(Adjudicaciones de) [cuarenta] franjas (están presididas) por tres, [está escrito (Deuteronomio 25: 1): "Y se acercarán al juicio, y ellos (dos jueces) los juzgarán", y desde entonces -din no puede ser equilibrado, se agrega un juez, haciendo tres.] R. Yishmael dice: "Veintitrés. [Lo deriva por identidad:" malvado "-" malvado ", está escrito aquí (con respecto a las rayas) ) (Deuteronomio 25: 1): "Y incriminarán al inicuo", y, en otra parte, (Números 35:31): "... quien es inicuo (condenado) a morir". Igual que allí, veintitrés , así que aquí, veintitrés.] Intercalación del mes [es decir, santificación de la luna nueva (Dado que sigue la "intercalación del año", se enseña la "intercalación del mes")] (está presidida) por tres. La intercalación del año (está presidida) por tres. Estas son las palabras de R. Meir. R. Shimon B. Gamliel dice: Comienzan con tres, deliberan con cinco y terminan con siete. [Comienzan con tres para ver si es necesario asentar un ser th-din por esto. Si uno de los tres dice que beth-din debe sentarse y ver si es necesario intercalar el año debido a la estación, la primavera o las frutas, y dos dicen que no es necesario, que no hay duda aquí, el de una certeza, no se requiere intercalación, el que está en minoría y es anulado. Si dos dicen sentarse y uno, no sentarse, se siguen los dos, y se agregan dos más para deliberar sobre el asunto, de modo que ahora hay cinco. Si dos dicen que es necesario intercalar, y tres, que no es así, los dos están en minoría y son anulados. Si dos dicen que no es necesario, y tres, que lo es, se sigue a la mayoría y se agregan otros dos, lo que hace que siete intercalen el año. La Gemara explica que estos "tres, cinco y siete" corresponden a la bendición sacerdotal, habiendo tres palabras en el primer verso, cinco en el segundo y siete en el último. La halajá está de acuerdo con R. Shimon b. Gamliel.] Y si terminaron con tres, es (sin embargo) intercalado.
Jerusalem Talmud Horayot
They are not liable unless they void part and confirm part32If they declared a biblical prohibition as void, nobody would follow them since even schoolchildren would know that this is wrong. But if they were to abolish traditional restrictions, they would be followed. This is explicit in Mishnah 3; cf. Babli 4a, Tosephta 1:7, Sifra Wayyiqra 2, Parašah 4(7).. Samuel said, only if they ruled that it was permitted; but not if they ruled that it was not prosecutable33This is a commentary on the preceding sentence. Abolishing a biblical commandment entirely means declaring the prohibition as void; declaring it valid but unenforceable means partly confirming it.. They are not liable unless instruction was given from the ashlar hall34The seat of the High Court; Sanhedrin Chapter 1, Note 345.. Rebbi Joḥanan said, the reason of this Tanna: From that place which the Eternal will choose35Deut. 17:10.. Rebbi Mana bar Tanḥum said, if a hundred came together, only if they ruled unanimously36The ruling triggers the obligation of a purification sacrifice only if it was unanimous, including the opinions of the law students sitting before the 72 members of the Court. Mishnah 4 requires in addition that the president of the court be present and voting [Babli 4b, Sifra Wayyiqra 2, Parašah 4(4).]. There37Sanhedrin 1:2, Note 166. He holds that a ruling of the High Court to intercalate a month based on the testimony of laymen is valid only if it not only is unanimous in fact but also in reason. Concurrent opinions, reaching the same conclusion for different reasons, invalidate the judgment. Why is this not mentioned here? The text confirms the reading of the ms. in Roš Haššanah(2:6 58b l.25) against the one in Sanhedrin., Rebbi Zeˋira said, only if they all rule for the same reason. And here, what38B has the usual formula, “and here he says so?”?
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Jerusalem Talmud Ketubot
At less than three years and one day of age147This explains the statement of the Mishnah that girls violated less than three years of age are still virgins., Rebbi Yose in the name of [Rav] Ḥiyya bar Ashi, Rebbi Jonah, Rav Ḥiyya bar Ashi in the name of Rav: What is this like? One makes a dimple in the flesh which straightens out by itself. Rebbi Ḥiyya stated: Like one who muddies a source which becomes clear again. Rebbi Yose said, a Mishnah says so148Niddah 5:4: Younger than that, it is as if one puts a finger on an eye. 149From Nedarim 6:13, Notes 138-141. Variant readings: ונמלכין ׀ נמלכו, אין הבתולין ׀ אינן, הבתולין ׀ בתולין. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise her hymen does not repair itself.
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Jerusalem Talmud Megillah
Samuel stated, the sanctification of the New Moon is only by ten {attendants}103In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.. 104Gen. rabba 91(1). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten105Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.. Rebbi Simon said, it is said here, in midst, and it is said there106Gen. 42:5., the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten107Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many108There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.109The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.]
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Jerusalem Talmud Ketubot
“And one announces mornings and evenings,” at the time when [agricultural] workers go out or come back, and he mentions the field and its description113Babli Arakhin 21b. As explained there, the landlord can then tell his workers to look up the property offered and to report back in the evening.. Rebbi Yose said, if they do not get their estimated price114After the 30 days of public announcement. (The Babli in the end substitutes 8 weeks of announcement on market days for the 30 days of daily announcement.), they can conclude the sale. Is that the Mishnah, “if the judges estimated one sixth too little or too much, their sale is invalid”? Becausethey sold too low or too high, but if they found their estimate they close the deal115Even before the 30 days are up.. Rebbi Ḥananiah said before Rebbi Mana: What can you say, we deal with the case that they did not announce in public116The disagreement between the rabbis and Rabban Simeon ben Gamliel is only in the absence of a public tender.! From what is said afterwards: “Except if they offered public tender.” What is public tender? Rebbi Jehudah bar Pazi said, announcement117Quoted by Rashi in his commentary to the Mishnah..
