ira

1153 occurrences across the corpus

The Jerusalem Talmud

HALAKHAH: If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation. But did we not state, “the order of shofar blowing is three times three each”? That he do not less. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one. Rebbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rebbi Ḥanania and Rebbi Mana, One said, [trembling]. But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours

Jerusalem Talmud Rosh Hashanah 4:35

And where is this said? “If he blew straight for the first set and continued at double length for the second he has only one in his hand.” Rebbi Abba bar Zamina in the name of Rebbi Ze`ira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning.

Jerusalem Talmud Rosh Hashanah 4:37

“Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing. Rebbi Ze`ira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there) in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this: “The order of benedictions: One recites “fathers”, “mightiness”, and “Sanctification of the name.”

Jerusalem Talmud Rosh Hashanah 4:37

Jerusalem Talmud Beitzah 1:5

A calf born on a holiday is permitted since it permits itself by slaughter. Rebbi Ze`ira asked, in that case an animal kept outside should be permitted since it permits itself by slaughter, deer should be permitted since it permits itself by slaughter. Rebbi Ze`ira came back and said, a calf is fully formed the day before, but here it was born on the day it was fully formed. Rebbi Abba said, this follows him who said that an animal gives birth after split months; but what is for him who said, an animal gives birth after a fixed number of months? Think of it, that he knew when a male had mounted it. A pigeon chick born on a holiday is permitted since it permits itself by slaughter; did we not state, an egg which had started to develop, and chicks which do not yet have wings are forbidden as abomination, but one does not whip because of carcass meat? And Rebbi Ḥaggai said, even if he slaughtered them. Rebbi Abun said, explain it about those born with wings.

Jerusalem Talmud Beitzah 1:5

Jerusalem Talmud Beitzah 1:6

Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina (asked): Any which has sexual relations during daytime gives birth during daytime, during nighttime gives birth during nighttime. They objected, does a chicken not have sexual relations only during daytime and it gives birth both during daytime and nighttime? Rebbi Abun said, there is a difference, since it gives birth without a male. Rebbi Ze`ira in the name of Giddul: A calf born from a ṭerefa on a holiday is permitted; it has the status of something prepared hidden in something not prepared.

Jerusalem Talmud Beitzah 1:10

Everybody agrees that wind-fall is forbidden. Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: What is the difference between wind-fall and eggs? Is wind-fall on its mother not forbidden, but are eggs in their mother not permitted? Then if it was laid on the Sabbath it should not be eaten on the holiday, if laid on the holiday it should not be eaten on the Sabbath! He answered him, is that so? Is it not enough that you were restrictive about it that if it was laid on the holiday it may not be eaten on the holiday that you want to be more restrictive that if laid on the holiday it should not be eaten on the Sabbath, if laid on the Sabbath it should not be eaten on the holiday? Rebbi Jeremiah asked, what is the status of decorations of a sukkah? Rebbi Jeremiah turned around and said, all seven <days> they are insignificant in the sukkah, afterwards they are prepared. Rebbi Yose said, all seven <days> the holiness of (seven) [sukkah falls] on them, afterwards the holiness of the holiday falls on them. What did he come to question? If the holiday falls on a Friday according to him who says, they are two kinds of holiness.

Jerusalem Talmud Beitzah 1:17

“But they agree that if he slaughtered that he may dig with a picket and cover, and that the ashes of the cooking stove are prepared.” That which you are saying is about ashes which were burned before the holiday, but it does not apply to ashes which were burned on the holiday, if he did not slaughter, but if he slaughtered it is better that he cover with ashes which were burned on the holiday rather than dig with a picket and cover. The colleagues are saying that a positive commandment pushes aside a prohibition. This is understandable following the opinion of Rebbi Jonah who said, a positive commandment pushes aside a prohibition even if they are not written side by side. Following the opinion of Rebbi Yose who said, a positive commandment pushes aside a prohibition only if they were written side-by-side, since he started the meritorious deed one tells him to clean it up. Rebbi Ze`ira asked, if a monkey formed a bowl, what? Rebbi Yose ben Rebbi Abun said, Rebbi Ze`ira and Rav Hamnuna disagreed. One said, it is forbidden, but the other said, it is permitted. For him who said that it is forbidden it is like cut-up fig cake which dried out without his knowledge. For him who said that it is permitted it is as if he put it in order erroneously. For him who said that it is permitted, may one use its place? Would we say that soil may not be used?

