rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

“One who has sexual relations with a preliminarily married maiden.” Rebbi Yasa in the name of Rebbi Joḥanan, Rebbi Ḥiyya in the name of Rebbi Eleazar: This is Rebbi Meïr’s. But for the rabbis even if she is a minor. What is Rebbi Meïr’s reason? “Lad” is written defectively in the paragraph. How do the rabbis explain “a lad”? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Once in the paragraph it is written a young woman; this teaches that in the entire paragraph she is an adult. Rebbi Meïr objected to the rabbis: In the matter of the calumniator, a lad is written and she is an adult since a minor is not stoned? What do the rabbis do with this? Rebbi Abin said, explain it that he came to her as a male. Rebbi Jacob bar Abba asked before Rav: What is the law of him who comes to a minor? He said to him, by stoning. What is the law of him who comes to an adult? He said to him, I am reading an adolescent, not an adult. Read an adolescent, not a minor! Do you not agree with me that she has the right to a fine? He answered, because he mistreated her, that includes a minor for a fine. Read because he mistreated her, that includes an adult for a fine! Rav said, even though Rebbi Jacob bar Abba won the logical argument, practice is that he who comes to a minor is [punished] by stoning but she is free. Rebbi Abun in the name of (Rebbi) Samuel. Why? He understood it from the following: The man who had lain with her alone shall die. Do we not know that the girl has not committed a capital crime? Why does the verse say, do not do anything to the girl; the girl has not committed a capital crime? That includes him who has sexual relations with a [preliminarily married] underage girl; he is stoned and she is free.

Jerusalem Talmud Sanhedrin 7:69

Jerusalem Talmud Sanhedrin 7:73

MISHNAH: The sorcerer is one who does a deed but not one who creates an illusion. Rebbi Aqiba says in the name of Rebbi Joshua: Two are collecting green melons; one who collected cannot be prosecuted, the other one is guilty. The who does a deed is guilty; he who creates an illusion cannot be prosecuted.

Jerusalem Talmud Sanhedrin 7:73

Jerusalem Talmud Sanhedrin 7:74

HALAKHAH: “The sorcerer is one who does a deed,” etc. A sorceress you shall not let live, whether man or woman, but the Torah taught you the way of the world that most women have a tendency to sorcery. Rebbi Eliezer said, a sorcerer is [executed] by stoning. What is Rebbi Eliezer’s reason? It says here, a sorceress you shall not let live, and it says there, whether human or animal they shall not live. Since shall not live there means by stoning, also here by stoning. What is the rabbis’ reason? It says here, a sorceress you shall not let live, and it says there, you shall not let live anybody. Since you shall not let live there means death by the sword, also you shall not let live here means death by the sword. Rebbi Aqiba said, from this argument I am deciding. It is preferable to learn you shall not let live from you shall not let live rather than from shall not live. What is Rebbi Jehudah’s reason? It says here, a sorceress you shall not let live, and it says there, anybody lying with an animal shall die the death. Since the execution of the animal is by stoning, so here also by stoning.

Jerusalem Talmud Sanhedrin 7:74

Jerusalem Talmud Sanhedrin 7:75

Example. Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to bathe at the public baths of Tiberias. A Minean saw them, said what he said, and the cupola caught them. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. When this Minean was leaving, Rebbi Joshua said what he said and the door trapped him. Anybody who entered hit him with his fist, anybody leaving hit him when forcing the door open. He told them, undo what you did; they told him, you undo, then we shall undo. They mutually undid. When they left, Rebbi Joshua said to this Minean, is that all you are wise to? He answered, let us go down to the sea. When they had descended to the sea, this Minean said what he said and the sea was split. He told them, is that not what your teacher Moses did to the sea? They answered, do you not agree that our teacher Moses walked through it? He said to them, yes. They told him, enter it. He entered it. Rebbi Joshua commanded the prince of the sea who swallowed him.

