diff --git a/api_request_handler.ts b/api_request_handler.ts index 7df0e729..9359d693 100644 --- a/api_request_handler.ts +++ b/api_request_handler.ts @@ -85,7 +85,11 @@ import {SefariaLinkSanitizer} from "./source_formatting/sefaria_link_sanitizer"; import {SefariaTopicCollector} from "./source_formatting/sefaria_topic_collector"; import {ShulchanArukhHeaderRemover} from "./source_formatting/shulchan_arukh_remove_header"; import {isPehSectionEnding, transformTanakhSpacing} from "./source_formatting/tanakh_spacing"; -import {makeSteinsaltzCommentPairings} from "./steinsaltz"; +import { + makeSteinsaltzCommentPairings, + getTextWithImages, + filterDuplicateImages, +} from "./steinsaltz"; import {formatDafInHebrew} from "./talmud"; import {hasMatchingProperty} from "./util/objects"; import {checkNotUndefined} from "./js/undefined"; @@ -1393,22 +1397,24 @@ class TalmudApiRequestHandler extends AbstractApiRequestHandler { for (const [hebrew, english] of makeSteinsaltzCommentPairings( steinsaltz.notesHeb, steinsaltz.notesEng)) { i += 1; + const titles = { + english: english ? english.titleEng : "", + // the hebrew note only supplies the "title" field, and it's not vocalized. + hebrew: english ? english.titleHeb : hebrew!.title, + }; + if (!hebrew) { + titles.english += ` (${titles.hebrew})`; + titles.hebrew = ""; + } + filterDuplicateImages(hebrew, english); segment.commentary.addComment(new Comment( "Steinsaltz In-Depth", - hebrew ? hebrew.text : "", - english ? english.text : "", + getTextWithImages(hebrew, this.logger), + getTextWithImages(english, this.logger), `Steinsaltz comment #${i} on ` + segment.ref, - english ? english.titleEng : "", - // the hebrew note only supplies the "title" field, and it's not vocalized. - english ? english.titleHeb : hebrew!.title, + titles.english, + titles.hebrew, )); - if (hebrew && hebrew.files.length > 0) { - this.logger.error(segment.ref, "heb", hebrew.files); - } - if (english && english.files.length > 0) { - this.logger.error(segment.ref, "eng", english.files); - } - // TODO: figure out how files are stored } } } diff --git a/css/main.css b/css/main.css index 15865e5b..d7b09e52 100644 --- a/css/main.css +++ b/css/main.css @@ -695,3 +695,18 @@ h2, .title, .titleHebrew { .keybindingSelectedButton { background: #0f06; } + +.steinsaltz-comments img { + width: 300px; + padding-bottom: 10px; +} + +.steinsaltz-comments .hebrew img { + float: left; + padding-right: 10px; +} + +.steinsaltz-comments .english img { + float: right; + padding-left: 10px; +} diff --git a/express.ts b/express.ts index 82861b86..e6fd1131 100644 --- a/express.ts +++ b/express.ts @@ -143,6 +143,16 @@ app.use((req, res, next) => { app.use(express.json()); app.use(express.urlencoded({ extended: true })); +app.get("/stimg/:id/:filename", async (req, res) => { + const {id, filename} = req.params; + new RealRequestMaker() + .makeSteinsaltzImageRequest(id, filename) + .then(blob => { + res.setHeader("Content-Type", blob.type); + blob.stream().pipe(res); + }); +}); + app.get("/", (req, res) => res.render("homepage.html")); app.get("/css/:ignored/:path", (req, res) => sendLazyStaticFile(res, `css/${req.params.path}`)); diff --git a/js/CommentariesBlock.tsx b/js/CommentariesBlock.tsx index c94c10fa..49302ee1 100644 --- a/js/CommentariesBlock.tsx +++ b/js/CommentariesBlock.tsx @@ -46,6 +46,24 @@ function commentaryHighlightIndicators(commentary: Commentary): React.ReactEleme return result; } +function textTypeHasImage(text: sefaria.TextType): boolean { + if (!text) return false; + if (typeof text === "string") return text.includes(" textTypeHasImage(x)); +} + +function hasImage(commentary: Commentary): boolean { + for (const comment of commentary.comments) { + if (textTypeHasImage(comment.he) || textTypeHasImage(comment.en)) { + return true; + } + if (Object.values(comment.commentary || {}).some(hasImage)) { + return true; + } + } + return false; +} + function InternalTableRow( {hebrew, extraClasses, id}: { hebrew: React.ReactElement; @@ -247,12 +265,12 @@ export function CommentariesBlock({ onKeyUp={onKeyUp}> {commentaryKind.hebrewName} ); + const highlightColors = !isShowing && commentaryHighlightIndicators(commentary); + const imageIndicator = !isShowing && hasImage(commentary) && "📸 🖼️"; return ( // Wrap in a span so that the commentary colors don't get their own flex spacing separate from // the button. - - {button} {!isShowing && commentaryHighlightIndicators(commentary)} - + {button} {highlightColors} {imageIndicator} ); }; diff --git a/request_makers.ts b/request_makers.ts index e60d4304..38b8686a 100644 --- a/request_makers.ts +++ b/request_makers.ts @@ -1,7 +1,7 @@ import {parse as urlParse} from "url"; import {fetch} from "./fetch"; import {readUtf8Async} from "./files"; -import {steinsaltzApiUrl} from "./steinsaltz"; +import {steinsaltzApiUrl, steinsaltzImageUrl} from "./steinsaltz"; import {writeJson} from "./util/json_files"; export abstract class RequestMaker { @@ -35,6 +35,10 @@ export class RealRequestMaker extends RequestMaker { .then(x => x.json()) .then(json => (json.error ? Promise.reject(json) : Promise.resolve(json))); } + + makeSteinsaltzImageRequest(id: string, filename: string): Promise { + return fetch(steinsaltzImageUrl(id, filename), STEINSALTZ_OPTIONS).then(x => x.blob()); + } } export const TEST_DATA_ROOT = `${__dirname}/test_data/api_request_handler`; diff --git a/steinsaltz.ts b/steinsaltz.ts index 0bb84646..d88e9075 100644 --- a/steinsaltz.ts +++ b/steinsaltz.ts @@ -2,6 +2,7 @@ import {zip} from "underscore"; import {books} from "./books"; import {ListMultimap} from "./multimap"; import {stripHebrewNonletters} from "./hebrew"; +import {Logger} from "./logger"; /* eslint-disable quote-props */ const STEINSALTZ_MASECHET_NUMBER = { @@ -72,10 +73,23 @@ export function steinsaltzApiUrl(masechet: string, daf: string): string { ); } +export function steinsaltzImageUrl(id: string, filename: string): string { + return `https://api.steinsaltz.dev/v1/files/image/${id}/${filename}?preview=false`; +} + +interface File { + id: number; + type: string; + filename: string; + size: number; + captionEng: string | null; + captionHeb: string | null; +} + interface Note { text: string; paired: boolean; - files: any[]; + files: File[]; } interface EnglishNote extends Note { @@ -87,6 +101,38 @@ interface HebrewNote extends Note { type: {id: number, name: string}; } +export function getTextWithImages(note: Note | undefined, logger: Logger): string { + if (!note) return ""; + + const text = []; + for (const file of note.files) { + if (file.type !== "image") { + logger.error(file); + continue; + } + const caption = file.captionHeb ?? file.captionEng; + text.push( + `${caption}
