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Tiresias: The Ancient Mediterranean Religions Source Database



8039
Mishnah, Shabbat, 1.1


יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים, וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. כֵּיצַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים, פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהוֹצִיא, הֶעָנִי חַיָּב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס, בַּעַל הַבַּיִת חַיָּב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא, שְׁנֵיהֶם פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס, שְׁנֵיהֶם פְּטוּרִין:The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.


אֵין צוֹלִין בָּשָׂר, בָּצָל, וּבֵיצָה, אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ מִבְּעוֹד יוֹם. אֵין נוֹתְנִין פַּת לַתַּנּוּר עִם חֲשֵׁכָה, וְלֹא חֲרָרָה עַל גַּבֵּי גֶחָלִים, אֶלָּא כְּדֵי שֶׁיִּקְרְמוּ פָנֶיהָ מִבְּעוֹד יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּדֵי שֶׁיִּקְרֹם הַתַּחְתּוֹן שֶׁלָּהּ:The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside:If the poor man reaches his hand inside and places [something] into the hand of the householder, or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places [an object] in the poor man's hand, or takes [something] and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes [an object] from it, or places [an object] in it and he carries it out, both are exempt; If the householder stretches his hand outside and the poor man takes [an object] from it, or places [an article] in it and he carries it inside, both are exempt.


Intertexts (texts cited often on the same page as the searched text):

10 results
1. Hebrew Bible, Exodus, 36.6 (9th cent. BCE - 3rd cent. BCE)

36.6. וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה לֵאמֹר אִישׁ וְאִשָּׁה אַל־יַעֲשׂוּ־עוֹד מְלָאכָה לִתְרוּמַת הַקֹּדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא׃ 36.6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying: ‘Let neither man nor woman make any more work for the offering of the sanctuary.’ So the people were restrained from bringing."
2. Hebrew Bible, Jeremiah, a b c d\n0 - None\n1 . . \n2 1 1 1 None\n3 17.21 17.21 17 21 \n4 17.22 17.22 17 22 \n5 2 2 2 None\n6 7 7 7 None (8th cent. BCE - 5th cent. BCE)

3. Anon., Jubilees, 2.29-2.30, 50.8 (2nd cent. BCE - 2nd cent. BCE)

2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God.
4. Dead Sea Scrolls, Damascus Covenant, 10.17-10.19 (2nd cent. BCE - 1st cent. CE)

5. Mishnah, Shabbat, 7.2, 11.1 (1st cent. CE - 3rd cent. CE)

7.2. The primary labors are forty less one:sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one." 11.1. If one throws from the private domain into the public domain [or] from the public domain into the private domain, he is liable. From one private domain to another private domain, and the public domain lies between: Rabbi Akiva makes him liable, But the sages exempt him."
6. Tosefta, Demai, 3.16-3.17 (1st cent. CE - 2nd cent. CE)