Jerusalem Talmud Beitzah 1:17

Jerusalem Talmud Beitzah 1:30

HALAKHAH: Therefore not an adult? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, even an adult is permitted. For what purpose was stated “a small child”? It comes to inform you of the strength of the House of Shammai, how far they are restrictive. Samuel was carried from bed to bed. Rebbi Ze`ira said before Rebbi Yasa, let us say that he was asthenic. He told him, he was healthier than I and you. It was stated, Rebbi Ismael ben Rebbi <yose> says, the stones on which we sat on in our youth make war against us in our old age. Rebbi Jonah ordered the colleagues, do not sit on the [outside] stone benches of the assembly of Bar Ulla because they are cold. Rav commanded his students, do not sit on the outside table of the assembly of Issy because it is cold. Rebbi Abba went down to bathe in the public baths of Tiberias, leaning on two Goths. They fell down and he lifted them up, they fell down and he lifted them up. One asked him, what is this? He said to them, I preserved my strength for my old age. Rav Huna did not come to the house of assembly. Rav Qatina asked, was it not stated that one carries the asthenics?

Jerusalem Talmud Beitzah 1:31

Rav Huna instructed the Head of the Dispersion to go out in a chair. Rav Ḥisda asked, was it not stated, one does not go out in a chair, whether men or women? Even a student of the Sages does not err in this matter, and Rebbi Huna erred? Rebbi Jeremiah instructed Bar Gerontios the healer to be carried on a sheet when going visiting the sick on the Sabbath. Miasha the grandson of Rebbi Joshua ben Levi was carried on a sheet when going preaching in public on the Sabbath. Rebbi Zeriqan said to Rebbi Ze`ira, when you go to the South, ask about this. It was asked from Rebbi Simon. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, not only for the needs of the public but also for a possible need of the public. Example: Rebbi Eliezer, Rebbi Abba Mari, and Rebbi Mattaniah instructed {to bring} bread to Ursicinus on the Sabbath, for a possible need of the public.

Jerusalem Talmud Beitzah 1:37

HALAKHAH: Could he not pound the day before? The colleagues in the name of Rebbi Joḥanan, because they taste bitter; Rebbi Ze`ira in the name of Rebbi Joḥanan, because they lose their taste.

Jerusalem Talmud Beitzah 1:38

Samuel pounded on the side of the mortar. Rav said, anything that is pounded may be pounded in its ordinary way. Rav Huna, Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: Garlic, and cress, and mustard seed are pounded in their ordinary way. Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes oenanthium on a Sabbath is liable because of compounding. Is it therefore permitted on a holiday? Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Making oenanthium on a holiday is forbidden because of compounding. Isaac Gold asked Rebbi Joḥanan, may one pound for spice wine on a holiday? He said to him, it is permitted. <rebbi isaac from atosha asked rebi simeon be laqish, may one pound to make spice wine on a holiday? he said to him, it is permitted;> give it to me and I shall drink. Rebbi Ze`ira asked before Rebbi Abbahu: Would one not act well in pounding it the day before? He said to him, yes. The argument of Rebbi Abbahu is inverted. Here he says permitted, and there he says forbidden. But since Rebbi Abbahu knew that Rebbi Ze`ira was restrictive, and that they are restrictive, therefore he agreed with them. Some want to say that so he said to him: If one wants that it be good he will not pound it the day before. Rebbi Ze`ira asked Kallidromos, the slave of Rebbi Judah the Prince, does your master pound to make spice wine on a holiday? He said to him yes, and all kinds of cuts of meat. Rebbi Isaac ben Rebbi Elazar in the name of Rebbi Immi, the father of Rebbi Eudaimon of Sepphoris. Where do they disagree? For grilling. Put for the pot it is permitted. Rebbi Naḥum said, Rebbi Samuel bar Abba asked about noodle dough. To let it dry is forbidden, for the pot it is permitted, part and part is questionable.

