Talmud sobre Sotá 8:3
וְאֵלּוּ שֶׁאֵינָן חוֹזְרִין. הַבּוֹנֶה בֵית שַׁעַר, אַכְסַדְרָה, מִרְפֶּסֶת. הַנּוֹטֵעַ אַרְבָּעָה אִילָנֵי מַאֲכָל, וַחֲמִשָּׁה אִילָנֵי סְרָק. הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא הָיָה חוֹזֵר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַבּוֹנֶה בַיִת עַל מְכוֹנוֹ, לֹא הָיָה חוֹזֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַבּוֹנֶה בֵית לְבֵנִים בַּשָּׁרוֹן, לֹא הָיָה חוֹזֵר:
Os seguintes não voltam para casa: quem construiu uma portaria, um pórtico ou uma varanda; Quem plantou quatro árvores frutíferas ou cinco árvores que não dão frutos; Ele que pegou de volta sua esposa divorciada. Se um sumo sacerdote se casou com uma viúva, ou um padre comum se casou com um divorciado ou uma mulher que havia sido libertada do casamento levirato, ou se um israelita se casou com um mamzeret ou uma netinah , ou se a filha de um israelita se casou com um mamzer ou um natin , ele não volta para casa. O rabino Yehudah diz: mesmo quem constrói uma casa sobre suas fundações [originais] não volta para casa. O rabino Eliezer diz: mesmo quem constrói uma casa de tijolos no Sharon não volta para casa.
Jerusalem Talmud Shekalim
11From here to the end of the Halakhah the text is from Soṭah8:3 (Notes 43–130,ס), where all references to the Babli are given. It was stated: “Rebbi Jehudah ben Laqish says, two arks were travelling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited. The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written12Num. 14:44.: Moses and the Ark of the Eternal’s covenant did not move from the camp. The one in which the broken pieces of the tablets were deposited was going out and coming in with them13Sifry Num. #82, referring to Num. 10.33.. But the Rabbis say, it was only one, and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: Woe to us, who will save us from this mighty god141S.5:8.? A word which shows that they never had seen it before. A verse supports Rebbi Jehudah ben Laqish. Saul said to Aḥiya: present God’s Ark151S.14:18.. But was the Ark not at Qiryat Ye`arim? What do the rabbis do with it? ‘Present to me the High Priest’s diadem16This is the correct interpretation, as explained at the end of Yoma Chapter 7, not “ephod” following LXX and many moderns.’ Another verse supports Rebbi Jehudah ben Laqish: The Ark, Israel, and Jehudah, dwell in huts172S. 11:11.. Was the Ark not in Zion? What do the rabbis with it? The straw roof cover that was in the walls, since the Temple was not yet built.
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Jerusalem Talmud Shekalim
Rebbi Joḥanan said, the Ark was made with a cubit of six hand-breadths. Who stated “a cubit of six hand-breadths“? This is Rebbi Meןr’s. [As we have stated33Mishnah Kelim17:10.: “Rebbi Meןr says, all cubits were of buildings; Rebbi Jehudah says, the cubit of buildings six, of vessels five.”] According to Rebbi Meןr who says that the Ark was made with a cubit of six hand-breadths, the length of the Ark was fifteen cubits, as it is written34Ex. 25:10.: Its length two cubits and a half. Each cubit was six and half a cubit three. Four tablets were in it, two whole ones and two broken ones, as it is written35Deut. 10:2.: Which you broke and put into the Ark. Each of the tablets was six hand-breadths in length and three in width. Put the widths of the tablets in the length of the Ark, there were three hand-breadths left. Apply them to the cylinder36The Torah scroll.. [On each side half a hand-breadth to have a handle, and two hand-breadths as place to put there the Torah scroll.]37Corrector’s addition from B, to be deleted. The width of the Ark was nine hand-breadths, as it is written: A cubit and half a cubit. A cubit six and half a cubit three. Four tablets were in it, two whole ones and two broken ones. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the length of the Ark, there were three hand-breadths left. On each side half a hand-breadth to have a handle, and two hand-breadths as a place to put there the Torah scroll.
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Jerusalem Talmud Shekalim
How were the tablets written? Rebbi Ḥanania ben Gamliel says, five on one tablet each41This minority opinion is everywhere accepted in depictions of the tablets.. But the rabbis say, ten on each tablet, as it is written42Deut. 4:13.: He informed you of His covenant which He had commanded you to do, the ten words, ten on each tablet. Rebbi Simeon ben Yoḥai43The name tradition here is very varied. said, twenty on each tablet, as it is written: He informed you of His covenant which He had commanded you to do, the ten words, twenty on each tablet44Ten on the top, ten on the bottom.. Rebbi Simai says, forty on each tablet, as it is written, on each side they were written45Ex. 32:15., a square46Greek τετράγωνον. He holds that the tablets were cubes, top and bottom empty and identical writing on each of the faces.. Ḥananiah, the son of Rebbi Joshua’s brother, says: Between every two commandments, the details and the letters [of the Torah] were written. Filled with tarsis47Cant. 5:14. His hands are golden cylinders, inlaid with tarsis, the cylinders being Torah scrolls (Cant. rabba5:12). The Palestinian Targum to Ex. 28:20, 39:13 translates taršiš by כְּרוֹם יַמָּא רַבָּא ”the color of the Great Sea.“ One may assume that the scribe of the Yerushalmi did not understand the Greek χρω̅μα “color” and shortened it to .כְּ. The Targum to Cant. translates taršiš by the Syriac/Pahlevi word פֵּירוֹזַג (Farsi פירוזה) “turquoise”. The sentence is missing in the Genizah text and in B., like the Great Sea48. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah.
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Jerusalem Talmud Yoma
It was stated217Tosephta 4:14, Babli 86b, Yerushalmi Nedarim 5:4, Note 60.: It is necessary to detail one’s actions, the words of Rebbi Jehudah ben Bathyra. Rebbi Aqiba says, one does not have to detail his actions. What is Rebbi Jehudah’s reason? Please, this people committed a grave sin, they made themselves golden idols218Ex. 32:31.. How does Rebbi Aqiba treat this? Who caused it to them? I, for I gave them much silver and gold. Why? For a donkey is not braying219The corrector’s spelling נהק is biblical (Job 6:5, 30:7), but the scribe’s spelling נקק may be the Aramaic form of Accadic nagāgum.. While in Job the verb describes the shout of the hungry, here it is used for the noise of the overbearing; cf. Sifry Deut.308 out of a basket of carob fruit220In the Babli, Berakhot 32a, the argument is that a lion will shout eating a box of meat..
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