7. Tosefta, Peah, 4.8 (1st cent. CE - 2nd cent. CE)

8. Tosefta, Shabbat, 16.22 (1st cent. CE - 2nd cent. CE)

9. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

51a. אמר רבא והוא דכי רהיט לעיקרו מטי א"ל אביי והא חשכה לו קתני,חשכה לביתו אבל לעיקרו של אילן מצי אזיל איכא דאמרי אמר רבא חשכה לו כי מסגי קלי קלי אבל רהיט מטי,רבה ורב יוסף הוו קא אזלי באורחא א"ל רבה לרב יוסף תהא שביתתנו תותי דיקלא דסביל אחוה ואמרי לה תותי דיקלא דפריק מריה מכרגא,(ידע ליה מר) א"ל לא ידענא ליה אמר ליה סמוך עלי דתניא ר' יוסי אומר אם היו שנים אחד מכיר ואחד שאינו מכיר זה שאינו מכיר מוסר שביתתו למכיר זה שמכיר אומר תהא שביתתנו במקום פלוני,ולא היא לא תנא ליה כר' יוסי אלא כי היכי דליקבל לה מיניה משום דר' יוסי נימוקו עמו:,אם אינו מכיר או שאינו בקי וכו':,הני אלפים אמה היכן כתיבן דתניא (שמות טז, כט) שבו איש תחתיו אלו ארבע אמות אל יצא איש ממקומו אלו אלפים אמה,מנא לן אמר רב חסדא למדנו מקום ממקום ומקום מניסה וניסה מניסה וניסה מגבול וגבול מגבול וגבול מחוץ וחוץ מחוץ דכתיב (במדבר לה, ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו',ונילף (במדבר לה, ד) מקיר העיר וחוצה אלף אמה דנין חוץ מחוץ ואין דנין חוץ מחוצה,ומאי נפקא מינה הא תנא דבי רבי ישמעאל (ויקרא יד, לט) ושב הכהן (ויקרא יד, מד) ובא הכהן זו היא שיבה זו היא ביאה,הני מילי היכא דליכא מידי דדמי ליה אבל היכא דאיכא מידי דדמי ליה מדמי ליה ילפינן:,אלפים אמה עגולות: ורבי חנינא בן אנטיגנוס מה נפשך אי אית ליה ג"ש פיאות כתיבן אי לית ליה גזירה שוה אלפים אמה מנא ליה,לעולם אית ליה גזירה שוה ושאני הכא דאמר קרא (במדבר לה, ה) זה יהיה להם מגרשי הערים לזה אתה נותן פיאות ואי אתה נותן פיאות לשובתי שבת,ורבנן תני רב חנניה אומר כזה יהו כל שובתי שבת,א"ר אחא בר יעקב המעביר ד"א ברה"ר אינו חייב עד שמעביר הן ואלכסונן,א"ר פפא בדיק לן רבא עמוד ברשות הרבים גבוה י' ורוחב ד' צריך הן ואלכסונן או לא ואמרינן ליה לאו היינו דרב חנניה דתניא רב חנניה אומר כזה יהו כל שובתי שבת:,וזה הוא שאמרו העני מערב ברגליו אמר ר' מאיר אנו אין לנו אלא עני וכו':,אמר רב נחמן מחלוקת במקומי דר"מ סבר עיקר עירוב בפת 51a. bRava said:This ihalakhaapplies bonlyin a case bwhere, were he to run to the trunkof the tree bhe could reach itbefore the onset of Shabbat. bAbaye said to him: But doesn’tthe mishna bstate: And it grew darkwhile bhewas traveling, indicating that he is farther away than that?,The Gemara answers: The mishna means that bit grew darkwhile he was traveling so that he can no longer return bto his housebefore nightfall; bhowever, he is ableto bgo to the trunkof the tree before Shabbat. bSome statea different version of the previous statement. bRava said:The mishna means that bit grew darkwhile bhewas traveling, so that bwere he to walk very slowlyhe could not reach his house; bhowever, if he runs, he canstill barrivebefore Shabbat., bRabba and Rav Yosef were goingtogether balong the way. Rabba said to Rav Yosef: Our residence will be beneath the palm that carries its brother,the one with another palm tree leaning on it. bAnd some sayhe said to him: Our residence will be bbeneath the palm that spared its owner from the land tax [ ikarga /i],the palm which yielded enough dates for its owner to pay his entire land tax.,Rabba asked: bDoes the Master knowof that tree? Rav Yosef bsaid to him:No, bI do not knowof it. bHe said to him:Then brely on me, as it was taughtin a ibaraitathat bRabbi Yosei says: If twopeople bwerewalking together, boneof whom is bfamiliarwith a particular location in the distance, band oneis bnot familiarwith it, bthe one whois bnot familiarwith it bentrustshis right to designate bhisresidence bto the one whois bfamiliarwith it, band the one whois bfamiliarwith it bsays: My residence is in such-and-such place. /b,The Gemara comments: bBut it is notso; that is not the opinion of Rabbi Yosei. Rabba bonly taught itas if it is bin accordance withthe opinion of bRabbi Yosei so thatRav Yosef