ben

6594 occurrences across the corpus

The Jerusalem Talmud

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath, the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s. In the opinion of those rabbis why does it not supersede? Because it is not clear. But is it not written, and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles? Corresponding to the lulav which is renewed all seven days. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.” There are Tannaim who state, here you have leavened, [here you have maṣsah.] He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent.

Jerusalem Talmud Sukkah 5:2

Jerusalem Talmud Sukkah 5:3

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

Jerusalem Talmud Sukkah 5:3

Jerusalem Talmud Sukkah 5:5

Rebbi Simeon ben Yoḥai said, at three places were Israel warned not to return to the land of Egypt, [as it is written:] for as you saw Egypt today you shall nevermore see them for ever. And the Eternal said to you, you shall never again return on this way. And the Eternal will bring you back to Egypt on ships. In all three cases they returned and in all three cases they fell. One in the days of Sanherib the king of Assyria, [as it is written]: woe on those who descend to Egypt for help. What is written after this? But Egypt is human and not god, and their horses are flesh, etc. And one in the days of Joḥanan the son of the bald; it shall be that the sword which you are fearing, there will reach you. And once in the days of the evil Trajanus.

Jerusalem Talmud Sukkah 5:8

HALAKHAH: “Rebbi Joshua ben Ḥanania said, all during the water-drawing festivity they did not at all taste the taste of sleep. At the start they went to sacrifice the daily morning sacrifice; from there they went to sacrifice the musaf sacrifices; from there they went [to sacrifice vows and voluntary offerings; from there they went] to eat and drink. From there they went to study Torah; and from there they went to sacrifice the daily evening sacrifice; and from there they went to the water-drawing festivity.” But was it not stated, “an oath that I shall not sleep for three days,” one whips him and he sleeps immediately? They were dozing.

Jerusalem Talmud Sukkah 5:15

It was stated: “No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.” It was stated: A woman could check her wheat by the light of the fire on the altar. Would they not commit larceny? No, as Rebbi Joshua ben Levi said, taste, looks, and sound are not subject to larceny. Six sounds were heard in Jericho. “In Jericho one heard the sound of the opening of the main gate. In Jericho one heard the sound of the organ. In Jericho one heard the sound of the wooden mechanical device for the basin which Ben Qaṭin made. In Jericho one heard the voice of Gabinius the herald. In Jericho one heard the sound of the fife. In Jericho one heard the sound of the cymbal, and some are saying, also the voice of the High Priest when he mentioned the Name on the day of Atonement. In Jericho one smelled the compounding of the incense. Rebbi Eliezer ben Dalgai said, my family had goats in the Akhwar Mountains which were sneezing from the smell of compounding the incense.”

Jerusalem Talmud Sukkah 5:15

Jerusalem Talmud Sukkah 5:18

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Jerusalem Talmud Sukkah 5:18

Jerusalem Talmud Sukkah 5:21

HALAKHAH: Rav explained for the House of Rebbi Shila, “when gever called” as “when the herald proclaimed.” They said to him, “when the rooster called.” He said to them, did we not state “Ben Gever”? Could you say, “the son of the rooster”?

Jerusalem Talmud Sukkah 5:26

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Jerusalem Talmud Sukkah 5:26

Jerusalem Talmud Sukkah 5:28

It was stated: Rabban Simeon ben Gamliel says, the Siloam was giving water like an as. They said, let us enlarge it to increase its flow. They enlarged it and its flow was diminished. They fenced it in again and it returned to its prior state.

Jerusalem Talmud Sukkah 5:37

Rebbi Levi said, all watches were given in the South. Rebbi Yose said, the Mishnah says so, “if one day fell between them.” Rebbi Judah ben Titus in the name of Rebbi Aḥa, the verse supports this Tanna: and now what do you have ready, give in my hands five breads or what is available. But was Aḥimelekh from the outgoing watch?

Jerusalem Talmud Sukkah 5:38

“The incoming ones distribute in the North and the outgoing in the South.” Rebbi Ḥanania the son of Rebbi Hillel said, to honor the incoming ones. Rebbi Yose ben Rebbi Abun said, not for this reason but because we have stated: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.”

