bet

1021 occurrences across the corpus

The Jerusalem Talmud

MISHNAH: Ten saplings distributed on a bet seah, one ploughs the entire bet seah for them until the new year. If they formed a row or were surrounded by a grate one ploughs only what is necessary for them.

Jerusalem Talmud Sheviit 1:20

Jerusalem Talmud Sheviit 1:27

MISHNAH: Saplings and gourds go together in a bet seah. Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. How long are they called saplings? Rebbi Eleazar ben Azariah said, until they become profane. Rebbi Joshua said, seven years. Rebbi Aqiba said, tree saplings when they are called so. A tree which was cut down and grows anew, if it was cut lower than one hand-breadth it is like a sapling, higher than a hand-breadth it is a tree, the words of Rebbi Simeon.

Jerusalem Talmud Sheviit 1:27

Jerusalem Talmud Sheviit 1:28

HALAKHAH: “Saplings and gourds, etc.” That is only if there are more saplings than gourds. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd? Rebbi Mana objected, did we not state: “Three green melons, three gourds, and four saplings go together and one ploughs the entire bet seah because of them.” It fits only for the last sentence: Rabban Gamliel says, if there are ten gourds in a bet seah, one ploughs the entire bet seah until New Year’s Day. Rebbi Ḥananiah ben Rebbi Hillel asked, is that not reasonable only for Greek gourd?

Jerusalem Talmud Sheviit 1:28

Jerusalem Talmud Sheviit 2:44

“One may sprinkle with water on white dust, the words of Rebbi Simeon; Rebbi Eliezer ben Jacob forbids it.” Rebbi Simeon follows the rabbis and Rebbi Eliezer ben Jacob is consistent, as we have stated there: “One may continue [to draw] water from tree to tree on condition not to water the entire field.” Rebbi Mana said it anonymously, Rebbi Abin in the name of Samuel: They disagree anonymously. Where are we holding? If they are widely spaced, it is forbidden according to everybody, if they are tightly planted, it is permitted according to everybody. But we deal with the case that they are planted ten to a bet seah. Rebbi Eliezer ben Jacob makes them widely spaced, the rabbis make them tightly planted. So the rabbis said, if they are widely spaced, it is forbidden to irrigate. May one continue? Let us learn the opinion of the rabbis from that of Rebbi Eliezer ben Jacob. Just as Rebbi Eliezer ben Jacob says, it is forbidden to irrigate but permitted to continue, so the rabbis say it is permitted to continue but forbidden to irrigate. Did we not think that according to everybody if they are widely spaced, it is forbidden; but is white dust not when they are widely spaced? But here it is the Sabbatical, there the holiday.

Jerusalem Talmud Sheviit 3:1

MISHNAH: When may one bring out manure to form dungheaps? From the moment the agricultural workers stop, the words of Rebbi Meïr. Rebbi Jehudah says, when the colocynth dried up. Rebbi Yose says, when it forms its fruit. How much manure may one use? Up to three dungheaps for a bet seah, each one containing ten boxes of a letekh each. One may add boxes but not dungheaps; Rebbi Simeon says, also dungheaps.

Jerusalem Talmud Sheviit 3:7

MISHNAH: A person may fill his entire field with dungheaps, three each per bet seah; more is forbidden, the words of Rebbi Simeon. But the Sages say, only if he raises or lowers it by three [hand-breadths]. A person may store his entire manure together; Rebbi Meïr says only if he raises or lowers it by three [hand-breadths]. If he had little, he may continuously add to it; Rebbi Eleazar ben Azariah says only if he raises or lowers it by three [hand-breadths] or puts it on a rock.

Jerusalem Talmud Sheviit 3:12

MISHNAH: He who wants his field to be fertilized makes a corral enclosing two bet seah. He may remove the walls in three directions and leave the middle one; then he may fertilize four bet seah; Rabban Simeon ben Gamliel says eight bet seah. If his entire field was only four bet seah, he leaves out part of it because of the bad impression. He may take [manure] out from the corral and put it on his field the way professionals do it.

Jerusalem Talmud Sheviit 3:12

Jerusalem Talmud Sheviit 3:16

It was stated: “Rebbi Simeon ben Eleazar says, if he wishes he sticks a peg into the ground and makes four corrals in the four cardinal directions for a total of eight bet seah.”

