Updated auto export 2017-11-09

cltk-flat/Chasidut/Avodat Yisrael/English/Sefaria Community Translation.json

@@ -0,0 +1,7 @@
+{
+    "work": "Avodat Yisrael", 
+    "text": {
+        "10_Pirkei Avot, 1_Chapter 2, 8_Mishnah, 1_Paragraph": "Rabbi Eliezer said a 'good eye': According to the simple understanding, this means that his eyes will look with gladness on what his friend possesses and will not be mean.  This (meanness) comes from a certain level of denial (of G-d) because if a man considers that everything comes from G-d, he will not be jealous of anything that belongs to his friend.  If G-d gave his friend something, it is definitely proper that he should have it.  If on the other hand he doesn't think that, and that really he should have what his friend possesses he denies the lot that G-d has given him.  this is the meaning of a 'good eye'."
+    }, 
+    "meta": "Paragraph"
+}

cltk-flat/Chasidut/Avodat Yisrael/English/merged.json

@@ -0,0 +1,7 @@
+{
+    "work": "Avodat Yisrael", 
+    "text": {
+        "10_Pirkei Avot, 1_Chapter 2, 8_Mishnah, 1_Paragraph": "Rabbi Eliezer said a 'good eye': According to the simple understanding, this means that his eyes will look with gladness on what his friend possesses and will not be mean.  This (meanness) comes from a certain level of denial (of G-d) because if a man considers that everything comes from G-d, he will not be jealous of anything that belongs to his friend.  If G-d gave his friend something, it is definitely proper that he should have it.  If on the other hand he doesn't think that, and that really he should have what his friend possesses he denies the lot that G-d has given him.  this is the meaning of a 'good eye'."
+    }, 
+    "meta": "Paragraph"
+}

cltk-flat/Chasidut/R' Tzadok HaKohen/Tzidkat HaTzadick/English/Sefaria Community Translation.json

@@ -3,6 +3,7 @@
     "text": {
         "0_Chapter, 2_Verse": "The beginning of a person's entrance into the service of God must be rushed. As we find regarding the eating of the first Passover [sacrifice] in Egypt; it was eaten in a rush, but the Passover of subsequent generations was not [eaten in a rush]. For when one begins to cut oneself off from all desires of this world to which one is connected one must be aware of the moment wherein the desire to serve God awakens. One must rush to that moment and hurry to escape, maybe it is then possible. And then, later, one can go along moderately and slowly, like the laws of the Passover of subsequent years:", 
         "0_Chapter, 1_Verse": "I have called this collection Tzidkat HaTzadiq [the righteousness of the righteous, (Ezekiel 18:20)] in the year TzDKU\"T AH\"B", 
+        "2_Chapter, 0_Verse": "[C] The main [purpose] of the recitation of the Shema is accepting the yoke of the Kingdom of Heaven and the yoke of Torah and the Commandments, as is taught (Berakhot 13a), and it must be done in the day and in the night - not in the morning and in the evening, but \"When you lie down and when you arise,\" ibid., [Deut.?] 11:1 . It [the Torah] gives this time for this because the morning and the evening are changes in the world and not in the person, and it would have been enough to accept [the yokes] once for both of them, except for the changes in the person, who during the day arises and deals with his work, and must accept the yoke of the Kingdom of Heaven - that all his deeds be for the sake of Heaven, as written (Eruvin 65a), we are day laborers who are like laborers who labor that all their deeds are for their master, and even shorten Grace After Meals [to return to] his labor. And at night, the time for lying down and resting, there is also a need for accepting the yoke of the Kingdom of Heaven, because also in lying down on his bed he must know before Whom he lies down, as is written in the note [by Rabbi Moshe Isreles] at the beginning of Orach Hayyim [in the Shulhan Arukh]. And this is a greater labor. And as I heard on this [matter] according to \"And Jacob dreamed,\" that from dreams a person's stature is made clear, although even if he does nothing, his ideas are only \"And here the Lord was standing upon him.\" And on this matter there are few righteous people who merited such splendor. And for this reason, they gave the additional blessing for the evening prayer, which is Hashkivenu le-Shalom.", 
         "1_Chapter, 0_Verse": "\"Blessings [light] upon the head of the righteous...\" (Proverbs 10:6) Therefore tractate Berachot is the beginning of the six orders of the Mishnah. For the essence of it all is to \"know the God of your Father\" and then afterward \"serve Him.\" (I Chronicles 28:9) For one must know whom they are serving. And this is the reason for the blessing before each action; to unify all of one's actions to God, as it says, \"in all your ways acknowledge Him\" (Proverbs 3:6) as the Rambam wrote. (Mishneh Torah, Human Dispositions Chapter 3:3) This is accomplished by means of the blessing, as they [the rabbis of the Talmud] say, ", 
         "0_Chapter, 0_Verse": "With God's Help"
     }, 