Jerusalem Talmud Beitzah 1:38

Jerusalem Talmud Beitzah 1:43

Rebbi Ze`ira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Ze`ira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Ze`ira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine is at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina bar Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, also preparations for making food are permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

Jerusalem Talmud Beitzah 1:43

Jerusalem Talmud Beitzah 1:50

Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana said, they said only to send, therefore to wear is permitted. It was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels.” Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: “One may move the shofar to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels”? If they are called implements. So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, and they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Ze`ira, who told him: do not forbid and do not permit.

Jerusalem Talmud Beitzah 2:16

HALAKHAH: The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before. Where do they disagree? The festival well-being offerings. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings.

Jerusalem Talmud Beitzah 2:32

HALAKHAH: Rebbi Abba: Both Rav and Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Ze`ira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Aḥa, Rebbi Jacob bar Idi in the name of Rebbi Jonathan, Rebbi Tanḥum bar Ḥiyya: A badly behaved donkey goes out with his bridle. Rebbi Illa, Rav Jehudah in the name of Rebbi Simeon ben Rebbi Ḥiyya: A dog goes out with his muzzle. If to punish him it is forbidden, if so he should not eat his bridle it is permitted.

Jerusalem Talmud Beitzah 2:40

HALAKHAH: We have stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Abba in the name of Rav Ḥuna, Rebbi Ḥaggai in the name of Rebbi Ze`ira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath. Similarly it is permitted to return it. Rebbi Yose said, we also have stated: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it compresses.”

Jerusalem Talmud Beitzah 3:6

Rebbi Ze`ira in the name of Rav, they wanted to say, they are permitted the next day. Rebbi Ḥizqiah and Rebbi Uziel the son of Rebbi Onias of Barat Hauran: They are really permitted. They wanted to say, its doubt made it permitted. Rebbi Ḥanina and Rebbi Jonathan both say, if in doubt whether it was prepared it is forbidden. But Rebbi Joḥanan said, if in doubt whether it was prepared it is permitted.

Jerusalem Talmud Beitzah 4:5

Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the upper floor. He said to him, is it not forbidden because of muqṣeh? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of muqzeh! Rebbi Samuel bar Sosartai: Because they stink in between. Rebbi Ze`ira asked before Rebbi Yasa: Is it not reasonable to hold that the case involved split dates? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna in the name of Rebbi Joḥanan: The case involved split dates.

Jerusalem Talmud Beitzah 5:7

It was stated: If an amphora of ṭevel became defective one brings another vessel and puts it under it. If it is filled, it is forbidden to move it. Rebbi Ze`ira said, this implies that one makes an uncommon arrangement for muqseh to save it. But did we not state, from the vat of grapes, from the load of olives [which drew fluid] one may not take on the holiday, and is it not necessary to say on the Sabbath? Rav Ḥisda said, even though both of them are tevel, this is muqṣeh and that is not muqṣeh. The following implies that one makes an uncommon arrangement for muqseh to save it. [It was stated.] If a light burned out, one saves its oil. Rebbi Jacob bar Aḥa said, it is Rebbi Simeon’s since Rebbi Simeon said, if it burned out it is permitted to move it. Rebbi Samuel ben Rav Isaac said, he mentioned only “to move it,” therefore one is permitted to save it.

Jerusalem Talmud Beitzah 5:14

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest; like you. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies that a healthy person may lean on, a weak one may not lean on.

Jerusalem Talmud Beitzah 5:18

“Nor dance.” Rebbi Jeremiah, Rebbi Ze`ira in the name of Rav Ḥuna: Jumping: one lifts both legs simultaneously. Dancing: one lifts one and keeps the other down. Rebbi Eleazar said, all sound making is forbidden on the Sabbath. Rebbi Samuel bar Rav Isaac was of the opinion to knock for a new synagogue. Rebbi Hillel son of Rabbi Vales would knock on a cup. Rabbi Ila stayed late at the great assembly. When he went home, he found them sleeping. He lay down on the stairs so as not to knock on the gate on the Sabbath. Rebbi Jeremiah explained Scripture with Rebbi Immi’s son. He went and wanted to wake him up in the morning of the Sabbath. He started knocking on the door. His father told him, who did permit this to you? Rebbi Abba bar Cahana asked before Rebbi Yasa, may one knock on a belly on the Sabbath? He said to him, who permitted that on a weekday? Rebbi Samuel ben Eudaimon said, the rabbis are accustomed on a weekday from the navel upwards, through his clothing from the navel downwards.