Jerusalem Talmud Sheviit 6:7

It was stated: A student who gave instructions about practice in front of his teacher has committed a deadly sin. It was stated in the name of Rebbi Eliezer: Nadab and Abihu died only because they determined practice in the presence of their teacher Moses. It happened that a student gave instructions about practice in front of his teacher Rebbi Eliezer. The latter said to his wife Imma Shalom: That one will not live out his week. The week was not completed when he died. His students said to him: Rebbi, you are a prophet. He said to them (Amos 7:14) “I am neither a prophet nor the disciple of a prophet” but I have received a tradition that any student who gives instructions about practice in front of his teacher has committed a deadly sin. It was stated: A student is forbidden to give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel. What is the reason? (Num. 33:49) “They encamped along the Jordan from Bet Hayyešimot to Abel Haššiṭṭim”; how far is this? Twelve mil. Like this: Rebbi Tanḥum ben Ḥiyya was in Ḥefer; they asked him repeatedly and he gave instructions about practice. They said to him, did the rabbi not teach us that a student may not give instructions about practice during the lifetime of his teacher unless he be at a distance of at least 12 mil from him, [the breadth of] the camp of Israel; and your teacher Rebbi Mana sits at Sepphoris! He said to them, so it should come over me that I did not know! From that moment on he did no longer give instructions.

Jerusalem Talmud Sheviit 6:9

The boundaries of the Land of Israel, the domain acquired by the returnees from Babylonia: The road-crossing of Ascalon, the wall of Straton’s Tower, Dor, the wall of Acco, the head of the waters of Gaaton, Gaaton itself, Kabarata and Bet Zenita, the castrum of Galilee, the waterholes of Aita, the best of Yorkata, the wall of Koraim, the corral of Yattir, the brook Beṣal, Bet Ayiṭ, Barshata, great Uleh, the water source of Iyun, the surroundings of Sepanḥah, the fortification of Bar Sangura, the upper cock of Caesarea, Bet Sabbal, Qanat, Reqam of Trachonitis, Zimra which borders on Bostra, Yabboq, Ḥesban, the brook Zered, Yegar Sahaduta, Nimrin, the salt flat of Raziza, Reqam of Geia, the gardens of Ascalon and the main road which leads to the desert.

Jerusalem Talmud Sheviit 6:9

Jerusalem Talmud Sheviit 8:42

“If somebody considers himself an important person, he should not bathe there”. If somebody is an important person, he should not bathe. For example, Rebbi Joshua ben Levi went from Lod to Bet Gubrin to bathe.

Jerusalem Talmud Sheviit 9:7

Rebbi Simeon ben Laqish was in Ḥiqoq. He saw them dealing with mustard plants. One of these fell down and he [a townsman] did not take it up. He [R. Simeon] said, if somebody will bring a mustard plant to me I shall rule following Rebbi Jehudah. Rebbi Abba bar Zavda said, Rebbi Onias from Hauran ruled in Bet Hauran following Rebbi Jehudah. Rebbi Joḥanan rose and publicly proclaimed following the rabbis here and there.

Jerusalem Talmud Sheviit 9:14

MISHNAH: There are three regions for removals, Judea, Transjordan, and Galilee. Each of them has three subregions: Upper Galilee, Lower Galilee, and the Valley. From Kefar Ḥananiah upwards, everywhere no sycamores can grow, is Upper Galilee. From Kefar Ḥananiah downwards, everwhere sycamores do grow, is Lower Galilee. And the district of Tiberias and the Valley. In Jehudah the hills, the lowland, and the Southland. The lowlands of Lydda are like the Southern lowlands, its hills are like King’s Mountain. From Bet Ḥoron to the Sea is one domain. Why did they mention three regions? That in each one may eat until the last produce has vanished. Rebbi Simeon says, they mentioned three regions only for Judea; all other regions follow King’s Mountain. All regions are one for olives and dates.

