Further Examples

Further Examples.

R. H. i. 1 (§§ 1-2 in Yerushalmi; the Talmud on these sections is contained in 2a-15b):

(a) hisda's answer to the question as to the practical importance of the "new year of the kings," with a citation of the mishnaic passage (Sheb. x. 5) regarding antedated and postdated promissory notes. A baraita on the reckoning of regnal years, and its elucidation (2b), together with hermeneutic deductions from the Bible regarding Nisan as the beginningof the regnal year, introduced by an inference of Johanan based on I Kings vi. 1 as compared with Num. xxxiii. 38, Deut. i. 3, 4, Num. xxi. 1 (3a), and similar passages, preference being finally given to Eleazar's deduction founded on II Chron. iii. 2. A baraita giving the deduction of Johanan. The assertion of hisda that the regnal years of non-Israelitish kings were reckoned from Tishri, together with Biblical passages in confirmation of this view, beginning with Neh. i. 1 and its hermeneutic exposition (3b), the conclusion being formed by a variety of haggadic material on the Persian kings mentioned in the Bible (4a).

(b) hisda's answer to the query why Nisan 15, the first day of the Feast of Passover, was not made the "new year of the feasts," while a baraita shows that this view was promulgated by Simeon ben Yohai himself. Another baraita (4b) on the ritual order of the festivals, together with exegetic deductions from the views contained therein and additional discussions, concluding with an elucidation (5a) of other halakic and exegetic sayings on festivals and sacrifices. Baraita (5b) on Deut. xxiii. 22 et seq., and a detailed discussion, followed by a similar section (6a, b) on Deut. xxiii. 24. Baraita (7a) on Nisan 1 and its four meanings, the first being deduced from Ex. xii. 2 and Deut. xvi. 1, although an objection caused Lev. xxiii. 39 to be regarded by hisda as the basic passage, while Zech. i. 7 was cited to refute an allegation made by Rabina, additional Biblical passages being quoted by the Babylonian amoraim 'Ulla, Kahana, and Ashi; the section is concluded by a deduction of the three other meanings of Nisan 1 (7b) mentioned in the baraita.

(c) The signification of Elul 1 as the "new year for tithes of cattle," as taught by R. Meïr. The various origins of the sentences collected in R. H. i. 1, together with a saying by Joseph, followed by a series of aphorisms of later Babylonian amoraim, and one by Ashi (8a). Johanan's deduction, from Ps. lxv. 14, of the double view concerning the new year for tithes of cattle, and its dialectic elucidation.

Second half of the mishnaic paragraph:

(a) The question regarding the practical utility of the new year for the counting of the years, answered by Pappa in exactly the same way as hisda had solved the question concerning the new year of the kings; solution of the discrepancy and further elucidations of the principle that Tishri 1 was the new year for the counting of the years. Two baraitot on Ps. lxxxi. 4 et seq. (8b).

(b) An inference regarding the year of jubilee, based on Lev. xxv. 4; and the obviation of the difficulty presented by Lev. xxv. 9 (with reference to the Sabbatical year) by means of a baraita on the following verse, together with two other baraitot on the same subject (9a) and an elucidation of Tishri 10, concluded by a baraita on Lev. xxv. 11 and its interpretation (9b).

(c) Biblical deduction regarding the planting of trees and a baraita thereon, with an inference drawn from the Bible by Johanan (10a), and an elucidation of another baraita cited in explanation of the first, Johanan's deduction from Gen. viii. 13 regarding the opposing views of R. Meïr and R. Eleazar (10b) as to whether a day may be reckoned like a year, thus introducing a baraita containing the controversy between R. Eliezer and R. Joshua on the month of Creation, the former arguing for Tishri and the latter for Nisan; exegetic haggadot of considerable length (11a-12a) on this section.

(d) A baraita stating that "tithes" and "vows" as well as "vegetables" belong to Tishri 1, together with interpretations by hermeneutics and other methods (12b), and with discussions of the subject by the Palestinian and Babylonian schools, and halakic exegeses (13a-14a).

(e) An argument by Hoshaiah transmitted by Eleazar (14a), and a baraita recording the practise of R. Akiba (14b-15b), as well as elucidations of it. Another baraita on Shebat 15, with a controversy between Johanan and Simeon ben LaKish, and a discussion of it.

Git. ii. 1 (the Talmud on this section is contained in 15a-17a):

(a) The purpose of the entire paragraph, although its content is immediately apparent from the opening sentence of the mishnaic treatise.

(b) The problem of the connotation of "the half of the bill of divorce, and Ashi's answer.

(c) The law regarding a case in which only "the half" of a bill of divorce is signed by witness in the presence of the bearer; the more rigorous interpretation of it by hisda and subsequent modifications by Raba and (15b) Ashi, as well as a dialectic discussion of these three sayings. Analogous cases from other branches of the Halakah and casuistic questions bearing on them (16a), concluding with one by Pappa which remains unanswered.

(d) Case in which one of the bearers of a bill of divorce witnesses the engrossing of the document and the other the signature; exact definition given by Johanan and transmitted by Samuel b. Judah (16b); the answer of the latter to the objection of Abaye, although another version of the entire affair makes Ashi the author of the objection; controversy on the subject between Hoshaiah and 'Ulla. Anecdote of a visit made by Judah b. Ezekiel to Rabbah bar bar hana during an illness of the latter, and their conversation on a problem connected with Git. i. 1.

(e) The case in which the engrossing of a bill of divorce is witnessed by one and the signature by two persons (17a), and the exact definition of such an event, given by Johanan and transmitted by Ammi, the section being concluded by a discussion between Ammi and Assi.