Jerusalem Talmud Beitzah 5:38

HALAKHAH: “The following are the prairie animals, those who leave on Passover and return with the rains. The following are the domestic ones, those who stay in the village overnight. Rebbi says, it is permitted to slaughter these and those which entered the Sabbath domain after dark. What are prairie animals? Those who grow up in the dust.” Rebbi Ze`ira said, this implies, it is permitted to move a vessel which entered the Sabbath domain from outside the Sabbath domain. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa: But only within four cubits. As this, a Saracen honored Gamliel the Twin with truffles. He came and asked Rebbi Mana who said to him, receive them in your kitchen and eat them within four cubits.

Jerusalem Talmud Taanit 1:7

Rebbi Ze`ira in the name if Rebbi Ḥanina: When someone stood {praying} in the rainy season and mentioned dew one does not make him repeat. In the season of dew and he mentioned rain one makes him repeat. But is it not stated: The Sages did not oblige one to mention dew and winds but if he wants to mention them, he may mention? One cannot compare one who takes it easy to one who does not pray and does not take it easy. “When he stood in the rainy season and mentioned dew one does not make him repeat.” But is it not stated: If he did not ask for it in the benediction “for years”, or he did not mention the power of rains in “resurrection of the dead”, one makes him repeat? That is about one who mentioned neither dew nor rain.

Jerusalem Talmud Taanit 1:8

Rebbi Ze`ira in the name of Rav Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer”. If he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat from the start? Rebbi Abbamari the brother of Rebbi Yose, said, if he did not say it in “He Who hears prayer”!

Jerusalem Talmud Taanit 1:10

At Nineveh they needed to make a fastday after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Ze`ira say in the name of Rav Ḥuna: If he did not ask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, he says it at “He Who hears prayer”? But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥinena said, did not Rebbi Ze`ira say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.

Jerusalem Talmud Taanit 1:10

Jerusalem Talmud Taanit 1:22

They asked before him, or might we say, here to mention and there to ask for? He said to them, practice is that where one mentions one asks. Rebbi Yose said to Rebbi Ḥanania the brother of Rav Hoshaia, do you remember when we were standing in front of your uncle Rav Hoshaia’s store, Rebbi Ze`ira passed by and we asked him, but he said, this is still problematic for me; Rebbi Yasa passed by and we asked him, but he said, this is still problematic for me. But at the end you heard from him: there is no difference; where one mentions one asks. Rebbi Ḥiyya bar Abba came from Tyre and said in the name of Rebbi Joḥanan, practice is that where one mentions one asks. Rebbi Aḥa preached in the house of study, Rebbi Jeremiah preached in the council synagogue, practice is that where one mentions one asks. But did we not state, “[on the third of] Marḥeshwan one asks for rain”? Rebbi Tanḥum bar Ḥiyya said, that was stated in Temple times.

Jerusalem Talmud Taanit 1:26

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. <rebbi Ḥizqiah said to rav ada bar (ikoma) <abimi>: Is it not reasonable that this was said for the interruption of fasting; he answered: Yes.> He said to him, why did you say “yes” here? He said to him, because he follows the argumentation of his teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting.

Jerusalem Talmud Taanit 1:26

Jerusalem Talmud Taanit 1:31

“If the year was deficient, one makes up for the deficiency; otherwise one follows its order, the words of Rabban Simeon ben Gamliel. Rebbi says, one always follows its order. If the year was intercalary, one follows its intercalation.” The argument of Rebbi seems inverted. There he says, one follows its order. And here he says, after its intercalation. Rebbi Ze`ira, Rebbi Yasa, Rebbi Samuel ben Rav Isaac brings it in the name of Rebbi Joḥanan, this was needed for the end.