Jerusalem Talmud Sheviit 9:18

“ What is the Valley in Galilee? For example, the valley of Genezareth and its companions,” and all similar ones. What is the Mountain in Judea? King’s Mountain. Its Lowlands are the Southern lowlands. Its Valley from En Gedi to Jericho. What is the Mountain in Transjordan? It was stated: “Rebbi Simeon ben Eleazar said, for example Mount Machaerus and Gadara and all similar ones. Its Lowlands, (Jos. 13:17) ‘Ḥesbon and all its towns in the plain, Dibon, Bamot Ba‘al, and Ba‘al Me‘on’ and all similar ones. Its Valley (Jos. 13:27) ‘Bet Haran, Bet Nimra, Sukkot, and Ṣaphon, the remainder of the kingdom of Siḥon’ the Emorite king who ruled in Ḥesbon.” Bet Harim is Bet Ramata, Bet Nimra Bet Nimrin, Sukkot Tar‘ala, Ṣaphon Amato.

Jerusalem Talmud Sheviit 9:18

Jerusalem Talmud Sheviit 9:20

“From Bet Ḥoron to the Sea is one domain.” Without regions? Rebbi Joḥanan said, still there is Mountain, Lowland, and Valley. From Bet Ḥoron to Emmaus it is Mountain, from Emmaus to Lydda Lowland, from Lydda to the Sea Valley. Then there should be four stated? They are adjacent.

Jerusalem Talmud Sheviit 9:20

Jerusalem Talmud Sheviit 9:27

MISHNAH: He who preserves three kinds in one barrel, Rebbi Eliezer says one eats because of the first kind, but Rebbi Joshua says, even because of the last. Rabban Gamliel says, anything whose kind has disappeared from the fields must be removed from the house. Rebbi Simeon says, all vegetables are one kind for removal; one eats purslain until there are no more sindiot in the Bet Neṭofa valley.

Jerusalem Talmud Terumot 8:48

It was stated: “ Water on the ground forty seah. Rebbi Neḥemiah says, that a Šiḥin amphora can be filled from it. Wine both in vessels and on the ground in any quantity. Wine is not under the rules of uncovering as long as it is fermenting. How long does it ferment? Three days. It happened that a snake was found near a wine vat; the case came before Rebbi Jehudah and he permitted it. A source is not under the rules of uncovering as long as it is running. Rebbi Ismael the son of Rebbi Joḥanan ben Nuri said, it happened that Rebbi Joḥanan ben Beroqa went down to my father Rebbi Joḥanan ben Nuri to Bet Serii; he showed him a pool that contained only three log of water, into which rain water was dripping. He bowed down and drank, saying this is an example of what is not under the rules of uncovering.”

Jerusalem Talmud Terumot 8:63

Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: With a vessel which inside is pure but impure outside one does not defile a small amount even to save a large amount. But did we not state: “Let it descend and become impure; he should not make it impure with his hands?” Rebbi Samuel bar Berekhiah said, explain for two vessels, one pure inside and impure outside, the other impure inside and pure outside. But that Mishnah speaks of one impure vessel! Rebbi Mana said, explain it if the vat is pure; the Mishnah deals with an impure vat. Did we not state: “Let it descend and be absorbed [into the ground]; he should not cause it to be absorbed by his hands’ [action].” Explain it if it rolled onto to a bet happĕrās.

Jerusalem Talmud Bikkurim 1:16

The following is obvious: If somebody dedicated First Fruits not from the Seven Kinds it was not sanctified. Where is there a disagreement? About mountain dates and valley fruits. Rebbi Zeïra, Rebbi Assi in the name of Rebbi Eleazar: They were not sanctified. Rebbi Hila in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said they were not sanctified, Rebbi Simeon ben Laqish said they were sanctified. Rebbi Jonah said, the reason of Rebbi Simeon ben Laqish is that if somebody transgressed and gave heave from bad for good produce, his heave is heave. Rebbi Yose said, we have heard that bad produce is subject to tithes; did we hear that bad produce is subject to First Fruits? A baraita supports Rebbi Yose: “One does not bring [fruits] from Sepphoris and Bet Shean, and if he brought they are not sanctified.” Rebbi Zeïra said, but there it is stated: “Figs pierced on the branch and grapes dusted and smoked one does not bring. But one brings bat šeba figs and white grapes.” The latter are highest quality. What can you say? But Rebbi Abba Mari said, one should not say that one should not bring these because they are late.

