A History of the Mishnaic Law of Appointed Times: Erubin, Pesahim: Translation and Explanation (Studies in Judaism in Late Antiquity) 9781556353611, 1556353618

Table of contents :
TABLE OF CONTENTS
INTRODUCTION TO ERUBIN
ERUBIN CHAPTER ONE
CHAPTER TWO
INDEX TO BIBLICAL AND TALMUDIC REFERENCES

Citation preview

A HISTORY OF THE MISHNAIC LAW OF APPOINTED TIMES PART TWO

STUDIES IN JUDAISM IN LATE ANTIQUITY EDITED BY

JACOB NEuSNER

VOLUME THIRTY-FOUR

A HISTORY OF THE MISHNAIC LAW OF APPOINTED TIMES PART TWO

A HISTORY OF THE MISHNAIC LAW OF APPOINTED TIMES BY

JACOB NEUSNER University Professor Professor of Religious Studies The Ungerleider Distinguished Scholar of Judaic Studies Brown University

PART TWO

ERUBIN, PESAHIM TRANSLATION

AND EXPLANATION

Wipf_ & Stock PUBLISHERS Eugene,Oregon

Wipf and Stock Publishers 199 W 8th Ave, Suite 3 Eugene, OR 97401 A History of the Mishnaic Law of Appointed Times, Part 2 Erubin, Pesahim: Translation and Explanation By Neusner, Jacob Copyright©1981 by Neusner, Jacob ISBN 13: 978-1-55635-361-1 ISBN 10: 1-55635-361-8 Publication date 3/20/2007 Previously published by E. J. Brill, 1981

For

Thomas Jonah Tisch

TABLE OF CONTENTS Preface

.. ......................... ................... .. .

rx

Abbreviations and Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

XVII

Transliterations

XXV

ERUBIN

I. Introduction to Erubin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . II. Erubin Chapter One.......................

........

3 15

III. Erubin Chapter Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

27

IV. Erubin Chapter Three . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

36

V. Erubin Chapter Four . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

54

VI. Erubin Chapter Five . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

67

VII. Erubin Chapter Six..............

..................

81

VIII. Erubin Chapter Seven . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

97

IX. Erubin Chapter Eight . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

109

X. Erubin Chapter Nine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

121

XI. Erubin Chapter Ten . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

127

PESAHIM XII. Introduction XIII.

to Pesahim............

Pesahim Chapter One..............

................

147

................

155

XIV. Pesahim Chapter Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

162

XV. Pcsahim Chapter Three . . . . . . . . . . . . . . . . . . . . . . . . . . . .

176

XVI. Pesahim Chapter Four . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

184

XVII. XVIII.

Pesahim Chapter Five....

..........................

191

Pesahim Chapter Six . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

203

XIX. Pesahirn Chapter Seven . . . . . . . . . . . . . . . . . . . . . . . . . . . . XX. Pesahirn Chapter Eight . . . . . . . . . . . . . . . . . . . . . . . . . . . . . XXL Pesahim Chapter Nine.............................

217 241

XXII. Pesahim Chapter Ten . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

263

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

270

230

PREFACE The character of this translation and explanation in detail expresses the purpose of the larger work of which it is part. To present a history of the Mishnaic law, I have to give an account of the document itself, first of all to state what I believe Mishnah says, in a rendition, in English, as close to the formal and syntactical character of the Hebrew as English permits. This I do in the translation, which itself is a commentary in its wordchoices and patterns and its version of the division of sentences into stichs, of paragraphs into sentences, and of chapters into paragraphs. (But this last depends, for the convenience of the reader, on the printed text of I;lanokh Albeck.) The translation makes no important contribution to the explanation of realia or the identification of various places, persons, and things, mentioned in the document. What it does contribute is the first translation of a rabbinic document to take full and faithful account of the rigidly formalized, public and anonymous character of Mishnaic language. I provide a complete form-analytical translation of Mishnah and of Tosefta. The explanation is rather different from any of its predecessors, so different that it must be called "explanation". For if what have been done in the past are called commentaries, this cannot be represented as a commentary at all. What I do not say invariably is more important than what I choose to discuss. By radically revising and abbreviating the established exegetical agendum, I believe I have made my richest contribution to the interpretation of Mishnah. This is in two aspects. First, I have tried to force Mishnah to serve as its own commentary. I do so by relying heavily upon those formal and even substantive traits of the document which serve to provide a clear account of Mishnah's meaning and message. I pay careful attention to matters of form and formulation. We shall see time and again that principally through setting up a contrast, placing of a phrase for emphasis, or other obvious linguistic and syntactical modes of highlighting its meaning, Mishnah serves as its own first, and therefore best, commentary. Second, I have revised what I believe to be the definition of those issues appropriate to, and even acceptable for, exegesis ofMishnah in particular, as a singular document of its period. This last point requires some amplification. There are two sides to the problem of explaining what

X

PREFACE

Mishnah means. Both of them are generated by one absolutely false conception, or, more accurately, misleading analogy. The first problem is the bringing to Mishnah of issues clearly extraneous to its original meaning. This set of comments plainly is needless because the issues are generated by later problems and questions. They are quite naturally addressed to Mishnah, however, by people who assume Mishnah speaks to them and therefore must address issues of importance to them. This ahistorical approach is possibly valid for the generating and unfolding of law. But it is not correct for the interpretation of what Mishnah as a concrete document meant to the particular people who made it up. The second problem is corollary, namely, the placing of Mishnah's materials into the context of a whole legal system. When Mishnah is read in a larger framework than Mishnah, we are prevented from seeing Mishnah's materials as a coherent corpus on their own. This latter \ approach to Mishnah is absolutely opposite to our purpose. For I propose to state, and, later, historically to account for the unfolding of, the law of Mishnah in particular. If we assume that Mishnah constitutes a single document-and the internaily harmonious formal and intellectual traits of Mishnah require that we make that assumption-then we have no choice but to honor the limits of the document when attempting to describe and interpret it. Until now all commentators to Mishnah have taken only a limited interest in the shape and structure of Mishnah itself. It goes without saying, none has asked a historical-exegetical question ("What does this mean to the person who originally said it and who did not know what his successors would want to say about it?") to begin with. For their problem was a different one. It was dictated by a social and intellectual task quite separate from ours. They addressed themselves not to the exegesis and expression (let alone the world-view) of a given document. Nor could they imagine the notion that the laws in their hands formed discrete units of information. Quite the contrary, they began with the conception of a completely unitary legal system, expressed in discrete documents originating in diverse places and times, but nonetheless all together forming a timeless, seamless conceptual structure. Their task was defined by this rather platonic metaphor, namely, to relate each of the parts to the transcendent whole, and to force the whole to encompass all of the parts. It is not, as I originally thought, the ahistorical (or, anti-historical) and harmonistic purpose of the earlier exegetes which made their Mishnahcommentaries so intellectually prolix, indeed, indifferent and irrelevant to

PREFACE

XI

the text under discussion. That is a misunderstanding which it has taken me many years to recognize. It is, rather, that the earlier exegetes presuppose something much more profound, much less susceptible to articulation. This is, as I said, the construct, "Jewish law," or "halakhah." Of this construct, to them Mishnah constitutes an important component. In their mind the correct approach to Mishnah's interpretation is to relate its halakhah to other halakhah, that is, to "the law." This harmonistic, atomistic and yet encompassing approach is natural for people who keep the law and who take for granted their audience wants to know the law, even though not all of the law of a given document is practical and practiced. But the point of interest is clear, and it explains to them what is relevant and what is not. Since social context and intellectual framework define what is relevant, their essays-to us, total chaos-to them are orderly and reliable. But the fact remains that in a different world, their language of exegesis is gibberish, just as is ours to them. When we realize this fact, we understand why it is that the distinctive, documentary character of Mishnah itself has attracted so little interest. Mishnah as such has failed to define the boundaries of an appropriate exegesis. The definitive canon awaiting explanation and extension is other. That is to say, Mishnah is part of that other canon. The canon awaiting interpretation is shaped by Mishnah, only in so far as Mishnah presents its share of legal statements-the law. Consequently Mishnah is read not from whole to part, as a sequence of divisions, tractates, and chapters. This I am the first to do, as the formal character of my work makes clear. And this is the right way to approach the document. But by others Mishnah has been and is read essentially as a mass of individual sentences, tens of thousands of bits of legal information, all of them part of, and arrayed against, a larger construct, the law, and each of them to be placed into juxtaposition with other bits and pieces of the law. So, as I said, the notion of "the halakhah" obliterates the character of Mishnah as an autonomous document and at best allows Mishnah the status of an authoritative source of law. The same treatment, of course, is accorded to Tosefta, the two Talmuds, the diverse legal exegetical compilations, Sifra and Sifre, for example, and to much else. The result is that at each point exegetes tend to tell us "everything about everything," so to speak. It is not because they are confused, even though the results are confusing. For despite the fact that their commentaries appear to be not merely allusive, but irrelevant to the text at hand, and even though they are rich in unprovoked questions, artificial dilemmas, and invented solutions, the reason is that the fun-

