yose

4944 occurrences across the corpus

The Jerusalem Talmud

As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy, that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy, that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

Jerusalem Talmud Shekalim 4:14

Jerusalem Talmud Shekalim 4:19

Rav Ḥuna in the name of Rav, Rebbi Abbahu in the name of Rebbi Joḥanan: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. A Mishnah says so, “their offspring and their milk are permitted after their redemption.” Rebbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rebbi Yose in the name of Rav Ḥisda: Does the Mishnah say so? “Their offspring and their milk are forbidden after their redemption.” Rebbi Ḥizqiah in the name of Rebbi Yose: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. If you are saying they did not become profane, how could the sanctity of the altar fall on sancta given for the upkeep of the Temple?

Jerusalem Talmud Shekalim 4:19

Jerusalem Talmud Shekalim 4:23

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Eleazar: Speak to Aaron and to his sons, etc., who would sacrifice to the Eternal as elevation sacrifice; everything may be brought as elevation sacrifice, by your volition, unblemished, male. I could think that this includes birds. The verse says, in cattle, not birds. Rebbi Jeremiah and Rebbi Abun bar Ḥiyya were sitting and saying, there said Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird. And here, he says so? Rebbi Yose said, I confirmed it following what Rebbi Samuel said in the name of Rebbi Ze`ira: Anything which could be sacrificed neither itself nor its money’s worth is sanctified only as money’s worth. And you are saying, this is correct. You cannot sacrifice it, for it is written in cattle. You cannot redeem it since birds cannot be redeemed.

Jerusalem Talmud Shekalim 5:9

Rav Ḥisda said, once the Land of Israel was dry (and they collected from Gaggot-Ṣerifin.) [and they did not know from where to bring. There was there a mute person who put one hand on roofs and another on a shed. They brought him before Petaḥiah, who told them, is there a place called Gaggot-Ṣerifin or Ṣerifin-Gaggot? They went there and found.] Rebbi Yose ben Rebbi Abun said, once the entire world was burned and they did not know from where to bring. There was there a mute person who put one of his hands over his eyes and one hand on a door lock. They brought him before Petaḥiah, who told them, is there a place called `Ein-Sokher or Sokher-Ayin. They went there and found.

Jerusalem Talmud Shekalim 5:12

“Onias the digger of ditches.” He was digging ditches and caves and knew which rock cools the water and which rock was dry and how far its dryness extended. Rebbi Aḥa said, but (he) [his son] died of thirst. Rebbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rebbi Aḥa said, it is written, His surroundings are very hairy. He is exact with them like a hair’s width. Rebbi Yose said, not because of this reason, but because what is written, He is awesome on His surroundings, His fear on those near Him is greater than those far away.

Jerusalem Talmud Shekalim 5:16

“Ben Bevay for the oakum, he was threading the wicks. Rebbi Yose went up to Kufra and wanted to appoint providers there, but they did not accept. He came and said before them: “Ben Bavai over the oakum.” If this one had been appointed over the wicks and therefore merited to be counted with the leaders of his generation, you who are being appointed over the lives of people, so much more.

Jerusalem Talmud Shekalim 5:21

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world. [What did you see?] There is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos [who held a scroll about chemicals.]. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.

Jerusalem Talmud Shekalim 6:17

HALAKHAH: The Mishnah is Abba Yose ben Ḥanin’s, since Abba Yose ben Ḥanin said, corresponding to the thirteen gates. But according to the Rabbis there were seven gates. In the Rabbis’ opinion, where were the thirteen prostrations? As we have stated there, “There were thirteen breaches, were the Greek kings breached it; they came back and closed them and decided correspondingly thirteen prostrations.”