Jerusalem Talmud Taanit 1:43

HALAKHAH: Rebbi Ze`ira in the name of Rav Jeremiah: He who does work on a public fast-day is like one who does work on the Day of Atonement. What is the reason? Sanctify a fast-day, call an assembly. But was it not stated, the night is permitted but the day forbidden? Rebbi Ze`ira said, Abba bar Jeremiah confirmed it; assemble the people, at the time of the popular assembly.

Jerusalem Talmud Taanit 1:43

Jerusalem Talmud Taanit 1:44

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Jerusalem Talmud Taanit 2:3

“One gives burnt ashes on top of the Ark.” Because of with him I am in trouble. Rebbi Ze`ira said, any time that I saw them doing this my body shuddered. In the days of Rebbi Ila they left the Ark standing and went away. Rebbi Ze`ira said to him, was it not stated: they should not take turns during the day but one person should sit there and watch it during the entire day?

Jerusalem Talmud Taanit 2:3

Jerusalem Talmud Taanit 2:28

Rebbi Ze`ira in the name of (Rebbi) <rav> Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress. Praise to You, Eternal, Answering in times of trouble.” Rebbi Yannai ben Rebbi Ismael in the name <of the house of rebbi yannai says: in “he who hears prayer.”The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah> in the name of (Rebbi Simeon ben Laqish) <rav>: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

Jerusalem Talmud Taanit 2:28

Jerusalem Talmud Taanit 2:31

What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rebbi Ze`ira sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: “Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years; Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew; for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple, because before we call You will answer as it is said: It shall be before they call that I shall answer, they still shall be talking while I will listen. Praised be the Eternal, Who certainly hears the voice of my supplications. Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.

Jerusalem Talmud Taanit 2:56

HALAKHAH: The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rebbi Jonah said, “these are the days not to eulogize <fast> on them, and partially not to fast <eulogize> on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening. This comes following what Rebbi Ze`ira said in the name of Rav Huna: Similar to Friday night and Sabbath day.

Jerusalem Talmud Taanit 2:59

The actions of the rabbis imply that Megillat Ta`anit was abolished. Rebbi Jonathan fasted every New Year’s Day’s eve. Rebbi Abun fasted every Sabbath eve. Rebbi Ze`ira fasted 300 fasts, and some say 900, and disregarded Megillat Ta`anit. Rebbi Jacob bar Aḥa commanded the schoolteachers, if a woman comes to ask you, tell her that one may fast any time except Sabbaths, holidays, New Moons, intermediate days of holidays, Ḥanukkah and Purim.

Jerusalem Talmud Taanit 2:65

It was stated: “On a Ninth of Av which falls on a Friday he eats even an egg and drinks even a cup full, in order not to enter the Sabbath being deprived, the words of Rebbi Jehudah. Rebbi Yose says, he fasts and finishes.” Rebbi Ze`ira in the name of Rav Jehudah, Rebbi Immi bar Ezechiel in the name of Rav: Practice follows him who says, he fasts and finishes. Why does he not say, practice follows Rebbi Yose? There are Tannaim who switch the names of the sages. Rebbi Ze`ira in the name of Rav Ḥuna: Even an individual who decided for himself to fast on a Friday fasts and finishes. As the following: Rebbi Bevai was sitting before Rebbi Yasa; he wanted to learn from him this matter. He said, let me go home a little bit. He said to him, it is afternoon. He answered, I am fasting. He said to him, I have lupines with me. He answered, and one finishes following Rebbi Yose.

Jerusalem Talmud Taanit 2:65

Jerusalem Talmud Taanit 3:2

HALAKHAH: “The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday, Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard. Already your words were heard. And here, since the Court were determined to do it is as if they did.

Jerusalem Talmud Taanit 3:3

It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Ze`ira said, because of the livelihood of the suspect ones. That of Rebbi Ze`ira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

Jerusalem Talmud Taanit 3:3

Jerusalem Talmud Taanit 3:16

Rebbi Ze`ira in the name of Rebbi Ḥanina: What should the great men of a generation do since the public is judged only according to its majority? So we find that during the 38 years during which Israel were as in a ban, He did not speak with Moses, as it is said: It was when all the warriors finished dying from inside the camp. What is written next? The Eternal spoke to me to give orders. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: What should the great men of a generation do since the public is judged only according to its majority? So we find that if Israel had not said, The Eternal is the supreme power, the Eternal is the supreme power, no fire would have come down from heaven and burned the sacrifices.