Jerusalem Talmud Sanhedrin 7:75

Jerusalem Talmud Sanhedrin 7:76

Example. Rebbi Eliezer, and Rebbi Joshua, and Rabban Gamliel travelled to Rome. They came to a place where they found children making stone heaps and saying as follows: What they do in the Land of Israel is to say, this is heave, this is tithe. They said, it is clear that Jews live here. They entered a place and were received at a house. They sat down to eat. It happened that no dish was brought to them unless it was brought [first] to a certain bedroom. They became afraid that perhaps they were eating offerings to the dead. They asked him, why is it that you bring no dish before us unless you brought it first to that bedroom? He told them, I have an old father who vowed not to leave that bedroom until he might see the Sages of Israel. They told him, go and tell him to come out because they are here. He came out; they asked him, what is your problem? He told them, pray for my son because he is sterile. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. He told them, bring me linseed; they brought him linseed. It appeared to them as if he was sowing it on a table. It appeared as if he was watering it; it appeared to grow; it appeared that he was plucking out of it, until there appeared a woman with braided hair. He told her, undo what you did. She answered, I shall not undo. He told her, then I shall make you known. She said, I cannot, because they were thrown into the sea. Rebbi Joshua commanded the prince of the sea who disgorged them. Then they prayed for him and he had the merit of raising Rebbi Jehudah ben Bathyra. They said, if we came here only to bring the just person to the world, it would have been enough.

Jerusalem Talmud Sanhedrin 7:76

Jerusalem Talmud Sanhedrin 7:77

Rebbi Joshua ben Hanania said: I am able to take gourds and watermelons and turn them into rams and deer who would produce rams and deer. Rebbi Yannai said, I was walking on a road in Sepphoris when I saw a Minean taking a pebble, throwing it into the air, after which it came down transforming itself into a calf. But did not Rebbi Eleazar say in the name of Rebbi Yose ben Zimra: If all people of the world came together, they could not create one mosquito and bring it to life. Let us say that this Minean did not take a pebble, threw it into the air, after which it came down transforming itself into a calf, but he called on his genie who stole a calf for him from a cattle barn and brought it to him.

Jerusalem Talmud Sanhedrin 7:77

Jerusalem Talmud Sanhedrin 7:78

Rebbi Ḥinena ben Ḥanania said: I was promenading at Gufta of Sepphoris when I saw a Minean taking a skull, throwing it into the air, after which it came down transforming itself into a calf. I went and told it to my father. He said, if you ate from it, it was an action; otherwise it was an illusion.

Jerusalem Talmud Sanhedrin 7:79

Rebbi Joshua ben Ḥanania said: Rebbi Eliezer used to explain 300 chapters in the matter of the sorceress, but from all of them I understood only two things: “Two are collecting green melons; one who collected cannot be prosecuted, the other one is guilty. He who does a deed is guilty; he who creates an illusion cannot be prosecuted.” Rebbi Darosa said, there were 900 chapters. 300 where one is guilty, 300 where one is free, and 300 where one is guilty but cannot be prosecuted.

Jerusalem Talmud Sanhedrin 7:79

Jerusalem Talmud Sanhedrin 8:2

HALAKHAH: “The deviant and rebellious son,” etc. Rebbi Zeˋira, Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish. It is written: If a man would concoct against his neighbor to kill him slyly. When does he become a man? When he concocts. When is he done cooking? When his palm expands. A simile: If the seed is fully cooked inside, the pot becomes black on the outside. Rebbi Zeˋira said that Rebbi Shila bar Bina stated: If a man have a son, not that the son be a father. From the moment that he may come to a woman and make her pregnant, he is a potential father, not a son. But the Torah said, a son, not a father. It parallels what Rebbi Yasa said in the name of Rebbi Sabbatai: The entire period of a “deviant and rebellious son” is only six months.

Jerusalem Talmud Sanhedrin 8:2

Jerusalem Talmud Sanhedrin 8:3

Rebbi Yasa said, all these rules would be reasonable if they were the opposite. It was stated: You should know that this is the case. Who according to reason should be guilty, son or daughter? One would say, a daughter. But the Torah freed the daughter and declared the son guilty. Who according to reason should be guilty, the younger or the older? One would say, the older. But the Torah freed the older and declared the younger guilty. Who according to reason should be guilty, one who steals from others or one who steals from father or mother? One would say, one who steals from others. But the Torah freed the one who steals from others and declared the one who steals from father or mother guilty. To teach that all of these [rules] are only the King’s decisions.