Jerusalem Talmud Shekalim 6:17

Jerusalem Talmud Shekalim 6:18

It is written, on that day, fresh water will flow out from Jerusalem, etc. It was stated: From the Holiest of Holies to the gobelins like the feelers of silai and bilai. From the gobelins to the golden altar like the horns of locusts. From the golden altar to the courtyards like a shut-thread, from the courtyards to the threshold of the Temple like woof-thread, from there onwards like the pouring from a jug: behold, water drizzled from the right hand side. It is written, when the man left towards the East, with a measuring rod in his hand, he measured a thousand cubits and made me cross the water, ankle water. Up to his ankles. Then he measured another thousand cubits and made me cross the water, knee water. Up to his knees. Then he measured another thousand cubits and made me cross the water, hip water. Up to his hips. From there on, then he measured another thousand, a river which cannot be crossed. Even a large Liburnian could not cross it. What is the reason? No mighty ship may cross it; why? The water was high, swimming water. What is “swimming water”? Where one swims. Rebbi Ḥuna said, in our place one calls the swimmer seḥuna. He moves his hands in himself, as a swimmer would move to swim. What means “to swim”? Rebbi Yose ben Rebbi Abun said, in unruly water. It is written: On this day, a water-source will be opened for the House of David and the dwellers in Jerusalem, for purification and impurity. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: From the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is mixed water, qualified for impurity but disqualified for purification. Rebbi Eleazar said, from the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is water running down, disqualified for impurity and purification.

Jerusalem Talmud Shekalim 6:21

It is written, on the banks of the river on both sides all kinds of fruit tree will grow; its leaf shall not wilt, and its fruit not stop; in its months it shall produce first fruits. It was stated: Rebbi Jehudah said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in a month and trees will produce in two months. Rebbi Yose said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in fifteen days and trees will produce in a month, for so we find that grain grew in the days of Joel in fifteen days, and the ‘Omer was brought from it. What is the reason? The people of Zion shall enjoy and be happy in the Eternal, your God, for He in truth gave you strong rain, early rain and late rain in the first {month}. How does Rebbi Yose satisfy in its months it shall produce first fruits? Every month it shall produce first fruits. And its leaf as medicine. Rebbi Joḥanan said, its healing is that one looks at it and food is turned into medicine. Rav and Samuel, one says, to open the upper mouth, but the other one says, to open the lower mouth. Rebbi Ḥanina and Rebbi Joshua ben Levi, one says, to open the mouth of sterile women, but the other one says, to open the mouth of the dumb.

Jerusalem Talmud Shekalim 6:21

Jerusalem Talmud Shekalim 6:24

HALAKHAH: It was stated, “on the silver one”. Rebbi Yose in the name of Rebbi Samuel bar Rav Isaac; Rebbi Ḥananiah brought it in the name of Rebbi Joḥanan: There was none of silver because it heats. But did we not state, this is one of the wonders which happened in the Temple, that just as they were putting it down hot, so they were removing it hot, [as it is written], to put hot bread as on the day it was removed. Rebbi Joshua ben Levi said, one does not mention wonders. They asked before Rebbi Ila: If they did not have bread, may they leave it for the coming week? He said to them, it is written: you shall put on the table the shew-bread before Me permanently. The shew-bread, even disqualified.

Jerusalem Talmud Shekalim 6:25

Solomon made ten tables: Solomon made ten tables and deposited them in the Temple Hall, five to the right and five to the left. If you would say, five to the North and five to the South, but the table is only qualified in the North, as it is said, and the table put on the North side. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s table, and five to its left. Nevertheless, only Moses’s alone was used, as it is said, the table on which is the shew-bread. Rebbi Yose ben Rebbi Jehudah says, all of them were used, for it is said, the tables on which the shew-bread is. It was stated: They were put East and West, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, they were put North and South. He who says East and West is understandable; all of them are proper for Service. He who says, North and South, would then not the table be in the South and the candelabrum in the North? But was it not stated, the table was in the middle of the Temple, more to the inside, about two cubits away from the wall to the North, and opposite it the candelabrum in the South. The golden altar was in the middle of the Temple, dividing the Temple, inside, a little bit drawn to the North. All were put inside of a third of the Temple.

