bathyra

113 occurrences across the corpus

The Works of Flavius Josephus

The Babylonian was reduced by these offers to come hither; so he took possession of the land, and built in it fortresses and a village, and named it Bathyra. Whereby this man became a safeguard to the inhabitants against the Trachonites, and preserved those Jews who came out of Babylon, to offer their sacrifices at Jerusalem, from being hurt by the Trachonite robbers; so that a great number came to him from all those parts where the ancient Jewish laws were observed, and the country became full of people, by reason of their universal freedom from taxes. This continued during the life of Herod; but when Philip, who was [tetrarch] after him, took the government, he made them pay some small taxes, and that for a little while only; and Agrippa the Great, and his son of the same name, although they harassed them greatly, yet would they not take their liberty away. From whom, when the Romans have now taken the government into their own hands, they still gave them the privilege of their freedom, but oppress them entirely with the imposition of taxes. Of which matter I shall treat more accurately in the progress of this history.

The Mishnah

Mishnah Shabbat 12:5

If he wrote with liquids, or with fruit juice, on the dust of the road, or on writer’s powder, or with anything that cannot endure, he is exempt. [If he wrote] with the back of his hand, with his foot, with his mouth, or with his elbow; If he wrote one letter near [other] writing, If he wrote on top of other writing; If he intended to write a cheth but wrote two zayyinin; [If he wrote] one [letter] on the ground and another on a beam; If he wrote on two walls of the house, or on two leaves of a ledger which are not read together, he is exempt. If he wrote one letter as an abbreviation: Rabbi Joshua ben Bathyra declares him liable, But the sages exempt him.

Mishnah Nedarim 6:8

He who vows abstinence from dates is permitted date honey; from winter grapes, is permitted winter-grape vinegar. Rabbi Judah ben Bathyra said: if it bears the name of its origin, and he vows to abstain from it, he is forbidden [to benefit] from what comes from it. But the Sages permit it.

Mishnah Shevuot 3:6

If he swore to annul a commandment, and did not annul it, he is exempt. [If he swore] to fulfill [a commandment], and did not fulfill it, he is exempt. For it would have been logical [in the second instance] that he should have been liable, as is the opinion of Rabbi Judah ben Bathyra. [For] Rabbi Judah ben Bathyra said, “Now, if for [swearing with regards to] an optional matter, for which he is not adjured from Mount Sinai, he is liable [should he not fulfill his oath], for [swearing with regards to] a commandment, for which he is adjured from Mount Sinai, he should most certainly be liable [should he not fulfill his oath]! They said to him: “No! If you say that for an oath with regards to an optional matter [he is liable], it is because [Scripture] has in that case made negative equal to positive [for liability]; But how can you say that for an oath [to fulfill] a commandment [he is liable], since [Scripture] has not in that case made negative equal to positive, for if he swore to annul [a commandment], and did not annul it, he is exempt!

Mishnah Shevuot 3:6

Mishnah Eduyot 8:1

Rabbi Joshua ben. Bathyra testified concerning the blood of carcasses that it was pure. Rabbi Shimon ben Bathyra testified concerning the ashes of purification, that if a defiled person had touched part of them he had defiled the whole of them. Rabbi Akiva added in regard to the fine flour, the incense, the frankincense, and the coals, that if a tevul yom had touched part of them he had made the whole of them unfit.

Mishnah Eduyot 8:1

Mishnah Eduyot 8:3

Rabbi Joshua and Rabbi Judah ben Bathyra testified concerning the widow of [a man belonging to] a family of doubtful lineage (an issa), that she was fit to marry into the priesthood, [And that those of] a family of doubtful lineage are fit to declare who was unclean and who clean, who was to be put away and who was to be brought near. Rabban Gamaliel said: we accept your testimony, but what can we do since Rabban Yochanan ben Zakkai ordained that courts should not be commissioned for this purpose? The priests would listen to you concerning those who might be put away, but not concerning those who might be brought near!

The Jerusalem Talmud

Jerusalem Talmud Berakhot 3:56

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

Jerusalem Talmud Berakhot 3:56

Jerusalem Talmud Peah 3:25

MISHNAH: Rebbi Eliezer says, a plot of a bet rova‘ is obligated for peah. Rebbi Joshua says, if its yield is two seah. Rebbi Ṭarphon says, six by six hand-breadths. Rebbi Joshua ben Bathyra said, if it is enough to cut and cut a second time; practice follows his words.