Jerusalem Talmud Sanhedrin 8:4

MISHNAH: When is he guilty? From the moment he eats a fourfold portion of meat and drinks half a log of wine. Rebbi Yose says, a mina of meat and a log of wine. If he ate in a company of obligation, or at the lengthening of a month, or ate Second Tithe in Jerusalem, or ate torn or carcass meat, abominations and crawling things, i. e., if he ate anything which either is an obligation or anything forbidden, or ate any food but not meat, or drank any drink but not wine, he does not turn into a deviant and rebellious son unless he ate meat and drank wine, since it is said: gorging and drinking to excess. Even if it is not proof, there is a hint in what is said: Do not be among those who drink wine excessively, nor with those who are gorging themselves on meat.

Jerusalem Talmud Sanhedrin 8:5

HALAKHAH: “When is he guilty,” etc. Rebbi Yose said, the fourfold portion is half a Roman pound.

Jerusalem Talmud Sanhedrin 8:6

He is guilty only it he ate it rare. If he ate it raw, he is a dog. If he ate it cooked, he is a human. If he ate cartilage, what is the rule? What is the rule about soft sinews? Rebbi Joḥanan said, one subscribes to them; Rebbi Simeon ben Laqish said, one does not subscribe to them. Rebbi Jacob bar Aḥa in the name of Rebbi Zeˋira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed about what is stated there: “The following have their hides treated like their flesh.” Rebbi Joḥanan said, this was only said as prohibition and regarding impurity, but not for flogging. Rebbi Simeon ben Laqish said, Rebbi stated a complete Mishnah, not only for prohibition and regarding impurity. The reasoning of Rebbi Simeon ben Laqish seems inverted. There, he treats it as flesh, but here, he does not treat it as meat. Rebbi Judah bar Pazi said, there is a difference, since there one refers to skin which in the end will become hard. This emphasizes that the reasoning of Rebbi Simeon ben Laqish seems inverted! Since there, where in the end it will harden, he treats it as flesh, here where in the end it will not harden, not so much more? Rebbi Abbahu said, the reason of Rebbi Judah bar Pazi is: they shall eat the meat in that night, not sinews.

Jerusalem Talmud Sanhedrin 8:6

Jerusalem Talmud Sanhedrin 8:8

Rebbi Joḥanan said, if you were nominated for the city council, may the Jordan be the master of your border. Rebbi Joḥanan said, one complains to the government to be freed from the city council. Rebbi Joḥanan said, one borrows against interest for a company of obligation and the sanctification of the month. Rebbi Joḥanan used to go to the assembly hall in the morning, collect the crumbs, and eat them, saying: May my part be with those who in the evening were sanctifying the month.

Jerusalem Talmud Sanhedrin 8:8

Jerusalem Talmud Sanhedrin 8:10

MISHNAH: If he stole from his father and ate at his father’s property, or from others and ate at others’ property, or from others and ate at his father’s property, he is not treated as deviant and rebellious son unless he stole from his father and ate at others’ property. Rebbi Yose ben Rebbi Jehudah says, unless he stole both from his father and his mother.

Jerusalem Talmud Sanhedrin 8:10

Jerusalem Talmud Sanhedrin 8:12

Rebbi Abba, Rebbi Joḥanan in the name of Rav Hoshaia: he is guilty only if he steals money. Rebbi Zeˋira in the name of Rebbi Hoshaia: he is guilty only if he shows contempt for money. What means showing contempt for money? Where do we hold? If about him who says, here you have five and give me for three, he is an idiot. Here you have three and give me for five, he is a regular person. But we deal with one who says, here you have five and give me for five.

