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Tiresias: The Ancient Mediterranean Religions Source Database

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8 results for "sepphoris"
1. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
2. Tosefta, Kelim Baba Batra, 1.11 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •sepphoris, bet midrash Found in books: Levine (2005) 337
3. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
4. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
5. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
6. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
7. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •sepphoris, bet midrash Found in books: Levine (2005) 337
28a. דלמא מעברין לך אמר לה [לשתמש אינש] יומא חדא בכסא דמוקרא ולמחר ליתבר אמרה ליה לית לך חיורתא ההוא יומא בר תמני סרי שני הוה אתרחיש ליה ניסא ואהדרו ליה תמני סרי דרי חיורתא היינו דקאמר ר' אלעזר בן עזריה הרי אני כבן שבעים שנה ולא בן שבעים שנה,תנא אותו היום סלקוהו לשומר הפתח ונתנה להם רשות לתלמידים ליכנס שהיה ר"ג מכריז ואומר כל תלמיד שאין תוכו כברו לא יכנס לבית המדרש,ההוא יומא אתוספו כמה ספסלי א"ר יוחנן פליגי בה אבא יוסף בן דוסתאי ורבנן חד אמר אתוספו ארבע מאה ספסלי וחד אמר שבע מאה ספסלי הוה קא חלשא דעתיה דר"ג אמר דלמא ח"ו מנעתי תורה מישראל אחזו ליה בחלמיה חצבי חיורי דמליין קטמא ולא היא ההיא ליתובי דעתיה הוא דאחזו ליה,תנא עדיות בו ביום נשנית וכל היכא דאמרינן בו ביום ההוא יומא הוה ולא היתה הלכה שהיתה תלויה בבית המדרש שלא פירשוה ואף ר"ג לא מנע עצמו מבית המדרש אפילו שעה אחת,דתנן בו ביום בא יהודה גר עמוני לפניהם בבית המדרש אמר להם מה אני לבא בקהל,א"ל ר"ג אסור אתה לבא בקהל א"ל ר' יהושע מותר אתה לבא בקהל א"ל ר"ג והלא כבר נאמר (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה' א"ל ר' יהושע וכי עמון ומואב במקומן הן יושבין כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתידותיהם שוסתי ואוריד כאביר יושבים וכל דפריש מרובא פריש,אמר לו ר"ג והלא כבר נאמר (ירמיהו מט, ו) ואחרי כן אשיב את שבות בני עמון נאם ה' וכבר שבו,אמר לו ר' יהושע והלא כבר נאמר (עמוס ט, יד) ושבתי את שבות עמי ישראל ועדיין לא שבו מיד התירוהו לבא בקהל,אר"ג הואיל והכי הוה איזיל ואפייסיה לר' יהושע כי מטא לביתיה חזינהו לאשיתא דביתיה דמשחרן א"ל מכותלי ביתך אתה ניכר שפחמי אתה א"ל אוי לו לדור שאתה פרנסו שאי אתה יודע בצערן של ת"ח במה הם מתפרנסים ובמה הם נזונים,אמר לו נעניתי לך מחול לי לא אשגח ביה עשה בשביל כבוד אבא פייס,אמרו מאן ניזיל ולימא להו לרבנן אמר להו ההוא כובס אנא אזילנא שלח להו ר' יהושע לבי מדרשא מאן דלביש מדא ילבש מדא ומאן דלא לביש מדא יימר ליה למאן דלביש מדא שלח מדך ואנא אלבשיה אמר להו ר"ע לרבנן טרוקו גלי דלא ליתו עבדי דר"ג ולצערו לרבנן,א"ר יהושע מוטב דאיקום ואיזיל אנא לגבייהו אתא טרף אבבא א"ל מזה בן מזה יזה ושאינו לא מזה ולא בן מזה יאמר למזה בן מזה מימיך מי מערה ואפרך אפר מקלה א"ל ר"ע רבי יהושע נתפייסת כלום עשינו אלא בשביל כבודך למחר אני ואתה נשכים לפתחו,אמרי היכי נעביד נעבריה גמירי מעלין בקדש ואין מורידין נדרוש מר חדא שבתא ומר חדא שבתא אתי לקנאויי אלא לדרוש ר"ג תלתא שבתי וראב"ע חדא שבתא והיינו דאמר מר שבת של מי היתה של ראב"ע היתה ואותו תלמיד ר' שמעון בן יוחאי הוה:,ושל מוספין כל היום: א"ר יוחנן ונקרא פושע,ת"ר היו לפניו שתי תפלות אחת של מנחה ואחת של מוסף מתפלל של מנחה ואח"כ מתפלל של מוסף שזו תדירה וזו אינה תדירה ר' יהודה אומר מתפלל של מוסף ואח"כ מתפלל של מנחה שזו מצוה עוברת וזו מצוה שאינה עוברת א"ר יוחנן הלכה מתפלל של מנחה ואח"כ מתפלל של מוסף,ר' זירא כי הוה חליש מגירסיה הוה אזיל ויתיב אפתחא דבי ר' נתן בר טובי אמר כי חלפי רבנן אז איקום מקמייהו ואקבל אגרא נפק אתא ר' נתן בר טובי א"ל מאן אמר הלכה בי מדרשא א"ל הכי א"ר יוחנן אין הלכה כר' יהודה דאמר מתפלל אדם של מוסף ואח"כ מתפלל של מנחה,א"ל רבי יוחנן אמרה אמר ליה אין תנא מיניה ארבעין זמנין א"ל חדא היא לך או חדת היא לך א"ל חדת היא לי משום דמספקא לי בר' יהושע בן לוי:,אריב"ל כל המתפלל תפלה של מוספין לאחר שבע שעות לר' יהודה עליו הכתוב אומר (צפניה ג, יח) נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דתברא הוא כדמתרגם רב יוסף תברא אתי על שנאיהון דבית ישראל על דאחרו זמני מועדיא דבירושלים,א"ר אלעזר כל המתפלל תפלה של שחרית לאחר ארבע שעות לר' יהודה עליו הכתוב אומר נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דצערא הוא דכתיב (תהלים קיט, כח) דלפה נפשי מתוגה רב נחמן בר יצחק אמר מהכא (איכה א, ד) בתולותיה נוגות והיא מר לה 28a. There is room for concern. b Perhaps they will remove you /b from office just as they removed Rabban Gamliel. b He said to her, /b based on the folk saying: b Let a person use an expensive goblet one day and let it break tomorrow. /b In other words, one should take advantage of an opportunity that presents itself and he need not concern himself whether or not it will last. b She said to him: You have no white /b hair, and it is inappropriate for one so young to head the Sages. The Gemara relates: b That day, he was eighteen years old, a miracle transpired for him and eighteen rows of hair turned white. /b The Gemara comments: b That /b explains b that which Rabbi Elazar ben Azarya said: I am as one who is seventy years old and he did not say: I am seventy years old, /b because he looked older than he actually was., b It was taught: On that day /b that they removed Rabban Gamliel from his position and appointed Rabbi Elazar ben Azarya in his place, there was also a fundamental change in the general approach of the study hall as b they dismissed the guard at the door and permission was granted to the students to enter. /b Instead of Rabban Gamliel’s selective approach that asserted that the students must be screened before accepting them into the study hall, the new approach asserted that anyone who seeks to study should be given opportunity to do so. b As Rabban Gamliel would proclaim and say: Any student whose inside, /b his thoughts and feelings, b are not like his outside, /b i.e., his conduct and his character traits are lacking, b will not enter the study hall. /b ,The Gemara relates: b On that day several benches were added /b to the study hall to accommodate the numerous students. b Rabbi Yoḥa said: Abba Yosef ben Dostai and the Rabbis disputed this /b matter. b One said: Four hundred benches were added /b to the study hall. b And one said: Seven hundred benches were added /b to the study hall. When he saw the tremendous growth in the number of students, b Rabban Gamliel was disheartened. He said: Perhaps, Heaven forbid, I prevented Israel from /b engaging in b Torah /b study. b They showed him in his dream white jugs filled with ashes /b alluding to the fact that the additional students were worthless idlers. The Gemara comments: b That is not /b the case, but b that /b dream b was shown to him to ease his mind /b so that he would not feel bad., b It was taught: /b There is a tradition that tractate b i Eduyyot /i was taught that day. And everywhere /b in the Mishna or in a i baraita /i b that they say: On that day, it is /b referring to b that day. There was no i halakha /i whose ruling was pending in the study hall that they did not explain /b and arrive at a practical halakhic conclusion. b And even Rabban Gamliel did not avoid the study hall for even one moment, /b as he held no grudge against those who removed him from office and he participated in the halakhic discourse in the study hall as one of the Sages., b As we learned /b in a mishna: b On that day, Yehuda, the Ammonite convert, came before /b the students in the study hall b and he said to them: What is my /b legal status in terms of b entering into the congregation /b of Israel, i.e., to marry a Jewish woman?, b Rabban Gamliel said to him: You are forbidden to enter into the congregation. Rabbi Yehoshua said to him: You are permitted to enter into the congregation. Rabban Gamliel said to /b Rabbi Yehoshua: b Wasn’t it already stated: “An Ammonite and a Moabite shall not enter into the congregation of the Lord; /b even to the tenth generation shall none of them enter into the congregation of the Lord forever” (Deuteronomy 23:4)? How can you permit him to enter the congregation? b Rabbi Yehoshua said to /b Rabban Gamliel: b Do Ammon and Moab reside in their place? Sennacherib already came and, /b