Talmud do Terumot 11:7

It was stated⁶⁴Tosefta 2:1, Demai 3:1, Note 5.: “It happened that Rebbi Joshua went to Rabban Joḥanan ben Zakkai in Bene Ḥayil⁶⁵In the other sources, the place of Rabban Joḥanan ben Zakkai is Beror Ḥayil., and some local people brought them fruits. Rebbi Joshua said to them, if we stay overnight⁶⁶Reading לנו as contracted from לנין אנו found in the other sources. The Tosephta seems to contradict the Mishnah., we are obligated to tithe; otherwise, we are not obligated to tithe.” Rebbi Zeїra said, Rebbi Joshua insists on cleanliness⁶⁷He will stay only in a clean room. Therefore, for him staying overnight is comparable to staying during the Sabbath and counted as if he stayed in his own house.. Rebbi Mana said to him, are all others insane⁶⁸To want to stay in dirty, unhealthy surroundings.? But Rebbi Joshua, who frequently was attended to⁶⁹He was so famous that people prepared his lodgings specially for him; the lodgings could be considered his personally., says that staying overnight induces ṭevel. For all others, who are not frequently attended to, staying overnight does not induce ṭevel. But did we not state: “Peddlers who make the tour of villages may eat⁵⁶The character of the courtyard alone determines the obligation. until they come to the place where they will stay for the night.” Where is their overnight stay? In their house! Rebbi Simeon ben Laqish in the name of Rebbi Ḥanina: Like those of Kefar Ḥanina⁷⁰Cf. Ševi‘it 9.2, Note 40. who go out, trade in four or five villages, return, and sleep in their houses.

What are the rules if somebody improved today? Rebbi Jeremiah wanted to say, it is permitted. Rebbi Yose said, did Rebbi Jeremiah not hear that he would be whipped? Did he not hear that he would be unacceptable for testimony³⁶Both whipping and the exclusion from being a witness are rabbinic decrees since only activities mentioned in the verse are biblical prohibitions.? He turned around and said, certainly he had heard! But he is like someone who hears a statement and questiones it. Rebbi Ḥizqiah said, it was objected before Rebbi Jeremiah, there seems not to have been a court which disestablished³⁷A rabbinic decree passed by a competent court can only be lifted by a court of higher standing. Since the rabbinic restrictions of the Sabbatical year go back to the Men of the Great Assembly, the minimum standing such a court would have to have is that of Rabban Gamliel who disestablished the prohibition of the first two terms (Halakhah 1:1). No court of later times has that standing.! The force of Rebbi Jeremiah is from the following³⁸Terumot11:10. “Oil to burn” is olive oil of the heave that became impure and can no longer be consumed. It is the Cohen’s property and must be burned either for heat or for light. By rabbinic decree, the burning also must be for the benefit of the Cohen or his family. The baraita permits some use of the oil by non-Cohanim.: “An Israel woman who comes to a priestly woman³⁹The wife or unmarried daughter of a Cohen. to get fire dips the wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs⁴⁰A time of emergency when people tried to be out on the street as little as possible.; there was no court which disestablished⁴¹The short-cut described was never endorsed by a court but was tolerated by the rabbis of the time. Since the baraita is an unconditional statement, it follows that a rabbinic decree that fell into general disuse because of special circumstances remains in disuse even in normal times; no court is needed to lift the decree. In this case, the power of the people is greater than the power of the court.. As you say there, there was no court which disestablished, so here there was no court which disestablished⁴²No court was needed once permission was given to work for the Roman government.!