Jerusalem Talmud Shabbat 9:3

What is Rebbi Aqiba’s reason? You should treat it as an abomination, like a menstruating woman. What is the rabbis’ reason? You should detest it, like vermin. How do the rabbis uphold Rebbi Aqiba’s reason, you should treat it as abomination? Treat it as excrement, make it vile. How does Rebbi Aqiba uphold the rabbis’ reason, you should treat it as abomination? Call it feces, treat it as excrement, make it vile. From where “make it vile” for the rabbis? Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Eleazar: you shall call it excrement; treat it as excrement, make it vile What is called King’s Face is called Dog’s Face. Spring of the Cup Spring of the Thorn. The Place of Fortune Place of Undress. Rebbi Tanḥuma in the name of Rav Huna: The Ai which is near Bet-Awen East of Bethel. Earlier it was called Bethel but now one calls it Bet-Awen. It was stated in the name of Rebbi Eleazar: If one does not want to call it ‘Omda one calls it ‘Amida since Rebbi Abba bar Cahana said, there one calls a good deed ˋomda but the flow of urine ‘amida. How does Rebbi Aqiba interpret you shall call it excrement? Rebbi Yose ben Rebbi Abin, Rav Huna in the name of Rav Joseph: from here that one does not tell anybody to leave unless he entered with his head and most of his body.

Jerusalem Talmud Shabbat 9:3

Jerusalem Talmud Shabbat 11:23

From a rock in the sea higher than ten hand-breadths one transports neither from it to the sea nor from the sea onto it. If it was less than this it is permitted. What is the difference between a rock and a ship? A ship rises and falls; a rock stays in its place. But is it not karmelit? Is it permitted to move on karmelit only four cubits? Rebbi Ila said, it refers to the beginning: “from a rock in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea onto it.” If it was higher it becomes like a fence made for agriculture where inside one is permitted to transport only four cubits. If it was lower one transports from it to the sea and from the sea onto it, and one transports up to two bet se’ah. Rebbi Abun bar Ḥiyya asked, two adjacent karmeliot, may one transport from one to the other? Rebbi Ḥananiah the son of Rebbi Hillel said, since the sea surrounds it from all sides it is considered as a single karmelit.

Jerusalem Talmud Eruvin 1:2

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the cross-beam as if it came down and closed, here also one considers the roof as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they do not compare. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed stakes are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three [hand-breadths] than the walls of the alley. But if they are not higher by more than three [hand-breadths] than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine or squash.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shadow it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rav Oshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Jerusalem Talmud Eruvin 1:2

Jerusalem Talmud Eruvin 1:8

“If it is wider than ten cubits it should be reduced.” How does one reduce? He puts a cross-beam on the entrance of the alley and permits the alley. This was said for width; the rabbis also apply it to height. Is it not as if opened in its length? It is turned into a porch. Rebbi permitted a porch in Bet Shearim. How many pillars did it have? Rebbi Jacob bar Aḥa said, Rebbi Ḥiyya and Rebbi Yose, one said, six, but the other one said, eight. Rebbi Jacob bar Aḥa said, they do not disagree. He who said six does not count the two outer ones, he who said eight does count the two outer ones. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Six is not important, eight is not important. But if it was used by the public even with two it will be forbidden, if it is not used by the public even with many it will be permitted. The case which happened was as it happened.

Jerusalem Talmud Eruvin 1:60

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeˋira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Jerusalem Talmud Eruvin 1:65

HALAKHAH: “One surrounds with sticks, on condition,” etc. One surrounds with sticks for a caravan, the words of Rebbi Jehudah. This implies that an individual needs woof and warp. So Rebbi Jehudah differentiates between an individual and a caravan; do the rabbis not differentiate between an individual and a caravan? Let us hear from the following: “If a caravan rested on a hill ten [hand-breadths] high, or in a depression ten [hand-breadths] deep, or in a garden fenced in by a stone wall, one carries in it even if it is a kor or two kor, (one carries in it up to two bet se’ah), on condition that they do not leave an area of two bet se’ah unoccupied.” Rebbi Aḥa in the name of Rebbi Ḥinena: even with camel saddles, even with tubs. The word of Rav Huna implies, only by humans. For Rebbi Abba said in the name of Rav Ḥuna, to one or two one gives two bet se’ah, to three one gives six bet se’ah, from there on by proportion.

