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: Ze'iri cites Shabbat 156a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
It is the opinion of Rabbi Yosei, son of Rabbi Yehuda. And this leniency applies only in a case where one alters the way that he kneads. The Gemara asks: How does one alter the manner in which he kneads? Rav Ḥisda said: One does not knead the dough all at once but rather a little bit at a time. It was also taught: And they agree that one may mix the shatit , roasted barley to which honey is added, on Shabbat, and drink Egyptian beer, as it is not considered to be for medicinal purposes. The Gemara asks: Didn’t you say: One may not knead? That contradicts the statement that they agree that it is permitted to stir the shatit . The Gemara answers: This is not difficult, as there is a distinction between the cases. This dispute with regard to shatit is referring to mixing a thick mixture, which is similar to kneading. However, that statement where they agree that mixing is permitted is refer…
Summary: Ze'iri cites Bava Batra 87a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
and a day of a laborer’s work during the harvest is worth a sela , the equivalent of four silver dinars, for each day, it is prohibited to derive benefit from him, i.e., one may not employ the laborer under these conditions. The reason is that this is akin to taking interest, as the laborer works and receives less than he is entitled to in exchange for early payment. But if one hires him already from now to work for one dinar a day for an extended period of time, including the harvest season, and the work of a laborer during the harvest is worth a sela , this is permitted. And if it enters your mind, as Rav and Shmuel claim, that if a seller said: I am selling you one kor for thirty sela , each se’a for one sela , he cannot fully renege on the sale in the middle of the transaction, as the buyer acquires each se’a one by one as it is measured, then the halakha in this case should be diffe…
Summary: Ze'iri cites Berakhot 22a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
that a woman who engaged in intercourse and saw menstrual blood is not required to immerse herself, but one who experienced a seminal emission alone, with no concurrent impurity, is required to do so? If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: Do not say that one recites a blessing orally, but rather he means that one contemplates those blessings in his heart. The Gemara challenges this explanation: And does Rabbi Yehuda maintain that there is validity to contemplating in his heart? Wasn’t it taught in a baraita : One who experienced a seminal emission and who has no water to immerse and purify himself recites Shema and neither recites the blessings of Shema beforehand nor thereafter? And when he eats his bread, he recites the blessing thereafter, Grace after Meals, but does not recite the blessin…
Summary: Ze'iri cites Berakhot 18b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
He was referred to in the verse as son of a living man. The Gemara wonders: Is that to say, the fact that the Bible referred to him with that appellation, that all others are children of the dead? Rather, the verse should be explained as follows: The son of a living man who lives forever, who even in death is referred to as living. Man of Kabze’el who had done mighty deeds, as he accumulated and gathered many workers for the sake of the Torah. Who killed the two lion-hearted men [ Ariel ] of Moab, as after his death he left no one his equal, in either the First Temple or the Second Temple periods, as the Temple is called Ariel (see Isaiah 29:1), and the two Ariel refers to the two Temples. The Sages disagreed over the interpretation of the rest of the verse: “And who descended and slew the lion in the pit on the snowy day.” Some say that this means that he broke blocks of hail and descen…
Summary: Ze'iri cites Sanhedrin 67b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
one type of death penalty, namely, decapitation. Since that is the only type of capital punishment that applies to gentiles, it cannot be derived through a verbal analogy that the same type applies to a Jewish sorceror. The baraita continues: Ben Azzai says that it is stated: “You shall not allow a witch to live” (Exodus 22:17), and it is stated in the following verse: “Whoever lies with an animal shall be put to death” (Exodus 22:18). The fact that the Torah juxtaposes this matter to that matter is to teach that just as one who lies with an animal is executed by stoning (see Leviticus, chapter 20), so too, a warlock is executed by stoning. With regard to this derivation, Rabbi Yehuda said to him: And because the Torah juxtaposes this matter with that matter, shall we take this person out to be stoned? Should he be sentenced to the most severe type of capital punishment on that basis? Ra…
Summary: Ze'iri cites Shabbat 109a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
that is placed into a barrel of beer should be severed because the beer will not ferment. A hand that frequently touches the eye causes blindness. A hand that frequently touches the ear causes deafness. A hand that touches the nose or mouth causes polyps [ polypus ]. It was taught in a baraita that Rabbi Natan says: She is a liberated entity , this evil spirit that rests on one’s hands before they are washed in the morning, and she refuses to leave until one washes his hands three times. Rabbi Yoḥanan said: When eye shadow is placed on the eyes it causes the evil spirit called the Daughter of the King to pass, and it stops tears and causes eyelashes to grow. That was also taught in a baraita : Rabbi Yosei says: Eye shadow causes the Daughter of the King to pass, and stops tears and causes eyelashes to grow. And Mar Ukva said that Shmuel said: Leaves that are placed on the eye (Rabbeinu Ḥ…
