כִּ֤י אִ֥ם בְּתוֹרַ֥ת יְהוָ֗ה חֶ֫פְצ֥וֹ וּֽבְתוֹרָת֥וֹ יֶהְגֶּ֗ה יוֹמָ֥ם וָלָֽיְלָה׃
Но его радость в законе Господнем; и по закону Своему он медитирует днем и ночью.
Jerusalem Talmud Berakhot
What149It seems that this paragraph is put here because 1) sukkah and lulab were mentioned as examples of temporary obligations and 2) it was the subject of a discussion between Rebbi Yose (the Amora) and one of his colleagues. is the difference between sukkah and lulab? Sukkah does not need a benediction after the first night of the holiday, lulab needs a benediction all seven days150This is a shortened version of a Tosephta (Berakhot 6:9,10) discussed more in detail later (Halakhah 9:4, fol. 14a) and in Babli Sukkah 46a, where Rebbi states that one makes a benediction all seven days of Sukkoth and that Babylonian practice follows Rebbi. Galilean practice followed the rule that the benediction “Who commanded us to dwell in the sukkah” was recited only once during the entire holiday. About lulab, the Babli notes correctly that in the absence of a Temple, taking the lulab after the first day is a rabbinic ordinance, not a Torah commandment; hence, the obligation of the second day cannot be covered by the benediction of the first. It may be that this distinction caused Rebbi Yose to be dissatisfied with the first explanation.. Rebbi Yose and Rebbi Aḥa were sitting and saying, what is the difference between sukkah and lulab? Sukkah applies both nights and days, lulab applies only during daytime151While sukkah is one continuous obligation, lulab represents seven distinct periods of obligation of which each one merits a new benediction.. Rebbi Jacob the Southerner objected: But the study of Torah applies by night as by day? How is this? Sukkah will end; the study of Torah, it is impossible that it should ever end152It is unreasonable to say that a boy on becoming Bar Miẓwah should recite the benediction for the Torah once and not repeat it for his entire lifetime. Sukkah at least gets a new benediction every year..
Jerusalem Talmud Berakhot
HALAKHAH: Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Because of202The reason is sought for benedictions before and after the recitation of Shema‘. The first opinion, ascribed to an early Amora, gives the reason why the two recitations should be parallel and why each one has to include a benediction of thanks for the Torah, since the recitation of the Shema‘ also helps to fulfill the obligation of Torah-study in a minimal way. The second opinion, by a late Amora in the name of one of the first ones, explains the asymmetry in the numbers since they must add up to the odd number of 7.
Since in Halakhah 9 (and in the Babli, Berakhot 14b) it is reported that in Israel one did not recite the entire last section of Shema‘ in the evening, Rebbi Simon also gives a reason for the asymmetry: In the evening one recites 4 benedictions and 2 sections, in the morning 3 benedictions and 3 sections, for a total of 6 morning and evening. In the next section it is clear that Rebbi Simon makes a distinction between the first two and the third sections of Shema‘, a distinction rejected by Rebbi Levi from the circle of Rebbi Yoḥanan. (Jos. 1:8): “You should think about it day and night”, that the thinking of day and night should be equal. Rebbi Yose bar Rebbi Abin in the name of Rebbi Joshua ben Levi: Because of (Ps. 119:164): “Seven times a day I praise You for Your just laws.” Rebbi Nachman in the name of Rebbi Mani203Usually, Rebbi Mani in the Yerushalmi is R. Mana the first, an Amora of the first generation. However, Rebbi Naḥman, the preacher, is an Amora of the last generation in Galilee, a student of Rebbi Mana the second. Hence, it is reasonable to assume that R. Mani here is R. Mana the second. However, since the late R. Yose bar Abin transmits in the name of the very early R. Joshua ben Levi, it is not impossible that the name of R. Mani is transmitted correctly.