`); + } + text.push(note.text); + + return text.join(""); +} + +export function filterDuplicateImages( + hebrew: HebrewNote | undefined, english: EnglishNote | undefined): void { + if (!hebrew || !english) return; + english.files = english.files.filter(englishFile => { + for (const hebrewFile of hebrew.files) { + if (englishFile.id === hebrewFile.id + && englishFile.filename === hebrewFile.filename) { + return false; + } + } + return true; + }); +} + type HebrewEnglishPair = [HebrewNote | undefined, EnglishNote | undefined]; function splitFilter(array: T[], filter: (t: T) => boolean): [T[], T[]] { diff --git a/test_data/api_request_handler/Bava_Kamma.55a.expected-output.json b/test_data/api_request_handler/Bava_Kamma.55a.expected-output.json index 3985afa1..d7e12af4 100644 --- a/test_data/api_request_handler/Bava_Kamma.55a.expected-output.json +++ b/test_data/api_request_handler/Bava_Kamma.55a.expected-output.json @@ -194,8 +194,8 @@ "en": "The tablets are called: “A work of God” (Exodus 32:16), as they were written by God Himself. Since God knows all that will occur even though human beings have free choice, He did not use the term good with reference to the tablets, due to His foreknowledge that they would be shattered following the incident of the Golden Calf.", "he": "", "ref": "Steinsaltz comment #1 on Bava Kamma 55a:2", - "sourceHeRef": "הוֹאִיל וְסוֹפָן לְהִשְׁתַּבֵּר", - "sourceRef": "Since they were ultimately destined to be broken" + "sourceHeRef": "", + "sourceRef": "Since they were ultimately destined to be broken (הוֹאִיל וְסוֹפָן לְהִשְׁתַּבֵּר)" } ] }, @@ -945,8 +945,8 @@ "en": "These three birds are all members of the Phasianidae family, but each one belongs to a different genus of the family: The rooster is a member of the Gallus genus, the peacock of the Pavo genus, and the pheasant of the Phasianus genus. Despite the differences between them, their overall form and behavior shows that they are closely related, and they even mate with one another when placed together in captivity.", "he": "", "ref": "Steinsaltz comment #4 on Bava Kamma 55a:8", - "sourceHeRef": "תַּרְנְגוֹל טַוָּוס וּפַסְיוֹנֵי", - "sourceRef": "A cock, a peacock, and a pheasant" + "sourceHeRef": "", + "sourceRef": "A cock, a peacock, and a pheasant (תַּרְנְגוֹל טַוָּוס וּפַסְיוֹנֵי)" } ] }, @@ -1200,8 +1200,8 @@ "en": "Today, these two types of birds are treated as one species. The wild goose is classified as the Anser anser, also known as the greylag goose, and the domestic goose is classified as the Anser anser domestica. Although the differences between them are not always apparent, they do differ in several ways, such as in their appearance, voice, and behavior. In terms of their appearance, they differ in color, as the wild goose is usually gray and the domestic goose white, and the neck of the domestic goose is shorter than that of the wild goose. Another difference is that the male organ of the wild goose is more recognizable than that of the domestic goose. As for laying eggs, the wild goose lays fewer eggs than the domestic goose, which can lay more than ten eggs at a time.", "he": "", "ref": "Steinsaltz comment #4 on Bava Kamma 55a:10", - "sourceHeRef": "אַוָּוז הַבַּיִת וְאַוַּוז הַבָּר", - "sourceRef": "The domestic goose and the wild goose" + "sourceHeRef": "", + "sourceRef": "The domestic goose and the wild goose (אַוָּוז הַבַּיִת וְאַוַּוז הַבָּר)" } ] }, @@ -1504,8 +1504,8 @@ "en": "There is a tannaitic dispute as to whether the prohibition of diverse kinds applies to the descendants of Noah. The dispute hinges on the question whether the term: According to its species, as mentioned in Genesis (1:21), is equivalent to a mitzva that each species must remain separate and not mix together, or just a statement by God that they should issue forth in that manner. The halakhic conclusion is that the verse is not stating a mitzva. According to Tosafot, even if that verse is not expounded as a mitzva, it can still serve as the source to teach details of the prohibition of diverse kinds, in which the Jewish people are commanded. The Ra’avad suggests that the phrase: According to its species, indicates only that a positive commandment exists, and the verbal analogy demonstrates that a prohibition also exists.", "he": "", "ref": "Steinsaltz comment #4 on Bava Kamma 55a:12", - "sourceHeRef": "לְמִינֵהוּ…לְמִינֵהוּ", - "sourceRef": "According to its species…according to its species" + "sourceHeRef": "", + "sourceRef": "According to its species…according to its species (לְמִינֵהוּ…לְמִינֵהוּ)" } ] }, diff --git a/test_data/api_request_handler/Berakhot.2a.expected-output.json b/test_data/api_request_handler/Berakhot.2a.expected-output.json index 30f8cadc..e5f19a47 100644 --- a/test_data/api_request_handler/Berakhot.2a.expected-output.json +++ b/test_data/api_request_handler/Berakhot.2a.expected-output.json @@ -297,8 +297,8 @@ "en": "Whenever the term teruma appears without qualification, it