Jerusalem Talmud Peah 3:26

HALAKHAH: What is the reason of Rebbi Eliezer? It says here “your field” and it says about kilaim “your field”. Just as “your field” mentioned there means a bet rova‘, so here it means bet rova‘. What is the reason of Rebbi Joshua? It says here “your field” and it says further on (Deut. 24:19): “You might forget a sheaf on the field.” Just as the field mentioned there means two, so here also two. What is the reason of Rebbi Ṭarphon? Six by six from a vegetable patch. “Rebbi Joshua ben Bathyra says, if it is enough to cut and cut a second time, and practice follows his words.” Does “harvesting” mean following the technique of harvesters, or is it any amount? Since it is written (Ps. 129:7): “The harvester did not fill his palm with it, nor the binder of sheaves his bosom,” that means that one follows the technique of harvesters.

Jerusalem Talmud Kilayim 9:28

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the elders of Bathyra did for my ancestor: they divested themselves of their presidency and appointed him. If Rav Huna, the Head of the Diaspora, would come here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, his coffin arrived. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. {Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah.} At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence. He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] to watch out for him.

Jerusalem Talmud Challah 3:5

It was stated: Rebbi Jehudah ben Bathyra says after it was made into separate cuttings. What is Rebbi Jehudah ben Bathyra’s reason? (Num. 15:20) “You shall lift it like the heave of the threshing floor.” Since heave of the threshing floor is taken after the end of processing, so this also is taken after the end of processing. Then after it was baked? Rebbi Mattaniah: It is compared to heave only for doughmaking.

Jerusalem Talmud Challah 3:5

Jerusalem Talmud Bikkurim 1:31

MISHNAH: He who buys two trees on another’s property brings but does not make the declaration; Rebbi Meїr says he brings and makes the declaration. If the spring dried up or the tree was cut down, one brings but does not make the declaration; Rebbi Jehudah says he brings and makes the declaration. From Pentecost to Tabernacles one brings and makes the declaration; from Tabernacles to Ḥanukkah one brings but does not make the declaration; Rebbi Jehudah ben Bathyra says he brings and makes the declaration.

Jerusalem Talmud Shabbat 5:12

“Rebbi Jehudah says goats may go out tied to dry but not for milk.” It was stated: Rebbi Jehudah ben Bathyra says, whether to dry or for milk is forbidden. Rebbi Jehudah ben Bathyra says it correctly; but what is the rabbi’s reasoning? Rebbi Yose ben Rebbi Abba in the name of Rav Jehudah; Rebbi Joḥanan bends it in the name of Rav: Practice follows him who said, whether to dry or for milk is forbidden, for who dissolves?

Jerusalem Talmud Shabbat 5:12

Jerusalem Talmud Shabbat 8:9

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal (in) [is like] its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity. But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch.

Jerusalem Talmud Shabbat 8:9

Jerusalem Talmud Shabbat 9:25

MISHNAH: One who takes out a peddler’s bag, even though it contains many kinds, is liable only for one purification sacrifice. Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five. Green melon seeds two, squash seeds two, Egyptian bean seeds two. A live locust in any amount, dead in the volume of a dried fig. A vineyard bird either live or dead in any amount since one keeps it as medicine. Rebbi Jehudah says, also one who brings out a dead locust in the most minute amount since one keeps it as a toy for children.

Jerusalem Talmud Shabbat 9:27

“Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five.” What is Rebbi Jehudah ben Bathyra’s reason? Because this is what one usually sows in a garden bed.

Jerusalem Talmud Shabbat 9:27

“Garden seeds less than the volume of a dried fig; Rebbi Jehudah ben Bathyra said, five.” What is Rebbi Jehudah ben Bathyra’s reason? Because this is what one usually sows in a garden bed.

Jerusalem Talmud Shabbat 12:22

MISHNAH: If he wrote with fluid of drinks, with fruit juice, with road dust, with scribe’s dust, or with anything which is not permanent, he is not liable. With the back of his hand, with his foot, with his mouth, with his elbow; if he wrote one letter adjacent to existing writing, wrote over existing writing, intended to write ח and wrote זז, one on the ground and one on a beam, on two walls of a house or two leaves of a wooden tablet if they cannot be read together, he is not liable. If he wrote one letter as abbreviation, Rebbi Joshua ben Bathyra declares liable but the Sages declare not liable.

Jerusalem Talmud Shabbat 12:24

What is Rebbi Joshua ben Bathyra’s reason? From one letter one may infer several letters.

Jerusalem Talmud Shabbat 16:10

MISHNAH: One saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries even if there are coins inside. Where does one save it to? To a side street which is a dead end; Ben Bathyra says, also one open on both ends.

Jerusalem Talmud Shabbat 16:13

“Where does one save it to? To a side street which is a dead end.” Therefore not to one which is a thoroughfare. Everywhere you are saying, one who is walking is not like one who is putting down, but here you are saying, one who is walking is not like one who is putting down. But one who is throwing. Everywhere you are saying, one who throws is not liable, but here you are saying, one who throws is liable. Rebbi Ḥizqiah in the name of Rebbi Aḥa: we are dealing with the case that they did not make an eruv. Ben Bathyra is like Rebbi Jehudah, as we have stated there: “One may move things under bridges which are thoroughfares, the words of Rebbi Jehudah, but the Sages prohibit.”

