Rujukan Talmud untuk Ulangan 13:1: Jerusalem Talmud Pesachim, Jerusalem Talmud Berakhot, Jerusalem Talmud Eruvin & Chagigah

As we have stated there⁷⁸MishnahZevaḥim 8:10.: “[Blood] to be given in one batch etc. Rebbi Eliezer said to him, would you not transgress do not diminish? Rebbi Joshua answered him, would you not transgress do not add?⁷⁹Deut. 4:2,13:1.” He said to him, it is better to violate a prohibition that was not caused by me than a prohibition which will come before me.]

There (Mishnah Sukkah 4:5) we have stated: “Sukkah seven days, how is this¹⁸⁵The holiday of Sukkot is seven days; the eighth day, Shemini Aẓeret, is an additional festive day, where the obligation to live in a sukkah does not apply. Since one may not add to the commandments of the Torah (Deut. 13:1), in Israel, where holidays are only one day, one may not live in the sukkah on the eighth day.? If he finished to eat he should not take down his sukkah¹⁸⁶The obligation to live in the sukkah extends until nightfall of the eighth day., but he takes out the vessels starting from the time of afternoon prayers because of the honor due to the last holiday.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid¹⁸⁷That it would no longer qualify as sukkah. At the end of the discussion, the interpretation is that one must make the sukkah invalid as sukkah only if one intends to eat in the sukkah during the holiday of Shemini Aẓeret. One makes the sukkah invalid either by removing some of the roofing, or by putting up a sheet of cloth under the roofing, or in a similar way. as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush¹⁸⁸The sanctification of (Sabbath and) holidays, pronounced over a cup of wine. inside his house¹⁸⁹On Shemini Aẓeret, irrespective of the place of the meal.. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush¹⁹⁰This parallels the statement of Samuel in Babli Pesaḥim 101a that “there cannot be Qiddush except at the place of the holiday meal.”. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Hoshaiah¹⁹¹The Venice text reads: Rebbi Joshua; the text here is from the Rome manuscript. The correct text is in the parallel in Sukkah 4:5: Rebbi Hoshaiah in the name of Rav. In the sequel, this statement will be referred to either as Rebbi Hoshaiah’s or Rav’s.: He who loves his sukkah makes Qiddush of the last holiday in his house and goes to eat in his sukkah¹⁹²Contradicting the statement of Samuel, that Qiddush must be said at the place of the meal.. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house¹⁹³So that at the moment of recitation of Qiddush, his intention was valid; a valid benediction cannot be voided retroactively.. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said¹⁹⁴The explanation of R. Abun is impossible since then we would have two contradictory statements in the name of Rav. Rav Ḥiyya bar Ashi said in his name that one must make the sukkah invalid before the start of the eighth day if one wants to use it during that day; hence, if Rebbi Hoshaiah requires in Rav’s name that one make Qiddush in the house it is obvious that he had the prior intention to eat in the sukkah. Hence, Rav must disagree with Samuel. If Rav Ḥiyya bar Ashi made his statement without reference to Rav we may refer to the Babli (Pesaḥim 100b) that Rav disagrees explicitly with Samuel but that Rav Huna, Rav’s foremost student, agrees with Samuel. Rav Huna would not have gone against Rav if not at least one of the latter’s colleagues in his Yeshivah, e. g., Rav Ḥiyya bar Ashi, had supported Samuel. Hence, the attribution of the statement of Rav Ḥiyya bar Ashi to Rav seems to be in error, even though it is supported by both manuscripts of the Yerushalmi., Samuel comes like Rebbi¹⁹⁵Scribal error for “Rav”. Since Rav Ḥiyya bar Ashi requires that one eat in an invalid sukkah he must require that Qiddush be in that invalid sukkah. Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi¹⁹⁶This seemingly unrelated topic is discussed here because it has an implicit relationship with the foregoing Tosephta and the Mishnah. According to R. Joshua ben Levi, one may make Qiddush in the house and then continue eating and drinking wine in the sukkah. This means that one may start drinking wine at one place and then continue drinking at another place without reciting a new benediction. This contradicts the previous Tosephta that the benediction over wine in the sitting room does not free one from reciting a new benediction in the dining room. Samuel (seconded by Rebbi Yoḥanan in Babli Pesaḥim 101a/b) will agree to the conclusion from the Tosephta..

There, we have stated¹⁷⁰Mishnah Zevaḥim 8:10. Blood of all animal sacrifices has to be spilled at the walls of the altar. Blood of most holy sacrifices must be given to all 4 corners of the altar; that of simple sacrifices is given in one batch. If blood of different categories is mixed, one can satisfy only one requirement. R. Joshua is consistent in prescribing the minimal action.: “[Blood] to be given in one batch which was mixed with [blood] to be given in one batch should be given in one batch. That to be given in four batches with that to be given in four batches should be given in four batches. That to be given in four batches with that to be given in one batch, Rebbi Eliezer says, it should be given in four batches. Rebbi Joshua says, it should be given in one batch. Rebbi Eliezer said to him, would you not transgress do not diminish? Rebbi Joshua answered him, would you not transgress do not add?” He said to him, it is better to violate a prohibition that was not caused by me than a prohibition which will come before me.