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: Chizkiya cites Shabbat 112b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
it is fit as a utensil for its usual purpose, i.e., it can be used as footwear. However, here it is not fit as a utensil for its usual purpose. The Gemara asks: Did Rabbi Yoḥanan in fact say that the halakha is in accordance with Rabbi Yehuda, who says that if the outer strap broke the sandal becomes pure? Didn’t Rabbi Yoḥanan say: The halakha is in accordance with an unattributed mishna? And we learned in a mishna: A sandal that became ritually impure with impurity imparted by the treading of a zav , and one of its ears broke and he repaired it, this sandal is still impure with ritual impurity imparted by treading, since a broken ear does not render the sandal useless and it remains a utensil. If the second ear broke and he repaired it, it is ritually pure in the sense that it no longer renders other objects ritually impure in the same way a vessel that became a primary source of ritual…
Summary: Chizkiya cites Megillah 5b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
And he bathed at the time when the wagons [ kerona ] were traveling through Tzippori, i.e., on the market day, when the public would know about it, on the seventeenth of Tammuz, to show that bathing is permitted on that day. And he sought to abolish the fast of the Ninth of Av. And with respect to the Ninth of Av, the Sages did not agree with him. Rabbi Abba bar Zavda said to Rabbi Elazar: My teacher, the incident did not occur in this fashion. Rabbi Yehuda HaNasi never sought to abolish the fast of the Ninth of Av. Rather, it was a year when the Ninth of Av occurred on Shabbat, and they postponed it until after Shabbat. And Rabbi Yehuda HaNasi said about that case: Since it has already been deferred from its usual time, let it be altogether deferred this year. And the Rabbis did not agree with him. Rabbi Elazar read the verse about Rabbi Abba bar Zavda: “Two are better than one” (Eccles…
Summary: Chizkiya cites Moed Katan 25a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
GEMARA: The mishna teaches that only the relatives of the deceased rend their clothes. The Gemara asks: And is this the case even if the deceased was a Torah Sage? But isn’t it taught otherwise in a baraita : When a Torah scholar dies, everyone is his relative. The Gemara clarifies: Does it enter your mind to say that everyone is his relative? Rather, this baraita should be understood as follows: Everyone is considered to be like his relative in the sense that everyone rends his garment in anguish over him, and everyone bares his shoulder over him in mourning, and everyone eats the mourner’s meal over him in the public square as mourners do. The death of a Torah scholar is a personal loss for every Jew. So why is the mishna limited to only relatives? The Gemara answers: No, it is necessary for the mishna to teach this halakha in a case where the deceased is not a Torah scholar. The Gemar…
Summary: Chizkiya cites Yevamot 65b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If he said: You miscarried within the ten years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, and she said: I did not miscarry, Rabbi Ami said: Even in this case she is believed, because if it is so that she miscarried she would not establish herself as barren through denying his claim. If she miscarried, and then miscarried again, and miscarried again, she has been established to be a woman who is prone to miscarriages, and her husband must divorce her so that he can have children with another woman. If he said she miscarried twice, and she said it occurred three times, Rabbi Yitzḥak ben Elazar said: There was an incident of this kind that was adjudicated in the study hall and they said that she i…
Summary: Chizkiya cites Chullin 86a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
The Gemara responds: Rav Dimi is speaking utilizing the style of: It is not necessary. That is, it is not necessary to teach: Go out and tear loose, since it is obvious that this is not considered slaughter at all and one is not required to cover the blood. But with regard to the instruction: Go out and render the bird a tereifa , I would say that an act of slaughter that is not fit to render the meat permitted is nevertheless considered an act of slaughter, and the blood of this bird should require covering. Therefore, Rav Dimi teaches us in accordance with the statement of Rabbi Ḥiyya bar Abba (85a), that Rabbi Yehuda HaNasi holds with regard to the mitzva of covering the blood that an act of slaughter that is not fit to render the meat permitted is not considered an act of slaughter, and one is therefore not required to cover the blood of this bird. The Gemara asks: And according to t…