The statement of R. Mani implies that anybody who recites Shema‘ with its benedictions regularly, every evening and every morning, cannot be considered transgressing the obligation of Torah study even if he does not study otherwise. In contrast to the first two statements, this one has practical consequences.: Everybody who keeps “seven times a day I praise you” is as if he kept also “you should think about it day and night”204In the Babli, Menaḥot 99b, Rebbi Yoḥanan reports in the name of R. Simeon bar Yoḥai that reading the Shema‘ alone is enough; no mention of the necessary benedictions..
Since in Halakhah 9 (and in the Babli, Berakhot 14b) it is reported that in Israel one did not recite the entire last section of Shema‘ in the evening, Rebbi Simon also gives a reason for the asymmetry: In the evening one recites 4 benedictions and 2 sections, in the morning 3 benedictions and 3 sections, for a total of 6 morning and evening. In the next section it is clear that Rebbi Simon makes a distinction between the first two and the third sections of Shema‘, a distinction rejected by Rebbi Levi from the circle of Rebbi Yoḥanan. (Jos. 1:8): “You should think about it day and night”, that the thinking of day and night should be equal. Rebbi Yose bar Rebbi Abin in the name of Rebbi Joshua ben Levi: Because of (Ps. 119:164): “Seven times a day I praise You for Your just laws.” Rebbi Nachman in the name of Rebbi Mani203Usually, Rebbi Mani in the Yerushalmi is R. Mana the first, an Amora of the first generation. However, Rebbi Naḥman, the preacher, is an Amora of the last generation in Galilee, a student of Rebbi Mana the second. Hence, it is reasonable to assume that R. Mani here is R. Mana the second. However, since the late R. Yose bar Abin transmits in the name of the very early R. Joshua ben Levi, it is not impossible that the name of R. Mani is transmitted correctly.
The statement of R. Mani implies that anybody who recites Shema‘ with its benedictions regularly, every evening and every morning, cannot be considered transgressing the obligation of Torah study even if he does not study otherwise. In contrast to the first two statements, this one has practical consequences.: Everybody who keeps “seven times a day I praise you” is as if he kept also “you should think about it day and night”204In the Babli, Menaḥot 99b, Rebbi Yoḥanan reports in the name of R. Simeon bar Yoḥai that reading the Shema‘ alone is enough; no mention of the necessary benedictions..
Jerusalem Talmud Avodah Zarah
HALAKHAH: “One does not sell them bears and lions,” etc. Therefore something which does not present a danger to the public one may sell to them. Our Mishnah follows Rebbi204It is not known what this refers to.. As it was stated205Babli 18b, Tosephta 2:6, Yalquṭ Ps.1:1 (#613).: “One who sees snake charmers and conjurers, muqion, mupion, mulion, milarin, milaria, sigillarin, sigillaria206The different sources give different readings for the names of the performers.
