Talmud su 'Eduyyot 6:1

רַבִּי יְהוּדָה בֶּן בָּבָא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמָאֲנִים אֶת הַקְּטַנּוֹת, וְשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד, וְשֶׁנִּסְקַל תַּרְנְגוֹל בִּירוּשָׁלַיִם עַל שֶׁהָרַג אֶת הַנֶּפֶשׁ, וְעַל הַיַּיִן בֶּן אַרְבָּעִים יוֹם שֶׁנִּתְנַסֵּךְ עַל גַּב הַמִּזְבֵּחַ, וְעַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת:

R. Yehudah ben Bava ha testimoniato in cinque casi, vale a dire: ai minori viene insegnato a rifiutare [Se due fratelli fossero sposati con due sorelle (orfane), una adulta e l'altra, una minorenne —se il marito dell'adulto moriva, in modo che fosse "legata" per yibum al marito del minore, il suo legame prevalse sul matrimonio di sua sorella, la minorenne, e le proibiva di farlo, il matrimonio del minore viene considerato nulla. (In questo caso) al minore viene insegnato a "rifiutarlo", e il suo rifiuto ("miun") dissolve il suo primo matrimonio e gli è permesso di portare la sorella maggiore in yibum. E c'è un altro esempio simile a questo in Yevamoth, nel capitolo "Beth Shammai".] E (ha testimoniato) che una donna può essere sposata sulla testimonianza di un testimone. [Se suo marito è andato all'estero e un solo testimone è venuto e ha detto che era morto, è sposata sulla base della sua testimonianza.] E (ha testimoniato) che un gallo è stato lapidato a Gerusalemme perché aveva ucciso qualcuno [(Aveva rosicchiava il cervello di un bambino.) E anche se è scritto (Esodo 21:18): "Se un bue gore, ecc.", lo stesso vale per tutte le bestie, animali e uccelli. Ovunque sia scritto "bue", deriviamo "bue" - "bue" da Shabbath. Proprio come lì, tutte le bestie, gli animali e gli uccelli sono inclusi, quindi, qui.] E (ha testimoniato che) il vino deve avere quaranta giorni per le libagioni sull'altare. [Prima di allora è vietato, considerato "vino dal suo torchio".] E [ha testimoniato sull'olocausto quotidiano del mattino che potrebbe essere sacrificato nella quarta ora del giorno. [Per una volta, ai tempi del regno di Grecia, non avevano agnelli per gli olocausti e aspettavano di sacrificare l'olocausto mattutino quotidiano fino a quando il Santo Benedetto fosse illuminato i loro occhi e trovarono due agnelli approvati in la penna d'agnello e sacrificò l'olocausto giornaliero della mattina nella quarta ora del giorno.]

Jerusalem Talmud Yevamot

HALAKHAH: “The House of Shammai say, one permits repudiation,” etc. There⁶Mishnah Idiut 6:1. In most Mishnah sources, the tradent is R. Jehudah ben Baba., we have stated: “Rebbi Jehudah bar Abba testified to five statements: That one makes underage girls repudiate, … ” Does one disagree with testimony⁷Tractate Idiut is a collection of confirmed testimonies an attempt is made to reconstruct a history of early practice. These are recognized as authoritative.? One disagrees about the essence of the testimony. So was the essence of the testimony: “The House of Shammai say, one makes only betrothed girls repudiate, but the House of Hillel say, betrothed or married”. It is difficult following the House of Hillel! Her marriage permitted her⁸The husband’s sexual relations with her are meritorious as married sex and not sinful promiscuity., he has the right to what she finds and earns⁹In exchange for the obligations the husband accepted by executing the ketubah, he by rabbinic convention acquires the right to the future earnings of his wife., to dissolve her vows¹⁰The biblical prerogative of the husband (Num. 30:9)., and she is his wife in every respect. And you say so? They gave you of your own. By right, her marriage should not be a marriage. They¹¹The anonymous authors of the institutions of rabbinic Judaism, known as “the men of the great assembly”. said that her marriage is a marriage and they said that she may repudiate him and leave.

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Jerusalem Talmud Eruvin

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear⁴⁷The rabbis hold that the verse, it shall be for you a sign, does not necessarily imply that tefillin may not be worn on a Sabbath. Therefore they require that the tefillin be worn as if it were a weekday to avoid any Sabbath violation. Rabban Gamliel holds that the inference from the verse is absolutely valid; wearing the tefillin is a violation in itself, and therefore he prescribes, not simply permits, wearing two tefillin in order to demonstrate that they are not worn qua tefillin.. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head⁴⁸The head tefillin have to be placed at the top of the forehead, where it becomes horizontal. R. Jeremiah disputes the inference drawn in the first sentence and notes that Rabban Gamliel also may hold that not wearing tefillin on the Sabbath is general practice but not biblical commandment; only he biblically permits wearing two pairs of tefillin simultaneously.. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts⁴⁹In effect it would be permitted to wear two pairs simultaneously. [Sefer HaTerumah, Tefillin, §213 (ed. Warsaw 1897 p. 116c top, ed. Jerusalem 2010, col. 490) reads the passage as inviting people to change the placement of the head tefillin at will but permitting only one pair. This seems to be reading the Yerushalmi text on the basis of the Babli 95b.]. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated⁵⁰Mishnai Idiut 6:1.: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

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