cahana

222 occurrences across the corpus

The Jerusalem Talmud

Cahana was very young when he came up here. A person in rags saw him and asked him, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him and he was stricken. Another one in rags saw him and asked, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him. He said: Did I not go up to gain merit, but I am sinning! Did I come up to kill the people of the Land of Israel? I shall go and step down the way I came up. He came to Rebbi Yoḥanan and said to him: A man whose mother wishes him well and whose step mother honors him, should he go there? He said to him, he should go there where he is honored. Cahana descended the way he came up. They came and told Rebbi Yoḥanan that Cahana had descended to Babylonia. He said, how could he go without asking permission? They told him: that question, that he asked of you, was his request for permission.

Jerusalem Talmud Berakhot 2:88

Jerusalem Talmud Berakhot 6:3

Rebbi Ḥaggai and Rebbi Jeremiah went to the Bazaar. Rebbi Ḥaggai was quick to recite a blessing. Rebbi Jeremiah said to him: You acted correctly because all commandments need a benediction. And from where that all commandments need a benediction? Rebbi Tanḥuma, Rebbi Abba bar Cahana in the name of Rebbi Eleazar: (Ex. 24:12) “I want to give you the stone tablets, the Torah and the commandment.” It brackets Torah and commandment. Just as Torah needs a benediction, a commandment also needs benediction.

Jerusalem Talmud Berakhot 6:16

He who chews wheat kernels says on them “Creator of kinds of seeds.” If he baked or cooked them, as long as pieces are recognizable he recites on them “He Who produces bread from the earth” and afterwards three benedictions. If the pieces are not recognizable, he recites “Creator of kinds of food” and afterwards one benediction in the kind of three. Down to which size are there pieces? Rebbi Yose bar Rebbi Abun, Cahana bar Malkiah in the name of Rav: down to olive-sized bits.

Jerusalem Talmud Berakhot 6:36

That is if it is his intention to eat bread. But if it is not his intention to eat bread, that does not apply. (Rabban) Gamliel the twin went to those of the house of Rebbi Yannai. He saw them eat an olive and recite the benediction before and afterwards. He said to them: Does one do that? Rebbi Zeïra sent and asked Rebbi Samuel bar Naḥman. Rebbi Cahana in the name of Rebbi Avina: Everybody agrees that if among them was one of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Zeïra said, that must be correct, since we see the rabbis assembling for the proclamation of the New Moon and eat grapes but they do not recite a benediction afterwards. That is because it is his intention to eat bread.

Jerusalem Talmud Berakhot 6:46

There (Mishnah Sukkah 4:5) we have stated: “Sukkah seven days, how is this? If he finished to eat he should not take down his sukkah, but he takes out the vessels starting from the time of afternoon prayers because of the honor due to the last holiday.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Hoshaiah: He who loves his sukkah makes Qiddush of the last holiday in his house and goes to eat in his sukkah. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi.

Jerusalem Talmud Berakhot 8:19

Samuel went to visit Rav and saw him eating with his hands covered by cloth. He asked him, what is that? He answered him, I am asthenic. When Rebbi Zeïra immigrated here, he saw Cohanim eating with their hands covered by cloth. He told them, was not that of Rav and Samuel explained away? Rebbi Yose bar bar Cahana came in the name of Samuel: Handwashing is for profane food, not for terumah. Rebbi Yose says, for terumah and for profane food.

Jerusalem Talmud Peah 1:12

“Works of kindness.” That means with his person. But with his money it has a measure. This parallels what Rebbi Simeon bar Laqish said in the name of Rebbi Jehudah ben Ḥanina: They voted at Usha that a person may give a fifth of his property for good deeds. How far down? Rebbi Gamliel bar Ininia and Rebbi Abba bar Cahana; one said corresponding to terumah and the terumah of the tithe, the other said (Prov. 3:9): “Honor the Eternal with your property and with the first of all your yield;” corresponding to the first of all your yield.

Jerusalem Talmud Peah 1:31

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: It is written (Prov.5:6): “She does not smooth the way of life, her tracks deviate and you will not notice it.” The Holy One, praise to Him, moved the rewards of those who fulfill the commandments (to the future world) so that they should act in faith. Rebbi Aḥa in the name of Rebbi Isaac: It is written (Prov. 4:23): “Observe carefully all which must be kept, for from it comes life,” observe carefully all you were told in the Torah, for you do not know from which of them will life come to you. Rebbi Abba bar Cahana said, the verse equals the easiest commandment with the most difficult one. The easiest commandment is sending away the mother. The most difficult one is honoring father and mother. For both of them it is written: “Your days will be lengthened.” Rebbi Abun said, if for something that is repayment of debt it is written (Deut. 5:16): “That you shall be well and that your days shall be lengthened,” so much more something that involves monetary loss and personal danger. Rebbi Levi said, this one is greater; repaying a debt is greater than fulfilling an obligation that does not involve repaying a debt. Rebbi Simeon ben Ioḥai stated: Just as their rewards are the same, so their punishments are identical. (Prov.30:17) “The eye that scoffs at the father and despises to obey the mother,” the eye that scoffs about honoring father and mother and despises the commandment not to take the mother with the chicks, “the river ravens should pick it out,” the cruel raven should come, pick it out, and not have any enjoyment from it, “the sons of the eagle should eat it,” the merciful eagle should come and enjoy it.

Jerusalem Talmud Peah 1:31

Jerusalem Talmud Peah 1:46

Rebbi Abba bar Cahana said, the generation of David were all just but because there were informers among them they went to war and were falling. That is what David said (Ps. 57:9–10): “My soul, among lions I am lying down with blazing fires.” “My soul, among lions,” these are Abner and Amasah who were lions in Torah; “I am lying down with blazing fires;” these are Doeg and Aḥitophel who were eager for calumny. “The people, their teeth are spear and arrows,” these are the owners of Qe‘ilah, as it is written (1Sam. 23:11): “Will the owners of Qe‘ilah deliver me in his hand, will Saul come?” “Their tongue is a sharp sword,” these are the people of Ziph (Ps. 54:1): “When the people of Ziph came and told Saul. “At that moment, David said before the Holy One, praised be He: Master of the Universe, why should Your glory descend among them? Remove Your glory from them! That is what is written (Ps. 57:6): “Rise over the Heavens, o God, higher than all earth Your glory!” The generation of Ahab were idolaters but since there was no informing among them they went to war and were victorious. That is what Obadiahu said to Elijah (1K. 18:13): “Certainly it was told to my lord what I did when Izebel slew all prophets of the Eternal etc., and I provided them with bread and water.” [If bread, why does he have to mention water, and if water, why does he have to mention bread. This teaches you that it was more difficult for him to provide them with water than with bread.] But Elijah was standing on Mount Carmel and declaring (1K.18:22): “I remained alone as prophet for the Eternal,” and everybody knew and nobody informed the king

Jerusalem Talmud Peah 4:41

Rav Cahana and Rav Taḥlifa. One said, both from inside the hand and inside the sickle; the other one said, from inside the hand, even if it is from behind the sickle.

