Talmud for Pesachim 5:1

קולפו כמין גם. תני בר קפרא קולפו כמין שני גמין. היה נתון באמצע הבית על דעתיה דרב חונא מפשיטו חלוק אחד. על דעתיה דבר קפרא מפשיטו שני חלקות. היה עשוי מדריגות קולפו גמים גמים. רבי יעקב בר אחא בשם חזקיה שמעון בר בא בשם רבי יוחנן שורה החיצונה היא העליונה הרואה את הפתח ואת הקורה שלפנים ממנה תני שלמטה ממנה. הוון בעיי מימר מאן דאמר שלפנים הימנה כל שכן שלמטה הימנה מאן דמר שלמטה הימנה הא לפנים הימנה לא. נשתמש בחצי שורה פשיטא אותה שנשתמש יש לה שלפנים ממנה ושלמטה ממנה. אותה שלא נשתמש בה יש לה שלפנים ממנה. הדא דתימר במחוללות. אבל באפוצות מעביר עליהן את הנר ודיו. הדא אמרה שחשו לנפילה. א"ר פינחס דיפו אני אומר בשעה שסידרן הכניס שם חמץ:

R. Hanina says: The sun must have gone down and the moon have commenced to rise. In effect R. Samuel says: The moon cannot shine as long as the sun still lightens, neither can the moon shine after the sun has darted his (morning) beams. R. Samuel bar-Hiya, in the name of R. Hanina, says: If a man, when the sun has begun to set, descends from the summit of Mount Carmel to bathe in the sea, and re-ascends to partake of the oblations, he has certainly bathed during the daytime. It is, however, only a certainty in the case of one taking cross-roads to shorten the route; but not in the case of one who follows the high road (Strata). What is meant by "the intermediate period "? R. Tanhooma says: It resembles the delay of a drop of blood placed on the edge of a sword, i.e. the time required for the drop of blood to divide and run down on either side of the blade, is equivalent to the period of transition. According to R. Nehemiah, it means the time it would require for a man to run half a mile, after sunset. R. Yosse says: This twilight lasts no longer than the twinkling of an eye, and not even the men of science could measure it.

Jerusalem Talmud Shabbat

Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes³²The half-pipes mentioned in Mishnah Menaḥot 11:6 which separate between the loaves of the shew-bread, where it is mentioned that they cannot be removed or put in on the Sabbath. This clearly contradicts the Mishnah which declares that all implements may be moved on the Sabbath. and rods³³In Mishnah Pesaḥim 5:9 it is asserted by R. Eliezer that while on a weekday the Passover sacrifice is stripped of its hide while hanging on rods carried by two people, on the Sabbath one uses no sticks but two people stretch out their arms to replace the rods. In view of the Mishnah here there is no reason not to use the rods on the Sabbath. It would be easy to say that the practice does not follow R. Eliezer, but since he is a very reliable historical source there can be no doubt that he accurately reports Temple practice from his own experience. One has to conclude that the general permission to use all implements (with the exception of expensive tools of trade) has to be dated to the council of Jabneh after the destruction of the Second Temple.
Babli 123b. were formulated before implements were permitted. One may not move planks³⁴Planks used to cover the holds of the ship. These are not shaped as implements; in other circumstances they could be used as building materials. of a ship on the Sabbath. If they cover implements or food they are like covers of any implement and may be moved on the Sabbath. Rebbi La said, even although you are saying “like covers of implements”, this is only if they have the designation of an implement³⁵The essence of an implement is that it is subject to impurity. Straight planks are impervious to impurity; they cannot be called “implements”..

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Pesachim

Halakhah 7¹¹⁸Discussion of Mishnah 9.: They said, that argument of Rebbi Eliezer is no answer to Rebbi Joshua, since he could say to him, how can you answer me with an argument about something that is apt to change for something that is not apt to being changed¹¹⁹The Pesaḥ after the 14th is automatically a well-being offering; but animals dedicated as well-being offerings cannot validly be changed into anything else.? Neither is the argument of Rebbi Joshua an answer to Rebbi Eliezer, since he could say to him, the Pesaḥ of Reuben which he slaughtered in the name of Simeon is changed into something qualified¹²⁰Mishnah 5:3.; and you are saying, he is liable?

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Pesachim

MISHNAH: He is liable if he slaughtered it¹²⁹For a Pesaḥ on the Sabbath he is liable for a purification sacrifice if acting in error. not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure¹³⁰Since a Pesaḥ is disqualified if nobody is able to eat it.. He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure¹³¹Mishnah 5:3.. If he slaughtered and it was found defective, he is liable¹³²Since the Pesaḥ may not be defective (Ex. 12:5), it is necessary to inspect the animal before slaughter.. If he slaughtered and it was found internally tom, he is not liable¹³³Since this cannot be determined beforehand, no guilt can be incurred. The last two statements are equally valid for the Sabbath sacrifices during the year.. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission¹³⁴R. Joshua’s opinion in the preceding Halakhah..

Ask RabbiBookmarkShareCopy

Talmud for Pesachim 5:1

Jerusalem Talmud Shabbat

Jerusalem Talmud Pesachim

Jerusalem Talmud Pesachim

Jerusalem Talmud Sotah

Jerusalem Talmud Shabbat

Jerusalem Talmud Taanit