through his policy of population transfer, b scrambled all the nations /b and settled other nations in place of Ammon. Consequently, the current residents of Ammon and Moab are not ethnic Ammonites and Moabites, b as it is stated in /b reference to Sennacherib: b “I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants” /b (Isaiah 10:13). b And /b although it is conceivable that this particular convert is an ethnic Ammonite, nevertheless, there is no need for concern due to the halakhic principle: b Anything that parts /b from a group b parts from the majority, /b and the assumption is that he is from the majority of nations whose members are permitted to enter the congregation., b Rabban Gamliel said to /b Rabbi Yehoshua: b But wasn’t it already stated: “But afterward I will bring back the captivity of the children of Ammon, says the Lord” /b (Jeremiah 49:6) b and they have already returned /b to their land? Therefore, he is an ethnic Ammonite and he may not convert., b Rabbi Yehoshua said to /b Rabban Gamliel: That is no proof. b Wasn’t it already stated /b in another prophecy: b “And I will turn the captivity of My people Israel /b and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them” (Amos 9:14), b and they have not yet returned? /b In rendering the ruling, only proven facts may be taken into consideration. b They immediately permitted him to enter the congregation. /b This proves that Rabban Gamliel did not absent himself from the study hall that day and participated in the halakhic discourse., b Rabban Gamliel said /b to himself: b Since this is /b the situation, that the people are following Rabbi Yehoshua, apparently he was right. Therefore, it would be appropriate for me to b go and appease Rabbi Yehoshua. When he reached /b Rabbi Yehoshua’s b house, he saw /b that b the walls of his house were black. /b Rabban Gamliel b said to /b Rabbi Yehoshua in wonderment: b From the walls of your house it is apparent that you are a blacksmith, /b as until then he had no idea that Rabbi Yehoshua was forced to engage in that arduous trade in order to make a living. Rabbi Yehoshua b said to him: Woe unto a generation that you are its leader as you are unaware of the difficulties of Torah scholars, how they make a living and how they feed themselves. /b ,Rabban Gamliel b said to him: I insulted you, forgive me. /b Rabbi Yehoshua b paid him no attention /b and did not forgive him. He asked him again: b Do it in deference to my father, /b Rabban Shimon ben Gamliel, who was one of the leaders of Israel at the time of the destruction of the Temple. b He was appeased. /b ,Now that Rabbi Yehoshua was no longer offended, it was only natural that Rabban Gamliel would be restored to his position. b They said: Who will go and inform the Sages? /b Apparently, they were not eager to carry out the mission that would undo the previous actions and remove Rabbi Elazar ben Azarya from his position as i Nasi /i . b This launderer said to them: I will go. Rabbi Yehoshua sent to /b the Sages b to the study hall: The one who wears the uniform will /b continue to b wear the uniform, /b the original i Nasi /i will remain in his position so that b the one who did not wear the uniform will /b not b say to the one who wears the uniform, remove your uniform and I will wear it. /b Apparently, the Sages believed that this emissary was dispatched at the initiative of Rabban Gamliel and they ignored him. b Rabbi Akiva said to the Sages: Lock the gates so that Rabban Gamliel’s servants will not come and disturb the Sages. /b ,When he heard what happened, b Rabbi Yehoshua said: It is best if I go to them. He came and knocked on the door. He said to them /b with a slight variation: b One who sprinkles /b pure water on those who are ritually impure, b son of one who sprinkles /b water b shall /b continue b to sprinkle /b water. And it is inappropriate that he who is b neither one who sprinkles nor son of one who sprinkles will say to