Berachos 9:5 - Peah 1:1

חייב אדם לברך על הרעה – When one makes the blessing “The True and Righteous Judge,” on the bad things [that occur], one is obligated to recite the blessing in joy and with a full-heart, just as one recites with joy the blessing, “Who is Good and Does Good” on the good things [that happen].

דבר אחר: "בכל מאדך" – with all of the measures that are measured out to you, whether for good or for retribution.

לא יקל אדם ראשו – He should not act with irreverence.

כנגד שער מזרח – Outside of the Temple Mount where the low wall which is at foot of the Temple to the east, since it is designed that all of the gates correspond one opposite the other – the Eastern Gate, the Gate of the Women’s Court, the Gate of the Israelite Court and the Opening of the [Great[ Hall, and the [Holy] Hall and the House of the Holy of Holies in the First Temple.

ובאפונדתו – A hollow region where they put money. Another explanation: Clothing that is worn on his skin to receive the sweat so that it would not soil the rest of one’s clothing, for it is shameful for a person to leave [his home] with only that [piece of] clothing.

קפנדריא – to enter through one opening and to exit from the opposite opening in order to shorten his walk in that path. And the word KAPANDARIA [means] (using a phonetic etymology [in Aramaic] using the letters KUF, FEY, NUN and DALET and RESH, that is to say, that instead of going around rows of houses, I will shorten the distance of my walk and enter via this path.

ורקיקה – Which is prohibited on the Temple Mount.

מקל וחומר – From the shoe. Just as a shoe is not a form of disrespect, [yet] which is forbidden [to be worn on the Temple Mount], spitting which is an act of contempt, all the more so (see Tosefta Berakhot 6:19).

כל חותמי ברכות שהיו במקדש – He who makes a blessing says at the conclusion of each blessing (Berakhot 54a), “Praised is the LORD the God of Israel from everlasting to everlasting, Who Bestows Knowledge.” And thereafter, everyone responds, saying: “Praised be the Name of His glorious Kingdom forever and ever,” for we do not answer “Amen” after every blessing [that is recited] in the Temple, as it is written (Nehemiah 9:5), “Rise, bless the LORD your God who is from eternity to eternity;” And we say after that: “May Your glorious name be blessed, [exalted though it is above every blessing and praise]!” That is to say, that they would respond, “Praised be the Name of God’s glorious kingdom forever and ever.” And we learn here that in the First Temple [period], they would only say, “Praised is the God of Israel for eternity” and nothing more, and not “from eternity to eternity.”

משקלקלו המינים – Since they [the Sectarians] did not believe in the Resurrection of the Dead and said that that there is no world other than this one, Ezra and his court established that we should say, “from eternity to eternity,” to state that there are two worlds – this world and the next world, to remove from the hearts of the Sectarians who denied belief in the Resurrection of the Dead.

שיהא אדם שואל בשלום חבירו בשם – With the Name of the Holy One, blessed be He, and we do not say that he should treat His (God’s) honor with disrespect in order to honor human beings, to bring forth the name of Heaven upon him, as we learned from Boaz (Ruth 2:4), “He greeted the reaper, ‘The LORD be with you! [And they responded, ‘The LORD bless you!]” And when Boaz said it, he did so willingly, and we do not derive [anything from] it: Come and hear from the angel who said to Gideon (Judges 6:12), “The LORD is with you, valiant warrior.” And if you say, but the angel did not ask the welfare of Gideon nor blessed him, but only through serving as God’s messenger, informing him that God’s presence is with him, and we don’t derive anything from it. Come and hear: Do not despise that you mother is old, and do not despise Boaz to say that he did so (i.e., greet the reapers] of his own accord, but that he was taught from the elders of your people, for there is upon what he can rely, as it states (Psalms 119:126), “It is a time to act for the LORD, for they have violated Your teaching.”

רבי נתן אומר: הפרו תורתך – Sometimes, we set aside the Torah in order to perform act for [the sake of] God, even the individual who intends to ask of the welfare of his neighbor, this is the will of the God, as it states (Psalms 34:15), “Seek amity and pursue it.” It is [thus] permissible to invalidate the Torah and to do something that appears forbidden.

אלו דברים שאין להם שיעור – From the Torah [itself, it (the corner of the field) has no fixed measure], but from [the perspective of] the Rabbis, it has (another) measure, for it is taught at the end of the Mishnah (actually in Mishnah 2), “we don’t [bring any] less than one-sixtieth.

הפאה – that an individual is obligated to leave at the edge of his field for the poor, as it is written (Leviticus 23:22), “[And when you reap the harvest of your land,] you shall not reap all the way to the edges of your field,[or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the LORD am your God.].”

והביכורים – As it is written (Exodus 23:19), “The choice first fruits of your soil you shall bring to the house of the LORD your God…”(see also the exact same formulation in Exodus 34:26, which is the chapter source for the next Biblical quote), and the Torah did not provide for them a [fixed] measure.

והראיון – That a person is obligated to appear in the Temple court on the three Pilgrimage festivals (Passover, Shavuot and Sukkot), as it is written (Exodus 34:23), “Three times a year all your males shall appear [before the Sovereign LORD, the God of Israel,”(see also, Exodus 23:20 and Deuteronomy 16:16) for virtually identical language)” and this appearance in the Temple has no fixed measure, for whenever that he (i.e., that person) wishes to, he goes up and appears and then leaves. Another interpretation: The burnt offerings of “appearing” and the peace offerings [brought] as the festive offering of the visitors of the Temple on the festivals which [a person] is obligated to bring as it is written (Exodus 34:20) “…None shall appear before Me empty-handed” (see also Deuteronomy 16:16 for an identical command)., have no [fixed] measure from the Torah, as it is written (Deuteronomy 16:17), “but each with his own gift, [according to the blessing that the LORD your God has bestowed upon you],” but the Sages gave them a measure (see Mishnah Hagigah 1:2 in a dispute between the School of Shammai and the School of Hillel), the burnt offering is one m’ah silver and the festival offering is two silver pieces.

וגמילות חסדים – [and deeds of lovingkindness] of one’s body, such as visiting the sick and burying the dead and others like them, but deeds of lovingkindness [performed] with one’s money , such as the redemption of captives, the clothing of the naked and the feeding of the hungry and others like them, there is a [fixed] measure that one should give every time such a Mitzvah should come to his hand [to perform which is], one fifth of the profit of one’s possessions, and beyond that, one is not obligated [to give], as we say, a person who wants to be liberal (in his giving of tzedakah on a large scale), should not give more than twenty percent (see Ketubot 50a). Therefore, it is necessary for a person to separate out one fifth of his profit at all times so that it would be [readily] found whenever [an opportunity] to perform an act of lovingkindness comes to his hand, in order that he can sustain him (i.e. the less fortunate), and in that way, he fulfills his obligation.

ותלמוד תורה – [The Study of Torah] has no fixed measure, as it is written (Joshua 1:8), “[Let not this Book of the Teaching cease from your lips,] but recite it day and night, [so that you may faithfully observe all that is written in it…].”

ותלמוד תורה כנגד כולם – it (Torah study) is of equal importance to them all.