XII

PREFACE

damental theory of the document requires precisely those procedures which are followed. If, to take a current and choice example, Saul Lieberman's Tosefta Ki-Fshutah ("a comprehensive commentary to the Tosefta") treats Tosefta as an excuse for long disquisitions on diverse philological and legal questions, the reason is that that is precisely how Lieberman thinks the work should be done. And the reason, I believe, is not merely the ahistorical character of the mind-set of the traditionalist, but, as indicated, because of the more profound conviction as to the character of the law and its diverse documentary expressions. The result to date has been an account of immense philological and legal value. We are able to explain a great deal about the meaning and intention of the sentences of the law, as found (as it happens) in Mishnah and Tosefta (and the rest ofrabbinical literature). We can link together diverse conceptions and rules appearing here, there, everywhere; they are formed into a single fabric, even (in the monumental codes of the law) a seamless one. We have what is besought, which is the power to draw upon, and apply to specific circumstances, the whole wisdom and weight of the law. That is to say, the established exegetical program has succeeded in doing precisely what it set out to do. The tasks originally defined by the conception of "the law" have been carried out. The one thing we cannot say on the basis of the available commentaries, both "traditional" and "scientific" (both are wildly inappropriate terms!) is to state clearly what it is that Mishnah (to take our example) wishes to say, in its own setting, within the limits of its own redactional framework, upon the subjects chosen by it, and for purposes defined within the mind of those specific people, its authors, who flourished in one concrete social setting. Reading the document by itself, in its historical context and therefore outside of its atemporal, halakhic context, requires a different approach. That approach is represented, I firmly believe, in the pages of this book. It is given by this explanation. So the need for these volumes of translation and explanation is dictated not solely by tht concluding, systemic description and interpretation. That was my conception for Holy Things and Women, and, in retrospect, I think I was too apologetic. Nor is the issue of the work solely the historical-primary, original-meaning of the text in the minds of the people who so phrased their ideas and arranged their sentences as to give us these, and not some other, expressions of their ideas. The decisive and determinative issues are simply, What is the Mishnah? What is its shape and structure? What is the agendum of its law? How is that agendum to be delineated and interpreted as a complete and ex-

PREFACE

XIII

haustive account of what Mishnah wishes to say? These questions are answered in this book and its fellows. The answers I give here are to these questions, not to those many others already dealt with, with greater or less measure of success, in the established and received exegetical tradition. People who want to know 'what "the tradition" has to say are not apt to open these books and stay on to study them in any event. Other sorts of readers will find their way to these pages. I do not think they will find the methods and suppositions alien or the results unsatisfying. I began this project weighed down by humility before the intellectual achievements of others who have studied these same problems. I conclude it with greater understanding, and not less appreciation, of their work. But at the same time I see much more clearly that, so far as they claim to speak about Mishnah, they have not done what they promised. So far as I claim to present and briefly to explain what it is that Mishnah, in its limits, for its purposes, to its chosen audience, wishes to say, I do what I claim to do. That fact accounts for the traits of the translation and the character of the explanation-its brevity, severe limitation of the exegetical agendum, and above all, its insistence upon Mishnah's form and formulary expression as definitive of Mishnah's meaning. This is not meant to excuse or apologize. I have worked on Mishnah since 1972, and the last of these books is apt to appear not much before 1984. Twelve years are a long time to devote to a single document, however complex, when one's interest is in only a limited aspect of said document. For, when all is said and done, my real interest. remains focused upon the history and structure of nascent rabbinic Judaism. That means the main work is yet before me, not behind. These twelve years and forty-two books of mine, not to mention many more years of work and many more books of my several doctoral students, all are meant only to prepare the way for a different sort of analysis entirely. This is an approach to Mishnah which is at once more historical, more religious-philosophical, and more religious-historical than has ever been attempted. I do not know whether it will succeed. I resort here to one uncommon usage, sacrifier,to refer to the person for whom an animal-sacrifice is offered, the one who derives benefit from the offering. This is in distinction to the priest, who is the sacrificer, the one who actually kills the animal (except in the case of the Passover-offering) and who in all instances collects the blood, brings it to the altar, and tosses the drops on the corner of the altar. The priest-sacrificerthus effects the rite; the lay-sacrifierreceives and enjoys its affects. This usage is important principally in Mishnah-tractate Pesahim.

XIV

PREFACE

It remains to thank a few among the many to whom much is owed. First of all, I owe thanks to the John Simon Guggenheim Memorial Foundation for awarding to me yet a second Guggenheim Fellowship for 1979-1980 to facilitate completion of my History of the Mishnaic Law of Appointed Times and History of the Mishnaic Law of Damages. This recognition of the interest of the scholarly world in the results of my work is much appreciated. It also is important to me. At the same time I owe thanks to Brown University for an extraordinary research leave, awarded in the same connection, for 1980-1981. Second, I wish to thank Brown University for paying the costs of typing these manuscripts. Provost Maurice Glicksman and Associate Dean Frank Durand received without complaint a shower of typists' bills. In an age of exceedingly painful budgetary choices, they loyally and generously paid my typists and did so promptly. This everyday and humble expression£ their belief in the worth of my project is just as precious to me as those research fellowships and honorary doctorates which have come my way. Third, I should be remiss if I did not mention by name the junior colleagues who in my graduate seminar read their work and heard about mine, the graduate students of the period in which this part of the project was coming to completion: Leonard Gordon, Peter Haas, Martin Jaffee, and Alan Peck; and my former colleague, Richard Samuel Sarason, now at Hebrew Union College-Jewish Institute of Religion, Cincinnati. Since the work of all of these as well as of some of my former students is an integral part of this project, they in due course will make their own contributions as well. Fourth, my colleagues in the Department of Religious Studies have provided a constructive and helpful framework for my teaching and scholarship. I must single out Professors Wendell S. Dietrich and Ernest S. Frerichs with thanks not only for exemplary collegiality but for friendship and love. Finally, after all these years, I have to mention and take note of the enthusiastic support of my children, Samuel Aa~on, Eli Ephraim, Noam Mordecai Menahem, and Margalit Leah Berakhah, who were infants when the work began, and who approach maturity as it ends. I never hoped they would read these books, but I should want them to be proud of knowing that, when I was doing the work, they charmed and cheered my life. I could not have done this work without them-nor should I have wanted to. Let a veil of silence be drawn before the next, the best, for only silence can contain all that is felt, all that words cannot say, in homage to Suzanne Richter Neusner.

PREFACE

xv

Each of the books in this series is dedicated to someone who has come into my life as a person of grace, someone whose friendship I did not earn or deserve, and who gave me goodness I did not have coming to me. This book is for Thomas Jonah Tisch, my former student, who quickly became a dear and close friend, confidant, and adviser. It is his way to give much more than can be given to him, and, for those who know him, he is source of much pleasure. Providence, Rhode Island April 23, 1979.

J.N.

ABBREVIATIONS AND BIBLIOGRAPHY I. Abrahams, l;lagigah. Translated into English with Notes, Glossary and Indices (London, 1948). I. Abrahams, "Sabbath," Encyclopaedia of Religion and Ethics X

Abrahams Abrahams, ERE Adler AE Ah. Albeck

=

Alexander Andreasen Andreasen, Sabbath Ar. Auerbach A.Z. B.

B.B. B.M. B.Q. Barthelemy

=

Beckwith Ber. Berger

=

Berlin, 1968 Berlin, 1972 Berlin, 1971 Bert. Bes. Bik. Blackman

=

(New York, 1928), p. 891-93. L. Adler, Religion der geheiligtenZeit. Die biblischen Festzeiten und das judentum (Miinchen, Basel, 1967). Tosafot R. 'Aqiba Egger. From Mishnah, ed. Romm. 'Ahilot I;Ianokh Albeck, Shishah sidre mishnah. Seder Moed (Tel Aviv, 1952). Samuel Alexander, Space, Time and Deity (London, 1920). N. E. Andreasen, "Festival and Freedom: A Study of an Old Testament Theme," Interpretation 1974, 28:281-97. Niels-Erik A. Andreasen, The Old Testament Sabbath, a Tradition Historical Investigation (Missoula, Mont., 1972). 'Arakhin E. Auerbach, "Die Feste im alten Israel," Vetus Testamentum 1948, 8:1-18. 'Abodah Zarah Babylonian Talmud Baba' Batra' Baba' Me~i'a' Baba' Qamma' D. Barthelemy and J. T. Milik, "The Oration of Moses," Qumran Cave I 1955. R. T. Beckwith, "The Day, its divisions and its limits, in biblical thought," Evangelical Quarter(), 1971, 43:218-27. Berakhot Isaiah Berger, ed., Ana(ytical Index to The Jewish Quarter(), Review, 1889-1908 (N.Y., 1966). Charles Berlin, Harvard University Library. Catalogue of Hebrew Books (Cambridge, 1968) I-VI. Supplement (Cambridge, 1972) 1-111. Widener Library Shelflist, 39. Judaica (Cambridge 1971). 'Obadiah of Bertinoro. From Mishnah, ed. Romm. Be~ah Bikkurim Philip Blackman, Mishnayoth. Vol. II. Order Moed. Pointed Hebrew Text, Introductions, Translation, Notes, Supplement, Appendix, Indexes

Bouah

(London, 1952). N. Bouah, "Calendriers Traditionnels et Concept de Temps,"

Brandon

Bulletin d'Information et de Liaison des Instituts d'Ethno-Sociologie et de Geographic tropicale, 1967, 1:9-26. S. G. F. Brandon, "The Deification of Time," Studium Generate

Brandon, History Brandon, BJRL

1970, 23:485-497. S. G. F. Brandon, History, Time and Deity (New York, 1965). S. G. F. Brandon, "Time as God and Devil," Bulletin of thejohn Rylands Library 1964, 47:12-31.