Yerushalimi:
מוקיון מופיון מוליון מילרין מילריה סגילרין סגילרה
Tosephta ed. Zuckermandel
בוקיון מוקיון מוליון סגלרין סגלריא
Tosephta ed. princeps
בוקיון מוקיון מוליון סגלאדין סגלאדא
Babli ed. princeps
בוקיון מוקיון מוליון לוליון בלורין סלגורין
Babli Ms. Munich
בוקיון מוקיון מוליון לוליון סגליון סגלקיין בלרין
בלריון מלרין מלריון סלגלוריון
Yalquṭ
בוקיון מוקיון מוליון לולין סגלין סגלדין כלרין בלרין
מלרין מלריון
For the words appearing in the Yerushalmi there seems to be unanimity that the first three are maccus, the buffoon, corresponding to the Babli’s bucco, μώκος the comedian, mulio the donkey trainer. Sigillaria is the holiday which concludes the saturnalia; Kohut notes a meaning “puppeteer” for sigillarius (סגילרין) quoted in DuCange’s Medieval Latin dictionary. Compare also sicinnista, “dancer (m.) of the sicinnis” a dance of satyrs (E. G.) The remaining two words מילרין מילריה seem to remain without reasonable identification., this is forbidden because of ‘seat of the scoffers,’ as it is said,207Ps. 1:1. in the seat of scoffers he did not sit. All this leads to neglect of the Torah, as it is said208Ps.1:2., but in the teachings of the Eternal is his desire. Going to the theater209Probably meaning: amphitheater (E. G.). Both Greek tragedy and Comedy were religious ceremonies. is forbidden as pagan worship, the words of Rebbi Meïr, but the Sages say, when they present offerings it is forbidden because of pagan worship, otherwise it only is forbidden because of ‘seat of scoffers.’ One who goes to the theater to shout210In the theater it was to vote with one of the parties. In the Babli sources (Babli and Tosephta), instead of מִתְחֵַשֵּׂד “to ingratiate oneself” one reads מִתְחַשֵּׁד “to be counted as one of them”. The meaning is the same.; if it is for a public need it is permitted, if to ingratiate himself it is forbidden. One who sits in the stadium is a spiller of blood211If there were no public, neither fights of gladiators nor fights of men with wild beasts would be staged.. Rebbi Nathan permits because of two reasons, because he can shout and save lives212If a wounded gladiator begs for his life, he can vote to let him live., and he can testify for a woman that she can remarry213If a Jew is killed in one of these performances the spectator can testify that his wife is a widow and can remarry..”
Yerushalimi:
מוקיון מופיון מוליון מילרין מילריה סגילרין סגילרה
Tosephta ed. Zuckermandel
בוקיון מוקיון מוליון סגלרין סגלריא
Tosephta ed. princeps
בוקיון מוקיון מוליון סגלאדין סגלאדא
Babli ed. princeps
בוקיון מוקיון מוליון לוליון בלורין סלגורין
Babli Ms. Munich
בוקיון מוקיון מוליון לוליון סגליון סגלקיין בלרין
בלריון מלרין מלריון סלגלוריון
Yalquṭ
בוקיון מוקיון מוליון לולין סגלין סגלדין כלרין בלרין
מלרין מלריון
For the words appearing in the Yerushalmi there seems to be unanimity that the first three are maccus, the buffoon, corresponding to the Babli’s bucco, μώκος the comedian, mulio the donkey trainer. Sigillaria is the holiday which concludes the saturnalia; Kohut notes a meaning “puppeteer” for sigillarius (סגילרין) quoted in DuCange’s Medieval Latin dictionary. Compare also sicinnista, “dancer (m.) of the sicinnis” a dance of satyrs (E. G.) The remaining two words מילרין מילריה seem to remain without reasonable identification., this is forbidden because of ‘seat of the scoffers,’ as it is said,207Ps. 1:1. in the seat of scoffers he did not sit. All this leads to neglect of the Torah, as it is said208Ps.1:2., but in the teachings of the Eternal is his desire. Going to the theater209Probably meaning: amphitheater (E. G.). Both Greek tragedy and Comedy were religious ceremonies. is forbidden as pagan worship, the words of Rebbi Meïr, but the Sages say, when they present offerings it is forbidden because of pagan worship, otherwise it only is forbidden because of ‘seat of scoffers.’ One who goes to the theater to shout210In the theater it was to vote with one of the parties. In the Babli sources (Babli and Tosephta), instead of מִתְחֵַשֵּׂד “to ingratiate oneself” one reads מִתְחַשֵּׁד “to be counted as one of them”. The meaning is the same.; if it is for a public need it is permitted, if to ingratiate himself it is forbidden. One who sits in the stadium is a spiller of blood211If there were no public, neither fights of gladiators nor fights of men with wild beasts would be staged.. Rebbi Nathan permits because of two reasons, because he can shout and save lives212If a wounded gladiator begs for his life, he can vote to let him live., and he can testify for a woman that she can remarry213If a Jew is killed in one of these performances the spectator can testify that his wife is a widow and can remarry..”