Jerusalem Talmud Eruvin 1:65

Jerusalem Talmud Eruvin 1:67

Rebbi Aḥa in the name of Rav Ḥasdai: Rebbi Yose ben Rebbi Jehudah follows the argument of his father and disagrees with his father. The argument of his father, about an individual more than two bet se’ah. And disagrees with his father, about a caravan less than two bet se’ah Did we not hear that Rebbi Jehudah said, an individual for more than two bet se’ah needs woof and warp? Let us hear from the following, that Rebbi Aḥa the Tanna, Rebbi Ḥanin, Rebbi Yose in the name of Rav Sheshet: Just as they differ here so they are differing about kilaim. And in Kilaim not even if it is a bet rova?

Jerusalem Talmud Eruvin 1:67

Jerusalem Talmud Eruvin 2:7

A wall, and a tree, and a copse of reeds are counted as double columns. If they grew by themselves one may carry there up to an area of two bet se’ah. If he planted them with his hands one may carry there even one or two bet kor. If there was one large well and he made [the double columns] for one half but not for the other half. For the half for which he made it it is permitted, for the half for which he did not make it it is forbidden. If there were two, could the space in-between be considered for both sides? What is his problem? If both were used to fill; but if only one was used to fill it is usable for both sides.

Jerusalem Talmud Eruvin 2:7

Jerusalem Talmud Eruvin 2:14

MISHNAH: Rebbi Jehudah says, up to two bet se’ah. They said to him, two bet se’ah were said only for a garden patch and a corral. But if there was a sheep-pen, or a sheep corral, or a backyard, or a front yard, even five bet kor, even ten bet kor are permitted and it is permitted to put them arbitrarily far away on condition to add planks.

Jerusalem Talmud Eruvin 2:14

Jerusalem Talmud Eruvin 2:15

HALAKHAH: According to Rebbi Jehudah, is the well included in the measure of two [bet] se’ah? Let us hear from the following: If a well is two bet se’ah one may not go farther away than for the head and most of the body of a cow. This implies that the well is included in the measure of two [bet] se’ah.

Jerusalem Talmud Eruvin 2:15

Jerusalem Talmud Eruvin 2:17

HALAKHAH: Paragraph. “Rebbi Jehudah says, up to two bet se’ah,” etc. Rebbi Joḥanan said, the argument of Rebbi Jehudah is inverted, as we have stated there: “And similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”. Rebbi Eleazar said, it is not inverted. Rebbi Jeremiah said, for he is of Rav Jehudah’s opinion, as Rav Jehudah said, that is if it is open to a domain of difficult access. But if it was open to the public domain it is forbidden. Rebbi Yose said, everywhere Rebbi Eleazar seeks support from the Elder Rebbi Ḥiyya. Rebbi Ḥiyya stated, how does one permit public domain? Rebbi Jehudah says, a lath on each side or a beam at each side but the Sages say a lath and a beam on one side and he shall make a door frame on the other side. And here he says so? Here about ten [cubits], there about thirteen. The words of the rabbis disagree. Rebbi Aḥa said, Rav Hoshaia asked my father, how large can the breach of an alley be in the opinion of Rebbi Jehudah? And he told him, thirteen [cubits]. And here he says so? The Rabbis of Caesarea say, there what is standing is more than what is breached but here what is breached is more than what is standing.

Jerusalem Talmud Eruvin 2:22

In a corral which covers two bet se’ah one is permitted only to carry a distance of four cubits. If there were two, each one a bet se’ah minus four cubits; Rebbi Zeˋira in the name of Rebbi Joḥanan: one carries in the second as complement of the first. Rebbi La in the name of Rebbi Joḥanan, one may not carry in the second as complement of the first. Rebbi Zeˋira said, Rebbi La agrees that if there were three. Each of the three a bet se’ah, one agrees that one carries in the second as complement of the first.

