Every source recorded in his entry, with the quoted wording where it is preserved, and a backlink to that very passage in our own reader — so you can check each reference at its source.
Summary: Rabbi Yehuda bar Ilai cites Bava Kamma 103b. Read the exact wording below with its English translation, then open the passage in our own reader.
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then the additional one-fifth is considered a new principal obligation. The robber pays an additional one-fifth payment apart from the additional one-fifth payment about which he had taken a false oath. If he then takes a false oath concerning the second one-fifth payment, he is assessed an additional one-fifth payment for that oath, until the principal, i.e., the additional one-fifth payment about which he has most recently taken the false oath, is reduced to less than the value of one peruta . And such is the halakha with regard to a deposit, as it is stated: “If anyone sins, and commits a trespass against the Lord, and he defrauds his counterpart with regard to a deposit, or with regard to a pledge, or with regard to a robbery, or if he exploited his counterpart; or he has found that which was lost, and deals falsely with it, and swears to a lie …he shall restore it in full, and shall…
Summary: Rabbi Yehuda bar Ilai cites Menachot 18a. Read the exact wording below with its English translation, then open the passage in our own reader.
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And Rabbi Yehuda holds that the Rabbis and Rabbi Eliezer disagree only in those cases, where one’s intention is to drink the blood or burn the meat of the offering. In those cases, the Rabbis deem the offering fit, since the improper intention involves making use of the item in an unusual manner. But if one’s intention is to leave of its blood until the next day, everyone agrees that the offering is unfit. What is the reason for this? It is a rabbinic decree disqualifying the offering when some of its blood is left over until the next day due to the concern that a priest may intend to leave over all of its blood, and if one’s intention is to leave all of its blood until the next day, the offering is rendered unfit by Torah law. As it is taught in a baraita : Rabbi Yehuda said to the Rabbis: Do you not concede to me that if he left the blood until the next day without presenting it, that…
Summary: Rabbi Yehuda bar Ilai cites Rosh Hashanah 31b. Read the exact wording below with its English translation, then open the passage in our own reader.
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and from Yavne to Usha; and from Usha it returned to Yavne; and from Yavne it went back to Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them, as it is in the Jordan Valley. A verse alludes to these movements, as it is stated: “And brought down, you shall speak out of the ground” (Isaiah 29:4). Rabbi Elazar says: There are six exiles, if you count only the places, not the number of journeys, and a different verse alludes to this, as it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust” (Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. Rabbi Yoḥanan said: And from there, i.e.…
Summary: Rabbi Yehuda bar Ilai cites Berakhot 15b. Read the exact wording below with its English translation, then open the passage in our own reader.
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Perhaps it is in accordance with the opinion of Rabbi Yehuda, and although ab initio a deaf-mute may not read, after the fact his reading is valid? The Gemara responds: This could not enter your mind, as it was taught: A deaf-mute, an imbecile, and a minor, in one phrase in our mishna; to teach that a deaf-mute is similar to an imbecile and a minor. Just as in the case of an imbecile and a minor, even after the fact, their reading is not valid, so too the reading of a deaf-mute, even after the fact, is not valid. The Gemara rejects this assertion based on their appearance in a common list: And perhaps this case is as it is and that case is as it is; although listed together, the circumstances of each case may be different, and no definite proof can be drawn from their juxtaposition. The Gemara objects from a different perspective: And can you really establish that the first clause in the…
Summary: Rabbi Yehuda bar Ilai cites Shabbat 103b. Read the exact wording below with its English translation, then open the passage in our own reader.
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therefore, the verse states “one,” which means one complete labor. How can the two phrases be reconciled? Rather it must be explained that one is liable only if he writes a small name that constitutes part of a longer name, e.g., Shem from the name Shimon or from Shmuel, Noaḥ from Naḥor, Dan from Daniel, Gad from Gaddiel. Rabbi Yehuda says: One is liable even if he wrote only two letters that are one type of letter, e.g., shesh [ shin shin ], tet [ tav tav ], rar [ reish reish ], gag [ gimmel gimmel ], ḥaḥ [ ḥet ḥet ]. Rabbi Yosei said: And is one liable due to the labor of writing? Isn’t one liable only due to the prohibition of marking, as they would write symbols on adjacent beams of the Tabernacle to know which beam was another beam’s counterpart? Therefore, one who made a single scratch on two boards, or two scratches on a single board, is liable. Rabbi Shimon says: The verse states…
Summary: Rabbi Yehuda bar Ilai cites Megillah 20a. Read the exact wording below with its English translation, then open the passage in our own reader.
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The Gemara answers: Actually, you can indeed say that the baraita about teruma was taught in accordance with the opinion of Rabbi Yehuda, and that Rabbi Yehuda permits a deaf person to read even ab initio , while Rabbi Yosei disqualifies a deaf person even after the fact. And the baraita that teaches that one should not recite the Grace after Meals in his heart, but if he did he has fulfilled his obligation, is not difficult, as that baraita was taught by Rabbi Yehuda as well. The explanation for this is that in this baraita , about teruma , he was teaching his own opinion, that it is permitted even ab initio , whereas in that baraita , concerning the Grace after Meals, he was teaching the opinion of his master, Rabbi Elazar ben Azarya, that one is required to hear what he is saying when he recites blessings. As it is taught in a baraita : Rabbi Yehuda said in the name of Rabbi Elazar be…
Summary: Rabbi Yehuda bar Ilai cites Yevamot 62b. Read the exact wording below with its English translation, then open the passage in our own reader.
