Talmud Jerusalem
Talmud Jerusalem

Talmud for Eruvin 2:1

האולם אם מפתח האולם דייו ארבעים אמה דתנינן תמן פתח האולם גבוה ארבעים אמה ורוחב עשרים אמר תני רבי חייה אפילו ארבעים חמשים אמה תני בר קפרא אפילו מאה אמה א"ר אבין ר' יודה כדעתיה ורבנן כדעתהון דתנינן תמן וכן גשרים המפולשין מטלטלין תחתיהן בשבת דברי רבי יודה וחכמים אוסרין היך מה דתימר תמן את רואה את המלתירה כולו יורדת וסותמת אוף הכא את רואה את התיקרה כולו יורדת וסותמת הוא דעתיה דר' יודה בסוכה הוא דעתיה במבוי הוא דעתהון דרבנן בסוכה הוא דעתהון במבוי ולא דמייא יש דברים כשירים בסוכה ופסולין במבוי כשירין במבוי ופסולין בסוכה דוקרנין כשירין בסוכה ופסולין במבוי ותני כן הביא ארבעה דוקרנין וסיכך על גביהן סוכה כשירה מבוי פסול הדא דתימר בגבוהין ג' למעלה מכותלי המבוי אבל אם אינן גבוהין ג' מכותלי המבוי כשר בשאין בהן רוחב ארבעה אבל אם יש בהן רוחב ארבעה אפילו גבוהין כמה כשר דפנות כשירות בסוכה ופסולות במבוי ותני כן שתים כהילכתן ושלישית אפי' טפח כשר רבי חייה בשם ר' יוחנן שתים של ארבעה ארבעה טפחים ושלישית אפילו טפח כשר ובמבוי עד שיהא מגופף מארבע רוחותיו רחב מעשר אמות סוכה כשרה ומבוי פסול הדלה עליה את הגפן ואת הדלעת הדא דתימר על בית סאתיים אבל יתיר מבית סאתיים נעשית כמחיצה שהוקפה זרעים שאין מטלטל בה אלא בארבע אמות

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 Eruvin

MISHNAH: If somebody was taken out by Gentiles or an evil spirit1He was insane and therefore not responsible when he left. He regained his senses outside and now must follow the rules of the Sabbath. he only has four cubits. If they brought him back2The Gentiles who had removed him without his cooperation brought him back without his initiative. it is as if he had not left. If they conducted him to another town or put him into a sheep-pen, or a sheep corral3Cf. Mishnah 2:3. These places are not human dwellings but they are fenced in, which makes them similar to private domains., Rabban Gamliel and Rebbi Eleazar ben Azariah say he may walk its entirety; Rebbi Joshua and Rebbi Aqiba say, he only has four cubits. It happened that they came from Brundisium4With most Mishnah mss. read פרנדיסין, Brundisium, the usual harbor of departure for a trip from Italy to Palestine. The ship left on the Sabbath. when the ship went out to sea; Rabban Gamliel and Rebbi Eleazar ben Azariah walked its entirety5While they left the Sabbath domain of Brindisi on the Sabbath, this was a consequence of the Gentile mariner’s action. Since on dry land one permits in such a case to walk the entire town in which they happen to find themselves, they may walk on the ship as their town.; Rebbi Joshua and Rebbi Aqiba did not stir out of their four cubits, for they wanted to be strict with themselves.
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Jerusalem Talmud Eruvin

MISHNAH: All rooftops of a town form one domain on condition that no roof be ten [hand-breadths] higher or ten lower, the words of Rebbi Meïr1All vessels which were on any rooftop at nightfall Friday evening may be transported from one roof to any other without an eruv and even if the inhabitants of the different houses made eruvin for themselves. But if the level of roofs differs by at least 10 hand-breadths, each level constitutes a domain by itself and one may not carry from one to the other without an appropriate eruv., but the Sages say that each roof is a domain by itself. Rebbi Simeon says, not only rooftops but also courtyards and corrals2Cf. Chapter 2, Note 6. are single domains for vessels which started the Sabbath in them but not for vessels which started the Sabbath in the house3Without an eruv one may carry any vessel of the courtyard from one place to any other in the yard; only moving vessels from a house to the yard or vice versa is forbidden..
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Jerusalem Talmud Beitzah

28From here on there exists a Genizah text edited by L. Ginzberg (G, pp. 304–305). Rebbi Nathan said, The House of Shammai agrees with the House of Hillel that one brings wood from the field from what was collected7Logs arranged in orderly heaps are arranged by humans for use by humans and therefore prepared for use on a holiday. Logs strewn around in disorderly fashion on meadows or in forests are not arranged by humans and therefore may not be collected on the holiday., and from a corral what was collected. Where did they disagree? About what is strewn about in a corral, where the House of Shammai forbid but the House of Hillel permit.” Rebbi Yose in the name of Rav Jeremiah, Rebbi Ḥaninah brings it in the name of Rav: practice follows the person who restricts, [including]29Corrector’s addition, confirmed by G. what was strewn about in a corral30One follows the Mishnah. The Babli 31a disagrees in the name of Rebbi Jeremiah.. 31This parallels Eruvin Chapter 1, Notes 193–194, Chapter 2 Note 93. The opinion of Rebbi Jehudah seems inverted, as we have stated there32Mishnah Eruvin2:6., “[Rebbi Jehudah says]29Corrector’s addition, confirmed by G., even if it only contains a cistern, or an irrigation ditch, or a cave, one carries in it..” And here he says so? Rebbi Mana said, Rebbi Jehudah treated it as a house33The cistern or cave is treated as a house and the corral as the house’s yard where carrying is permitted..
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Jerusalem Talmud Kilayim

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