Mishnah
Mishnah

Talmud for Chagigah 1:1

הַכֹּל חַיָּבִין בָּרְאִיָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, וְנָשִׁים, וַעֲבָדִים שֶׁאֵינָם מְשֻׁחְרָרִים, הַחִגֵּר, וְהַסּוּמָא, וְהַחוֹלֶה, וְהַזָּקֵן, וּמִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. אֵיזֶהוּ קָטָן, כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפָיו שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, שֶׁנֶּאֱמַר (שמות כג) שָׁלֹשׁ רְגָלִים:

All are obligated in re'iah [i.e., in the mitzvah of (Deuteronomy 16:16): "Three times a year shall appear (yeraeh) all of your males," all having to appear in the azarah (the Temple court) on the festival. "All," to include one who is half bondsman-half free. But this is not the halachah. For such a one is exempt from re'iah because of the "bondsman" element in him.] (All are obligated) except one who is deaf [even if he speaks, and even if he is deaf in only one ear, it being written (Ibid. 31:11): "When all of Israel come to appear before the L rd," followed by (12): "so that they hear" — to exclude one who does not have sound hearing. And one who hears but does not speak is excluded by (Ibid.): "ulema'an yilmedu" (also to be understood as "ulema'an yelamdu" - "so that they teach")], an imbecile and a minor, [no mitzvoth being binding upon them. And if a child can hold onto his father's hand and be taken up from Jerusalem to the Temple Mount, his father is obligated to take him, as Beth Hillel say below in our Mishnah.], and a tumtum (one whose sex is in doubt), and a hermaphrodite, and women, and unfreed bondsmen [All of these are excluded by "your males" — to exclude tumtum, hermaphrodite, and women. And bondsmen are not obligated in any mitzvah from which women are exempt. In addition, it is written: "When all of Israel come to appear, etc.", and bondsmen are not included in "Israel."], one who is lame, one who is blind, one who is sick, one who is old, and one whose legs do not carry him [from Jerusalem to the azarah, as when he is very delicate. All of these (with the exception of one who is blind) are derived from: "Three times (regalim)" — to exclude those who cannot go up with their feet (ragleihem). And a blind man is excluded from: "When all of Israel come to appear (leraoth)." Just as they come to appear, so they come to see (lir'oth) His holy mountain and the house of His shechinah — to exclude one who is blind, even if he is blind in one eye, his vision not being complete.] Which is a minor? One who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount. These are the words of Beth Shammai. Beth Hillel say: One who cannot hold onto his father's hand and go up from Jerusalem to the Temple Mount, it being written: "Three regalim" (see above) [one who is able to go up with his feet. And since an adult (who cannot do so) is exempt by Scripture, a child (in that condition), too, is not subject to chinuch (mitzvah-training) in that regard.]

Jerusalem Talmud Peah

MISHNAH: These are the matters that have no measure1These are obligations spelled out in the Torah, so one has to fulfill them; but the Torah did not specify either minimum or maximum obligation. However, there are rabbinic minima and sometimes maxima established for all obligations.: Peah2In harvesting a field, one is not permitted to harvest the last corner (פאה); that must be abandoned to be harvested by the poor (Lev. 19:9,23:22). There is no minimum mentioned in the Torah; the Talmud will discuss whether one may declare one’s entire field as Peah., first fruits3There is an obligation to bring the first fruits of one’s land to the Temple, Lev. 23:19, 34:26; Neh. 10:36. No amount has been specified. This obligation is the subject of tractate Bikkurim., appearance4There is an obligation to appear in the Temple on the three holidays of pilgrimage (Ex. 23:17, 34:23–24, Deut. 16:16). It is forbidden to appear in the Temple emptyhanded (Ex. 23:15, 34:20, Deut. 16:16), i. e., without bringing a sacrifice. The Torah does not directly spell out the value of the sacrifice, but the verse in Deuteronomy requires it to be “proportional to the blessing that the Eternal has bestowed on you.” The Talmud will discuss which of the two obligations (appearance or sacrifice) is meant here., works of kindness5Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere., and Torah study6It is written of the Torah (Jos. 1:8): “You should meditate upon it day and night.” Hence, there is no upper limit. The obligation of Torah study can be fulfilled by the recitation of Shema‘, but that recitation is also an independent obligation. Hence, Torah study per se has no lower limit.. These are the matters whose product a person eats in this world and whose capital remains for him7As deeds which merit reward in the future life. in the future world: Honoring father and mother, works of kindness, making peace between people; the study of Torah is worth all of these.
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Jerusalem Talmud Sanhedrin

HALAKHAH: 318Babli 110b, Tosephta 13:9–12.“The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says319Ps. 95:11., what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it320Ps. 119:106; cf. Eccl. rabba 10(23) ad10:20. In a more adequate context the verse is quoted in Hagigah 1:8.; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me321In Jer. 2:1, the Exodus is described as an act of love of God.. The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says322Is. 35:10., those freed by the Eternal shall return. Rebbi says, these and those323The generation of the desert and the Ten Tribes (Mishnah 6). have part in the World to Come. What is the reason? 324Is. 27:13; cf. Eccl. rabba 1(20).It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.
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Jerusalem Talmud Yoma

כדי109This is misspelled for בד “linen cloth”. that they should be double110This is a discussion of a bardita reported in Sifra Aḥare Pereq 1(5), Babli Zevaḥim 18b. The word “linen cloth” is repeated four times in Lev. 16:4. One of these is necessary to establish that the High Priest has to wear four linen garments; the other three are read to imply that the garments should be of byssus (expensive), new, and double (not transparent, in the Babli’s version, woven from entwined thread.). We determined that this does not follow Rebbi Yose. Rebbi Samuel bar Rav Isaac did not come to the assembly hall. He met Rebbi Zeˋira and asked him, what did you newly find [was for you in the house of study]111The text in parentheses was added by a corrector who did not understand the text. The addition is in the usual Babli style in this situation. on that day? He told him, linen cloth, that they should be double. We determined that this does not follow Rebbi Yose112Since the discussion centers on a baritta, the discovery of the Amoraim was that the baratta cannot be R. Yose’s.. As it was stated, and for Aaron’s sons you shall make coats113Ex. 27:40.. The rabbis say, two coats for each one; Rebbi Yose says, even one coat for each one. What is the rabbis’ reason? And for Aaron’s sons you shall make coats. What is Rebbi Yose’s reason? Make coats for 100 sons of Aaron. Linen cloth, that they should be new110This is a discussion of a bardita reported in Sifra Aḥare Pereq 1(5), Babli Zevaḥim 18b. The word “linen cloth” is repeated four times in Lev. 16:4. One of these is necessary to establish that the High Priest has to wear four linen garments; the other three are read to imply that the garments should be of byssus (expensive), new, and double (not transparent, in the Babli’s version, woven from entwined thread.). If you are saying that they should not be worn out, was it not stated, and he shall wear them106Lev. 16:4., even if they are worn out? Rebbi Ḥananiah in the name of Rebbi Yasa, as the disagreement114R. Yose (the Tanna) does not accept that the garments have to be new every year. The Babli 12b attributes the disagreement to other Tannaim..
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