Mishnah
Mishnah

Talmud for Yoma 3:5

קְטֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵבָה בֵּין דָּם לָאֵבָרִים. שֶׁל בֵּין הָעַרְבַּיִם, בֵּין אֵבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אִסְטְנִיס, מְחַמִּין לוֹ חַמִּין וּמְטִילִין לְתוֹךְ הַצּוֹנֵן, כְּדֵי שֶׁתָּפוּג צִנָּתָן:

The incense of the morning was offered up between the blood and the limbs. [Not exactly, for we learned above: "He received the blood and sprinkled it. He went in to burn the incense, to adjust the lamps, and to offer up the head and the limbs" — whence it is seen that the incense was offered up between the blood and the lamps, and not between the blood and the limbs. The tanna does not come to apprise us now of the exact order of the offerings, but only to stress that the sprinkling of the blood and the offering up of the limbs did not come one after the other, for the incense intervened, as did the adjusting of the lamps after the (burning of the) incense before the offering up of the limbs.] (The incense) of the afternoon (was offered up) between the limbs and the libations. If the high-priest were old or delicate, they would heat water for him [on Yom Kippur eve] and place it in the cold [hollow of his mikveh], so that the cold be [somewhat] dispelled. (see Bartenura on 1:7)

Jerusalem Talmud Gittin

There65Mishnah Baba Batra 8:7., we have stated: “If somebody writes his property over to his sons, he has to write: From today and after death66By a positive biblical rule, an inheritance has to be divided evenly among the male heirs (Num. 27:6–11) except that the firstborn male in rabbinic interpretation receives a double portion (Deut. 21:17). If the father wants to distribute his property unevenly, or leave real estate to his daughters, he has to execute a will which has to become valid during his lifetime since nobody can act in law after his death.. Rebbi Yose says, this is unnecessary.” What is Rebbi Yose’s reason? The date of the document is its proof67Since everybody knows that a will has to be activated during the testator’s lifetime, the date of the will automatically becomes the date of its validation except if this is disclaimed in the document itself. The same statement is in the Babli, Baba Batra 136a.. The colleagues in the name of Rebbi Joḥanan: This is no condition68Perhaps compare Greek ὕστερος “later, subsequent” as in combination τῇ ὑστέρῃ προσβολῇ “later, subsequent, conditions added to a document.” (E. G.) Less likely is a relation between the hapax איסרטה and Arabic شرطة “stipulation, clause” which might be Aramaic שטר, Accadic šeṭrum,šaṭārum “document”.. Rebbi Ze‘ira in the name of Rebbi Joḥanan: It applies neither to bills of divorce nor to gifts69This is a reformulation of the colleague’s statement: R. Yose’s statement about wills is applicable neither to divorces nor to gifts.. Rebbi Ila70He disagrees with R. Ze‘ira. said, for a gift; since he said “from today”, the gift is irrevocable. Why did he write “after death”? To reserve the yield to himself71During his lifetime.. But in bills of divorce, since he wrote “from today” in the bill, it would be a separation72If it is a divorce, the wife will be able to marry another man.. Why did he write “after death”? To reserve her body73The use of prothetic א for אל, על is Babylonian. He wants to prevent his wife from remarrying during his lifetime. Therefore, the mention of “after death” contradicts the statement “from today” and there is no divorce. Rashba (Novellae ad 72b) reads: “the bill of divorce is unclear” (He also reads לְשַׁייֵר לוֹ גוּפָהּ, a better Yerushalmi style). to himself. Rebbi Bibon74Rashba reads: R. Bun. [Compare the Latin adjective vivus “alive” as equivalent of חַיִים; cf. also the Roman name Bibulus. (E.G.)] bar Cahana said before Rebbi Ilai, not to reserve her earnings for himself75Then the divorce would be absolute and the wife entitled to remarry during her first husband’s lifetime.? He answered, we do not find a woman married to one man and her earnings belonging to another. Rebbi Ze‘ira praised him for this and called him “son of the Torah.”
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