Jerusalem Talmud Peah 5:31

If he stood in town and said: I know that the workers are forgetting sheaves at place X; if they forgot it is not a forgotten sheaf. If he stood on the field and said: I know that the workers are forgetting sheaves at place X; [if they forgot] it is a forgotten sheaf, since it says (Deut. 24:19): “On your field and you forget a sheaf.” On the field you forget, but in town you do not forget. Rebbi Zeïra in the name of Samuel: The same holds in regard to found objects. Where are we holding? If he may touch it, in the city, even inside his field. Rebbi Abba bar Cahana, Rebbi Yasa in the name of Rebbi Joḥanan: Only if he can touch them, even inside his field.

Jerusalem Talmud Demai 3:14

How does he do it? He takes from the uppermost layer and puts it in order. Is that not forbidden because of robbery? Like that of Rebbi Simeon bar Cahana who was supporting Rebbi Eliezer. They passed by a vineyard. He said to him, bring me a sliver as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the fence of this man would be gone. Rebbi Ḥaggai was supporting Rebbi Zeïra. A person passed by who was carrying a load of chips. He said to him, bring me a chip as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the load of this man would be gone. Is not Rebbi Zeïra particularly pious? No, he told us that we should observe the words of our Creator. Rebbi Abbahu in the name of Rebbi Joḥanan: When he took one stalk, nothing was missing but counting them. How does he do it? He pays for one of them and puts it in order.

Jerusalem Talmud Demai 3:19

There, we have stated: “He who turns over cow dung in the public domain and a third party was hurt, is liable for damages.” It was also stated: “It is forbidden because of robbery.” Cahana said, only if he turned it over in order to acquire it. But if he did not turn it over in order to acquire it, about that one does not speak. But as regards damages, there is no difference whether he turned it over in order to acquire it or he did not turn it over in order to acquire it; if a third party was hurt, he is liable for damages. And here, you say so? Rebbi Abun said, there it is written (Ex. 21:34): “The one responsible for the pit shall pay,” the one responsible for the damage shall pay. But here (Deut. 14:22): “You shall give tithes,” you give tithes from your property but not from other people’s property.

Jerusalem Talmud Demai 5:11

If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abun bar Cahana said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches; in each of the ten there is heave of the tithe and a tiny bit of profane.

Jerusalem Talmud Kilayim 1:29

Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish: What is the rule for someone who mates sea animals? He said to him, it is written about them (Gen. 1:21): “By their kinds.” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him. Rebbi Jonah said, I can explain it, because of one who leads. He brings a string and binds it to the gills of a white fish and a green fish; they rub one another and spawn.

Jerusalem Talmud Kilayim 1:29

Jerusalem Talmud Kilayim 1:32

It was stated: From where that one may not graft a tree bearing no edible fruit onto a fruit-bearing tree, or a fruit-bearing tree onto another fruit-bearing tree of a kind that is not his own kind, from where? The verse says (Lev. 19:19): “You must keep My basic Laws.” Rebbi Jonah, Rebbi Eleazar, in the name of Cahana: This is Rebbi Eleazar’s, “because of the basic Laws I gave.” If this is so, it was forbidden to Adam, the first man! Rebbi Yose in the name of Rebbi La, it is the opinion of everybody, because of the basic Laws that I gave to My world. If it is so, is should be forbidden to graft a black fig tree on a white fig tree. Rebbi Avin said, did you not infer the rules from kilaim of textiles? Just as for kilaim of textiles two kinds, not one from this kind and the other from the other kind, also any other kilaim that I forbade you, not one from this kind and the other from the other kind.

Jerusalem Talmud Kilayim 3:2

HALAKHAH: (Is. 61:11) “Its sown seeds,” the minimum of seeds are two. Rebbi Samuel bar Sisarṭa said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: “Its seed, its seeds, its sown seeds.” That follows Rebbi Jehudah, since Rebbi Jehudah said six, “seed, its seed, its seeds, its sown seeds.” Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו,י I delete them. This was asked of Rav Huna, the scribe of the assembly, and he said, זרועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: All inside of six. Cahana in the name of Rebbi Simeon ben Laqish: All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Jerusalem Talmud Kilayim 3:5

Rebbi Nassa asked: Is it not reasonable that, if the top of the surrounding wall is two hand-breadths wide, one is permitted to sow on it two kinds? Rebbi Nassa asked: If he drew a string in the middle, sowed in half of it, how far can he draw it? From what Rebbi Isaac and Rebbi Immi said, “explain it if the walls diminish six,” that means that it may be even less than that. Let us hear from the following: “In depressions that are one hand-breadth deep one may sow three seeds, one on each side and one in the middle.” That means, down to one hand-breadth. Rebbi Abba bar Cahana, Simeon from Nerash in the name of Rebbi Simeon ben Laqish: They taught “leaning towards a dry spot”.

Jerusalem Talmud Kilayim 3:24

“One may plant melon”, etc. It was stated: “One may make a small hole in one’s field, one hand-breadth deep, sow in it four seeds, and turn them to the four directions of the compass.” Rebbi Abba bar Cahana, Simeon of Nerash in the name of Rebbi Simeon ben Laqish: That was taught regarding those which lean towards a dry spot. Rebbi Mana asked, if we deal with those that lean towards a dry spot, should we not state “eight,” two on each of the edges?