Jerusalem Talmud Eruvin 2:22

Jerusalem Talmud Eruvin 2:23

A corral which covers up to two bet se’ah. Rebbi Abbahu said, since it can be permitted by a caravan, if somebody threw from the public domain into it he is liable. Rebbi Samuel bar Rav Isaac asked, (not after it was permitted) [if it was chosen by] the caravan it becomes forbidden in a prohibition; therefore here is no liability for a purification sacrifice. By the same argument, an alley whose beam is higher than twenty cubits since it is qualified in the opinion of Rebbi Jehudah (more than thirteen), if somebody threw from the public domain into it would he be liable? An alley which was breached more than ten [cubits], since a breach of an alley in the opinion of Rebbi Jehudah is more than thirteen, if somebody threw from the public domain into it would he be liable?

Jerusalem Talmud Eruvin 2:29

MISHNAH: Rebbi Illai said, I heard from Rebbi Eliezer: Even if it is a bet kor, and I also heard from him that if one of the dwellers in a courtyard had forgotten to make an eruv he is forbidden to bring into or bring out of his house but to others it is permitted. I also heard from him that one may satisfy one’s obligation on Passover with white stone-crop. I asked around among all his students to find support but did not find any.

Jerusalem Talmud Eruvin 2:30

HALAKHAH: Paragraph. “Rebbi Illai said, I heard from Rebbi Eliezer:” Rebbi Abbahu in the name of Rebbi Eleazar, this Mishnah is about two bet seah collected from the bet kor.

Jerusalem Talmud Eruvin 2:30

HALAKHAH: Paragraph. “Rebbi Illai said, I heard from Rebbi Eliezer:” Rebbi Abbahu in the name of Rebbi Eleazar, this Mishnah is about two bet seah collected from the bet kor.

Jerusalem Talmud Eruvin 3:1

MISHNAH: With anything one may make an eruv or participate except with water or salt. Anything may be bought with money of [Second] Tithe except water and salt. One who vows not to eat food is permitted water and salt. One may make an eruv for a nazir with wine and for an Israel with heave. Symmachos says, also with profane food for a Cohen in a bet happeras. Rebbi Jehudah says among the graves since he could be shielded and eat.

Jerusalem Talmud Eruvin 3:10

“One may make an eruv for a nazir with wine” for another person may drink it. “And for an Israel with heave,” for a Cohen may eat it. For a Cohen in a bet happeras? The Mishnah follows the House of Shammai, for the House of Shammai say that one may not make an eruv for a person unless his personal vessels may be there. Symmachos follows the House of Shammai as we have stated: “Symmachos says, also with profane food for a Cohen in a bet happeras.” Then also between the graves? He might transgress a rabbinic prohibition and eat there. For he could enter on a bench, in a box or a chest, make a hole less than a hand-breadth [wide], stick a spindle or a splinter into it, and eat it.

Jerusalem Talmud Eruvin 3:10

Jerusalem Talmud Eruvin 4:9

HALAKHAH: Paragraph. “Once they only entered the port,” etc. Rabban Gamliel had a telescope where he could estimate with his eyes in the plane. And why before nightfall? Even after nightfall; is this not Rabban Gamliel’s? Explain it if the port was larger than two bet se’ah, or the walls were not ten [hand-breadths] high but were not open wider than ten [cubits] nor what was standing was opposite what was standing and what was breached opposite the breached.

Jerusalem Talmud Eruvin 4:24

Even though Rebbi Jehudah said, the main point of an eruv is by his feet, only that he should not sit in his house and say, my Sabbath rest should be acquired at place x. But he should go out to (the field) [the Sabbath boundary] and say, my Sabbath rest should be acquired at this place, and wait there until it gets dark; then return to his village. And it was stated thus: “It happened that the family of Bet Mamma and the family of Bet Gorion in Ruma were distributing dried figs in years of draught, that the poor of Shiḥin were going out, make eruv with their feet, waiting there until nightfall. The next day they were going there, ate there, and returned. And all their actions they were doing on the advice of the Sages.”