bwould accept it from him, due tothe fact that bRabbi Yosei’s reasoningaccompanies bhisrulings, Since the ihalakhais usually in accordance with Rav Yosei’s opinion, Rav Yosef would be less likely to raise doubts with regard to the ruling.,We learned in the mishna: bIf one is not familiarwith a tree or any other noticeable landmark, bor if he is not an expertin the ihalakha /i, unaware that residence can be established from a distance, and he said: My residence is at my current location, his presence at his current location acquires for him the right to walk two thousand cubits in each direction.,The Gemara raises a fundamental question: bThese two thousand cubits, where arethey bwrittenin the Torah? The Gemara answers that it is bas it was taughtin a ibaraita /i: b“Remain every man in his place”(Exodus 16:29); bthese arethe bfour cubits,which constitute the minimum Shabbat limit, e.g., for one who ventured beyond his prescribed limit. b“Let no man go out of his place”(Exodus 16:29); bthese arethe btwo thousand cubitsof the Shabbat limit for one who remains in his place. Unless otherwise specified, the measure of one’s place is two thousand cubits.,The Gemara asks: bFrom where do wederive that this is the measure of one’s place? bRav Ḥisda said: We derivethis by means of a verbal analogy between the term bplacewritten here: “Let no man go out of his place,” and bfromthe term bplacewritten with regard to an unwitting murderer: “Then I will appoint you a place to where he shall flee” (Exodus 21:13). This last verse mentions both place and fleeing, bandthe term bplaceis derived bfromthe term bfleeing. Andthe term bfleeingis derived bfromthe term bfleeing,written in a different verse with regard to the unwitting murderer: “But if the slayer shall at any time come outside the border of the city of his refuge, whither he has fled” (Numbers 35:26). bAndthe term bfleeingis derived bfromthe term bborder,which appears in the same verse. bAndthe term bborderis derived bfromthe term bborder,as it states there: “And the avenger of blood find him outside [ imiḥutz /i] the borders of the city of his refuge” (Numbers 35:27). Since this verse mentions both the term border and the term outside, the term bborderis derived bfromthe term boutside. Andthe term boutsideis derived bfromthe term boutside, as it is writtenwith regard to the Levite cities, which also served as cities of refuge: b“And you shall measure from outside [ imiḥutz /i] the city on the east side two thousand cubits,and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits” (Numbers 35:5). From this chain of identical terms, the meaning of the term place stated in connection with Shabbat is derived from the two thousand cubits mentioned with regard to the Levite cities.,The Gemara asks: bBut let us deriveinstead by means of a verbal analogy between the term outside in the verse: “Outside the borders of the city of refuge,” and the term outside in the verse: b“From the wall of the city outward [ ivaḥutza /i] a thousand cubits”(Numbers 35:4), that the Shabbat limit measures only a thousand cubits. The Gemara answers: bOne derivesthe meaning of the term boutside [ iḥutz /i]by means of a verbal analogy bfromanother instance of the term boutside [ iḥutz /i], but one does not derivethe meaning of the term boutside fromthe term boutward [ iḥutza /i]. /b,The Gemara raises a difficulty: bWhat issignificant about bthe differencebetween the two terms? bDidn’t the school of Rabbi Yishmael teacha verbal analogy with regard to leprosy of houses between the verse: b“And the priest shall return [ iveshav /i]”(Leviticus 14:39) and the verse: b“And the priest shall come [ iuva /i]”(Leviticus 14:44), from which it is derived that bthis isthe