Jerusalem Talmud Sukkah 5:39

“Bilgah always distributes in the South. Because of Miriam from Bilgah who apostasied and went to marry a general of the Greek government. She came and patted on the top of the altar and said to it, Λύκος, you destroyed Israel’s property and did not support them at the time of their distress. But some are saying that its time arrived to serve but it did not appear; so Yeshevav served in its stead in the High Priesthood.” Therefore Bilgah always is with the outgoing and Yeshevav withy the incoming. Should it not have been eliminated from its place? You cannot do this, as Rebbi Simon said in the name of Rebbi Joshua ben Levi: It is hard before the Omnipresent to eliminate the chain of descent from its place. Could they not be made twenty-three? You cannot do this, as it is written, these are the foundations of David and Samuel the Seer in their faithfulness. In their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

Jerusalem Talmud Rosh Hashanah 1:5

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

Jerusalem Talmud Rosh Hashanah 1:6

Who stated “holidays”? Rebbi Simeon, since Rebbi Simeon said, “three holidays in order starting with the holiday of unleavened bread.” You find to say sometimes five, sometimes four, sometimes three. Before Pentecost five, before Tabernacles four, before Passover three. “Rebbi Eleazar ben Rebbi Simeon said, only that the holiday of unleavened bread be the last one.” You find to say sometimes three, sometimes two, sometimes one. But the Sages say, the holiday which happens to be first, on condition that the holidays of one full year have passed.

Jerusalem Talmud Rosh Hashanah 1:8

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

Jerusalem Talmud Rosh Hashanah 1:11

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

Jerusalem Talmud Rosh Hashanah 1:11

Jerusalem Talmud Rosh Hashanah 1:12

Rebbi Ḥaggai asked before Rebbi Yose: It is written, and on the eighth day one shall circumcise. If he transgressed and did not circumcise? He answered him, if you make a vow to the Eternal, your God, do not tarry to fulfill it. A matter which is subject to replacement. It excludes this which is not subject to replacement. Do not tarry to fulfill it, but not its substitute. As it was stated: and to the gate of the Tent of Meeting he did not bring it, but not its replacement. Rebbi Jonah said, Levi ben Sisi explained it before Rebbi: If one said, upon me is the obligation of an elevation offering. There passed three holidays and he brought another one and sacrificed it immediately. I would say, he is freed from the first one. Therefore it was necessary to say, do not tarry to fulfill it, but not its substitute. Rebbi Yose said, if he said, upon me is the obligation, he transgresses immediately. But we must hold about one who says, this one shall be an elevation offering. There passed two holidays and he brought another one [in its stead but did not sacrifice it immediately] and there passed by another holiday for it. I would say that it combines with its replacement for three holidays. Therefore it was necessary to say, do not tarry to fulfill it, but not its substitute.

Jerusalem Talmud Rosh Hashanah 1:13

“For demanding will demand, these are purification and reparation offerings. The Eternal, your God, this is dedication for the upkeep of the Temple. From with you, this is collecting single stalks, forgotten sheaves, and peah. Or there would be sin in you, but no sin in your sacrifice.” For otherwise what would we say? Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun said, that you should not say, maybe the sacrifice will be found disqualified; therefore it was necessary to say, (do not tarry to fulfill it, and not its substitute) [there would be sin in you, but no sin in your sacrifice.] The pronouncement of your lips you shall guard and execute. “You shall guard and execute, to alert the court that they should force you.” The rabbis of Caesarea in the name of Rebbi Avuna: From here the pledge. As you vowed to the Eternal, your God, a voluntary gift. Is there a vow which is called voluntary gift? But to make him liable for each single vow and every single voluntary gift. “What is the vow about which they spoke? He who says, on me is the obligation for an elevation offering. What is the voluntary gift about which they spoke? He who says, this one is for an elevation offering.” Rebbi Ḥama the colleague of the rabbis asked, if he said, “on me is the obligation”, and came back and said, “this one is”? Rebbi Ḥinena asked, would it not be reasonable if he said, “this one is”, and came back and said, “on me is the obligation”? A severe prohibition falls one a simple prohibition but a simple prohibition does not fall on a severe prohibition.