Jerusalem Talmud Sanhedrin 8:12

Jerusalem Talmud Sanhedrin 8:13

What is a thief and what is a robber? Rebbi Hila said, if he stole in the presence of witnesses, he is a thief, in the presence of the owners he is a robber. Rebbi Ze`ura asked: but if he intended to rob in front of its owners, he is not a robber. What is a robber according to Rebbi Ze`ura? Rebbi Samuel ben Sosarta in the name of Rebbi Abbahu: only if he rob in the presence of ten people. The prototype for all these: He robbed the spear from the hand of the Egyptian and killed him with his own spear.

Jerusalem Talmud Sanhedrin 8:13

Jerusalem Talmud Sanhedrin 8:14

MISHNAH: If his father was willing but not his mother, or his father unwilling but his mother willing, he cannot be treated as deviant and rebellious son unless both be willing. Rebbi Jehudah says if his mother was inappropriate for his father, he cannot be treated as deviant and rebellious son.

Jerusalem Talmud Sanhedrin 8:15

HALAKHAH: “If his father was willing,” etc. Rebbi Joḥanan said, even if his mother was not suitable for his father. But is not all of his mother’s property also his father’s? Rebbi Yose ben Abun said, explain it about one who took in lodgers, made repasts, and he stole from there.

Jerusalem Talmud Sanhedrin 8:15

Jerusalem Talmud Sanhedrin 8:18

Rebbi Joḥanan said, if one of the first [judges] died, he cannot be stoned. Is that not the Mishnah: “he cannot be stoned unless the original three were present”? Rebbi Hoshaia said, you should not say that the second trial should become the first; therefore, one had to state this.

Jerusalem Talmud Sanhedrin 8:18

Jerusalem Talmud Sanhedrin 8:20

HALAKHAH: “If he escaped before sentence was passed,” etc. Rebbi Joshia said, Zeˋira told me in the name of the people of Jerusalem: In three cases, if they want to forgive, they may forgive. These are: The suspect wife, the deviant son, and the Elder rebelling against the [Supreme] Court.

Jerusalem Talmud Sanhedrin 8:24

But when I came to Rebbi Jehudah ben Bathyra at Nisibis, he agreed with me in two cases and disagreed in one. He disagreed about the rebellious Elder, lest quarrels increase in Israel.

Jerusalem Talmud Sanhedrin 8:26

There, we stated: “If she had compromised her ketubah, she shall not be able to collect without an oath.” It was stated “compromised”, not that she reduced [her ketubah]. How? If her ketubah was 200 but she claims a mina, she is paid without an oath. What is the difference between one who did compromise and one who claims less? Rebbi Ḥanina said, if she compromises there was a transaction between them; if she claims less there was no transaction between them.

Jerusalem Talmud Sanhedrin 8:27

Rebbi Jeremiah asked: Since we stated there: “If one witness testified that [the ketubah] was paid, she shall not be able to collect without an oath”; should it be similar that if one witness testifies that [the ketubah] was reduced, she shall not be able to collect the reduced amount without an oath? Rebbi Yose said, at the moment when one witness testified that it was paid, he does not contradict two [witnesses]; but when he testifies that it was reduced he would contradict two [witnesses.]

Jerusalem Talmud Sanhedrin 8:27

Jerusalem Talmud Sanhedrin 8:28

It was stated: “If she collects in his absence, she shall not be able to collect without an oath.” Can one collect from a person in his absence? Rebbi Jeremiah said, explain it about a contract for which interest is due. Would the court collect interest? Explain that it was guaranteed for a Gentile.

Jerusalem Talmud Sanhedrin 8:29

It was stated: If an heir’s father held a partially paid promissory note, the son collects without swearing. In this the son’s power is greater than the father’s since the father can collect only by swearing. Rebbi Eleazar said, nevertheless he has to execute an heir’s oath, “that our father did not charge us, that our father did not tell us, that we did not find a document among our father’s documents stating that this note was paid.” Therefore, if there was a document, the note was paid. Rebbi Hoshaia asked, does the baraita follow the House of Shammai? For the House of Shammai say, “she collects her ketubah and does not drink.” Rebbi Yose said, there the reason of the House of Shammai is: bring my husband and I shall drink! But here, it would be in order that even his father would not have to swear. They instituted a rule that he has to swear. They instituted this for him, but not for his son. When he died, you put his son on the biblical rule.

