Talmud su Giosuè 15:78

What spoiling was there²⁹This refers to the sectarians mentioned first in the Mishnah.? Because they³⁰In G correctly: the Boethusians. were saying, Pentecost is after the Sabbath; one always was going out in the evening on the presumption that it would be sanctified³¹While in theory the day of the New Moon was determined only by observation, most months followed a regular pattern alternation between 29 and 30 days. Since the Sanctification of the Month as judicial act could be done only during daytime, one nevertheless could be reasonably assured on the preceding evening that the day would be one of the New Moon.. Then for Nisan they should not accept³²Since this was the only one of importance for the Boethusians. The majority of the people supported the Pharisees, so the other sects had no chance of seeing their adherents gaining control of the Temple., for the other months they should accept. Rebbi Yose ben Rebbi Abun said, the main spoiling was in Adar³³If one wants credibly to manipulate the date of the 1st of Nisan, one has to make sure that the 1st of Adar is 29 days before the desired date of Nisan.. Then if it conforms with ours they should accept, if it does not conform with ours they should not accept. One because of the other. ³⁴Tosephta 1:15, Babli 22b.“It happened that the Boethusian hired two false witnesses to testify on the new moon that it be sanctified. The first came, delivered his testimony, and left. The other one said, I was climbing Maaleh Adumim³⁵Jos. 15:7. when I saw it lying down between two rocks, its head resembling a calf, its ears resembling a kid goat. Is saw it, was taken aback, and stepped backward, and there were 200 denar tied in my money belt. They told him, the 200 denar are given to you as a gift³⁶Since it is forbidden to take bribes for false testimony, the witness could not legally have acquired the money given to him as bribe; he needed a court decision to keep it., but those who sent you should come and be flogged. Why did you put yourself in this questionable situation? He said to them, I saw them trying to trip up the Sages. I said, it is better that I should go and inform the Sages.”

Rebbi Simon and Rebbi Abbahu were sitting. He said, is it not written (Jud. 1:18) “Jehudah conquered Gaza and its territory”? Include Gaza⁶¹This refers to the question of tithes due from the territory conquered by the twelve tribes under Joshua even if they could not hold onto their conquests, as argued by R. Ismael ben R. Yose. For this opinion, all that is described in the Torah and the book of Joshua is subject to tithes. The commentators translate ליתי עזה by “this is not Gaza”, meaning that Gaza town is not the Gaza mentioned in the verse. But the Yerushalmi uses לית only as “no; not”, never as “not being”; the latter is always spelled out לא אית; ליתי as verbal form can be derived only from אתי “to come”, not from אית “to be”.. “Ascalon and its territory”, include Ascalon. If it is so, what about the brook of Egypt⁶²Jos. 15:4. Num. 34.9, identified by R. Saadia Gaon as Wadi el-‘Arish.? Include the brook of Egypt.

Why did they make no decree about the direction of Gerar⁶⁷The desert part of the Negev. This is part of the Biblical Holy Land that was not settled by the returnees from Babylon but which is so sparsely inhabited and infrequently visited that no decree was deemed necessary.? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because its oases are poor. How far? Rebbi Ḥanin in the name of Rebbi Samuel ben Rabbi Isaac: Up to the brook of Egypt⁶²Jos. 15:4. Num. 34.9, identified by R. Saadia Gaon as Wadi el-‘Arish.. But is not the oasis of Gaza a good one? Pishpesha⁶⁸Name of an otherwise unknown person (or a nickname “inquirer into details”) who must have been a Cohen since he was worried about the impurity of Gentile territory. said before Rebbi Yose: I asked Rebbi Aḥa and he permitted.

Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal¹⁷²They wanted to drop the condition of agriculture in Judea from consideration in deciding on intercalation, as described in the next paragraph.. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea¹⁷³Jos. 19:44, in the list of cities of Dan.. Baˋalah, and Iyyim, and Asem¹⁷⁴Jos. 15:29, in the list of cities of Jehudah. Probably the reference should have been to v. 24, mentioning the town of בְּעָלוֹת. are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea¹⁷⁵In post-biblical Judea; it was in biblical Benjamin (1Chr. 8:13).? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning¹⁷⁶While before the war of Bar Kokhba it was one of the main seats of learning.. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi¹⁷⁷Rabbis of Lydda.. He said to him, presently¹⁷⁸Greek εἷτα. Since the word is also found in Syriac, it is not impossible that two native Babylonians used it when speaking to one another. you made me insult rabbis.

MISHNAH: A village which is the property of one person¹³And therefore is considered one dwelling where one may carry in the entire place without an eruv. If it turns into a place with multiple owners, an eruv is needed. and becomes owned by many can have one eruv in its entirety; but for one of multiple ownership¹⁴Where one needs an eruv to make it possible to carry in the alleys. If now an individual buys up all property in the village it should not be forgotten that the place originally needed an eruv; therefore some part should be left outside the main compound in which one may carry freely. which became one of single ownership one does not make an eruv in its entirety unless one leaves outside [a part] like the town Ḥadašah in Jehudah¹⁵Jos. 15:37. which has 50 inhabitants¹⁶Including children and women., the words of Rebbi Jehudah. Rebbi Simeon says, three courtyards of two houses each.

“Unless one leaves outside like the town Ḥadašah in Jehudah.” As Senan, Ḥadašah, and Migdal-Gad¹³⁸Jos. 15:37.. “Which has 5¹³⁹With the Mishnah read: 50. inhabitants,” even men, women, and children. Assi said, but only Israel. Rebbi Abba bar Mamal, Simeon bar Ḥiyya in the name of Rav: If they open into it¹⁴⁰The houses which are left out of the eruv have to be accessible from the town, otherwise they could not be part of the eruv and leaving them out would not be reserving anything.. Rebbi Mana said, since they open into it they all are made one domain¹⁴¹If houses belong naturally to the town there is no reason to leave them out of the eruv. Babli 60a..