XVIII

Burgelin

ABBREVIATIONS

AND BIBLIOGRAPHY

Git. Goldberg

P. Burgelin, "Sur le passage du sacre au profane," Diogene 1961, 33:122-131. H. Loewe, The Mishnah of the Palestinian Talmud (Hammishnah 'al pi ketab-yad Cambridge) (Jerusalem, 1967). J. F. Callahan, Four Views of Time in Ancient Philosophy (Cambridge, Mass., 1948). Anton-Hermann Chroust, "The Meaning of Time in the Ancient World," TheNewScholastirism 1947, 21:1-70. C. H. Clark, ''Time in Biblical Faith,'' South East Asia Journal ef Theology 1959, 1:37-44. Jacob Neusner, A History of the A1ishnaic Law of Damages (Leiden, l981f.) 1-V. Bernard P. Dauenhauer, "Some Aspects of Language and Time in Ritual Worship," International Journal for Philosophy of Religion 1975, 6:54-62. R. Dedercn, "On esteeming one day better than another [Rom. 14:5-6]," Andrews University Seminary Studies 1971, 9:16-35. Dema'i Deuteronomy Roland de Vaux, Ancient Israel: !ts Life and lnstitutions(New York, 1961). A. Dillmann, Uber das Kalendm.uesen der lsraeliten vor dem /Jabyloni.1chenExit (Berlin, 1881). 'Eduyyot Hiddushc E/iyyahu Migreiditz. From Mishnah, ed. Romm (Vilna, 1887). E. L. Ehrlich, Kult,ymbolik im A/ten Testament und im nachbiblischen Judentum (Stuttgart, 1959). Y. N. H. Epstein, Mabo lenusa~ hammishnah (Tel Aviv, 1954). Y. N. H. Epstein, _Mebo'ot lesifrut hattana'im. Mishnah, tosefta, ummidrashe halakhah. Ed. E. $. Mclammed (Tel Aviv, 1957). 'Erubin "Festivals," Encyclopaediajudaica 6 (Jerusalem, 1971) 1237-1246. '.\-1atthcw Fox, "Demonic 1,s. Sacred Time in American Culture," Listening 1976, 11:175-190. H. Freedman, Pesa~im. Translated into English with Notes, Glossary and lndiw (London, 1948). H. Freedman, Shabbath. Tran.,lated into English with Notes, Glossary and Indices (l ,ondon, 1948). Howard Gardner, The Q;,estfor Mind. Piaget, Levi-Strauss, and the Structuralist Movement (N.Y., 1973). M. Ginsberg, Be;ah. Translated into English with Notes, Glossary and Indices (London, 1948). Ginin Abraham Goldberg, Commentary to the .Mishnah. Shabbat. Critically

Coody

(J ernsalt·rn. 1976). In Hebrew . .Jack Goody, "Time,'' International l,'ncyclo/N:dia,ifthe Social Sciences

CRA

Elijah ben Solomon Zalman (" Elijah Gaon" or "Vilna Gaon"),

Gurvitch HA

Georges Gurvitch, 7//e Spectrum oj'Socia/ Time (Dordrecht, Emanuel Hai Riqi, Hon 'whir. In QMH.

C Callahan Chroust Clark /)amages

Dauenhauer

Dederen Dem. Deut. de Vaux Dillmann Ed. EG Ehrlich Epstein, Nusah Epstein, Tan. Erub. ''Festivals'' Fox Freedman, Pes. Freedman, Shab. Gardner

Ginsberg

Edited.

And Provided with

Introduction,

Commentary and Notes

16:'.l(H2. l 720-1 797

1964).

ABBREVIATIONS

Hag. Hal. l:Iayyot HD Hehn Heidel Hodgkins Holy Things

Hooke Hor. Hui. ID James Jastrow

Jenni Jung K

Katsh

AND BIBLIOGRAPHY

XIX

• 1:Iagigah := J:Iallah Yi~~aq J:Iayyot, Zera'yi;{iaq. Ed. H. Y. L. Deutsch (N.Y., 1960). = l;fasde David. David Pardo, l;fasde David. I. Tosefta Zera'im Mo'ed, Nashim (Livorno. Repr.: 1976). Johannes Hehn, Siebenzahl und Sabbat bei den Babyloniern und im Alten Testament (Leipzig, 1907). William Heidel, The Day ofYahweh; a Study ofSacredDays and Ritual Forms in the Ancient Near East (N.Y., 1929). William Hodgkins, Sunday: Christian and Social Significance (London, 1960). Jacob Neusner, A History of the Mishnaic Law of Holy Things (Leiden, 1979) I-VI. S. H. Hooke, The Origin ofEarly Semitic Ritual (N.Y., 1938). = Horayot J:Iullin Nathan Lebam. Imri da'at. In QMH. E. 0. James, Seasonal Feasts and Festivals (N.Y., 1961). Marcus Jastrow, A Dictionary ofthe Targumim, the Talmud Babli, and Yerushalmi, and the Midrashic Literature (1904, Repr.: N.Y., 1950) I-II. Ernst Jenni, Die theologischeBegriindung des Sabbatgebotes im A/ten Testament (Zollikon-Ziirich, 1956). Leo Jung, Yoma. Translated into English with Notes, Glossary and Indices (London, 1948). Georg Beer, Faksimile-Ausgabe des Mishnacodex Kaufmann A 50 (Repr.: Jerusalem, 1968). Abraham I. Katsh, Ginze Mishna. One Hundred and Fifty-Nine Fragments from the Cairo Geniza in the Saltykov-Shchedrin Library in Leningrad Appearing for the First Time with an Introduction, Notes and Variants (Jerusalem, 1970).

Kel. Ker. Kil. Kittel KM

Kornfeld Kutsch

Lazarus Lieberman

Lieberman, TK

= Kelim Keritot Kila'yim R. Kittel, Geschichtedes Volkes Israels I (Leipzig, 1912). Kesef Mishneh. Joseph Karo. Commentary to Maimonides, Mishneh Torah. Published in Venice, 1574-5. Text used: Standard version of Maimonides, Mishneh Torah. Walter Kornfeld, "Der Sabbath im Alten Testament," Der Tag des Herrn (Vienna, 1958). E. Kutsch, "Sabbath," Die Religion in Geschichte und Gegenwart, 3rd Ed., edited by Kurt Galling, et al. (Tiibingen, 1958) V, 1258-60. H. M. Lazarus, Mo'ed Katan. Translated into English with Notes, Glossary and Indices (London, 1948). = Saul Lieberman, The Tosefta. . According to Codex Vienna, with variantsfrom Codices Erfurt, London, Genizah MSS, and Editio Princeps (Venice, 1521): Together with Referencesto Parallel Passages in Talmudic Literature. And a Brief Commentary. The Order of Moed (N. Y., 1962). Saul Lieberman, Tosefta Kijshutah. A ComprehensiveCommentary on the Tosefta. Part III. OrderMoed. I. Shabbat-Erubin (N.Y., 1962). II. Pesahim-Sukkah (N.Y., 1962). III. Besah-Hagigah (N.Y., 1962). In

Hebrew.

xx

ABBREVIATIONS

Levy, Worterbuch Long

Lowy M M. Ma. Maimonides. Comm.

Maimonides, Seasons

Mak. Makh. Martin-Achard

-

Martineau Maxson

=

Me. Meg. Meinhold Meinhold, Woche Melammed, Midrash Melammed, Talmud Men. Millgram Miq. ML Momigliano Morgenstern M.Q. MS Mueller Muilenburg N Naz. Ned.

=

=

AND BIBLIOGRAPHY

Jacob Levy, Worterbuch iiber die Talmudim und Midraschim (1924. Repr.: Darmstadt, 1963) I-IV. Burke 0. ·tong, "Recent Field Studies in Oral Literature and their Bearing on OT Criticism," Vetus Testamentum 26:187-198. An important step beyond the arguments in Pharisees III, pp. 101-180. S. Lowy, "The Motivation of Fasting in Talmudic Literature," Journal ofJewish Studies 1958, 9:19-38. Babylonian Talmud Cod.ix Munich (95) (Repr.: Jerusalem, 1971). Mishnah Ma'aserot Moses b. Maimon, Mishnah. SederMoed. Trans. by YosefKappal;i (second printing, Jerusalem, 1969). Solomon Gandz and Hyman Klein, trans., The Code of Maimonides. Book Three. The Book of Seasons (New Haven and London, 1961). Makkot Makhshirin Martin-Achard, Robert, Essai Biblique sur /es Files d'lsrail (Geneva, 1974). R. A. S. Martineau, "Creation and the Idea of Time," Hibbert Journal 1956, 54:275-80. W. B. Maxson, Discussion of the original institution, perpetuity, and change ofthe weekly Sabbath (Schenectady, 1836). Me'ilah Megillah Johannes Meinhold, Sabbat und Sonntag (Leipzig, 1909). Johannes Meinhold, Sabbat und Woche im A/ten Testament (Giittingen, 1905). E. S. Melammed, Hayyat,,as sheben midrashe halakhah lammishnah velattosefta (Jerusalem, 1967). E. S. Melammed, Pirqe mabo lesifrut hattalmud (Jerusalem, 1973). Menal_iot Abraham Millgram, Sabbath, the Day of Delight (Philadelphia, 1959). Miqva'ot Mishneh Lammelekh. Commentary to Maimonides, Mishneh Torah. Judah Rosannes 1657-1727. For source see KM. A. D. Momfgliano, "Time in Ancient Historiography," History and Theory: Beiheft 1966, 6: 1-23. J. Morgenstern, ''Sabbath,'' Interpreter's Dictionary of the Bible, V. 4 (N.Y., 1962). Mo'ed Qatan Mele'khet Shelomo. Shelomo bar Joshua Adeni, 1567-1625. From Mishnah, ed. Romm. W. Mueller, "Raum und Zeit in Sprachen und Kalendern Nordamerikas und Alteuropas," Anthropos 1973, 68 (1/2):156-180. J. Muilenburg, "Biblical View of Time," Harvard Theological Review 1961, 54:225-52. Mishnah 'im perush HaRambam. Defus Risho'n Napoli /5/252 [1492] (Jerusalem, 1970). Nazir Nedarim

ABBREVIATIONS

Neg. Nid. Nilsson North Num. NS Oh. Ohnuki-Tierney

=

=

-

Or. Otto

=

Otto

=

=

Ozouf p

Pa Par. Pedersen Pes. Pharisees

-

Purities

=

Pieper Proctor QA Qehati QH QMH QS Rabbinowitz

-

=

= =

Rabad Rabad, Sifra

= =

Rappaport

•

Rau Reicke

R.H.

