Talmud sobre Brachot 3:11

HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public¹The town plaza has some holiness since it is the place of public prayer in times of draught (Ta`aniot2:1).. But following the Rabbis one treats it like a distance of four cubits⁸As explained in the next paragraph, one may pray everywhere if one is at a distance of 4 cubits from bad smells, excrement, etc. Since the public square is used for prayer on very rare occasions, it is treated as a place of occasional prayer which has no intrinsic sanctity. Babli 26a..

What is a corpse of obligation? Anyone for whom he shouts and nobody comes²⁵In the Babli (43b, Yebamot 89b, Erubin 17b): “Anyone who has nobody to bury him; if he calls and others answer him it is not a corpse of obligation.” The Yerushalmi version is in Śemaḥot 4:29.. If the villagers come, he refrains²⁶Cohen or nazir refrain from defiling themselves.. How many? For the carriers of the bier, their replacements, and the replacements of their replacements²⁷In Śemaḥot 4:30: Carriers of the bier and grave diggers.. If he is not needed; but if he is needed, it is different²⁸If the dead cannot have a decent burial without the help of nazir or Cohen, the latter have to defile themselves.. If [the deceased] is not recognized²⁹If the deceased is not recognized by the locals; if he is recognized the nazir or Cohen is precluded from defiling himself.. But if he is recognized, it is different. If it is not according to his honor; but if it is according to his honor, it is different³⁰This is the introduction to the following paragraphs. If the prestige of the deceased is so great that priests have to defile themselve for his burial, it is obvious that the nazir or Cohen who stumbles on his body also has to defile himself.. For the Patriarch it is his honor.

⁵⁵A parallel is in Qiddušin 2:1; the readings there are noted ק.“A preliminarily married adolescent girl⁵¹Between the ages of 12 years and 12 years and six months; cf. Nedarim 10:1, Note 1. Since she is over 12 years of age, she is able to act in law. But since she is not definitively married, she is still under her father’s authority., or her father, can accept her bill of divorce.” Rebbi Simeon ben Laqish said, like the disagreement about divorce is the disagreement about preliminary marriage⁵⁶The rabbis allow the adolescent girl to contract a preliminary marriage; R. Jehudah reserves this right to the father. The same discussion is in the Babli, Qiddušin 43b–44a.. Rebbi Joḥanan said, everybody agrees about preliminary marriage that [her father]⁵⁷Reading from Qiddušin. The text here has “mother”; but the mother has no say during the father’s lifetime. contracts but not she herself. Rebbi Simeon ben Laqish agrees about a definitive marriage that she is not empowered to marry herself off and let her father lose her earnings⁵⁸Since the father has the right to his adolescent unmarried daughter’s earnings, Mishnah Ketubot 4:6. One must assume that R. Simeon ben Laqish holds that the girl must deliver to her father any valuables she received for her preliminary marriage.. In the opinion of Rebbi Joḥanan she has no legal standing relative to her father⁵⁹But an orphan girl or a definitively married one becomes able to act in law (and appoint agents) once she reaches the age of 12 years and one day. and cannot appoint an agent. In the opinion of Rebbi Simeon ben Laqish she has legal standing relative to her father and can appoint an agent. A Mishnah disagrees with Rebbi Joḥanan: ⁶⁰Qiddušin 2:1.“A man contracts a preliminary marriage by himself and through his agent and a woman contracts a preliminary marriage by herself and through her agent.” He explains it about an adult woman. But did we not state⁶¹Mishnah Giṭṭin 6:3.: “If an underage girl said, accept the bill of divorce for me, it is no valid bill until the bill of divorce reaches her hand.⁶²While the Mishnah confirms that the girl cannot appoint an agent, it seems to contradict the statement that the adolescent has no standing in law since she is able to accept her bill of divorce.” He explains it about an orphan⁶³Including an “orphan during her father’s lifetime”, cf. Note 20.. But did we not state⁶¹Mishnah Giṭṭin 6:3.: “If her father⁶⁴If the Mishnah speaks about an orphan, there could be no father. said to [an agent]: Go and receive my daughter’s bill of divorce, if [the husband] wants to retract he cannot retract.” He explains that the Mishnah deals with cases; the first part about an orphan and the second part if she has a father. A Mishnah disagrees with Rebbi Simeon ben Laqish. ⁶⁰Qiddušin 2:1.“A man may contract a preliminary marriage for his adolescent daughter either by himself or by his agent.⁶⁵Since this is a sentence in the same Mishnah which stated that a woman may agree to a preliminary marriage, the absence of any mention of the power of the girl implies that she cannot enter a preliminary marriage on her own.” He explains that following Rebbi Jehudah⁶⁶The Babli agrees, Qiddušin 44a., since Rebbi Jehudah said, “no two hands can acquire together; only her father alone can accept her bill of divorce.” Rebbi Yose said, a rabbi came out from the assembly and said, a case was decided following Rebbi Joḥanan⁶⁷The court denied the right of an adolescent girl to marry on her own initiative.. Can one rely on that⁶⁸There is no name attached to this information; it is impossible to check the standing of the informant in the legal hierarchy.? It was no question of relying on him since it was as from the sea to the frying pan⁶⁹The statement was made immediately after judgment was rendered. For the expression “from the sea to the frying pan” cf. Berakhot 4:5, Note 233; Babli Qiddušin 44a..