Jerusalem Talmud Taanit 3:42

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud. For those humbled you order elevation; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape? But you [said], he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

Jerusalem Talmud Taanit 4:2

HALAKHAH: “On three occasions,” etc. One understands from three things. One understands that the bystanders (pray) [fast], and that they pray four times, and lifting of the hands is not during nighttime, only during daytime. Could one not lift his hands without praying? We find prayer without lifting of hands; we do not find lifting of hands without prayer. It was stated, these are the words of 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 Taanit 4:3

Rebbi Ze`ira, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Bar Pedaya: Why did the verse join the chapter of the nazir to the chapter of lifting the hands? To teach you that just as the nazir is forbidden wine so lifting the hands is forbidden wine. Then since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. Rebbi Jonah said, Joshua the son of the Circumciser and Rebbi Ze`ira disagreed. One infers it from the nazir, the other infers it from Temple service. But we do not know who inferred it from the nazir and who inferred it from Temple service. For him who inferred it from the nazir, since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. For him who inferred it from Temple service, since the service is forbidden to bodily defective persons, so lifting the hands has to be forbidden to bodily defective persons.

Jerusalem Talmud Taanit 4:3

Jerusalem Talmud Taanit 4:10

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaf even though there is no Musaf for Ḥanukkah. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction. Rebbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

Jerusalem Talmud Taanit 4:14

Rebbi commanded (Abba who was) his speaker <abdan>: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi Joḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight.

Jerusalem Talmud Taanit 4:22

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Moses instituted eight watches, four from Eleazar and four from Ithamar, until David and Samuel the Seer added another eight, four from Eleazar and four from Ithamar. They wanted to add another eight to bring them to 24, and found from Eleazar but did not find from Ithamar. This is what is written: it was found that the descendants of Eleazar were more heads than the descendants of Ithamar, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: One clan, one clan selected from Eleazar, other clans were added for him; and selected, selected for Ithamar, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: For Ḥezir, seventeen. The cycle came back to Eleazar.

Jerusalem Talmud Taanit 4:33

HALAKHAH: Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments. But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Perita objected before Rebbi Ze`ira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day. Rebbi Eleazar from Merom asked before Rebbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses?

Jerusalem Talmud Taanit 4:55

There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests. Mount Simon was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball. 10’000 towns were on King’s Mountain; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed. Of three villages was the qtmos brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

Jerusalem Talmud Taanit 4:60

Rebbi Ze`ira said, come and see how insolent is the Land of Israel, that it yields fruit. Why does it yield fruit? Two Amoraim. One said, because one fertilizes it. The other one said, because one turns its earth over. It happened that a person was sowing in the valley of Arbel when he dug down with his hand and brought up burning dust which burned the seeds.

Jerusalem Talmud Megillah 1:16

HALAKHAH: They asked before Rebbi Ze`ira: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day! Rebbi La said, because of the honor of walled cities, that one should not say, we saw walled cities and villages read at the same day. Then it should not be pushed to the market day, that one should not say, we saw hamlets and villages read on the same day. Then if it falls on Monday, falls on [Thursday, falls on] the Sabbath? It was found stated, Hamlets [and villages] and walled cities may read together; and this Tanna does not show (respect) [even] for any creature. He holds that walled cities cannot precede villages; he holds that any which is pushed away is pushed to the market day. “Rebbi says, all shall be pushed to the market day.” For he holds that walled cities cannot precede villages; for he holds that any which is pushed away is pushed to the market day. How does one act? Rebbi Yose said, following the Mishnah.

Jerusalem Talmud Megillah 1:17

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

Jerusalem Talmud Megillah 1:22

“About these it was said that one precedes and does not trail.” Reading the Scroll and paying the Sheqel tax one precedes and does not trail; the Meal of the New Moon and the Purim Meal one trails but does not precede. Rebbi Ze`ira said before Rebbi Abbahu: then could one make it on the Sabbath? He answered him, to make them days of drinking and joy; those whose joy depends on the court; this excludes those whose joy depends on Heaven.

