Talmud Jerusalem
Talmud Jerusalem

Talmud for Moed Kattan 2:1

עמדה מלהכחיש זו בית הבעל מחלוקת דר"מ וחכמים. עד כמה תשהא ותיעשה בית השלחין עד כדי שתשהא שנים שלשה ימים קודם לרגל. נישמעינה מן הדא חבריה נגב קומי מועדא תלתא יומין חזר במועדא. אתא עובדא קומי רב חונה ואמר אילין דאכחשין ישתיין אילין דלא אכחשין לא ישתיין. ר' יונה ור' יוסי הורון בהדה מקרת דצילייא דהוון זריעה סערין מיחצדינון במועדא דלא יפקען וייבדן: ניחא מי קילון מי גשמים א"ר יוחנן גזרו מי גשמים מפני שהן כמי קילון. ר' ביסנא בשם ר' לא שנו אלא במועד הא בשביעית מותר. מה בין שביעית מה בין מועד שביעית ע"י שהיא מותרת במלאכה התירו בין דבר שהוא טריח בין דבר שאינו טריח. מועד ע"י שהוא אסור במלאכה לא התירו אלא דבר שהוא אבד ובלבד דבר שאינו טרח. ואית דבעי מישמעינה מן הדא שביעית ע"י שזמנו מרובה התירו. מועד ע"י שזמנו קצר אסרו. אותן שבעה ימים האחרונים לא מסתברא מיעבדינן בשבעה ימי הרגל ויהיו אסורין. ר' ירמיה בעי מי תמציות שלא פסקו מה הן. נישמעינה מן הדא אלו הן מי תמציות כל זמן שהגשמים יורדין וההרים בוצצין. פסקו גשמים אע"פ שהרים בוצצין הרי הן כמי תמציות. פסקו מלהיות בוצצין הרי הן כמי גביים. עד איכן חייה בר בון בשם ר' יוחנן עד כדי שתפרח חברית. רבי לעזר בי יוסי בשם רבי תנחום בי ר' חייה עד כדי שיעשו כרגלי האווז. רבי ירמיה בעי פרחה חברית ולא פסקה למפריעו הוא נעשה כמעיין או מיכן ולבא. ליידה מילה הטביל בו מחטים וצינורות אין תימר למפריעו הוא נעשה מעיין טהרו אין תימר מיכאן ולבא לא טהרו. רבי לעזר בי רבי יוסי שאל

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 Kiddushin

Rebbi Abbahu in the name of Rebbi Joḥanan: The baraita71The Tosephta quoted from 1:2. if he said to her, by the deposit you are holding for me. But if he said, by everything which I deposited with you, she is not preliminarily married unless all of it is available77Since he insists that everything shall be her property, she cannot be married if anything does not become her property because it is lost.. What is the difference between this and a loan? A loan was given to be spent78Babli 47a; Mo‘ed qaṭan 2:3 (81b 1. 27).; this was not given to be spent79It is at the disposal of the depositor at any moment.. But did we not state: “If she was eating right away she is not preliminarily married unless one of them was worth a peruṭah.” Then even if a peruṭah’ s worth was left, she should not be preliminarily married unless all of them were available! He explains that as earlier65In the preceding paragraph; the woman explicitly rejected every gift as inadequate.. If it refers to the earlier statement, did we not state: “If she was eating immediately she is not preliminarily married unless one of them was worth a peruṭah”66,Even if the dates were referred to as given together.80If the dates were stated as given together, the marriage should be possible if all of them come into the woman's hand together.? Rebbi Abun said, were we not of the opinion to say, who is the Tanna of Wawim? Rebbi Jehudah58The positions of Rebbis Jehudah and Meïr about the interpretation of conjunctions in multiple statements are discussed in Giṭṭin 9:7, Notes 93–101.. Rebbi Joḥanan said: The words of Rebbi Jehudah imply comprehensive one sacrifice, in detail three sacrifices81Cf. Giṭṭin 9:7. If A sues B for wheat, barley, and spelt, and B denies falsely in court that he owes any, he has to atone by one sacrifice. But if he enters three separate denials, he owes three separate sacrifices.. Just as he says there, comprehensive one sacrifice, in detail three sacrifices, so he says here, comprehensive one preliminary marriage, in detail three preliminary marriages82As explained earlier, the Mishnah is explained to refer to the case that the woman rejects all dates except the last. Then each is given as a separate gift; one cannot require that all of them should have been together..
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Jerusalem Talmud Shabbat

One does not lay siege to a Gentile city within three days before the Sabbath. That is in a war of choice393Neither the war of Joshua nor a purely defensive war.. But in a war of obligation even on the Sabbath, for so we find that Jericho was conquered only on a Sabbath, as it is written, so you shall act for six days394Jos. 6:3., and it is written, on the Seventh Day you shall circle the city seven times395Jos. 6:4. The Seventh Day is interpreted as the Sabbath.. And it is written, until it fell396Deut. 20:20. Babli 19a; Sifry Deut. #204,203; Tosephta Eruvin 3:7. In the last quote, two sources attribute the argument to Shammai and one to Hillel., even on the Sabbath.
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