Только близкие родственники мертвых разрывают (их одежды), обнажены (их плечи) и получают траурную еду [на Чол Хамоед. (Вышеуказанное выполняется для) отца и матери, сына и дочери, брата и сестры и жены. Это те семь, о которых нужно оплакивать. Один не раздирает свою одежду на Чол Хамоеда для других родственников, за которых он не обязан оплакивать. Это, только если он не был мудрецом или богобоязненным человеком и исполнителем мицвот. Но все они являются родственниками мудреца, который умер, и все раздирают свои одежды над ним, даже на Чол Хамоед, и, аналогично, для того, кто, как известно, был возвышенным и святым. И все, кто стоит по истечении срока действия души любого еврея, должны раздирать свои одежды, даже на Чол Амоед. Разорение за отца и мать - это раздирание его одежды, пока он не обнажит свое сердце. Он разрывает руку, отделяет верхний край одежды и раздирает ее снаружи, не вставляя руку под одежду, как он это делает. Он может полить их через тридцать дней, но он никогда не сможет их сшить. И так, со своим учителем, который научил его Торе. Но из-за своего другого родственника он разрывает только верхнюю одежду. И он может раздирать с помощью инструмента, если он желает, и ему не нужно отделять край, и он может вставить свою руку под свою одежду, когда он раздирает. И он бастует после шивы и шьет вместе после шлошим. Рендинг делается только стоя. И на Чол Хамоеде нет обнаженных рук и плеч. Еда скорбящих - это первая трапеза (после захоронения), которую скорбящий может не приготовить для себя и которую другие предоставили ему в открытом месте города. А на Чола Хамоеда только его родственники едят (и не на открытом месте, но) в своем доме.] И траурную еду едят только на вертикальной кровати. [Даже в своем доме ему не подают траурную еду на перевернутой кровати. Поскольку все его родственники и близкие знакомые регулярно ели (траурная трапеза) с ним на перевернутой кровати; но на Чол Хамоед они ели его только на вертикальной кровати.] Еда скорбящих не приносится [в дом скорбящих) на подносе [«почтительно»] или на подносе [из серебра, золота или стекла. Я слышал (это интерпретировалось как) серебряное блюдо.] Или в тростниковой корзине, но в корзине [очищенной ивы, чтобы не смущать бедных, которые приходят принести еду и у которых нет ни подноса, ни подноса. ] И благословение скорбящих не читается на Чол Хамоед, но они стоят в ряду и утешают (скорбящих), и собравшимся там разрешается немедленно уходить.
Jerusalem Talmud Sotah
HALAKHAH: “If somebody declared his jealousy and she went to a secluded place,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: This entire chapter [deals with the case that] he warned her and said to her, do not be at a secluded place with man X, after he declared his jealousy and she went to a secluded place5That the husband had some information that his wife met the man forbidden to her.. Rebbi Simeon ben Laqish said, even if she did not go to a secluded place6If there is not even a single witness against her.. Rebbi Ze‘ira said before Rebbi Yasa: Not that Rebbi Simeon ben Laqish disagrees, only he is lenient about witnesses to the hiding7There is no difference of interpretation between R. Joḥanan and R. Simeon ben Laqish; the latter only follows the opinion attributed to R. Eliezer in Mishnah 1:1.. We have stated a disagreement. Some state it anonymously8The opinion attributed to R. Eliezer in Mishnah 6:1.. Rebbi Ze‘ira said before Rebbi Mana9R. Mana I.: Rebbi Joshua does not disagree with what Rebbi Eliezer said, only that we have stated: “Rebbi Joshua says, only if10This is the reading of the Mishnah in the Babli, which can be read as meaning that if the wife is the talk of the town, even a rumor of unknown origin forces the husband to divorce his wife. she is the subject of talk of women carding by moonlight.” Rebbi Abba Mari asked: There11‘Orlah, Chapter 2, Note 30., Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar, everywhere where Rebbi taught a disagreement and returned to the problem later and taught it anonymously, practice follows the anonymous opinion. And here he says so12If Mishnah 6:1 is stated anonymously, it would imply that in Mishnah 1:1 practice follows R. Eliezer. However, it is evident not only that general practice follows R. Joshua against R. Eliezer but also that in the case of the suspected wife, two witnesses of her misbehavior are needed to prohibit her to her husband. Therefore, the argument that R. Joshua only makes an anonymous statement precise is invalid.?
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Tractate Semachot
We do not rend the garments or bare the shoulder,18Cf. Rashi to M.Ḳ. 22b (Sonc. ed., p. 140). R. Meir of Rothenberg explains the word ḥoleẓin in the usual sense of ‘removing the shoes’. or deliver a memorial address, or bring the coffin into the house until he dies.19These things should be avoided so as not to frighten the dying person.
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Jerusalem Talmud Sanhedrin
“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book75Speaking of the Torah.”, and one said, like him who said “these rabbis76In a contemptuous way. In the Babli 100a, a person is defined as Epicurean who is not sufficiently respectful towards his teacher.”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it77The influence of an Epicurean. is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.
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Jerusalem Talmud Megillah
Rebbi Berekhia, Rebbi Ḥelbo, Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina68This has no material connection with the preceding text; it is added because it is a tradition of Ulla from Bireh as is the preceding one. A parallel text is in Moed qatan 3:7 (in two texts, קר), shortened in the Babli, Ta`anit 31a, Midrash Ps., Ps. 48[5].: In the future the Holy One, praise to Him, will lead a circular dance for the Just ones. What is the reason? Put your hearts to its walls69Ps. 48:14., it is written “to its circular dance.70This reading is not found in masoretic texts.” And the Just one will point with their finger and say, Truly, He is GOD, our Power, Forever; He will lead us beyond death71Ps. 48:15.! Almut, in strength, [in agility.]72Corrector’s addition from Megillah.Almut, like these girls. Akilas translated ’αθανασία, a world without death. And the Just one will point with their finger and say, Truly, He is GOD, our Power, Forever; He will lead us beyond death! He will lead us in this world, He well lead us in the future73“Lead us in worlds” is the translation of LXX..
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Jerusalem Talmud Horayot
What does it help245How does the fact that his father was as learned as his teacher change the argument of the Mishnah?? Rebbi Yose ben Rebbi Abun said, if half of his learning was from one and half of his learning from the other. His father’s lost property if half of his learning was from him and his mother’s lost property if she was divorced from his father, which has precedence246As long as his mother was married to his father, his father has precedence since his wife also is bound to honor him (Mishnah Keritut 6:9). But the divorced mother in all respects is equal to the father (Babli Qiddušin 31a). If the father was also the teacher then he had precedence as teacher. But if he was only a partial teacher, is his claim strong enough or does the son still have the choice whom to help first?? Does his father’s have precedence or only if all his learning was from him? His teacher’s lost property if half of his learning was from him and his mother’s lost property if she was divorced from his father, which has precedence248Is the teacher who taught him half his learning the teacher in the sense of the Mishnah or not?? Does his teacher’s have precedence or only if all his learning was from him? His lost property, and his father’s lost property, and his mother’s lost property, and his teacher’s lost property. His own precedes his father’s, his father’s his mother’s, and his mother’s his teacher’s. Is that not a Mishnah, “the man precedes the woman to be kept alive and to return his lost property”? They wanted to say, if his teacher was not there249The language implies that the statements in question are tannaitic, similar to the first part of Tosephta Horaiot 2:5.. He comes to tell you, even if his teacher was there. He, and his mother, and his teacher, and his father, were in captivity. He precedes his mother, his mother his teacher, and his teacher his father250Babli 13a.. Is that not a Mishnah, “but the woman precedes the man for clothing and to be freed from captivity”? They wanted to say, if his teacher was not there. He comes to tell you, even if his teacher was there.
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Jerusalem Talmud Sanhedrin
Does one rend his garment nowadays233Since the pronunciation of the Name is unknown, an obligation to rend one’s garments would imply that it applies to substitutes of the Name. The paragraph has a parallel in Mo`ed qatan 3:6, 83b l. 38.? Rebbi Yose, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, Rebbi Ḥisqiah, Rebbi Jeremiah in the name of Rebbi Joḥanan: When blasphemers proliferated, they stopped rending234The same statement in the Babli 60a in the name of R. Hiyya (bar Abba). The implication is that the status of substitute names is the same as that of the Name.. Does one rend for substitute names today? Let us hear from the following: Rebbi Simeon ben Laqish was travelling on the highway. He met a Samaritan who was repeatedly blaspheming, and he was rending. He dismounted from the donkey and gave him a blow on his heart saying to him: Samaritan! Does your mother have garments to supply me with? [His word] This implies235The scribe wrote הדא אמרה “this implies”. The corrector added מילתיה but then forgot to cross out הדא. One should read either “his word” or “this”. that one rends for substitute names236Disagreeing with R. Joḥanan and the latter’s student R. Hiyya bar Abba. and rends his garments at the present time.