Jerusalem Talmud Shabbat 16:20

MISHNAH: One saves a bag full of loaves even if it contains food for a hundred meals, and loaves of dried figs, and wine amphoras, and one says to others, come and save for yourselves. If they are intelligent they settle accounts with him after the Sabbath. Where does one save to? To a courtyard with an eruv. Ben Bathyra says, even if there is no eruv.

Jerusalem Talmud Eruvin 10:56

HALAKHAH: Paragraph. “If a crawling animal was found in the Temple,” etc. Rebbi Joḥanan ben Beroqa said to him, did you not prolong the impurity? He answered him, did you not increase impurity? He told him, it is better to violate a prohibition that was not caused by him than a prohibition which will come before him. Rebbi Yose ben Rebbi Abun said, this disagreement parallels another disagreement, as we have stated there, “how does one separate ḥallah in impurity on a holiday? Rebbi Eliezer says, one should not declare its name until after it was baked. Ben Bathyra says, he should put it into cold water.” Rebbi Joshua said to him, are you not like one who burns sancta on a holiday? Rebbi Eliezer told him, it is burned automatically. Rebbi Joshua said to him, are you not transgressing it should not be seen, and it should not be found? He told him, it is better to violate a prohibition that was not caused by you than a prohibition which will come before you.

Jerusalem Talmud Pesachim 3:19

MISHNAH: How does one separate ḥallah in impurity on the holiday? Rebbi Eliezer says, it should not be given a name until after it is baked. Ben Bathyra says, one should keep it in cold water. Rebbi Joshua said, this is not leavening where one is warned that it should not be seen nor found, but one separates it and leaves it until the evening, and if it fermented, it fermented.

Jerusalem Talmud Pesachim 3:29

Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other. Rebbi Berekhiah preached following Ben Bathyra, the Mishnah says so: “she shall beat it and wet it with cold water.” The words of the rabbis disagree, but Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar: In every instance where Rebbi formulated a disagreement and later formulated it anonymously, practice follows the anonymous statement.

Jerusalem Talmud Pesachim 4:17

MISHNAH: At a place where they used to sell small cattle to Gentiles one sells; at a place where they used not to sell one does not sell; nobody should change this because of controversy. Nowhere does one sell to them large animals, calves, and donkey foals, whole or damaged. Rebbi Jehudah permits damaged ones; Ben Bathyra permits horses.

Jerusalem Talmud Pesachim 4:23

“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.

Jerusalem Talmud Pesachim 4:23

Jerusalem Talmud Pesachim 6:2

HALAKHAH: “The following items about the Pesaḥ,” etc. This question left the Elders of Bathyra at a loss. Once the Fourteenth fell on the Sabbath and they did not know whether Pesaḥ pushes aside the Sabbath or not. They said, we have here a Babylonian who served Shemaya and Avtalion and knows whether Pesaḥ pushes aside the Sabbath or not. It is possible that there be hope from him. They sent and called him. The said to him, did you ever hear, if the Fourteenth falls on the Sabbath, whether Pesaḥ pushes aside the Sabbath or not? He told them, do we have only one Pesaḥ which pushes aside the Sabbath every year? Are there not many Pesaḥim which push aside the Sabbath every year? There are Tannaim who state: 100. There are Tannaim who state: 200. There are Tannaim who state: 300. He who says 100, the daily sacrifices of the Sabbath. He who says 200, the daily and additional sacrifices of the Sabbath. He who says 300, the daily and additional sacrifices of the Sabbath, and of holidays, and of New Moons, and of semi-holidays. They told him, already we said, there is hope from you. He started to explain to them by analogy, by an argument de minore ad majus, and by equal cut. By analogy: The daily sacrifice is a public offering and Pesaḥ is a public offering. Since the daily sacrifice as a public offering pushes aside the Sabbath, also Pesaḥ as a public offering pushes aside the Sabbath. By an argument de minore ad majus. Since the daily sacrifice, whose action is not subject to extirpation, pushes aside the Sabbath, it is only logical that Pesaḥ, whose action is subject to extirpation, push aside the Sabbath. By equal cut. It is said about the daily sacrifice, at its fixed time, and it is said about Pesaḥ, at its fixed time. They said to him, we already said, is there hope from a Babylonian? The analogy which you proposed can be answered. No, if you said this about daily sacrifices which are fixed in number, what can you infer for Pesaḥ which is not fixed in number? The argument de minore ad majus which you proposed can be answered. No, if you said this about daily sacrifices which are most holy, what can you infer for Pesaḥ which is a simple sacrifice? Concerning the equal cut which you proposed, nobody can introduce an equal cut by himself.

