Talmud for Makkot 3:1
והא תנינן השוחט את הפרה וחילקה בראש השנה ומר ר' לעזר רבי יהודה היא וראוי הוא לתובעו בראש השנה. כיי דמר רבי בא בשם ר' זעירא מכיון שאינו ראוי לתובעו כמי שאינו ראוי להאמינו וכיון שאינו ראוי להאמינו כמי שאינו ראוי ליתן לו מעות וכאן הואיל והוא ראוי ליתן לו מעות ולא נתן נעשית הראשונה מלוה. רבי יוסי בי רבי בון בשם רב המלוה את חבירו על מנת שלא תשמיטינו שמיטה אין השביעית משמטתו והא תנינן בין נותנן מיכן ועד שלשים יום בין נותנן מיכן ועד עשר שנים ויש עשר שנים בלא שמיטה ר' הונא אמר איתפלגון רב נחמן ורב ששת חד אמר במלוה על המשכון וחרנה אמר בכותב לו פרוזבול. תני שלשים יום לא איתי מהו שלשים יום לא איתי שמואל אמר המלוה את חבירו סתם אינו רשאי לתובעו עד שלשים יום עאל רבי יהודה ומר טעמא קרבה שנת השבע שנת השמיטה. לא היא שנת השבע היא שנת השמיטה ומה תלמוד לומר קרבה שנת השבע שנת השמיטה
a creative task, he should bring a sin offering. Two--he should bring a conditional sin offering. Three--he is exempt [from bringing a sacrifice of any sort.]” Rabbi Yose bar Bon raised the question [thus]: “If you were to say that two [stars indicate] doubt [as to whether it is day or night, then] if one saw two stars on the eve of the Sabbath and [others] warned him [that it was the Sabbath, thus making him liable for its violation], yet he [nonetheless] performed a creative task; [and if he subsequently] saw two stars on the departure of the Sabbath and [others] warned him [that it was still the Sabbath], yet he performed a creative task; then either way you like [he is liable for a violation of the Sabbath]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath], then he is liable [for a violation of the Sabbath] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was now] night time [and the Sabbath had begun], then the first stars were also [an indication that it was now] night time [and no longer the Sabbath], then he is liable [for a violation of the Sabbath] on account of the first set [of stars]. [Another example:] If he saw two stars on the eve of the Sabbath and partially harvested a fig, [and] if he [subsequently returned] in the morning and harvested another part, and if he saw two stars on the departure of the Sabbath and harvested the [last] part of the fig, then either way you like [he is liable for a sin offering]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath] and the morning harvest joins with that of the departure of the sabbath, and he is liable [for a sin offering] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was] night time [and now the Sabbath], then the last stars were also [an indication that it was] daytime [and no longer the Sabbath] and the morning harvest joins with that of the night of the Sabbath, and he is liable [for a sin offering] on account of the first set [of stars].” These [stars] that you are speaking of are [only] those whose way is not to appear in the daytime. However, we do not count those whose way is to appear in the daytime. Rabbi Yose bar Bon said: “Just so long as three stars may be seen aside from that [one we call] Kokhvata (prob. Venus).” (This may be a scribal error and the original version may have been: “Just so long as three stars may be seen [in one place, just] as one star [can be so seen.]”) Rabbi Yaakov of Romana in the name of Rabbi Yehuda ben Pazi: “One star, surely day. Two, night.” But does he [truly] have no [time period of] doubt!? He has doubt about [discerning] one star from another. A baraita teaches: “So long as the eastern horizon is reddened, it is daytime. What has been said about the stars, applies to those which are not generally seen until nightfall; for, no note is taken of those which appear before the day is terminated. Therefore, R. Yosse bar R. Aboon says: It means three stars not counting, R. Jacob from Darom (south) says: One star indicates that it is still day; but two stars certainly show that it is night. Is there any doubt of this? No; the doubt can only exist between the stars visible by day, and the other stars. With regard to this, we are taught that it is still day as long as the sky is red towards the east; SIGN OF [GOD'S] ANGER3 WHY MAKE MENTION OF IT? THEREUPON R. ELIEZER SAID TO HIM: I ALSO DID NOT SAY TO PRAY4 BUT TO MAKE MENTION [IN THE WORD] ‘HE CAUSETH THE WIND TO BLOW AND THE RAIN TO FALL’5 -IN ITS DUE SEASON. HE [R. JOSHUA] REPLIED TO HIM: IF THAT IS SO ONE SHOULD AT ALL TIMES MAKE MENTION OF IT. WE PRAY FOR RAIN ONLY CLOSE TO THE RAINY SEASON. R. JUDAH SAYS: THE LAST TO STEP BEFORE THE ARK6 ON THE LAST DAY OF THE FEAST MAKES MENTION, THE FIRST DOES NOT; ON THE FIRST DAY OF PASSOVER THE FIRST MAKES MENTION, THE LAST DOES NOT. GEMARA. What has the Tanna [in mind] when he teaches WHEN etc.?7 -The Tanna refers to [a Mishnah] elsewhere which teaches: We make mention of the Power of Rain in the [benediction of] the Revival of the Dead,8 and we pray for [rain] in the Benediction of the Years9 and [we insert] the Habdulah10 in [the benediction] ‘Thou favourest man with knowledge’.11 [With that passage in mind] the Tanna now teaches: When do we [begin] to make mention of the Power of Rain? Would it not have been more appropriate to teach it there, why did he leave it until now? — [Say] rather, because the Tanna had just completed [learning the Tractate] Rosh Hashanah12 where we have learnt: And on the Feast [the world] is judged through water. And, [as there] he taught: ‘And on the Feast [the world] is judged through water,’ therefore there he teaches: When do we [begin] to make mention of the Power of Rain. But let him teach: When do we [begin] to make mention of Rain: why, the Power of Rain?-R. Johanan said: Because Rain comes down by the Power [of God], as it is said, Who doeth great things und unsearchable, marvellous things without number.13 And it is [further] written, Who giveth rain upon the earth, and sendeth waters upon the fields.14 Where [in these verses is this idea] implied? — Rabbah b. Shila replied: It is derived from the analogous use of the word heker in verses treating of Creation. Here it is written, ‘Who doeth great things and unsearchable’. And there it is written, ‘Hast thou not known? hast thou not heard that the everlasting God, The Lord, the Creator of the ends of the earth, fainteth not, neither is weary? His discernment is past searching out.15 And [of Creation] it is [also] written, Who by Thy strength settest fast the mountains, Who art girded about with might.16 Whence do we know that mention of Rain is to be made in the Prayer?17 - It has been taught: To love the Lord your God and to serve Him with all your heart.18 What is Service of Heart? You must needs say, Prayer. And the verse following reads, That I will give the rain of your land in its season, the former rain and the latter rain.19 R. Johanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. The Key of Rain, for It is written, The Lord will open unto thee His good treasure, the heaven to give the rain of thy land in its season,20 The Key of Childbirth, for it is written, And God remembered Rachel, and God hearkened
Jerusalem Talmud Nazir
Jerusalem Talmud Nazir
If he was repeatedly warned and flouted each warning, he can be prosecuted for disregarding each warning separately. The same rules apply for all three prohibitions imposed on a nazir..
One who shaved all day long is guilty only once. If he was told “do not shave, do not shave” and he did shave, he is guilty for each single infraction.
One who defiled himself for the dead all day long is guilty only once. If he was told “do not defile yourself, do not defile yourself” and he did defile himself, he is guilty for each single infraction.
Jerusalem Talmud Bikkurim
The other sources more or less follow R. Jehudah. Sifry Deut. #300 infers from 26:4, “you shall put it down before the altar of the Eternal, your God”, that in the absence of an altar there cannot be any obligation of First Fruits. In #301 it is inferred from the double mention of “putting down” that there are two, one for the declaration and one for the subsequent prostration.
The late Targum Yerushalmi (Pseudo Jonathan) translates 26:4: “The Cohen shall take the basket from your hand, move it forward and backward, upward and downward, and at the end put it down before the altar of the Eternal, your God.” The first inserted text describes the “weaving” required by R. Jehudah. Verse 10 is translated without addition: “… put it down before the Eternal, your God, and prostrate yourself before the Eternal, your God.”. For Rebbi Judah who said it had to be repeated, because it applies to everybody129For R. Jehudah the two mentions of “putting down” are needed in the description of the ceremony. For him, accepting First Fruits from a person who cannot recite is a rabbinic interpretation, unsupported by the biblical text.. For the rabbis who instruct that it did not need to be repeated, because it was repeated130Since for them there is only one “putting down”; the double mention is for emphasis..