Talmud sur Ta'anit 1:6

עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת:

Si ces [jeûnes] sont passés et n'ont pas reçu de réponse [favorable], le Beth Din décrétera trois autres jeûnes publics. La veille au soir, nous pouvons manger et boire, mais [le jour du jeûne lui-même] il est interdit de travailler, de se baigner, d'oindre le corps, de porter des chaussures [en cuir] et d'accomplir le devoir du mariage. De plus, nous verrouillons les bains publics. Si ces [jeûnes] sont passés et n'ont pas reçu de réponse [favorable], le Beth Din décrétera sept jours de jeûne de plus, ce qui fait en tout treize jeûnes publics. Ceux-ci sont plus [stricts] que les premiers [jours de jeûne], parce que [sur ces nouveaux jeûnes] nous crions (soit avec le Shofar, soit avec la prière supplémentaire d' Anenu ), et nous fermons les magasins. Le lundi, vers le soir, les volets des magasins [de ceux qui vendent des denrées alimentaires] peuvent être [vaguement] appuyés sur [c'est-à-dire pas complètement fermés, mais en position oblique, de manière à décourager mais pas complètement interdire l'achat ], et le jeudi, ils peuvent être entièrement enlevés, en l'honneur du sabbat [qui approche].

Jerusalem Talmud Yevamot

Rebbi Eleazar said, in some cases³¹The Babli, Giṭṭin 24b, states that in the cases discussed here, the valid ḥalîṣah implies the prohibition of the widow to the levir and the invalid ḥalîṣah is a nonexisting ḥalîṣah which does not preclude the possibility of levirate marriage. they said that her ḥalîṣah is invalid and if he wants to go back he may go back. And in some cases they said that her ḥalîṣah is valid and if he wants to go back he may not go back. [If a woman] performed ḥalîṣah with felt slippers or for an underage boy, her ḥalîṣah is invalid and if he wants to go back he cannot go back. If she performed ḥalîṣah with a slipper, some Tannaim state that the ḥalîṣah is valid and some Tannaim state that the ḥalîṣah is invalid. He who says that the ḥalîṣah is valid, with a leather slipper; he who says that the ḥalîṣah is invalid, with a textile slipper³²Babli 102b, a statement of Rava (cf. Chapter 1, Note 21).. A shoe in a slipper³³This case does not appear in the Babli., some Tannaim state that the ḥalîṣah is valid and some Tannaim state that the ḥalîṣah is invalid. For him who holds that the ḥalîṣah is valid, the slipper is textile but the shoe leather³⁴The leather shoe with which the levir stands on the ground is removed from his heel.. For him who holds that the ḥalîṣah is invalid, the slipper is leather but the shoe textile. Some Tannaim state that one may wear a slipper of the Day of Atonement³⁵Babli 102b, Yerushalmi Yoma 8:1 (fol. 44d), Ta‘aniot 1:6 (fol. 64c). It is held that wearing a textile slipper outside the house does not protect the foot from feeling the stones on the road and therefore does not violate the sanctity of the Day of Atonement as a day of deprivation. and some Tannaim state that one may not wear a slipper. Rav Ḥisda said, For him who holds that one leaves the house [wearing a slipper,] a textile slipper, he who says that one may not leave the house [wearing a slipper,] a leather slipper.

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Jerusalem Talmud Eruvin

¹⁹⁰Midrash Cant. rabba 1(43), Pesiqta dRav Cahana Šimˋu (ed. Buber p. 118a). Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan¹⁹¹Cant. 1:6.: My mother’s sons bore ill-will against me, (etc.) [they made me a guard of the vineyards; my vineyard I did not guard.]¹⁹²Addition from G. What caused me to guard the vineyards? Because my vineyard I did not guard. What caused me to keep two days in Syria¹⁹³Those parts of the kingdom of David and Salomon which were not part of the Second Commonwealth; its status was intermediary between that of the Land and the diaspora but holidays were kept there for two days as in the diaspora; cf. Peah 7:6 Note 119.? Because I did not keep one day in the Land. I was thinking that I would be rewarded for both, but I am rewarded only for one. What caused me to separate two ḥallot in Syria¹⁹⁴Biblical law prescribes ḥallah only for produce of the Land (Num. 15:18–19). Rabbinic practice extends the obligation to the rest of the world but, since the soil outside the Land is intrinsically impure, any ḥallah outside the Land is impure and must be burned. In Syria, some dough has to be given to the Cohen to be consumed in imitation of the obligation in the Land; cf. Ḥallah 4:7.? Because I did not separate one ḥallah in the Land. I was thinking that I would be rewarded for both, but I am rewarded only for one. Rebbi Joḥanan read for them, but I Gave them prescriptions which are not Good[and laws by which they cannot live]¹⁹⁵Ez. 20:25. He considers the second day of a holiday in the diaspora as a kind of punishment.. Rebbi Abbahu went to Alexandria and made them carry lulavim on the Sabbath¹⁹⁶In a year in which the first day of Sukkot was a Sabbath he told the Jews of Alexandria to keep only one day of the holiday since he knew the (as yet unpublished) rules of calendar computation. Since the obligation to take the “four kinds” essentially is restricted to the first day (Lev. 23:40) he permitted the ceremony on a Sabbath against the rule that in the diaspora the “four kinds” may not be taken on the Sabbath. (Cf. Sukkah 3:13).. Rebbi Immi heard it and said, who (feeds them) [brings them]¹⁹⁷The text of G [in brackets] is preferable over that of L (in parentheses). Rebbi Abbahu every year¹⁹⁸In the absence of a published calendar, the exact computation of the date of the holiday depends on the presence of a competent scholar, which is rare outside the Land.? Rebbi Yose sent and wrote to them: even though we wrote you the order of holidays, do not change the usage of your departed ancestors¹⁹⁹The action of R. Abbahu is officially disapproved of with the publication of the calendar rules. While today anybody who knows how to add and subtract can compute the Jewish calendar and there is no longer any ambiguity in fixing the holidays, the calendar rules were published by the Academy of R. Yose (the talmudic sources do not mention any participation of the Patriarch) with the explicit stipulation that they may be used only if the second day of holidays be observed outside the Land (Babli Besah 4b). {Quoted by R. Ḥananel ad40b, Roqeaḥ §198, Maˋase Roqeaḥ §93, Or zaruaˋ §140 (vol. 2 p. 211a in the edition Jerusalem 2010).}.

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