Talmud Jerusalem
Talmud Jerusalem

Talmud for Megillah 4:1

מעתה שני גינוסריות היו או לא היו אלא שני אבטוניות כגון בית ירח וצינבריי שהן מגדלות כינרים חרב הכרך ונעשה של עכו"ם איתא חמי בו אינן קורין ובחוצה לו קורין חזקיה קרי לה בארבעה עשר ובט"ו בו חשש להיא דתני רשב"י (ויקרא כה) ואיש כי ימכר בית מושב עיר חומה פרט לטיבריא שהים חומה לה רבי יוחנן קרי לה בכנישתא דכיפרא ואמר הדא היא עיקר טיבריא קדמייתא ולא חשש להדא דתני רשב"י קל היקילו בקריאתה דתנינן תמן כל שהוא לפנים מן החומה הרי הוא כבתי ערי חומה חוץ מן השדות ר"מ אומר אף השדות ותני כן הסמוך לכרך והנראה עמו הרי הוא כיוצא בו א"ר יוחנן מגבית ועד אנטיפרס ששים ריבוא עיירות היו והקטנה שבהן היתה בית שמש מה כתיב ביה (שמואל א ו) ויך באנשי בית שמש כי ראו בארון ה' וגו' ואילו מרוח אחת היו וכדון אין את מבצע לה קניי לא נסבה א"ר חנינה קפצה לה ארץ ישראל כל העיירות שמנה יהושע אפי' מאה אינן רשב"ל אמר מוקפות חומה מנה ר' יוסי בר חנינה אמר הסמוכות לספר מנה קרייא מסייע לר' יוסי בן חנינה (יהושוע יט) ויהי גבולם מחלף וגו' קטת ונהלל ושומרון ויראלה ובית לחם מחלף חלף מאילון איילון בצעננים אגנייא דקדש ואדמי דמין הנקב ציידתה ויבנאל כפר ימה עד לקום לוקים וקטת קטינית ונהלל מהלול ושמרון סימונייה ויראלה חורייה בית לחם בית לחם צרייה ר' אחא ר' יודה בן לוי ריב"ל בשם ר' לוד וגיא החרשים מוקפות חומה מימות יב"ן ולמה לא אמרן ואונו בגין דכתיב והא כתיב לוד ואיתאמרת אלא בגין דתנינן וגמלה וגדור והדיר ואונו וירושלם וכן כיוצא בהן

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. know that I am the Lord, when I have opened your graves.2 In Palestine they said: Also the Key of Sustenance, for it is said, Thou openest thy hand etc.3 Why does not R. Johanan include also this [key]? — Because in his view sustenance is [included in] Rain.4 R. ELIEZER SAYS: ON THE FIRST DAY OF THE FEAST etc. The question was asked, Whence did R. Eliezer derive this? Did he learn it from Lulab5 or from the Libation of Water?6 If he learnt it from Lulab, then just as the obligation of the use of the Lulab comes into force on the [first] day of Tabernacles, so too should we begin to make mention of rain on that day. Or perhaps he learnt it from Libation. [If so, then] just as Water Libation may be [carried out] on the evening [preceding the first day] — (for a Master [interpreting the verse], And the meal-offering thereof and their drink-offerings,7 said, Even by night)-so too should one begin to make mention of rain on that evening!8 — Come and hear: R. Abbahu said: R. Eliezer deduced it from Lulab only. Some there are who say: R. Abbahu had a tradition. Whilst others say: He based it on a Baraitha. Which is the Baraitha? — It has been taught: ‘When do we [begin to] make mention of Rain? R. Eliezer says: From the time of the taking up of the Lulab; R. Joshua says, From the time when the Lulab is discarded.9 Said R. Eliezer: Seeing that these Four Species are intended only to make intercession for water,10 therefore as these cannot [grow] without water so the world [too] cannot exist without water. R. Joshua said to him: Is not rain on the Feast a sure sign of [God's] anger? R. Eliezer replied: I too did not say to pray but to make mention. And just as one makes mention of the Revival of the Dead all the year round11 although it will take place only in its proper time, so too should mention be made of the Power of Rain all the year round although it comes only in its due season. Therefore if one desires to make mention all the year round he may do so. Rabbi says: I hold the view that when one ceases to pray [for rain]12 one should also no longer make mention of it. R. Judah b. Bathyra says: On the second day of the Feast one [begins] to make mention. R. Akiba says: On the sixth day of the Feast. R. Judah says in the name of R. Joshua: The last to step before the Ark 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. Did not then R. Eliezer reply well to R. Joshua?- R. Joshua can answer you: It is quite in order to make mention of the Revival of the Dead [all the year round], since any day may be its time, but is rain seasonable at all times? Have we not learnt: Should Nisan terminate and then rain fall it is a sign of [God's] anger, for it is said, Is it not wheat harvest to-day etc.?13 ‘R. Judah b. Bathyra says: on the second day of the Feast one [begins] to make mention’. What is R. Judah b. Bathyra's reason? — It has been taught: R. Judah b. Bathyra says, Of the second day of the Feast, Scripture Says, we-niskehem,14 [‘and their drink-offerings’] and of the sixth day, u-nesakeah15 [‘and its drink-offerings’] and of the seventh day, kemishpatam16 [according to their rule]. Note [the letters] Mem, Yod, Mem which form the word mayim [‘water’].17 Here you have the biblical allusion to the Libation of Water. And what makes him [R. Judah b. Bathyra] fix it on the second day? — Because [the first of the allusions to the Water Libation] is found in connection [with the order for] the second day. Hence why we should [begin] to make mention on the second day. R. Akiba says: On the sixth day of the Feast one [begins] to make mention, for of the sixth day Scripture says, And its drink-offerings.18 Scripture thus speaks of two libations,19 the Libation of Water and the Libation of Wine. Perhaps both Libations must be of wine? — He [R. Akiba] is of the same opinion as R. Judah b. Bathyra who said, There is an allusion to water.2