Jerusalem Talmud Rosh Hashanah 1:14

“They added to them the lease of houses and the heave of sheqalim.” The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date. The heave of sheqalim, as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated: This is theelevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months, and it is said there months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

Jerusalem Talmud Rosh Hashanah 1:15

There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain, these are the late ones, they are friends and also are tithed, both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. [This implies that Ben Azzai was colleague and student of Rebbi Aqiba] and Ben Azzai decides between his students. Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, [“since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher,] “you come to find us disagreement”, etc?

Jerusalem Talmud Rosh Hashanah 1:15

Jerusalem Talmud Rosh Hashanah 1:16

There, we have stated: “Any born from the first of Tishre until the 29 of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine.” “Then why did they say, there are three threshing floors for animal tithe? Because up to the time of the threshing floor one is permitted to sell or slaughter. From the time of the threshing floor he may not slaughter, but if he slaughtered he is not liable.” Rebbi Yose said, this implies that the rules of animal tithe are neither like those of germinating nor like those of a third. If you would say like germinating, it should state, all whose pregnancy starts from the 29th of Elul. If you would say like a third, it should state, up to the 22nd. Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? But did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.” Not even if it was born up to the 29th of Elul? Could you say that Ben Azzai follows Rebbi Simeon? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year, so you have to say following ben Azzai, he leaves them for the next threshing floor and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following: Any male firstling which isborn to your cattle and small cattle dedicate to the Eternal, your God.. How is this? You count its year from the moment it is born.

Jerusalem Talmud Rosh Hashanah 1:16

Jerusalem Talmud Rosh Hashanah 1:18

HALAKHAH: From where years? One verse says, the festival of gathering at the end of the year, and another verse says, the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point but neither festival nor gathering. If you would say Nisan, there is a turning point and a festival, but no gathering. If you would say Tamuz, there is a turning point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month, and your are saying so? They said to him, should it not be Tamuz? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim, in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered. Originally, in the month of Bul, where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house. Originally, in the month of Ziw, which is the splendor of the world, when plants are recognized and trees recognized. From then onwards, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty; in the tenth month, this is the month of Ṭevet. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim; Seraphim standing over Him. From then on, but the man Gabriel; but your lord Michael.

Jerusalem Talmud Rosh Hashanah 1:22

Rebbi Ze`ira, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia. [One said,] already most of the rains of the entire year have passed, and also most of the season is gone. But the other one says, up to then they live from the rains of the past year, from then on they live from the water of the next year. But we do not know who said what. Since Rebbi Yasa, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rebbi Ze`ira said, up to then they live from the rains of the past year, from then on they live from the water of the next year. “It happened that Rebbi Aqiba picked an etrog and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But do Rabban Gamliel and Rebbi Eliezer not refer to the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Shevaṭ` of the second year, and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the tithe in it, redeemed it, and gave it to the poor.

Jerusalem Talmud Rosh Hashanah 1:26

Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there. Rebbi Levi said, it is written, rakes will not stand before Him. Why? You hated all evil-doers. Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand? <He will watch over you, bring peace into your virtuous home.> Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight. Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him. Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him, He does not insist on His standing. [For] not eternally He will fight, He will not fight to be victorious.

Jerusalem Talmud Rosh Hashanah 1:26

Jerusalem Talmud Rosh Hashanah 1:27

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal, I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal. I am He Who first stood before an elderly person. Rebbi Simon said, it is written: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it.> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers, for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob. If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us. In the past, great things You did; from then onwards, Your wonders and intentions regarding us. Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.

