Mishnah
Mishnah

Talmud sur Haguiga 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:

Tous sont obligés de re'iah [c'est-à-dire, dans la mitsva de (Deutéronome 16:16): "Trois fois par an, tous vos mâles apparaîtront (yeraeh)," tous devant apparaître dans l'azarah (la cour du Temple) le le festival. «Tous», pour inclure celui qui est à moitié libre d'esclave. Mais ce n'est pas la halakha. Car un tel est exempt de re'iah à cause de l'élément «esclave» en lui.] (Tous sont obligés) sauf celui qui est sourd [même s'il parle, et même s'il est sourd d'une seule oreille, cela étant écrit (Ibid. 31:11): "Quand tout Israël viendra pour comparaître devant le L rd," suivi de (12): "pour qu'ils entendent"—pour exclure celui qui n'a pas d'audition sonore. Et celui qui entend mais ne parle pas est exclu par (Ibid.): "Ulema'an yilmedu" (à comprendre aussi comme "ulema'an yelamdu" - "pour qu'ils enseignent")], un imbécile et un mineur, [aucune mitsvoth ne les lie. Et si un enfant peut tenir la main de son père et être emmené de Jérusalem au Mont du Temple, son père est obligé de le prendre, comme le dit Beth Hillel ci-dessous dans notre Michna.], Et un tumtum (celui dont le sexe est incertain ), et un hermaphrodite, et des femmes et des esclaves non libérés [Tous ces éléments sont exclus par "vos mâles"—pour exclure le tumtum, l'hermaphrodite et les femmes. Et les esclaves ne sont obligés dans aucune mitsva dont les femmes sont exemptées. De plus, il est écrit: "Quand tout Israël viendra pour apparaître, etc.", et les esclaves ne sont pas inclus dans "Israël."], Celui qui est boiteux, celui qui est aveugle, celui qui est malade, celui qui est vieux, et dont les jambes ne le portent pas [de Jérusalem à l'azarah, comme quand il est très délicat. Tous ces éléments (à l'exception de celui qui est aveugle) sont dérivés de: "Trois fois (regalim)"—pour exclure ceux qui ne peuvent pas monter avec leurs pieds (ragleihem). Et un aveugle est exclu de: "Quand tout Israël viendra pour apparaître (leraoth)". Tout comme ils viennent pour apparaître, ainsi ils viennent pour voir (lir'oth) Sa sainte montagne et la maison de Sa shechinah—exclure celui qui est aveugle, même s'il est aveugle d'un œil, sa vision n'étant pas complète.] Qu'est-ce qu'un mineur? Celui qui ne peut pas monter sur les épaules de son père et monter de Jérusalem au Mont du Temple. Ce sont les paroles de Beth Shammai. Beth Hillel dit: Celui qui ne peut pas tenir la main de son père et monter de Jérusalem au Mont du Temple, il est écrit: "Trois regalim" (voir ci-dessus) [celui qui est capable de monter avec ses pieds. Et comme un adulte (qui ne peut pas le faire) est exempté par les Écritures, un enfant (dans cette condition), lui aussi, n'est pas soumis à chinuch (mitsva-training) à cet égard.]

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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