Jerusalem Talmud Megillah 1:28

The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rebbi Jonah said, “these are the days not to fast on them, and partially not to eulogize on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening. This comes following what Rebbi Ze`ira said in the name of Rav Ḥuna: Similar to Friday night and Sabbath day.

Jerusalem Talmud Megillah 1:31

The actions of the rabbis imply that Megillat Ta`anit was abolished. Rebbi Jonathan fasted every New Year’s Day’s eve. Rebbi Abun fasted every Sabbath eve. Rebbi Ze`ira fasted 300 fasts, and some say 900, and disregarded Megillat Ta`anit. Rebbi Jacob bar Aḥa commanded the schoolteachers, if a woman comes to ask you, tell her that one may fast any time except Sabbaths, holidays, New Moons, intermediate days of holidays, Ḥanukkah and Purim.

Jerusalem Talmud Megillah 1:60

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets, but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides, but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way. One suspends in scrolls; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot.

Jerusalem Talmud Megillah 1:60

Jerusalem Talmud Megillah 1:61

Rebbi Ze`ira in the name of Rav: If there is a hole in the hip of a he, if one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Rav Ḥisda: If a gimel was at the end (of the border) [of the leather]. If one shaves it off and there remains a small hip it is qualified, otherwise it is disqualified. Rebbi Ze`ira in the name of Ashian bar Nidba. If there was a hole in the middle of a bet. If the (border) [leather] surrounds it on every side it is qualified, otherwise it is disqualified. Rebbi Ze`ira said, it turns out that Rav Ḥisda follows Rav and both disagree with the system of Ashian bar Nidba. The colleagues are saying, Ashian bar Nidba parallels Rebbi Joḥanan.

Jerusalem Talmud Megillah 1:61

Jerusalem Talmud Megillah 1:64

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute, the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable.

Jerusalem Talmud Megillah 1:64

Jerusalem Talmud Megillah 1:65

Rav Shesha the son of Rav Ḥananel said, one has to write ה below the knee joint of the ל, so you want to repay to the Eternal? In this way you want to repay to the Eternal? The Mezuzah. There are Tannaim who state, open; there are Tannaim who state, closed. Samuel bar Shilat in the name of Rav: Practice follows him who said open, since that is not its place. Open at the start is closed. Open at the bottom is open. Open on both sides is closed. If in error he omitted one verse, if it is two or three lines one repairs and reads from it; four one does not read from it. Rebbi Ze`ira in the name of Rav Ḥananel, the same holds for a tear. It was stated, a scroll in which there are [two or three errors on every page one fixes and reads from it. Four one does not read from it. But was it not stated, a scroll in which there are] 85 errors, as the paragraph it was when the Ark travelled, one repairs and reads from it? Rebbi Shammai said, here in a large scroll, there in a small scroll. Rebbi Ze`ira in the name of Rav Ḥananel, if he found in it one page which is whole, it saves everything. How? Whole in that there are (no) [not three] errors? Or whole that there are no four? Ḥagra the brother of Rebbi Abba bar Bina gave a Torah scroll to Rav Ḥananel who checked it. He said to him, this your Torah scroll needs prayer. At the end he found in it a page which was whole, which saved everything. How? Whole in that there are no errors? Or whole that there are no four?

Jerusalem Talmud Megillah 1:65

Jerusalem Talmud Megillah 1:66

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.

Jerusalem Talmud Megillah 1:66

Jerusalem Talmud Megillah 1:67

It is required that he write on leather on the place of the hair and on parchment on the place of its split. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal. What is the reason? That the Eternal’s teaching be in your mouth, from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals? The kind which you are putting into your mouth. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded.

Jerusalem Talmud Megillah 1:67

Jerusalem Talmud Megillah 1:74

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (on top) [in the mouth] before you. Rebbi Jonah answered both ways. Rebbi Eleazar answered both ways. As it was stated, if he heard but did not answer, he fulfilled his obligation; if he answered but did not hear he did not fulfill his obligation. Rav in the name of Rebbi Abba bar Ḥana; but some say Rebbi Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal, and both have fulfilled their obligation.

