If one were reading [the section of the Shema] in the Torah and the time for the recital [of the Shema] arrived — if he concentrated, [According to the view that mitzvoth require intent, "If he concentrated" is understood as: if he were intent upon fulfilling his obligation; and according to the view that mitzvoth do not require intent it is understood as: if he concentrated upon reciting it with the correct vocalization (as opposed to reciting it for proof-reading purposes, where he does not read the words as they are vocalized, but as they are written in order to discriminate between defective and plene forms, in which instance he does not fulfill his obligation). And we rule that mitzvoth require intent.], he has fulfilled his obligation, and if not, he has not fulfilled his obligation. Between sections ["Between sections" is explained later in our Mishnah.] he extends greeting out of honor [He extends greeting to one whose honor warrants it, such as his father, or his teacher, or one superior to him in wisdom], and he returns greeting. [It goes without saying that he returns greeting to them if they greet him first.] And in the middle [of a section], he extends greeting out of fear [i.e., where he is afraid that the other might otherwise kill him. And it goes without saying that he returns greeting to him. But he may not do so out of honor], and he returns greeting. These are the words of R. Meir. R. Yehudah says: In the middle [of a section] he extends greeting out of fear, and returns greeting out of honor [i.e., in deference to one it is incumbent upon him to honor]. Between sections he returns greeting to all men [who greet him. And the halachah is in accordance with R. Yehudah. And wherever it is forbidden to interrupt the recital, it is forbidden to speak in the holy tongue as in any other language.]
Jerusalem Talmud Nazir
HALAKHAH: “If somebody said ‘I am a nazir’ and another person heard it and said, ‘and so am I’,” etc. So is the Mishnah: “and so am I”, “and so am I”6This version has only two people responding, with most of the Babli and some Mishnah mss. The paragraph is discussed in detail by J. N. Epstein, 2מבוא לנוסח המשנה, p. 477–479.. Who is the Tanna of conjunctions? Rebbi Jehudah7He holds that there is a connection between the statements only if they are formulated as conjunctions; cf. Chapter 1:2, Note 40, Giṭṭin 9:7, Notes 85–101.. But following Rebbi Meïr, “I am,” “I am”. Does the Mishnah require that all of them follow immediately after the speaking of the first8If the number of additional nezirim is reduced to 2, is that because both A2 and A3 refer to the original vow, not that A3 refers to that of A2? In that case, there would not be time for three additional people to express their vow if the rule at the end of the paragraph be followed.? It was stated9The same baraita is quoted in the Babli, 21a, for the same conclusion.: If the middle one was permitted, all following him are permitted, all preceding him are forbidden10This is only possible if Ai+1 refers to Ai’s vow, not to A1’s. Therefore, the original text of the Mishnah is correct and essential.. The Mishnah applies even if not all of them follow immediately after the speaking of the first, but each one follows immediately after the speaking of the preceding person11This is explicit in Tosephta 3:2: “If somebody said ‘I am a nazir’ and another said ‘so am I’ but not immediately after him, the first is forbidden but the second is permitted.”. What means “to follow immediately after the speaking”? 12Berakhot 2:1 (Notes 50–52), Moʻed qaṭan 3:7 (83c 1. 37). Babli 20b, Makkot 6a, Baba qama 73b, Šebuot 32a. In the Babli, the longer version has an additional word: “peace upon you, my teacher and master.” Rebbi Simon in the name of Rebbi Joshua ben Levi: The time needed for greeting between two people. Abba bar bar Ḥana in the name of Rebbi Joḥanan: The time needed for greeting between teacher and student, that he say to him, “peace upon you, my master.”
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Jerusalem Talmud Maasrot
“Dates when they start to become bloated.” Rebbi Ḥiyya bar Abba said, when the indentation is straightened out60If the shape of the date is convex all around.. Rebbi Jonah asked: How do we hold? If the indentation is straightened out, it is wind-fall61A normal date is concave around the pedicle. If it is bloated there also, is it unsound and not food.! If the pit can be separated, it is fully ripe62In that case, one does not need a special rule.! The rabbis from Caesarea say, when they are ready to be eaten.
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Jerusalem Talmud Shekalim
109Tosephta 1:12, Babli Sanhedrin48a.“It was stated in the name of Rebbi Nathan: From the excess of monies collected for a particular dead he builds a memorial on his grave or perfume109aThis is the corrector’s text, following B. The scibe wrote זלח, a root not otherwise recorded in rabbinic Hebrew or Aramaic. his bier. It was stated, one does not redeem a kidnap victim for another kidnap victim110Monies collected for a particular prisoner should not be used to redeem another, but in cases of urgent need the hands of the administrators are not tied by this rule. and one does not collect a stole for a stole111If clothing is collected for a particular person, he should be given exactly what was collected for him., but one does not restrict the power of the administrators of charity in this.” It was stated, Rabban Simeon ben Gamliel says, one does not build mausoleums for the just; their words are their remembrance112Gen. rabba82(11)..
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Jerusalem Talmud Avodah Zarah
Gamliel the Twin was supporting260In this paragraph, the second person mentioned always is the authority who in walking leans upon one of his students. A comparison with other occurrences shows that מיסתמיך ב means “was supporting” but מיסתמיך על is “leaning on.” Rebbi Simeon ben Laqish. They came to this statue. He asked him, may we pass in front of it? He said, pass by it and blind its eye261One “blinds the eye” of the idol by passing by it without taking any notice of it and the idol sees that it is not taken seriously.. Rebbi Isaac bar Mattanah was supporting Rebbi Joḥanan. They came to the statue of the city council262Greek βουλή. In Tiberias this probably was a statue of divus Tiberius. He asked him, may we pass in front of it? He said, pass by it and blind its eye. Rebbi Jacob bar Idi was supporting Rebbi Joshua ben Levi. They came to the statue of Herod263In Moˋed qatan 3:7 the spelling is as here. In Berakhot 2:1 (Note 57) אהדורי, in Šeqalim 2:6 ארורא, in Midrash Shemuel 19[4], ed. Buber Note 17, הרודיס, in Yalqut Šemuel # 124 הרודוס. The last two readings “Herod” seem to be the correct one.. He told him, Naḥum the most holy man17Sanhedrin 10:6 Note 335, Megillah 1:13 (72b l. 57) 3:3 (74a l. 39); Babli Šabbat 118b, Pesaḥim 104a. passed by it and you do not want to pass by? Pass by it and blind its eye!