Jerusalem Talmud Kilayim 3:26

HALAKHAH: (He who plants his vineyard, etc.). Cahana said, according to the words of Rebbi Ismael sometimes there are 16, sometimes 12, sometimes 8. When he gives all the working space in the interior, 16. Part interior and part exterior, 12. All exterior, 8. Samuel says, it always must be 12. We have stated thus: “It is determined according to the statements of both of them: Rebbi Ismael says 12, Rebbi Aqiba says 8.” Now, Rebbi Ismael says 12, and the rabbis say 12; in what do they disagree? Closing up! In the opinion of Rebbi Ismael one may not close up, but the rabbis say he may.

Jerusalem Talmud Kilayim 4:3

Cahana said, they made it like the start of its planting. The House of Shammai say, 24 at the start of planting, 24 at its destruction. Rebbi Joḥanan said, the House of Shammai are more restrictive in its destruction than at the start of its planting. At the start of its planting 16, at its destruction 24. In every case, the House of Shammai add one third: The circumference of a vineyard, according to the House of Shammai 18, according to the House of Hillel 12. But did we not state: “The circumference of a vineyard, the House of Shammai say 16 cubits, the House of Hillel say 12 cubits.” Some want to say, deduct from this four cubits for tending, there remain 12 cubits according to the House of Shammai and 8 following the House of Hillel.

Jerusalem Talmud Kilayim 8:11

Rebbi Zeïra, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeïra said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeïra only on one count. Did not Rebbi Zeïra say the pruner is like the planter, did he say the planter is like the pruner? All was included in the notion of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? There is no difference, both according to Cahana and according to Rebbi Zeïra he is guilty on two counts.

Jerusalem Talmud Kilayim 8:11

Jerusalem Talmud Sheviit 5:3

It was stated: “Rabban Simeon ben Gamliel says, a tree that buds before the fifteenth of Ševaṭ is tithed for the past [year]; after the fifteenth of Ševaṭ it is tithed for the coming [year].” It was stated: “Rebbi Neḥemiah said, when has this been said? For a tree producing two threshing floors a year. But trees making only one threshing floor per year, such as olive trees, date palms and carob trees, even if they budded before this day, belong to the future.” Rebbi Joḥanan said, people use to follow Rebbi Neḥemiah for carobs. Rebbi Simeon objected before Rebbi Joḥanan: Did we not state that “the Sabbatical of white figs is the second year since they produce after three years”? According to you, those ripened in the Sabbatical year should be Sabbatical! He accepted that. Rebbi Abun bar Cahana said, I wonder how Rebbi Simeon ben Laqish could bring this objection before Rebbi Joḥanan and he accepted it. Could he not object: I am speaking about carobs and you about white figs, I am speaking about custom and you about practice, I am speaking about Rebbi Neḥemiah and you about the rabbis! It follows that the rules are equal for carobs and white figs, custom and practice, Rebbi Neḥemiah and the rabbis.

Jerusalem Talmud Terumot 1:22

It was stated in the name of Rebbi Meїr: His heave is never heave unless he grew two pubic hairs. Rebbi Abba bar Cahana in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.” Anybody for whom “thought” is written may give heave. But anybody for whom “thought” is not written cannot give heave. They objected: But “thought” is not written for a Gentile, and he may give heave! Rebbi Jehudah in the name of Rebbi La (Num. 18:32): “You should not carry guilt because of it.” He who may carry guilt can give heave, he who cannot carry guilt cannot give heave. They objected: But a Gentile cannot incur guilt, and he may give heave! And did not Rebbi Hoshaia state that Gentiles have no “thought”? That is for preparation, here we talk about heave.

Jerusalem Talmud Terumot 1:23

Rebbi Aḥa, Rebbi Ḥinena in the name of Rav Cahana: Following the opinion that someone who cannot give heave cannot dedicate to the Temple. Why did he not say: following the opinion that he can give heave, he can dedicate to the Temple? Because of Rebbi Jehudah, for Rebbi Jehudah says he can give heave but cannot dedicate. But Rebbi Joḥanan says, even following the opinion that he cannot give heave, he can dedicate. What can he dedicate? Holocaust and well-being offerings. He cannot bring a sin sacrifice for fat because he is not obligated to a sin sacrifice for fat. He cannot bring a sin sacrifice for blood because he is not obligated to a sin sacrifice for blood. May he bring a sacrifice relating to gonorrhea and skin disease? Since it is obligatory can’t he bring it, or since he becomes impure by these can he bring it? If it is obvious for you that he brings, can he become an agent for these? Since he may become impure by these, may he become an agent, or since he cannot become an agent for anything else, can’t he become an agent for these? Rebbi Yudan objected: His produce is ṭevel from the Torah but he cannot free his ṭevel by Torah law! So here, even though he may become impure by them, he cannot become an agent. May he bring First Fruits following Rebbi Jehudah who says thatFirst Fruits have the status of territorial consecrated things? He may not bring following the rabbis who say they have the status of things consecrated to the Temple. May he bring a sacrifice of pilgrimage? Since it is obligatory can’t he bring it, or since he may change its name to well-being offering, may he bring it? May he bring a Passover sacrifice? Since it is obligatory can’t he bring it, or since Rebbi Simeon ben Laqish said in the name of Rebbi Yudan the Prince, a person may bring a Passover sacrifice any day of the year when he changes its name to well-being offering, may he bring it? May he bring tithes of animals? If Rebbi Meїr is of the opinion (Num. 18:28): “From all your tithes,” that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals. May he make substitutions? If Rebbi Meїr is of the opinion that all tithes were bracketed together, then since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions. One may hold with Rebbi Simeon, since Rebbi Simeon says that tithes of animals teach you for all sacrifices about substitutions. That means, since he cannot bring tithes of grain he cannot bring tithes of animals; since he cannot bring tithes of animals he cannot make substitutions; since he cannot make substitutions for these he cannot make substitutions for any sacrifices. Is one guilty sacrificing for him outside the Temple? Cahana said, one cannot be guilty sacrificing for him outside the Temple. Rebbi Joḥanan and Rebbi Simeon ben Laqish say, one is guilty. The statement of Cahana disagrees since Rebbi Jehudah frees his ṭevel as biblical law. We can say he [Cahana] is following him who says they accepted tithes voluntarily.

