Talmud sur Sanhédrin 7:9

הַבָּא עַל נַעֲרָה הַמְאֹרָסָה, אֵינוֹ חַיָּב עַד שֶׁתְּהֵא נַעֲרָה בְתוּלָה מְאֹרָסָה וְהִיא בְבֵית אָבִיהָ. בָּאוּ עָלֶיהָ שְׁנַיִם, הָרִאשׁוֹן בִּסְקִילָה וְהַשֵּׁנִי בְּחֶנֶק:

Si quelqu'un vit avec une jeune fille fiancée, il n'est pas passible (de lapidation) à moins qu'elle ne soit une jeune fille (na'arah) [et non une mineure, moins de douze ans et un jour, et non une bogereth, plus de douze ans six mois et un jour], vierge, [et pas quelqu'un qui avait eu des relations sexuelles. Et si elle avait eu des relations sexuelles non normatives (c'est-à-dire anales), elle est toujours considérée comme vierge, de sorte que même si dix hommes ont eu de tels rapports avec elle, tous sont passibles de lapidation], fiancés [et non mariés], et en la maison de son père. [Car si son père l'avait livrée aux messagers du mari, celui qui vit avec elle par la suite n'est pas sujet à la lapidation mais à l'étranglement.] Si deux hommes habitaient avec elle, le premier est sujet à la lapidation et le second à l'étranglement.

Jerusalem Talmud Shevuot

Does not the blasphemer have to bring a sacrifice²¹This is a matter of contention. In Mishnah Keritut1:1, the anonymous Tanna, supposed to represent the school of R. Aqiba, lists the blasphemer as one who has to bring a purification sacrifice for inadvertent sin but the Sages insist that the blasphemer cannot bring a sacrifice since a sacrifice is restricted to atone for actions.? The colleagues in the name of Rebbi Simeon ben Laqish: They answered him according to his²²The anonymous Tanna in our Mishnah here, who also is supposed to represent the school of R. Aqiba. argument. Following your argument, since you say that the blasphemer does not act, where do we find that somebody talks and brings a sacrifice that this one talks and brings a sacrifice? Rebbi Abba from Carthage asked, is not Rebbi Simeon ben Laqish’s argument inverted? There²³In Sanhedrin7:13 (Note 282) R. Simeon ben Laqish explains that for R. Aqiba the conjurer of magical spells does not act since he simply speaks, but here he attributes the same opinion to the opponents of R. Aqiba. he said, for Rebbi Aqiba the blasphemer does not act. But here he says, the blasphemer is acting in the opinion of Rebbi Aqiba. Rebbi La in the name of Rebbi Simeon ben Laqish: Two Tannaïm²⁴The inconsistency is not R. Simeon ben Laqish’s but is the Mishnah’s choice of representatives of the reputed teachings of R. Aqiba. Since R. Aqiba’s students were scattered by the Hadrianic persecutions and only a few survived, the divergence of traditions is easily explained. following the opinion of Rebbi Aqiba. One said, the blasphemer does not act, and the other said, the blasphemer does act.

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Jerusalem Talmud Sotah

“Hits by the predatory”. That is the one who counsels the orphans to hide support from the widow¹⁴³In the Babli, 21b, this is an opinion of R. Joḥanan.. As the following: Rebbi Sabbatai’s widow was wasting the estate. The orphans came before Rebbi Eleazar. He said to them, what can one do for you; you are stupid¹⁴⁴This is a corruption in the Leiden and Rome mss. (from their common Vorlage). The text is better in the Geniza ms: אָמַר לוֹן וּמַה נֵיעֲבַד לְכוֹן אַלוֻךְ אִימָּה שַׁטְייָ מִדְּנַפְקוֹן אָֽמרִין ל׳ כְּתוֹבֵיהּ עִמְדוּ עַד נֵימַר לְכוֹן מַה אָמַר. “He said to them, what can I do for you, your charge is a senile mother. When they left, his scribe told them: stay here until I shall explain to you what he meant.”
Occupational names of the measure pĕ‘ôlāh have been recognized by L. Ginzburg in the Yerushalmi: קְרוֹבָה the liturgical poet, דְּרוֹשָׁה the preacher, כְּתוֹבָה the scribe; all masculine. In the Geniza texts published by M. A. Friedman, Jewish Marriage in Palestine, Tel Aviv and New York 1981, one finds four כתובא times and כתובה three times.. Some scribe came out and said to them: I shall tell you what he said: Behave as if you would sell¹⁴⁵The ketubah was a lien on the deceased’s real estate. The crooked counsel was that the heirs should loudly declare their intention to sell the real estate, which would force the widow eventually into lengthy court proceedings to recover her lien. The idea was to force the widow into demanding to be paid her ketubah, which immediately would terminate her right to support but would allow the heirs to somewhat drag their feet before paying up. The honorable thing would have been to offer the widow to pay her the ketubah in a lump sum, in the hope that she would accept the offer. Since then the initiative would be the heirs’, the widow’s support would have to be paid until the money was delivered in full. and she will demand her ketubah¹⁴⁶Greek φερνή “dowry”. and lose her support. In the evening she came before Rebbi Eleazar. He said, this one was hit by the predatory. It should come over me¹⁴⁷An oath formula, “such and such shall come over me if I intended that”. if I had intended that¹⁴⁸He disclaimed authorship of the counsel his (?) scribe had given in his name. It is not reported whether he reversed the transaction..

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