Jerusalem Talmud Eruvin 4:24

Jerusalem Talmud Eruvin 5:6

May one add superstructure to superstructure? The word of Rebbi Simeon ben Laqish implies that one adds superstructure to superstructure, since Rebbi Simeon ben Laqish said, I can cause that Bet Maˋon be in the completion of Tiberias. You consider the stadium as if it were full of houses, and the castra are within 70 and remainder of the stadium, and Bet Maˋon is within 70 and remainder of the castra. If one considers the superstructure, the mausoleum of Siricon is not within 70 and remainder, but if one considers the pottery, the mausoleum of Siricon is within 70 and remainder.

Jerusalem Talmud Eruvin 5:6

Jerusalem Talmud Eruvin 5:44

Rebbi Aḥa in the name of Rav Ḥinena: If the roof of the cave was 4’000 cubits he walks in its entirety and outside it 2’000 cubits, on top of a wall it is unlimited. If the roof of the cave was 6’000 cubits he walks in its entirety and outside it 2’000 cubits by the help of nibariot. What about tops of roofs? Rebbi Yose in the name of Rebbi Jacob bar Aḥa, Rebbi Aeneas bar Pazi in the name of Rebbi Jehudah, Rebbi Aḥa brings it in the name of Samuel. On top of the roofs one carries even a kor, even two kor. Rebbi Meïr said, one carries up to two bet se’ah. Rebbi Yose ben Rebbi Abun said, the word of Rav disagrees with him, as we have stated there: “All roofs of a city form a single domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. It is the same for tops of roofs and tops of ships.

Jerusalem Talmud Eruvin 5:44

Jerusalem Talmud Eruvin 7:3

They asked before Rebbi Abba: Concerning what you are saying about a window between two courtyards, is it the same for a window between two houses? He told them, yes. Is it the same for a window between two roofs? He told them, yes. May one make an eruv across skylights? Rebbi Abba Mari said, it is a disagreement between Rav and Samuel, as we have stated there: “All roofs of a city are one domain.” Samuel said, up to two bet se’ah; Rav said, one may move inside them even a kor, even two kor.

Jerusalem Talmud Eruvin 8:29

Rebbi Ḥiyya bar Abba said, Rebbi Ḥanania ben Aqabia said it only for Lake Genezareth since mountains surround it. Rebbi Eleazar asked Rebbi Joḥanan, if one threw from a circular road into public domain or from public domain into it? He said to him, in your opinion a public domain does not exist. Rebbi Simeon ben Laqish said, there is no public domain unless it be open from one end of the world to the other. The argument of Rebbi Simeon ben Laqish seems inverted since he said, there is no public domain in this world, only in the future as it is written, every valley will be lifted. A Mishnah disagrees with Rebbi Simeon ben Laqish: “What is a private domain? The paths of Bet-Gilgul. Private domain regarding the Sabbat but public domain for impurity.”

Jerusalem Talmud Eruvin 9:2

HALAKHAH: “All rooftops of a town form one domain,” etc. Rebbi Yose ben Rebbi Abun said, Rav and Samuel disagree. Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor. They wanted to say, where do Rebbi Meïr and the rabbis disagree? If they made an eruv. But if they did not have to make an eruv, he explains it if all [houses] were the property of one person. Our Mishnah if all of them were climbing up either on a Tyrian or an Egyptian ladder. But if all were climbing up using an Egyptian ladder except for one using a Tyrian, the Tyrian becomes a door and the remaining ones are as if climbing up and climbing down.

Jerusalem Talmud Eruvin 9:8

Paragraph. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun: It follows that Samuel and Rav both disagree with the opinion of Rebbi Joḥanan, as we have stated: “All rooftops of a town form one domain.” Samuel said, up to two bet se’ah. Rav said, one carries there even a kor, even two kor.

Jerusalem Talmud Eruvin 10:33

HALAKHAH: Only it should be no larger than two bet se’ah, or the walls ten [hand-breadths] high, nor the opening wider than ten [cubits], nor what was standing was opposite what was standing and what was breached opposite the breached.