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Grandchildren are considered like children. This indicates that if one’s children have passed away, he has fulfilled the mitzva to be fruitful and multiply only if they had children of their own, as they are considered like his own children. The Gemara responds: When that baraita is taught it is with regard to completing the required number of children, e.g., if he had only a son, but his son had a daughter, he has fulfilled the mitzva to be fruitful and multiply. The Gemara raises an objection to the opinion of Rav Huna from another baraita : Grandchildren are considered like children. If one of a man’s children died or was discovered to be a eunuch, the father has not fulfilled the mitzva to be fruitful and multiply. This directly contradicts Rav Huna’s statement that one fulfills the mitzva even if his children die. The Gemara concludes: The refutation of the opinion of Rav Huna is in…
Summary: Rabbi Yehuda bar Ilai cites Shabbat 33b. Read the exact wording below with its English translation, then open the passage in our own reader.
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for neglecting to separate tithes. Rabbi Elazar, son of Rabbi Yosei, says: Askara comes as punishment for slander. Rava said, and some say that it was Rabbi Yehoshua ben Levi who said it: What is the verse that alludes to this? “But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped” (Psalms 63:12). The punishment for lying is that the mouth will be stopped. Askara affects the mouth along with other parts of the body. A dilemma was raised before those who were sitting in the study hall: Did Rabbi Elazar, son of Rabbi Yosei, say that askara comes as punishment only for slander, or perhaps he said it was also for slander? Come and hear a resolution to this dilemma from that which was taught in a baraita : When our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Sh…
Summary: Rabbi Yehuda bar Ilai cites Yoma 83b. Read the exact wording below with its English translation, then open the passage in our own reader.
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It was stated that, according to Rabba, if it is possible to make the untithed produce fit and then feed him with non-sacred food, one should do so. The Gemara is surprised at this: It is obvious that if it is possible to tithe the produce and feed him that, one should do so. Why must it be stated? The Gemara explains: No, it is necessary to state this with regard to a case on Shabbat, when it is generally prohibited to separate terumot and tithes. Even so, the Sages said that it is better to separate terumot and tithes on Shabbat rather than feed the ill person untithed produce. The Gemara asks: With regard to Shabbat it is also obvious, since the prohibition against separating terumot and tithes is merely a prohibition against moving, which is prohibited by rabbinic law. That is certainly less severe than the prohibition against eating untithed produce. The Gemara answers: With what ar…
Summary: Rabbi Yehuda bar Ilai cites Berakhot 32b. Read the exact wording below with its English translation, then open the passage in our own reader.
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Rabbi Elazar said: This story proves that prayer is greater than good deeds without prayer ( Tosafot ), as there was none greater in the performance of good deeds than Moses our teacher; nevertheless, his request was granted, albeit in a limited manner, in his request to enter Eretz Yisrael, only through prayer, when God permitted him to climb the mountain and look out over the land. As, initially it is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.” After comparing and contrasting prayer and good deeds, the Gemara explores another comparison. Rabbi Elazar said: A fast is greater than charity. What is the reason that fasting is greater? Because a fast is a mitzva performed with one’s body as he afflicts himself, while charity is performed only with one’s money. In another comparison, Rabbi Elazar said: Prayer is greater than sacrifices, as it…
Summary: Rabbi Yehuda bar Ilai cites Bava Batra 10a. Read the exact wording below with its English translation, then open the passage in our own reader.
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“He who pursues charity and mercy, finds life” (Proverbs 21:21), and with regard to wisdom it is written: “He who finds Me, finds life” (Proverbs 8:35). Masters of wealth, as it is written: “He who pursues charity and mercy finds charity,” meaning he will be able to give charity. Masters of aggada , as it is written: “He who pursues charity and mercy, finds honor.” And how do we know that this refers to masters of aggada ? It is written here “honor,” and it is written there: “The wise shall inherit honor” (Proverbs 3:35). § It is taught in a baraita : Rabbi Meir would say: An opponent may bring an argument against you and say to you: If your God loves the poor, for what reason does He not support them Himself? In such a case, say to him: He commands us to act as His agents in sustaining the poor, so that through them we will be credited with the performance of mitzvot and therefore be sa…
Summary: Rabbi Yehuda bar Ilai cites Berakhot 35b. Read the exact wording below with its English translation, then open the passage in our own reader.
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and here, where it says that He gave the earth to mankind refers to after a blessing is recited. Rabbi Ḥanina bar Pappa said: Anyone who derives benefit from this world without a blessing, it is as if he stole from God and the community of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a destroyer” (Proverbs 28:24). The phrase, his father, refers to none other than God, as it is stated: “Is He not your Father Who created you, Who made you and established you” (Deuteronomy 32:6). The phrase his mother refers to none other than the community of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” (Proverbs 1:8). The mention of the Torah as emanating from the mouth of the mother, apparently means that your mother is the community of Israel. What is the me…
Summary: Rabbi Yehuda bar Ilai cites Sanhedrin 20a. Read the exact wording below with its English translation, then open the passage in our own reader.