Summary: Chizkiya cites Bava Metzia 85b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
was stated by the Sages, i.e., the wise man mentioned in the verse, and yet they could not explain it. It was stated by the prophets, i.e., those to whom the mouth of the Lord has spoken, and yet they could not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated in the next verse: “And the Lord says: Because they have forsaken My Torah which I set before them” (Jeremiah 9:12). Rav Yehuda says that Rav says: This does not mean that the Jewish people ceased Torah study altogether; rather, they did not recite a blessing on the Torah prior to its study, as they did not regard Torah study as a sacred endeavor. Rav Ḥama says: What is the meaning of that which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” (Proverbs 14:33)? “In the heart of him who has discernment wisdom rests”; this is…
Summary: Chizkiya cites Sukkah 20a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
And this is what the mishna is saying: With regard to a large mat of reeds, if one produced it for the purpose of lying upon it, it is susceptible to ritual impurity, and one may not roof a sukka with it. The reason is that one produced it specifically for the purpose of lying upon it; however, by inference, a mat that one produced without designation becomes as a mat produced for roofing, and one may roof a sukka with it. With regard to a small mat of reeds, if one produced it for roofing, one may roof a sukka with it. The reason is that one produced it specifically for roofing; however, by inference, a mat that one produced without designation becomes as a mat produced for the purpose of lying upon it, and one may not roof a sukka with it. And Rabbi Eliezer comes to say that both a small mat and a large one produced without designation are fit for roofing. Abaye said to him: If so, if…
Summary: Chizkiya cites Sanhedrin 38a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
and the mother of Shealtiel conceived while standing. Alternatively, “Shealtiel” is interpreted as meaning that God [ El ] requested [ nishal ] dissolution of His oath, as it were, and allowed Jeconiah to father a child. In the continuation of that passage in Chronicles, where the verse refers to the grandson of Jeconiah, Zerubbabel [ Zerubavel ], the Gemara interprets that his name teaches that he was sown [ nizra ], i.e., conceived, in Babylonia [ Bavel ]. And what was his true name? Nehemiah, son of Hachaliah, was his true name. Having mentioned the sons of Rabbi Ḥiyya, the Gemara relates: Yehuda and Ḥizkiyya, sons of Rabbi Ḥiyya, were sitting at a meal before Rabbi Yehuda HaNasi, and they were not saying anything. Rabbi Yehuda HaNasi said to his servants: Add more wine for the young men, so that they will say something. Once they were inebriated, they loosened their tongues and said:…
Summary: Chizkiya cites Sotah 5a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
Even if the one who committed adultery performs charitable deeds secretly, as alluded to in the phrase “hand to hand,” and even if one might think that one who does so will go unpunished, as it is written with regard to charity of this kind: “A gift in secret pacifies wrath” (Proverbs 21:14), nevertheless, he will not be unpunished from the judgment of Gehenna. § The Gemara previously discussed the impropriety of the trait of arrogance. Now the Gemara discusses the source of its prohibition. From where is the warning derived, i.e., what is the source prohibiting the behavior of the arrogant? Rava says that Ze’eiri says: The source is from the verse: “Hear, you, and give ear, be not proud, for the Lord has spoken” (Jeremiah 13:15). Rav Naḥman bar Yitzḥak said the warning is from here: “Then your heart be lifted up, and you forget the Lord your God” (Deuteronomy 8:14), and it is also writt…
Summary: Chizkiya cites Megillah 5a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
the rejoicing that takes place on Purim is practiced only in its designated time, the fourteenth of Adar. § Rav said: One may read the Megilla in its proper time, i.e., on the fourteenth of Adar, even privately. However, when it is read not at its proper time, e.g., when the villages advance their reading to the day of assembly, it must be read with a quorum of ten, because the enactment allowing the Megilla to be read before its proper time was only made for a community. Rav Asi disagreed and said: Both at its proper time and not at its proper time, the Megilla must be read with a quorum of ten. The Gemara relates that there was an incident where Rav had to read the Megilla on Purim, and he was concerned for this opinion of Rav Asi and gathered ten men even though he was reading the Megilla in its proper time, on the fourteenth of Adar. The Gemara asks: And did Rav actually say this, th…