one who sprinkles son of one who sprinkles: Your water is cave water /b and not the running water required to purify one exposed to ritual impurity imparted by a corpse b and your ashes are burnt ashes /b and not the ashes of a red heifer. b Rabbi Akiva said to him: Rabbi Yehoshua, have you been appeased? Everything we did was to /b defend b your honor. /b If you have forgiven him, none of us is opposed. b Early tomorrow you and I will go to /b Rabban Gamliel’s b doorway /b and offer to restore him to his position as i Nasi /i .,The question arose what to do with Rabbi Elazar ben Azarya? b They said: What shall we do? Remove him /b from his position. That is inappropriate as we b learned /b a i halakha /i through tradition: One b elevates /b to a higher level of b sanctity and does not downgrade. /b Therefore, one who was the i Nasi /i of the Sanhedrin cannot be demoted. b Let /b one b Sage lecture one week and /b the other b Sage one week, they will come to be jealous /b one of another, as they will be forced to appoint one as the acting head of the Sanhedrin. b Rather, Rabban Gamliel will lecture three weeks and Rabbi Elazar ben Azarya /b will lecture as head of the yeshiva b one week. /b That arrangement was adopted b and that is /b the explanation of the exchange in tractate i Ḥagiga /i : b Whose week was it? It was the week of Rabbi Elazar ben Azarya. /b One final detail: b That student /b who asked the original question that sparked this entire incident b was Rabbi Shimon ben Yoḥai. /b ,We learned in the mishna: b And the additional prayer /b may be recited b all day. Rabbi Yoḥa said: /b Nevertheless, b one /b who postpones his prayer excessively b is called negligent. /b , b The Rabbis taught /b in a i baraita /i : b If /b the obligation to recite b two prayers was before him, one, the afternoon prayer and one, the additional prayer, he recites the afternoon prayer /b first b and the additional prayer thereafter, /b because b this, /b the afternoon prayer, b is /b recited on a b frequent /b basis, b and this one, /b the additional prayer, b is /b recited on a relatively b infrequent /b basis. b Rabbi Yehuda says: He recites the additional prayer /b first b and the afternoon prayer thereafter, /b because b this, the additional prayer, is a mitzva /b whose time soon b elapses, /b as it may only be recited until the seventh hour b and this, the afternoon prayer, is a mitzva /b whose time does b not /b soon b elapse /b as one may recite it until the midpoint of the afternoon. b Rabbi Yoḥa said: The i halakha /i /b is that b he recites the afternoon prayer /b first b and the additional prayer thereafter, /b in accordance with the opinion of the Rabbis.,The Gemara cites additional sources relating to this issue: b When Rabbi Zeira would tire of his studies, he would go and sit in the doorway of Rabbi Natan bar Tovi’s study hall. He said /b to himself: b When the /b entering and exiting b Sages pass, I will rise before them and be rewarded /b for the mitzva of honoring Torah scholars. b Rabbi Natan bar Tovi /b himself b emerged and came /b to where Rabbi Zeira was seated. Rabbi Zeira b said to him: Who /b just b stated a i halakha /i in the study hall? /b Rabbi Natan bar Tovi b said to him: Rabbi Yoḥa /b just b said as follows: The i halakha /i is not in accordance with /b the opinion of b Rabbi Yehuda who said: He recites the additional prayer /b first b and the afternoon prayer thereafter. /b ,Rabbi Zeira b said to him: /b Did b Rabbi Yoḥa /b himself b say /b this i halakha /i ? Rabbi Natan b said to him: Yes. He learned /b this statement b from him forty times, /b etching it into his memory. Rabbi Natan b said to him: /b Is this i halakha /i so dear to you because b it is singular for you, /b as it is the only i halakha /i that you learned in the name of Rabbi Yoḥa, b or is it new to you, /b as you were previously unaware of this ruling? Rabbi Zeira b said to him: /b It b is /b somewhat b new to me, as I