DOCSLIB.ORG

Daf Ditty Eruvin 4 Measurements

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Daf Ditty Eruvin 4 Measurements Daf Ditty Eruvin 4 Measurements 1 ! ִיְמצּוֹחת , ְדְָָּיאוֹיתרא ִניְנהוּ 2 Rabbi Ḥiyya bar Ashi said that Rav said that the halakhot of partitions were transmitted to Moses from Sinai. The Gemara challenges this assertion as well: They are written in the Torah, as the fundamental principle that a partition ten handbreadths high establishes a separate domain is derived from the Torah. ְַָדּארמ ָמר : ָאןוֹר ְִתָּהﬠשׁ ְוַכפֶּוֹרת ַחֶטפ , ֵיֲהר ָכּןא ָהָרֲﬠשׂ As the Master said: The Holy Ark in the Tabernacle was nine handbreadths high, as the verse states that its height was a cubit and a half. A cubit contains six handbreadths, so its height totaled nine handbreadths. And the cover atop the Ark was one handbreadth, which total ten. There is a tradition that the Divine Presence does not descend into the domain of this world, which is derived from the verse that states that the Divine Presence would reveal itself from above the cover of the Ark. Apparently, a partition of ten handbreadths creates a separate domain. ָלא ִָיאכְצר , ִַיְלבּר ְיהָוּדה ְַָדּארמ : ַתַאמּ ְָןיִבּנ ְַָבּאמּה ַבּת ָהִשׁשּׁ . ַתַאמּ ִיםֵכּל ְַָבּאמּה ַבּת ִָהשֲּׁחמ The Gemara answers: The halakha transmitted to Moses from Sinai is necessary only according to the opinion of Rabbi Yehuda, who said: The cubit mentioned with regard to the building of the Tabernacle and the Temple was a large cubit of six handbreadths, whereas the cubit mentioned with regard to the sacred vessels was a cubit of five handbreadths. According to this opinion, the Ark, which was a cubit and a half, and its cover, which was a handbreadth, measured eight and a half handbreadths. Therefore, nothing can be derived with regard to a partition of ten handbreadths. ? לוּ רְ בַּ ִ י ֵמ ִאיר ְַָדּארמ : ׇכּל ַוֹמּתָהא וּיָה ְִֵבּיינוֹבנת , ַמיא ִָאיאכּ ֵַיְלרממ The Gemara poses a question. And according to the opinion of Rabbi Meir, who said: All the cubits were medium ones, regular cubits of six handbreadths; what can be said? Apparently, according to his opinion, the laws governing partitions are explicitly stated in the Torah. ִַיבְּלר ִירֵמא , יִכּ ַיאֲאת ְְָאתִהכיל — ְלוּגד לוּ ְ ָ ל דוּב לוּ ְ פוֹד ֶ ן ָהוּמֲּﬠק The Gemara answers: According to the opinion of Rabbi Meir, the halakha with regard to a partition of ten handbreadths is indeed written in the Torah. However, the halakha transmitted to Moses from Sinai comes to teach other halakhot concerning partitions, e.g., the halakhot of extending [gode], according to which an existing partition is extended upward or downward to complete the requisite measure; and the halakhot of joining [lavud], according to which two solid surfaces are joined if they are separated by a gap of less than three handbreadths; and the halakhot of the curved wall of a sukka. A sukka is valid even if there are up to four cubits of invalid roofing, provided that this roofing is adjacent to one of the walls of the sukka. In that case, the invalid roofing is considered a bent extension of the wall. These concepts are certainly not written in the Torah. 3 RASHI רא ו ן עשת ה תרוכופ חפט - רא ו ן והוגב עשת ה חפט י ם כדת י ב ) מש ו ת ״כה : ״כב ( האומ יחוצ ותוקמ תרוכופ חפט רה י רשע ה ביכות יתרדוב ךתא לעמ פכה ו תר תונ אי פב "ק סד ו הכ )ד 'ה (. בר י יויס רואמ על ו םל אל הריד כש י נ הניכ המלט הרעמש כדת י ב שהמ י ם מש י ם הל ' ץרהוא תנן נבל י םדא הלוטמ הרעמש חפט י ם שח י ב ראץ כדת י ב יתרדוב : ךתא לעמ פכה ו תר אלאמ רשע ה וה י חמ י הצ הלעלדמ הרעמש אל שח י ב ילה שר ו ת תחתי ת אלא שר ו את רחא י ת י ח The Gemara concludes its unsuccessful challenge to Abaye’s position that in the context of sukkah and mavoi the five tefach amah is used, when Abaye is forced to admit that the issue is a debate between Tannaim. Rava, however, can maintain that there is no dispute between Tannaim on this issue. 