refers to teruma gedola. The Torah commands that “the first fruit of your oil, your wine, and your grain” be given to the priest (Numbers 18:12). The Sages extended the scope of this commandment to include all produce. This mitzva applies only in Eretz Yisrael. After the first fruits have been set aside, a certain portion of the produce must be set aside for the priests. The Torah does not specify the amount of teruma that must be set aside; one may even theoretically fulfill his obligation by separating a single kernel of grain from an entire crop. The Sages established a measure: one-fortieth for a generous gift, one-fiftieth for an average gift, and one-sixtieth for a miserly gift. One may not set aside the other tithes (ma’asrot) until he has set aside teruma. Teruma is considered sacred and may be eaten only by a priest and his household while they are in a state of ritual purity (Leviticus 22:9–15). To emphasize that state of ritual purity, the Sages obligated the priests to wash their hands before partaking of it. This is the source for the practice of washing one’s hands prior to a meal. A ritually impure priest or a non-priest who eats teruma is subject to the penalty of death at the hand of Heaven. If teruma contracts ritual impurity, it may no longer be eaten and must be destroyed. Nevertheless, it remains the property of the priest and he may benefit from its destruction. Nowadays, teruma is not given to the priests because they have no definite proof of their priestly lineage. Nevertheless, the obligation to separate teruma still remains, although only a small portion of the produce is separated.", "he": "", "ref": "Steinsaltz comment #4 on Berakhot 2a:1", - "sourceHeRef": "תְּרוּמָה", - "sourceRef": "Teruma" + "sourceHeRef": "", + "sourceRef": "Teruma (תְּרוּמָה)" } ] }, @@ -909,8 +909,8 @@ "en": "The first light of the sun before sunrise. With regard to many halakhot, such as the eating of sacrifices at night, the recitation of Shema at night, and the permissibility of eating before a fast, dawn is considered the time when night ends. The definition of the precise time of dawn is uncertain. Nowadays, it is generally accepted that, in Eretz Yisrael, dawn is between approximately one-and-a-quarter and one-and-a-half hours before sunrise.", "he": "", "ref": "Steinsaltz comment #2 on Berakhot 2a:3", - "sourceHeRef": "עַמּוּד הַשַּׁחַר", - "sourceRef": "Dawn" + "sourceHeRef": "", + "sourceRef": "Dawn (עַמּוּד הַשַּׁחַר)" } ] }, @@ -2025,8 +2025,8 @@ "en": "When reciting Shema, one recites blessings beforehand and thereafter. During the day one recites two blessings beforehand: Who forms light and A great love/An everlasting love, and one thereafter: Who redeemed Israel; and at night one recites two blessings beforehand: Who brings on evenings and An everlasting love, and two thereafter: Who redeemed Israel and Help us lie down. One who recites Shema without reciting its blessings fulfills his obligation, but is required to recite the blessings without again reciting Shema. The Shulĥan Arukh writes in that case: It seems to me that it is preferable to recite Shema with its blessings (Rambam Sefer Ahava, Hilkhot Keriat Shema 1:5–6; Shulĥan Arukh, Oraĥ Ĥayyim 60:1–2, 236:1).", "he": "", "ref": "Steinsaltz comment #2 on Berakhot 2a:10", - "sourceHeRef": "בַּשַּׁחַר מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ…בָּעֶרֶב…", - "sourceRef": "In the morning one recites two blessings before Shema…and in the evening…" + "sourceHeRef": "", + "sourceRef": "In the morning one recites two blessings before Shema…and in the evening… (בַּשַּׁחַר מְבָרֵךְ שְׁתַּיִם לְפָנֶיהָ…בָּעֶרֶב…)" } ] }, @@ -2475,8 +2475,8 @@ "en": "The preceding verses mention (among those prohibited to eat teruma) a zav and leper, who are required to bring a sacrifice in order to complete their purification process. These verses also offer an explanation for the leniency that allows a priest to eat teruma even though he is not completely purified: “For it is his bread.” Since the teruma is the sustenance upon which his life depends, the Torah was not strict with him (Seforno).", "he": "", "ref": "Steinsaltz comment #4 on Berakhot 2a:13", - "sourceHeRef": "וְאֵין כַּפָּרָתוֹ מְעַכַּבְתּוֹ מִלֶּאֱכוֹל בִּתְרוּמָה", - "sourceRef": "Failure to bring an atonement offering does not prevent him from eating teruma " + "sourceHeRef": "", + "sourceRef": "Failure to bring an atonement offering does not prevent him from eating teruma (וְאֵין כַּפָּרָתוֹ מְעַכַּבְתּוֹ מִלֶּאֱכוֹל בִּתְרוּמָה)" } ] }, diff --git a/test_data/api_request_handler/Berakhot.34b.expected-output.json b/test_data/api_request_handler/Berakhot.34b.expected-output.json index 105c4161..8fff72d7 100644 --- a/test_data/api_request_handler/Berakhot.34b.expected-output.json +++ b/test_data/api_request_handler/Berakhot.34b.expected-output.json @@ -411,8 +411,8 @@ "en": "Whenever keria is mentioned it refers to kneeling upon one’s knees; kidda refers to bowing one’s head; hishtaĥva’a refers to spreading out one’s hands and legs (Rambam Sefer Ahava, Hilkhot Tefilla 5:13).", "he": "", "ref": "Steinsaltz comment #2 on Berakhot 34b:3", - "sourceHeRef": "קִידָּה…כְּרִיעָה…הִשְׁתַּחֲוָאָה", - "sourceRef": "Bowing [kidda]…kneeling [keria]…prostrating [hishtaĥava’a]" + "sourceHeRef": "", + "sourceRef": "Bowing [kidda]…kneeling [keria]…prostrating [hishtaĥava’a] (קִידָּה…כְּרִיעָה…הִשְׁתַּחֲוָאָה)" } ] }, @@ -1352,8 +1352,8 @@ "en": "A tanna who lived at the end of the Second Temple period, Rabbi Ĥanina ben Dosa was a disciple of Rabban Yoĥanan ben Zakkai. However, he is best known as the performer of miraculous acts, a righteous man whose prayers were always heard on high. The Talmud is replete with stories of miracles that took place for him and those close to him. He was indigent and earned a very