Jerusalem Talmud Sanhedrin 8:29

Jerusalem Talmud Sanhedrin 8:30

If a father became obligated to swear in court and died, his son cannot collect. If it were otherwise, what could we say? Can a man let his son inherit an obligation to swear? Rebbi Ba said, it was said as follows: if a man compromised his document in court, his son cannot collect. Rav Ḥisda asked: Because he walked two steps, does he lose? If he compromised it outside the court, he collects. Because he compromised it in court, he cannot collect?

Jerusalem Talmud Sanhedrin 8:33

“Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world.” Rebbi Abbahu said, only wine with an excess of sleep. Rebbi Jonathan said, they sleep a little so they can concentrate better.

Jerusalem Talmud Sanhedrin 8:33

Jerusalem Talmud Sanhedrin 8:35

HALAKHAH: “The intruder by stealth,” etc. Rebbi Ismael stated: This is one of three verses which in the Torah have been formulated as a simile: If he gets up and walks outside on his support. If the thief is found in the digging, if the sun shone on him, he has blood. Does the sun shine only on him? Does the sun not shine on all beings in the world? But just as sunshine is special in that it brings peace to the entire world, so in any case in which you know that you are at peace with him, whether it be day or night his killer will be killed. If sometimes he comes to steal, sometimes he comes to kill, you say that if certainly he comes to steal, his killer will be killed? Since sometimes he comes to kill, he may be killed. From here you argue about danger to life, to say that just as (foreign worship) is special in that it defiles the Land, desecrates the Name, removes the Divine Presence, and doubts are disregarded, so much more that doubts have to be disregarded in cases of danger to life.

Jerusalem Talmud Sanhedrin 8:36

It is written: If the thief was found in a tunnel, was smitten, and died, there is no blood-guilt. Rebbi Ḥiyya stated: In the tunnel there is no blood-guilt, outside the tunnel there is blood guilt. Rebbi Simeon ben Ioḥai stated: Even outside the tunnel there is no blood-guilt, for a person’s property is beloved by him like his own soul. He sees him, that he comes to take his money away from him, stands up against him and kills him. Rav Huna said, if he took a wallet, turned to leave and went, if then one stood up against him and killed him the killer will not be killed. What is Rav Huna’s reason? For his temper is hot. Rav said, I would kill anybody who would come against me, except Ḥanania ben Shila, of whom I know that he would come only to take his meal from me. Rebbi Isaac said, if he has the temerity to do something like that, he cannot be Ḥanania ben Shila.

Jerusalem Talmud Sanhedrin 8:36

Jerusalem Talmud Sanhedrin 8:38

HALAKHAH: “The following ones one saves at the cost of their own persons” etc. “He who pursues another to kill him, whether in a house or on the field one saves at the cost of his own person, both him who pursues another to kill him or him who pursues any of the transgressions in the Torah one saves at the cost of his own person. But if it was a widow for a High Priest, a divorcee or one who had received ḥalîṣah for a common priest, a bastard or a Gibeonite for an Israel, an Israel woman for a bastard or a Gibeonite, one does not save him at the cost of his own person. If the deed had been done, one does not save him at the cost of his own person. If there are people to save her, one does not save him at the cost of his own person. Rebbi Jehudah says, if she said, let him do it, one does not save at the cost of his own person. For if they would injure him, they through him would come to spill blood.”

Jerusalem Talmud Sanhedrin 8:39

The following is obvious: A murderer who broke vessels or otherwise caused damage is liable to pay. If he continued to break until he came to the town, Rebbi Zeˋira and Rebbi Hoshaia: One said, he pays, the other said, he does not pay. If the pursuer becomes the pursued, may one save the pursuer through the person of the pursued? An adult (who became) a minor, may one save the adult through the person of the minor? Rebbi Jeremiah objected, did we not state: “If his head and most of his body were born, one does not touch him, for one does not push aside one life for another.” Rebbi Yose ben Rebbi Abun said in the name of Rav Ḥisda: It is different there since you do not know who is killing whom.

Jerusalem Talmud Sanhedrin 8:39