Jerusalem Talmud Shekalim 6:26

Solomon made ten candelabra, [as it is said], he made the ten candelabra according to its rules. If you would say, five to the North and five to the South, but the candelabrum is only qualified in the South, as it is said, and the candelabrum opposite the table on the South side. Why does the verse say, five to the right and five to the left? Five to the right of Moses’s candelabrum, and five to its left. Nevertheless, only Moses’s alone was kindled, as it is said, and the golden candelabrum and its lights to kindle evening by evening. Rebbi Yose ben Rebbi Jehudah says, all of them were kindled, for it is said, the candelabra and their lights, to kindle them regularly in the Temple Hall, closed gold, and the flower, and the lights, and the pincers of gold, this uses up the gold. These used up Solomon’s gold. Rav Jehudah in the name of Assi: Solomon took 1’000 talents of silver, put them repeatedly into the (fire) [smelting furnace] until they were reduced to one, to fulfill what is written, from one talent of pure gold he made it. It was stated, Rebbi Yose ben Rebbi Jehudah said, it happened that the golden candelabrum which Moses made in the desert was in excess of one gold denar, and they returned it to the fire eighty times and it did not lose anything. This is correct. Before it is refined it loses a lot, once it is refined it will not miss anything.

Jerusalem Talmud Shekalim 6:26

Jerusalem Talmud Shekalim 6:29

Rebbi Yose ben Rebbi Abun said, Rebbi Abba bar Mamal asked: If he said, I am obligated [to offer] a log, does he bring one log? Rebbi Eleazar said, a Mishnah says that each one is a separate sacrifice, as we have stated, “two, holding in their hands two wooden logs.” This adds single logs.

Jerusalem Talmud Shekalim 6:31

“Incense”, he may not give less than for a fistful. It is said here “remembrance” and it is said there, “remembrance”. Since “remembrance” there means a full fistful, so “remembrance” here must mean a full fistful. Since “remembrance” there means two fistfuls, does “remembrance” here mean two fistfuls? Rebbi La said, they inferred fistfuls only from the shew bread. Since there a deficient fistful is disqualified, also here a deficient fistful is disqualified. Rebbi Yose said, the word of Rebbi Ila implies that one who volunteers a flour offering brings it according to the High Priest’s fistful. Rebbi Ḥizqiah in the name of Rebbi Jeremiah: even according to the owner’s fistful.

Jerusalem Talmud Shekalim 7:6

Rebbi Eleazar in the name of Rebbi Hoshaia: Diversion of attention requires {loss of} shape. Rav Hoshaia said, the Mishnah says so, “it has to lose its shape and be taken out to be disposed of by burning.” Rebbi Yose says, this is correct. You may not eat it for maybe its shape already is lost. <you may not burn it for maybe its shape is not lost> Therefore it had to say, “it has to lose its shape and be taken out to be disposed of by burning”.

Jerusalem Talmud Shekalim 7:7

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion.

Jerusalem Talmud Shekalim 7:8

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: If they were strung they are permitted. Ten stores, nine sell carrion and one sells kosher slaughtered meat, if it was switched, he worries. For what is found, one follows the majority. Ten stores, nine sell kosher slaughtered meat and one sells carrion, if it was switched, he worries. For what is found, one follows the majority.

Jerusalem Talmud Shekalim 7:9

Rebbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. Rebbi Eleazar ben Rebbi Ḥaggai was supporting Rebbi Mana. He saw an Aramean cutting from his horse and feeding his son. He said to him, that is what Rebbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. He answered him, so said the great Rebbi Yose: Only if they saw him leaving a Jewish butcher shop. A man in Sepphoris went and wanted to buy red meat from a butcher, but he did not give to him. He told a Roman, who brought him. He said to him, did I not buy against your will? He retorted, did I not give carrion to him? Rebbi Jeremiah in the name of Rebbi Ḥanina: A case came before Rebbi who said, it is not believable to forbid the butcher shop of Sepphoris.