2) Measures, interpositions and walls R’ Chiya bar Asi in the name of Rav States: Measures, interpositions and walls are laws taught to Moshe Rabbeinu on Har Sinai for which there is no source in the Torah. The assertion that measurements are Halacha L’Moshe M’Sinai is challenged from the teaching of R’ Chanan who derives many Halachos related to measurements from the verse that describes the fruit of Eretz Yisroel. 4 The Gemara answers: The Halachos are in fact Halacha L’Moshe M’Sinai and the verse was merely used by Chazal as a support for those halachos. The assertion that interpositions are Halacha L’Moshe M’Sinai is challenged. The Gemara answers: The part of the law that is Halacha L’Moshe M’Sinai is the halacha that an interposition must cover most of the body and be something that is objectionable. The Gemara explains which law related to walls is Halacha L’Moshe M’Sinai according to R’ Yehudah and R’ Meir.1 In the discussion of the varying size of the “ama” (=cubit) measurement, the Gemara points to the dimensions of the Mizbeach– the altar in the Temple – as an example of a structure with “amot” of varying sizes.2 The height of the Mizbeach (including the corner Keranot, or horns) was ten amot – but not all of the amot were measured the same way, so the total height was 58 tefahim (=handbreadths), rather than 60tefahim. There were five places on the Mizbeach that were measured in amot of five tefahim each. They were: The height of the Yesod (foundation) The width of the Yesod the width of the Sovev (the ledge around the Mizbeach) The height of the Keranot (the raised corners) The width of the Keranot prooftext: And these are the measures of the altar by cubits--the cubit is 13 גי ְִַהֵמּזַבּ חַָבּאמּוֹת, ְוֵֶאלּהִ מדּוֹת ְִַהֵמּזַבּ חַָבּאמּוֹת, a cubit and a handbreadth: the bottom shall be a cubit, and the הַאמּ ֹ;חפָטָו ְקמּהחַו יהַא ְָהַָאָמּוֵ - breadth a cubit, and the border thereof by the edge thereof ֹר ,ַחב הְּאוּבלגוּ ֶלָ - סהָּתְשׂפ יבָבָ ִ יבָבָ סהָּתְשׂפ .round about a span; and this shall be the base of the altar ,ותדגּרחמּהאה ב,ה ֵַ.ְְִֶֶַָחֶזַבֶָּזז ב,ה ,ותדגּרחמּהאה 1 Daf Digest 2 Steinzaltz (OBM) 5 Ezek 43:13 Which describes the Mizbeach it is clear that the Navi describes the Mizbeach as having two different types of “ama” measurements. Nevertheless, the passages in Ezek that deal with the measurements of the third Temple that is to be built in the future are unclear, and they are interpreted by the Sages of the Gemara in different ways. Following the discussion of different measurements, the Gemara brings Rabbi Hiyya bar Ashi in the name of Rav who says that the rules of Shi’urim (=measurements), Hatzitzim (=intervening substances) and Mehitzim (=partitions) are all based on an oral tradition received by Moshe on Mount Sinai. With regard to measurements, the Gemara objects that they are, in fact, rooted in a biblical passage because Rav Hanan interprets the verse: a land of wheat and barley, and vines and fig-trees and 8 ח ץֶרֶא הָטִּח ,הָרֹעְשׂוּ ןֶפֶגְו הָנֵאְתוּ הָנֵאְתוּ ןֶפֶגְו ,הָרֹעְשׂוּ הָטִּח ץֶרֶא ;pomegranates; a land of olive-trees and honey ;ןוֹמִּרְו ץֶרֶא - תיֵז ,ןֶמֶשׁ .