AND BIBLIOGRAPHY

XXI

Nega'im Niddah Martin Nilsson, Primitive Time-Reckoning(Lund, 1920). R. North, "The Derivation of Sabbath," Biblica ·1955, 36: 182-201. Numbers Sevi Gutmacher, Na~alat 1evi. In QMH. 'Ohalot Emiko Ohnuki-Tierney, "Concepts of Time Among the Ainu of the Northwest Coast of Salchalin," AmericanAnthropologist1969, 71:488-92. 'Orlah E. Otto, "Zeitvorstellungen und Zeitrechnung im alten Orient," Studium Generate1966, 19:743-751. Rudolf Otto, The Idea of the Holy: An Inquiry into the non-Rational Factorin the Idea of the Divine and its Relation to the Rational (N. Y., 1958). M. Ozouf, "Space and Time in the Festivals of the French Revolution," Comparative Studies in Society and History 1975, 17:372-84. Shishah sidre mishnah. Ketab yad Parma DeRossi 138 (Repr.: Jerusalem, 1970). Mishnah ketabyad Paris. Paris 328-329 (Repr.: Jerusalem, 1973). Parah J. Pedersen, Israel: Its Life and Culture(London, 1926-47). Pesal_lim J. Neusner, The Traditions about the Phariseesbefore 70 (Leiden, 1971) I-III. J. Neusner, A History ef the Mishnaic Law of Purities. (Leiden, 1974-1977) I-XXII. J. Pieper, "Uber das Phanomen des Festes," Zeitschrift far Volkeskunde1965, 61:248. Richard Proctor, The GreatPyramid:Observatory,Tomb, and Temple (London, 1883). Qorban Aharon. Aaron Ibn l:layyim (d. 1632), Qorban Aharon, PerushLasseferSifra (Dessau, 1749). Pinl)as Qehati, SederMoed CTerusalem, 1976) I-II. Moshe Zakhuta, Qol haramaz. In QMH. Q}bu,at meforsheham'ITll'shnah CTerusalem, 1962). l:layyim Sofer, Qol Sofer. In QMH. J. Rabbinowitz, Taeb Yaskobitz (Lodz, 1929. Repr.: Bene Beraq, 1967) I-II. Maurice Simon, Megillah. Translated into English with Notes, Glossary and Indices (London, 1948}. Maurice Simon, Rosh Hashanah. Translated into English with Notes, Glossary, and Indices (London, 1948). Israel W. Slotki, 'Erubin. Translated into English with Notes, Glossary, and Indices (London, 1948). Israel W. Slotki, Sukkah. Translated into English with Notes, Glossary, and Indices (London, 1948). N. Soderblom, "Holiness (General and Primitive)," Encyclopaedia efReligion and Ethics VI (N.Y., 1928), pp. 731-741. Sotah

ABBREVIATIONS

Solberg Suk.

T. T

Ta. Tern. Ter. Thomas

Toh. TR

T.Y. TYB TYT TYY

Unkrwwn

Uqs. V Vat 130 Vat 112 Vidal-Naquet

Von Rad Webster Webster, Rest Webster Whitehouse Wolff Women

Y. Y.T. Yad.

AND BIBLIOGRAPHY

XXIII

Winton Udell Solberg, Redeem the Time: The Puritan Sabbath in Early America (Cambridge, Mass., 1977). Sukkah Tosefta Sidre Mishnah. Neziqin, Qodoshim, Tohorot. Ketab Yad Yerushalayim, 1336. Ketab Yad beniqud lefi massoret Teman. (Repr.: Jerusalem,

1970). Introduction by S. Morag. - Ta'anit Temurah Terumot Northcote Thomas, "The Week in West Africa," Journal of the Royal Anthropological Institute of Great Britain and Ireland 1924, 54:183-209. Tohorot Saul Lieberman, Tosefet Rishonim. II. Seder Nashim, Neziqin, Qodoshim Oerusalem, 1938). Tebul Yorn Tife)ret Yisra'el Bo'az. See TYY. = Tosafot Yom Tob. Yorn Tab Lipmann Heller, 1579-1654. From reprint of Mishnah, ed. Romm. Tife'ret Yisra )el, Yakhin. Israel ben Gedaliah Lipschutz, 1782-1860. (With supercommentary of Baruch Isaac Lipschutz = TYB.) From reprint of Mishnah, ed. Romm. = Mishnah. Sedarim Zeraim, Moed, Nashim. Unknown Edition. Printed in Pisaro or Constantinople. Oerusalem, 1970). 'Uq~in Talmud Babli. Nidpas 'al yedi Daniel Romberg bishenat 5282 [ = 1522]. Venezia. (Venice, 1522. Repr.: Jerusalem, 1971). Manuscripts of the Babylonian Talmud. From the Collection of the Vatican Library. Oerusalem, 1972). Series A. Manuscripts of the Babylonian Talmud. From the Collectionof the Vatican Library Oerusalem, 1974). Series B.

P. Vidal-Naquet, "Temps des dieux et temps des hommes. Essai sur quelques aspects de !'experience temporelle chez Jes Grecs," Revue de l'histoire des religions 1960, 157:55-80. G. Von Rad, Old Testament Theology (N.Y., 1962-65). Hutton Webster, Rest Days, a Sociological Study (Lincoln, Neb., 1911). Hutton Webster, Rest Days, a Study in Early Law and Morality (N.Y., 1916). Hutton Webster, "Sabbath," Encyclopaediaof Religion and Ethics X (N.Y., 1928). Owen C. Whitehouse, "Holiness (Semitic)," Encyclopaedia of Religion and Ethics VI (N.Y., 1928), pp. 751-59. - H. W. Wolff, "Concept of Time in the Old Testament," CTM 1974, 45:35-42. Jacob Neusner, A History of the Mishnaic Law of Women (Leiden, 1980) I-V. Yerushalmi. Palestinian Talmud. Yorn Tab Yadayim

XXIV

Yeivin

Yeb.

z Zab. Zeb. Zobel ZY

ABBREVIATIONS

AND BIBLIOGRAPHY

• Israel Yeivin, A Collectionof .MishnaicGeniza Fragmentswith Babylonian Vocalization. With Description of the Manuscripts and Indices Oerusalem, 1974). = Yebamot M. S. Zuckermandel, Tosephta.Based on E,jurt and ViennaCodices (Repr.: Jerusalem, 1963). Zabim ZebaJ:rim - Moritz Zobel, Der Sabbat, sein Abbild im jutiischen schrifttum, seine Geschichteund seineheutigeGestalt(Berlin, 1935). Zera

!:I 'l:l=

M

:i

-

B

T l=

N

l

G

t)

D H

y

'T

-

;-r

- w - z - I:I - T - y

n t,

• 7 :) = 1,

-

K L

- s (

'1 ~=P 'I" ~= ~ p - Q

.,

-

R

fo

s - s

l'\

-

'fJ}

-

T

ERUBIN

CHAPTER

INTRODUCTION

ONE

TO ERUBIN

Neither an abstract, philosophical statement of the tractate's subjectmatter, calling it, for instance, "the interplay between holy time and space,'' nor a concrete citation of the specific verse of Scriptures which supplies that subject-matter prepares us for, or allows us to predict, the character and interests of the present tractate. For it is neither an elegant philosophical treatise on time and space nor a set of picayune exegetical exercises o~ some Scriptural verses. Mishnah-Tractate Erubin makes its choices about what it thinks important in its theme, namely, the Scripture on the Sabbath requirement to refrain from leaving one's abode. The tractate has access to a fairly substantial corpus of settled facts. Certainly, nearly everything having to do with the erub of the title is past discussion for the authorities before us. But the tractate chooses only some of these facts. It is in the choices of things to be emphasized and unraveled that we must make such sense as we can of the tractate as a whole. There are several stages of reasoning which have to have been passed before the theme-let alone the problematic-of our tractate comes into view. Not surprisingly, Scripture lays the foundations. Ex. 16:29-30 require each person to stay where he is on the seventh day (in what looks like a play on words of SBT and SB): See! The Lord has given you the Sabbath, thereforeon the sixth day he givesyou breadfor two days; remaineveryman of you in his place, let no man go out of his place on the seventhday. So thepeople restedon the seventh day. Now, in the dim past of Mishnah-tractate Erubin are the following settled notions: (1) remaining in one's place does not mean that one may not leave his house, but (2) it does mean that one should remain in his own village, which (3) consists of the settled area of a village as well as its natural environs. But (4) one may establish residence, for purposes of the Sabbath, in some place other than his normal abode, by (5) making provision for eating a meal at that other place. Doing so allows the person to measure his alloted area for travel from that other place. Said measure (6) is 2,000 cubits. In order to establish a symbolic place of residence, one must set out, prior to sundown on the Sabbath (or festival) (7) a symbolic meal, or, (8) through a verbal declaration, accomplish that same end, making provision for a temporary Sabbath-abode. These eight presup-