Jerusalem Talmud Terumot 1:23

Jerusalem Talmud Terumot 2:3

Everything teaches for itself and for others, the heave of the tithes teaches for others what it does not teach for itself. The heave of the tithe teaches for Great Heave that it should not be taken from pure produce for impure but itself can be taken from pure produce for impure. From where? Rebbi Yose in the name of Ḥizqiah, Rebbi Jonah in the name of Rebbi Yannai (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” it should be given to Aharon in his status as priest. Cahana said (Num. 18:29): “From its best, the sanctified part from it;” take from its sanctifiable part. The heave of the tithe teaches for Great Heave that it should be taken from earmarked produce but itself may be taken from non-earmarked. From where that heave of the tithe may be taken from non-earmarked produce? (Num. 18:28) “From all of your tithes,” one in Judea and one in Galilee. The heave of the tithe teaches for Great Heave that it should be taken only from finished produce, itself also should be taken from finished produce.

Jerusalem Talmud Terumot 2:29

Rebbi Abun bar Cahana said in the name of Rebbi Hila (Num. 18:32): “You should not carry sin because of it.” Since he is subject to carrying sin, you know that what he did is valid.

Jerusalem Talmud Terumot 4:14

Cahana said, “in his usual way.” Rebbi Joḥanan said, even one for one. But did we not state, “in his usual way”? That he should not give less. Rebbi Eleazar said, in his usual way of measurement, but if he wants to add, even one for one.

Jerusalem Talmud Terumot 4:19

Rebbi Abun bar Cahana said: If someone diminished by ten it is heave, and if he added ten it is heave. This does not apply to the profane [produce] since diminution and addition are not equal. How is that? If he used to give heave one in fifty, if he gives heave one in forty he makes him lose six quarters. If he gives heave one in sixty, he earns him four quarters.

Jerusalem Talmud Terumot 4:31

“ “White ones lift the black.” Rebbi Eleazar said, Rebbi Eliezer answered Rebbi Joshua thus: Do white ones lift the black? His words say, when it is known what fell in they lift one another. Cahana said, they do not lift. In the opinion of Cahana, what is the difference between Rebbi Joshua and Rebbi Aqiba? When he had known but forgot. In the opinion of Rebbi Joshua he lifts, in the opinion of Rebbi Aqiba he does not lift. Simeon bar Abba in the name of Rebbi Joḥanan: That is only if one black one fell into two white ones, that it may be disregarded in a plurality. Rebbi Zeïra asked before Rebbi Mana: Would it not be reasonable [to say] into three so that if one of them is lost there still will be two? He said to him, that is also my opinion.

Jerusalem Talmud Terumot 4:31

Jerusalem Talmud Terumot 4:33

The words of the rabbis disagree. Cahana asked Samuel: Is it not reasonable that the dema‘ which we stated here contains mostly heave? He said to him, that is also my opinion, but when you go to the Land of Israel do ask about this. When he went, he heard what Rebbi Yose said in the name of Rebbi Joḥanan, even one seah that fell into 99 [which were] profane. Rebbi Abbahu said, thus did Rebbi Simeon ben Laqish answer Rebbi Joḥanan: That one seah frees everything? Is a fig cake among fig cakes such a sure thing that heave came up in his hand? But you must say it is [to be taken] lightly; here also it is [to be taken] lightly. Could he not have objected: It is different with fig cakes which already are disregarded? Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Zeïra: Even wheat and wheat he may grind and lift.

Jerusalem Talmud Terumot 4:42

HALAKHAH: The reasoning of Rebbi Eliezer is inverted: There, he says that the lower ones help to lift the upper, and here he says “if the congealed contains”, therefore not the bottom ones. Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan, Simeon bar Abba in the name of Cahana: The words of Rebbi Eliezer [imply] that they consider this as if he had added intentionally. Rebbi Hila, Rebbi Assi in the name of Rebbi Joḥanan: The words of Rebbi Eliezer [imply] that they consider it as a seah lifted from 100. In the opinion of Rebbi Assi, one is permitted to add, in the opinion of Cahana it is forbidden. If it congealed and then congealed a second time, in the opinion of Rebbi Assi it is permitted, in the opinion of Cahana it is forbidden. In the opinion of Rebbi Assi, even if there is no remainder, in the opinion of Cahana only if he left a remainder.

Jerusalem Talmud Terumot 4:42

Jerusalem Talmud Terumot 5:6

This means, pure [fell into] pure, but pure into impure? That is what we have stated: “If it was impure and profane.” According to Rebbi Yose, it is appropriate, as Rebbi Yose said in the name of Ḥizqiah, Rebbi Jonah in the name of Rebbi Yannai (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” it should be given to Aharon in his status as priest. In the opinion of Cahana who said, take from its sanctifiable part, also here one should take from the sanctifiable part. Even though Cahana says there, take from its sanctifiable part, he agrees only in what he is required to give to the Cohen.

Jerusalem Talmud Terumot 5:6

Jerusalem Talmud Terumot 6:16

Rebbi Yannai said, the Mishnah is split. If there is the size of an olive but it is not worth a peruṭah, he pays to the Sanctuary. If it is worth a peruṭah but is not the size of an olive, he pays to the tribe. If it is the size of an olive and is worth a peruṭah, Simeon bar Abba in the name of Rebbi Joḥanan, he pays to the Sanctuary. Rebbi Joḥanan said, he pays to the tribe. Rebbi Zeïra said, it is a decision of the verse (Lev. 22:14): “If somebody should eat consecrated food in error,” where the principal goes, there the fifth has to go. Cahana said, he pays two fifths, one to the tribe and one to the Sanctuary.

Jerusalem Talmud Terumot 8:23

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules for being uncovered or under those of libation wine. Rebbi Simeon explains: The hot, spice wine. And the bitter, vermouth wine. And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the possession of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Zeïra, Rebbi Hoshaiah, Rebbi Abun bar Cahana, and Rebbi Ḥananiah the colleague of the rabbis went to visit him. They saw that Rebbi Joshua ben Zeidal was sitting [there]. They said, there is the master of the decision and the person of the happening; they went and asked him. Rebbi Yannai ben Rebbi Ismael said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules for being uncovered or under those of libation wine. Rebbi Zeïra said to him, maybe that statement of Rebbi Simeon ben Laqish is for argument’s sake? He told him no, it is for action and you can rely on me. When they came back, there was Rebbi Hila standing with Rebbi Abun bar Cahana. He told him, if you did not prefer decisions, is it not a baraita? Since Rebbi Ḥiyya stated: “Why is cooked wine of Gentiles forbidden? Because it started out as wine. Why is vinegar of Gentiles forbidden? Because it started out as wine.” Rebbi Yose said, the Mishnah says so: “wine and vinegar of Gentiles which originally was wine.”

