rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

Jerusalem Talmud Taanit 4:66

Jerusalem Talmud Taanit 4:67

Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

Jerusalem Talmud Taanit 4:67

Jerusalem Talmud Taanit 4:68

What means “he shall alterate”? He shall change. If he is used to eat a pound of meat he shall eat half; if he is used to drink a sextarius of wine he shall drink half. Rebbi Joḥanan said, but only for the main meal of the Ninth of Av. Rav Hoshaia said, and only in the afternoon. Rebbi Yose says, both statements are for leniency. If he ate the main meal of the Ninth of Av before noon, even if he brings on his table like Salomon’s meal it is permitted. If he ate his meal in the afternoon, even if he brings on his table like Salomon’s meal in his time it is permitted. It was stated: If the Ninth of Av fell on a Friday or the day before the Ninth of Av on a Sabbath, even if he brings on his table like Salomon’s meal in his time it is permitted. Rav after he had eaten his fill was coloring his piece of bread with ashes and said, this is the main meal of the Ninth of Av, to keep what is said, He filled me with asperity, made me imbue poison.

Jerusalem Talmud Taanit 4:68

Jerusalem Talmud Taanit 4:69

Rebbi Jehudah says it correctly; what is the Rabbis’ reason? They made him like one whose deceased is lying before him; he neither overturns his couch nor sleeps on an overturned couch.

Jerusalem Talmud Taanit 4:71

HALAKHAH: One understands the Day of Atonement which is atonement for all of Israel. Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads. Cahana asked [Rav]. He did all this good deed and it is written about him, against him came Salmanessar the king of Assyria? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written, family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers, etc. And it is written, any daughter inheriting family heritage in the tribes of the Children of Israel, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written, cursed be he who gives a wife to Benjamin. They read a verse and included him; they read a verse and excluded him. They read a verse and included him, Ephraim and Manasse shall be to me like Reuben and Simeon. They read a verse and excluded him, a people and community of peoples shall be from you and kings will come from your loins, and Benjamin was not yet born. Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.

Jerusalem Talmud Taanit 4:71

Jerusalem Talmud Taanit 4:72

“All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rebbi Yannai ben Rebbi Ismael said, even if put in a box. Put in a box and you are saying so? Because you are doing that, he will lend them.

Jerusalem Talmud Taanit 4:72

Jerusalem Talmud Megillah 1:2

HALAKHAH: “The scroll is read,” etc. Rebbi Ila, Simeon bar Abba in the name of Rebbi Joḥanan: To confirm these Purim days in their times. Why does the verse say, in their times? Rebbi Jonah and Rebbi Yose. Rebbi Jonah says, to give them other times. Rebbi Yose says, times which the Sages fixed for them. And those are these: the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth. Or maybe only the Sixteenth and the Seventeenth? Rebbi Abbahu in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. Maybe it is only the Ninth and the Tenth? Samuel bar Naḥman in the name of Rebbi Jonathan: It is not written “days” but like the days, pair days with days, the Eleventh and Twelfth corresponding to Fourteenth and Fifteenth. Or the Twelfth and Thirteenth corresponding to Fourteenth and Fifteenth? Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. Then one should not read on this day. One reads before and after, on the day one should not read? Or only the Ninth and the Tenth? Like the days, days close to the days. But if days close to the days, {maybe} only Sixteenth and Seventeenth? You cannot, for Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. [Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass.]