Jerusalem Talmud Megillah 1:74

Jerusalem Talmud Megillah 1:84

The priest shall atone who was anointed. Since the entire chapter is said about Aaron, from where to include another priest? The verse says, who was anointed; not only the anointed with the anointing oil; from where the one clothed in multiple garb? The verse says, who was inducted into office. And from where another who was appointed? The verse says, the priest shall atone. How is he being appointed? The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Joseph, by mouth. Rebbi Ze`ira said, this implies that one may ordain Elders by word of mouth. Rebbi Ḥiyya bar Ada said, a Mishnah says so: “Recant the four things that you are used to say and we shall make you president of the Court.”

Jerusalem Talmud Megillah 1:94

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

Jerusalem Talmud Megillah 1:94

Jerusalem Talmud Megillah 1:95

Rebbi Phineas in the name of Rebbi Yose ben Rebbi Ila`y. One verse says, he abandoned the dwelling at Shilo, but an other verse says, she brought him to the Eternal’s House at Shilo. How is this? A stone house below and the gobelins on top, and this was “rest.” Rebbi Ze`ira said, a minimum of ten hand-breadths, as in building a house. But was it not stated, just as the Tent of Meeting was erected so was the Tent at Shilo erected? Rebbi Yose ben Rebbi Abun said, its poles, its planks, its latches, its bases, and its columns. Its poles were visible inside like stars in the sky.

Jerusalem Talmud Megillah 2:4

Rebbi Yose in the name of Rebbi Aḥa, Rebbi Ze`ira in the name of Rebbi Eleazar: Only if it was written in Greek. Where do we hold? If it was written in square script and he translated it into Greek, that is what we have stated “in any language.” If it was written in Greek and he translated it into {the language of} square script, that is what was stated, which is the difference between Torah scrolls and the Esther scroll? Only that Torah scrolls may be written in any language but the Esther scroll may only be written in square script. Rebbi Samuel bar Sosartai said, explain it if it was written gignton. Samuel stated: If in error he omitted one verse but the translator translated it, he fulfilled his obligation. We are saying “in any language,” and you are saying so? Samuel follows his opinion [since] Samuel said, if it was written according to its rules the Greek speaker fulfills his obligation in Greek. Rebbi Abbahu in the name of Rebbi Eleazar: If he knows the language of square script and he knows Greek, he fulfills his obligation [in Greek or] in the language of square script. Greek, he fulfills his obligation in Greek. If he knows the language of square script and he knows Greek, may he absolve the public from their obligation in Greek? This shall come following: anybody who is not obligated in a matter cannot not absolve the public of their obligation.

Jerusalem Talmud Megillah 2:8

Rebbi Mana said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Mana who said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean, “if one interrupted.”. Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: The same applies to Hallel and the Esther Scroll. Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to (Rebbi’s) <rav’s> Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Ze`ira said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Joḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the initial simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them. Rebbi Abun bar Ḥiyya investigated: The recitation of Shema` with its benedictions, the recitation of Shema` without its benedictions, its benedictions without it? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah said, is it not reasonable by the reader’s?

Jerusalem Talmud Megillah 2:9

Menasheh was sitting before Rebbi Ze`ira and was dozing. He said to him, repeat because I did not concentrate.

Jerusalem Talmud Megillah 2:16

Rebbi Abba, Rav Jeremiah in the name of Rav: practice follows Rebbi Meïr who says, all of it. 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 Megillah 3:9

“Books, they may not buy ribands.” Even from Prophets and Hagiographs one may [not] buy ribands for Torah or Ḥumashim. One ties a Torah with ribands of Torah, Ḥumashim with ribands of Ḥumashim, [Prophets with ribands of Prophets]; Torah and Ḥumashim with ribands of Prophets and Hagiographs, but not Prophets and Hagiographs with ribands of Torah and Ḥumashim. One may put a Torah on top of a Torah, Ḥumashim on top of Ḥumashim, Torah and Ḥumashim on top of Prophets and Hagiographs but not Prophets and Hagiographs on top of Torah and Ḥumashim. Rebbi Jeremiah in the name of Rebbi Ze`ira: The Tanna fled from Torah and Ḥumashim.

Jerusalem Talmud Megillah 3:11

“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.