4

INTRODUCTION

TO ERUBIN

positions which lie deep in the substructure of the tractate are not the only ones we have to contend with. There is yet another set, predictable on the basis of Mishnah-tractate Shabbath. These principles have to do with transportation of objects from one domain to another on the Sabbath. We recall that ( 1) one may not very conmove something from private domain to public domain-a siderable exercise of the tractate before this one, and an equally important theme in the present one as well. Now there are areas the status of which is ambiguous, being neither wholly private, nor completely public domain. Chief among these is (2) the courtyard, onto which a number of private dwellings open up, or (3) an alleyway, onto which a number of courtyards debouch. Now the symbolic meal involved in establishing one's residence at a place other than his normal abode may serve yet (4) a second purpose, which is to join all of the dwellers of the several households of a courtyard, or of the several courtyards of an alleyway, into a single unit for purposes of treating said courtyard or alleyway as the common possession of the participants of the meal and hence as a single domain, in which carrying will be permissible. To list the suppositions before us therefore will require attention to the notion ( 1) of public and private domain, (2) of a prohibition of transporting objects from one to another, (3) of a recognition of an area of ambiguous status, ( 4) of the possibility of commingling the individual rights to a given shared area into a single domain for the purpose of the Sabbath, ( 5) and of doing so, in particular, through the provision of a common symbolic meal. Clearly, many conceptions stand between Scripture and the tractate on the symbolic meal. That is why it is not possible to treat the tractate as a mere extension, amplification, and clarification of the requirements of Scripture. It is equally obvious that to state matters in so abstract a relations is vacuous. The language as to profess to discuss "space-time" real question is whether, within the tractate, we are able to isolate more than a thematic unfolding of the topics chosen for discussion. Does the tractate propose to answer a circumscribed set of generative questions about its subject? The outline of its treatment of the subject, which follows, shows us that there are three definitive units, and a fourth which draws to a close the entire enterprise constituted by Shabbat-Erubin. The first treats special problems of a limited domain other than an ordinary courtyard. It asks about forming into a single domain for purposes of carrying on the Sabbath some anomolous properties, e.g., an alleyway, an area temporarily occupied by a caravan, the area, in the public domain, around a well, which is private domain, and a large, enclosed

INTRODUCTION

TO ERUBIN

5

field which, though fenced in, is not a human habitation. This discussion serves as a prologue to the second topic, one of the two significant essays of the tractate, on the Sabbath-limit of a town and how it is defined. Here we begin with the affect of setting out an erub-a symbolic meal-upon the right of an individual to travel beyond the established Sabbath limit of a town, e.g., for purposes of visiting someone in a neighboring village on that day. We proceed to treat the effects of violating that Sabbath-limit or of not properly setting out the erubto begin with. The next major initiative turns to defining the Sabbath-limit of a town-that is, the limit affecting all the residents, not the limit laid out by an individual for his own purpose. The third unit of the tractate, which is the other central one, moves from the Sabbath-limit affecting a town as a whole to that complementary matter, the commingling of ownership of courtyards and alleyways, once more starting with the clear conception that the erub-meal is how one establishes such a commingled ownership. There are then areas-that is, gray areas-which may be treated either as distinct from one another or as commingled. The next major initiative turns from the courtyard to the alleyway and goes on to repeat pretty much the same exercises as are performed for the courtyard. There then follow three appendages, first, neglecting the erubfor a courtyard and its consequences, second, preparing an erub for more than one courtyard, and, a genuine appendix, the status of the area of the roofs of the houses. The fourth unit, like the first, is essentially indifferent to the tractate's paramount concerns, since it speaks of carrying in the public domain in general, and some rather special problems in that connection-that is to say, the tractate closes by ignoring its critical points of interest. What the final unit does do is to call to mind the opening unit of Mishnah-tractate Shabbat, on the one side, and those recurrent concerns about carrying from one domain to another which preoccupy the framers of that tractate at other critical points-Shabbath Chapters Seven through Twelve-on the other. It is located where it is in the work of ultimate redaction. Before proceeding to isolate and explain the definitive categories of the tractate's exegesis of its topic, we now had best consider in detail precisely what it says. The thematic and logical structure of the tractate and of how it unfolds is revealed in the following. Only afterward will the reader make sense of my account of how the theme is treated and why its logic requires this particular sequence of topics and problems and not some other. We proceed, therefore, to review the topical program of the tractate, beginning to end, afterward I shall return to raise organizing and encompassing questions about the tractate as a whole.

6

INTRODUCTION

I.

The delineation of a limited domain.

A.

1: 1-2: 5

Forming an alley-way into a single domain.

1: 1-7

If the crossbeam above an alley-entry is higher than twenty cubits, one has to lower it. Judah: Not necessary. But if it is shaped like a doorway, whatever the width, one need not narrow it. An alley-entry is validated for carrying of objects on the Sabbath therein if it has a sidepost and a crossbeam, so the House of Shammai. Hillelites: One or the other. Definition of the crossbeam. Definition of the sideposts.

1:1

1:2

1:3-5 1:6-7

B. 1:8

Forming the area occupied by a caravan for the Sabbath into a single domain. 1:8-10 A caravan which encamped in a valley do they surround with a fence made of cattle-yokes, so people may carry on the Sabbath. They surround the camp with three parallel ropes for that purpose. They surround the camp with reeds.

1:9 1:10

C. 2: 1-3

A well in public domain.

2: 1-4

A well itself private domain, which is located in public domain, has to be surrounded by a partition, so to be formed into private domain large enough so that people may draw water without transporting the water from the private domain of the well into public domain. The character of the enclosing partition. The location of the partion: how close to the well and how far back from the well. If the public way goes through the enclosure.

2:4

D. 2:5

TO ERUBIN

A largefield.

2:5

A garden or outer area no larger than seventy and two-thirds cubits by the same measure, surrounded by a wall,-they carry about in it, so long as there is a watchman's hut in it. Judah: Even if there is only a cistern. CAqiba: Even if there is no hut or cistern. Eliezer: It must be an exact square. Yose: A rectangle.

The tractate begins its essay on the definition of areas in which one may make provision for carrying by dealing with four special cases, the alleyway, the caravansary, the well, and the outer field. All of these may be suitably partitioned off, so that on the Sabbath people may carry therein. The alleyway may be provided with a doorway, giving it the appearance of the entry into a courtyard. The caravansary may be surrounded by a fence, making it a single domain, again like a courtyard. A well may be surrounded by a partition, forming it into private domain of

INTRODUCTION

TO ERUBIN

7

sufficient size for use for drawing water, without the unwanted consequence of drawing water from the well, which is private domain, into the public domain surrounding it. A large field with a fence may be designated as a single area for the same purpose. II.

The erub and the Sabbath-limit efa town.

A.

3: 1

3:3

3:4

3:5

3:6

3:7-9

B.

4:3 4:4

4:5

The erub: a symbolic mealfor establishingjoint ownership of a courtyard orfor establishingsymbolic residence for purposes of travel on the Sabbath. 3:1-9 With any food do they prepare an erub(and a shittuj) except for water and salt. They prepare an erub with doubtfully-tithed produce, first tithe whose heave-offering has been removed, etc., but not with untithed produce, and first tithe the heave-offering of which has not been removed. One must send the erub(to be put in place) by a responsible party, not a deafmute, idiot, or child. If one put it into a tree, ifit is located about ten handbreadths, the erubis not an erub; if put below, it is. The erubmust lie within the control of the person for whom it establishes a Sabbath residence. [If] the erub rolled outside the Sabbath limit or became inaccessible, it is not valid. But if this happened after nightfall (at which point the erubdoes its work), it is effective. If it is a matter of doubt when the invalidation took place. One may make a stipulation concerning an erub, setting it out and indicating that it forms the western or eastern limit of the permissible area for his movements on the Sabbath. Eliezer, sages on whether a festival-day and a Sabbath adjacent to one another constitute a single, extended period of holiness or two distinct periods of holiness, illustrated through the laws of the erub. The same problem, with Judah, Dosa b. Harkinas.

3:2

4: 1-2

3:1-5:9

The erub and violating the Sabbath-limit. 4:1-11 He who was taken forcibly outside of the Sabbath limit has only four cubits in which to move about. If he was forcibly brought back, it is as if he never went out. If he was carried to another town, Gamaliel and Eliezer b. 'Azariah assign him the Sabbath-limit enjoyed by the residents of the town. Joshua and 'Aqiba give him only four cubits. If one went beyond the limit on a permissible mission and finds the mission has been carried out has 2,000 cubits. If one took up a resting place on the road and got up in the morning and realized he was near a town, since it was not his intention to enter that town, he may not enter it, so Meir. Judah: He may enter it. He who fell asleep on the way and did not realize it had gotten dark has 2,000 cubits in all directions, so YoJ:ianan b. Nuri. Sages: He has only four cubits.

