Talmud for Bava Metsia 2:1

משנים אוחזין בטלית דרבי חייה רובה. מכיון שתפוש בחצייה אלא כמי שהביא עדים שחצייה שלו ותימר נשבע ונוטל. אוף הדא דמייא לה. רבה בר ממל ורב עמרם סליקו הן דרב ביניי אמר ליה אין מוסרין שבועה לחשוד. אמר ליה אפילו לשון שבועה אין מוסרין לו. כיצד נשבע רב הונא אמר שבועה שיש לי בה ואין לי בה פחות משוה פרוטה אמר רבי יוחנן

Come and see, [let us test this hypothesis by implication from our mishnah]: "...from the time that the Kohanim go in to eat their terumah." It is [still close to] daytime. It is as soon as the stars come out!? [and the Tosefta says:] "...from the time when people usually go in to eat their bread on the eve of the Sabbath." That is an hour or two after nightfall! [These are obviously two very different times.] And yet you say: "These opinions are close enough to be equal!?" --Rabbi Yose said: "Let the problem be resolved [by claiming that the Tosefta refers only] to those small villages whose way is to go on up [home] while it is still day, to spare themselves from the animals." It teaches in a Baraita: "The one who recites [the Shema] before this has not fulfilled their obligation. If so, why do we recite it [before nightfall] in the synagogue? Rabbi Yose said: 'We do not recite it in the synagogue to fulfill its obligation. Rather, [we recite it] so that we may stand up in prayer after a word of Torah." Rabbi Zeira in the name of Rav Yirmiyah: "If there is doubt whether he made the blessings after his food or not, he should make the blessings [even though he may be doing it a second time]. For it is written (Deut. 8:10) 'And you shall eat, and you shall be satisfied, then you shall bless [the LORD your God...]' If there is doubt whether he prayed or not, he should not pray [as he may have already done so.]" But he disagrees with Rabbi Yohanan. For Rabbi Yohanan said: "If only a person could pray the entire day!" Why? For prayer is never a waste. If there is doubt whether he recited [Shema] or not, we may gather from this baraita: "The one who recites [the Shema] before this has not fulfilled their obligation." And is not before [nightfall] a time of doubt? And yet you say "he should recite [Shema]." This implies that if there is doubt whether he recited [Shema] or not, he should recite [Shema]. [From Tosefta 1:1] "The indicator of this is when the stars come out. And though there is no proof of it [from Scripture], there is a trace of it: (Neh. 4:21) '...we were doing the labor, and half of them were holding the spears from the break of dawn until the stars came out.' And he writes: '...it is guard-time for us by night and labor by day." How many stars should come out so that it becomes night? Rabbi Pinhas in the name of Rabbi Abba bar Papa: "One star, surely day. Two, doubt. Three, surely night." "...two doubt," [really]? But is it not written, "...until the stars came out!?" Rather, [the plural] "stars" indicates two! [Not three!]--The first one doesn't count. [An unattributed baraita:] "If he sees one star on the eve of the Sabbath and performs a creative task, he is exempt [from punishment]. Two, he brings a conditional guilt offering, Three, he brings a sin offering. On the departure of the Sabbath, if he sees on star and performs a creative task,

Jerusalem Talmud Yevamot

HALAKHAH: “A rabbi who forbade a woman to her husband because of a vow”, etc. “A rabbi who forbade a woman to her husband because of a vow cannot marry her.” I would say, that was his intention from the start. “If she repudiated or performed ḥalîṣah before him he may marry her since he acts as a court”, because two will not usually sin for the benefit of a third. There²⁰⁵Baba Meṣi‘a, Mishnah 3:7., we have stated: “If somebody deposits fruit with another person, that one should not touch it even if it spoils. Rabban Simeon ben Gamliel said, he shall sell it under the supervision of a court because one is obliged to return a find to its owners.” Rebbi Abba bar Jacob said in the name of Rebbi Joḥanan, practice follows Rabban Simeon ben Gamliel²⁰⁶Babli Baba Meṣi‘a 39b (R. Abba ben R. Jacob in the name of R. Joḥanan). In the Babli, the circumstances of this ruling are very much in dispute.. What does one do with the money? Rav Jehudah said, the disagreement of Rebbi Aqiba and Rebbi Ṭarphon²⁰⁷Mishnah Baba Meṣi‘a 2:7. If somebody finds perishables (with characteristics that might allow the indentification of the lawful owner), he sells them under the supervision of a court. R. Tarphon holds that he uses the money in his own business; therefore he is totally responsible for it. R. Aqiba says, he may not touch the money; therefore, he is not responsible if it is stolen.. It is a condition that the members of the court cannot buy. Rebbi Aqiba²⁰⁰A woman made a vow that she will have no usufruct from her husband. This is a vow the husband cannot dissolve since it is not a “vow of deprivation” (Num. 30:2–17). She can go to a competent rabbi who may find a way to relieve her from her vow if she sincerely repents. If he did not find a way to repeal the vow, the husband will divorce her (obviously, he need not pay her anything.) Since the refusal of the rabbi to annul the vow forces the divorce, he cannot profit from his act or people will suspect him of bending the law for his own profit. said, Rebbi Ḥiyya ben Rebbi Sabbatai²⁰⁸An otherwise unknown Amora. asked: Here, you say, “if she repudiated or performed ḥalîṣah before him he may marry her since he acts as a court,” and here, you say so²⁰⁹Why are the members of the court forbidden to buy the produce to be sold under their supervision?? Rebbi Yose said, there, the buy could be in thirds²¹⁰Every judge could profit from the transaction., but here, two will not usually sin for the benefit of a third.

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