Jerusalem Talmud Terumot 8:23

Jerusalem Talmud Maasrot 3:37

Rebbi Jeremiah asked before Rebbi Zeїra: If it was taken with a dwqny? Example: Rebbi Zeїra, Rebbi Abba bar Cahana, and Rebbi Levi were sitting together when Rebbi Zeїra was goading those of Agadah and called them books of sorcery. Rebbi Abba bar Cahana said to him, why are you goading us? Ask and they will answer you. He said to him, what means that which is written (Ps. 76:11): “For the rage of man brings thanks to You, the leftover rages You will gird?” He said to him, for the rage of man brings thanks to You in this world, the leftover rages You will gird in the future world. He said to him, why can we not say, for the rage of man brings thanks to You in the future world, the leftover rages You will gird in this world? Rebbi Levi said, when You awaken Your rage on the wicked, they will see what You are doing and they will bring thanks to Your name. Rebbi Zeїra said, the same turns and turns around and one does not understand anything from it. Jeremiah my son, go to Tyre, wrap your dwqny because it is better than anything.

Jerusalem Talmud Maasrot 3:37

Jerusalem Talmud Maasrot 4:7

Rebbi Yose used to asked in the name of Cahana: Rebbi Jonah said, Rebbi Ḥalaphta ben Shaul stated: If someone organized a meal in a circle in the field he created ṭevel. If one did not organize a meal a circle he did not create ṭevel. What organizing in a circle creates ṭevel? Any meal in a circle with wine. If people prepared to eat in a circle but then did not?

Jerusalem Talmud Challah 1:25

Rebbi Jonah said, before presentation. Rebbi Yose said, before cutting. Rebbi Jonah said, Cahana’s word supports me, as Cahana said (Lev. 214): “If you bring a cereal gift of first fruits to the Eternal.” This one is first fruit, the others are not first fruit. Think of it, even if it were only grasses or only roots the ‘omer comes and permits it. Do we not hold before cutting? In addition, from the following which was stated: “If somebody weeds on the thirteenth and a stalk remains in his hand, he should replant it in a moist spot but not a dry one.” Here you have the 13th, the 14th, the 15th, and part of a day is counted as whole.

Jerusalem Talmud Challah 1:25

Jerusalem Talmud Challah 1:32

HALAKHAH: Rebbi Hoshaiah asked Cahana: From where that these are subject to ḥallah but exempt from tithes? He said to him, do not tell me (Num. 15:19): “you shall lift”; (v. 20) “so you shall lift.” He came back and said, from 14 [years]. Just as in the 14 years they were subject to ḥallah but exempt from tithes, so these are subject to ḥallah but exempt from tithes.

Jerusalem Talmud Challah 1:47

The words of the rabbis disagree. Cahana asked Samuel: Is it not reasonable that the dema‘ which we stated here contains mostly heave? He said to him, that is also my opinion, but when you go to the Land of Israel do ask about this. When he went, he heard what Rebbi Assi said in the name of Rebbi Joḥanan, even one seah that fell into 99 [which were] profane. Rebbi Abbahu said, thus did Rebbi Simeon ben Laqish answer Rebbi Joḥanan: That one seah frees everything? Is a fig cake among fig cakes such a sure thing that heave came up in his hand? But you must say it is [to be taken] lightly; here also it is [to be taken] lightly. Could he not have objected: Is it different with fig cakes which already are disregarded? Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Zeïra: Even wheat and wheat he may grind and lift.

Jerusalem Talmud Challah 2:5

Rebbi Jonah asked before Rebbi Jeremiah: When Israel entered the Land and found there green grain standing, would that have been forbidden as new? He said to him, why not? So far green, even dry? He said to him, even dry, even cut. Then even grain in storage! So I am saying, Israel should not have eaten maẓẓot in the Passover nights! Rebbi Jonah said, after I left there, I wondered that I did not say to him, it is different because a positive commandment overrides a prohibition. In the opinion of Rebbi Jonah who said, a positive commandment overrides a prohibition even if it is not written next to it, it is understood. But according to Rebbi Yose who said, a positive commandment overrides a prohibition only if it is written next to it? What Gentile traders sold them, or following Rebbi Ismael, since Rebbi Ismael said, any “coming” mentioned in the Torah means after 14 years, seven of their conquest, seven of the distribution. Rebbi Abun bar Cahana objected: Is it not written (Jos. 5:11): “They ate from the produce of the Land the day after the Pesaḥ,” on the sixteenth! Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose: Is it not written (Num. 33:3): “The day after the Pesaḥ, the Children of Israel left with raised hand before the eyes of all of Egypt.” Not on the fifteenth?

Jerusalem Talmud Challah 3:21

“Rebbi Aqiba says, all goes after forming a crust in the oven.” The colleagues in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough of a layman makes it ṭevel. Rebbi Hila in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough by the Temple exempts. Cahana said, the words of Rebbi Aqiba imply that shaping the heap by the Temple does not exempt. Rebbi Jonah said, that of Rebbi Cahana disagrees with that of Rebbi Eleazar. He who says rolling exempts, [says] shaping exempts. And he who says rolling does not exempt, [says] shaping does not exempt. But according to the rabbis, rolling exempts in the Gentile’s power, shaping does not exempt in the Gentile’s power. It is difficult for the rabbis, if rolling exempts in the Gentile’s power, why does shaping not exempt in the Gentile’s power? There is a difference since it is written (Lev.27:30): “All tithe from the Land from the seed of the Land.” But is here not written (Num. 15:19): “From the bread of the Land?” From the bread, not all bread. Rebbi Ḥanina the son of Rebbi Hillel said, from the rabbis we infer that Cahana’s statement does not disagree with Rebbi Eleazar. Just as the rabbis say, rolling exempts in the Gentile’s power but shaping does not exempt in the Gentile’s power, so Rebbi Aqiba says, rolling does not exempt in the Gentile’s power and shaping does not exempt in the power of the Temple.

Jerusalem Talmud Challah 3:21

Jerusalem Talmud Challah 3:31

Rebbi Abba said: Rebbi Joḥanan and Rebbi Simeon ben Laqish differ about ṭevel by biblical standards. But for ṭevel which is ṭevel only by rabbinic decree, everybody agrees that ṭevel disappears in a plurality. Rebbi Abba bar Cahana objected before Rebbi Yose: Did we not state: “Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings,” is that not ṭevel only by rabbinic standards? Rebbi Mana said, I confirmed it: If oil from harvested olives was mixed with oil from plucked olives!