Jerusalem Talmud Pesachim 1:39

It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words. He told him, explain it if it became impure in a glass vessel. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah, Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels. Hillel and Shammai decided on purity of hands.] Rebbi Jeremiah was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts: “On the doubt of a bet happeras, on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

Jerusalem Talmud Pesachim 1:41

HALAKHAH: 7: In the opinion of Rebbi Joḥanan there one burns biblical impurity with biblical impurity. He comes to add biblical disqualification with biblical impurity. In the opinion of Bar Qappara there one burns rabbinical impurity with biblical impurity. Here, biblical disqualification with biblical impurity only comes to diminish. Explain it if he was ṭevul yom from a bet happeras which is rabbinical. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel.

Jerusalem Talmud Yoma 3:48

“also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”, “the Bet there” by ’’from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph.

Jerusalem Talmud Yoma 3:48

Jerusalem Talmud Yoma 6:42

MISHNAH: They told the High Priest that the he-goat arrived in the desert. And from where did they know that the he-goat arrived in the desert? They had overseers posted who waved sheets and they knew that the he-goat had arrived in the desert. Rebbi Jehudah said, did they not have an important sign? There are three mil from Jerusalem to Bet Horon; they were walking one mil, returning one mil, and waiting for another mil; then they knew that the he-goat had arrived in the desert. Rebbi Ismael said, did they not have another sign? A shiny strip was tied to the door of the Temple hall; when the he-goat arrived in the desert it turned white, as it is said, if your sins were like crimson they will be white like snow.

Jerusalem Talmud Yoma 7:15

Rebbi Simon said, just as sacrifices atone, so the garments atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim There are those who want to say,] for spillers of blood, as you are saying, they dipped the shirt in blood. The trousers were atoning for uncovering nakedness, as you are saying, make for them linen trousers to cover the fleshof nakedness. The turban was atoning for haughtiness, as you are saying, he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying, you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying, without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard. The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest. He shall dwell there until the High Priest’s death

Jerusalem Talmud Sukkah 1:2

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Jerusalem Talmud Sukkah 1:2

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Jerusalem Talmud Sukkah 1:11

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Jerusalem Talmud Rosh Hashanah 2:9

MISHNAH: How were they lighting the beacons? One brings long logs of cedar, and reed, and oil wood, and linen tow, and ties them with rope. He climbs to the top of the mountain, kindles the fire, moves forward and backward, up and down, until he sees his colleague on the second mountain doing the same, and so on top of the third mountain. Where did one light beacons? From the Mount of Olives to Sartaba, and from Sartaba to Grippina, and from Grippina to Hauran, and from Hauran to Bet Biltin. From Bet Biltin they did not move but he moves up and down until he sees the Diaspora like one fire place.

Jerusalem Talmud Rosh Hashanah 2:9

Jerusalem Talmud Rosh Hashanah 2:12

It was stated: The mountains of Machaerus and Gadara. Rav Huna said, when we ascended here, we climbed to the top of Bet Biltin and saw the [date palms of] Babylonia like thistles.

Jerusalem Talmud Rosh Hashanah 2:13

MISHNAH: A large courtyard was in Jerusalem called Bet Ya`zeq; there all witnesses assembled and there the Court examined them. A big meal one prepared for them so they should get used to come. Originally they did not move from there the entire day. The Elder Rabban Gamliel instituted that they could walk 2’000 cubits in every direction. Not only these but also the midwife who comes to assist in a birth, and one who comes to save from a fire, and from the army, and from a collapse, are like the people of the town and have 2’000 cubits in every direction.

Jerusalem Talmud Rosh Hashanah 2:14

HALAKHAH: “A large courtyard was in Jerusalem called Bet Ya`zeq.” What is Bet Ya`zeq? There practice was hoed, as you say, he hoed it and removed its stones.

Jerusalem Talmud Rosh Hashanah 2:14

HALAKHAH: “A large courtyard was in Jerusalem called Bet Ya`zeq.” What is Bet Ya`zeq? There practice was hoed, as you say, he hoed it and removed its stones.

Jerusalem Talmud Taanit 2:58

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? [The day before? Is not the day itself forbidden for him?] Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Jonathan both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Joshua ben Levi said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

Jerusalem Talmud Taanit 4:59

Rebbi Joḥanan said, from Gibbethon to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which is written, He smote of the men of Bet Shemesh, for they looked at the Ark of the Eterna, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.