Jerusalem Talmud Rosh Hashanah 1:27

Jerusalem Talmud Rosh Hashanah 1:29

“And on Tabernacles they are judged about water.” The Mishnah is Rebbi Aqiba’s, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ “water”. The Torah said, bring first-fruit barley on Passover that your grain be blessed; bring first-fruit wheat on Pentecost that your tree fruits be blessed. Therefore say, water libation on Tabernacles that your water be blessed. Rebbi Simeon ben Yoḥai stated: If Israel were acceptable on New Year’s Day and ample rain was decided for them, but in the end they sinned. To reduce it is impossible [since the decision had been rendered.] What does the Holy One, praise to Him, do? He disperses it into oceans, deserts, and rivers, so that the earth have no benefit from it. What is the reason? To let rain on manless earth, desert no human in it. If Israel were not acceptable on New Year’s Day and scarce rain was decided for them, but in the end they repented. To augment it is impossible [since the decision had been rendered.] What does the Holy One, praise to Him, do? He brings it down appropriately for the land and blows dew and winds so that the earth benefit from it. What is the reason? Its furrows make fertile, bring down its bundles, make it fat by soft rains, bless its growth. Aridity, also heat, will steal the snow waters; they sinned to the pit. The sins which they committed during the summer robbed them of the snow waters. It is written: Always the eyes of the Eternal, your God, are on it, from the start of the year. Cahana said, it is written “from poverty.” He lets it suffer at the beginning and gives it a good future at the end.

Jerusalem Talmud Rosh Hashanah 1:32

Did they not already go for Elul? But to announce that the new Moon has been sanctified. Rebbi Joshua ben Levi said, I am a guarantor for those who go to Nemurin that none of them will die when going. There they were concerned about the Great Fast two days. Rav Ḥisda told them, why do you bring yourselves into this serious doubt? The presumption is that the Court will not tarry in this matter. The father of Rebbi Samuel bar Rav Isaac was concerned for himself and fasted two days. His intestine split and he died.

Jerusalem Talmud Rosh Hashanah 1:49

Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath? Rebbi Abbai objected, did we not state, “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes.” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.

Jerusalem Talmud Rosh Hashanah 1:49

Jerusalem Talmud Rosh Hashanah 2:6

May people who know those who know him desecrate the Sabbath for him? Let us hear from the following: “[Rebbi] Noharai (here) <ben> Shanai said, it happened that I descended to Usha to testify for one witness. They did not need me but I looked for a pretext to see my colleagues.”

Jerusalem Talmud Rosh Hashanah 2:7

What spoiling was there? Because they were saying, Pentecost is after the Sabbath; one always was going out in the evening on the presumption that it would be sanctified. Then for Nisan they should not accept, for the other months they should accept. Rebbi Yose ben Rebbi Abun said, the main spoiling was in Adar. Then if it conforms with ours they should accept, if it does not conform with ours they should not accept. One because of the other. “It happened that the Boethusian hired two false witnesses to testify on the new moon that it be sanctified. The first came, delivered his testimony, and left. The other one said, I was climbing Maaleh Adumim when I saw it lying down between two rocks, its head resembling a calf, its ears resembling a kid goat. Is saw it, was taken aback, and stepped backward, and there were 200 denar tied in my money belt. They told him, the 200 denar are given to you as a gift, but those who sent you should come and be flogged. Why did you put yourself in this questionable situation? He said to them, I saw them trying to trip up the Sages. I said, it is better that I should go and inform the Sages.”

Jerusalem Talmud Rosh Hashanah 2:18

Rebbi Simeon ben Yoḥai stated: Since the sky is made of water and the stars of fire and they dwell one with the other without damaging one another, therefore He makes peace in His heights. Rebbi Abun said, the angel himself is half water and half fire and composed of five kinds: His body is like chrysolite, and his face like the looks of lightning, and his eyes like torches of fire, etc. Rebbi Levi said, a constellation never sees what precedes it; but all of them rise like those who rise on an inverted ladder. The Holy One, praise to Him, created 365 windows for use in the world, 182 in the East, 182 in the West, and one in the middle of the sky from where it appeared first at the creation. What the sun covers in thirty days, the moon covers in two and a half days. What the sun covers in two months, the moon covers in five days. What the sun covers in three months, the moon covers in seven and a half days. What the sun covers in six months, the moon covers in fifteen days. What the sun covers in twelve months, the moon covers in thirty. Rebbi Jonah said, this is not the measure; it could be less than this.