meager living. He is the paradigm of a full-fledged righteous man who received no reward in this world. In tractate Avot, several of his moral/ethical teachings are cited, which underscore the primacy of the fear of Heaven and the need for mutual affection in interpersonal relationships.", "he": "", "ref": "Steinsaltz comment #1 on Berakhot 34b:12", - "sourceHeRef": "רַבִּי חֲנִינָא בֶּן דּוֹסָא", - "sourceRef": "Rabbi Ĥanina ben Dosa" + "sourceHeRef": "", + "sourceRef": "Rabbi Ĥanina ben Dosa (רַבִּי חֲנִינָא בֶּן דּוֹסָא)" } ] }, @@ -2504,8 +2504,8 @@ "en": "Although different statements appear with regard to this issue, the ruling is that Messianic times will not necessarily herald a change in the world order. Primarily, the Messianic era will feature the restoration of the kingdom of Israel in a state guided by Torah law (Rambam Sefer HaMadda, Hilkhot Teshuva 9:2, Sefer Shofetim, Hilkhot Melakhim 12:2).", "he": "", "ref": "Steinsaltz comment #1 on Berakhot 34b:20", - "sourceHeRef": "יְמוֹת הַמָּשִׁיחַ‏", - "sourceRef": "The days of the Messiah" + "sourceHeRef": "", + "sourceRef": "The days of the Messiah (יְמוֹת הַמָּשִׁיחַ‏)" } ] }, diff --git a/test_data/api_request_handler/Eruvin.11a.expected-output.json b/test_data/api_request_handler/Eruvin.11a.expected-output.json index a9ff0205..648b38d4 100644 --- a/test_data/api_request_handler/Eruvin.11a.expected-output.json +++ b/test_data/api_request_handler/Eruvin.11a.expected-output.json @@ -612,22 +612,22 @@ "en": "", "he": "", "ref": "Steinsaltz comment #1 on Eruvin 11a:11", - "sourceHeRef": "פִּיתְחֵי שִׁימָאֵי", - "sourceRef": "Broken entrances" + "sourceHeRef": "", + "sourceRef": "Broken entrances (פִּיתְחֵי שִׁימָאֵי)" }, { "en": "The Arukh explains that a construction without a roof is referring to the common practice of building a small roof over a gate for protection against heat and cold. In the case of broken entrances, this roof was not in place. Some ge’onim have a variant reading: Does not have shakfei, to mean that broken entrances are missing a lintel [mashkof] above the opening. Other commentaries understand that shakfei is referring to that part of the doorpost into which the hinge of the door is inserted.", "he": "", "ref": "Steinsaltz comment #2 on Eruvin 11a:11", - "sourceHeRef": "פִּיתְחֵי שִׁימָאֵי", - "sourceRef": "Broken entrances" + "sourceHeRef": "", + "sourceRef": "Broken entrances (פִּיתְחֵי שִׁימָאֵי)" }, { "en": "Rashi tries to find a Hebrew source and root for the term shima’ei. Tosafot cite Rabbeinu Ĥananel’s interpretation that it means the entrance to Eretz Yisrael. Rabbeinu Ĥananel’s statement is based not only on the expression the land of the sons of Shem, but also on the Arabic Arukh.", "he": "", "ref": "Steinsaltz comment #3 on Eruvin 11a:11", - "sourceHeRef": "פִּיתְחֵי שִׁימָאֵי", - "sourceRef": "Broken entrances [ pitĥei shima’ei ]" + "sourceHeRef": "", + "sourceRef": "Broken entrances [ pitĥei shima’ei ] (פִּיתְחֵי שִׁימָאֵי)" } ] }, @@ -952,8 +952,8 @@ "en": "The Torah prohibits planting or maintaining foreign crops in a vineyard. The relevant halakhot are elucidated in tractate Kilayim in the mishna and Jerusalem Talmud. Some of the fundamental halakhot of diverse kinds in a vineyard are: The prohibition only applies in a vineyard. Therefore, in the case of a lone vine or vines not planted in the form of a vineyard, one need only distance foreign crops six handbreadths from the vines. Since cultivation of a vineyard begins with plowing, which was performed with oxen, one must leave four cubits on either side of the vines as the work area of the vineyard. Similarly, one may not sow in the four cubits adjacent to the fence of the vineyard, because people would walk there. The dispute between Beit Shammai and Beit Hillel with regard to a clearing in a vineyard and the perimeter is based on a different halakha. If a person sows seeds in a vineyard, even if the seeds are distanced four cubits from the vines, the sown area is negated relative to the vines, and the sowing is prohibited. It is permitted only if the sown area is large enough to be considered a separate field. According to Beit Hillel, the minimum size of a field is four by four cubits, while Beit Shammai maintain that the minimum size is eight by eight cubits.", "he": "", "ref": "Steinsaltz comment #3 on Eruvin 11a:13", - "sourceHeRef": "כִּלְאֵי הַכֶּרֶם", - "sourceRef": "Diverse kinds in a vineyard" + "sourceHeRef": "", + "sourceRef": "Diverse kinds in a vineyard (כִּלְאֵי הַכֶּרֶם)" } ] }, @@ -1648,22 +1648,22 @@ "en": "When the horizontal cross beam does not rest on the vertical posts of a doorframe, it does not permit carrying on Shabbat.", "he": "", "ref": "Steinsaltz comment #2 on Eruvin 11a:15", - "sourceHeRef": "צוּרַת הַפֶּתַח מִן הַצַּד", - "sourceRef": "Opening in the form of a doorway from the side" + "sourceHeRef": "", + "sourceRef": "Opening in the form of a doorway from the side (צוּרַת הַפֶּתַח מִן הַצַּד)" }, { "en": "Some ge’onim, as well as Rabbeinu Ĥananel and Rif, explain this in a completely different manner: The person constructed a doorframe properly, but instead of placing it in the center of the breach, he positioned it near the wall or in a corner.", "he": "", "ref": "Steinsaltz comment #3 on Eruvin 11a:15", - "sourceHeRef": "צוּרַת הַפֶּתַח מִן הַצַּד", - "sourceRef": "The form of a doorway from the side" + "sourceHeRef": "", + "sourceRef": "The form of a doorway from the side (צוּרַת הַפֶּתַח מִן הַצַּד)" }, { "en": "The form of a doorway that is constructed so that the horizontal cross beam is on the side, rather than on top, of the two vertical posts is not considered the form of a doorway with regard to the halakhot of Shabbat. This principle is in accordance with the opinion of Rav Ĥisda (Shulĥan Arukh, Oraĥ Ĥayyim 362:11).", "he": "", "ref": "Steinsaltz