Talmud Jerusalem
Talmud Jerusalem

Talmud for Ketubot 13:1

מהו מדברת נבעלת ולמה תנינן מדברת לשון נקי רבי אומר נקי רבי יעקב בר אחא בשם ר' יאשיה הלכה כרבן גמליאל וכרבי אליעזר משום שנים שרבו על אחד רבי יוסי בעי אם הלכה למה שנים ואם שנים למה הלכה מעתה אין יסבור רבי יוחנן כרבי יהושע אין הלכה כרבן גמליאל וכר' אליעזר אלא כרבי יהושע מאי כדון משום עדות שהאשה כשירה לה הוון בעיי מימר מה פליגין רבי יהושע ואילין רבנין במקום שרוב פסולין אבל במקום שרוב כשירין אף רבי יהושע מודי אתא רבי יעקב בר אחא בשם רבי יוחנן ור' אילא בשם רבי לעזר אפילו במקום שרוב כשירין היא המחלוקת סבר רבי יהושע הזנות רצה אחר הפסולים אמר רבי זעירא מתניתא אמרה אפילו כשירין מזנין דתני אפילו חסיד שבחסידים אין ממנין אותו אפיטרופוס על עריות:

this thing. They said, "It is written (Leviticus 27:34), 'These are the commandments that God commanded Moshe' - these are the commandments that we were commanded from the mouth of Moshe, and thus did Moshe say to us, 'No other prophet will introduce something to you from now [on].'" They did not move from there - they gave and took on the matter - until the Holy One, blessed be He, enlightened their eyes, and they found it to be written in the Torah and the Prophets and the Writings: That is that which is written (Exodus 17:14), "And the Lord said to Moshe, 'Write this as a memorial in the book' - 'this' is Torah, as you would say (Deuteronomy 4:44), 'This is the Torah that Moshe placed in front of the Children of Israel'; 'memorial' is the Prophets[, as there one finds] (Malachi 3:16), 'and he wrote a book of memorial in front of Him for those that fear the Lord, etc.'; 'in the book' is the Writings[, as there one finds] (Esther 9:32), 'And the word of Esther confirmed these matters of Purim, and it was written in the book.'" Rav and Rabbi Chaninah and Rabbi Yochanan and Bar Kapara and Rabbi Yehoshua ben Levi said, "This Megillah (The Book of Esther) was given to Moshe from Sinai, however there is no [chronological sequence] in the Torah." Rabbi Yochanan and Rabbi Shimon ben Lakish [disagreed about the following matter]: Rabbi Yochanan said, "The Prophets and the Writings will be nullified in the future but the Five Books of the Torah will not be nullified in the future. What is the reason? [Because it is written,] 'a great voice that did not cease' (Deuteronomy 5:19)." Rabbi Shimon ben Lakish said, "Also the Megillah of Esther and the Laws (<i>halakhot</i>) will not be nullified in the future; it states here, 'a great voice that did not cease' and it states later (Esther 9:28), 'and their memory did not cease'; the Laws, [as it is written,] 'His ways (<i>halikhot</i>) are forever' (Habakuk 3:6)." Rabbi Levi [said] in the name of Rabbi Shimon ben Lakish, "The Holy One, blessed be He, foresaw that Haman, the wicked, would weigh silver [as a bribe against] Israel. He said, 'It is better that the silver of My children should precede the silver of this wicked one.' Therefore we precede [before Purim] and read Parshat Shekalim (literally the section [in the Torah] of weighing [silver])." Rabbi Abahu [said] in the name of Rabbi Elazar, "[It is written,] 'in each and every year' - there is a comparison of a year that is intercalated to a year that is not intercalated: just like [in] a year that is intercalated, Adar is next to Nissan, so too in a year that is intercalated, [the month of] Adar is [observed] next to [the month of] Nissan." Rabbi Helbo said, "[It is] in order to make a redemption next to a redemption." Rabbi Levi [said] in the name of Rabbi Chama bar Chaninah, "That year was an intercalated year. What is the reason? [Because it is written,] 'from day to day, from month to month, to the twelfth month, which is the month of Adar' (Esther 3:7)." Is the first Adar an addition [or] is the second Adar an addition? What is [the difference] between them? The two lambs [sacrificed on Shavouot (since they must be no more than a year old)]: if it was born on the fifteenth of Adar in a year that was not intercalated and that is [followed by] a year that is intercalated, if you say the first Adar is an addition, it is an extended year; if you say the second Adar is an addition, he only has until the fifteenth of the first Adar. Rabbi Eyebi bar Nagri said, "A teaching says like this, [that] the first Adar is an addition.

