Every source cited by Rabbi Elazar ben Shammua [Kohen]

and bridges and monuments over graves in which there is a residence, one extends the measure of that side of the city as though there were other structures opposite them in the adjacent corner of the city. And prior to measuring the Shabbat limit, one renders the city like a square tablet so that it gains the corners, although there are actually no houses in those corners. GEMARA: The Gemara cites a dispute with regard to the mishna’s terminology. Rav and Shmuel disagreed: One taught that the term in the mishna is me’abberin , with the letter ayin , and one taught that the term in the mishna is me’abberin , with the letter alef . The Gemara explains: The one who taught me’abberin with an alef explained the term in the sense of limb [ ever ] by limb. Determination of the city’s borders involves the addition of limbs to the core section of the city. And the one who taught me’abberin with a…

William Davidson Edition - English · CC-BY-NC

Sing every day, sing every day, i.e., review your studies like a song that one sings over and over. Rav Yitzḥak bar Avudimi says: From what verse is this derived? It is as it is stated: “The hunger of the laborer labors for him; for his mouth presses upon him” (Proverbs 16:26), i.e., he exhausts his mouth through constant review and study. He labors in Torah in this place, this world, and his Torah labors for him in another place, the World-to-Come. Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” (Job 5:7). Based on this verse, I do not know whether he was created for toil of the mouth, speech, or whether he was created for the toil of labor. When the verse states: “For his mouth presses upon him” (Proverbs 16:26), you must say that he was created for toil of the mouth. And still I do not know with regard to the toil of the mouth whether it is…

William Davidson Edition - English · CC-BY-NC

and instead he sprinkled it backward, or if he intended to sprinkle the water backward and instead he sprinkled it forward, even if the water lands on vessels that require purification, his sprinkling is invalid. However, if one intended to sprinkle the water forward and instead he sprinkled it forward to the sides, his sprinkling is valid. It is derived from here that one’s sides are considered as though they were in front of him. § Rava bar Rav Huna says: Once a Torah scroll has been opened, it is prohibited to converse, even about a matter of halakha . As it is stated: “And Ezra opened the book in the sight of all the people, for he was above all the people, and when he opened it, all the people stood up” (Nehemiah 8:5), and standing is referring to nothing other than silence, as it is stated: “And shall I wait, because they do not speak, because they stand still, and answer no more?”…

William Davidson Edition - English · CC-BY-NC

and this is in accordance with the opinion of Rabbi Yehuda in the mishna on 14b, that it is permitted to sell to a gentile large livestock that are damaged. Yet, it is prohibited to sell large undamaged beasts, just as one may not sell large undamaged livestock. Rav Ashi says: It is not necessary to explain that the mishna is referring to such a specific case. Rather, an ordinary lion is considered damaged with regard to labor, as lions are not generally used to perform labor. Therefore there is no concern that a lion will be used to perform prohibited labor on Shabbat. The Gemara raises an objection from a baraita : Just as one may not sell large livestock to gentiles, so too one may not sell large beasts to them. And even in a place where the people were accustomed to sell small livestock to gentiles; nevertheless, one may not sell large beasts to them. The Gemara concludes: The refuta…

William Davidson Edition - English · CC-BY-NC

I would say to the Satan: An arrow in your eye, i.e., I would not be afraid of the evil inclination at all. Rava said to Rabbi Natan bar Ami: While your hand is still on your son’s neck, i.e., while you still have authority and control over him, find him a wife. What is the appropriate age? From sixteen until twenty-two, and some say from eighteen until twenty-four. The Gemara notes that this is like a dispute between tanna’im , based on the verse: “Train a child in the way that he should go” (Proverbs 22:6). Rabbi Yehuda and Rabbi Neḥemya disagreed about the age in which the verse instructs the parent to educate his child: One said that the verse is referring to the ages from sixteen until twenty-two, and one said it is referring to the ages from eighteen until twenty-four. The dispute concerning the correct age for marriage and the dispute about educating a child are the same, as while…

William Davidson Edition - English · CC-BY-NC

No Ammonite or Moabite shall be admitted into the congregation of G OD ; no descendants of such, even in the tenth generation, shall ever be admitted into the congregation of G OD ,

THE JPS TANAKH: Gender-Sensitive Edition · CC-BY-NC

Send your bread forth upon the waters; for after many days you will find it.

THE JPS TANAKH: Gender-Sensitive Edition · CC-BY-NC

For people are born to [do] mischief, Just as sparks fly upward.

THE JPS TANAKH: Gender-Sensitive Edition · CC-BY-NC

Let not this Book of the Teaching cease from your lips, but recite it day and night, so that you may observe faithfully all that is written in it. Only then will you prosper in your undertakings and only then will you be successful.

THE JPS TANAKH: Gender-Sensitive Edition · CC-BY-NC

Keep yourself far away from her; Do not come near the doorway of her house

THE JPS TANAKH: Gender-Sensitive Edition · CC-BY-NC

The appetite of laborers labors for them, Because their hunger forces them on.

THE JPS TANAKH: Gender-Sensitive Edition · CC-BY-NC