Jerusalem Talmud Pesachim 6:7

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Jerusalem Talmud Pesachim 6:7

Jerusalem Talmud Pesachim 10:3

Rebbi Levi said, he who eats mazzah on Passover Eve is like one who sleeps with his betrothed in his father-in-law’s house, and he who sleeps with his betrothed in his father-in-law’s house is flogged. It was stated: Rebbi Jehudah ben Bathyra says, both bread and mazzah are forbidden. Rebbi Simon in the name of Rebbi Joshua ben Levi: Rebbi ate neither bread nor mazzah. No mazzah because of that of Rebbi Levi, and no bread because of that of Rebbi Jehudah ben Bathyra. Was Rebbi a student of Rebbi Jehudah ben Bathyra? No, he was a student of Rebbi Jacob ben Qorshai. But it was because he was a firstborn. Rebbi Mana said, my father Rebbi Jonah was a firstborn and he ate. Rebbi Tanḥuma said, it is neither for this nor for that reason; Rebbi was asthenic and when he ate during the day, he could not eat in the night. Why did he not eat during this day? To enter the Sabbath with appetite.

Jerusalem Talmud Pesachim 10:3

Jerusalem Talmud Yoma 1:16

Ben Bathyra explained: Perhaps he would sleep with his menstruating wife and be pushed away all of seven days. But are Israel suspected about menstruating women? Following what was stated there: “If he was having sex with a pure one and she said to him, I became impure, if he separates immediately he is liable, for his separation is as pleasurable to him as his entry.” You have to say that he who transmits the statement of Rebbi Joḥanan needs that of Ben Bathyra, and he who transmits the statement of Rebbi Joḥanan needs that of Ben Bathyra. If Rebbi Joḥanan had said but not Ben Bathyra, we would have said that he may have sex but sleep in the Palhedrin lodge; therefore one needs that of Ben Bathyra. If Ben Bathyra had said but not Rebbi Joḥanan , we would have said, let him not have sex but he may sleep in his house; therefore one needs that of Rebbi Joḥanan , and one needs that of Ben Bathyra.

Jerusalem Talmud Yoma 1:16

Jerusalem Talmud Yoma 2:31

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

Jerusalem Talmud Yoma 8:57

It was stated: It is necessary to detail one’s actions, the words of Rebbi Jehudah ben Bathyra. Rebbi Aqiba says, one does not have to detail his actions. What is Rebbi Jehudah’s reason? Please, this people committed a grave sin, they made themselves golden idols. How does Rebbi Aqiba treat this? Who caused it to them? I, for I gave them much silver and gold. Why? For a donkey is not braying out of a basket of carob fruit.

Jerusalem Talmud Shekalim 3:13

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Beva was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, I was unfriendly to him, as Rebbi Ḥanan said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in the flesh, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed that its blood makes impure like its flesh. Rav Yose said, two Amoraim disagree, one says impure, and one says pure. He who says “impure” follows Rebbi Jehudah; he of “pure” follows Rebbi Joshua ben Bathyra. Rav Abuha of Iman the sister of Rebbi Jehudah was the instructor of the Patriarch.]

Jerusalem Talmud Shekalim 3:13

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Beva was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, I was unfriendly to him, as Rebbi Ḥanan said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in the flesh, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed that its blood makes impure like its flesh. Rav Yose said, two Amoraim disagree, one says impure, and one says pure. He who says “impure” follows Rebbi Jehudah; he of “pure” follows Rebbi Joshua ben Bathyra. Rav Abuha of Iman the sister of Rebbi Jehudah was the instructor of the Patriarch.]

Jerusalem Talmud Shekalim 8:3

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.

Jerusalem Talmud Shekalim 8:3

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.

Jerusalem Talmud Taanit 1:20

HALAKHAH: Rebbi Joḥanan said, practice follows Rebbi Jehudah who said in the name of Rebbi Jehudah ben Bathyra. Rebbi Abun in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah, that all holidays end with dew since dew is a good sign for the world.

Jerusalem Talmud Taanit 1:21

The argument of Rebbi Jehudah seems inverted. There he says, “the one who stands before the Ark on the last holiday of Tabernacles, the last one mentions but the first one does not mention;” and here he says so? One {Mishnah} in his own name, the other one in the name of Rebbi Jehudah ben Bathyra. But we do not know which one in his own name and which one in the name of Rebbi Jehudah ben Bathyra. Since “Rebbi Joḥanan said, practice follows Rebbi Jehudah who said in the name of Rebbi Jehudah ben Bathyra, and Rebbi Abun said in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah, that all holidays end with dew since dew is a good sign for the world,” this implies that the first one is in his own name, the second one in the name of Rebbi Jehudah ben Bathyra.