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Boaz’s power is the humility of Palti, son of Laish, as we said, for he conquered his desire not only for one night, as Boaz did, but for many nights Rabbi Yoḥanan says: What is the meaning of that which is written: “Many daughters have done valiantly, but you excel above them all” (Proverbs 31:29)? “Many daughters have done valiantly”; this is a reference to Joseph and Boaz. “But you excel above them all”; this is a reference to Palti, son of Laish, who exceeded Joseph and Boaz in restraint, as discussed above. Rabbi Shmuel bar Naḥman says that Rabbi Yonatan says: What is the meaning of that which is written: “Grace is deceitful, and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). “Grace is deceitful”; this is a reference to Joseph. “And beauty is vain”; this is a reference to Boaz. “Who fears the Lord, she shall be praised”; this is a reference t…
Summary: Rabbi Yehuda bar Ilai cites Pesachim 114a. Read the exact wording below with its English translation, then open the passage in our own reader.
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The Rabbi Yitzhak ben Aḥa mentioned in a ruling of halakha is the same as the Rabbi Yitzḥak ben Pineḥas who appears in statements of aggada . And your mnemonic to remember the names is the standard phrase: Listen my brothers and friends [ shimu na aḥai vere’ai ]. Shimu sounds like shema’ta , the term for halakha , while aḥai is similar to the patronymic ben Aḥa. Rabba bar bar Ḥana said that Rabbi Yoḥanan said, citing Rabbi Yehuda, son of Rabbi Elai: Eat an onion [ batzal ] and sit in the shade [ batzel ], i.e., eat inexpensive food while sitting in a comfortable place, but do not eat expensive geese and chickens, as your heart will pursue you, i.e., you will develop a taste for luxuries. Devote less to your food and your drink and spend more on your house, as one’s house is a better investment than food. When Ulla came from Eretz Yisrael to Babylonia he said that they say the following p…
Summary: Rabbi Yehuda bar Ilai cites Shabbat 25b. Read the exact wording below with its English translation, then open the passage in our own reader.
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And, teruma does not have the possibility of pidyon : redemption, as, once it is sanctified, it may not be redeemed and rendered non-sacred. And it is prohibited to zarim : non-priests may not eat it. These stringencies do not apply to consecrated items. The Gemara answers: Nevertheless, those stringencies that apply to consecrated items are more numerous than those that apply to teruma . Therefore, it is appropriate to be more stringent with consecrated items and exclude impure teruma from the prohibition against deriving benefit when burning it. And if you wish, say instead a different reason, without counting the number of stringencies: Consecrated items are more stringent because one who eats them while ritually impure is punishable by karet , while in the case of teruma the punishment is death at the hand of Heaven. In this regard, the Torah is more stringent vis-à-vis consecrated i…
Summary: Rabbi Yehuda bar Ilai cites Pesachim 74a. Read the exact wording below with its English translation, then open the passage in our own reader.
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MISHNA: How does one roast the Paschal lamb? One brings a spit [ shappud ] of pomegranate wood and thrusts it into the mouth of the lamb until it reaches its anus, and one then puts its legs and entrails inside it and roasts it all together; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: One does not insert its legs and entrails inside it, as this is a type of cooking. Anything placed inside the offering does not get roasted directly by the fire and is considered to have been cooked. Rather, one suspends the legs and entrails from the spit above the animal’s head outside it. One may not roast the Paschal lamb on the metal spit nor on a metal grill [ askela ]. However, Rabbi Tzadok said: There was an incident with Rabban Gamliel, who said to his slave Tavi: Go and roast the Paschal lamb for us on the grill. GEMARA: The Gemara suggests: Let them bring a metal spit. The Ge…
Summary: Rabbi Yehuda bar Ilai cites Isaiah כט:ד. Read the exact wording below with its English translation, then open the passage in our own reader.
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And you shall speak from lower than the ground, Your speech shall be humbler than the sod; Your speech shall sound like a ghost’s from the ground, Your voice shall chirp from the sod.
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Summary: Rabbi Yehuda bar Ilai cites Deuteronomy ד:ט. Read the exact wording below with its English translation, then open the passage in our own reader.
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But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live. And make them known to your children and to your children’s children:
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Summary: Rabbi Yehuda bar Ilai cites Ecclesiastes ח:א. Read the exact wording below with its English translation, then open the passage in our own reader.
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Who is like the sage, and who knows the meaning of the adage: “Wisdom lights up a person’s face, So that deep discontent is dissembled”?
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Summary: Rabbi Yehuda bar Ilai cites Proverbs יא:ד. Read the exact wording below with its English translation, then open the passage in our own reader.
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Wealth is of no avail on the day of wrath, But righteousness saves from death.
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Summary: Rabbi Yehuda bar Ilai cites ירושלמי ברכות פ"א ה"ב. Read the exact wording below with its English translation, then open the passage in our own reader.