8

INTRODUCTION

If there were two persons, part of the four cubits of this one intersect with part of the four of that one-they may put their food in the middle and eat together. He who was coming along the way and darkness overtook him and who knew about a certain tree or fence and said, "My place of residence for the Sabbath will be at its root'' may go from the place at which he is standing to the root, up to 2,000 cubits, and from the root to his house, up to 2,000 cubits. If he does not recognize any landmark or does not know the law, and if he said, "My place of Sabbath residence is in the place in which I am now located," he has acquired 2,000 cubits in all directions from the place at which he is located. This is the meaning of the saying, "The poor man makes an erubwith his feet.'' Meir: The rich man has to send a loaf of bread to the place at which he wishes to take up his Sabbath residence. He who went forth to go to a town planning to leave an eruh so the townspeople may go to the neighboring town on the Sabbath but who did not actually go but went home may complete the trip, since it was his intention to go to the place which will be his Sabbath residence. But the townspeople who depended on him may not go to the other town. He who went beyond the Sabbath limit, even by a single cubit, may not reenter. Eliezer: Two cubits.

4:6

4:7

4:8

4:9

4: 10

4: 11

C. 5:1

5:2-3

5:4 5:5 5:6

5:7

5:8-9

TO ERUBIN

Defining the Sabbath-limit of a town.

5: 1-9

How do they augment towns [by extending their limits for purposes of defining the Sabbath line, so that people may carry about in the entire delineated area as well as 2,000 cubits beyond in all directions]? Whatever protrudes is included in the town. They assign the outer area of seventy an9 two-thirds cubits to the town, so Meir. Sages: Only when it falls between two towns. They measure only with a rope fifty cubits long. Taking account of the horizontal span in the case of crevices or mountains. Only an expert is used in measuring the Sabbath limit. If there is a tradition on the location of the Sabbath-limit of a town, it is honored. A town belonging to a single owner which was made public domain -they prepare an erubcovering the whole of it. If it entered the domain of a single owner-they do not prepare an erub covering the whole' of it. One who was in the east and said to his son, "Prepare an erub for me in the west,"-if the distance between him and his house is 2,000 cubits and between him and his erubis more, he may go to his house and not to his erub. The people of a large town traverse the entire area of a small town located within its limits, and the people of the small town may not traverse the entire area of the large town in the limits of which they are located.

1:--;TRODUCTION

TO ERUBIK

9

From some special problems we move to the matter of a town and how its Sabbath-limit is established and further augmented by an erub. Here the effect of the erub is to establish a place of Sabbath residence other than one's home and so a Sabbath-limit different from that which governs the movements of all those who dwell in the town. The unit opens with a definition of the erub and its proper location, A. Since there is nothing to be said about the ordinary working of the erub once it has been set out, the unit proceeds directly to violations of the Sabbath-limit established by the erub, B. Here the problems are not closely tied to one another, but only to the common theme of the Sabbath limit. That is to say, the issue of forcible removal outside of the Sabbath limit and that of not intending for the Sabbath limit to be what in fact it has become are quite distinct from one another. C, finally, turns to the matter of defining the normal Sabbathlimit of the town, that is the case to which the erub, distinctive to a given individual and his purposes, is no longer pertinent. So the theory of the whole is to move from the affect of the erub upon the Sabbath-limit of a town as they limit an individual's right of free movement to the Sabbath limit of the town in general, without regard to the decision of an individual to set out an erub.

III.

The erub and commingling ownership of a courtyard or alley11.1ay. 6:1-9:4

A. 6: 1-2

6:3-4

6:5

6:6

6:7 6;8

The erub and the courtyard. 6: 1-6: 10 He who dwells in the same courtyard with a gentile or an Israelite who docs not concede the validity of the erub-the gentile or non-believing Israelite prohibits the Israelite from making an eruhand effecting a commingling of ownership, so Meir. Eliezer b. Jacob: A gentile does not have that power. If one of the residents of a courtyard forgot and did not join in the erub with the others-his house is prohibited for him and for them, and theirs are permitted for him and for them. But they have the power to hand over their right of access lo him, in which ease they are prohibited and he permitted to transport objects in the courtyard. A householder who was a partner in a commercial relation with neighbors in a given food or drink does not have to prepare an erub. The shared food is deemed an erubautomatically. Five associations who observed Lhe Sabbath in one eating hall + Houses on whether they arc analogous to people who share a courtyard and who therefore' must have an erub to carry about the eating hall. Brothers who eat with their father and sleep in their own houses require an nub. Five courtyards open to one another and open to an alley-if they prepared an erubfor the courtyards but did not prepare a shittuf for the alley, they may carry in the courtyards and not in the alley, etc.

10

INTRODUCTION

6:9-10

B.

7: 1

Two courtyards, one inside the other-the people of the inner one prepared an erub, and the people of the outer one did not-the former may carry, the latter may not.

Areas which may be deemedeither distinctfrom one anotheror as a commingled domain, so that the residentshave the choice of preparing a Joint erub or two separateones. 7: 1-5 A window four handbreadths square, within ten of the ground-the courtyards on either side may prepare separate erubsor a joint one. If the window is smaller than the specified dimensions, however, the courtyards on either side must prepare distinct erubs, since they are not joined by an open gate. A wall between two courtyards-as above. A trench between two courtyards-as above. If the trench is covered over-as above. A heap of straw between two courtyards-as above.

7:2 7:3 7:4 7:5

C.

The shittuf and the alleyway. 7:6-8:2 How do they make a partnership through a shittuj of an alleyway? Procedure for declaring joint ownership of the symbolic meal which establishes commingled ownership of the alleyway. If the food in the symbolic meal diminished in volume to less than the prescribed quantity. With anything which is edible do they prepare (an erub or) a shittuj, except for water or salt. A man pays over a coin to a storekeeper or baker to acquire a share in an erub, so Eliezer. Sages: Coins alone do not acquire a portion in the erub. How do they prepare a shittef for the Sabbath line? One puts down a jug of food and says, "Lo, this belongs ... " What is the required measure?

7:6

7:7-9

7:10 7:11 8:1-2

D.

Neglecting the erubfor a courtyard. 8:3-5 If the residents of a courtyard and a gallery above it forgot and did not prepare an erubjoining the areas, what is above ten handbreadths goes to the gallery, what is below, to the courtyard. He who places his erubin a gate-house, portico, or gallery-it is not a valid erub. These areas are deemed distinct from the courtyard. He who leaves his house and goes elsewhere to spend the Sabbath prohibits the others at home from using the courtyard if he did not participate in the erub, so Meir. Judah: He does not prohibit.

8:3

8:4 8:5

E. 8:6-8

TO ERUBIN

An erubfor more than one courtyard. 8:6-9:4 A cistern between two courtyards-they draw water from it only if they partition it between the courtyards. So too a water channel. A balcony above water-they do not draw water from it on the Sabbath unless they

INTRODUCTION

8:9-11

8:10 8:11

F. 9:1

9:2-3 9:4

TO ERUBIN

11

made a partition to establish a common domain between the balcony and the water. A courtyard less than four cubits in area-they do not pour slops into it on the Sabbath, unless they made for it a hole to hold two seahsof liquid measure. This should absorb the liquid, so one does not throw it into the public domain. Eliezer b. Jacob: A covered drain in the public domain is deemed private domain. Two stories of habitations opposite one another.

The erub and the area of roofs. 9: 1-4 All roofs of a town are a single domain, so Meir. Sages: They are a domain each unto itself. A large roof near a small one-the large is permitted, the small prohibited. He who builds an upper room on top of two houses, opposite one another on a public road-Judah: They carry objects below on the Sabbath. Judah: They prepare an erub for an alleyway which is a thoroughfare and close it off for the Sabbath.

The third unit proceeds to work on the affect of the erub upon the residents of a shared courtyard or an alleyway. By preparing an erub for a courtyard, or a shittuf for an alleyway, the residents impose the status of a unified, private property upon the shared domain and so may move objects from the several houses onto the courtyard, or from several courtyards onto the alleyw 222-23 6:'.l 221 6:1 221 6:5 224 6:6 225

275

276 6:7 6:8 6:9 6:10 6:11 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7: 15 7:16 7:17 8:1 8:2 8:3 8:4 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20

INDEX TO BIBLICAL AND TALMUDIC

226 226 226 227 229 219 219 231, 233 232 232-33 234 234-35 235 235 235 237-39 237 238 243 243 243 243-44 244, 248 244 244-45 239 245-46 246 248 246 249 249 249 240, 249 249 249 249 250 250 250

REFERENCES

8:21 250 8:22 250 9:1 262 9:2 261 9:3 257 9:4 245, 257 9:5 257 9:6 257 9:7 258 9:8 258 9:9 258 9:10 259 9:11 259 9:12 252 9:12-14 253 9:13 252 9:14 253 9:15 253 9:16 255 9:17 255 9:18 254 9:19 254-55 9:20 255 10:1 263 10:2 264 10:3 264 10:4 266-67 10:5 264 10:6 267 10:6-9 268 10:7 267 10:8 267 10:9 265, 267 10:10 265 10:11 268 10:12 268 10:13 269 Zebahim 8:3-15