Jerusalem Talmud Taanit 1:21

Jerusalem Talmud Yevamot 3:3

There, we have stated: “If a brother gave qiddushin to the sister of a woman waiting for the levir, they said in the name of Rebbi Jehudah ben Bathyra: One says to him, wait until your brother has acted. If [one of the] brothers performed ḥalîṣah or married her, he may marry his wife. If the sister-in-law died, he may marry his wife. If the levir died, he has to send away his wife by a bill of divorce and his brother’s widow by ḥalîṣah.” It says only: If the sister-in-law died, his wife is permitted to him. But if his wife died, his sister-in-law is forbidden to him. Rebbi Joḥanan said, these are the words of Rebbi Eliezer. But the Sages say, if his sister-in-law died, his wife is permitted to him, if his wife died, his sister-in-law is permitted to him. Rebbi Joḥanan said, the Sages hold that for anything induced by a cause, if the cause is removed the prohibition is removed. But for Rebbi Eliezer, if the cause is removed the prohibition remains.

Jerusalem Talmud Yevamot 3:10

A Mishnah disagrees with Samuel: “If somebody performs ḥalîṣah with his sister-in-law, her relatives are forbidden to him and his relatives are forbidden to her.” There is a difference here, since he already is available to free himself from her. A Mishnah disagrees with Rav: “If somebody performs ḥalîṣah with his sister-in-law, then his brother marries her sister and dies, she performs ḥalîṣah but cannot have levirate.” This supports him who says that ḥalîṣah is freeing. But according to him who says, ḥalîṣah is acquisiton, is there anybody who wants to acquire two sisters together? Explain it, after her death. Is there no levirate after death? Explain it following Rebbi Eleazar, since Rebbi Eleazar said, if the cause is removed the prohibition remains. A Mishnah disagrees with Rav: “Three brothers, two of them are married to two sisters and the third is free. One of the sisters’ husbands died, the free [brother] “bespoke” her, then the second brother died. The House of Shammai say, his wife is with him and the other one should leave as the wife’s sister. The House of Hillel say, he divorces his wife with a bill of divorce (and ḥalîṣah), and his wife’s sister with ḥalîṣah. This supports him who says that ḥalîṣah is (acquisiton) [freeing]. But according to him who says, ḥalîṣah is acquisiton, is there anybody who wants to acquire two sisters together? Explain it, after her death. Is there no levirate after death? Explain it following Rebbi Eleazar, since Rebbi Eleazar said, if the cause is removed the prohibition remains. A Mishnah disagrees with Rav: “If a brother gives qiddushin to the sister of a woman waiting for the levir, they said in the name of Rebbi Jehudah ben Bathyra: One says to him, wait until your brother has acted. If one of the brothers performed ḥalîṣah or married her, he may marry his wife. If the sister-in-law died, he may marry his wife. If the levir died, he has to remove his wife by a bill of divorce and his brother’s widow by ḥalîṣah.”. This supports him who says that ḥalîṣah is freeing. But according to him who says, ḥalîṣah is acquisiton, is there anybody who wants to acquire two sisters together? Explain it following Rebbi Eleazar, since Rebbi Eleazar said, if the cause is removed the prohibition remains. A Mishnah disagrees with Rav: “If a brother of the High Priest dies, he performs ḥalîṣah but not levirate.” This supports him who says that ḥalîṣah is freeing. But according to him who says, ḥalîṣah is acquisiton, does one say to him, transgress the words of the Torah? Rebbi Ḥama, the colleague of the rabbis, objected: Does not a Mishnah disagree with Rav? “Three brothers, two of them married to two sisters or a woman and her daughter or a woman and her daughter’s or her son’s daughter. These perform ḥalîṣah but not levirate.” There is a difference since the prohibition of a woman and her daughter applies both when she is alive as also after her death. These last two disagree with Rav and one cannot explain them away.

Jerusalem Talmud Yevamot 4:32

MISHNAH: If a brother gave qiddushin to the sister of a woman waiting for the levir, they said in the name of Rebbi Jehudah ben Bathyra: One says to him wait until your older brother has acted. If [one of the] brothers performed ḥalîṣah or married her, he may marry his wife. If the sister-in-law died, he may marry. If the levir died, he has to remove himself from his wife by a bill of divorce and his brother’s widow by ḥalîṣah.

Jerusalem Talmud Yevamot 8:43

MISHNAH: Rebbi Joshua said, I heard that the castrate performs ḥalîṣah and one performs ḥalîṣah for his wife, and that the castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife, and I cannot explain. Rebbi Aqiba said, I shall explain it. A castrate by human action performs ḥalîṣah and one performs ḥalîṣah for his wife since he had been qualified; a congenital castrate does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he never had been qualified. Rebbi Eliezer said, it is not so, but a congenital castrate performs ḥalîṣah and one performs ḥalîṣah for his wife since he might be healed, a castrate by human action does not perform ḥalîṣah and one does not perform ḥalîṣah for his wife since he cannot be healed. Rebbi Joshua ben Bathyra testified about Ben Megisa in Jerusalem that he was a castrate by human action and they instructed that levirate be performed for his wife, to endorse the words of Rebbi Aqiba.