was uncertain /b whether this i halakha /i was said in the name of Rabbi Yoḥa or in the name of b Rabbi Yehoshua ben Levi. /b Now it is clear to me that this i halakha /i is in the name of Rabbi Yoḥa., b Rabbi Yehoshua ben Levi said: /b With regard to b anyone who recites the additional prayer after seven hours /b of the day, b according to Rabbi Yehuda, the verse states: “Those who are destroyed [ i nugei /i ] far from the Festivals, I shall gather from you, /b they who carried for you the burden of insult” (Zephaniah 3:18). b From where /b may it b be inferred that i nugei /i is an expression of destruction? As Rav Yosef translated /b the verse into Aramaic: b Destruction comes upon the enemies /b of b the house of Israel, /b a euphemism for Israel itself, b for they have delayed the times of the Festivals in Jerusalem. /b This proves both that i nugei /i means destruction and that destruction comes upon those who fail to fulfill a mitzva at its appointed time.,Similarly, b Rabbi Elazar said: Regarding anyone who recites the morning prayer after four hours /b of the day, b according to Rabbi Yehuda, the verse states: “Those who are in sorrow [ i nugei /i ] far from the Festivals, I shall gather from you, /b they who carried for you the burden of insult” (Zephaniah 3:18). b From where /b may it b be inferred that i nugei /i is an expression of sorrow? As it is written: “My soul drips in sorrow [ i tuga /i ]” /b (Psalms 119:28). b Rav Naḥman bar Yitzḥak said: /b The proof that i nugei /i indicates suffering is b from here: “Her virgins are sorrowed [ i nugot /i ] and she is embittered” /b (Lamentations 1:4).
8. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Levine (2005) 337
29a. נכרי שחקק קב בבקעת ישראל מסיקה ביו"ט ואמאי נולד הוא לדבריהם דר"א ור"ע קאמר ליה וליה לא סבירא ליה,רבא אמר היינו טעמא דרבי אליעזר לפי שאין מדליקין בפתילה שאינה מחורכת ולא בסמרטוטין שאינן מחורכין אלא הא דתני רב יוסף ג' על ג' מצומצמות למאי הלכתא לענין טומאה . דתנן ג' על ג' שאמרו חוץ מן המלל דברי ר"ש וחכ"א ג' על ג' מכוונות:,אמר רב יהודה אמר רב מסיקין בכלים ואין מסיקין בשברי כלים דברי רבי יהודה ור"ש מתיר מסיקין בתמרין אכלן אין מסיקין בגרעיניהן דברי רבי יהודה ור"ש מתיר מסיקין באגוזים אכלן אין מסיקין בקליפותיהן דברי רבי יהודה ורבי שמעון מתיר,וצריכא דאי אשמעינן קמייתא בההיא קאמר רבי יהודה משום דמעיקרא כלי והשתא שבר כלי והוה ליה נולד ואסור אבל תמרים דמעיקרא גרעינין והשתא גרעינין אימא שפיר דמי ואי אשמעינן גרעינין הוה אמינא דמעיקרא מכסיין והשתא מיגליין אבל קליפי אגוזין דמעיקרא מיגלו והשתא מיגלו אימא שפיר דמי צריכא,והא דרב לאו בפירוש איתמר אלא מכללא איתמר דרב אכל תמרי ושדא קשייתא לבוכיא אמר ליה רבי חייא בר פחתי כנגדו ביו"ט אסור קיבלה מיניה או לא קיבלה מיניה,ת"ש דכי אתא רב לבבל אכל תמרי ושדא קשייתא לחיותא מאי לאו בפרסייאתא ולא קיבלה לא בארמיאתא הואיל וחזי אגב אימייהו,א"ל ר' שמואל בר בר חנה לרב יוסף לרבי יהודה דאמר מסיקין בכלים ואין מסיקין בשברי כלים כיון דאדליק בהו פורתא הוה ליה שברי כלים וכי קא מהפך באיסורא קא מהפך דעבד כדרב מתנה דאמר רב מתנה אמר רב עצים שנשרו מן הדקל לתנור ביו"ט מרבה עצים מוכנין ומסיקן,רב המנונא אמר הכא בפחות משלשה על שלשה עסקינן ומקולי מטלניות שנו כאן,ואזדא ר' אליעזר לטעמיה ור"ע לטעמיה דתנן פחות משלשה על שלשה שהתקינו לפקק בו את המרחץ ולנער בו את הקדירה ולקנח בו את הרחיים בין מן המוכן ובין שאין מן המוכן טמא דברי רבי אליעזר ורבי יהושע אומר בין מן המוכן ובין שלא מן המוכן טהור ר"ע אומר מן המוכן טמא ושלא מן המוכן טהור ואמר עולא ואיתימא רבה בר בר חנה א"ר יוחנן הכל מודים זרקו באשפה דברי הכל טהור 29a. b When a gentile carved out a /b vessel the size of a b i kav /i /b from a b piece of wood /b on a Festival and thereby rendered it a new vessel, b a Jew may burn /b the vessel b on a Festival /b i ab initio /i . b And why /b may he do so? This new vessel that was made from the wood b is /b an object that b came into being [ i nolad /i ] /b on a Festival, and is set-aside [ i muktze /i ]. Since Rav Adda bar Ahava permitted doing so, apparently he holds that the laws of set-aside do not apply on a Festival, contrary to the opinion of