Talmud for Ketubot 13:1

The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue¹³In a different place or neighborhood. If the synagogue was destroyed and has to be rebuilt on its plot or nearby, the old stones have to be re-used if at all possible.? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad¹⁴The ruling is not invariable religious law, but an ad hoc ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land.. Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden¹⁴The ruling is not invariable religious law, but an ad hoc ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land.. Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House¹⁵2K. 25:9., that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem, these are the 480 synagogues which were in Jerusalem¹⁶While this refers to Jerusalem in post-Herodian times (Babli Ketubot105a) and the verse describes the destruction of the first Temple, this should not be considered an anachronism. Since the verse is formulated as part of Scripture, it is meaningful outside of time and space.. As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire, that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished¹⁷2K. 8:4.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it¹⁸He would have to be asked to vote on the sale of the property. Babli 26a/b,27a.. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own¹⁹Tosephta 2:17. In the Babli 26a it is the synagogue of the metal smelters, a local guild, so no far-away person may have a say in it. Therefore their vote is undisputed.. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam²⁰A formula to confirm an oath, Phoenician for qorbān; cf. Introduction to Tractate Nedarim. that I shall not enter this house and it was turned into a synagogue.²¹Mishnah Nedarim9:2. Since the Mishnah states that this vow may be dissolved, it confirms that the dedication of profane building turns it into a synagogue.” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll²²A Torah scroll. or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified²³The rules for dedication of real estate and of movables are identical..