Jerusalem Talmud Megillah 1:2

Jerusalem Talmud Megillah 1:3

It was stated in the name of Rebbi Nathan: The entire month is qualified for reading the scroll. What is the reason? The month which for them was turned from sorrow to joy. Rebbi Ḥelbo said, but only up to the Fifteenth. As Rebbi Abbahu said in the name of Rebbi Eleazar: and it shall not pass by, one shall not impregnate. Rebbi Isaac bar Naḥman in the name of Samuel: and it shall not pass by, and one shall not let it pass. That is what you are saying to read the scroll. But making a dinner one makes only on the Fourteenth and the Fifteenth; and one distributes [to the poor] only on the Fourteenth and the Fifteenth. The eyes of the poor are only directed to the Fourteenth and the Fifteenth. Then these should be for reading and those for the dinner? Rebbi Ḥelbo, Rebbi Ḥuna in the name of Rav: These days are remembered and executed. Remembered by reading. And executed by dinner. This implies that the Scroll is given to be analyzed Rebbi Ḥelbo, Rebbi Yasa in the name of Rebbi Eleazar: It is said here, words of peace and truth. And it is said there, truth buy but do not sell. It is like the truth of the Torah. This one needs ruling, that one needs ruling. This one is given to be analyzed, that one is given to be analyzed. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed to David is given to be analyzed. What is the reason? Everything in writing, that is the Masora. For the hand of the Eternal, that is the Holy Spirit. To me for understanding, from here that it is given to be analyzed. Rebbi Jeremiah asked, and why do we not say, the plan of everything was in spirit with him? Rebbi Mana said, what is בָר֨וּחַ֙? by the wind of his mouth.

Jerusalem Talmud Megillah 1:3

Jerusalem Talmud Megillah 1:4

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

Jerusalem Talmud Megillah 1:4

Jerusalem Talmud Megillah 1:5

Ḥizqiah read it on the Fourteenth and the Fifteenth, since he was apprehensive about what Rebbi Simeon ben Yohay had stated, a person who would sell a dwelling-house in a walled city, that excludes Tiberias whose wall is the lake. Rebbi Joḥanan read it in the Kifra synagogue and said, this is the main ancient Tiberias; he was not apprehensive about what Rebbi Simeon ben Yoḥay had stated. They were lenient in matters of reading it, as we have stated there: “Anything inside the walls is treated as a house of a walled city except fields. Rebbi Meïr says, even fields.” And it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.”

Jerusalem Talmud Megillah 1:5

Jerusalem Talmud Megillah 1:6

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

Jerusalem Talmud Megillah 1:6

Jerusalem Talmud Megillah 1:7

All the towns which Joshua enumerated are at least one hundred. Rebbi Simeon ben Laqish said, he enumerated those walled. Rebbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rebbi Yose bar Ḥanina: their border was Meḥelef [etc. And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem.] Meḥelef, Ḥelef. Me’elon, Aylin. Baṣa`ananim, Basin of Qedesh. And Adami, Damin. Hanneqeb, Ṣaidata. And Yabneel, Kefar Yama. Up to Laqqum, Loqim. And Qaṭtat, Qeṭonit. And Nahallal, Mahlul. And Shimron, Simonieh. And Yedeala, Ḥirieh. And Bet Leḥem, Bet Leḥem Sarieh.

Jerusalem Talmud Megillah 1:7

Jerusalem Talmud Megillah 1:8

Rebbi Aḥa, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: Lod and Ge-Haḥarašim were walled from the times of Joshua bin Nun. Why did he not say, “and Ono”? Because it is written. But so is Lod and it was mentioned. But because it was stated, “Gamla, Gedor, Hadid, and Ono, and Jerusalem, and those similar to them.” But is it not written, The sons of Elpa‘al: Ever, and Misham, and Shemer; he built Ono and Lod and its dependencies? Rebbi Eleazar ben Rebbi Yose said, it was destroyed in the times of the Concubine at Gibea; Elpa‘al rebuilt it. That is what is written, also all existing towns they put to the fire. Rebbi Ḥanania in the name of Rebbi Phineas: Lod and Ono are Ge-Haḥarašim.

Jerusalem Talmud Megillah 1:8

Jerusalem Talmud Megillah 1:9

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. It only comes to teach you that the obligations apply to the Second Adar. Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa, it is only reasonable for the past; but for the future? And did we not state, at a place where one is used to read it on two days, one reads it on two days? He said to him, I also am of this opinion. Rebbi Mana said, this is correct. If somebody read it on the Fourteenth and read it again on the Fifteenth, would one not listen to him? If you are saying so, with your hand you uproot the time of walled places.

Jerusalem Talmud Megillah 1:9