comment #4 on Eruvin 11a:15", - "sourceHeRef": "צוּרַת הַפֶּתַח מִן הַצַּד", - "sourceRef": "The form of a doorway from the side" + "sourceHeRef": "", + "sourceRef": "The form of a doorway from the side (צוּרַת הַפֶּתַח מִן הַצַּד)" } ] }, diff --git a/test_data/api_request_handler/Eruvin.6b.expected-output.json b/test_data/api_request_handler/Eruvin.6b.expected-output.json index 3b462d57..05489c46 100644 --- a/test_data/api_request_handler/Eruvin.6b.expected-output.json +++ b/test_data/api_request_handler/Eruvin.6b.expected-output.json @@ -630,8 +630,8 @@ "en": "Rav Binyamin Mosafya and others explain that this term comes from the Greek ἔμβολος, embolos, meaning a portico or a stopper. It is likely, however, that its root is the Syrian abula, and it is possibly related to the Hebrew uval, meaning stream (see Daniel 8:2).", "he": "", "ref": "Steinsaltz comment #1 on Eruvin 6b:3", - "sourceHeRef": "אַבּוּלֵי", - "sourceRef": "City entrances [abbulei]" + "sourceHeRef": "", + "sourceRef": "City entrances [abbulei] (אַבּוּלֵי)" } ] }, @@ -751,8 +751,8 @@ "en": "It is permitted to carry in an alleyway that is open at two opposite sides into the public domain or into a karmelit if an entrance in the form of a doorway is constructed at one end, and a side post or a cross beam is placed at the other end. This ruling is in accordance with the view of Rav, as his opinion is accepted in matters of ritual law (Shulĥan Arukh, Oraĥ Ĥayyim 364:1).", "he": "", "ref": "Steinsaltz comment #2 on Eruvin 6b:4", - "sourceHeRef": "מְבוֹאוֹת הַמְפוּלָּשִׁין", - "sourceRef": "Alleyways that are open" + "sourceHeRef": "", + "sourceRef": "Alleyways that are open (מְבוֹאוֹת הַמְפוּלָּשִׁין)" } ] }, @@ -1398,8 +1398,8 @@ "en": "If an alleyway is open on two opposite ends, whether they both open into a public domain or whether one side opens to a public domain and the other to a karmelit, or even if both sides open to a karmelit (Rema; Beit Yosef, based on Rambam), it is permitted to carry in the alleyway if an opening in the form of a doorway is constructed at one end and a side post or a cross beam is placed at the other end (Shulĥan Arukh, Oraĥ Ĥayyim 364:1).", "he": "", "ref": "Steinsaltz comment #2 on Eruvin 6b:10", - "sourceHeRef": "מָבוֹי מְפוּלָּשׁ", - "sourceRef": "An open alleyway" + "sourceHeRef": "", + "sourceRef": "An open alleyway (מָבוֹי מְפוּלָּשׁ)" } ] } @@ -1605,8 +1605,8 @@ "en": "In tractate Rosh HaShana, Tosafot explain that this phrase refers not only to one who is uncertain about the law and is stringent due to the uncertainty, but also to one who is knowledgeable about the law yet wishes to add stringencies.", "he": "", "ref": "Steinsaltz comment #2 on Eruvin 6b:12", - "sourceHeRef": "הַכְּסִיל בַּחשֶׁךְ הוֹלֵךְ", - "sourceRef": "The fool walks in darkness" + "sourceHeRef": "", + "sourceRef": "The fool walks in darkness (הַכְּסִיל בַּחשֶׁךְ הוֹלֵךְ)" } ] }, diff --git a/test_data/api_request_handler/Gittin.85b.expected-output.json b/test_data/api_request_handler/Gittin.85b.expected-output.json index d1c15847..534bda80 100644 --- a/test_data/api_request_handler/Gittin.85b.expected-output.json +++ b/test_data/api_request_handler/Gittin.85b.expected-output.json @@ -155,22 +155,22 @@ "en": "The early commentaries discuss whether the version suggested by Rabbi Yehuda, which is written nowadays in all bills of divorce, replaces the sentence: You are hereby permitted to marry any man, as Rabbi Yehuda’s version explicitly renders the wife permitted to marry any man she wishes, or whether Rabbi Yehuda’s formulation is in addition to: You are hereby permitted to marry any man. Some commentaries hold that if Rabbi Yehuda’s version is written, the sentence: You are hereby permitted to marry any man, is not critical, and it is written nowadays only so that the bill of divorce is as explicit as possible (Rashba). Many commentaries maintain that Rabbi Yehuda is merely adding to the previously mentioned sentence, which is a critical component of the divorce in his opinion as well (Rambam; Ramah; Ramban). In fact, some even rule that if that sentence is not written, and the wife remarries based on the bill of divorce, she must leave her second husband. Some commentaries explain that Rabbi Yehuda’s version is deficient, as it mentions only that the wife may marry any man she wishes, without mentioning her right to engage in sexual intercourse without committing adultery. Therefore, only the inclusion of the sentence: You are hereby permitted to any man, renders it a full divorce, following which the woman is completely unmarried. Others reject this explanation, claiming that her right to engage in sexual intercourse without committing adultery does not need to be mentioned specifically; this becomes an issue only if the husband states explicitly that she is prohibited from engaging in sexual intercourse (Sefer HaIttur; Rid).", "he": "", "ref": "Steinsaltz comment #5 on Gittin 85b:1", - "sourceHeRef": "רַבִּי יְהוּדָה אוֹמֵר וְדֵן וכו׳", - "sourceRef": "Rabbi Yehuda says: And this, etc." + "sourceHeRef": "", + "sourceRef": "Rabbi Yehuda says: And this, etc. (רַבִּי יְהוּדָה אוֹמֵר וְדֵן וכו׳)" }, { "en": "A bill of divorce must include the formulation stated by Rabbi Yehuda, and other additions are included to complete and clarify the wording. While the statement: You are hereby permitted to marry any man, is included as well, the Rema rules that it is not critical, as its content is already included in Rabbi Yehuda’s version. Others disagree, maintaining that this statement is critical (Rambam Sefer Nashim, Hilkhot Geirushin 4:12; Shulĥan Arukh, Even HaEzer 126:1 and Beit Shmuel there).", "he": "", "ref": "Steinsaltz comment #6 on Gittin 85b:1", - "sourceHeRef": "וְדֵן דִּיהֱוֵי וכו׳", - "sourceRef": "And this that you shall