Jerusalem Talmud Yevamot 12:8

“If she performed ḥalîṣah with a shoe, the ḥalîṣah is valid.” For whom is this statement needed? For Rebbi Meїr, since Rebbi Meїr said, one does not perform ḥalîṣah with a shoe. It was stated: Rebbi Yose said, it happened that I went to Nsebin and saw there an old man to whom I said, did you ever know Rebbi Jehudah ben Bathyra in your lifetime? He told me, Rabbi, I was a banker in my city and he was a constant customer of my bank. I told him, did you ever see him supervising a ḥalîṣah in your lifetime and what he did use for ḥalîṣah, a shoe or a sandal? He said to me, Rabbi, is there a sandal in our place? I wondered, how could Rebbi Meïr say that one does not perform ḥalîṣah with a shoe?

Jerusalem Talmud Sotah 1:17

“How long is ‘touching’? Rebbi Eliezer says, [time needed] to walk around a date palm; Rebbi Joshua says, to mix a cup [of wine]; Ben Azai says, to drink it; Rebbi Aqiba says, [time needed] rolling an egg; Rebbi Jehudah ben Bathyra says, to sip three rolled eggs one after the other; Rebbi Eleazar ben Phineas says, [time needed] for the weaver to bind a thread; Miniamin says, that she can stretch out her hand and lift a loaf of bread from the basket. And though there is no proof, at least there is a hint: ‘For a whoring woman up to a loaf of bread.’” Rebbi Yose said, all these measurements [of time] are after she removes her underpants. Rebbi Joḥanan said, each of them judged by his own experience. But did Ben Azai ever marry? Some want to say, he had an erection. But some want to say, he was married and gave it up. Some want to say, “the secret of the Eternal is for those who fear Him, to inform them about His covenant.”

Jerusalem Talmud Ketubot 5:16

“If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated: First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber. ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse: “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

Jerusalem Talmud Ketubot 6:1

MISHNAH: What a woman finds or makes with her hands belongs to her husband. Of what she inherits he eats the yield during her lifetime. [Payments she receives for] settlements for shame and diminution of value belong to her; Rebbi Jehudah ben Bathyra says, in case it is covered, she receives two thirds and he one third; in case it is visible, he receives two thirds and she one third. His part shall be given immediately; her part shall be invested in real estate and he eats its yield.

Jerusalem Talmud Ketubot 12:15

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Jerusalem Talmud Nedarim 5:14

It turns out that one disagreement is like an other other disagreement, as it was stated: On the Day of Atonement, one has to detail one’s deeds, the words of Rebbi Jehudah ben Bathyra. Rebbi Aqiba says, one does not have to detail the sin. Some Tannïm state, one has to detail the vow; some Tannïm state, one does not have to detail the vow. A person made a vow not to earn money. He came before Rebbi Yudan bar Shalom. He asked him, what did you forswear to yourself? He said to him, not to earn money. Rebbi Yudan said to him, is there anyone doing that? He said to him, as a gambler. He said, praise to Him Who chose the Torah and the Sages who said, one has to detail the vow.

Jerusalem Talmud Nedarim 6:22

MISHNAH: If somebody vows not to eat dates, he is permitted date honey; from winter grapes, he is permitted winter grape vinegar. Rebbi Jehudah ben Bathyra says, if he vowed to forbid to himself anything which is called by the name of its derivative, he also is forbidden the derivative, but the Sages permit it.

Jerusalem Talmud Nedarim 6:23

HALAKHAH: “If somebody vows not to eat dates,” etc. What is the reason of Rebbi Yose? The name of its father is called over it. What is the reason of Rebbi Jehudah ben Bathyra? The name of its descendant is called over it. It is reasonable that Rebbi Jehudah ben Bathyra should agree with Rebbi Yose but Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra should agree with Rebbi Yose: The name of its descendant, so certainly also the name of its father. Rebbi Yose would not agree with Rebbi Jehudah ben Bathyra: He says only, the name of its father. This implies: not the name of its descendant.

Jerusalem Talmud Nedarim 6:23

Jerusalem Talmud Nedarim 6:36

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal”. He said to them, that is with us. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar].

Jerusalem Talmud Nedarim 9:24

HALAKHAH: “One finds an opening for a man about his own honor,” etc. It was stated: Rebbi Jehudah ben Bathyra said, one finds an opening for a man exclusively about his own honor. As the following? A woman vowed [not to have benefit] from her daughter. She came to Rebbi Joḥanan who said to her, if you had known that your daughter gets a bad reputation, would you have made the vow? She said, no, and he permitted her. Is that not the Mishnah: “One finds an opening for a man about his own honor and that of his children”? That you should not think one follows Rebbi Jehudah ben Bathyra.

