Talmud Jerusalem
Talmud Jerusalem

Talmud for Sanhedrin 3:1

חותם יחידי שנאמר אבל אגיד לך את הרשום בכתב אמת. אמר רבי יוחנן לעולם אין הקב"ה עושה בעולמו דבר עד שנמלך בבית דין שלמעלן מה טעם ואמת הדבר וצבא גדול. אימתי חותמו של הקב"ה אמת בשעה שנמלך בבית דין שלמעלן. א"ר לעזר כל מקום שנאמר וה' הוא ובית דינו. ובניין אב שבכולם וה' דבר עליו רעה. מהו חותמו של הקדוש ברוך הוא רבי ביבי בשם ר' ראובן אמת מהו אמת א"ר בון שהוא אלהים חיים ומלך עולם. אמר ריש לקיש אל"ף רישיה דאלפא ביתא מ"ם באמצעיתה תי"ו בסופה לומר אני ה' ראשון שלא קיבלתי מאחר ומבלעדי אין אלהים שאין לי שותף ואת אחרונים אני הוא שאיני עתיד למוסרה לאחר. רבי בא ורבי בנימין בר יפת הוו דיינין קומי ר' יצחק ונפק דינא עם רבי בנימן. אתא רבי בא בעי מיטרוף על רבי אמי ואלף מומחה שכפף ודן דינו דין. רבי אבהו הוה יתיב דיין בכנישתא מדרתא דקיסרין לגרמיה אמרין ליה תלמידיו ולא כן אלפן ר' אל תהא דן יחידי. אמר לון כיון דאנן חמי לי יתיב דיין לגרמי ואתון לגביי כמי שקיבלו עליהן. ותני כן במה דברים אמורים שלא קיבלו עליהן אבל אם קיבלו עליהן דן אפילו יחידי. רבי יוחנן אזל מידון קומי רבי חייה רבה אייתוב גבי חד תלמיד. ולא כן תני אב ובנו הרב ותלמידו שניהן נימנין אחד. נימר חבר ותלמיד היה כרבי לעזר לר' יוחנן. גזר דין נפקו מן דרב לגרמיה מן דרבי אחא לגרמיה מן דרבי יונה ור' יוסי לגרמיהון. תמן תנינן הנוטל שכרו לדון דיניו בטילין

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 Sheviit

There, we have stated87Mishnah Sanhedrin 3:6. The Mishnah gives a list of people whose testimony cannot be trusted in court: Gamblers, usurers, organizers of animal fights, and traders in Sabbatical produce. R. Jehudah says, these are unacceptable as witnesses (since they will sin for monetary gain and, therefore, are open to bribery) only if they make their living from these activities, not if gambling, etc., is done only on the side. The entire discussion appears word by word in Sanhedrin 3:6, fol. 21a–b.: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated88In Sanhedrin, “R. Ḥiyya stated”.: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.)89The text in parentheses is missing in Sanhedrin and in the quotes of this paragraph by Maimonides, R. Simson, and R. Isaac Simponti. It is dittography and should be disregarded. With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar90Even though the Babli holds (in the name of the first generation R. Joshua ben Levi) that all statements of R. Jehudah in the Mishnah which start with אימתי are explanations of the anonymous text, not disagreements, and are always practice to be followed (Sanhedrin 24b, Erubin 81b–82a); the Babli (Sanhedrin 26b) states explicitly in the name of R. Abbahu and R. Eleazar that practice follows R. Jehudah. One has to take that as an echo of the discussion in the Yerushalmi.: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so91Do the restrictive rules of R. Jehudah effectively apply to dealers in Sabbatical produce? R. Yannai permitted growing crops in the Sabbatical (Halakha 4:2) because of the tax burden on farmers; the tannaitic rules cannot be enforced as long as the tax is collected whether there is a crop or not.? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.
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Jerusalem Talmud Rosh Hashanah

Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there305Mishnah Idiut2:7, formulated as testimony in R. Aqiba’s court in the name of R. Eliezer.: “Two in the name of Rebbi Eliezer. A woman may go out with a city of gold306On the Sabbath a woman may go into the public domain wearing a golden diadem depicting the walls of a city. This is classified as jewelery which is standard clothing for a woman., and participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is the entire statement in Sanhedrin Rebbi Eliezer’s307If Mishnah Sanhedrin3:6 represents a minority opinion, it should have been labelled as such.? He told him, it is everybody’s opinion. What means “it is everybody’s opinion”? 308Here starts the discussion of the Mishnah in Roš Haššanah… So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he309One of the witnesses mentioned in the Mishnah Roš Haššanah. come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “any testimony for which a woman is not qualified, they are not qualified.” Who stated this? The rabbis310Since the Mishnah is anonymous.! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Jonah in the name of Rav Huna: It follows Rebbi Eliezer in everything. It turns out that this disagreement311R. Eliezer and the rabbis, R. Meïr and R. Yose (the Tanna). parallels another disagreement, as it was stated312Tosephta Makkot1:11, in the name of R. Jehudah (student of R. Eliezer’s student.): “A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meïr. Rebbi Yose said, when? If he was found perjured in criminal matters. But if he was found perjured in money matters, he is suspect in money matters and disqualified in money matters.” It turns out that Rebbi Yose parallels the rabbis and Rebbi Meïr Rebbi Eliezer.
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Jerusalem Talmud Bava Batra

There100In Babylonia (Babli 174a in the name of R. Joḥanan.), they instruct that practice everywhere follows Rabban Simeon ben Gamliel except for the guarantor101The Mishnah here, Bava batra10:14., Sidon102Mishnah Giṭṭin 5:5., and the last proof103Mishnah Sanhedrin 3:13 (in most Mishnah editions, the last statement of Rabban Simeon in Mishnah 3:8 dealing with the right of the parties to submit proof to the court out of order.). They say, only in the Mishnah104But not in the baraitot. The Babli agrees, loc. cit.. Rebbi Immi bar Qorḥa in the name of Rav: Why did they say, practice everywhere follows Rabban Simeon ben Gamliel? For he pronounced specific practices decided by his court105His pronuncements have the status of precedents decided by the Supreme Court..
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