259

BABYLONIAN TALMUD Erubin

2a 17 14a

20

45a-b 60 58b 73

INDEX TO BIBLICAL

AND TALMUDIC

REFERENCES

OTHER ANCIENT SOURCES Maimonides Erubin 1:4 38 1:5 38 1:7 38 6:8-9 44 7:4 62 7:8 65

Sabbath 17:2-3 17 17:22 22 17:24-25 21 17:27 31 28:1-5 71 28:11 74 28:13-14 74

277

GENERAL INDEX Abba Saul, Passover-offering, slaughtering and eating, 194-195 Abba Yose b. Hanan, bolt and knob, use of, 143 Albeck, Hanokh, town, Sabbath limit, 67 'Aqiba, bolt and knob. use of, 140; commingling ownership, 82, 93-96; leaven, removal of, 149, 159-60, 163; limited domain, defined, 6, 17-18; outer field, designation of, 6, 28, 32-33; Passoveroffering, slaughtering and eating, 151, 203-205, 207, 217, 242, 244, 250-51, 253; Passover, preparation for, 149, 15960, 163, 168, 180; public domain and private area, acting in, 140; Sabbath limit, violation of, 7, 55-56; Seder, conduct during, 266, 269; town, Sabbath limit, 68, 78-79; well in public domain, 27, 32 Ben 'Azzai, Passover-offering, slaughtering and eating, 258 Ben Betera, fermentation, avoidance of, 183; Passover-offering, slaughtering and eating, 196-97, 253; Passover, preparation for, 183; Passover requirements, 185 Bolt and knob, use of, 12, 128, 139-43

Eleazar b. R. Sadoq, 240, fermentation, avoidance of, 181; Passover, preparation for, 181; Seder, conduct during, 264-65 Eleazar b. R. Simeon, Passover-offering, slaughtering and eating, 246 Eliezer, commingling ownership, 10, 97, 105, 107, 123-24; fermentation, avoidance of, 150, 177-80; joint residence, establishing, 38, 42, 46-52; leaven, removal of, 150, 159-61; limited domain, defined, 6, 15, 17-18; outer field, designation of, 6, 28, 32-35; Pai,sover-offering, slaughtering and eating, 202-205, 207208, 210-14, 242-44, 247;Passover,preparation for, 150, 159-61, 177-80; public domain and private area, acting in, 12; Sabbath limit, violation of, 8, 55, 59, 66 Eleazar b. 'Azariah, Sabbath limit, violation of, 7, 55-56 Eliezer b. Jacob, commingling ownership, 9, 11, 82-84, 110, 118-19; Passoveroffering, slaughtering and eating, 202, 240, 250; Passover requirements, 187 Fermentation, avoidance of, 149-50, 170-83

Dosa b. Harkinas, joint residence, establishment of, 7, 38, 48, 50 Dostai b. R. Yannai, town, Sabbath limit, 72

Gamaliel, commingling ownership, 82; fermentation, avoidance of, 150, 176, 180-82; leaven, removal of, 150, 155, 158-59, 167; Passover-offering, slaughtering and eating, 218; Passover, preparation for, 150, 155, 158-59, 167, 176, 180-82; public domain and private area, acting in, 128-29, 139; Sabbath limit, violation of, 7, 55-56; Seder, conduct during, 265, 268; Tejillin, found outside Sabbath limit, 128-29

Eleazar, fermentation, avoidance of, 181; joint residence, establishing, 43; leaven, removal of, 165; outer field, designation of, 34; Passover-offering, slaughtering and eating, 247, 253-55; Passover, preparation for, 165, 181; public domain and private area, acting in, 128,. 139; Seder, conduct during, 267; well in public domain, 31 Eleazar b. Parta, Seder,conduct during, 267

l:lananiah, leaven, removal of, 149, 159-60; Passover, preparation for, 149 l:lananiah b. 'Aqabiah, commingling ownership, 118; Passover-offering, slaughtering and eating, 245-46 l:lananiah Prefect of Priests, leaven, removal of, 159-60; Passover, preparation for, 159-60 l:lanina b. Antigonos, Sabbath limit, violation of, 62-63

Caravansary, use of area, 6, 15-16, 23-26 Commingling ownership, 9-11, 81-126

GENERAL INDEX

l;Ianina b. 'Aqabia, Passover-offering, slaughtering and eating, 245-46 Hillel the Elder, fermentation, avoidance of, 193; Passover-offering, slaughtering and eating, 205-207; Passover, preparation for, 173 Hillel, House of, commingling ownership, 85-86, 89, 114-15; leaven, removal of, 156, 161, 163; limited domain, defined, 6, 15, 17-18; Passover-offering, slaughtering and eating, 219, 234, 239-40; Passover, preparation for, 156, 161, 163; Passover requirements,· 185-86; Seder, conduct during, 264, 266-67 >Ilai, outer field, designation of, 28, 32-33 Ishmael, joint residence, establishing, 25; limited domain, defined, 17-18; Passoveroffering, slaughtering and eating, 195, 237; Seder, conduct during, 269 Ishmael b. R. YoJ:.ianan b. Beroqah, fermentation, avoidance of, 172-180; joint residence, establishing, 51-52; leaven, removal of, 164; Passover-offering, slaughtering and eating, 195, 200, 216, 225, 236; Passover, preparation for, 164, 172, 180; well in public domain, 30 Jacob, Passover-offering, slaughtering and eating, 226 Joint residence, establishing, 6, 36-53 Joshua, bolt and knob, use of, 142; commingling ownership, 97, 105-106; fermentation, avoidance of, 150, 178-79; leaven, removal of, 150, 159-61; Passover-offering, slaughtering and eating, 196-97, ,203-205, 207, 210-14, 221, 248, 250-51; Passover, preparation for, 150, 159-61, 178-79; public domain and private area, acting in, 142; Sabbath limit, violation of, 7, 55-56 Judah, ·bolt and knob, use of, 139-41; caravansary, use of area, 24-26; commingling ownership, 10-11, 82-83, 85-87, 93, 97, 104-107, 109-11, 113-15, 117, 121, 12326; fermentation, avoidance of, 171-72, 176, 179-82; joint residence, establishing, 7, 37-42, 44-48, 50-53; leaven, removal of, 149, 155, 157-58; limited domain, defined, 6, 16, 19, 24-26; outer field, designation of, 6, 28, 32-33, 35; Passoveroffering, slaughtering and eating, 191, 196-197, 200-201, 218-219, 230, 234,

279

239, 244, 246; Passover, preparation for, 149, 155, 157-58, 162, 168, 171-72, 176, 179-82; Passover requirements, 185-87, 189; public domain and private area, acting in, 127-31, 139-41; reaching domain to domain, 131; Sabbath limit, violation of, 7, 54-55, 58-59, 63-65; Seder, conduct during, 263, 266-67; Tefillin found outside Sabbath limit, 127-29; town, Sabbath limit, 69-70, 75; well in public domain, 27-32 Judah b. Baba, outer field, designation, 28, 32-33; well in public domain, 27-28, 32 Judah b. Betera, fermentation, avoidance of, 172, 178; Passover, preparation for, 172, 178 Judah the Prince, commingling ownership, 83, 92-93; joint residence, establishing, 43; Passover-offering, slaughtering and eating, 244-46, 254-55; Seder, conduct during, 267; town, Sabbath limit, 73-74 Judah ·b. Terna, caravansary, use of area, 26; limited domain, defined, 26 Leazar b. Tadai, commingling ownership, 89 Leaven, removal of, 149, 155-70 Le'ii, leaven, removal of, 167; Passover, preparation for, 167 Lieberman, Saul, commingling ownership, 100; limited domain, defined, 18 Limited domain, defined, 6, 15-26 Maimonides, limited domain, defined, 17, 21-22; Sabbath limit, violation of, 62; town, Sabbath limit, 71, 74; well in public domain, 31 Meir, commingling ownership, 9-11, 82-087, 105-11,113-14, 118-20,121-24; fermentation, avoidance.of, 150,171, 173-74, 176, 181-82; joint residence, establishing, 37, 41, 44-45, 51-52; leaven, removal of, 149-50, 153, 158-62; limited · domain, defined, 21; Passover-offering, slaughtering and eating, 210-11, 214; Passover, preparation for, 149-50, 155, 158-61, 171, 173-74, 176, 181-82; Passover requirements, 150, 187; public domain and private area, acting in, 12, 128, 137-38; Sabbath limit, violation of, 7-8, 54-55, 58-59, 63-65; town, Sabbath limit, 8, 67, 71-72; well in public domain, 28-30

280

GENERAL INDEX

Menahem of Galia, public domain and private area, acting in, 136 Nathan, fermentation, avoidance of, 180; Passover-offering, slaughtering and eating, 233-34, 238, 244-46; Passover, preparation for, 180 Outer field, designation of, 6, 28, 32-35 Passover-offering, slaughtering and eating, 151-53, 191-262 Passover, preparation for, 149-50, 155-83 Passover requirements, 100, 184-90 Public domain and private area, acting in, 12, 127-43 Reaching domain 131-35

to domain,

12, 127,

Sabbath limit, violation of, 7, 54-66 Sadoq, fermentation, avoidance of, 173; Passover-offering, slaughtering and eating, 218; Passover, preparation for, 173 Seder, conduct during, 154, 263-69 Shammai the Elder, Sabbath limit, violation of, 57 Shammai, House of, commingling ownership, 85-86, 89, 93, 114-15; leaven, removal of, 156, 161, 163; limited domain, defined, 6, 15, 17-18; Passover-offering, slaughtering and eating, 219, 230, 23940; Passover, preparation for, 156, 161, 163; Passover requirements, 185-86; Seder, conduct during, 264, 266-67 Simeon, bolt and knob, use of, 140; commingling ownership, 88-89, 92, 105, 10911, 113-14, 121; fermentation, avoidance of, 173; joint residence, establishing, 37, 44-45; leaven, removal of, 160-61, 164; outer field, designation of, 34; Passoveroffering, slaughtering and eating, 197-99, 214, 219, 222-23, 229, 233, 241, 244, 248-49, 254-56, 258-59; Passover, preparation for, 160-61, 164, 173; public domain and private area, acting in, 127-30, 140; Sabbath limit, violation of, 60, 66; Tejillin found outside Sabbath limit, 12729; town, Sabbath limit, 70, 74