cltk-flat/Chasidut/R' Tzadok HaKohen/Tzidkat HaTzadick/English/merged.json

@@ -5,6 +5,7 @@
         "0_Chapter, 1_Verse": "I have called this collection Tzidkat HaTzadiq [the righteousness of the righteous, (Ezekiel 18:20)] in the year TzDKU\"T AH\"B", 
         "1_Chapter, 0_Verse": "\"Blessings [light] upon the head of the righteous...\" (Proverbs 10:6) Therefore tractate Berachot is the beginning of the six orders of the Mishnah. For the essence of it all is to \"know the God of your Father\" and then afterward \"serve Him.\" (I Chronicles 28:9) For one must know whom they are serving. And this is the reason for the blessing before each action; to unify all of one's actions to God, as it says, \"in all your ways acknowledge Him\" (Proverbs 3:6) as the Rambam wrote. (Mishneh Torah, Human Dispositions Chapter 3:3) This is accomplished by means of the blessing, as they [the rabbis of the Talmud] say, ", 
         "10_Chapter, 0_Verse": "We learn from the creation of the world, that in all matters, the night comes before the day, as the Talmud teaches. (Berachot 2a) For in all matters, absence precedes existence. “When I dwell in darkness”, I know that afterward “Hashem will be my light.” (Michah 7:8) Indeed, a person’s entire life is comprised of times in darkness and light, day and night, and that cycle repeats itself as a circuit, with the darkness always coming first, as the peel precedes the fruit. This is always true except in the case of kodashim [referring here to both the laws of the Beit haMikdash and to the highest state of holiness in life] wherein the night follows the day. Once one has already arrived at holiness, the day is first, like one who is already inside the fruit; from his perspective, the fruit comes before the peel.", 
+        "2_Chapter, 0_Verse": "[C] The main [purpose] of the recitation of the Shema is accepting the yoke of the Kingdom of Heaven and the yoke of Torah and the Commandments, as is taught (Berakhot 13a), and it must be done in the day and in the night - not in the morning and in the evening, but \"When you lie down and when you arise,\" ibid., [Deut.?] 11:1 . It [the Torah] gives this time for this because the morning and the evening are changes in the world and not in the person, and it would have been enough to accept [the yokes] once for both of them, except for the changes in the person, who during the day arises and deals with his work, and must accept the yoke of the Kingdom of Heaven - that all his deeds be for the sake of Heaven, as written (Eruvin 65a), we are day laborers who are like laborers who labor that all their deeds are for their master, and even shorten Grace After Meals [to return to] his labor. And at night, the time for lying down and resting, there is also a need for accepting the yoke of the Kingdom of Heaven, because also in lying down on his bed he must know before Whom he lies down, as is written in the note [by Rabbi Moshe Isreles] at the beginning of Orach Hayyim [in the Shulhan Arukh]. And this is a greater labor. And as I heard on this [matter] according to \"And Jacob dreamed,\" that from dreams a person's stature is made clear, although even if he does nothing, his ideas are only \"And here the Lord was standing upon him.\" And on this matter there are few righteous people who merited such splendor. And for this reason, they gave the additional blessing for the evening prayer, which is Hashkivenu le-Shalom.", 
         "11_Chapter, 0_Verse": "Regarding repentance, there are two approaches: [preparing for] the future, and fixing the past. This is why we require two approaches: ‎1. Living a life of purity in the future (regarding one’s knowledge, where Torah is the cure, and it ‎saves from transgression for the future. This is similar to light which can return a person to the ‎good, as stated in a midrash. (Eichah, Introduction 2) This is as our sages taught regarding ‎repentance, “One who learned a single page, now must learn two pages.” (Vayikra Rabbah 25:1)) 2. Atonement fixing the past and correcting the sin. This is accomplished through an offering, and ‎modeled on it via prayer or fasting and charity. We know that (Yevamot 74b) [lack of] atonement ‎does not prevent return, for one who repents, even just via thought in his heart, is fully righteous. ‎This stage is like terumah [referring here to both the pure tithe given to kohanim, and to an ‎intermediate state of holiness in life], elevated from the completely mundane to become ‎righteous on some level. But to be kodashim, one who wishes to be sanctified and become holy ‎must also heal that which came before.  The time of day to accept the yoke of Heaven is linked ‎with terumah [in the Talmud’s statement that we recite Shema in the evening at the time when ‎the kohanim begin to eat their terumah], because lack of atonement for the past does not ‎prevent acceptance of the yoke of Heaven. Reciting Shema is Torah, as Rashi explains, and “to the ‎wicked one, G-d says, why do you speak My laws?” (Psalms 50:16) [Therefore, one must achieve ‎the level of terumah in order to recite Shema.] But immediately after one is purified for future ‎action, he is fully righteous, and he can accept the yoke of Heaven.‎ ", 
         "0_Chapter, 0_Verse": "With God's Help"
     },