Rabbi Yehuda. The Gemara answers: Rav Adda bar Ahava b said this /b statement b in /b explanation of b the statements /b of b Rabbi Eliezer and Rabbi Akiva /b in the mishna; b however, he /b himself b does not hold that way. /b Although he explained the opinions in the mishna in accordance with the opinion of Rabbi Yehuda, he himself does not hold that that is the i halakha /i ., b Rava said, this is the reasoning /b behind b Rabbi Eliezer’s /b opinion with regard to lighting the wick: b Because /b he holds b that one may neither light /b on Shabbat b using a wick that is not /b slightly b singed /b and prepared for lighting b nor light with rags that were not singed /b before Shabbat. If a person singes the wick slightly before lighting it, it will burn well. A wick that has not been singed does not burn well and will not show the appropriate deference to Shabbat. The Gemara asks: If so, b that which Rav Yosef taught: Three by three exactly, to what i halakha /i /b is it relevant? According to Rava’s explanation, the precise size of the garment used in making the wick is irrelevant. The Gemara responds: Rav Yosef’s statement was b with regard to /b another b matter, /b the i halakhot /i of b ritual impurity. As we learned /b in a mishna in tractate i Kelim /i : b Three by three /b fingerbreadths b that they stated /b as the smallest sized garment that can become ritually impure, b excludes the /b portion used for the b hem, /b i.e., those threads that emerge at the edge of the garment and are sewn into a hem; this is b the statement of Rabbi Shimon. And the Rabbis say: Three by three exactly, /b even including the hem. That is the context of Rav Yosef’s statement: Three by three exactly.,With regard to the statement cited above, b Rav Yehuda said /b that b Rav said /b that there is a dispute between the i tanna /i ’ i im /i on this issue: b One may /b only b kindle /b a fire b with /b whole b vessels and one may not kindle /b a fire b with broken vessels; /b this is b the statement of Rabbi Yehuda. And Rabbi Shimon permits /b kindling a fire even with broken vessels. An additional i halakha /i : b One may kindle /b a fire b with /b whole b dates /b on a Festival, and if b he ate them, he may not kindle /b a fire b with their pits /b as they are set-aside; this is b the statement of Rabbi Yehuda. And Rabbi Shimon permits /b kindling a fire with the pits. Furthermore, b one may kindle /b a fire b with /b whole b nuts /b on a Festival, and if b he ate them, he may not kindle /b a fire b with their shells; /b this is b the statement of Rabbi Yehuda. And Rabbi Shimon permits /b doing so.,The Gemara comments: b And it was necessary /b to cite all three of these cases because each teaches a novel idea. b As, had /b Rav b taught us /b only b the first /b i halakha /i , we would have thought that it is specifically b in that /b case, with regard to burning broken vessels, that b Rabbi Yehuda said /b that it is prohibited, b as initially /b it was b a vessel and now /b it is a b broken vessel, and therefore it is /b considered an object that b came into being [ i nolad /i ] and prohibited; however, dates, initially /b there were b pits /b in the dates b and now /b they remain b pits, say /b that one may b well /b do so. b And had /b Rav b taught us /b only with regard to date b pits I would have said /b that they are prohibited because b initially /b they were b concealed /b within the fruit b and now /b they are b exposed, /b it is a case of an object that came into being and prohibited. b However, nutshells, which initially /b were b exposed and now /b are b exposed, /b as they were before, b say /b that one may b well /b do so. Therefore, it was necessary to teach all of these cases., b And /b the Gemara adds: b This /b i halakha /i of b Rav was not stated explicitly; rather, it was stated by inference /b based on conclusions drawn from Rav’s actions and not from his explicit statements. There was an instance where