Jerusalem Talmud Challah 4:40

Rabban Simeon ben Gamliel said, I saw Simeon ben Cahana drinking heave wine in Acco. When he said, this was brought from Cilicia, they decided about him and he drank it on a ship. Would not people say that one imports heave from outside into the Land? Let us say, he did not go into Acco. Where did he drink it? Outside the string or inside? Let us say, outside the string. Rebbi Jonah said, even if you say inside the string, they did not worry about bad appearances on a ship.

Jerusalem Talmud Challah 4:41

When did Simeon ben Cahana live? In the days of Rebbi Eliezer. Rebbi Simeon bar Cahana was supporting Rebbi Eliezer. They passed by a fence. He said to him, bring me a sliver as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the fence of this man would be gone. Rebbi Ḥaggai was supporting Rebbi Zeïra. A person passed by who was carrying a load of chips. He said to him, bring me a chip as a toothpick. He changed his mind and told him, do not bring me anything; if everybody would do that, the load of this man would be gone. Is not Rebbi Zeïra particularly pious? No, he told us that we should observe the words of our Creator.

Jerusalem Talmud Challah 4:41

Jerusalem Talmud Orlah 1:64

An ‘orlah walnut which one planted, and similarly, an egg of idol worship which turned into a chick. Rebbi Ḥaggai in the name of Rebbi Josia: Ḥizqiah and Cahana differ. Cahana said it is permitted, Ḥizqiah said it is forbidden. In the opinion of Ḥizqiah it should be impossible for an egg of idol worship to become a chick. What is this about? If someone squashed it, there is no chick. If he brought it inside the lattice enclosure, come and look: If he worshipped it it is not forbidden; because he brought it inside the grating should it be forbidden? Rebbi Yudan the father of Rebbi Mattaniah said, explain it if he used it to fence in the idol.

Jerusalem Talmud Orlah 1:64

Jerusalem Talmud Orlah 1:65

If an egg dedicated to the Temple became a chick. Rebbi Assi said, Cahana and Rebbi Joḥanan disagree about this. Cahana said it is forbidden and Rebbi Joḥanan said it is permitted. Rebbi Zeïra said to Rebbi Assi, since Rebbi Joḥanan said it is permitted, does he redeem it as from the time it is sown? Rebbi Hanania and Rebbi Jonah, Rebbi Eleazar in the name of Cahana: He redeems it as from the time it is sown. Rebbi Ḥanania in the name of Rebbi Phineas corrects it: Cahana said it is forbidden and he redeems it as it is now; Rebbi Joḥanan said it is permitted and he redeems it as from the time it is sown.

Jerusalem Talmud Orlah 1:65

Jerusalem Talmud Orlah 3:25

HALAKHAH: Abba bar Jeremiah, Cahana bar Jeremiah in the name of Samuel, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Dimmed ‘orlah growth is permitted. Is that not a baraita: “If it was new it must be broken down, old it should be cooled”? Rebbi Ḥanania said, there is nothing. Rebbi Mana said, there is something: When he brought green wood and dried it with ‘orlah shells.

Jerusalem Talmud Bikkurim 1:34

Rebbi Abun bar Cahana asked before Rebbi Hila: If somebody sold him a field with its standing crop, may the buyer bring First Fruits? He said to him, why not? That is, when it is moist; even when it is dry? He said to him, even dry, even harvested. Then even wheat grain; do we say that the buyer on the market brings First Fruits?

Jerusalem Talmud Bikkurim 2:10

Cahana asked Rebbi Zeïra: A layman who ate heave? He said to him, it is a deadly sin. After he had prayed, he said to him (Lev. 22:3): “I am the Eternal” closed the statement. Rebbi Ḥiyya in the name of Rebbi Joḥanan: A layman who ate heave committed a deadly sin. A baraita supports Rebbi Joḥanan: “Those who eat heave intentionally, whether pure [person] eating pure [heave], or impure eating impure, or pure eating impure, or impure eating pure, have commited a deadly sin. Cohanim eating heave, pure [person] eating pure [heave] fulfills its commandment; pure eating impure [has violated] a positive commandment; impure eating pure or impure eating impure [has violated] a prohibition. What did you see to say that a pure [person] eating impure [heave has violated] a positive commandment? Rebbi Abba bar Mamal said, (Lev. 22:7) “Afterwards he shall eat of the hallowed [food]”, of what is pure but not of what is impure. Any prohibition which is implied by a positive commandment has the status of a positive commandment.

Jerusalem Talmud Shabbat 1:66

Samuel said, they taught this only about the eighteen. Therefore, other than the eighteen even a lesser [court] may abolish. They objected, is there not the Sabbatical year? This is not of the eighteen items, and Rebbi Joḥanan (said it) and asked about it. Rebbi Krispedai in the name of Rebbi Joḥanan: Rabban Gamliel and his court abolished the prohibitions of the first two terms. Rebbi (Jonathan) [Joḥanan] asked. Did we not state, “for no court may invalidate the words of another court unless it be greater in wisdom and numbers”? There came Rav Abun, Rav Jehudah in the name of Samuel: they taught this only about other [decrees] than the eighteen. Therefore, the eighteen even a greater one cannot abolish, because they fought for it with their lives. Rebbi Mana said, this makes it reasonable that it is not so; since this is a case of force it is invalid. They objected, is there not oil which is of the eighteen? And Rebbi (Jonathan) [Joḥanan] objected! Rav Cahana the son of Rebbi Ḥiyya bar Abba; Rebbi Aḥa bent it in the name of Rebbi Joḥanan: Oil, they abolished what was abolished.

