rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

Rebbi Abba bar Mamal said, it is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun asked before Rebbi Zeˋira, does a symbolic fence save in a sukkah? He said to them, a symbolic fence saves in a sukkah. Does the end of the roofing save in a sukkah? He said to them, the end of the roofing does not save in a sukkah. What is the difference between them? One is made for the purpose, the other one is [not] made for the purpose. Rebbi Abbahu said, all these things are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna.

Jerusalem Talmud Eruvin 1:63

Jerusalem Talmud Eruvin 1:64

MISHNAH: One surrounds with sticks, on condition that between one stick and the next there be less than three hand-breadths. They spoke about a caravan, the words of Rebbi Jehudah, but the Sages say that the Sages mentioned a caravan only as an example. Any partition which is not woof and warp is no partition, the words of Rebbi Yose ben Rebbi Jehudah; but the Sages say, one of these two. Of four matters they freed a military camp: One may bring wood from anywhere, and they are not liable for washing their hands, and from demay, and from making an eruv.

Jerusalem Talmud Eruvin 1:64

Jerusalem Talmud Eruvin 1:65

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

Jerusalem Talmud Eruvin 1:65

Jerusalem Talmud Eruvin 1:66

A caravan is no less than three people. The Gentile does not complement a caravan. Does an underage person complement a caravan? How is this? If there were two and they established one eruv, and a Gentile came and added; the Sabbath already had started in prohibition. If there were three but they established two eruvim and a Gentile came and opened; the Sabbath already had started in permission. Rebbi Redifa said that Rebbi Nisa asked, may they have three ox heads so that each of them may enter the two se’ah of another?

Jerusalem Talmud Eruvin 1:66

Jerusalem Talmud Eruvin 1:67

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

Jerusalem Talmud Eruvin 1:67

Jerusalem Talmud Eruvin 1:68

How many form a camp? Rebbi Ḥananiah said, one hundred. Gideon came with the hundred men who were with him to the border of the camp. Rebbi Abuna asked, if it had said, “the camp of a hundred men who were with him” it would be acceptable. Rebbi Joḥanan said, ten: David’s servants came and spoke to Nabal, etc. What means and they rested? Rebbi Justus bar Shune said, they made a camp. Rebbi Jehudah ben Pazi said, ten: Until the camp was large like God’s camp. How many are “God’s camp”? Ten. It was stated in the name of Rebbi Jehudah: 12’000 who are marching off as camp of Israel in a war of choice are permitted to rob moist wood but are forbidden to rob dry wood. Those who march out in a war of obligation are permitted to rob both dry and moist wood. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: If they were made into bundles it is forbidden. So far if it was not close to a forest; even if it was close to a forest. So far if it was not close to a spring; even if it was close to a spring. If they brought it with them to a town, they already are freed from liability. What they took out with them from a town already is liable for demay. Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah said in the name of Rebbi Jehudah ben Pazi: Demay was put in order or not in order.

Jerusalem Talmud Eruvin 1:68

Jerusalem Talmud Eruvin 1:69

“And from making an eruv”. Rav Ḥiyya bar Ashi said, this refers to eruv of courtyards. But eruv of ranges is a matter of biblical law. Are there courtyards in a camp? To disassemble tents in a camp, as it was stated: “ Tents in a camp need an eruv, tents of a caravan do not need an eruv. “Jehudah ben Tema says, also they may camp anywhere and at the place where they are killed they are buried, lest you say that they should be treated like war dead.” There are Tannaim who state that it is forbidden to remove them; there are Tannaim who state that it is permitted to remove them. He who said that it is permitted to remove them, if they are together; he who said that it is forbidden to remove them, if they are dispersed. Just as they are exempt from four matters when they are marching out, so they are exempt from four matters when they are returning. Rebbi Yose ben Rebbi Abun understood this from the following: Anybody who is fearful and anxious should return and sneak away from Mount Gilead. Why did they have to return sneaking? Because of the enemies. Rebbi Yose ben Rebbi Abun in the name of Rav: Just as they are exempt from four matters when they are marching out, so they are exempt from four matters when they are returning.