Jerusalem Talmud Bava Batra

MISHNAH: 1Mishnah Ketubot 13:1, explained there in Notes 50–52. If somebody die and is survived by sons and daughters. If the estate is large, the sons inherit and the daughters will be sustained. If the estate is small, the daughters shall be sustained and the sons shall go begging. Admon said, because I am a male, shall I lose? Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement.
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Jerusalem Talmud Nedarim

HALAKHAH: “If one is under a vow [not to have] usufruct from another,” etc. 20The entire Halakhah is found also in Ketubot 13:2 (35d line 30 ff.) Rebbi Abba bar Mamal asked: If somebody pays off somebody else’s debt without the latter’s knowledge, is that the disagreement of Ḥanan and the High Priests’ sons21Ketubot Mishnah 13:2: “If somebody went overseas and another person paid for the upkeep of his wife (without a court order or a contract with the wife), Ḥanan said, that person lost his money. The High Priest’s sons disagreed with him and said, he shall swear how much he spent and collect it.”? Rebbi Yose said, there the reason of the High Priest’s sons is that nobody expects his wife to die from hunger. But here, [the debtor could say:] “I could negotiate with him and he would forgive some.” Think of it, if [the loan] was on a pledge! “I could negotiate with him and he would return my pledge.” So far about a creditor who does not push [for repayment]. Even for a creditor who pushes, we can hear from the following: “He may give his šeqel14If A has vowed that B should have nothing from him, A may pay B’s Temple tax of half a šeqel due every year. Since the money is paid to the Temple, B does not receive anything.. If somebody does not pay his šeqel, does one not take a pledge from him? This says, even for a creditor who pushes. You should know that this is so, as we have stated22Mishnah 3, a continuation of Mishnah 2 about the person to whom usufruct from another was forbidden.: “He can bring for him nests for males or females suffering from genital discharges23“Nest” is the technical term for a couple of birds from the pigeon family, prescribed sacrifice for the person healed from genital discharge before he could enter the Temple. For a male, Lev. 15:14. For a female, Lev. 15:29., nests for childbirth24Due before the mother could enter the Temple, Lev. 12:8, for the wife of a man who could not afford a sheep, Lev. 12:6., purification and reparation offerings25Lev. 4:27–5:26. These sacrifices are in part burned on the altar, in part eaten by the priests; nothing is given to the offerer and his family, in contrast to well-being offerings.” since nothing of these comes to [the other person’s] hand. And here26In the case of a debt paid by the third party, the deal has to be structured so that nothing ever comes into the possession of the debtor. also, that nothing should come into his hand.
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Jerusalem Talmud Ketubot

You find that one may say that Ḥanan213Mishnah 13:1. If a man travelled overseas and his wife asks permission from the court to sell of his property for her upkeep, Ḥanan says that she can sell and only swears at the end, if either the husband returns or notice of his death is received, that she did not retain any of the husband’s property over and above the amount she was entitled to. Ḥanan’s opponents also require her to swear before permission is granted by the court. and Rebbi Simeon said the same thing214He admits the widow’s oath only if she demands her ketubah. The Babli, 88b, rejects this statement and finds other cases to which R. Simeon may refer. It therefore also rejects the conclusion (Note 216) reached here.. Just as Ḥanan said, she shall swear only at the end, so Rebbi Simeon says, she shall swear only at the end. Just as you say, practice follows Ḥanan215Mishnah 13:1, on the highest authority of R. Joshua., so here practice follows Rebbi Simeon216By inference from the decision of Ḥanan..
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