anywhere

“Son.” Not only a son, from where a daughter’s son? The verse says, “a son”, from anywhere. “Daughter.” Not only a daughter, from where a daughter’s son, a son’s daughter, daughter’s daughter, a son’s son? The verse says, “a daughter”, from anywhere. “Brothers.” Not only brothers, from where brothers’ sons, brothers’ daughters, brothers’ sons’ daughters? The verse says, “his flesh’s relatives”, from anywhere.

“Son.” Not only a son, from where a daughter’s son? The verse says, “a son”, from anywhere. “Daughter.” Not only a daughter, from where a daughter’s son, a son’s daughter, daughter’s daughter, a son’s son? The verse says, “a daughter”, from anywhere. “Brothers.” Not only brothers, from where brothers’ sons, brothers’ daughters, brothers’ sons’ daughters? The verse says, “his flesh’s relatives”, from anywhere.

Rebbi Joḥanan objected: “I shall bring you to your forefathers’ land, etc.” If it was a gift, why an inheritance? And if an inheritance, why a gift? But after he gave it to them as a gift, he turned around and gave it as inheritance. Rebbi Hoshaia said, anywhere one mentions מוֹרָשָה it means weariness. They objected, is it not written, “an inheritance (מוֹרָשָׁה) of the congregation of Jacob”? He said, there is no weariness greater than this. He who studies forgets everything.

It is written: He went and worshipped other powers and prostrated himself before them, and to the sun, and to the moon. Rebbi Zeˋira said, it is not said to the sun but and to the sun. That is not principle and detail but addition. Rebbi Abba bar Zemina objected before Rebbi Ze`ura; is it not written any which have fins and scales, and any which do not have fins and scales? Then this is not principle and detail but additions since there is written and? Rebbi Joḥanan bar Marius said, anywhere I am encountering and, I am deleting it. Rebbi Samuel ben Eudaimon said, I would have said that anything in the oceans is forbidden, what is in barrels and vivaria should be permitted. The verse says, and anything which lives in water, an addition.

“But a Non-Jewish woman may nurse the child of a Jewish woman” as it is written, their kings will be your pedagogues and their princesses your wet nurses. It was stated: A baby nurses continuously from a Non-Jewish woman or from a non-kosher animal and one brings him milk from anywhere and does not worry either about abomination or because of impurity.

MISHNAH: One may be healed from the healing of property but not healing of persons. One may not be shaved from them anywhere, the words of Rebbi Meïr; but the Sages say it is permitted in the public domain but not in private.

HALAKHAH: “All statues are prohibited,” etc. Rebbi Ḥiyya bar Abba said, because they are worshipped in the great fortification of Rome twice in a Sabbatical period. Then at a place where they are worshipped they should be forbidden, at a place where they are not worshipped they should be permitted. Rebbi Yose said, since they became forbidden at one place, their kind becomes forbidden anywhere.

MISHNAH: If somebody escaped after sentence was passed, if he is returned to the same court, his case is not reopened. Anywhere two [people] will come forward and say, we testify against this man that he was condemned in court X on the testimony of Y and Z, he shall be executed. Criminal courts apply in the Land and outside the Land. A criminal court which hands out a death sentence once in a Sabbatical period is called terrorist. Rebbi Eleazar ben Azariah said, once in seventy years. Rebbi Tarphon and Rebbi Aqiba say, if we had been members of a criminal court, nobody ever would have been condemned to death there. Rabban Simeon ben Gamliel said, they would have increased the number of murderers in Israel.

But did Rab Huna really say that? For Rab Huna has said : A disciple of the wise is forbidden to stand in a filthy place, because it is impossible for him to stand anywhere without meditating upon Torah! There is no contradiction ; the latter refers to standing still, the former to walking.

And did R. Johanan really say what is attributed to him? For lo, Rabbah b. Bar Hannah has said in the name of R. Johanan : One is permitted to meditate anywhere upon words of Torah except the bath-house and privy ! And shouldest thou urge that here also one refers to standing and the other to walking, it cannot be so ; because R. Abbahu once followed R. Johanan and he was reading the Shema', but when he reached the filthy courtways he lapsed into silence. He said to R. Johanan, "Where should I resume [my prayer] ?" He replied, "If thou hast waited sufficient time to finish the whole, return to the commencement" !

There is no difference between Shiloh and Jerusalem except that in Shiloh sacrifices of lesser sanctity and second tithe could be eaten anywhere within sight [of the town], whereas in Jerusalem [they had to be eaten] within the walls.

Rebbi Assi said in the name of Rebbi Yochanon From when does one become liable [for eating unredeemed] maaser sheni]? From when it sees the face of the wall. What is the reason? That the Torah says (Deuteronomy 12,18) "Before Hashem your God you should eat" And it's written, (Deuteronomy 12,17) "You may not proceed to eat in your gates", we derive that anywhere where we can read "Before Hashem your God you should eat" [i.e. where it entered Jerusalem] we also read "You may not proceed to eat in your gates" and anywhere where we can not read "Before Hashem your God you should eat" [i.e. where it never entered Jerusalem] we also do not read "You may not proceed to eat in your gates".

Rebbi Assi said in the name of Rebbi Yochanon From when does one become liable [for eating unredeemed] maaser sheni]? From when it sees the face of the wall. What is the reason? That the Torah says (Deuteronomy 12,18) "Before Hashem your God you should eat" And it's written, (Deuteronomy 12,17) "You may not proceed to eat in your gates", we derive that anywhere where we can read "Before Hashem your God you should eat" [i.e. where it entered Jerusalem] we also read "You may not proceed to eat in your gates" and anywhere where we can not read "Before Hashem your God you should eat" [i.e. where it never entered Jerusalem] we also do not read "You may not proceed to eat in your gates".

But does Rebbi Yossi hold that gifts that weren't yet given are considered as if they were given? But, it was taught in a baraisa that Rebbi Shimon ben Yehudah says in the name of Rebbi Yossi, Beis Shammai and Beis Hillel did not argue about produce where the processing was unfinished when it passed through Jerusalem, that the maaser sheni from them can [still] be redeemed and eaten anywhere.

On what do they argue? Concerning produce which had the processing finished prior to passing through Jerusalem. That Beis Shammai say that he must return it's maaser sheni and eat it in Jerusalem. But Beis Hillel say that it can be redeemed and eaten anywhere. And if we were to conclude that gifts that weren't yet given are considered as if they were given, why the walls already encompassed [the maaser sheni, and it would have to be brought back to Jerusalem even according to Beis Hillel!?]