have, etc." + "sourceHeRef": "", + "sourceRef": "And this that you shall have, etc. (וְדֵן דִּיהֱוֵי וכו׳)" }, { "en": "This is the form of the word in Old Aramaic, as in the earlier form of Aramaic the passive form was written with the letter heh, as is found in the Aramaic of the Bible. This letter was dropped later on due to the general fading of the guttural consonants.", "he": "", "ref": "Steinsaltz comment #7 on Gittin 85b:1", - "sourceHeRef": "לְהִתְנַסְּבָא", - "sourceRef": "To go marry [lehitnasseva]" + "sourceHeRef": "", + "sourceRef": "To go marry [lehitnasseva] (לְהִתְנַסְּבָא)" } ] }, @@ -369,15 +369,15 @@ "en": "If a man writes in a bill of divorce for his wife: You are hereby a free woman, it is not a valid bill of divorce (Rambam Sefer Nashim, Hilkhot Geirushin 1:4; Shulĥan Arukh, Even HaEzer 136:4).", "he": "", "ref": "Steinsaltz comment #3 on Gittin 85b:2", - "sourceHeRef": "אָמַר לָהּ לְאִשְׁתּוֹ הֲרֵי אַתְּ בַּת חוֹרִין", - "sourceRef": "If one stated in a bill of divorce for his wife, you are hereby a free woman" + "sourceHeRef": "", + "sourceRef": "If one stated in a bill of divorce for his wife, you are hereby a free woman (אָמַר לָהּ לְאִשְׁתּוֹ הֲרֵי אַתְּ בַּת חוֹרִין)" }, { "en": "If one writes in a bill of manu- mission for his maidservant: You are hereby permitted to marry any man, she is not emancipated, as that is not a statement of manumission (Rambam Sefer Kinyan, Hilkhot Avadim 5:3; Shulĥan Arukh, Yoreh De’a 267:43).", "he": "", "ref": "Steinsaltz comment #4 on Gittin 85b:2", - "sourceHeRef": "אָמַר לָהּ לְשִׁפְחָתוֹ הֲרֵי אַתְּ מוּתֶּרֶת לְכָל אָדָם", - "sourceRef": "If one stated in a bill of manumission for his maidservant, you are hereby permitted to marry any man" + "sourceHeRef": "", + "sourceRef": "If one stated in a bill of manumission for his maidservant, you are hereby permitted to marry any man (אָמַר לָהּ לְשִׁפְחָתוֹ הֲרֵי אַתְּ מוּתֶּרֶת לְכָל אָדָם)" } ] } @@ -465,8 +465,8 @@ "en": "If one writes in a bill of divorce: You are sent away, or: You are your own, she is divorced, in accordance with the conclusion of the Gemara (Rambam Sefer Nashim, Hilkhot Geirushin 1:4; Shulĥan Arukh, Even HaEzer 136:4).", "he": "", "ref": "Steinsaltz comment #2 on Gittin 85b:4", - "sourceHeRef": "אִשָּׁה דְּלָא קְנִי גּוּפָהּ וכו׳", - "sourceRef": "A wife whose body is not acquired, etc." + "sourceHeRef": "", + "sourceRef": "A wife whose body is not acquired, etc. (אִשָּׁה דְּלָא קְנִי גּוּפָהּ וכו׳)" } ] }, @@ -1414,8 +1414,8 @@ "en": "When writing the words teirukhin, divorce, and shevukin, leave, one should make sure to extend the vav so that it is longer than an ordinary vav. This is so that the vav does not appear like a yod, causing the word to be read as terikhin or shevikin, meaning that he is divorced by her (Rambam Sefer Nashim, Hilkhot Geirushin 1:4; Shulĥan Arukh, Even HaEzer 136:11).", "he": "", "ref": "Steinsaltz comment #5 on Gittin 85b:12", - "sourceHeRef": "וְלוֹרְכֵיהּ לְוי״ו דְּתֵירוּכִין", - "sourceRef": "And he should extend the vav of teirukhin" + "sourceHeRef": "", + "sourceRef": "And he should extend the vav of teirukhin (וְלוֹרְכֵיהּ לְוי״ו דְּתֵירוּכִין)" } ] }, @@ -1556,15 +1556,15 @@ "en": "He should not write le’itnasseva, with an alef and a yod, as that might be mistakenly read la yitnasseva, will not get married; rather, he should write lehitnasseva, with a heh and without a yod. If he wrote litnasseva, with neither an alef nor a heh, the Rema rules, based on the Rashba, that the bill of divorce is valid (Shulĥan Arukh, Even HaEzer 136:15).", "he": "", "ref": "Steinsaltz comment #5 on Gittin 85b:13", - "sourceHeRef": "וְלָא לִיכְתּוֹב לְאִיתְנַסְּבָא", - "sourceRef": "And he should not write le’itnasseva" + "sourceHeRef": "", + "sourceRef": "And he should not write le’itnasseva (וְלָא לִיכְתּוֹב לְאִיתְנַסְּבָא)" }, { "en": "Rashi explains this word according to its Aramaic meaning, with nothing, while the Rambam interprets it as ukedei, which is Hebrew for: And in order to, i.e., I will divorce you under a certain condition.", "he": "", "ref": "Steinsaltz comment #6 on Gittin 85b:13", - "sourceHeRef": "וּכְדִי", - "sourceRef": "And with nothing [ukhedi]" + "sourceHeRef": "", + "sourceRef": "And with nothing [ukhedi] (וּכְדִי)" } ] } @@ -1878,8 +1878,8 @@ "en": "Since several sources imply that the halakha is in accordance with Rabbi Yosei’s opinion, the commentaries maintain that this does not indicate that Rabbi Yosei’s opinion was rejected by Rava. Rather, he added this phrase to prevent a court that does not rule according to Rabbi Yosei from rendering this bill of divorce invalid.", "he": "", "ref": "Steinsaltz comment #2 on Gittin 85b:17", - "sourceHeRef": "לְאַפּוּקֵי מִדְּרַבִּי יוֹסֵי דְּאָמַר", - "sourceRef": "To the exclusion of the statement of Rabbi Yosei who said" + "sourceHeRef": "", + "sourceRef": "To the exclusion of the statement of Rabbi Yosei who said (לְאַפּוּקֵי מִדְּרַבִּי יוֹסֵי דְּאָמַר)" } ] }, diff --git a/test_data/api_request_handler/Kiddushin.38a.expected-output.json b/test_data/api_request_handler/Kiddushin.38a.expected-output.json index a3b7e72c..c61de784 100644 --- a/test_data/api_request_handler/Kiddushin.38a.expected-output.json +++ b/test_data/api_request_handler/Kiddushin.38a.expected-output.json @@ -20,8 +20,8 @@ "en": "The omer meal-offering, one-tenth of an ephah of barley, was sacrificed in the Temple on the sixteenth of Nisan, the second day of the festival of Passover. The omer was harvested from the newly ripe barley on the night after the first day of Passover, and was prepared as roasted flour. A handful was burned on the altar, while the rest was eaten by the priests. Once the omer had been sacrificed, it was permitted to eat grain from the new harvest.", "he": "", "ref": "Steinsaltz comment #1 on Kiddushin 38a:1", - "sourceHeRef": "אַקְרוּב