בלע חצי זית והקיאו וחזר ובלע חייב. הכניס חצי גרוגרת וחזר והוציאו פטור. מה בינה לבין קדמייתא. תמן נהנה חיכו בכזית. ברם הכא לא נתעסק בכגרוגרת שלימה. א"ר יוסי פעמים שהוא מתעסק בגרוגרת שלימה והוא פטור. היך עבידא הוציא חצי גרוגרת והניחה וחזר והוציא חצי גרוגרת ולא הספיק להניחה עד שנשרפה הראשונה. והרי נתעסק בגרוגרת שלימה והוא פטור. בגין מדמייתה לחלבין והוא עביד כן. אמר רבי יוחנן המוציא מרשות היחיד לרשות הרבים דרך כרמלית חייב מן המוציא לאחריו. מן הדא המתכוין להוציא לפניו ובא לו לאחריו פטור. לאחריו ובא לו לפניו חייב. ואפשר שלא יעשה בינו לבין הכותל כרמלית. אמר רבי יוסי תיפתר שהיו פניו הפוכות לכותל ומשואו לאחריו ובכך יצא משואו תחילה. ר' חייה בר אבא בעא קומי רבי מנא וזו לא דרך הוצאה היא. אמר ליה שכן כתפייא אומנא עבדין כן. ויידא אמרה דא דמר רבי אחא רבי מיישא בשם רבי יוחנן המוציא אוכלים ונתנן על אסקופה
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. Whilst the R. Yosse and R. Aha were together, the former said to the latter: Does it not seem to you that the passage of this half a mile (twilight) lasts but a second? It is certainly my opinion, said R. Aha. However, R. Hiya does not say so, but each twinkling of an eye, measured by the duration of the passage of half a mile (as R. Nehemiah), is doubtful. R. Mena says : I have made an objection in the presence of R. Aha: Have we not learnt elsewhere, that if an impurity is seen, once during the day and again during the intermediate period, or once in the twilight and again on the morrow, when the certainty exists that the impurity dates partly from this day and partly from the next day, there is a certainty as to the circumstances of the impurity, and the sacrifice is obligatory.
Jerusalem Talmud Shabbat
It was stated: Rebbi Joḥanan ben Rebbi Marius said, if he did not remove his hand from it. But if he removed it it is forbidden58Babli 38b.. 71This paragraph and most of the next are also in Kilaim 1:9 (Notes 167–178). The baraita is quoted in Babli Šabbat 123a, Eruvin 77a. An unripe fig which he hid in straw or a flat pita which he hid in coals may be taken on the Sabbath if they were partially uncovered, otherwise they may not be taken72The figs had been covered in straw to hasten the ripening process. By this the owner shows that he does not consider them ready for eating; they are not prepared food for the Sabbath. But if they are partially uncovered they are counted as food. It must be assumed that the coals in which the pita was roasted are now cold; there is no problem of making fire and in moving them.. Rebbi Eleazar ben Thaddeus said, in any case he can stick in a spit or a knife and take it73In this case he only moves the food; if the cover (straw or cold coals) is also moved this is incidental and not the goal of his action; it is not forbidden for R. Simeon. But if he would use his hands to take the completely covered food it would have to be his intention to remove the cover first; this is forbidden according to all opinions.. This [statement] of Rebbi Eleazar ben Thaddeus follows Rebbi Simeon, as we have stated74In the Babli version (22a, 29b, 46a, Pesaḥim 101a, Menaḥot 41b; Tosephta Yom Ṭov 2:18) only R. Simeon’s opinion is quoted.: “A person may not drag a bed, or a chair, or a footstool75Latin subsellium., or a fauteuil75aGreek καθέδρα, ἡ., because he makes a groove, but Rebbi Simeon permits.”
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Jerusalem Talmud Eruvin
There, we have stated98Mishnah Sukkah 2:4. A booth (sukkah) for Tabernacles must have a thatched roof and at least three walls. Up to two walls can be tree trunks. Since biblically one is forbidden to cut or pluck anything from a tree on a holiday, rabbinically one is forbidden to climb on it. The Mishnah permits the use of the trunks as walls on the intermediate days of Tabernacles but not on the holiday.: “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” [Here you are saying it is valid but one may not enter it on the holiday]99Added from G (and the parallel in Sukkah). but there you are saying his eruv is a [valid] eruv and it is permitted to move it97If the food is on the bench, one may tilt the bench, the food falls down and is accessible. In this and the preceding case the prohibition of transporting cannot apply to the food.. Rebbi Jeremiah said, one on top, the other at the side100Since the roof must be on top of the walls, in the case of the Mishnah it must rest on the top of the trees (or top of branches) which is rabbinically forbidden. But the basket is on the side of the trunk and the statement follows the opinion that the sides of tree trunks may be used on Sabbaths and holidays.. This learns from that and that learns from this. This learns from that, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday101Šabbat Chapter 5 Notes 39–43. Cf. Babli Šabbat 154b.. That learns from this, if he put it on a tree branch his eruv is a [valid] eruv and it is forbidden to move it102This is the corrector’s text. The scribe wrote correctly אין “you cannot consider …”.. Rebbi Yose said, in both cases it is at the side. How is that? As Rebbi Jacob bar Aḥa said in the name of Rebbi Zeˋira: This is Rebbi Eleazar ben Simon’s, as Rebbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree103This refers to the statement in Mishnah 3 that an eruv in a cistern always is valid. If the cistern is surrounded by public domain, it is a separate private domain. How can anybody have an eruv in a domain different from where he would be on the Sabbath? The answer is that the cistern must be dry and he intends to take the bottom of the cistern as his place of Sabbath rest..
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Jerusalem Talmud Sukkah
[There, we have stated]41Corrector’s addition from Eruvin; senseless here since the quote is from Sukkah.: “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” Here you are saying it is valid but one may not enter it on the holiday but there you are saying his eruv is a {valid} eruv and it is permitted to move it. Rebbi Jeremiah said, one from the top, the other from the bottom42With the text of Eruvin read: “from the side” (in the case of the sukkah.). This learns from that and that learns from this. This learns from that, if he put it on the side of a tree his eruv is a {valid} eruv and it is (prohibited) [permitted]43With the scribe and the text of Eruvin read: “prohibited.” to move it. That learns from this, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday44Since the roof must be on top of the walls, in the case of the Mishnah it must rest on the top of the trees (or top of branches) which is rabbinically forbidden. But the basket is on the side of the trunk and the statement follows the opinion that the sides of tree trunks may be used on Sabbaths and holidays.. Rebbi Yose said, in both cases it is at the side. How is that? As Rebbi Jacob bar Aḥa said in the name of Rebbi Ze`ira: This is Rebbi Eleazar ben Simon’s, as Rebbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree45Šabbat Chapter 5 Notes 39–43. Cf. Babli Šabbat154b..