ihalakhawith regard to breturning,i.e., it is after seven days; bthis isthe same ihalakhawith regard to bcoming;it is after seven days. Obviously, the less pronounced difference of one letter between iḥutzand iḥutza /i, should not prevent the teaching of a verbal analogy.,Gemara rejects this argument: bThis appliesonly bwhen there are no termsthat are bidentical to it however, where there are termsthat are bidentical to it, we derivethe verbal analogy bfromterms bidentical to it,rather than from the terms that are not precisely identical.,The itanna’imof the mishna disagree whether the btwo-thousand-cubitlimit granted to a person in every direction is measured as a bcircleor as a square tablet. The Gemara poses a question: With regard to the opinion of bRabbi Ḥanina ben Antigenosthat the limit is measured as a circle, bno matter whatyou say, it is difficult. bIf he is of theopinion that there is a bverbal analogyfrom the verse written with regard to the Levite cities it is difficult, because bsidesis the term bwritten,indicating squared boundaries. And bif he is not of theopinion that there is a bverbal analogy, from where does hederive that the Shabbat limit is btwo thousand cubits? /b,The Gemara answers: bActually, he is ofthe opinion that there is ba verbal analogy, but here,with regard to the Levite cities, it bis different, as the verse says: “This shall be to them the open space of the cities”(Numbers 35:5), from which it is inferred: bTo this,the open space of the city, byoushould bprovide sidesand square it, bbut you do not provide sides to those resting on Shabbat.Instead, those who establish Shabbat residence are provided with a circular, two-thousand-cubit limit.,The Gemara asks: bAndhow do bthe Rabbisunderstand the emphasis placed on the word this in the verse? The Gemara answers: As bit was taughtin a ibaraitathat bRav Ḥaya says: Like thismeasure bshall bethe calculations of measures for ball those who rest on Shabbat,i.e., square., bRav Aḥa bar Ya’akov said: One who carriesan object bfour cubits in the public domain is only liable if he carriesit bfourcubits bwith their diagonal.The four cubits mentioned in many places is only the basic measure by which the distance beyond which it is prohibited to carry is calculated. However, in practice, a person is liable only if he carries the object the length of the diagonal of a square with four-cubit sides., bRav Pappa saidthat bRavaonce btested usby asking: With regard to ba pillar in the public domain, tenhandbreadths bhigh and fourhandbreadths bwide, mustthe width bbefour handbreadths bwith their diagonalin order to be regarded a private domain, bor not? And we said to him: Is this notthat which was taught by bRav Ḥaya? As it was taughtin a ibaraita /i: bRav Ḥaya says: Like thismeasure bshall bethat of ball those who rest on Shabbat,indicating that the diagonal is the determining measure for the ihalakhotof rest on Shabbat.,We learned in the mishna: bAnd this isthe meaning of that bwhichthe Sages bsaid: A pauper can establish an ieiruvwith his feet,i.e., one who does not have the bread required to establish an ieiruvmay walk anywhere within his Shabbat limit and acquire residence. bWe havethis leniency in effect bonlyfor ba pauper,who does not have food for two meals. However, one who has bread may only establish residence with bread. Rabbi Yehuda says: This leniency is in effect for both a pauper and a wealthy person., bRav Naḥman said:This bdisputebetween Rabbi Meir and Rabbi Yehuda is bwith regard toa case where the person said: My residence is in bmycurrent blocation. As Rabbi Meir maintains: The primaryordice and establishment bof ieiruv /iis bwith bread. /b
10. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