Jerusalem Talmud Shabbat 1:90

HALAKHAH: Mishnah: “One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight,” etc. Rebbi Bun bar Cahana in the name of the rabbis: A dish which is fully cooked one may leave on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: Meat, onion, and egg shrink and it is bad for them. This one is shrinking and it is good for it, and you say so? Maybe this was said only for hot water. Rebbi Samuel came, Rebbi Zeˋira asked: It is forbidden to leave hot water which was fully heated on a cooking stove which is not covered with ashes. Rebbi Bevai in the name of Rebbi Joḥanan: A dish of beef which was cooked as Ben Derosai’s food one may return on a cooking stove covered with ashes. This comes like what Rebbi Aḥa said in the name of Rebbi Joḥanan: One warns somebody who puts a pot on top of coals. When it will be cooked as Ben Derosai’s food it is forbidden. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of the important Rebbi Simeon: Hot water which was fully heated one may return on a cooking stove which is not covered with ashes. Rebbi Zeˋira asked: To leave on is forbidden but to return is permitted? Maybe it was only said for the Passover sacrifice. There Rebbi Aḥa in the name of the important Rebbi Simeon: The Passover sacrifice which was fully roasted one may return on a cooking stove which is not covered with ashes.

Jerusalem Talmud Shabbat 3:34

HALAKHAH: Mishnah: “One may not put cold water into a hot water container which was removed,” etc. Rebbi Abba the (son of the) son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]. If to heat it, it is forbidden, if to make it lukewarm it is permitted.

Jerusalem Talmud Shabbat 6:4

Cahana asked Rav, may one go out with twisted chains? He told them, does one say, it is forbidden for a man to go out with his belt? Rav Huna instructed the wife of the Head of the Diaspora to put golden felt on the wig. Rebbi Joḥanan instructed these of the House of Con to put a patch with pearls on the jacket. Rebbi Ila said, anything connected to a garment is like the garment. And we have stated, one may go out with bells on his garment but one may not go out with bells around his neck. There are Tannaim who state that in both cases they are subject to impurity, and there are Tannaim who state that in both cases they are not subject to impurity. He who said, in both cases they are subject to impurity, if he made clappers for them, but he who said, in both cases they are not subject to impurity, if he did not make clappers for them. Even if he did make clappers for them they should be pure! Did not Rebbi Abbahu, Simeon bar Abba say in the name of Rebbi Joḥanan: Bells on a crib. Two Amoraim. One said he can move it to and fro, only he should make no sound. But the other said, if he made a sound it is forbidden, otherwise it is permitted. There, although they are not made for sound on the Sabbath they are made for sound on weekdays; but here if they are not made for sound either on the Sabbath or weekdays, why did he make clappers for them?

Jerusalem Talmud Shabbat 6:5

“Not with a frontlet.” Rebbi Abun bar Ḥiyya, a Coptic one; something which one puts at the place of a frontlet. “Not with a head-dress hanging down the cheeks,” colored ones tucked in. “Nor an under-cap,” a cap. It was stated: Rebbi Simeon ben Eleazar permits. Rebbi Aḥa in the name of Cahana: This of Rebbi Simeon ben Eleazar comes out like Rebbi’s. Just as Rebbi said hidden things are permitted, so Rebbi Simeon ben Eleazar said, hidden things are permitted.

Jerusalem Talmud Shabbat 6:37

Rebbi Abbahu said, anything which sits in the hair is called “wig.” The younger Rebbi Yannai had cotton wool in his ear which fell out. He wanted to return it on the Sabbath. His companions rebuked him; was it because of jewelry? Was Rebbi Yannai of the opinion that oil is the healing agent, whereas the Sages were of the opinion that the cotton wool was the healing agent? But did not (Rav) [Rebbi] Jehudah say in the name of Rav Zeˋira, a person with earache puts oil on his head and whispers on condition that he use neither hand nor vessel? Was Rebbi Yannai of the opinion that practice follows Rebbi Yose whereas his companions were of the opinion that practice does not follow Rebbi Yose? Buy did not Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi say in the name of Rav, practice follows Rebbi Yose? Was Rebbi Yannai of the opinion that they did not consider humans like soil whereas his companions were of the opinion that they made humans like soil? But did not Rebbi Zeˋira say that Rav Ḥiyya bar Ashi made himself a handle for the cotton wool in his ear? Could they hold that a human is treated like soil? Is this so? But it must be the following: Rebbi Yannai was of the opinion that he would not forget and carry it four cubits in the public domain and his companions were of the opinion that one would forget and carry it four cubits in the public domain.

Jerusalem Talmud Shabbat 6:62

Rebbi Levi said, in the end it will come over anybody engaged in divination. What is the reason? For there is no divination in Jacob; for divination is his. Rebbi Aḥa bar Zeˋira said, the place of anybody not divining will be like that of the Angels of Service. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Ḥanina the son of Rebbi Abbahu said, this evildoer lived halfway through the existence of the world. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Jeremiah ben Eleazar said, in the future a disembodied voice will explode in the tents of the Just and say, everybody who worked with God should come and take his reward. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: In the future the Holy One, praise to Him, will make place for the Just inside the place of the Angels of Service; the Angels of Service will ask them and say to them, what did God do? What did the Holy One, praise to Him, teach you? Rebbi Levi bar Ḥayta said, did He not already do this in this world? That is what is written, Nebuchadnezzar started and said, but I am seeing four free men walking in the fire and no blemish is on them. Why does the verse say, and no blemish is on them? This teaches that they were eunuchs but were healed. It is not written “and the looks of the first”, but and the looks of the fourth; they were suppressing the fire before him. Is similar to a son of gods. [Rebbi] Reuben said, at that moment an angel descended, hit that evildoer on his mouth, and told him, correct your words; does He have a son? He continued and said, praised be the God of Shadrak, Meshak, and Abed-Nego; it does not say “Who sent His son” but Who sent His angel and rescued His servants who trusted in Him.

Jerusalem Talmud Shabbat 7:37

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

Jerusalem Talmud Shabbat 7:37

Jerusalem Talmud Shabbat 8:9

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

Jerusalem Talmud Shabbat 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 9:8

Its sown seeds: the minimum of seeds are two. Rebbi Samuel bar Sisarta said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: Its seed, its seeds, its sown seeds. That follows Rebbi Jehudah, since Rebbi Jehudah said six, seed, its seed, its seeds, its sown seeds. Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו I delete it. This was asked of Rebbi Ḥuna, the scribe of the assembly, and he said, זירועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: [All inside of six. Cahana in the name of Rebbi Simeon ben Laqish:] All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

Jerusalem Talmud Shabbat 17:23

“All implement covers,” etc. Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav, practice follows Rebbi Yose.