Jerusalem Talmud Rosh Hashanah 2:24

MISHNAH: The president of the Court says, sanctified, and all people repeat after him, sanctified, sanctified. One sanctifies it whether it was seen in its time or not seen in its time. Rebbi Eleazar ben Rebbi Sadoq says, if it was not seen in its time one does not sanctify it since Heaven already sanctified it.

Jerusalem Talmud Rosh Hashanah 2:25

HALAKHAH: Rebbi Simeon ben Yoḥai stated: You shall sanctify the Fiftieth Year. You shall sanctify years, [but] one does not sanctfy months. But did we not state: “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the Court says: sanctified.” It was stated, for intercalation of the year one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but “in intercalation”, that the Sages added thirty days to it [and intercalated it.] Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Ḥiyya, Rebbi Yasa and Rebbi Immi summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself.

Jerusalem Talmud Rosh Hashanah 2:25

Jerusalem Talmud Rosh Hashanah 2:27

They preferred an old man to Rebbi Simeon ben Laqish for intercalation but had to remove him by the other door. He said, this be their reward. He did not hear what Rebbi Crispus said in the name of Rebbi Joḥanan: It happened that the year was intercalated by three cow hands. One said, in Adar, early and late grain sprout together. Another one said, if in Adar the East wind blows, open your jaws and go towards it. Another one said, in Adar the ox will die naked and try to strip off his hide under the fig tree. And we see that this year nothing of these applies. They intercalated the year on their word. Rebbi Ḥelbo said, because the Court agreed with them. Did not Rebbi Ze`ira say, but they all have to agree to the same reason? But since they all agree with one another it was that they all agreed as to the reason.

Jerusalem Talmud Rosh Hashanah 2:28

Why was Rebbi Simeon ben Laqish offended by this? He was worried about what Rebbi Eleazar said, since Rebbi Eleazar said: My hand will be against the prophets who see vain things and who conjure lies, in my people’s council they shall not be; that is the secret of intercalation; in the documents of the House of Israel they will not be inscribed; that is ordination; and to the earth of Israel they shall not come; that is the Land of Israel. Rebbi Eleazar said, when I came here, I said, I have one. When they ordained me, I said, I have two. When I was asked to participate in the intercalation, I said, I have all three with me.

Jerusalem Talmud Rosh Hashanah 2:29

Rebbi Abba bar Zavda in the name of Rav: The reason of Rebbi Eleazar ben Rebbi Ṣadoq: When the Heavenly Court sees that the earthly Court did not sanctify it, they sanctify it.

Jerusalem Talmud Rosh Hashanah 2:30

MISHNAH: Rabban Gamliel had pictures of the moon phases on a tablet and on the wall on his upper floor which he showed to the common people and asked, did you see it like this or like that? It happened that two came and said, we saw it in the morning in the East and in the evening in the West. Rebbi Joḥanan {ben Nuri} said, they are false witnesses. Rabban Gamliel accepted them when they came to Jabneh. Another time two came and said, we saw it on time, and in the night of the addition it was not seen, but Rabban Gamliel accepted them. Rebbi Dosa ben Hyrkanos said, they are false witnesses. How can one testify about a woman that she gave birth and the next day she is in labor pains? Rebbi Joshua said to him, I am agreeing with your words.

Jerusalem Talmud Rosh Hashanah 2:30

Jerusalem Talmud Rosh Hashanah 2:31

HALAKHAH: Rebbi Simlai said, the reason of Rebbi Joḥanan ben Nuri is that for any month which starts before noontime the eye is not able to see the old moon. And it was stated thus: If the old moon was seen in the morning, the new moon is not seen in the evening. If the new moon was seen in the evening the old moon was not seen in the morning. Rebbi Ḥiyya bar Abba said, why did Rabban Gamliel accept them? Because he had a tradition from his forefathers that sometimes it moves in a shortcut, sometimes it moves on an extended path.

Jerusalem Talmud Rosh Hashanah 2:34

MISHNAH: He came to Rebbi Dosa ben Hyrkanos, who said to him, if we came to investigate the Court of Rabban Gamliel, we would have to investigate every single Court which was formed since the times of our teacher Moses up to today, as it is said, Moses and Aaron, Adav and Avihu, and seventy of the Elders of Israel ascended. Why were the names of the seventy Elders not given? To teach that any three who formed a Court for Israel are equivalent to the Court of Moses. He took his staff and his money in his hands and went to Rabban Gamliel at Jabneh on the day that was the day of Atonement according to his computation. Rabban Gamliel rose, kissed him on his head, and said to him, come in peace, my teacher and my student. My teacher in wisdom, and my student since you accepted my words.

Jerusalem Talmud Rosh Hashanah 2:36

“Rabban Gamliel rose, kissed him on his head, and said to him, come in peace, my teacher and my student.” My teacher in wisdom and my student in the fear of sin. My teacher in wisdom and my student since all that I am deciding about him he fulfills. It is written, our chiefs are patient. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, [it is not written our bulls are carrying but] our chiefs are patient. When the great ones suffer the smaller ones then there is neither breach, nor tumult, nor crying in our streets. Rebbi Simeon ben Laqish inverts this verse. It is not written (our bulls) [the bulls] are carrying but our chiefs are tolerated. When the smaller ones tolerate the greater ones then there is neither breach, nor tumult, nor crying in our streets.

Jerusalem Talmud Rosh Hashanah 2:36

Jerusalem Talmud Rosh Hashanah 2:37

Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination. Because the sun knows its destination, He made the moon for festive times. Rebbi Berekhiah said, it is written: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be, by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day. Rebbi Simeon ben Laqish said, the month, until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.

Jerusalem Talmud Rosh Hashanah 2:37

Jerusalem Talmud Rosh Hashanah 3:3

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rebbi Ze`ira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, the new moon, one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, they, there are, those would not be My festive seasons”. Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre.

Jerusalem Talmud Rosh Hashanah 3:3

Jerusalem Talmud Rosh Hashanah 3:5

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Ze`ira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rebbi Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

Jerusalem Talmud Rosh Hashanah 3:5

Jerusalem Talmud Rosh Hashanah 3:8

If the Court saw the killer; even if they said, if we saw him we would not recognize him, they would not break the neck, for it is written, our eyes did not see in any way, and they did see. And if the court saw the killer, some Tannaïm state: two of them become witnesses and testify before the rest of them. There are Tannaïm who state that they all are witnesses and have to go and testify before another place. Rebbi Jehudah ben Pazi in the name of Rebbi Ze`ira: As they differ here, so they differ about testimony for the New Moon.

Jerusalem Talmud Rosh Hashanah 3:9

Why cannot always one stand up and one sit down? There is a difference because a witness cannot be a judge. Rav Huna knew testimony for somebody. He came and wanted to have the suit judged before Rav Huna, and denied all. Rebbi Samuel ben Rav Isaac told him, because you know that Rav Huna is an important person you deny everything. What if Rav Huna went and testified against you in another court? Rav Huna asked him, does one do that? He answered, yes. Rav Huna recused himself from that suit, went, and testified before another court.

Jerusalem Talmud Rosh Hashanah 3:19

They were blowing before Rebbi Joshua ben Levi on a fast day. Rebbi Yose asked, should they not blow before him with trumpets? He had not heard what was stated, trumpets in the Temple, no trumpets in the countryside. Should they not pray 24 before him? As the following, Rebbi Joḥanan on the Ninth of Av was praying 24 but ordered his students, do not learn this action from me; because it was a problem for him whether it was mourning or a public fast day. Rebbi Yose in the name of Rebbi Joshua ben Levi: It is not a public fast day. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It is mourning, it is not a public fast day. Rebbi Ze`ira said, the case of Rebbi Joḥanan implies that a person prays four [times] of the Ninth of Av. He only said four, but not 24.

Jerusalem Talmud Rosh Hashanah 3:19

Jerusalem Talmud Rosh Hashanah 3:24

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

Jerusalem Talmud Rosh Hashanah 3:30

HALAKHAH: Rebbi Yose ben Ḥanina said, it only said “somebody was passing by.” Therefore if he stood still, the presumption is that he listened purposefully. “If he put one shofar inside another shofar(,we shall say) [and blew], if one heard the sound of the inner one, he has fulfilled his obligation, if one heard the sound of the outer one, he has not fulfilled his obligation.” Rebbi Abinna asked, what if he turned it inside out? Let us hear from the following: “If he scratched it inside it is disqualified, outside it is qualified.” He only said, he scratched; therefore if he turned it inside out it is disqualified. What is the difference between the two? One eliminated the inner space, the other did not eliminate the inner space.

Jerusalem Talmud Rosh Hashanah 3:32

HALAKHAH: Rebbi Joshua ben Levi said, Amaleq was a sorcerer. What did he do? He put people up on their birthday, implying that no man easily falls on his birthday. What did Moses do? He mixed planets. That is what is written, sun, moon stood in the sky, etc. And it is written, the abyss sounded, the elevated lifted his hands. Since the elevated lifted his hands, the abyss sounded. Samuel said, and the host will be given against the daily sacrifice by vice, the vice of the Torah. And truth will be thrown to the ground; anytime that Israel throws the words of the Torah to the ground, this evil government decides and succeeds. What is the reason? It threw truth to the ground, did, and succeeded. And there is no truth like Torah, as you are saying, buy truth and do not sell, wisdom, ethics, and insight. Rebbi Jehudah bar Pazi said, Israel has neglected the good, an enemy will pursue it, and there is no good but the Torah, as you are saying, for a good acquisition I gave to you, do not abandon my Torah.

Jerusalem Talmud Rosh Hashanah 3:37

HALAKHAH: It is stated: “In truth, they said a woman may say Grace for her husband, a slave for his master, and a (son) [minor] for his father. [One understands a woman for her husband, a slave for his master. A minor for his father?] Did not Rebbi Aḥa say in the name of Rebbi Yose ben Nahorai: All they said about a minor is for the latter’s education? Explain it that he recites after him (Amen), as we stated there: “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” There should be a curse on the man of twenty years who needs the child of ten.

Jerusalem Talmud Rosh Hashanah 4:1

MISHNAH: If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court. Rebbi Eleazar said, Rebbi Joḥanan ben Zakkai instituted this only at Jabneh. They said to him, it is the same at Jabneh and at any place where there is a Court.

Jerusalem Talmud Rosh Hashanah 4:1

Jerusalem Talmud Rosh Hashanah 4:2

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important] man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Then also in the Temple it should not push aside. It was stated, on the first of the month. Then also anywhere they know that it is the first of the month it should push aside. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice, at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month, etc? He said to them, this one you convey in all your Land, therefore not another one. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted.

Jerusalem Talmud Rosh Hashanah 4:2

Jerusalem Talmud Rosh Hashanah 4:4

HALAKHAH: But only if all conditions are satisfied. It sees but does not hear; for example Jerusalem up high and it below. Hears but does not see; a mountain interrupts. Sees and hears but cannot come; outside the Sabbath domain. Sees, and hears, and is near, but is unable to come; a river separates. Rebbi Jonah asked, if it were able to come by an eruv? Just as you are saying in Jerusalem, that one blows in any village which sees, and hears, and is near, and is able to come, should we not say the same at Jabneh? Jerusalem is by word of the Torah and the nearby villages by word of the Torah, and Rabban Joḥanan would institute according to the words of the Torah. Jabneh is by their words, and the close by villages would be by their words, and Rabban Joḥanan ben Zakkai would institute by their words. Does there exist institution after institution?

Jerusalem Talmud Rosh Hashanah 4:5

Rebbi Simon in the name of Rebbi Joshua ben Levi: If the Court moved from place to place they were not blowing. Rebbi Yose asked before Rebbi Simon, even from house to house, from dining room to bedroom? He told him: Personality, so far I heard.

Jerusalem Talmud Rosh Hashanah 4:6

MISHNAH: Originally the lulav was taken at the Temple for seven {days}and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as a remembrance of the Temple, and that the day of waving be entirely forbidden.

Jerusalem Talmud Rosh Hashanah 4:7

HALAKHAH: It is written: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on the basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on the basis of their words. But is there institution after institution?

Jerusalem Talmud Rosh Hashanah 4:7