39b. ממעשה שעשו אנשי טבריא ואסרי להו רבנן בטלה הטמנה בדבר המוסיף הבל ואפילו מבעוד יום אמר עולא הלכה כאנשי טבריא א"ל רב נחמן כבר תברינהו אנשי טבריא לסילונייהו:,מעשה שעשו אנשי טבריא: מאי רחיצה אילימא רחיצת כל גופו אלא חמין שהוחמו בשבת הוא דאסורין הא חמין שהוחמו מע"ש מותרין והתניא חמין שהוחמו מע"ש למחר רוחץ בהן פניו ידיו ורגליו אבל לא כל גופו אלא פניו ידיו ורגליו,אימא סיפא בי"ט כחמין שהוחמו בי"ט ואסורין ברחיצה ומותרין בשתיה לימא תנן סתמא כבית שמאי דתנן בית שמאי אומרים לא יחם אדם חמין לרגליו אא"כ ראויין לשתיה וב"ה מתירין,א"ר איקא בר חנניא להשתטף בהן כל גופו עסקינן והאי תנא הוא דתניא לא ישתטף אדם כל גופו בין בחמין ובין בצונן דברי ר"מ ר"ש מתיר ר' יהודה אומר בחמין אסור בצונן מותר,אמר רב חסדא מחלוקת בכלי אבל בקרקע דברי הכל מותר והא מעשה דאנשי טבריא בקרקע הוה ואסרי להו רבנן אלא אי איתמר הכי איתמר מחלוקת בקרקע אבל בכלי דברי הכל אסור,אמר רבה בר בר חנה אמר רבי יוחנן הלכה כרבי יהודה א"ל רב יוסף בפירוש שמיע לך או מכללא שמיע לך מאי כללא דאמר רב תנחום א"ר יוחנן א"ר ינאי אמר (רב) כל מקום שאתה מוצא שנים חלוקין ואחד מכריע הלכה כדברי המכריע חוץ מקולי מטלניות שאף על פי שרבי אליעזר מחמיר ורבי יהושע מיקל ור' עקיבא מכריע אין הלכה כדברי המכריע חדא דרבי עקיבא תלמיד הוא ועוד הא 39b. bFromthis baction performed by the people of Tiberias and thefact that the bSages prohibited themfrom using the water, the conclusion is that the practice of binsulatinga pot bin something that increases the heatover the course of Shabbat was babolishedon Shabbat. bAndnot only is it prohibited to do so on Shabbat itself, but it is also prohibited bwhile it is still daybefore Shabbat. Running pipes of cold water through hot water is similar to insulating water in something that adds heat. bUlla said: The ihalakhais in accordance with the people of Tiberias. Rav Naḥman said to him: The people of Tiberias have already broken their pipes.Even they reconsidered their position.,We learned in the mishna with regard to the bincident,which related bwhat the people of Tiberias did,that the legal status of water that was heated in the Tiberias hot springs is like that of water heated on Shabbat, and it is prohibited for use in bathing. The Gemara clarifies this matter: bWhattype of bbathingis this? bIf you saythat it is referring to bbathing one’s entire body,that is difficult. That would indicate that only bwater heated on Shabbat is prohibitedfor use in bathing one’s entire body; however, bathing one’s entire body in bhot water heated before Shabbat is permitted.That cannot be. bWasn’t it taughtin a ibaraita /i: With regard to bhot water that was heated on Shabbat eve, one mayuse bit the next dayto bwash his face, his hands, and his feetincrementally; bhowever, notto wash bhis entire body? Rather,it must be that the bathing prohibited in the mishna with water heated on Shabbat is, in fact, washing bhis face, his hands, and his feet. /b,However, if so, bsaythe blatter clauseof the mishna: bOn a Festival,the legal status of the water is blikethat of bwater that was heatedby fire bon a Festival, and it is prohibited for bathing and permitted for drinking.Even on a Festival, washing one’s face, hands, and feet is prohibited with this hot water. If so, blet us saythat bwe learned the unattributed mishna in accordance withthe opinion of bBeit Shammai. As we learnedin a mishna, bBeit Shammai say: A person may not heat water for his feeton a Festival bunless it isalso bfit for drinking, and Beit Hillel permitdoing so. According to Beit Hillel, it is permitted to heat water on a Festival for the purpose of washing one’s feet. According to the proposed interpretation of the term bathing in the mishna, as referring to washing one’s face, hands, and feet, our mishna is in accordance with the opinion of Beit Shammai. This is problematic, as the halakhic opinion of Beit Shammai is rejected and only rarely cited in an unattributed mishna., bRav Ika bar Ḥaya said:In our mishna, bwe are dealing withwater that was heated in order bto rinse one’s entire body with it.Rinsing does not have the same legal status as bathing. bAndthat which we learned in the mishna: Water that was heated on Shabbat is prohibited for bathing, from which it can be inferred that water heated before Shabbat is permitted for bathing on Shabbat, bisin accordance with the opinion of bthis itanna /i,the opinion of Rabbi Shimon in the iTosefta /i. bAs it was taughtin a iTosefta /i: bOne may neither rinse his entire body with hot water,even if it was heated before Shabbat, bnor with cold water;this is bthe statement of Rabbi Meir. Rabbi Shimon permits doing soeven with hot water because it was heated before Shabbat. bRabbi Yehuda says: With hot water,it is bprohibited; with cold water,it is bpermitted.According to Rabbi Shimon, it is completely prohibited to rinse with water that was heated on Shabbat itself. Consequently, our mishna, which does not differentiate between hot and cold water, is in accordance with the opinion of Rabbi Shimon., bRav Ḥisda said:This bdisputeover washing with water heated before Shabbat is specifically with regard to water bin a vessel,as one might mistakenly think that it was heated on Shabbat, and there is then concern lest one permit the use of water heated with fire on Shabbat. bHowever,when the water was collected bin the ground, everyone agrees that it is permitted.The Gemara challenges this: bWasn’t the incidentinvolving bthe people of Tiberiaswith regard to water bin the ground, andnevertheless bthe Sages prohibited it? Rather, if this was stated, this is what was stated,i.e., this is the correct version of Rav Ḥisda’s statement: This bdisputeis specifically when the water is collected bin the ground. However,when it is bin a vessel, everyone agrees that it is prohibited. /b, bRabba bar bar Ḥana saidthat bRabbi Yoḥa said: The ihalakha /iin this dispute is bin accordance withthe opinion of bRabbi Yehuda. Rav Yosef said to him:Did byou learnthis from Rabbi Yoḥa bexplicitly, ordid byou learnit bby inferencefrom something else that he said? The Gemara remarks: bWhatwas the statement of Rabbi Yoḥa from which this conclusion could be binferred? As Rav Tanḥum saidthat bRabbi Yoḥa saidthat bRabbi Yannai saidthat bRav said: Every place that you find twowho bdisagreeand each one of them establishes his opinion in a series of cases, band oneof the Sages, a third one, adopts a bcompromiseopinion and says that in some cases the ihalakhais in accordance with one, and in some cases the ihalakhais in accordance with the other, the ihalakhais in accordance withthe opinion of bthe compromiser.This principle holds true bexcept forthe case of the ritual impurity of binsignificant stripsof material. In that case, beven though Rabbi Eliezer is stringent, and Rabbi Yehoshua is lenient, and Rabbi Akiva compromises, the ihalakhais not in accordance with the statement of the compromiser: First,because bRabbi Akiva is a studentof Rabbi Eliezer and Rabbi Yehoshua and lacks the authority to decide between the opinions of his rabbis. bAnd furthermore, didn’t /b


