Talmud for Beitzah 2:1

מודה הוא הכא שהוא אסור נשרין ספק מהיום נשרו ספק מאתמול נשרו ברם הכא יש כאן אחת לאסור והיא מוכחת על כולן אחרים אומרים משם ר' לעזר תיאכל היא ואמה מהו תאכל היא ואמה אם היתה אמה מוכנת לשחיטה תהא מותרת ואם לאו אסורה ואין כל התרנגולים מוכנין לשחיטה א"ר בא תיאכל בהכינה של אמה עגל שנולד בי"ט מותר שהוא מתיר עצמו לשחיטה רבי זעירא בעי מעתה מדברית תהא מותרת שהיא מתרת עצמה בשחיטה

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 Beitzah

“³⁰Tosephta 2:4, Babli 17b. It was stated: Rebbi Simeon ben Eleazar said, the House of Shammai and the House of Hillel agree that there are two dishes. Where do they disagree? About the fish and the egg on it³¹Cf. Note 3., where the House of Shammai are saying it is one dish while the House of Hillel are saying they are two dishes. Everybody agrees that if he applied the egg on salted fish³²A boiled egg is used to fill a salted herring. This is easily recognized as two dishes.
The expression פרפר is that of the corrector, following Babli and the Tosephta. It is no longer recognizable what was the original word written by the scribe., or cut leeks under the fish, or cooked two kinds in a pot, that they are counted as two dishes.” And practice follows the student³³In the Babli 17b practice is decided as following the Mishnah according to the House of Hillel, i. e., that only one dish is needed for eruv. Since the anonymous Mishnah is supposed to be Rebbi Meïr’s, and R. Simeon ben Eleazar everywhere appears as student of Rebbi Meïr (and colleague of Rebbi), the Yerushalmi decides that practice follows the Tosephta against the Mishnah..

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Shabbat

Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos²²³Cf. Chapter 1, Note 115. At this place, Kohut proposes to read תרנוס, Greek θρόνος “chair”. From the following it follows that one speaks of a chair to which one ascends in steps. {Also cf. Greek θρᾶνος, ὁ “bench, wooden beam” (E. G.).}. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them²²⁴He did not want to decide between R. Joḥanan and R. Immi.. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder²²⁵Later it will be discussed where the difference between chair and ladder is relevant.. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil⁷⁵Latin subsellium., because he makes a groove, but Rebbi Simeon permits.” ⁷⁶This paragraph also is in Besah 2:9 (61d line 22) (י). Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath⁷⁷Since the mud is soft, the groove will disappear by itself; it was not “made”.. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated⁷⁸Mishnah Kilaim 1:9 referring to turnips and radishes partially hidden.: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses⁷⁹Mishnah Besah 2:10. The wheels of the carriage will press the dust down, not move it sideways as would be the case if one drags anything without wheels. The Sages opposing R. Simeon forbid moving the “unprepared” dust even if this was not the intention of the person acting. This Mishnah cannot follow R. Simeon; it contradicts the Mishnah in Kilaim..”

Ask RabbiBookmarkShareCopy

Full Chapter