(Les jugements de) [quarante] coups (sont présidés) par trois, [il est écrit (Deutéronome 25: 1): "Et ils s'approcheront du jugement, et ils (deux juges) les jugeront", et depuis Beth -din ne peut pas être équilibré uniformément, un juge est ajouté, faisant trois.] R. Yishmael dit: "Vingt-trois. [Il le dérive par identité:" méchant "-" méchant ", il est écrit ici (en ce qui concerne les rayures ) (Deutéronome 25: 1): «Et ils incrimineront le méchant», et, ailleurs, (Nombres 35:31): «… qui est un méchant (condamné) à mourir.» Tout comme là, vingt-trois , donc ici, vingt-trois.] Intercalation du mois [c'est-à-dire, sanctification de la nouvelle lune (Puisque "l'intercalation de l'année" suit, "l'intercalation du mois" est enseignée.)] (est présidée) par trois. Intercalation de l'année (présidée) par trois. Ce sont les paroles de R. Meir. R. Shimon b. Gamliel dit: Ils commencent par trois, délibèrent par cinq et se terminent par sept. [Ils commencent par trois pour voir s'il est nécessaire de faire asseoir un être th-din pour cela. Si l'un des trois dit que Beth-Din doit s'asseoir et voir s'il est nécessaire d'intercaler l'année à cause de la saison, du printemps ou des fruits, et que deux disent que ce n'est pas nécessaire, qu'il n'y a aucun doute ici, celle d'une certitude, l'intercalation n'est pas nécessaire, l'un est minoritaire et il est écarté. Si deux disent de s'asseoir, et un, de ne pas siéger, les deux sont suivis, et deux autres sont ajoutés pour délibérer sur la question, de sorte qu'il y en a maintenant cinq. Si deux disent qu'il faut s'intercaler, et trois, que ce n'est pas le cas, les deux sont minoritaires et ils sont rejetés. Si deux disent que ce n'est pas nécessaire, et trois, que c'est le cas, la majorité est suivie et deux autres sont ajoutés, faisant sept, qui intercalent l'année. La Gemara explique que ces «trois, cinq et sept» correspondent à la bénédiction sacerdotale, il y a trois mots dans le premier verset, cinq dans le second et sept dans le dernier. La halakha est conforme à R. Shimon b. Gamliel.] Et s'ils se terminaient par trois, il est (néanmoins) intercalé.
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..