Jerusalem Talmud Nedarim 9:24

Jerusalem Talmud Gittin 2:19

MISHNAH: One does not write on anything connected to the ground. If he wrote on anything connected, detached it, signed, and delivered it, it is valid, but Rebbi Jehudah declares it invalid unless both writing and signing took place when it was detached. Rebbi Jehudah ben Bathyra says, one writes neither on erased papyrus nor on διφθέρα because these can be falsified but the Sages declare valid.

Jerusalem Talmud Gittin 5:45

MISHNAH: A deaf-mute communicates in sign language, and Ben Bathyra says, in pantomimes, referring to movables. Underage children: their buy is a buy and their sale is a sale, referring to movables.

Jerusalem Talmud Gittin 5:46

HALAKHAH: “Ben Bathyra says, in pantomimes.” He hires and is hired. The artless, small children. Rebbi Joḥanan said, because of their livelihood. Rebbi Mana said, even though Rebbi Yose raises difficulties in collecting forfeits, he agrees that those who give their children to artisans that they collect forfeits because of the livelihood of people.

Jerusalem Talmud Bava Metzia 4:23

HALAKHAH: “The following are not under the rules of cheating,” etc. It was stated: “Rebbi Jehudah says, also a Torah scroll, an animal, and a pearl are not under the rules of cheating. A Torah scroll, for its value is infinite. An animal and a pearl need to be paired. They said to him, does not a person want to pair everything?” It was stated: “Rebbi Jehudah ben Bathyra says, a sword, a horse, and a shield are not under the rules of cheating at wartime.”

Jerusalem Talmud Sanhedrin 1:65

Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch ben Neriah intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do the slaughtering and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and read in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, the holidays of the Eternal. He told them, that is with us. Rebbi Nathan rose and concluded: For from Babylonia will Torah go forth and the Eternal’s word from Nahar-Peqod. They said to him, for from Zion will Torah go forth and the Eternal’s word from Jerusalem. He told them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are knowledgeable in computations as I am? If they did not know the computations, they should listen to him. Since they are knowledgeable in computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued to follow the corrupt [calendar].

Jerusalem Talmud Sanhedrin 7:76

Example. Rebbi Eliezer, and Rebbi Joshua, and Rabban Gamliel travelled to Rome. They came to a place where they found children making stone heaps and saying as follows: What they do in the Land of Israel is to say, this is heave, this is tithe. They said, it is clear that Jews live here. They entered a place and were received at a house. They sat down to eat. It happened that no dish was brought to them unless it was brought [first] to a certain bedroom. They became afraid that perhaps they were eating offerings to the dead. They asked him, why is it that you bring no dish before us unless you brought it first to that bedroom? He told them, I have an old father who vowed not to leave that bedroom until he might see the Sages of Israel. They told him, go and tell him to come out because they are here. He came out; they asked him, what is your problem? He told them, pray for my son because he is sterile. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. He told them, bring me linseed; they brought him linseed. It appeared to them as if he was sowing it on a table. It appeared as if he was watering it; it appeared to grow; it appeared that he was plucking out of it, until there appeared a woman with braided hair. He told her, undo what you did. She answered, I shall not undo. He told her, then I shall make you known. She said, I cannot, because they were thrown into the sea. Rebbi Joshua commanded the prince of the sea who disgorged them. Then they prayed for him and he had the merit of raising Rebbi Jehudah ben Bathyra. They said, if we came here only to bring the just person to the world, it would have been enough.

Jerusalem Talmud Sanhedrin 8:24

But when I came to Rebbi Jehudah ben Bathyra at Nisibis, he agreed with me in two cases and disagreed in one. He disagreed about the rebellious Elder, lest quarrels increase in Israel.

Jerusalem Talmud Sanhedrin 10:60

The band of Korah will not have part in the Future World and not be resurrected in the future. What is the reason? The desert covered them, in this world; they were lost from among the congregation, in the future. It was stated: Rebbi Jehudah ben Bathyra says, one understands from what is said, I erred like a lost sheep; look after Your servant, that just as the lost object mentioned there at the end will be searched for, so also the lost object mentioned here at the end will be searched for.

Jerusalem Talmud Shevuot 3:26

MISHNAH: If he swore not to observe a commandment but failed not to observe it, he is not liable; to observe a commandment and did not observe it, he is not liable, though it would have been logical that he should be liable, the words of Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra said, since he is liable for a permitted purpose, for which he is not sworn to from Mount Sinai, is it not logical that he should be liable about a commandment to which he is sworn from Mount Sinai? They said to him, no. What you say about an oath for permitted purpose where He made “no” equal to “yes”, can you say that about an oath concerning a commandment, where He did not make “no” equal to “yes”? Since one who swears not to observe a commandment but failed not to observe it, is not liable.