Jerusalem Talmud Eruvin 1:69

Jerusalem Talmud Eruvin 2:1

MISHNAH: One makes planks for wells, four double columns which look like eight, the words of Rebbi Jehudah. Rebbi Meïr says eight which look like twelve, eight double columns and four simple ones, their height ten [hand-breadths], and their width six, and their thickness arbitrary. And between them the width of two teams of three cattle each, the words of Rebbi Meïr; Rebbi Jehudah says of four each, tied together rather than loose, one entering and one leaving.

Jerusalem Talmud Eruvin 2:1

Jerusalem Talmud Eruvin 2:2

HALAKHAH: “One makes planks for wells,” etc. Since what is breached is more than what is standing he makes double columns but not simple ones, which proves by itself that it is because of access to the well. Rebbi Zeˋira in the name of Rebbi Eleazar: You are reaching here what are the limits of domains of the Sabbath, for if he did so at (one) place and then threw there four cubits in the public domain he would be liable. Rebbi Yose said, since you were lenient with him about what is breached may be more than what is standing, you are strict with him in another matter since everywhere else one makes a plank of four hand-breadths but here he makes a plank of six hand-breadths.

Jerusalem Talmud Eruvin 2:2

Jerusalem Talmud Eruvin 2:3

Rav Jeremiah in the name of Rav: They permitted planks for wells only for pilgrims. Rav Abin said, at the time of pilgrimage. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Because of the pilgrims. Rebbi Ezra said before Rebbi Mana, the Mishnah implies that one makes planks for wells in the present time. But did we not state, “one fills from the cistern of the diaspora with a wheel on the Sabbath, from the large cistern, etc.” Why “may one fill from the cold well with a wheel on the holiday”? But at the time when Israel came from the diaspora and camped at this well, the prophets among them stipulated that that one could fill from the cold well with a wheel on the holiday. They did not permit all cold wells, only this well at which they camped. As you are saying there, what was permitted was permitted, and here what was permitted was permitted. Rebbi Eudaimon from Haifa instructed in Haifa, Rebbi Jeremiah instructed in Ḥelef about planks for wells in the present time.

Jerusalem Talmud Eruvin 2:3

Jerusalem Talmud Eruvin 2:4

They wanted to say that Rebbi Meïr would admit to Rebbi Jehudah, Rebbi Jehudah will not admit to Rebbi Meïr. Rebbi Meïr will admit to Rebbi Jehudah? Does not Rebbi Meïr have simple poles, and you are saying so? If you are making double columns but no straight poles, he would think, perhaps a partition for the Sabbath is made in this way; he would make it in other places and become liable. Rebbi Aḥa in the name of Rebbi Ḥinena: Neither of them yields to the other. Rebbi Mana said, even though Rebbi Yose (about) did not say this, he said something similar. Rebbi Bun and Rebbi Bun asked before Rebbi Zeˋira: How far away does a double column have to be so it would not need a straight [plank]? He told him, less than three [hand-breadths] is considered closed, more than six is far away. Therefore we have to consider from three to four. If you would say that Rebbi Meïr yields to Rebbi Jehudah, should he not make a double column far away and not need a simple [plank]? Rebbi Abba bar Mamal said, Rebbi Meïr requires simple [planks] only according to Rebbi Jehudah’s method. Rebbi Yose said, even according to his own method, since in any case what is standing is not more than what is breached. Since what is standing should be more than what is breached it needs a simple [plank].

Jerusalem Talmud Eruvin 2:4

Jerusalem Talmud Eruvin 2:5

“If one big stone was there one sees that if it is split and there be six [hand-breadths] in both directions it is considered a double column.” Some Tannaim state, if it is hollowed out. They wanted to say that he who says, if it is hollowed out, measures from the inside while he who says, if it is split, measures from the outside. Rebbi Yose said, would you not let it stand if it was like garlic skin? This implies that both he who says that it is split as also he who says it is hollowed out measures from the inside. He who says, if it is hollowed out, if it is round; he who says, if it is split, if it is square. You should know that it is so since one Tanna said to the other, the only difference between my formulation and yours is that you are speaking of a round one but I about a square one.