Jerusalem Talmud Shekalim 7:14

A wheel of cheese was found in the hostelry of Levi. They permitted it because of two things, as a find, and because of the majority of passers-by. As a find, as it was stated: If one saves from before a lion, from before an army, from a surge of the sea, or the surge of a river, from a wide road, or a wide plaza, it belongs to him, since the owners give up on them. Because of the majority of passers-by, because of Gentile’s cheese. It turned out that it was from Rebbi Eleazar ben Rebbi Yose.

Jerusalem Talmud Shekalim 7:15

Rebbi Mana said before Rebbi Yose, but do we not see that the rabbis publicize? He told him, if you had been there, you would not have taken it. Your father, Rebbi Jonah, did not say so, but he said, if only I would find it inside from the circular road. Even so, he found and did not take.

Jerusalem Talmud Shekalim 7:16

MISHNAH: If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted. Rebbi Simeon said, the Court stipulated seven things, and this was one of them: If a Gentile sent his elevation offering from overseas also sent its libations, they are brought from his property; otherwise they are brought from public money. Similarly, if a proselyte died and the estate includes well-being offerings; if he also has flour offerings they are brought from his property; otherwise they are brought from public money. It is a stipulation of the Court that the flour offering of a deceased High Priest be brought from public money; Rebbi Jehudah says, from his heirs, and it was brought whole. About salt and wood that the Cohanim may use them, and about the Cow that one does not commit larceny with its ashes. And about disqualified nests that they be charged to the public; Rebbi Yose says, he who provides the nests provides the disqualified ones.

Jerusalem Talmud Shekalim 7:17

HALAKHAH: The elder Rebbi Hoshaia said (more)<to his son>` this was taught for their monetary value. Rebbi Joḥanan said to him, does one say to a person, go and commit larceny with sacrifices? But they followed the majority of cases: If most are male, they are elevation offerings, if most are female, well-being offerings. But do not well-being offerings come from males and females? What does he do? He redeems them as profane and then turns them into elevation offerings. Rebbi Ze`ira said, it is a stipulation by the court that all redundant animals should be brought as elevation offerings, so it is a stipulation by the court that lost animals should be brought as elevation offerings. Rebbi Yose said to Rebbi Jacob bar Aḥa, is that not intentional misuse? He said to him, since it is a stipulation by the court, it is not intentional misuse.

Jerusalem Talmud Shekalim 7:23

Rebbi Yose said, Rebbi Joḥanan asked: Entire in the morning and entire in the evening, or half in the morning and half in the evening, [or entire in the morning and nothing in the evening]? Then it should be obvious to him, what about three log? Three log in the morning and three log in the afternoon, or a log and a half in the morning and a log and a half in the afternoon? Rebbi Ḥizqiah said, also the following was a problem for him: Two handful in the morning and two handful in the evening or one handful in the morning and one handful in the evening? Rebbi Yose said, did they not the two handful infer from the sinner’s flour offering? Just as there two handful, also here two handful. Just as there it was problematic for him, so here it is problematic for him. Rebbi Ḥizqiah said, did one not infer the three log from the daily afternoon sacrifice? Since there {are} three log, so also here three log. [Just as] there it was problematic for him, [so] here it is (obvious) [problematic] for him.

Jerusalem Talmud Shekalim 7:23

Jerusalem Talmud Shekalim 8:1

MISHNAH: All spittle found in Jerusalem is pure except on the Upper Market, the words of Rebbi Meïr. Rebbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides. All implements which are found in Jerusalem on the road descending to the place of immersion are impure, on the way ascending they are pure since they were brought down on a way different from that on which they were brought up, the words of Rebbi Meïr. Rebbi Yose says, all are pure except the bag and the rake set apart for graves. If a knife was found on the Fourteenth, one may slaughter with it immediately; on the Thirteenth one has to repeat and immerse. A dagger in either case one has to repeat and immerse. If the Fourteenth falls on a Sabbath, one may slaughter with it immediately; on the Fifteenth one may slaughter with it immediately. If it was tied to a knife its status is that of the knife.