b Rav ate dates /b on a weekday and b threw /b the b pits into the oven. Rabbi Ḥiyya said to him: Son of noblemen, /b the b corresponding /b action, throwing pits into an oven, b is prohibited on a Festival. /b The Gemara asks: b Did /b Rav b accept /b this i halakha /i b from him or did he not accept /b it b from him? /b , b Come /b and b hear: When Rav came /b from Eretz Yisrael b to Babylonia, he ate dates /b on a Festival b and threw their pits to the animals /b so that they may eat them. b Wasn’t it /b a case involving b Persian /b dates, which are quality dates whose fruit comes completely off the pits, leaving the pits with no trace of fruit? Ostensibly, they are completely set-aside as they are of no use at all to people. b And /b the fact that Rav threw the pits to the animals indicates that b he did not accept /b this i halakha /i from Rabbi Ḥiyya, and he holds that there is no prohibition in that case. The Gemara replies: b No, /b this is a case involving b Aramean /b dates whose fruit does not come off completely, and remts of the date remain attached to the pit. These pits, b since they are /b still b fit for use due to their mother, /b i.e., the fruit itself, one is permitted to carry them., b Rav Shmuel bar bar Ḥana said to Rav Yosef: According to /b the opinion of b Rabbi Yehuda, /b who b said /b that b one may kindle /b a fire b with /b whole b vessels, and one may not kindle /b a fire b with broken vessels, /b how it is possible to use whole vessels? b Once they are ignited a bit, they become broken vessels, and when one turns /b the wood b over /b to accelerate their ignition, b he turns /b them b over in a prohibited /b manner, as it is prohibited to light with broken vessels. The Gemara answers: This is a case b where he acted in accordance with /b the statement of b Rav Mattana. /b As b Rav Mattana said /b that b Rav said: Branches that fell from a palm tree into an oven on a Festival, /b since these branches were attached to the tree at the onset of the Festival, they are set-aside and it is prohibited to move them. Nevertheless, he can remedy the situation if he b adds wood /b that was b prepared /b for burning prior to the Festival, until the majority of the wood in the oven is not set-aside, b and then kindles them. /b Since the majority of the wood is permitted, he need not concern himself with the minority. One may do the same when burning vessels by adding wood that is not set-aside., b Rav Hamnuna said /b a different explanation of the dispute in the mishna. In his opinion, b here we are dealing with /b a garment that is b smaller than three by three /b handbreadths, b and they taught here /b i halakhot /i established by the Sages b with regard to insignificant small cloths. /b , b And Rabbi Eliezer followed his /b line of b reasoning /b expressed elsewhere, b and Rabbi Akiva /b followed b his /b line of b reasoning /b expressed elsewhere. b As we learned /b in a mishna in tractate i Kelim /i : A cloth b smaller than three by three /b handbreadths b that was utilized to plug the bath, and to pour /b from a boiling b pot, and to wipe the millstone, whether /b this cloth was expressly b prepared /b for that purpose or b whether /b it b was not prepared, /b it can become b ritually impure; /b this is b the statement of Rabbi Eliezer. And Rabbi Yehoshua says: Whether /b it was b prepared or whether /b it was b not prepared, /b it is b ritually pure, /b i.e., it cannot become ritually impure. b Rabbi Akiva /b distinguishes between the cases and b says: /b If it was b prepared /b it is b ritually impure, and /b if it was b not prepared /b it is b ritually pure. And Ulla said, and some say /b that b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Everyone agrees /b that a cloth this size, if b one threw it into the garbage /b dump, b it is ritually pure. /b His discarding of the cloth indicates that he no longer considers this cloth a garment and no longer considers it significant.