Jerusalem Talmud Shevuot 3:26

Jerusalem Talmud Shevuot 3:27

HALAKHAH: “If he swore not to observe a commandment,” etc. Rebbi Mani said, so is the Mishnah: “He is liable, the words of Rebbi Jehudah ben Bathyra.” What Rebbi Jehudah ben Bathyra said refers to prohibitions in general. “An oath that I shall eat carcass meat,” but he did not eat it. He is not liable. “An oath that I shall eat,” and he ate. If you would say that he is liable, they should have objected to him: No. You declare about an oath for permitted purpose where He made “no” equal to “yes” and “yes” equal to “no”, can you declare this about an oath concerning a commandment, where He did not make “no” equal to “yes”?

Jerusalem Talmud Shevuot 3:27

Jerusalem Talmud Avodah Zarah 1:34

“And incense.” It was stated, if it was a bundle it is permitted. How many are a bundle? “Rebbi Jehudah ben Bathyra said, there are no less than five kinds in a bundle of incense. If he was a pagan priest it is forbidden, a medical man is permitted, a trader is permitted. A suspect trader is forbidden.”

Jerusalem Talmud Avodah Zarah 1:38

Jerusalem Talmud Avodah Zarah 1:44

“Ben Bathyra permits horses.” Ben Bathyra said this only about a male horse because it kills its owner in war. Some say, because it runs after females, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after females, it does not run. He who says because it stands still to urinate, this one also stands still to urinate. [Rebbi Aḥa in the name of] Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Ben Bathyra and Rebbi Nathan both said the same, as it was stated: “If he carried out domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a (small) [large] domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Rebbi Ḥanan bar Abba in the name of Rav: A wild animal is like a (large) [small] domestic animal.

Jerusalem Talmud Avodah Zarah 1:44

Jerusalem Talmud Avodah Zarah 2:40

Rebbi Assi, Rebbi Joḥanan in the name of Ben Bathyra: If libation wine fell into a cistern, it should be sold entirely to a Gentile except the value of the libation wine contained in it. Rebbi Assi in the name of Rebbi Joḥanan: Undetermined wine of a Gentile is forbidden but does not make impure. If he deposited it with him it is forbidden for drinking but permitted for usufruct. Rebbi Ze‘ira asked before Rebbi Yasa, how? If he segregated it? He told him, if he deposited it. Rebbi Abbahu came in the name of Rebbi Joḥanan: There are three kinds of wine. If he saw the Gentile pouring a libation, it is certainly pagan worship and induces severe impurity like a reptile.Gentiles’ undetermined wine is forbidden but does not cause impurity. If he deposited with him with one seal it is forbidden to drink and permitted for usufruct. Rebbi Jeremiah said before Rebbi Ze‘ira: See what he said! He only said with a seal. Therefore without a seal it is forbidden for drinking and usufruct. Rebbi Eleazar instructed: if it was segregated; Rebbi Ze‘ira enjoyed it.

Jerusalem Talmud Avodah Zarah 5:58

HALAKHAH: “If libation wine fell into a cistern,” etc. Rebbi Yose, Rebbi Joḥanan in the name of ben Bathyra: If libation wine fell into a cistern, all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Samuel bar Nathan in the name of Rebbi Ḥama: practice follows Rabban Simeon ben Gamliel. Rebbi Yasa said, one of the rabbis came out from the house of assembly and said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, practice follows Rabban Simeon ben Gamliel, and one said, practice does not follow Rabban Simeon ben Gamliel, but Rabban Simeon ben Gamliel agrees that as wine for cooking it is forbidden. Rebbi Bun in the name of Rav: The Sages agree with Rabban Simeon ben Gamliel if it was an amphora among amphoras that all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Ze`ira said before Rebbi Immi: Before this was said did we not know that it was so? Was it said that the Sages agree with Rabban Simeon ben Gamliel, or perhaps was only said that Rabban Gamliel agrees with the Sages? Rebbi Yudan said, Rebbi Ze`ira knew that it was so, but he is like a person who hears something and objects to it.

The Babylonian Talmud

Babylonian Talmud Ta'anit 1:3

R. Judah says in the name of Ben Bathyra: Of those who go before the ark as readers on the concluding day of the feast of Tabernacles, the last one should make mention of the rain, but the first one should not do so; conversely, on the opening day of Passover the first is to mention the rain, but not the last.

Babylonian Talmud Ta'anit 1:27

Rabbi said: I am of the opinion that when one ceases praying for rain, one should also cease mentioning it. R. Judah b. Bathyra said: One should begin to mention the rain on the second day of Tabernacles. R. 'Aḳiba said: One should begin to mention it on the sixth day of Tabernacles. R. Judah said in the name of R. Joshua: Of those that go before the ark as readers on the concluding day of Tabernacles, the last should mention the rain, but not the first; on the opening day of Passover, the first reader should mention it and the last one should not.