Rebbi Zeïra said that Rebbi Aḥa interrupted [his studies] and got up since he considered the following statement:⁴⁸Tosephta Berakhot 2:6, quoted Šabbat 1:1 (fol. 3b) In the Tosephta, there is an additional statement of Rebbi to the effect that one does not interrupt the performance of one commandment for any other commandment, a statement attributed to R. Ḥanania ben Aqabia in Babli Sukkah26a.
While here it is assumed that R. Aḥa follows R. Ḥanania ben Aqabia, an argument in R. Aḥa’s name to support the anonymous statement is in Berakhot1:5 (Note 164), Šabbat 1:2. “The writers of Torah scrolls, tefillin and mezuzot do interrupt for the reading of the Šema‘ but they do not interrupt for prayer. Rebbi Ḥanania ben Aqabia says, just as they interrupt for the reading of the Šema‘ so they do interrupt for prayer, tefillin, and all other commandments of the Torah.”

There, we have stated⁵⁷⁶Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.⁵⁷⁷Ps. 90:16.” Strength, “strong on earth will be his descendants.⁵⁷⁸Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.⁵⁷⁹Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” Years, “that your and your sons’ days be many.⁵⁸⁰Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him⁵⁸¹Peah 1:1, Note 119; Babli 31b.. That is what is written⁵⁸²2S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.⁵⁸³This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned⁵⁸⁴Cf. Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. ⁵⁸⁵The Babylonian version is in the Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;⁵⁸⁶1K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death⁵⁸⁷2Chr. 26:21..” Holding the distaff was Joash: “They punished Joash⁵⁸⁸2Chr. 24:24..” Rebbi Ismael stated: ⁵⁸⁹Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,⁵⁹⁰Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,⁵⁹¹2Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve⁵⁹²Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,⁵⁹³2K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”

MISHNAH: A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him. If a male adult reads for him, he answers halleluja after him¹⁰⁹An illiterate who does not know the Hallel by heart, must have the psalms recited to him to make the movements prescribed in Mishnah 8. If a person who is not obligated to recite the Hallel and to move the lulav(a slave, woman, or minor) recites for him, he does not fulfill his duty by listening to them; he must repeat word for word. He is cursed for being an adult illiterate. If an obligated person reads for him, he is not different from people listening to the reader in the synagogue and answers halleluja123 times (cf. Šabbat Chapter 16, Note 59)..

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified¹⁹²The sukkah is disqualified if along any wall the roofing is not within 3 horizontal hand-breadths..” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits²⁰⁰As was stated earlier, a solid roof adjacent or connected to the walls is considered part of the wall, not of the roof. But this is accepted only up to a distance of 4 cubits from the nearest wall. Empty space is acceptable only up to 3 hand-breadths, disqualified material up to 4 cubits..” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it²⁰⁴The answer is to a question asked not here but in Berakhot7:1 (Notes 19–29) about the interconnection between rules referring to distinct domains. A miqweh can be used to remove impurities only if it contains 40 se`ah of water, about 135 gallons. If there is not enough clear water, the required volume can be obtained by adding mud which is so moist that it can be poured from a bucket (Mishnah Miqwaot7:1.) R. Eliezer forbids to immerse oneself in mud (Mishnah Miqwaot2:10) but R. Joshua permits. The argument has to be rejected here since R. Joshua will agree that disqualified roofing adjacent to a wall is considered wall, not roofing. Babli 19a.. Ḥizqiah said, because it looks like a bent wall<sup>205</sup>In his opinion the ruling is a later rabbinic one based on an explicit argument.. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits²⁰⁶In his opinion, this belongs to the traditional rules of sukkah, predating any rabbinic establishment.?