Jerusalem Talmud Shabbat 20:2

HALAKHAH: “Rebbi Eliezer says, one hangs the yeast-sieve,” etc. It was stated: “Rebbi Eliezer and the Sages did not disagree that one sets up new tents on the Sabbath. Where do they disagree? About extending, for Rebbi Eliezer says one adds on a holiday but one does not add on a Sabbath, but the Sages say, one does not add on a holiday, and it is not necessary to say on a Sabbath.” Do we not deal here with an addition? Rebbi Abbin bar Cahana said, explain it about a new yeast-sieve which he turns into an implement. A fortiori.

Jerusalem Talmud Eruvin 1:3

Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does [not] follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rebbi Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri. (We asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and Rav Naḥman bar Isaac said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri.) We asked about it, we would think this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him? Samuel said, practice follows the lenient opinion in Eruvin. Rav Ḥiyya bar Ashi said to him, for example what we have stated there, “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it”? He told him, did I not say Eruvin but partitions? Cahana shares Samuel’s opinion. Therefore it was necessary to say that practice does not follow Rebbi Jehudah.

Jerusalem Talmud Eruvin 1:3

Jerusalem Talmud Eruvin 1:48

If a wall on one side is extended and on the other side is shortened. Cahana said, he puts the beam obliquely and uses it obliquely. Rebbi Aḥa in the name of Cahana: he puts the beam in the diagonal and uses in the diagonal, but only on condition that the beam not be extended more than ten? (From) Rebbi Yose [said], Rav Eudaimon the emigrant confirmed it, on condition that the beam not be extended more than ten. Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: On condition that the wall not be extended more than four [cubits]? [Rebbi Yose, Rebbi Ila, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: On condition that the wall not be extended more than four [cubits].] You conclude to say, what was problematic for the one was obvious for the other [and what was problematic for the other was obvious for the one].

Jerusalem Talmud Eruvin 1:48

Jerusalem Talmud Eruvin 5:39

A town which was destroyed. Rebbi Eleazar says, he walks its entirety and outside 2’000 cubits. Samuel says, he only has 2’000 cubits [from] the place of his eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rab: If somebody deposits his eruv in a sheep-pen or a sheep-corral he walks its entirety and outside it 2’000 cubits. Are a sheep-pen or a sheep-corral not as if houses and apartments were destroyed?

Jerusalem Talmud Eruvin 6:5

HALAKHAH: Paragraph. “Rabban Gamliel said, if happened that a Sadducee,” etc. Rebbi Aḥa, Rebbi Ḥinena in the name of Cahana: Practice does not follow Rebbi Jehudah. If it were not so what would we say? Rebbi Jehudah versus the Sages, practice should follow Rebbi Jehudah? But since Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and following Rebbi Naḥman bar Isaac in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri, and we asked about it, did not Rebbi Jacob bar Idi say in the name of Rebbi Joshua ben Levi, practice follows the lenient opinion in Eruvin, and did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri? We asked about it, we would think to say that this refers to an individual versus an individual but not an individual versus the Sages. There came Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi, practice follows Rebbi Joḥanan ben Nuri even though the Sages disagree with him. Why should practice not follow Rebbi Jehudah even though the Sages disagree with him?

Jerusalem Talmud Eruvin 6:21

HALAKHAH: Paragraph. “If the owner of a house participated with several neighbors,” etc. Rebbi Abba in the name of Rebbi Jehudah: They stated this in commercial practice. Everybody with wine, since he does not care about mixing, it does not need an eruv. If with wine with one but oil with the other, since he cares about mixing, it needs an eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: The Mishnah refers to the case that all is in one vessel. Rebbi Zeriqan said, the reason of Rebbi Simeon is that they are used to drink οἰνόγαρον. It was stated: Rebbi Eleazar ben Thaddeus says, in every case they are forbidden until they make an eruv. Rebbi Aḥa in the name of Rav: Practice follows Rebbi Eleazar ben Thaddeus. Rebbi Jacob bar Aḥa in the name Rebbi Ze`ira: Rebbi Eleazar ben Thaddeus follows Rebbi Meïr. Which [statement of] Rebbi Meïr? Rebbi Mana said, Rebbi Meïr who said, by an eruv, by participation. Rebbi Yose ben Rebbi Abun said, Rebbi Meïr who said that one may not make an eruv for a person without his knowledge. In the opinion of Rebbi Mana, following Rebbi Ze`ira, in the opinion of Rav following Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

Jerusalem Talmud Eruvin 7:6

It was stated: “One may use anything to reduce, stones, bricks, a Tyrian or an Egyptian ladder if it was fastened.” Rebbi Abba in the name of Rav Jehudah: Even if it was not fastened. But was it not stated “if it was fastened”? Rebbi Abba said, if it was dedicated for this purpose. Rebbi La instructed following this Tanna, only if it was fastened. Both Rebbi Jonah and Rebbi Yose, one in the name of Mar Uqban, and one in the name of Rav Naḥman bar Jacob: It is necessary that between two steps there be less than three [hand-breadths] and each be four hand-breadths wide; the posts complement the four. Yasa said, a block in which he carved steps reduces. In any case, the posts do not complement ten; it is like a high step. Rebbi Yasa in the name of Rebbi Abun bar Cahana: It must be stretched four hand-breadths from the wall as separate place. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: The step which reduces from ten must be stretched four hand-breadths from the wall as a separate place. Rebbi Jacob the Southerner asked: If one brought a board of seven hand-breadths and raised it less than three from the ground, is it permitted? There you are saying, everything less than three [handbreadths] is considered closed, and here you should be saying, everything less than four [handbreadths] is considered closed. If you want to object, object to the following: If one brought a wall of slightly more than four hand-breadths and raised it less than two hand-breadths from the ground, should it come following what Rebbi Joḥanan said, what is standing and empty space combine for four hand-breadths, on condition that what is standing be more than the empty space?

Jerusalem Talmud Eruvin 7:6

Jerusalem Talmud Eruvin 9:7

Rebbi Joḥanan said, if they did not make an eruv. But if they made an eruv the courtyard becomes like the houses. Rebbi Zeˋira said, it is the same whether they made an eruv or they did not make an eruv. Our Mishnah disagrees with Rebbi Zeˋira: “not for vessels which started the Sabbath in the house.” If they did not make an eruv, is this necessary? It is forbidden to remove from the roof, not so much to the roof? Rebbi Abun bar Cahana said before Rebbi La: When each one made an eruv by itself; even then not for the vessels which started the Sabbath in the house.