Jerusalem Talmud Shekalim 8:1

Jerusalem Talmud Shekalim 8:4

Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they did not decide about spittle in Jerusalem? [Was it not said] about this, Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification was there? In the remainder of the days of a year the impure ones are walking on the path and the pure ones are walking on the shoulder. The pure ones walk without saying anything, the impure ones tell them, keep apart. During a holiday the pure ones are walking on the path and the impure ones are walking on the shoulder. The impure ones walk without saying anything, the pure ones tell them, keep apart.

Jerusalem Talmud Shekalim 8:11

(It was stated:) “It was made for 820’000 {denar}.” Rebbi Isaac bar Bisna in the name of Samuel: exaggerated. There, we have stated: “Sometimes there was on it about 300 kor.” Rebbi Yose ben Rebbi Abun in the name of Samuel: exaggerated.

Jerusalem Talmud Shekalim 8:16

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to publicize that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

Jerusalem Talmud Shekalim 8:17

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

Jerusalem Talmud Sukkah 1:2

HALAKHAH: “An alley which is higher than twenty,” etc. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, 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.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

Jerusalem Talmud Sukkah 1:3

Now is a house which is very high not obligated to have a parapet, or to have a mezuzah? But a house is roofed, a sukkah is not roofed. We find that thatching is like roofing, as we have stated there, “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch was totally open to the public domain, do not Rebbi Ila [in the name of] Rav and Rebbi Joḥanan both say, one may carry in its entirety? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell. Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table. But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated. He said to them, is that a proof? Did she not have seven learned sons?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter.

Jerusalem Talmud Sukkah 1:4

Rav Hoshaia asked: If he brought a plank and put it protruding on top of a pillar. It is obvious that if he measures from the plank there are twenty cubits, if he measures from the ground it is not twenty cubits. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three hand-breadths. If you are treating it as disqualified thatching, it only disqualifies by four cubits. Rebbi Yose ben Rebbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the sukkah. Rebbi Miasha said, I am wondering what was Rav Hoshaia’s problem? Why does he not infer from the statement of Rebbi Abba bar Mamal, since we stated there: “If one makes the wall hanging from top to bottom, if it is more than three hand-breadths higher than the ground it is disqualified;” and Rebbi Abba bar Mamal said, if he does not sit and eats in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified. Rebbi Yose said, that of Rebbi Abba bar Mamal is not an inference since Rebbi Abba bar Mamal learned it from another Mishnah, as we have stated there: “From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below.” And Rebbi Ze`ira said, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water the full length of a pail. But one cannot compare it. The sea is karmelit, neither private nor public domain. But here the Torah said, in sukkot you shall dwell. From the floor of the sukkah you measure twenty cubits.

Jerusalem Talmud Sukkah 1:4

Jerusalem Talmud Sukkah 1:5

If it was (higher) [lower] than ten, and he hung there decorations which could be used for thatching; these reduce it to disqualify. Otherwise they reduce it but qualify. If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to (disqualify) [qualify]. Otherwise they reduce it to qualify [disqualify]. Rebbi Shammai said, what they said about above they said about below. Straw and provender do not diminish in it; dust and pebbles do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they would not diminish it.

Jerusalem Talmud Sukkah 1:7

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it? But we are dealing with the case when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.] It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

Jerusalem Talmud Sukkah 1:7

Jerusalem Talmud Sukkah 1:11

Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient.

Jerusalem Talmud Sukkah 1:13

Rebbi Ze`ira, Rebbi Eudaimon of Haifa in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim, but as regards (Peah), a symbolic fence should not be better than a beam. Rebbi Yose said, it is the same for kilaim and Sabbath. According to Rebbi Yose, what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Ze`ira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides.

