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: Rav Mesharsheya cites Moed Katan 25b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
When they reached a bridge that could be crossed only in single file, the camels carrying the two Sages stood in their places and would not cross the bridge. A certain Arab [ Tayya’a ] who witnessed what was happening said to them: What is this phenomenon that the camels have stopped moving? They said to him: The deceased Sages are showing honor to each other. It is as if one Sage is saying: The Master should go and cross the bridge first, while at the same time the other Sage is saying: The Master should go and cross first. The Arab said: By law Rabba bar Huna should go first, since he is the son of a great man, and the camel carrying Rabba bar Huna then passed first. Shortly thereafter, the molars and other teeth of that Arab fell out due to the disrespect he showed Rav Hamnuna. When they reached Tiberias a certain child opened his eulogy saying as follows: The shoot of an ancient line…
Summary: Rav Mesharsheya cites Sanhedrin 100b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
You must say that the attribute of reward is greater than the attribute of punishment, as with regard to the attribute of reward it is written: “He commanded the clouds from above, and opened the doors of heaven, and rained upon them manna to eat” (Psalms 78:23–24). And with regard to the attribute of punishment at the time of the flood the verse says: “And the windows of the heavens were opened” (Genesis 7:11). To mete out punishment, God opened only windows, which are considerably smaller openings than doors, indicating that the attribute of reward is greater. With regard to the attribute of punishment it is written: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh” (Isaiah 66:24). The Gemara asks: Is it not so that when a person…
Summary: Rav Mesharsheya cites Shabbat 4a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
There, the baraita that prohibits returning the object, is referring to bringing it to a different courtyard, as Rava raised a dilemma before Rav Naḥman: One who was standing in a courtyard on Shabbat, and his hand was filled with fruits, and he extended it outside into the public domain, what is the ruling with regard to whether or not he is allowed to bring it back into the same courtyard where he is standing? Rav Naḥman said to him: It is permitted. And he asked him further: What is the ruling with regard to bringing it from the public domain to a different courtyard? He said to him: It is prohibited. Rava asked about this: And in what way is one case different from the other? By definition, both courtyards are private domains, and there is no apparent halakhic difference between them in terms of Shabbat. Rav Naḥman answered jokingly: When you eat a kor of salt while thinking it over,…
Summary: Rav Mesharsheya cites Eruvin 68a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
Just as sprinkling the water of purification is prohibited by rabbinic decree and does not override Shabbat, even for the purpose of a mitzva, so too, telling a gentile to perform a prohibited labor Shabbat is prohibited by rabbinic decree and does not override Shabbat. How, then, could Rabba suggest that they instruct a gentile and thus transgress a rabbinic decree? Rav Yosef said to him: But do you not differentiate between a rabbinic decree that involves an action and a rabbinic decree that does not involve an action? As the Master, Rabba, did not say to the gentile: Go and heat water on Shabbat, but only told him to transfer something from one domain to another, which does not involve an action and is therefore less severe. Upon hearing of this incident and the ensuing discussion, Rabba bar Rav Ḥanan said to Abaye: In an alleyway that contains two such great people as the Sages Rabba…
Summary: Rav Mesharsheya cites Keritot 6a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
the reflection [ bavua ] of a reflection of his reflection he shall know that he will return and come to his home. The Sages say about this: And this is nothing, i.e., one should not practice these divinations, as perhaps he will become despondent if he does not see the positive sign and his fortune will turn bad, and this itself will result in his failure. Abaye said: Now that you have said that a sign is a substantial matter, a person should be accustomed to eat, at the start of the year, gourd, fenugreek, leeks, beets, and dates, as each of these grow and multiply quickly, which is a good omen for the deeds of the upcoming year. With regard to positive omens, Rav Mesharshiyya said to his sons: When you want to go to study in the presence of your teacher, initially study the mishnayot and then ascend before your teacher. And when you sit before your teacher, see your teacher’s mouth, a…
