כמשנה הראשונה וב"ה כמשנה האחרונה דא"ר חייה בשם רבי יוחנן בראשונה היו אומרים אין מעמידין לא בקיבת הנבלה ולא בקיבת העכו"ם חזרו לומר מעמידין בקיבת הנבילה ואין מעמידין בקיבת העכו"ם ר' יוסי בי רבי בין אמר שמואל בר אבא בעי מה כר"א דרבי לועזר אמר סתם מחשבת עכו"ם לעכו"ם רבי יסה בשם רבי יוחנן הכין בראשונה היו אומרים אין מעמידין לא בקיבת הנבילה ולא בקיבת העכו"ם וחזרו לומר מעמידין בין בקיבת הנבילה בין בקיבת העכו"ם א"ר יוסי לשון מתניתא מסייעה לרבי חייא בר בא קיבת העכו"ם וקיבת הנבילה אסורה כמשנה ראשונה כשירה שינקה מן הטריפה קיבתה אסורה כמשנה הראשונה וטרופה שינקה מן הכשירה קיבתה מותרת כמשנה אחרונה אפילו דיסברון ב"ש כב"ה כמשנה האחרונה ביצה גידולי גופה קיבה ממקום אחר באת ואתיא כהיא דאמר רבי יוסה בי רבי בון בשם רבי יוחנן מעשה בבניו של יהודה בן שמועי שביקעו להם זאבים יותר משלש מאות צאן ובא מעשה לפני חכמים והותרו קיבותיהם אמרו ביצה גידולי גופה קיבה ממקום אחר באת נולדה ביום טוב תיאכל בשבת ובשבת תיאכל ביום טוב רבי יודה אמר משם ר' ליעזר היא המחלוקת בית שמאי אומרים תיאכל וב"ה אומרים לא תיאכל רבי חנינה הורי לציפוראיי בספחי חרדל ובביצה כרבי יודה עאל רבי יוחנן ודרש להון כרבנן דהכא וכרבנן דתמן רבי אבא בר זמינא בשם רבי יוצדק מן קומי אילין תרתין מילייא נחת רבי יוחנן מן ציפורין לטיברייא אמר מה איתיתון לי ההן סבא דאנא שרי והוא אסר ואסר והוא שרי
If it becomes shadowy, the intermediate period (twilight) has arrived. If darkness has set in, so that the upper atmosphere has become indistinguishable from the lower, night has arrived. Rabbi says: When, at the period of the new moon, the sun commences to go down and the moon to appear, it is twilight.
Jerusalem Talmud Eruvin
It was stated:106Tosephta 2:15, about the eruv deposited in a tower when the key was lost. “Rebbi Eliezer107With G and the Tosephta read: Eleazar. says, if it was lost in the field his eruv is not a [valid] eruv; if it was lost in town his eruv is a [valid] eruv.” If it was lost in the field his eruv is not a [valid] eruv, for he cannot bring it108A replacement key. in a Sabbath way. If it was lost in town his eruv is a [valid] eruv, for he can bring it through exempt space109Since the roofs of houses are exempt space (Šabbat 1 Note 109), in theory one may move things there even without an eruv by climbing over rooftops.. Rebbi Eleazar said it correctly: what is the reason (of Rav) [of the rabbis]110The correct reading is that of G [in brackets]. The rabbis are the opponents of R. Eleazar in the Tosephta.? Rebbi Abba the son of Rav Pappai said, it is Rebbi Meïr’s since Rebbi Meïr said, “he even originally reduces and takes.111Mishnah Besah 4:3. If produce is stored in a makeshift building formed by bricks without mortar, R. Meïr permits removing bricks to create an opening to get to the produce.” Rebbi Meïr said this only for a holiday, maybe for the Sabbath112It is true that removing bricks which were laid without mortar cannot be classified as destroying a building by biblical standards, but this does not imply that the rabbinic prohibition of this activity was waved on a Sabbath where preparation of food is forbidden.? But here we are concerned with the Sabbath! Rebbi Abba Mari said, it is Rebbi Eliezer ben Jacob’s, as we have stated there113Mishnah Šabbat 15:2, Note 6., “Rebbi Eliezer ben Jacob said, one may tie in front of an animal that it should not leave.” There is no difference between tying and locking. That means, about a stone tower. But for a wooden tower he is like one who breaks the amphora to eat dried figs from it114Which is permitted on the Sabbath, Mishnah Šabbat 22:3. Quoted Tosaphot 34b s. v. ואמאי..
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Jerusalem Talmud Beitzah
“The House of Shammai say, one may not take128On the holiday one may not take a pigeon to slaughter as food unless he took the bird in his hand and reserved it for that purpose before the start of the holiday. But for the House of Hillel a timely declaration of intent is enough. unless one had moved when it was still daylight.” The argument of the House of Shammai seems inverted, as we have stated there135Mishnah 4:7.: “In addition, Rebbi Eliezer said, a person stands near the drying figs Friday afternoon in a Sabbatical year136Since produce is ownerless in the Sabbatical year, no tithes do apply. The same statement would apply in a regular year if tithes had been given from the drying figs. But since the obligation of tithes applies only to produce ready to be used, fig cakes (and raisins) usually are tithed only if they are fully dry. Since no tithes are due, a declaration of intent is all that is needed to make the food usable on Sabbath or holiday; no physical action is required. and says, from here I shall eat tomorrow.” Is Rebbi Eliezer not a Shammaite137And therefore his statement should be logically consistent with the Mishnah of the House of Shammai. A parallel to this paragraph is in Halakhah 4:7.? One is restrictive if living things are involved.
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Jerusalem Talmud Beitzah
“The House of Hillel say, he may stand there and say, this and that I shall take.” The argument of the House of Hillel seems inverted, as we have stated there135Mishnah 4:7.: “But the Sages say, only if he delineates and says, from here to there;” and here they are saying so? Still they hold that one is restrictive if living things are involved138While for fig cake the delineation of the heap from which one may take on the holiday is enough, for living birds one requires a declaration which individual birds are selected for the holiday.. Rebbi Yose ben Rebbi Abun said, Levi was knocking on his dovecote and saying, my dovecote shall provide me tomorrow139Levi (ben Sisi) holds that for the House of Hillel the entire dovecote is selected, one does not need separate identification of the birds and Mishnaiot 1:3 and 4:7 are totally parallel. Cf. Halakhah 4:7..
