כִּֽי־תִשְׁמַ֞ע בְּאַחַ֣ת עָרֶ֗יךָ אֲשֶׁר֩ יְהוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֥ן לְךָ֛ לָשֶׁ֥בֶת שָׁ֖ם לֵאמֹֽר׃
Apabila engkau mendengar tentang salah satu kotamu yang diberikan Yang Mahakekal, Allahmu, kepadamu untuk kamu diami, bahwa orang berkata:
Jerusalem Talmud Sukkah
MISHNAH: A robbed or dried up lulav1Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27). is disqualified. Of an ashera2A tree worshipped as a pagan deity, forbidden for all use. or a seduced city3An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deut13:13–18., it is disqualified. If it was truncated, its leaves broken out, it is disqualified. If its leaves were spread out, it is qualified; Rebbi Jehudah says, he shall tie them at the top4As long as the leaves are connected they can be tied together to produce the desired shape of a solid tube.. The stone palms of Iron Mountain are qualified. Any lulav three hand-breadths long to shake it5As explained in Mishnaiot 8 ff., the main use of the “four kinds” mentioned in the verse is to shake them during the recitation of Hallel, Ps. 113–118. is qualified.
Jerusalem Talmud Sukkah
MISHNAH: A robbed or dried up myrtle is disqualified. Of an ashera2A tree worshipped as a pagan deity, forbidden for all use. or a seduced city3An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deut13:13–18., it is disqualified. If it was truncated, its leaves broken out, or its berries more than its leaves, it is disqualified; if one reduced their number it is qualified but one may not reduce on the holiday.
Jerusalem Talmud Yevamot
HALAKHAH: “If she performed ḥalîṣah with a sandal that was not his,” etc. 50A partial copy of this paragraph is in Sukkah 3:1. R. Lazar mentioned here is a Tanna. Rebbi Eleazar says, a ram’s horn51The ram’s horn used on New Year’s Day. belonging to idolatry52The usufruct of any implements of idolatrous worship is forbidden. The horn is only permitted since Divine Commandments are not for enjoyment or use. The Babli, Roš Haššanah 28a, agrees. or to a “seduced city”53A city in the Land of Israel that was seduced to embrace idolatry and defected by a communal vote. This city must be burned to the ground (Deut. 13:13–19) with all its belongings, of which any usufruct is forbidden; a case that never happened and never will happen (Tosephta Sanhedrin 14:1).
The Babli, Roš Haššanah 28a, disagrees in this case since a ram’s horn in a “seduced city” must be burned and therefore is considered to be ashes even if not burned. Arguments of this kind are absent in the Yerushalmi. is valid. Rebbi Ḥiyya stated, it is valid. Rebbi Hoshaia stated, it is invalid54In the Babli, property of an idolatrous temple is undesirable, a dedicated gift to an idolatrous temple is prohibited, as is the shoe from a “seduced city”; 103b/104a.. Everybody agrees that such a palmbranch is invalid55Mishnah Sukkah 3:1. The palmbranch stands for the three kinds of branches and the fruit that are taken together on the Festival of Booths (Lev. 23:40).. What is the difference between a ram’s horn and a palmbranch? Rebbi Yose said, for a palmbranch it is written: “You shall take for yourselves56Lev. 23:40.,” from your own money. But here, “a day of horn blowing it shall be for you57Num. 29:1.,” from any source. Rebbi Eleazar said, there he fulfills his obligation with the article itself, but here with its sound. Is any sound forbidden usufruct58R. Eleazar the Amora argues that without reference to Scripture it is obvious that palmbranches from idolatrous property are unusable since the essence of the commandment is the acquisition of the branches.? Everybody agrees that a sandal from a “seduced city” is valid59In the Babli, the uncontested rule is promulgated that a shoe from a “seduced city” is invalid; 104a. In the opinion of the Yerushalmi, a shoe may be worn as long as it exists; for the Babli the shoe is legally nonexistent as soon as it has been condemned to be burned, cf. Note 53.. For it is written “stripped of shoe,” from any source. Rebbi Mana said, as you say there, “a day of horn blowing it shall be for you,” from any source, so you say here, “stripped of shoe,” from any source.
The Babli, Roš Haššanah 28a, disagrees in this case since a ram’s horn in a “seduced city” must be burned and therefore is considered to be ashes even if not burned. Arguments of this kind are absent in the Yerushalmi. is valid. Rebbi Ḥiyya stated, it is valid. Rebbi Hoshaia stated, it is invalid54In the Babli, property of an idolatrous temple is undesirable, a dedicated gift to an idolatrous temple is prohibited, as is the shoe from a “seduced city”; 103b/104a.. Everybody agrees that such a palmbranch is invalid55Mishnah Sukkah 3:1. The palmbranch stands for the three kinds of branches and the fruit that are taken together on the Festival of Booths (Lev. 23:40).. What is the difference between a ram’s horn and a palmbranch? Rebbi Yose said, for a palmbranch it is written: “You shall take for yourselves56Lev. 23:40.,” from your own money. But here, “a day of horn blowing it shall be for you57Num. 29:1.,” from any source. Rebbi Eleazar said, there he fulfills his obligation with the article itself, but here with its sound. Is any sound forbidden usufruct58R. Eleazar the Amora argues that without reference to Scripture it is obvious that palmbranches from idolatrous property are unusable since the essence of the commandment is the acquisition of the branches.? Everybody agrees that a sandal from a “seduced city” is valid59In the Babli, the uncontested rule is promulgated that a shoe from a “seduced city” is invalid; 104a. In the opinion of the Yerushalmi, a shoe may be worn as long as it exists; for the Babli the shoe is legally nonexistent as soon as it has been condemned to be burned, cf. Note 53.. For it is written “stripped of shoe,” from any source. Rebbi Mana said, as you say there, “a day of horn blowing it shall be for you,” from any source, so you say here, “stripped of shoe,” from any source.