Jerusalem Talmud Yoma

21This paragraph is also in Megillah 4:5 (75b l. 52), ל. Quoted in Tosaphot Yeshenim70a. There22Mishnah Megillah 4:5., we have stated: “One skips in prophets; one does not skip in the Torah.23Public readings of the Torah must present a continuous text. Readings from the Prophets may be pieced together, such as in the Ashkenazic Haftara to Yitro, Is. 6:1–7:6, 9:5–6.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets24The 12 minor prophets are considered one book. The Ashkenazic Haftara for the Sabbath between New Year’s day and Yom Kippur is composed of Hos. 14:2–10 and either Joel 2:15–27 or Micah7:18–20.. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph25If one continues on the same page after an interruption, nothing has to be scrolled.? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death4Lev. 16:1–34. and but on the tenth day”5Lev.23:26–32.? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites26The sacrifices detailed in Num.19:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah27On a day which requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public., scroll it behind a curtain. If there are two, take away one and bring the other28This is current Sephardic practice, in contrast to current Ashkenazic procedure where the second Torah is brought before the first is lifted..
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Jerusalem Talmud Makkot

“And the blind person.” Rebbi Abba said, who stated “the blind person”? Rebbi Jehudah, for Rebbi Jehudah frees him from all obligations of the Torah39Soṭah 2:6 (Note 201), Babli Bava qamma 87a., as we have stated there40Megillah Mishnah 4:7.: “Rebbi Jehudah said, anyone who never saw light in his life may not cover the Shemaˋ.41He cannot lead the congregation in the recital of the benedictions before and after the recitation of the Shemaˋ since they start with a praise of God for the creation of the celestial shining bodies. The majority opinion holds that while a blind person cannot see the sun’s light, he profits from it since other people who can see can help him during daylight.” Therefore, if he saw once he may cover. And both of them explained the same verse, without seeing42Num. 35:23, part of the definition of involuntary homicide. Babli 9b, Sifry Num. 160. As the Babli explains, the double restriction mentioned by the verse, unintentional, without seeing, has to be read as an inclusion.. Rebbi Meïr says, to include the blind person. Rebbi Jehudah says, excluding the blind person. 43A parallel to this paragraph is in Megillah 4:7. One has to read “Jehudah” for Meïr, as in Megillah, since only for R. Jehudah are two opinions recorded. Also “there” means Makkot, “here” Megillah. The argument of Rebbi Meïr seems inverted. There he says, excluding, but here he says, to include. Rebbi Ḥanina the son of Rebbi Hillel said, the Mishnah is about one sitting in a dark house. So we are saying, “one sitting in a dark house may not cover the Shemaˋ.44In his explanation, R. Jehudah does not exclude the blind person but one born and raised in a cave who never saw daylight.” But here, without seeing, to include the blind person. How do the rabbis read without seeing? To include one who smites in the night45He is included in the list of the exiled together with the blind person..
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Jerusalem Talmud Sotah

There195Mishnah Megillah 4:5., we have stated: “One winds in Prophets196In the public reading from Prophets after the Sabbath reading from the Torah, it is permissible to piece the reading together from different chapters of one prophet. but one does not wind in the Pentateuch.” One winds in one prophet, but not from one prophet to another, but among prophets of the Twelve it is permitted197Since all 12 minor prophets are written together in one scroll, moving from one to the next is like winding in one of the major prophets, each of which is written in his own scroll.. But one does not wind in the Pentateuch; Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not wind the Torah in public. Rebbi Yose asked, think of it, if it was a small portion198In the Palestinian 3½ year cycle, it might be that the portion was too small to be read by seven different persons; may some readers read from another place after the allotted portion was already recited?? But that Israel should hear it in its order199Even if one reads more than the allotted portion on one Sabbath, it must be a continuous text.. But did we not state200The Mishnah here.: “He reads ‘after the death185Lev. 16:1–34, the description of the Atonement service.’ and ‘but on the tenth186Lev. 23:26–32. Winding from Chap. 17 to 23 does not take much time.’ ”? It is different here, because that is the order of the day201This is a holiday reading, not a Sabbath reading; it has to concentrate on the texts dealing exclusively with that holiday.. Know that it is so since Rebbi Simeon ben Laqish said, one does not recite by heart, and here he recites by heart202From the text too far removed to be wound without inconveniencing the public.. Rebbi Yose commanded Bar Ulla, the organizer of the congregation of Babylonians: When the Torah has been brought back, wind it behind the curtain203In Yoma, the text reads: כַּד דְּהִיא חָדָא אוֹרִיָּא תְּהֵא גַייֵל לָהּ לְהָדֵי פָרוֹכְתָא. “When you have only one Torah, wind it by the curtain.” The text here is preferable since a good organizer will wind the Torah well before it is used the next time. The editors who mishandled the text, replacing the text here by that from Yoma in modern editions, probably never were Torah readers themselves.. If there are two, return one and bring the other204This is not the common usage where one takes out both scrolls and reads from them one after the other. This shows that in Babylonia already in Talmudic times one read from two different scrolls at special occasions (in particular, holidays). One has to correct the statement by Elbogen (cf. Note 205, p. 127) that this practice is not recorded before Rav Yehudai Gaon..
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