and sacrificed peace offerings]; but whence do we know the immersion? It is written, And Moses took the blood, and sprinkled it on the people, and there can be no sprinkling without immersion. If so, we should nowadays not receive any proselytes, since there are no sacrifices to-day? Said R. Aha [PA4] son of Jacob: It is written, And if a stranger sojourn with you, or whosoever may be among you, etc. Our Rabbis taught: A proselyte in these days has to put aside a fourth [of a denar*] for his sacrifice of birds. Said R. Simeon [T4]: R. Johanan b. Zakkai [T1] held a vote on this rule and abolished it for fear of misuse. Said R. Idi b. Gershom in the name of R.Adda [BA2] son of Ahaba, The decision is according to R. Simeon [T4]. Some report the latter statement with reference to that which has been taught: A resident alien may do work for himself on the Sabbath in the same measure as an Israelite may do on the intermediate days of the festivals. R. Akiba [T3] says as an Israelite on the festival. R. Jose [T4] says: A resident alien may do work for himself on the Sabbath in the same measure as an Israelite on week-days. R. Simeon [T4] says: Both a resident alien and a male or female sojourning heathen slave may do work for themselves in the same measure as an Israelite may do on week-days.

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<b.Kerithoth ch.2.1, 8b-9a>

{}b krjtvt dP H,b{
} {
}mwnh{--} arbyh mHvsrj kprh varbyh mbjajN yl hzdvN kwvgg valv hN mHvsrj kprh hzb vhzbh vhjvldt vhmcvry rbj aljyzr bN jyqb avmr gr mHvsr kprh yd wjzrvq yljv hdM nzjr ljjnv vtglHtv vfvmatv: {
}gmra{--} maj wna zb vzbh dmnj lhvN btrjN mwvM dHlvqh fvmatv dzb la mfma bavns vzbh la mfmah brajvt kbjmjM dtnja (,vjqra fv,) mbwrv vla mHmt avnsv [[vmj fma]] [vmjfma] brajvt kbjmjM dtnja tlh hktvb at hzkr brajvt vat hnqbh bjmjM vzbh mfmah bavns vla mfmah brajvt kbjmjM mcvry vmcvryt nmj Hlvqh fvmatN dmcvry fyvN prjyh vprjmh dktjb (,vjqra jg,) bgdjv jhjv prvmjM vrawv jhjh prvy vasvr btwmjw hmfh vmcvryt ajnh fyvnh prjyh vprjmh dtnja ajN lj ala ajw awh mnjN kwhva avmr (,vjqra jg,) vhcrvy hrj kaN wnjM aM kN mh t``l ajw ntqv hktvb mynjN wl mylh lynjN wl mfh lvmr ajw pvry vpvrM vajN hawh pvryt vpvrmt vmvtrt btwmjw hmfh wnamr (,vjqra jd,) vjwb mHvC lahlv wbyt jmjM vla mHvC lahlh hlkK nmnjnhv btrjN zb vzbh yjqr fvmatN Hlvqh mcvry vmcvryt ajN yjqr fvmatN Hlvqh haj vhaj kgrjs hva: r``a bN jyqb avmr gr mHvsr kv`: vt``q maj fyma la tnj gr kj qtnj mdyM dmjwrj lmjkl bqdwjM gr kj qa mjjtj qrbN lakwvrj npwjh lmjyl bqhl vnzjr maj fyma la tnj svP svP nzjr nmj kj mjjtj qrbN lajwtrvjj lmjwtj jjN dHvljN hva vr``a dqtnj nzjr lmjwrj npwjh njtnj nmj nzjr fma kj qa mjjtj qrbN lmjHl yljh nzjrvt bfhrh hva tnv rbnN gr myvkb lakvl bqdwjM yd wjbja qjnv hbja prjdh aHt wHrjt avkl bqdwjM lyrb kl hqjnjN wbtvrh aHd Hfat vaHd yvlh kaN wtjhN yvlvt hbja Hvbtv mN hbhmh jca yvlh vwlmjM jca mnHh vwlmjM la jca la amrv qN ala lhql maj wna mnHh vwlmjM dla jca dktjb (,bmdbr fv,) kawr tywv kN jywh mh atM yvlh vwlmjM aP gr yvlh vwlmjM a``k Hvbtv aHt mN hbhmh la tjsgj yljh bgvvjh dhktjb kawr tywv kN jywh ar``p jw lvmr lyvP ajtrbj lyvlt bhmh la kl wkN aj hkj apjlv mnHh nmj mjyf qra kN vyvP hjka ajtrbj dt``r kawr tywv kN jywh mh atM yvlh vwlmjM aP hva yvlh vwlmjM wna` (,bmdbr fv,) kkM kgr mnjN lrbvt at hyvP t``l (,bmdbr fv,) awh rjH njHvH lh` ajzh dbr wkvlv lh` hvj avmr yvlt hyvP {b.Ker.9a [b.Ker.9a]} jkvl wanj mrbh apjlv mnHh t``l kN tnja ajdK (,bmdbr fv,) jywh awh rjH njHvH lh` wvmy anj kl wyvlh lawjM apjlv mnHh t``l (,bmdbr fv,) kawr tywv kN jywh mh atM mjnj dmjM aP hM mjnj dmjM aj mh atM yvlh vwlmjM aP hM yvlh vwlmjM t``l (,bmdbr fv,) kkM kgr jhjh lkM hqwtjv vla [[ldbr aHr]] lqrbnvtjkM rbj avmr kkM kabvtjkM mh abvtjkM la nknsv lbrjt ala bmjlh vfbjlh vhrcat dM aP hM la jknsv lbrjt ala bmjlh vfbjlh vhrcat dmjM lhbja prjdh aHt a``a wla mcjnv bkl htvrh kvlh: la amrv qN ala lhql yljv: vla vhtnja (,vjqra a,) vhqrjbv mh t``l lpj wnamr btvrjM (,vjqra a,) vhqrjb wvmy anj havmr hrj ylj yvlt hyvP la jpHvt mwnj prjdjN t``l vhqrjbv apj` prjdh aHt Hvbh mjha la awkHN vhajka jvldt dmtja bN jvnh av tvr lHfat mwvM dajka kbw bhdh amr mr mh abvtjkM la nknsv lbrjt ala kv` bwlma mjlh dktjb (,jhvwvy h,) kj mvljM hjv kl hyM hjvcajM aj nmj mhka (,jHzqal fz,) vaybvr yljK varaK mtbvsst bdmjK vavmr lK bdmjK Hjj vgv` hrcat dmjM dktjb (,wmvt kd,) vjwlH at nyrj bnj jwral ala fbjlh mnlN dktjb (,wmvt kd,) vjqH mwh Hcj hdM vjzrq yl hyM vajN hzah bla fbjlh ala myth hajdna dljka qrbN la nqbl grjM amr rb aHa br jyqb (,bmdbr fv,) vkj jgvr atkM gr awr btvkkM vgv` t``r gr bzmN hzh crjK wjprjw rvby lqjnv ar``w kbr nmnh yljv rbN jvHnN bN zkaj vbflh mpnj htqlh amr rb ajdj br grwvM amr rb ada br ahbh hlkh kr``w vajka dmtnj lh yl hda dt``r gr tvwb mvtr lywvt mlakh bwbt lycmv kjwral bHvlv wl mvyd r``y avmr kjwral bj``f r` jvsj avmr gr tvwb yvwh bwbt lycmv kjwral bHvl rw``a aHd gr tvwb vaHd [[[yvbd kvkbjM]] }{] ybd vamh htvwbjM yvwjN mlakh bwbt lycmN kjwral bHvl: