Talmud for Megillah 1:1
משנה מגילה נקראת באחד עשר בשנים עשר בשלשה עשר בארבעה עשר בחמשה עשר לא פחות ולא יתר. כרכים המוקפין חומה מימות יהושע בן נון קורין בחמשה עשר כפרים ועיירות גדולות קורין בארבעה עשר אלא שהכפרים מקדימין ליום הכניסה:
From when may one recite Shema in the evening? From the time the Kohanim go in to eat their Terumah (produce consecrated for priestly consumption). Until the end of the first watch, says Rabbi Eliezer. And the Sages say: Until [astronomical] midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He to them: If dawn has not broken, you are obligated to recite it. And it is not only in this case that they said it! Rather, in all cases where the Sages said "only until midnight," the obligation remains until the break of dawn. [e.g.] Burning the fats and limbs [of the sacrifices, on the Temple altar] — the obligation is until the break of dawn. [e.g.:] All [sacrifices] which may be eaten for one day — the obligation is until the break of dawn. If that is so, why did the Sages say, "until midnight?" To distance a person from transgression.
Jerusalem Talmud Nedarim
MISHNAH: The only difference between one who is under a vow [not to have] usufruct from another1B made a vow that A may have no usufruct from him.. If A makes a vow that B shall have no usufruct from him, the expression is in the active mode, הַמּוֹדֵר בְּ. and one who is under a vow about use of food is passing through his real estate2Setting his foot on the other’s property. and vessels that cannot be used to prepare food. One who is under a vow about use3The word הנײת is not in the Babli and most independent Mishnah mss. From the Halakhah it will be seen that it was not in the original version of the Mishnah. of food should not borrow from him a fine or coarse sieve, a grindstone, or an oven. But he may borrow from him a robe or a stole, nose rings and finger rings, and anything that is not used to prepare food. At a place where one rents out any of these it is forbidden4Since he could buy food for the money saved by not renting; this is counted as usufruct used for food..
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Shabbat
One does not save from a fire26This seems to be a truncated quote from a baraita which disagrees with the preceding argument and states that Hagiographa cannot be saved from a fire if this would involve transgressing rabbinic prohibitions.. For him who says, they render hands impure27Mishnah Yadaim 3:8 reports on disagreement whether touching a scroll of Ecclesiastes makes one’s hands impure. There seems to be tacit agreement that Esther does not make the hands impure. This impurity is purely rabbinical; it was instituted so people should not store their heave, which is sanctified, with also holy Scripture, since this would attract rats which would attack the leather on which the scrolls were written. A scroll which does not render the hands impure is not holy; no rabbinic restrictions would have to be waved to save them from a fire., one saves them from a fire; but for him who says, they do not render hands impure, one does not save them from a fire. They objected: Is there not a Hebrew book which was written in Aramaic28Mishnah Yadaim 4:5.; it will not render hands impure but one saves it from a fire, since we have stated: “even though they are written in any language they have to be hidden.” The Mishnah follows Rebbi Simeon, since Rebbi Simeon said, nothing forbidden only rabbinically stands in the way of Holy Scriptures29Mishnah Eruvin 10:3. Only biblical prohibitions have to be observed when caring for Scripture on the Sabbath.. Do they disagree30The mishnaic statements in Yadaim and Eruvin.? There it is because of their degradation31Lest rats be attracted to the scrolls, Note 27., but here everybody agrees that one saves them from a fire. For whom is it needed? For Rabban Simeon ben Gamliel. Even though Rabban Simeon ben Gamliel said32Mishnah Megillah 1:11. There do exist approved Aramaic versions of the Pentateuch and Jonathan ben Uziel’s Aramaic paraphrase of Prophets but no recognized Aramaic versions of Hagiographa. The existing Aramaic versions of Psalms, Proverbs, Job, Esther, and Chronicles all seem to be post-Talmudic., “also Hagiographa they permitted only that they could be written in Greek,” would he agree here that one saves them from a fire? “It happened that Rabban [Simeon ben]33Added from E. From the context this seems to be the correct attribution, referring to Rabban Simeon ben Gamliel I, the head of the revolutionary government in the first war against the Romans. In the Babylonian parallels, Babli 115a, Tosephta 13:2 (ed. Liebermann) the name always is “Rabban Gamliel” I, the grandfather of Rabban Gamliel of Jabneh. Gamliel was supervising builders on the the Temple Mount when he an Aramaic version of Job was brought to him. He told the builder to hide it under a row of stones.”
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Shekalim
19An almost exact parallel is in Megillah 1:7, 71a line 21, מ. There, we have stated20Mishnah Megillah1:7.: “The only difference between a First Adar and a Second Adar21In an intercalary year, where a thirteenth month is added preceding the next Nisan, this “Second Adar” is the month where dates scheduled for Adar should be observed. is the reading of the Esther scroll and gifts to the poor22Both in observance of the Purim festivities.”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them23Mishnah Sheqalim1:1 in an intercalary year refers to the first day of Second Adar.. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading24This has nothing to do with the topic under discussion. Mishnah Megillah 1:1 gives different dates for the reading of the megillah for different places. It is stated that the dates other than the 14th of Adar are not absolute; the 14th is valid at all places.. Rebbi Yose said, this25This refers to the statement of R. Simon. is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.
Ask RabbiBookmarkShareCopy