Talmud sobre Eruvin 6:8

חָמֵשׁ חֲצֵרוֹת פְּתוּחוֹת זוֹ לָזוֹ וּפְתוּחוֹת לְמָבוֹי, עֵרְבוּ בַחֲצֵרוֹת וְלֹא נִשְׁתַּתְּפוּ בַמָּבוֹי, מֻתָּרִין בַּחֲצֵרוֹת וַאֲסוּרִין בַּמָּבוֹי. וְאִם נִשְׁתַּתְּפוּ בַמָּבוֹי, מֻתָּרִין כָּאן וָכָאן. עֵרְבוּ בַחֲצֵרוֹת וְנִשְׁתַּתְּפוּ בַמָּבוֹי, וְשָׁכַח אֶחָד מִבְּנֵי חָצֵר וְלֹא עֵרֵב, מֻתָּרִין כָּאן וָכָאן. מִבְּנֵי מָבוֹי וְלֹא נִשְׁתַּתֵּף, מֻתָּרִין בַּחֲצֵרוֹת וַאֲסוּרִין בַּמָּבוֹי, שֶׁהַמָּבוֹי לַחֲצֵרוֹת כֶּחָצֵר לַבָּתִּים:

Cinco patios que se abren entre sí y se abren en un mavui [La gemara concluye que "abrirse el uno al otro" debe omitirse de la Mishná, ya que dictaminamos que un mavui no está permitido con lechi y korah (ver 1: 1) se abren casas y patios, es decir, dos casas en cada patio y dos patios en el mavui. Y estos, si todos se abrieran entre sí y se unieran por un eruv a través de su abertura, serían considerados como uno— para que la representación correcta sea "Cinco patios que se abren en un mavui"] —Si hicieron un eruv para los patios [cada uno por sí mismo], pero no se convirtieron en socios en el mavui, se les permite en los patios [Todos los hombres del patio están permitidos (en él) para sí mismos], pero están prohibidos en el patio. mavui, [porque no se confía en eruv donde se requiere la asociación (en el mavui).] Y si se convirtieron en socios [también] en el mavui [después de haber hecho un eruv en el patio], están permitidos en ambos lugares. Si hicieron un eruv en el patio y una sociedad en el mavui, y uno de los hombres del patio se olvidó y no hizo un eruv [en su patio para permitir su patio, pero sí tenía una participación en el (mavui) asociación], están permitidos en ambos lugares. [Por la razón de que no se confía en la asociación donde se requiere eruv es que la institución de eruv no se separe de los niños (6: 5); pero aquí, dado que la mayoría de los hombres del patio hicieron un eruv, y solo uno se olvidó de hacerlo, no hay temor a este respecto.] (Si uno) de los hombres del mavui (se olvidó) y no entraron En la sociedad, se les permite en los patios y prohibido en los mavui, porque un mavui a los patios es como un patio a las casas. [es decir, así como está prohibido transportar desde las casas al patio sin un eruv, así está prohibido transportar desde el patio al mavui sin sociedad; y no se debe afirmar que no se pueden comparar en que con la casa y el patio, uno es de dominio privado y el otro público, mientras que con patio y mavui ambos son de dominio público.]

Jerusalem Talmud Shekalim

HALAKHAH: “The excess of sheqalim is profane,” etc. Rebbi Yasa⁸¹While all sources have “R. Yose”, the reading must be R. Yasa, a Babylonian early enough to have visited Samuel’s academy. The name is spelled correctly at the end of the Halakhah. said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to gift⁸²Since the monies were set aside for the sheqel and “a promise to Heaven is like delivery to an individual” (Mishnah Qiddušin1:6), they are Temple property. Since they are not sheqalim they must be given to the Temple account into which all Temple monies not otherwise specified are collected.. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea⁸³If this refers to the daily offering of the High priest and the High priest had died, then the monies cannot be used in the Temple since possibly they were not dedicated; they cannot be used as profane since possibly they were dedicated. They have to be destroyed.. Rebbi Eleazar said, it shall fall to gift. The Mishnah disagrees with Rebbi Joḥanan⁸⁴The reading of B is “disagrees with both of them”.: “The excess of sheqalim is profane The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, the excesses are gift.”. What does Rebbi Joḥanan do with this? He explains it as excess from the tenth of an ephah of the purification offering of any one in Israel⁸⁵This seems to be required by the wording of the Mishnah, which decrees that the excess of monies for the tenth of an ephah is Temple property but allows only excess of purification or reparation sacrifices to be so taken. The High Priest’s flour offering is neither of these; therefore the Mishnah cannot include it.
The reading of B implies that R. Eleazar identifies that tenth of an ephah as the High Priest’s offering..

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Jerusalem Talmud Shekalim

Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rebbi Yose said, that is correct. You cannot sacrifice it by itself since bread cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread¹⁰¹While several flour offerings are described in Lev. 2, none is authorized for bread alone. Nowhere do we find a procedure to redeem sacrificial bread.. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rebbi Yose ben Rebbi Abun said, his leftover wine offering is most holy¹⁰²Halakhah 5, Note 81.; it should be given to the gift account. In the opinion of Rebbi Yose ben Rebbi Abun, Samuel, Rav Ḥisda, and Rebbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rebbi Yasa said,¹⁰²Halakhah 5, Note 81. when I still was there, I heard the voice of Rav Jehudah asking Samuel: If he designated his sheqel and died? He said, it should be given as gift. Rebbi Eleazar: ¹⁰³Halakhah 5, Note 83. the leftover of his tenth of an ephah: Rebbi Joḥanan said, one should bring it to the Dead Sea; Rebbi Eleazar said, it should be given to the gift account..

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