שָׁבְדוּ ,ןֶמֶשׁ תיֵז Deut 8:8 describing the seven species of agricultural products with which the Land of Israel is blessed, as teaching rules about measurements. Apparently Rav Hanan perceived the praise of the Land of Israel to be so significant that even a foundational law – like establishing basic measurements – could be based upon it. As an example, Rav Hanan derives that the standard amount of food that one must eat to be held liable for eating non-Kosher (and most other prohibited foods) is the size of an olive (“Zayit”). From “Dvash” (=honey), the last of the seven species mentioned, we derive the measure of food that makes someone liable for eating on Yom Kippur – an amount of food the size of a plump date. In the realm o:8f eating that is forbidden, Yom Kippur is unique. The Torah never forbids “eating” on Yom Kippur; rather it commands the Jewish people to suffer “inuy” – affliction – on that day. The Rabbinic Sages understood this to mean that, while we should not eat, one does not reach a level of satisfaction beyond “inuy” until he eats the amount of a date (which is larger than an olive). The conclusion of the Gemara is that the derivations based on this passage can, at best, act as hints to the law, and that the true source is the oral tradition, as presented initially. RAMBAM Hil Ma’achalot Assurot 14:2 6 This measure, as all the other measurements, is a Halachah conveyed by Moses from Sinai. It is forbidden by Scriptural Law to eat even the slightest amount of a forbidden substance. Nevertheless, one receives lashes only for an olive-sized portion. If one partakes of any amount less than this measure, he is given stripes for rebellious conduct. Maimonides, following the Talmud, makes a distinction between the cubit of 6 handbreadths used in ordinary measurements, and the cubit of 5 handbreadths used in measuring the Golden Altar, the base of the altar of burnt offerings, its circuit and the horns of the altar. Rabbi Jay Kelman writes: It is impossible, at least from a Jewish perspective, to understand the Bible without the tools to interpret the text.
Load more

Recommended publications
  • The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
    The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos.
    [Show full text]
  • A Clergy Resource Guide
    When Every Need is Special: NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING A Clergy Resource Guide For the best in child, family and senior services...Think JSSA Jewish Social Service Agency Rockville (Wood Hill Road), 301.838.4200 • Rockville (Montrose Road), 301.881.3700 • Fairfax, 703.204.9100 www.jssa.org - [email protected] WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING PREFACE This February, JSSA was privileged to welcome 17 rabbis and cantors to our Clergy Training Program – When Every Need is Special: Navigating Special Needs in the Synagogue Environment. Participants spanned the denominational spectrum, representing communities serving thousands throughout the Washington region. Recognizing that many area clergy who wished to attend were unable to do so, JSSA has made the accompanying Clergy Resource Guide available in a digital format. Inside you will find slides from the presentation made by JSSA social workers, lists of services and contacts selected for their relevance to local clergy, and tachlis items, like an ‘Inclusion Check‐list’, Jewish source material and divrei Torah on Special Needs and Disabilities. The feedback we have received indicates that this has been a valuable resource for all clergy. Please contact Rabbi James Kahn or Natalie Merkur Rose with any questions, comments or for additional resources. L’shalom, Rabbi James Q. Kahn, Director of Jewish Engagement & Chaplaincy Services Email [email protected]; Phone 301.610.8356 Natalie Merkur Rose, LCSW‐C, LICSW, Director of Jewish Community Outreach Email [email protected]; Phone 301.610.8319 WHEN EVERY NEED IS SPECIAL – NAVIGATING SPECIAL NEEDS IN A CONGREGATIONAL SETTING RESOURCE GUIDE: TABLE OF CONTENTS SECTION 1: SESSION MATERIALS FOR REVIEW PAGE Program Agenda .........................................................................................................