Jerusalem Talmud Eruvin 2:8

From a courtyard open to planks one carries from the courtyard to the planks but not from the planks to the courtyard. Therefore two are forbidden. Rebbi Abba said, not only two courtyards but even a single courtyard and in it two houses. They thought to say if they did not make an eruv; therefore if they made an eruv it would be permitted. Rebbi Daniel the son of Rav Qatina in the name of Rav Ḥuna: even if they made an eruv it is forbidden, for the eruv does not make them one. Rav Ḥuna follows his opinion, as they disagreed: An alley in which on one side dwelt a Gentile and on the other a Jew, Rav Ḥuna in the name of Rav: even if they made an eruv through doors the Gentile prohibits it for them. Abba bar bar Ḥana in the name of Rebbi Joḥanan, even if they made the eruv through windows the Gentile does not prohibit for them. Even if Rav Ḥuna would hold with Rebbi Joḥanan that there it is permitted, here he has to agree that it is forbidden. There, maybe tomorrow the well will run dry and then he would think that perhaps an eruv is efficient for the planks of wells when an eruv is not efficient for the planks of wells.

Jerusalem Talmud Eruvin 2:8

Jerusalem Talmud Eruvin 2:9

Rebbi Yose ben Rebbi Abun said, they permitted the planks of wells only to draw water. If water came on the Sabbath, the Sabbath already came with prohibition. If the well dried out, the Sabbath already came with permission. Rebbi Jonah said that Rebbi Nasa asked, may one carry between the planks? We should say that if there are four hand-breadths between one and the other it is like a prohibited threshold, otherwise like a permitted threshold, permitted for both domains; only one should not exchange.

Jerusalem Talmud Eruvin 2:9

Jerusalem Talmud Eruvin 2:10

It was stated, there are about ten cubits, the words of Rebbi Meïr; Rebbi Jehudah says, like thirteen or fourteen minus: a cubit, a half, and one cubit interspace.

Jerusalem Talmud Eruvin 2:10

It was stated, there are about ten cubits, the words of Rebbi Meïr; Rebbi Jehudah says, like thirteen or fourteen minus: a cubit, a half, and one cubit interspace.

Jerusalem Talmud Eruvin 2:12

HALAKHAH: “It is permitted to make them close to the well,” etc. Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: This is its measure. With this measure even though the camel is entirely outside it is permitted. Less than this measure even if the kid goat is entirely inside it is forbidden. It was stated: Rebbi Simeon ben Eleazar said, enough for a camel and its camel driver. Does he disagree? In every case where the cow stretches its neck, the camel bends its neck. Why do you want this? Could not the cow stand in the public domain and eat in a private domain? Rebbi Yose said, there it is about one who [provides] for it, but here if it eats by itself.

Jerusalem Talmud Eruvin 2:12

Jerusalem Talmud Eruvin 2:13

In Rebbi Meïr’s opinion, double columns and single ones; in Rebbi Jehudah’s opinion double columns but no single ones.

Jerusalem Talmud Eruvin 2:13

In Rebbi Meïr’s opinion, double columns and single ones; in Rebbi Jehudah’s opinion double columns but no single ones.

Jerusalem Talmud Eruvin 2:14

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

Jerusalem Talmud Eruvin 2:15

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

Jerusalem Talmud Eruvin 2:16

MISHNAH: If a public road interrupts them he should divert it around it, but the Sages say that this is unnecessary. One makes planks both for a public cistern, a public well, and a private well, but for a private cistern one makes a partition of ten hand-breadths, the words of Rebbi Aqiba. Rebbi Jehudah ben Bava said, one makes planks only for a public well; for everything else one makes a belt ten hand-breadths high.

Jerusalem Talmud Eruvin 2:16

Jerusalem Talmud Eruvin 2:17

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

Jerusalem Talmud Eruvin 2:17