Jerusalem Talmud Sukkah 1:13

Jerusalem Talmud Sukkah 1:16

Concerning the Sabbath, everything less than three {hand-breadths} is considered closed. From three to four, and from four {hand-breadths} to ten {cubits}, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted.

Jerusalem Talmud Sukkah 1:20

HALAKHAH: “The House of Shammai disqualify an old sukkah, but the House of Hillel qualify it.” It was stated: One has to renew something in it. The colleagues say, one hand-breadth; Rebbi Yose says, anything. He who says anything, but along the entire length. Is it the same with an old mazzah? Is an old mazzah a disagreement between the House of Shammai and the House of Hillel? Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he was not careful about it. A sukkah of shepherds, a sukkah of potters is qualified. A sukkah of Samaritans, if it is made according to the rules is qualified, not according to the rules is disqualified.

Jerusalem Talmud Sukkah 1:20

Jerusalem Talmud Sukkah 1:27

“Or under it because of fallen leaves.” Rebbi Yose said, they only said, “because of fallen leaves.” Therefore if not because of fallen leaves it is qualified.

Jerusalem Talmud Sukkah 1:30

HALAKHAH: Rebbi Abba in the name of Rav: Only if he drew them (on the spot) [for this purpose]. Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira: He needs to move it. Rebbi Yose said, both of them are for leniency. If he drew them (on the spot) [for this purpose] even if he did not move it; if he moved it even if he did not draw them (on the spot) [for this purpose].

Jerusalem Talmud Sukkah 1:43

HALAKHAH: It was stated, more than their diameter. The colleagues say, because no hand-breadth enters into a hand-breadth. Rebbi Abba bar Mamal objected, is not for glass vessels one hand-breadth equal to another hand-breadth? Rebbi Yose said, there it enters and leaves, here it enters and does not leave.

Jerusalem Talmud Sukkah 1:45

MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified.

Jerusalem Talmud Sukkah 1:46

HALAKHAH: Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges, Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels.

Jerusalem Talmud Sukkah 1:46

Jerusalem Talmud Sukkah 1:48

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

Jerusalem Talmud Sukkah 1:48

Jerusalem Talmud Sukkah 2:2

HALAKHAH: “One who sleeps under the bed,” etc. There, we have stated: “But one may spread it over single posts of the bed.” And here he says so? Rebbi Eliezer said, there he and his toga are under the sukkah, but here he and his (bed) [toga] are under the (sukkah) [bed]. The argument of Rebbi Jehudah seems inverted. There he said, action has precedence over study, and here he says so? Rebbi Jehudah thinks that one sleeping under the bed is like the one sleeping under the sukkah. So much more is Rebbi Jehudah’s argument inverted, as we have stated there, “[Rebbi Jehudah says,] if there are no dwellers in the upper one the lower is qualified.” Therefore if there are dwellers in the upper one the lower is disqualified. Rebbi Yose said, there is another space, but here there is no other space.

Jerusalem Talmud Sukkah 2:11

Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: Rebbi Meïr, and Rebbi Yose, and Rebbi Eleazar ben Azariah, all three said the same. Rebbi Meïr of the laths, [as we have stated:] “it makes impure because of a cover stone, but Rebbi Meïr declares it pure.” Rebbi Yose of Ahilut, “Rebbi Yose said, the house on a ship does not transmit impurity.” Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Aqiba came in a ship, and Rebbi Aqiba made himself a sukkah on the ship’s deck. There came a wind which blew it away. Rebbi Eleazar ben Azariah said to him, Aqiba, where is your sukkah?