    [Show full text]
  • Mishnah: the New Scripture Territories in the East
    176 FROM TEXT TO TRADITION in this period was virtually unfettered. The latter restriction seems to have been often compromised. Under the Severan dynasty (193-225 C.E.) Jewish fortunes improved with the granting of a variety of legal privileges culminating in full Roman citizenship for Jews. The enjoyment of these privileges and the peace which Jewry enjoyed in the Roman Empire were·· interrupted only by the invasions by the barbarians in the West 10 and the instability and economic decline they caused throughout the empire, and by the Parthian incursions against Roman Mishnah: The New Scripture territories in the East. The latter years of Roman rule, in the aftermath of the Bar Kokhba Revolt and on the verge of the Christianization of the empire, were extremely fertile ones for the development of . The period beginning with the destruction (or rather, with the Judaism. It was in this period that tannaitic Judaism came to its restoration in approximately 80 C.E.) saw a fundamental change final stages, and that the work of gathering its intellectual in Jewish study and learning. This was the era in which the heritage, the Mishnah, into a redacted collection began. All the Mishnah was being compiled and in which many other tannaitic suffering and the fervent yearnings for redemption had culmi­ traditions were taking shape. The fundamental change was that nated not in a messianic state, but in a collection of traditions the oral Torah gradually evolved into a fixed corpus of its own which set forth the dreams and aspirations for the perfect which eventually replaced the written Torah as the main object holiness that state was to engender.
    [Show full text]
  • Guardianship for Orphans in Talmudic Law
    Guardianship for Orphans in Talmudic law AMIHAI RADZYNER ABSTRACT The article reviews the Talmudic institution of guardianship for orphans, as it appears in sources from Palestine and Babylon, mostly from the second to the fifth centuries CE. It is likely that the foundations of this institution are found in foreign law, but after it was absorbed in Jewish law, it began to build an independent life, and was not necessarily affected by its legal system of origin. The design of the institution was mainly conducted by the Jewish sages of the second-century (Tannaim). The Mishnah and Tosefta are already showing a fairly well-developed system of guardianship laws. This system was not changed substantially afterward, and the later Talmudic sages (Amoraim) continued to develop the institution upon the foundation created by their pre- decessors. The Talmudic sources present a fairly well-developed institution, from its creation through the duties of the guardian during his tenure to the end of the guardianship term. 245 INTRODUCTION It seems that like in other instances, the Greek term for guardian – epitropos which appears many times in Talmudic literature shows us ,1('אפוטרופוס') that it involves an institution which was created in Talmudic law under the influence of Greek and Roman Law, two legal traditions that were prevalent in Palestine at the time of the creation of the institution of guardianship.2 This does not mean, at the same time that the principles of the laws of Talmudic guardianship, which I shall not discuss in this short article, are identical to those of any known Greek or Roman law.3 Within this framework I shall con- fine my analysis to Talmudic Law and its principles exclusively.
    [Show full text]
  • English Abstract
    English Abstract Sugya 1: Point of Departure (Berakhot 2a) Sugya 1 has been attributed by scholars to the sabora'im, sixth or seventh century Babylonian sages who added a post-editorial layer to the Talmud, predominantly in the form of introductory sugyot at the beginnings of tractates and chapters. Mishnah Berakhot 1:1, the first in the entire mishnaic corpus, opens with a question: "When do we begin reciting the Shema in the evenings?" Our sugya consists of a series of questions regarding the wording and "missing" context of this question. Close reading indicates an element of artificiality in these questions: they single out our mishnah either because it opens with a question, or because it does not define its terms, and because it assumes that day follows night - phenomena that are not in the least surprising, and in fact reflect standard mishnaic or rabbinic usage. The proposed answers are respectively either obvious or equally artificial, or they make use of selective citation in order to establish a chiastic structure in the mishnayot of the first chapter of Berakhot. Analysis indicates that each and every question and type of answer found in the sugya is found elsewhere in the Talmud, in other sugyot that have been attributed by scholars to the sabora'im. In each and every case the saboraic question or answer or formulation is less artificial and more appropriate in its other locus than it is in our sugya. It would thus seem that this entire sugya is the work of single late saboraic author, who pieced together a collection of typical saboraic comments from other places and applied them to the very first mishnah, in order create a "flagship" saboraic introductory sugya at the very beginning of the Talmud.
    [Show full text]
  • Burgage Plot Patterns and Dimensions in Four Scottish Burghs
    Proc Soc Antiq Scot 138 (2008),BURGAGE 223–238 PLOT PATTERNS AND DIMENSIONS IN FOUR SCOTTISH BURGHS | 223 Burgage plot patterns and dimensions in four Scottish burghs Robin Tait* ABSTRACT A comparison is reported of cartographic studies that have been made of the burgage plots in Edinburgh, Canongate, St Andrews and Perth. The results confirm and extend those of earlier studies of St Andrews and Perth. In particular, the presence of plots differing in width by quarter-widths is confirmed. The earlier reports of some plots not complying with this scheme are discussed, and it is demonstrated that the plot widths in the four burghs all do in fact conform. It is suggested that the plots were set out to these varying widths rather than the pattern resulting from later subdivision and amalgamation of plots of uniform width. Possible measurement units which may have been used in setting out the plots are discussed. A systematic pattern of the closes used to access the backlands is reported and it is suggested that a degree of central control is likely to have been exercised over their positioning. INTRODUCTION crops and for small scale manufacturing and other purposes. In later years, the backlands The initial major stimulus to found and develop were increasingly built over, the new buildings Scottish burghs came from David I (1124–53) normally conforming to established plot and a number of burghs were granted their boundaries (Coleman 2004: 293–6). For Royal Charter in the first half of the 12th century centuries, the integrity of the plot boundaries (MacQueen & Windram 1988: 208–9; Lynch, was maintained under the supervision of a burgh Spearman & Stell 1988: 3; Ewan 1990: 1).
    [Show full text]
  • Babylonian Talmud
    BABYLONIAN TALMUD translated by MICHAEL L. RODKINSON Book 6 (Vols. XI. and XII.) [1918] Tract Baba Kama (First Gate), Part II and Tract Baba Metzia (Middle Gate) Tract Baba Kama (First Gate, part II) Title Page Explanatory Remarks Contents Synopsis of Subjects Chapter IX Chapter X Tract Baba Metzia (Middle Gate), Part I Contents Synopsis of Subjects Chapter I Chapter II Chapter III Chapter IV Tract Baba Metzia (Middle Gate), Part II Title Page Explanatory Remarks Contents Synopsis of Subjects Chapter V Chapter VI. Chapter VII Chapter VIII. Chapter IX Chapter X p. i NEW EDITION OF THE BABYLONIAN TALMUD Original Text, Edited, Corrected, Formulated, and Translated into English BY MICHAEL L RODKINSON SECTION JURISPRUDENCE (DAMAGES) TRACT BABA METZIA (MIDDLE GATE, PART I.) Volume III. (XI.) BOSTON THE TALMUD SOCIETY 1918 p. ii EXPLANATORY REMARKS In our translation we adopted these principles: 1. Tenan of the original--We have learned in a Mishna: Tania--We have learned in a Boraitha; Itemar--It was taught. 2. Questions are indicated by the interrogation point, and are immediately followed by the answers, without being so marked. 3. When in the original there occur two statements separated by the phrase Lishna achrena or Waïbayith Aema or Ikha d'amri (literally, "otherwise interpreted"), we translate only the second. 4. As the pages of the original are indicated in our new Hebrew edition, it is not deemed necessary to mark them in the English edition, this being only a translation from the latter. 5. Words or passages enclosed in round parentheses denote the explanation rendered by Rashi to the foregoing sentence or word.
    [Show full text]
  • History of Measurement
    BUILDING INDUSTRY TECHNOLOGY ACADEMY: YEAR ONE CURRICULUM Short History of Measurement Directions: Working with a partner read the following statements concerning the history of our modern measurement terms. Clues to solving each statement are contained within each statement and the measurement vocabulary can be found in the Word Bank below. yard inch cubit kerosene acre hand foot metric system tobacco 1. This measurement of approximately 4 inches is still used to calculate how tall a horse is. It is the ______________________________. 2. Tired of relying on the length of the previous king’s girdles in determining the length of this unit of measurement, Henry the First decreed: “Henceforth, the shall be the distance from the tip of my nose to the tip of my thumb.” 3. The most common unit of measurement in the United States, the Romans referred to it as “one- twelfth of a foot.” It roughly equals the width of a person’s thumb, but since 1959, the has officially equaled 2.54 Dcentimeters. 4. In 1812, Napoleon noted that the French people were still clinging to traditional units of measurement; even though the was officially adopted by the French government in 1795. This system of Dmeasurement originally derived its name from the Greek word “metron”, meaning “measure”. Today it is also known by the initials SI, or System International, and was legalized in the United States in 1866. 5. The is one of the earliest known units of measurement. It was the standard unit of measurement for thousands of years in many civilizations, though it has widely gone out of popular use today.
    [Show full text]
  • Mishnah 1: a Bald Spot in a Vineyard1: the House of Shammai Say 24 Cubits2 but the House of Hillel Say 16 Cubits
    'ran pis didh nmp .JITON V3")N"j onyv OnpiN J1>3 OTDn finij? :H 71)»» (fol. 29a) WW onpiN rpa o*i?n t?in)p ,n)9N rn.V>>> ww onpiN rp:n on?n nrn£ N>n w nm nYwv o^w onpiN DON rnwy o^i vn in* HW TO DGN rn/wy ww oip ON iyspisn :nnw cm tin jhw} rurriiy nnN mV>y ww Mishnah 1: A bald spot in a vineyard1: the House of Shammai say 24 cubits2 but the House of Hillel say 16 cubits. The circumference3 of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there4. If there are 16 cubits, one allows it space to be tended5 and the rest one may sow. 1 Here start the rules for kilaim in vintner will want to sow these plants as a vineyard, where the rules have to be soon as possible. more strict than for fields since other Instead of interpreting man nmp as crops in a vineyard make everything "bald spot in a vineyard" one might "sanctified". For a biblical basis of the think of "agricultural area in a vine- treatment of a partially dead vineyard, yard", cf. Chapter 2, Note 150. cf. Chapter 7, Note 44. 2 The cubit used to measure A dried-up vineyard cannot be vessels can be determined from successfully replanted unless lupines Mishnah Kelim 17:11 which states that and other nitrogen-enriching plants some authorities define liquid measures grow there for a few years.
    [Show full text]
  • Narratology, Hermeneutics, and Midrash
    Poetik, Exegese und Narrative Studien zur jüdischen Literatur und Kunst Poetics, Exegesis and Narrative Studies in Jewish Literature and Art Band 2 / Volume 2 Herausgegeben von / edited by Gerhard Langer, Carol Bakhos, Klaus Davidowicz, Constanza Cordoni Constanza Cordoni / Gerhard Langer (eds.) Narratology, Hermeneutics, and Midrash Jewish, Christian, and Muslim Narratives from the Late Antique Period through to Modern Times With one figure V&R unipress Vienna University Press Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. ISBN 978-3-8471-0308-0 ISBN 978-3-8470-0308-3 (E-Book) Veröffentlichungen der Vienna University Press erscheineN im Verlag V&R unipress GmbH. Gedruckt mit freundlicher Unterstützung des Rektorats der Universität Wien. © 2014, V&R unipress in Göttingen / www.vr-unipress.de Alle Rechte vorbehalten. Das Werk und seine Teile sind urheberrechtlich geschützt. Jede Verwertung in anderen als den gesetzlich zugelassenen Fällen bedarf der vorherigen schriftlichen Einwilligung des Verlages. Printed in Germany. Titelbild: „splatch yellow“ © Hazel Karr, Tochter der Malerin Lola Fuchs-Carr und des Journalisten und Schriftstellers Maurice Carr (Pseudonym von Maurice Kreitman); Enkelin der bekannten jiddischen Schriftstellerin Hinde-Esther Singer-Kreitman (Schwester von Israel Joshua Singer und Nobelpreisträger Isaac Bashevis Singer) und Abraham Mosche Fuchs. Druck und Bindung: CPI Buch Bücher.de GmbH, Birkach Gedruckt auf alterungsbeständigem Papier. Contents Constanza Cordoni / Gerhard Langer Introduction .................................. 7 Irmtraud Fischer Reception of Biblical texts within the Bible: A starting point of midrash? . 15 Ilse Muellner Celebration and Narration. Metaleptic features in Ex 12:1 – 13,16 .
    [Show full text]
  • Babylonian Talmud
    BABYLONIAN TALMUD translated by MICHAEL L. RODKINSON Book 2 (Vols. III and IV) [1918] Tracts Erubin, Shekalim, Rosh Hashana Tract Erubin Tract Shekalim Tract Rosh Hashana Tract Erubin Tract Shekalim Tract Rosh Hashana Tract Erubin Volume III. Title Page Explanatory Remarks Contents Introduction to Tract Erubin Synopsis of Tract Erubin Chapter I: Size of Erubin Chapter II: Use of Wells and Gardens on the Sabbath Chapter III: Location of Erubin and Limits on Sabbath Travel. Chapter IV: Sabbath Travel Chapter V: Town Boundaries and Legal Limits Chapter VI: Erubin of Courts and Partnerships Chapter VII: Erubin in Courts and Alleys Chapter VIII: Erubin of Limits, Food Required for Erubin, Erubin of Courts Chapter IX: Combining of Roofs on Sabbath Chapter X: Sundry Sabbath Regulations. Tract Shekalim Volume IV. Title Page Explanatory Remarks Contents of Tract Shekalim Preface to Tract Shekalim Tract Shekalim: Synopsis of Subjects Chapter I. Chapter II. Chapter III. Chapter IV. Chapter V. Chapter VI. Chapter VII. Chapter VIII. Tract Rosh Hashana Tract Rosh Hashana Contents Introduction to Tract Rosh Hashana (New Year's Day) Synopsis of Subjects of Tract Rosh Hashana Chapter I. Chapter II. Chapter III. Chapter IV. NEW EDITION OF THE BABYLONIAN TALMUD Original text, Edited, corrected, Formulated, and translated into English BY MICHAEL L. RODKINSON SECTION MOED (FESTIVALS) TRACT ERUBIN Volume III. BOSTON THE TALMUD SOCIETY [1918] Scanned at sacred-texts.com, August 2002. J.B. Hare, Redactor EXPLANATORY REMARKS. In our translation we adopted these principles: 1. Tenan of the original--We have learned in a Mishna; Tania--We have, learned in a Boraitha; Itemar--It was taught.
    [Show full text]
  • Daf Ditty Eruvin 10:Mnemonics and Memory
    Daf Ditty Eruvin 10:Mnemonics and Memory Torah was supposed to be known as follows. The Grandfather opened the book at random and punched a word with a pin. You were supposed to recite the text starting with the word pinned on the opposite page of the sheet." 1 Mikhail Veller 1 1993 novelette Ginger (Рыжик) about the fate of a Jewish boy who became a member of spetsnaz 1 2 Summary Rav Huna discusses the case of a Lechi that was an extension (lengthwise) of the wall of a Mavoy. It was visible only to the people outside the Mavoy. If the Lechi extends less than four Amos beyond the wall, it permits carrying in the Mavoy up to the beginning of the Lechi. If it extends more than four Amos, it is not considered a Lechi but rather part of the wall of the Mavoy. Consequently, in effect, no Lechi there permits carrying. Rav Yosef derived three laws from Rav Huna's ruling (#1). Those three laws are: One may carry in the Mavoy only up to the beginning of the Lechi; the minimum size of a Mavoy is four Amos; the Lechi permits carrying even when it is visible only to those outside the Mavoy. 3 Levi quotes a Beraisa which describes a simple way to reduce the size of an entranceway, but he does not rule accordingly. The Beraisa states that if an entranceway is twenty Amos wide (far more than ten Amos wide, the maximum width of a valid entranceway), one may insert a stick in the middle of the entranceway in order to divide the entrance into two smaller entrances, each of which is less than ten Amos wide.
    [Show full text]