עוֹמֶר", - "sourceRef": "They sacrificed the omer" + "sourceHeRef": "", + "sourceRef": "They sacrificed the omer (אַקְרוּב עוֹמֶר)" } ] }, @@ -1974,8 +1974,8 @@ "en": "The commentaries disagree about the meaning of this phrase in this context. Rashi explains that it refers to the halakha that the prohibition of the new crop lasts only until the sacrifice of the omer is brought on the sixteenth of Nisan. By contrast, the prohibitions of diverse kinds and orla are prohibitions that do not terminate. Some commentaries question this interpretation, as Rabbi Shimon ben Yoĥai indicates that orla is not a permanent prohibition either, since the status of orla applies only to fruit from the first three years a tree produces fruit. Rabbeinu Tam notes that fruit that has the status of orla remains forbidden forever and that the prohibition is never dissolved. He therefore explains that the Gemara is referring not to actual orla but to a fourth-year sapling, whose fruits are permitted once they have been redeemed. An alternative explanation is that this phrase means that one is permitted to cause this prohibition ab initio, i.e., one may plant wheat and trees in the knowledge that their produce will become forbidden as a new crop or orla (Tosafot). Yet another explanation is that the prohibitions of the new crop and orla would terminate early if the Sages adjust the calendar (Tosafot; Sefer HaYashar). Many commentaries explain that although orla is in fact a permanent prohibition, this prohibition is dissolved in the fourth year; therefore, orla is similar to the new crop in only two ways (Ramban, citing Rabbeinu Ĥananel; Rid; Tosefot Tukh).", "he": "", "ref": "Steinsaltz comment #2 on Kiddushin 38a:9", - "sourceHeRef": "יֵשׁ הֶיתֵּר לְאִיסּוּרוֹ", - "sourceRef": "There is dissolution for its prohibition" + "sourceHeRef": "", + "sourceRef": "There is dissolution for its prohibition (יֵשׁ הֶיתֵּר לְאִיסּוּרוֹ)" } ] }, diff --git a/test_data/api_request_handler/Moed_Katan.21a.expected-output.json b/test_data/api_request_handler/Moed_Katan.21a.expected-output.json index 268ca82a..f53b6205 100644 --- a/test_data/api_request_handler/Moed_Katan.21a.expected-output.json +++ b/test_data/api_request_handler/Moed_Katan.21a.expected-output.json @@ -310,8 +310,8 @@ "en": "This derivation is based not on the difference in tense but on the structure of the verses. If the word “stand” had been stressed, this would have indicated that there is a specific requirement to stand. However, in the verses of ĥalitza all the actions are written in the same form, thereby conveying some degree of continuity, and the word “stand” is not stressed (Ritva). Alternatively, some explain that the phrase: “And if he stands,” does not mean that one is actually required to stand. Instead, it means: Come forward, or: Prepare yourself to perform a certain act (Tosafot; Talmid Rabbeinu Yeĥiel of Paris).", "he": "", "ref": "Steinsaltz comment #2 on Moed Katan 21a:2", - "sourceHeRef": "לָא כְּתִיב וְיַּעֲמֹד", - "sourceRef": "It is not written: And he will stand" + "sourceHeRef": "", + "sourceRef": "It is not written: And he will stand (לָא כְּתִיב וְיַּעֲמֹד)" } ] }, @@ -445,8 +445,8 @@ "en": "Rending garments as a sign of mourning must be done while standing. If one performed this while sitting, he is required to rend the garments a second time (Shulĥan Arukh, Yoreh De’a 340:1).", "he": "", "ref": "Steinsaltz comment #1 on Moed Katan 21a:3", - "sourceHeRef": "קְרִיעָה שֶׁהִיא מְעוּמָּד", - "sourceRef": "Rending while standing" + "sourceHeRef": "", + "sourceRef": "Rending while standing (קְרִיעָה שֶׁהִיא מְעוּמָּד)" } ] }, diff --git a/test_data/api_request_handler/Shabbat.100a.expected-output.json b/test_data/api_request_handler/Shabbat.100a.expected-output.json index 1a7b2eb3..08471b0e 100644 --- a/test_data/api_request_handler/Shabbat.100a.expected-output.json +++ b/test_data/api_request_handler/Shabbat.100a.expected-output.json @@ -449,8 +449,8 @@ "en": "If one threw an object into a pit filled with water that has the dimensions of a private domain, and the object landed on the water, he is liable because the water does not nullify the partitions of the pit and negate its status. If the pit was full of fruit he is exempt because the fruit nullifies the partitions of the pit and minimizes its size (Rambam Sefer Zemanim, Hilkhot Shabbat 14:23).", "he": "", "ref": "Steinsaltz comment #3 on Shabbat 100a:4", - "sourceHeRef": "בּוֹר…מְלֵאָה מַיִם…פֵּירוֹת", - "sourceRef": "A pit…filled with water…filled with fruit" + "sourceHeRef": "", + "sourceRef": "A pit…filled with water…filled with fruit (בּוֹר…מְלֵאָה מַיִם…פֵּירוֹת)" } ] }, @@ -1085,15 +1085,15 @@ "en": "If an alleyway is sloped at the end, either inclining or declining to connect to the public domain, and the disparity between the height of the alleyway and that of the public domain is ten handbreadths over the horizontal space of four cubits (Ra’avad), it is considered a partition between the two domains, and nothing more needs be done to allow carrying in the alley (Rambam Sefer Zemanim, Hilkhot Shabbat 17:4; Shulĥan Arukh, Oraĥ Ĥayyim 363:36).", "he": "", "ref": "Steinsaltz comment #4 on Shabbat 100a:8", - "sourceHeRef": "מָבוֹי…וְנַעֲשָׂה מִדְרוֹן", - "sourceRef": "An alleyway…and becomes an inclined or declined plane" + "sourceHeRef": "", + "sourceRef": "An alleyway…and becomes an inclined or declined plane (מָבוֹי…וְנַעֲשָׂה מִדְרוֹן)" }, { "en": "An alleyway that is open on one side is a private domain by Torah law. Nevertheless, the Sages issued a decree that one may carry in that area only if there is a conspicuous symbolic partition between the alleyway and the public domain. This may be achieved by placing a post alongside the entrance to the alleyway or a beam across the entrance. However, when