Талмуд к Брахо́т 2:1

הָיָה קוֹרֵא בַתּוֹרָה, וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב, וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בָּאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם:

Если кто-то читал [раздел Шемы] в Торе, и настало время для чтения [Шемы] —если он сосредоточен, [Согласно мнению, что мицвот требует намерения, «если он сосредоточен» понимается как: если он намеревался выполнить свое обязательство; и согласно мнению, что мицвот не требует намерения, это понимается как: если он сконцентрировался на чтении его с правильной вокализацией (в отличие от повторения его в целях корректуры, когда он не читает слова, как они произносятся, но так как они написаны для того, чтобы провести различие между дефектными и плейновыми формами, в этом случае он не выполняет свои обязательства). И мы считаем, что мицвот требует намерения.], Он выполнил свое обязательство, а если нет, то не выполнил свое обязательство. Между разделами [«Между разделами» объясняется позже в нашей Мишне.] Он распространяет приветствие из чести [Он распространяет приветствие тому, чья честь заслуживает этого, например, его отцу, или его учителю, или тому, кто превосходит его по мудрости], и он возвращает приветствие. [Само собой разумеется, что он возвращает им приветствие, если они приветствуют его первым.] И в середине [раздела] он протягивает приветствие из страха [то есть, когда он боится, что другой может его убить. И само собой разумеется, что он приветствует его. Но он может сделать это не из чести], и он отвечает приветствием. Это слова Р. Меира. Р. Иегуда говорит: В середине [раздела] он протягивает приветствие из страха и возвращает приветствие из чести [то есть, из уважения к одному, он обязан почитать]. Между секциями он возвращает приветствие всем мужчинам [которые приветствуют его. И галаха соответствует Р. Иегуде. И везде, где запрещено прерывать концерт, запрещено говорить на святом языке, как на любом другом языке.]

Jerusalem Talmud Nazir

HALAKHAH: “If somebody said ‘I am a nazir’ and another person heard it and said, ‘and so am I’,” etc. So is the Mishnah: “and so am I”, “and so am I”⁶This version has only two people responding, with most of the Babli and some Mishnah mss. The paragraph is discussed in detail by J. N. Epstein, ²מבוא לנוסח המשנה, p. 477–479.. Who is the Tanna of conjunctions? Rebbi Jehudah⁷He holds that there is a connection between the statements only if they are formulated as conjunctions; cf. Chapter 1:2, Note 40, Giṭṭin 9:7, Notes 85–101.. But following Rebbi Meïr, “I am,” “I am”. Does the Mishnah require that all of them follow immediately after the speaking of the first⁸If the number of additional nezirim is reduced to 2, is that because both A₂ and A₃ refer to the original vow, not that A₃ refers to that of A₂? In that case, there would not be time for three additional people to express their vow if the rule at the end of the paragraph be followed.? It was stated⁹The same baraita is quoted in the Babli, 21a, for the same conclusion.: If the middle one was permitted, all following him are permitted, all preceding him are forbidden¹⁰This is only possible if A_i+1 refers to A_i’s vow, not to A₁’s. Therefore, the original text of the Mishnah is correct and essential.. The Mishnah applies even if not all of them follow immediately after the speaking of the first, but each one follows immediately after the speaking of the preceding person¹¹This is explicit in Tosephta 3:2: “If somebody said ‘I am a nazir’ and another said ‘so am I’ but not immediately after him, the first is forbidden but the second is permitted.”. What means “to follow immediately after the speaking”? ¹²Berakhot 2:1 (Notes 50–52), Moʻed qaṭan 3:7 (83c 1. 37). Babli 20b, Makkot 6a, Baba qama 73b, Šebuot 32a. In the Babli, the longer version has an additional word: “peace upon you, my teacher and master.” Rebbi Simon in the name of Rebbi Joshua ben Levi: The time needed for greeting between two people. Abba bar bar Ḥana in the name of Rebbi Joḥanan: The time needed for greeting between teacher and student, that he say to him, “peace upon you, my master.”

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Maasrot

“Dates when they start to become bloated.” Rebbi Ḥiyya bar Abba said, when the indentation is straightened out⁶⁰If the shape of the date is convex all around.. Rebbi Jonah asked: How do we hold? If the indentation is straightened out, it is wind-fall⁶¹A normal date is concave around the pedicle. If it is bloated there also, is it unsound and not food.! If the pit can be separated, it is fully ripe⁶²In that case, one does not need a special rule.! The rabbis from Caesarea say, when they are ready to be eaten.

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Shekalim

¹⁰⁹Tosephta 1:12, Babli Sanhedrin48a.“It was stated in the name of Rebbi Nathan: From the excess of monies collected for a particular dead he builds a memorial on his grave or perfume^109aThis is the corrector’s text, following B. The scibe wrote זלח, a root not otherwise recorded in rabbinic Hebrew or Aramaic. his bier. It was stated, one does not redeem a kidnap victim for another kidnap victim¹¹⁰Monies collected for a particular prisoner should not be used to redeem another, but in cases of urgent need the hands of the administrators are not tied by this rule. and one does not collect a stole for a stole¹¹¹If clothing is collected for a particular person, he should be given exactly what was collected for him., but one does not restrict the power of the administrators of charity in this.” It was stated, Rabban Simeon ben Gamliel says, one does not build mausoleums for the just; their words are their remembrance¹¹²Gen. rabba82(11)..

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Avodah Zarah

Gamliel the Twin was supporting²⁶⁰In this paragraph, the second person mentioned always is the authority who in walking leans upon one of his students. A comparison with other occurrences shows that מיסתמיך ב means “was supporting” but מיסתמיך על is “leaning on.” Rebbi Simeon ben Laqish. They came to this statue. He asked him, may we pass in front of it? He said, pass by it and blind its eye²⁶¹One “blinds the eye” of the idol by passing by it without taking any notice of it and the idol sees that it is not taken seriously.. Rebbi Isaac bar Mattanah was supporting Rebbi Joḥanan. They came to the statue of the city council²⁶²Greek βουλή. In Tiberias this probably was a statue of divus Tiberius. He asked him, may we pass in front of it? He said, pass by it and blind its eye. Rebbi Jacob bar Idi was supporting Rebbi Joshua ben Levi. They came to the statue of Herod²⁶³In Moˋed qatan 3:7 the spelling is as here. In Berakhot 2:1 (Note 57) אהדורי, in Šeqalim 2:6 ארורא, in Midrash Shemuel 19[4], ed. Buber Note 17, הרודיס, in Yalqut Šemuel # 124 הרודוס. The last two readings “Herod” seem to be the correct one.. He told him, Naḥum the most holy man¹⁷Sanhedrin 10:6 Note 335, Megillah 1:13 (72b l. 57) 3:3 (74a l. 39); Babli Šabbat 118b, Pesaḥim 104a. passed by it and you do not want to pass by? Pass by it and blind its eye!

Ask RabbiBookmarkShareCopy

Полная глава Следующий стих