Jerusalem Talmud Sukkah 2:11

Jerusalem Talmud Sukkah 2:12

“If he deposited it in a tree higher than ten hand-breadths it is not an eruv; below ten hand-breadths it is an eruv but it is forbidden to move it; below three it is permitted.” This is difficult. If his eruv is a {valid} eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a {valid}eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten {hand-breadths}? Rav Jehudah in the name of Samuel, explain it if its stem was four {hand-breadths}. Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it. It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv; below ten hand-breadths it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a {valid} eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a {valid} eruv. Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it. Rebbi Yose said, this implies that a bench in the public domain high ten and wide four {hand-breadths}, since one may tilt it and annul the public domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

Jerusalem Talmud Sukkah 2:13

[There, we have stated]: “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” Here you are saying it is valid but one may not enter it on the holiday but there you are saying his eruv is a {valid} eruv and it is permitted to move it. Rebbi Jeremiah said, one from the top, the other from the bottom. This learns from that and that learns from this. This learns from that, if he put it on the side of a tree his eruv is a {valid} eruv and it is (prohibited) [permitted] to move it. That learns from this, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday. Rebbi Yose said, in both cases it is at the side. How is that? As Rebbi Jacob bar Aḥa said in the name of Rebbi Ze`ira: This is Rebbi Eleazar ben Simon’s, as Rebbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree.

Jerusalem Talmud Sukkah 2:16

Rebbi Mana said, not only persons dangerously sick but even sick persons not dangerously sick. It was stated: “Rabban Simeon ben Gamliel said, it happened that my eye was hurting in Caesarea and the great Rebbi Yose permitted me and all my caregivers to sleep outside the sukkah.” Rebbi Abba bar Zavda said, the best men at a wedding and all participants in the wedding are not liable for sukkah.

Jerusalem Talmud Sukkah 2:18

Eudaimon the salt-dealer slept in front of his store. Rebbi Ḥiyya bar Abba passed by and told him, go and sleep in your sukkah. Rebbi Mana was best man for Rebbi Jacob bar Yafliti. He went and asked Rebbi Yose, who told him, go and sleep in your sukkah. Rebbi Isaac bar Marion was best man for somebody. He asked Rebbi Eleazar who told him, go and sleep in your sukkah.

Jerusalem Talmud Sukkah 2:28

Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded“; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi. We never find the House of (Hillel) [Shammai] conceding to the House of (Shammai) [Hillel] except in this matter. Rebbi Ḥunah in the name of Rav Abbaia: The Mishnah says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Idi said, we might say that the House of Hillel stated this before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned,” and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rebbi Abun says, there is another answer, following what Rebbi Hoshaia stated: Since pure {heave}, which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure {heave} which is {prohibited} as positive commandment for Cohanim.

Jerusalem Talmud Sukkah 3:3

A ram’s horn of idolatry or a seduced city. Rebbi Eleazar said, it is qualified. Rebbi Ḥiyya stated, it is qualified. Rebbi Hoshaia stated, it is disqualified. Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav? Rebbi Yose said, about a lulav it is written: You shall take for yourselves, from what is your own. Not from what is forbidden for usufruct. But here, a day of horn blowing it shall be for you. Rebbi Eleazar said, there he fulfills his obligation by the thing itself. But here he fulfills his obligation by the sound. Is there a sound which is forbidden for usufruct?

Jerusalem Talmud Sukkah 3:8

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

Jerusalem Talmud Sukkah 3:8

Jerusalem Talmud Sukkah 3:26

MISHNAH: The measure of a small etrog, Rebbi Meïr says, like a walnut, Rebbi Jehudah says, like an egg. And a large one, so that he is able to hold the two of them in one hand, the words of Rebbi Jehudah; Rebbi Yose says, even one in both of his hands.

Jerusalem Talmud Sukkah 3:27

HALAKHAH: Rebbi Aqiba says an unripe cedrat is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yose said, is everything qualified for lulav subject to tithes and everything disqualified for lulav not subject to tithes? Did they not object, there is the spotted one, one that grew in a form, or one shaped like a ball, which are disqualified for lulav but subject to tithes! It is reasonable {to hold that} Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written fruit and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball, which are disqualified for lulav but subject to tithes.

Jerusalem Talmud Sukkah 3:29

Rebbi Yose said, if there were written and date-palm palms, it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rebbi Aqiba that he entered the synagogue with an etrog on his shoulders.