the end of the alleyway is an inclined plane, the plane itself serves as a partition ,and there is no need for any additional partition.", "he": "", "ref": "Steinsaltz comment #5 on Shabbat 100a:8", - "sourceHeRef": "מָבוֹי…וְנַעֲשָׂה מִדְרוֹן", - "sourceRef": "An alleyway…and becomes an inclined or declined plane" + "sourceHeRef": "", + "sourceRef": "An alleyway…and becomes an inclined or declined plane (מָבוֹי…וְנַעֲשָׂה מִדְרוֹן)" } ] }, diff --git a/test_data/api_request_handler/Shabbat.74b.expected-output.json b/test_data/api_request_handler/Shabbat.74b.expected-output.json index bab16d7a..74d73226 100644 --- a/test_data/api_request_handler/Shabbat.74b.expected-output.json +++ b/test_data/api_request_handler/Shabbat.74b.expected-output.json @@ -435,8 +435,8 @@ "en": "Some commentaries explain that this refers to a type of wood with a powdery substance inside its bark. When one chops it, this material emerges (ge’onim; Rif). Others suggest that anyone who slices a large object into several thinner slices in order to use them is liable for performing the prohibited labor of grinding (Rashi; see Me’iri).", "he": "", "ref": "Steinsaltz comment #4 on Shabbat 74b:2", - "sourceHeRef": "דְּסָלֵית סִילְתֵּי", - "sourceRef": "One who chops wood chips" + "sourceHeRef": "", + "sourceRef": "One who chops wood chips (דְּסָלֵית סִילְתֵּי)" } ] }, @@ -776,8 +776,8 @@ "en": "One who places a hard object in an oven in order to soften it, or a soft object in an oven in order to harden it, is liable for performing the prohibited labor of cooking, in accordance with the opinion of Rav Aĥa bar Avira (Rambam Sefer Zemanim, Hilkhot Shabbat 9:6).", "he": "", "ref": "Steinsaltz comment #3 on Shabbat 74b:4", - "sourceHeRef": "דִּשְׁדָא סִיכְתָּא לְאַתּוּנָא", - "sourceRef": "One who places a peg into an oven" + "sourceHeRef": "", + "sourceRef": "One who places a peg into an oven (דִּשְׁדָא סִיכְתָּא לְאַתּוּנָא)" } ] }, @@ -1427,8 +1427,8 @@ "en": "One who plucks feathers from a bird is liable for performing the labor of shearing. One who snips the tip of the feather is liable for performing the labor of cutting, and one who pulls out the hairs of the feather is liable for performing the labor of smoothing, as stated by the baraita (Rambam Sefer Zemanim, Hilkhot Shabbat 9:7, 11:6–7).", "he": "", "ref": "Steinsaltz comment #3 on Shabbat 74b:7", - "sourceHeRef": "תּוֹלֵשׁ…קּוֹטֵם…מְמָרֵט", - "sourceRef": "Plucks…snips…pulls out" + "sourceHeRef": "", + "sourceRef": "Plucks…snips…pulls out (תּוֹלֵשׁ…קּוֹטֵם…מְמָרֵט)" } ] }, @@ -1976,8 +1976,8 @@ "en": "There are numerous opinions with regard to the identity of the ĥilazon, from which the sky blue dye is extracted. There is also a dispute as to how to associate the statements in the Talmud and the midrash with a particular species. Most scholars identify the ĥilazon with the Murex\n\t\t\ttrunculus species found on the coast of northern Israel. There is a gland in the ĥilazon that produces a secretion, which is not the blood of the ĥilazon (see Tosafot). With the addition of several herbs, this secretion can be processed into a dye. Both the quality and quantity of the substance are enhanced by keeping the ĥilazon alive as long as possible. To obtain the liquid, it is necessary to first break the shell of the ĥilazon and then squeeze the secretion from its body.", "he": "", "ref": "Steinsaltz comment #1 on Shabbat 74b:8", - "sourceHeRef": "חִלָּזוֹן", - "sourceRef": "Ĥilazon " + "sourceHeRef": "", + "sourceRef": "Ĥilazon (חִלָּזוֹן)" } ] }, diff --git a/test_data/api_request_handler/Tamid.25b.expected-output.json b/test_data/api_request_handler/Tamid.25b.expected-output.json index 3412d6e8..4cd63b35 100644 --- a/test_data/api_request_handler/Tamid.25b.expected-output.json +++ b/test_data/api_request_handler/Tamid.25b.expected-output.json @@ -113,15 +113,15 @@ "en": "The priests would keep watch in three places in the Temple: The Chamber of Avtinas, the Chamber of the Spark, and the Chamber of the Hearth. The Chamber of Avtinas and the Chamber of the Spark were upper stories built alongside the gates of the Temple courtyard. The watch was performed there by priests who did not perform the Temple service, as they were younger than twenty years old. The Chamber of the Hearth, which had a cupola ceiling, was a large hall surrounded by stone benches. The elders of the patrilineal family that was serving in the Temple on that day would sleep in this hall, and they would hold the keys to the courtyard in their possession (Rambam Sefer Avoda, Hilkhot Beit HaBeĥira 8:5 and Mishne LaMelekh there).", "he": "", "ref": "Steinsaltz comment #9 on Tamid 25b:1", - "sourceHeRef": "בִּשְׁלֹשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ וכו׳", - "sourceRef": "The priests would keep watch in three places in the Temple, etc." + "sourceHeRef": "", + "sourceRef": "The priests would keep watch in three places in the Temple, etc. (בִּשְׁלֹשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ וכו׳)" }, { "en": "With regard to the mitzva to keep watch in the Temple, the priests perform this task inside, and the Levites outside. Every night, twenty-four men would keep watch in twenty-four locations; the priests would keep watch in three locations, while the Levites would keep watch in twenty-one places. This ruling is in accordance with the mishna in tractate Middot (1:1) and the Gemara here (Rambam Sefer Avoda, Hilkhot Beit HaBeĥira 8:4).", "he": "", "ref": "Steinsaltz comment #10 on Tamid 25b:1", - "sourceHeRef": "בִּשְׁלֹשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים וכו׳", - "sourceRef": "The priests would keep watch in three places, etc." + "sourceHeRef": "", + "sourceRef": "The priests would keep watch in three places, etc. (בִּשְׁלֹשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים וכו׳)" } ] },