Simeon b. Eleazar, bolt and knob, use of, 142; commingling ownership, 105, 122; fermentation, avoidance of, 183; leaven, removal of, 164; outer field, designation of, 34-35; Passover-offering, slaughtering and eating, 209; Passover, preparation for, 164, 183; Passover requirements, 187; public domain and private area, acting in, 142; well in public domain, 30-31 Simeon b. Gamaliel, commingling ownership, 114-15, 117; joint residence, establishing, 51-52; leaven, removal of, 157, 163-65; limited domain, defined, 18-20; Passover, preparation for, 157, 163-65; Passover requirements, 185 Simeon b. Judah, Passover-offering, slaughtering and eating, 244, 255 Simeon b. Menassia, public domain and private area, acting in, 136 Simeon b. Nanos, bolt and knob, use of, 140; public domain and private area, acting in, 140 Slotki, Israel W., joint residence, establishing, 37 Sumkhos, joint residence, establishing, 39-40 Tarfon, Seder, conduct during, 266 Tefillin found outside Sabbath limit, 12, 127-30 Town, Sabbath limit, 8, 67-80 Well in public domain, 6, 27-28_ Yo):ianan b. Beroqah, bolt and knob, use of, 140; commingling ownership, 110-11; Passover-offering, slaughtering and eating, 225-26 Yo):ianan b. Nuri, fermentation, avoidance of, 170; Passover, preparation for, 168, 170; Sabbath limit, violation of, 7, 54, 58-59 Vose, caravansary, use of area, 25; comminglingownership, 104-106, 109, 113-14, 121-25; fermentation, avoidance of, 171, 173; joint residence, establishing, 37, 44-45, 52-53; leaven, removal of, 155, 159-61, 163; limited domain, defined, 6, 16, 21, 25; outer field, designation of, 6, 28, 32-33; Passover-offering, slaughtering

GENERAL INDEX

and eating, 214, 219, 234, 238-39, 242, 244, 246, 248, 252; Passover, preparation for, 155, 159-61, 163,171,173; Passover requirements, 189; public domain and private area, acting in, 12, 128, 137, 139; Sabbath limit, violation of, 61; Seder,conduct during, 268; town, Sabbath limit, 69 Vose the Galilean, limited domain, defined, 21; Passover-offering, slaughtering and eating, 217, 244, 250

281

Vose b. l;Ianan, public domain and private area, acting in, 143 · Vose b. R. Judah, caravansary, use of area, 24; fermentation, avoidance of, 173; limited domain, defined, 19-20, 24; Passover-offering, slaughtering and eating, 238, 244; Passover, preparation for, 173; Passover requirements, 187-88

STUDIES IN JUDAISM IN LATE ANTIQUITY Edited by

J.

NEUSNER

1. Neusner, J. The idea of purity in ancient Judaism. The Haskell Lectures, 1972-1973. With a critique and a commentary by M. DouoLAS. 1973. (xii, 153 p.) [03745 4J cloth Gld. 68.-

2. Soviet views of Talmudic Judaism. Five papers by Yu. A. Solodukho in English translation. Ed. with a commentary by J. NEUSNER.1973. (xiv, 110 p.) [03737 3J cloth Gld. 52.3. ·Neusner, J. Eliezer ben Hyrcanus. The tradition and the man. Part 1. The cloth Gld. 144.tradition. 1973. (xix, 500 p.) [03753 5J 4. Neusner, J. Eliezer ben Hyrcanus. The tradition and the man. Part 2. Analysis of the tradition; The man. 1973. (xiii, 528 p.) [03754 3J cloth Gld. 144.5. Levine, B. A. In the presence of the Lord. A study of cult and some cultic terms in ancient Israel. 1974. (xiii, 154 p.) [03894 9J cloth Gld. 72.6. Neusner, J. A history of the Mishnaic law of purities. Twenty-two parts. 1. Kelim. Chapters One through Eleven. 1974. (xxiv, 282 p., ill.) [03927 9J 2. Kelim. Chapters Twelve through Thirty. 1974. (xi, 338 p., ill.) [03928 7J 3. Kelim. Literary and historical problems. [With indexes to Parts 1-3]. 1974. (xiv, 415 p.) [03929 5J Parts 1-3 together cloth Gld. 280.4. Ohalot. Commentary. 1974. (xiv, 350 p.) [04161 3J cloth Gld. 98.5. Ohalot. Literary and historical problems. [With indexes to Parts 4 and 5J. cloth Gld. 82.1975. (xv, 282 p.) [04162 lJ 6. Negaim. Mishnah-Tosefta. 1975. (xiv, 286 p.) [04286 5J cloth Gld. 96.7. Negaim. Sifra. 1975. (xvi, 231 p.) [04304 7J cloth Gld. 96.8. Negaim. Literary and historical problems. [With indexes to Parts 6-8J. 1975. (xxviii, 292 p.) [04322 5J cloth Gld. 108.9. Parah. Commentary. 1976. (xvi, 272 p.) [04400 OJ cloth Gld. 108.10. Parah. Literary and historical problems. [With indexes to Parts 9 and lOJ. 1976. (xxii, 254 p.) [04449 3J cloth Gld. 96.11. Tohorot. Commentary. 1976. (xvii, 246 p.) [04479 5J cloth Gld. 96.12. Tohorot. Literary and historical problems. [With indexes to Parts 11 and 12J. 1976. (xvi, 230 p.) [04512 OJ cloth Gld. 96.13. Miqvaot. Commentary. 1976. (xvi, 226 p.) [04531 7J cloth Gld. 96.14. Miqvaot. Literary and historical problems. [With indexes to Parts 13-14J. 1976. (xviii, 235 p.) [04573 2J cloth Gld. 96.cloth Gld. 88.15. Niddah. Commentary. 1976. (xviii, 183 p.) [04758 lJ 16. Niddah. Literary and historical problems. [With indexes to Parts 15-16J. 1977. (xviii, 229 p.) [04883 9]. cloth Gld. 96.17. Makhshirin. 1977. (xviii, 236 p.) [04875 8J cloth Gld. 96.cloth Gld. 96.18. Zabim. 1977. (xviii, 218 p.) [04887 lJ 19. Tebul Yorn and Yadayim. 1977. (xxii, 233 p.) [04840 5J cloth Gld. 96.-

20. Uqsin. [Cumulative index to Parts 1-20]. 1977. (xiv, 253 p.) [05063 9] cloth Gld. 96.21. The redaction and formulation of the Order of Purities in Mishnah and Tosefta. 1977. (xxiv, 359 p.) [05246 1] cloth Gld. 128.22. The Mishnaic system of uncleanness. Its context and history. 1977. (xxvi, 314 p.) [05421 9] cloth Gld. 120.7. Levine, L. I. Caesarea under Roman rule. 1975. (xvi, 297 p., 2 sketchmaps) [04013 7] cloth Old. 96.8. Vermes, G. Post-biblical Jewish studies. 1975. (xi, 246 p.) [04160 5] cloth Gld. 76.9. Goodblatt, D. M. Rabbinic instruction in Sasanian Babylonia. 1975. (xvi, 332 p.) [04150 8] cloth Gld. 116.10. Jackson, B. S. Essays in Jewish and comparative legal history. 1975. (xiii, 288 p.) [04333 O] cloth Gld. 96.11. Saldarini, A. J. The Fathers according to Rabbi Nathan (Abot de Rabbi Nathan), Version B. A translation and commentary. I 975. (xiv, 333 p.) [04294 6] cloth Gld. 84.12. Christianity, Judaism and other Greco-Roman cults. Studies for Morton Smith at sixty. Ed. by J. NEUSNER.Four parts. 1. New Testament. 1975. (xi, 330 p.) [04216 4] cloth Gld. 96.2. Early Christianity. 1975. (vii, 227 p., 2 fig., pl.) [04217 2] cloth Gld. 88.3. Judaism before 70. 1975. (vii, 248 p.) [04218 OJ cloth Gld. 96.4. Judaism after 70; Other Greco-Roman cults; Bibliography. 1975. (vii, 241 p.) [04219 9] cloth Gld. 76.13. Neusner, J. Early rabbinic Judaism. Historical studies in religion, literature and art. 1975. (xiii, 226 p.) [04256 3] cloth Gld. 92.14. Neusner, J. Talmudic Judaism in Sasanian Babylonia. Essays and studies. 1976. (xii, 187 p.) [04453 1] cloth Gld. 80.15. Bokser, B. M. Samuel's commentary on the Mishnah. Its nature, forms, and content. Part 1. Mishnayot in the order of Zera