Jerusalem Talmud Sukkah 3:34

HALAKHAH: It is stated: “In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father. One understands a woman for her husband, a slave for his master. A minor for his father? Did not Rebbi Aḥa say in the name of Rebbi Yose bar Nahora: All they said about a minor is for the latter's education? Explain it that he recites after him, as we stated there: “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” [Also they said,] there should be a curse on the man of twenty years who needs the child of ten.

Jerusalem Talmud Sukkah 3:41

MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden. If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav. Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable since he took it out with permission.

Jerusalem Talmud Sukkah 3:44

The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition. Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

Jerusalem Talmud Sukkah 3:44

Jerusalem Talmud Sukkah 4:2

HALAKHAH: “Lulav and willow six and seven,” etc. Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rebbi Aqiba, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations. On the sixth say, and its libations. On the seventh day, and its rules. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings are institution of the prophets. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word, if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.

Jerusalem Talmud Sukkah 4:9

Bar Qappara said, they are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction, is taken alone, and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.

Jerusalem Talmud Sukkah 4:17

HALAKHAH: He said only minors, therefore not adults. Did not Rebbi Avinna say in the name of Rav, if an etrog became disqualified on the first day of the holiday one is permitted to eat it? Rebbi Yose said, there while he cannot use it to fulfill his obligation, others might use it to fulfill their obligation. But here neither he nor others can use it to fulfill their obligation.

Jerusalem Talmud Sukkah 4:20

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Jerusalem Talmud Sukkah 4:23

HALAKHAH: Rebbi Yose ben Ḥanina stated, to make a procession on the occasion. Yose ben Ḥanina in the name of Menaḥem from Yodfat: It is Rebbi Aqiba’s Yose ben Ḥanina, since Rebbi Aqiba said, the water libation is a word from the Torah.

Jerusalem Talmud Sukkah 4:23

Jerusalem Talmud Sukkah 4:25

Yose Bar Ashian in the name of Rebbi Simeon ben Laqish: The bowls have to be plugged at the moment of pouring. What is the reason? In the sanctuary pouring a libation of shekhar to the Eternal.

Jerusalem Talmud Sukkah 4:26

It was stated: “Rebbi Yose says, the basis was perforated down to the abyss. What is the reason? He turned it up, removed its stones, planted precious vine, and built a tower in its midst, this is the Temple, and a wine-press he excavated in it, this is the altar. And also an altar, that is the basis.” Rebbi Simeon says, it was work of Heaven. Since it was work of Heaven, maybe it was not beautiful like artist’s work? The verse says, the roundnesses of your hips are like hoops, formed by artist’s hands; they were more beautiful than those formed by artist’s hands. It was stated: “Rebbi Eleazar ben Rebbi Ṣadoq said, a small opening was between the Temple Hall and the altar. Once in seventy years young priests climb down and bring it up in sanctity since it was congealed like fig cakes; they come and burn it in sanctity. Just as its pouring was in sanctity, so its burning was in sanctity.” Rebbi said, the Torah let you grasp an expression of love, an expression of fullness, and an expression of inebriation. Rebbi Judah bar Laqqara in the name of Rebbi Samuel bar Naḥman: Since the Temple was destroyed, congealing wine disappeared, and white glass disappeared. What is white glass? It was flexible.

Jerusalem Talmud Sukkah 5:2

HALAKHAH: “The fife five and six,” etc. Therefore the one of sacrifices supersedes. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath, the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s. In the opinion of those rabbis why does it not supersede? Because it is not clear. But is it not written, and the people blew fifes? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: And heartfelt joy like one marching with a fife. Any time one uses a fife one recites the Hallel. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles? Corresponding to the lulav which is renewed all seven days. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.” There are Tannaim who state, here you have leavened, [here you have maṣsah.] He who said, here you have maṣsah, because it is beloved; he who said, here you have leavened, because it is frequent.

Jerusalem Talmud Sukkah 5:2