Talmud Jerusalem
Talmud Jerusalem

Talmud for Ta'anit 3:1

לך והתר נדרו של טל שאין המתים חיים אלא בטללים ואני מחיה בנה של צרפית. ומניין שאין המתים חיים אלא בטללים שנאמר (ישעיהו כ״ו:י״ט) יחיו מתיך נבלתי יקומון הקיצו ורננו שוכני עפר כי טל אורת טלך וארץ רפאים תפיל מהו וארץ רפאים תפיל א"ר תנחום אדרעייא וארעא תפקידה תפלט. ר' יעקב דכפר חנן בשם רשב"ל בשעה שעשה אברהם זקינם את רצוני נשבעתי לו שאיני מזיז טל מבניו לעולם מה טעמא (תהילים ק״י:ד׳) נשבע ה' ולא ינחם אתה כהן לעולם וכתיב תמן (שם) לך טל ילדתך. א"ר יודה בר פזי בדייתיקי נתתיו לאביהם (בראשית כ) ויתן לך האלהים מטל השמים וגו'. א"ר שמואל בר נחמן בשעה שישראל באין לידי עבירות מעשים רעים הגשמים נעצרין והן מביאין להן זקן אחד כגון ר' יוסי הגלילי והוא מפגיע בעדם ומיד הגשמים יורדין אבל הטל אינו יורד בשביל בריה מה טעמא (מיכה ה׳:ו׳) אשר לא יקוה לאיש ולא ייחל לבני אדם. רבי זעירה בשם ר' חנינה היה עומד בגשם והזכיר של טל אין מחזירין אותו בטל והזכיר של גשם מחזירין אותו והא תני בטל וברוחות לא חייבו חכמים הלזכיר אם רצה להזכיר מזכיר. לא דמי ההוא דמיקל להיא דלא מצלי ולא מיקל. בגשם והזכיר של טל אין מחזירין אותו והא תני אם לא שאל בברכת השנים או שלא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו. בהוא דלא אדכר לא טל ולא מטר. ר' זעירה בשם רב חונה לא שאל בברכת השנים אומרה בשומע תפילה ודכוותה אם לא הזכיר גבורות גשמים בתחיית המתים אומרה בשומע תפילה מה אם שאלה שהיא מדוחק אומרה בשומע תפילה אזכרה שהוא מריוח לא כל שכן והא תני לא שאל בברכת השנים או שלא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו. אמר רבי אבמרי אחוי דר' יוסי בשלא אמרה בשומע תפלה. איכן הוא חוזר

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 Taanit

HALAKHAH: Rebbi Levi said, it is written57Deut. 28:21.: The Eternal will stick to you the epidemic. {A parable} of a woman who sticks three loaves together58A plague for which one fasts is a infectious disease.. How is this acted on? Is it not that larger it needs another rate59Goes a town larger than that mentioned in the Mishnah by different rules both in the number of victims and in the number of days?? Let us hear it from the following: Even a city large as Antiochia, and there were brought out three dead persons during three consecutive days. This implies that larger it needs another rate60The interpretation of this sentence depends on the interpretation of the expression “rate”. If this means “percentage” then instead of “needs” one has to read “does not need”. If it means “absolute numbers” then the text as it stands is correct. Since there is no corrector’s addition, the second interpretation is to be accepted.. The houses about which they spoke61In Mishnah 4; one fasts only for unforeseeable building collapses., healthy but not shaky. And similarly, young people but not old ones. It was stated: Diphtheria any; two by plague and one by diphtheria. Come and see, “diphtheria any” and you are saying so62If one fasts for one deadly case of diphtheria (Tosephta 2:9), why the mention of two deaths by another communicable disease?? It is needed for the case that they blew the shofar about diphtheria and it went away and after that two died of a plague and one of diphtheria63In the case of diphtheria, the requirement is waived that to declare an epidemic the causes of death must be the same infection..
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Jerusalem Talmud Pesachim

HALAKHAH: 208Mishnah Taˋaniot 3:14, about a fast in a year of drought which was cut short by rainfall. The text is Halakhah 3:14 in Taˋaniot (ו). There, we have stated: “They went, ate, and drank. In the evening they returned and red the Great Hallel.” What is the Great Hallel? Rebbi Pamakh in the name of Rebbi Ḥaninah; Give thanks to Almighty God209Ps. 136. Babli 118a.. Rebbi Joḥanan said, on condition of who stand in the Eternal’s house210Ps. 135 as introduction to Ps. 136.. Why these two chapters? Because rainfall is included in them. In the opinion of Rebbi Joḥanan it is understandable, for it is written211Ps. 135:7., He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written212Ps.136:25., He gives nourishment to all flesh; Truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours213Ps. 113–118.. Rebbi Joshua ben Levi said, ours. Bar Qappara said, ours. Bar Qappara follows his opinion, as it was stated: “during the existence of a third group they never reached I am loving; truly the Eternal listened to my voice, my supplication, since its people were few.” Bar Qappara stated, this is the Great Hallel. A patrician stood before the Ark214To be the reader in a service of thanksgiving for rain relieving a drought.; he said to them, repeat after me what I am saying. This implies that it is not ours215If it were the regular Hallel, the congregation would not repeat the verses but answer every half-verse with “Hallelujah” (cf. Šabbat 16, Note 59).. Rebbi Mana said, it is ours. The miracle was great; therefore he said to them, repeat after me what I am saying216Because of the extraordinary nature of the event, he changed the usual response to repetition of the entire Hallel..
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Jerusalem Talmud Demai

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three126The list contains only two entries. But since the application here is to show that R. Zeïra was rightly offended, the case of produce bought from Gentiles has to be added. may tithe without permission: He whose ṭevel was mixed with profane produce127As noted before, since every Jewish farmer did give the first heave which may be given in a minimal amount, it is impossible to buy on the market Jewish produce that can be used to fix a mixture of profane and ṭevel produce. Hence, any farmer who uses his own ṭevel produce to take care of his neighbor’s problem, does his neighbor a great favor and we are justified in decreeing that the neighbor’s consent is implied and he does not have to be asked beforehand. “Permission” in the text means consent by the owner of the produce.. And he who buys from the division of the Samaritans128Mishnah Taäniot 3:4 explains that in Temple times, in Judea everybody has to be believed in matters of ritual purity of wine and olive oil used in the Temple. This implies that in Galilee only ḥaverim are trustworthy. The reason is explained in Halakhah Taäniot 3:4 (fol. 79c), because “the division of Samaritans” separates Judea from Galilee and it is impossible to bring wine and olive oil in purity from Galilee to Judea (since Samaritans, like Gentiles, do not bury still-births in cemeteries but anywhere at roadsides, and one cannot exclude the possibility that one might step over such a grave which imparts the impurity of the dead to wine and oil.) [In the Babli (Taänit 25a), it is asserted that a strip of Gentile land separates Galilee from Judea.] The division of the Samaritans therefore is the region of Samaria inhabited exclusively by Samaritans and produce from there is certainly ṭevel in all respects. Anybody who removes heave from this produce and turns it into regular demay removes a hidden stumbling block from the unwary buyer.. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission129If money was to be given to the owner of the produce for heave and the heave of the tithe, he would be happy if somebody else did the work for him practically without cost to him. Hence, this would have the status of tithing with the knowledge of the owner; R. Simon cannot be correct in his transmission of the tradition of R. Joshua ben Levi and the latter must hold that practice follows R. Simeon.!
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