Subjects of this text:

subject book bibliographic info
acquisition of untithed produce Jaffee, Mishnah's Theology of Tithing: A Study of Tractate Maaserot (1981) 102
amorites Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 51
animals Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 51
apodictic statements, protasis and apodosis Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
azar, moshe Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
azharah (warning) Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 208
begging, at doorways Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 165
begging, shame of Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
carrying, prohibited on sabbath, biblical referents, in dead dea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 206
carrying, prohibited on sabbath, biblical referents, in rabbinic literature Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 206, 207, 208, 209, 210, 211, 212
cases, hypothetical Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
charity supervisors Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124, 165
clauses, nonverbal Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
coffin Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 51
coins Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
collection, indirect Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
collection, prodigious giving Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
collection, restorative Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
collection Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 165
collection by Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 165
dangerous gentile Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 51
daniel and his three companions Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 107
david Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 157
domain, private versus public Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 107
epstein, j. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 51
etrog, citron Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
gray, alyssa Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
halakhah, origins of Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 136
halakhah, sabbath halakhah Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 136
hallel Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
hillel (the elder, aka hillel the, babylonian) Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 143
idolatry Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 107
ishmael, rabbi Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 107
josephus Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
lapin, hayim Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
lulav Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
martyrdom' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 107
measurements Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 211
men of jerusalem Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
moses Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 212
myrtle Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
narrative structure Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
non-pentateuchal scripture, appeal to, rabbinic rejection of Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 209
non-pentateuchal scripture, appeal to Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 209
orphans Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 165
paraphrase Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 210
passover Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 165
permanent, value-judgment approach Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
poor, conjunctural Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
poor, in roman palestine Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
poor, wellborn Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
poverty, biological approach Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
protasis (hypothetical) Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
quppa, and restorative charity Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
quppa, for conjunctural poor Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
sabbath Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 165
schwartz, seth Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
segal, m. h. Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
shame Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
slaves, and social status Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
slaves, as charity Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
status, and charity Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124
stories, actual Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
targum Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 211, 212
taxonomy, unity of being and Neusner, The Perfect Torah (2003) 51
temple Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 197
texts, irrealis Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
thoughts, prohibition of, in rabbinic literature Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 209
transporting (objects) Neusner, The Perfect Torah (2003) 51
travel on sabbath Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 208, 209, 210, 211, 212
unity of being, taxonomy and Neusner, The Perfect Torah (2003) 51
urbanization Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 62
verb forms. Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 36
wealth Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 124